As it is saide of Esau and Iacob God hated the one and loued the other Ro. 9.13 and whom God loueth he loueth to the end Ioh. 13 1. Also the gifts and calling of God are without repentance Ro. 11.29 Fiftly for Gods promise Ps 89. My mercy will I keepe for him for euermore my louing kindnes will I not take from him My couenant wil I not break nor alter the thing that is gone out of my lips No reason therefore there is for any of vs to despaire of Gods grace and goodnes if there be any sparke of grace left within vs in the meane time let vs take heed that we quench not the spirit and bring sorrow to our selues and danger to our soules Howbeit the most bad nature of mankinde is such and we become such greeuous offenders and so carelesse with all of our owne saluation and so wholy giuen vp to the world and to the vanities pleasures therof that vnlesse the Lord by his surpassing wonderfull mercy should turne vs vnto repentance by more great vehement and weighty helps of his grace then commonly are to be seene and more mightily graciously should mollifie our hard and stony harts and breake and tame our euill dispositions and bring vnder our froward and stubborn wills to the obedience of his most holy will surely we should neuer continue in a good course but fall away from God and from our owne saluation Seeing therefore it is so hard to be wone to God let vs take heede how we fall away from God and if we haue offended be forgiuen and often forgiuen let vs remember the warning Christ gaue to the woman taken in adultery Goe thy wayes and sinne no more Shimei that cursed Dauid and had his pardon graunted him on that condition he should not goe out of Ierusalem forgetting his promise that stood vpon so waighty a condition as the hazzard of his life through a small occasion for couetousnes to recouer his seruant that was gone frō him lost his life without any more fauour or hope of mercy At which time also his former wickednēs was brought to his remembrance his punishment pronoūced to be so much the iuster for that So let vs lay this example to our hart take heede of the least occasions of sin least after wee haue repented vowed amendement we be taken tardy in our owne negligence and forgetfulnes and all our former wickednes layd to our charge and no fauour mercie any more to be graunted Remember Lots wife 2. Pet. 2.19 For of whom soeuer a man is ouercome euen vnto the same is he in bondage And if we after wee haue escaped from the filthinesse of the worlde through the knowledge of the Lord and of our Sauiour Iesus Christ are yet intangled againe therein and ouercome our latter end shall be worse then our beginning psalm 125.5 The Lorde will be good to those that are true of hart and as for such as turne backe vnto theyr owne wickednes the Lord will leade them forth with the euill dooers If any with-draw himselfe saith the Lord my soule shall haue no pleasure in him Let vs often remember that warning with due cōsideration which I haue already spoken vnto you of Sin no more least a worse thing come vnto thee 2. Cor. 2.11 Beware of often sliding Gen 38 26 Psal 68 21 66 16 Wisd 1.2 to 6. especially let vs take heed that we adde not sin vnto sin least we meet with that worse thing that is least wee die in our sin and be damned for euer 2. Pet. 3.17 Ye therefore beloued seeing ye know these things before beware least ye be also plucked away with the euill conuersation of the wicked fall from your own stedfastnes But grow in grace in the knowledge of our Lord Sauiour Iesus Christ to whom be glory both now and for euermore Amen Deo soli omnis laus sit et gloria et gratia in secula Of the Prodigall Sonne LVKE 15.11 Hee said moreouer A certaine man had two sonnes And the younger of them said to his Father Father giue mee the portion of the goods that falleth to me So hee deuided to them his substance c. AFter that the vncleane spirit was driuen out of the prodigall sonne and that he had left his lewde life hee returned not to his owne euill custome againe neyther did he giue the deuill a second entrance Wee read not that Dauid Mary Magdalen and Peter sinned anie more as they had done For why the remembrance of theyr former sinnes made them more watchful and wary 2. Cor. 2.11 Gen. 38.26 This parable dooth liuely represent vnto vs our excellent our decayed and our restored estate Our excellent estate in Adam in whom our patrimony was giuen vs in most large and liberall sort we being endued with holines and righteousnes being created after the image of God beeing furnished and adorned vvith all heauenlie gifts and graces and beeing furthered with all temporall blessings fit and conuenient for this life Our decaied estate through his wilful disobedience and manifold offences through our originall corruption and actuall deprauation our euill inclinations our disordered life behauiour and conuersation Our restored estate in our conuersion to GOD in true and vnfained repentance in a holy life and godly obedience as also especially in Gods great bountifulnes and mercy in calling vs in giuing vs repentance mollifying our hard harts by his heauenly grace and by his worde instructing vs daily in the course of godlines and especially by his powerful working in vs framing vs there-vnto and inabling vs to performe what soeuer is agreeable to his holy will and lawe whereby wee are dailie more and more acceptable vnto him Againe it sheweth vs what we are beeing left vnto our selues how easily wee are giuen to fall away from GOD. Nothing doth sooner bring vs to the knowledge of God and of our selues then our owne rod and misery Furthermore we see the happie estate of affliction in that it is a meane to bring vs to repentance and to the fauour of GOD. Lastly heere appeareth Gods great bountifulnes and infinite mercie toward sinners wayting for our repentance and reioycing at our conuersion and beeing more ready to forgiue then we to aske pardon Wherein this is a great comfort vnto vs that the infinite multitude of sinnes cannot remooue his mercy from vs. But to follow the text more naturally and in such order as it is layde downe before vs let vs consider these obseruations First that hauing receaued his patrimonie he went from his fathers house Secondly not onely frō his fathers house but into a farre country Thirdly what he did there He spent his patrimony riotously and wastfully Fourthly vvhat insued in those dayes There followed a famine Fiftlie the miserable estate of a sinner vnder the condition of the prodigal sonne feeding swine Sixtly the effectual conuersion of a sinner where-hence
confession of thy fault is the happy entrance to obtaine Gods mercie VVash you make you cleane sayth the Prophet Esay chapter 1. verse 16. take avvay the euill of your vvorkes from before mine eyes cease to doe euill The whole Church which is the company of the godly shall helpe thee with their prayers or if thy confession bee priuate thou shalt be much comforted by the admonitions of thy faithfull friendes or godly Minister vnto whom thou shalt confesse thy fault Loose not so great a benefit through thy negligence and deferre not the health of thy soule Suffer not so vgly so loth-some a guest as the deuill is long to abide in thy soule which by right is the Temple of God Suffer not the deuill to make any mansion in thy soule who should not haue the least entertainment but expell him and thrust him forth And if thou doe perceiue thy selfe to be in the iawes of this cruell Woolfe call for the help of Christ that most stout valiant Shepheard which can teare in peeces the lawes of the Woolfe yea of the most stoutest Lyon 1. Sam. 21.9 As the sword which is neuer occupyed gathereth rust in the sheath and is fit for nothing so that soule which gathereth still the filth of sin and is neuer clensed is fitte for no vse but onely for destruction The seruaunts are willed to bring foorth the best robe God onely giueth grace and forgiuenesse of sinnes but by the handes of his seruaunts the Ministers it is applyed vnto sinners who vpon theyr true repentance in Gods name and in his behalfe do absolue them from their sinne As the psalme 130. saith With the Lord there is mercy and vvith him there is plentious redemption and he shall redeeme Israell froÌ„ all his sames The Ministers they bring foorth this precious robe out of the Wardrobe of Gods mercie and of the infinite merrits of Christ his death and passion He put on a ring on his hand That is Ring hee gaue him power to practise all good workes Hee restoreth vnto this penitent sinner the garment of holines and grace and all other good workes which hee did in the state of grace before hee fell from thence He put shooes on his feete That is Shooes he made the rebellious affections of his corrupted hart and stubborne will obedient and subiect to the rule and gouernment of his godly and sanctified soule hee made them most swift and ready to doe good which before were slow to all godlinesse and most quicke to all wickednes But God not content onely here-with of a Reuenges doth shew himselfe a great Comforâ—â—â— not onely forgiuing sinne but granting grace to take heed of future follies and how we fall into the like offences againe As Iob saith chap. 22. If thou returne to the Aloâ—ghtie thou shalt be built vp and thou shalt put iniquitie farre from thy tabernacle Thou shalt lay vp gold for dust and the gold of Ophir as the flints of the riuers For weakenesse thou shalt haue strength and for ignorance blindnes thou shalt haue heauenly wisedome in stand of the wine of the pleasures of this worlde thou shalt drinke of the water of life shalt neuer thirst after the pleasures profits and vanities of this world but still continually thou shalt growe in dislike of these and long for those ioyes which neuer shall haue end Many a one forgiues through feare others would reuenge yet cannot but God with his onely beck can destroy whom he will Yet he being so often prouoked despised refused dooth patiently forbeare vs and louingly allure vs and friendly receiueth vs and most comfortably embraceth vs. Making great ioy at our repentance and amendment and stedfast purpose to continue in goodnes therefore he biddeth his seruants Kill the faâ— calfe to Being the faâ—â—â— calfe and kill him And leâ— vs â—â—te and be merry For this my soone saith heâ— â—as dead and is aliue againe and be was losâ—â— but he is found and they began to be â—â—â—rie This doth represent the great ioy whâ—â—â— Christ tooke out of the conuersion of sinners and publicanes with whom hoe did 〈◊〉 and for the which matter he was reproued of the Sotibes Pharisies Vnto whom he â—â—â—swered that he came not to call the righteous but the sinners to repentance Againe head â—led them to consider what this meant I will haue mercy saith he and not sacrifice Not onely the Angels in heauen reioyde at the conuersion of a sinner but also the whole church and God himselfe and therefore he saith let vs be merry The first thought of a sinner is of his sinne next of his owne maâ—â—◠〈◊〉 froward disposition heâ—re-hence 〈…〉 â—â—â—eth the hatred and 〈◊〉 of sinne This made Petes to say Depart from me 6 Lord for I am a sinfull man There is not so much ioy when the sinner 〈…〉 there is also aâ—grâ—â—â— ioy The ioy of a sinner â—â—â—â—â—â—ed when he 〈◊〉 a good course and â—â—â—eth himselfe to liue well after the 〈◊〉 of Goâ—â— most holy will Not only his 〈◊〉 â—â—â—ends houshold 〈…〉 all some himselfe 〈…〉 see so happy a change No tong can vtter the extraordinary ioyes and 〈…〉 which God granted to the soules inward 〈◊〉 of them which hauing â—spansâ— to God If after thâ—◠〈◊〉 there were no glory remaining for the godly 〈◊〉 illegrâ—â—◠〈…〉 thâ—◠〈◊〉 they haue should persâ—â—â— theÌ„ 〈…〉 out sin See the difference betwixt the keeping of Swine the pleâ—â—◠〈◊〉 fathers table In sinne there is not 〈…〉 â—â—â—me â—â—â—th 〈◊〉 in 〈…〉 abound a 〈◊〉 gracious faâ—â—◠〈…〉 sinners are deceaâ—ed 〈…〉 thâ— in that they â—â—ink therâ—â—◠〈◊〉 so greaâ— coÌ„fort plenâ—â— to be sound 〈…〉 life as they 〈◊〉 they 〈◊〉 a lewâ—â— life esteeming 〈…〉 〈◊〉 of â—his 〈…〉 â—heâ—fore they are 〈…〉 〈…〉 lewd woman 〈…〉 â—â—â—ence for 〈◊〉 life would sâ—â—â—er diuine but that she feaâ—eth pouerty and diuert other worldly helps for that cause endangereth her soule for euer But let that of the prophet coÌ„fort thee Psal 36. I neuer saw the righteous forsaken nor their seed beâ—ing their bread The birds of the heauen they neither sow nor spin yet God prouideth for theÌ„ how wil not god prouide for them much rather which truly tuâ—ne vnto him See how he prouided for this prodigal son who as soon as he left his sinful life found a banket prepared ioyfull coÌ„pany pleasant musick The children of Israel departing froÌ„ the bondage of Egipt saw Gods miraculous deliuerance sang reioyced neuer wanted food from heauen vntil they can into the promised land of Canâ—an They which leauing the vaniâ—â—es of this world make their volage throgh the Deserts of this life seâ—sing God seeking â—â—â—enly Canaâ—â—â— God granteth theÌ„ many worthy meditations heauenly coÌ„forts where with they are inwardly fed as with Manna froÌ„ beâ—â—â— hauing diuers sâ—â—â—es 〈◊〉 â—â—â—agements that they should not saint The Israelites in Egipt
people had offended the Lord said vnto Moses Goe downe thy people haue committed a great sin And Moses likewise vnto the Lord O Lord let not thy wrath breake forth against thy people vtterly to consume them Therefore nowe if thou pardon theyr sin thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written He was dead and is aliue againe And such is the estate of those that depart from God that they are counted for dead and lost but when they returne to God they liue againe For repentance it is that makes the way to Gods mercy of which mercie we take hold by faith but yet wee are not capable of that mercy vntill wee displease our selues Through sin coâ—meth death For death is the wages of sin Rom. 6. In that we are â—ecouered from sin and death it is Gods mercy as the prophet Ose speaketh chap. 13. O Israell one hath destroied thee but in me is thy help Where had Ionas beene or what had become of him if God had not thought of him in mercy and brought him to comfort againe The benefits that GOD daily poureth downe vpon vs shewe that our destruction commeth not from him but wee our selues are the workers of our owne ouerthrow And when we are restored we are to reioyce of Gods mercy and goodnes c to accuse condemne our owne wilfulnes froward stubborne nature which so rebelliouslie is set to contrary Gods commaundements and holy will and law By this parable sinners are to behold an assured trust in Gods mercy that they may learne to repent and to yeelde themselues to Gods calling Also those that stande may learne to feare God and not to contemne poore penitent sinners but let them feare Gods iudgements there-withall acknowledging Gods mercy for forgiuenes of sinnes that euen they also may obtaine saluation through Iesus Christ Who was therefore sent of God the Father into this world to saue sinners 2. Tim. 1.15 For God hath not sent his Son into the world to iudge the world but that the world by him should be saued Ioh. 3.17 The Father of this prodigall sonne had more ioy in the recouery of his sonne then in the losse of that great wealth and substance Vnder the example of the Father pleading in the behalfe of his prodigall sonne is manifestly declared howe Christ aunswereth for sinners becommeth theyr Patron Aduocate and defender that we also may learne to humble our selues to the release and helpe of sinners to be gracious louing and modest to all and to be well inclined euen toward our very enemies which continually murmur speak ill of vs. Which thing if thou shalt frame thy selfe vnto doe thy endeuour to the best of thy power thou shalt liue in peace both with God and man haue the loue and good will of all and after this life ended thou shalt be pertaker of eternall ioy Amen Soli Deo laus et gloria et gratia The Parable of the Rich man and Lazarus LVKE 16. There was a certaine Rich man which was clothed in purple and fine linnen and fared well and delicatly euery day THis parable setteth foorth vnto vs the wofull estate in time to come of vnmercifull rich men in this world for they are worthy to haue all mercie denyed them which when they vvere requested there-vnto yet shewed no token thereof In this parable are set downe these fiue considerations following First the example of a wicked worldling very loose carelesse setting light by God despising his poore neighbour Secondly the patterne of a godly man submitting himselfe to Gods will in all his distresses and waiting for comfort and deliuerance according to Gods good vvill and pleasure Thirdly the ioyfull estate of the godly after death being ful of vnspeakable comfort and glory Fourthly the lamentable estate of the wicked after death Wisd Lastly the word of God beeing deliuered by the prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed which to our great good calleth vs to repentance newnes of life The Euangelists haue not disposed all things in order but haue set forth the effect of Christ his exhortations so farre forth as vvas needfull to the edification of the Church And in this parable our Sauiour doth shew what shall be come of theÌ„ hereafter which hauing no regard of the pore giue themselues wholy to their pleasures in the meane time suffering the poore to hunger and starue while they might relieue them Although it seeme to some a plaine parable yet it is more likely it was a thing doone because the name of Lazarus is put to The effect of this parable is to with-drawe vs from the abuse of our wealth and riches and to perswade vs vnto bountifulnesse and liberalitie towarde the poore For whom would not the lamentable and of the Rich man feare in time to make them learne to be mercifull to the poore The rich man is heere set downe without any mention of his name because god raketh no care of the wicked nor remembreth their names We are willed to make vs friendes of our riches not by purchasing Lands but by giuing to the poore that when we shall want as the poore now doe then they may receiue vs into euerlasting habitations And by this example he perswadeth vs that we doe not neglect or forget or disdaine to giue almes For who would not these words tenisie Sonne remember that thou in thy life time receiuedst thy pleasures and like wife Lazarus paynes now therefore is he comforted thou art tormented This is a in of trailous change and a miserable alteration to see any but the other day to fare daintily and to goe brauely after a while to be tormented with thirst to be naked and spoyled of all helps In this sort shall the vnmertifull rich suffer hunger and thirst when as they that haue serued GOD and liued in his feare shall want no manner of thing that is good By the rich man is signified not onely he that hath great wealth but that hath wise children dieâ— for ualities in aboundance Whose estate Iob doth liuely describe chapter 21. And these are they vvhich banker euery day 〈◊〉 Iobs wastful children But if you consider the estate of the poore all things are quite coutrary And the end theyr death doth shewe all or rather theyr estate which shal be after death which maketh the godly that were miserable in this life to be then most glistering and glorious and the rich which in this life liued as Kings and Emperours and were vngodly withall after death to be in farre worse account then the lowest pages the basest vassals and the vilest and poorest beggers on the earth Yea full gladly vvould they change if it vvere possible on this condition that they might returne againe from death to life It is not theyr riches that bringeth them to this
in the same crosse Eph. 2. He hath quickned vs which were dead in trespasses and sinnes wherein in tyme past wee walked according to the course of this world after the prince that ruleth in the ayre euen the spirit that nowe worketh in the children of disobedience Among whom we also haue had our conuersation in time past in the lustes of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as vvell as others But God which is rich in mercy through his great loue where-with he loued vs euen when we were dead in sinnes hath quickned vs together in Christ by whose grace ye are saued And hath raised vs vp Wee which were without Christ and were aliants from the common wealth of Israell and strangers from the couenaunt of promise and had no hope and were without God in the vvorld and were once a farre off by the blood of Christ are now made neere For he is our peace betwixt GOD the Father vs in him we haue the peace of conscience and boldnes towards God as wee read 1. Iohn 3.20.21 If our hart condemne vs God is greater thē our hart knoweth all things Beloued if our hart condemne vs not then haue we boldnesse towards God And what soeuer wee aske we receiue of him because wee keepe his commaundements and doe those thinges which are pleasing in his sight Now therfore wee are no more strangers and forrainers but Cittizens with the Saints and of the houshold of God For through him we haue an entrance vnto the Father So that now we may reioyce in God through our Lord Iesus Christ by whom we haue now receiued the attonement Then beeing iustified by faith Ro. 5. we haue peace toward GOD through our Lord Iesus Christ by whom also wee haue accesse to God our Father who onely hath brought vs into his presence arrayed vs with his owne garment of holines and innocencie Heb. 10.22 Let vs draw neere with a true hart in assurance of fayth sprinckled in our harts from an euill conscience washed in our bodies with pure water chap. 4.16 and let vs go boldly vnto the throne of grace that we may receaue mercy and finde grace to helpe in time of neede Through this comfort that most vn godly King Manasses after the view and sight of his former iniquities hope of mercy forgiuenes was incouraged to com to god as his father Thou are the most high Lord saith he of great cōpassion long suffering and most mercifull repentest for mans miseries Thou ô Lord according to thy great goodnes hast promised repentance and forgiuenes to thē that sin against thee for thy infinite mercies hast appoynted repentance vnto sinners that they may bee saued Thou therfore ô Lord that art the God of the iust hast no appoynted repentance to the iust as to Abraham Isaac and Iacob which haue not finned against thee in like sort as I haue doone but thou hast appoynted repentance to mee that am a sinner for I haue finned aboue the nūber of the sand of the sea My transgressions ô lord are multiplyed my transgressions are exceeding many and I am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes I haue prouoked thy wrath done euill before thee I did not thy wil neither kept I thy commaundements I haue set vp abhominations haue multiplyed offences Now therfore I bow the knee of my hart beseeching thee of grace And so foorth most excellently as appereth in his prayer set down after the 2. booke of Chronicles Peter went out and wept bitterly Mary Magdalen washed Christ his feete vvith teares and wiped them with the hayre of her head The Publicane would not cast vp his eyes to heauen Manasses boweth the knees of his hart beseeching grace the prodigall sonne calling himselfe to remembrance and humbling himselfe by repentance and in great hope of pardon and forgiuenes approcheth vnto GOD saying Father I haue finned against heauen and before thee The name of Father is a cōfortable name therefore hath Christ placed it in the beginning of that daylie prayer which he hath taught his disciples Our father which art in heauen c. that they might the more boldly cherfully come before him and what can the father deny the son who taketh pleasure in dooing his child good See also how merciful the lord is who being offended doth not disdaine to be called a father of great sinners who haue mightily dishonoured him I haue finned hee humbly confesseth his fault neither dooth he excuse himselfe as Adam and Eue did neyther doth hee lay the faulte eyther vpon his corrupt nature or the deuils inticement or euil company counsell or euill examples in the world which might prouoke him therevnto but onely vpon himselfe For when we sin it is more our own fault then other mens for we are not compeld there-unto Wherefore Dauid beholding the destruction of his people saith O Lord it is I that haue finned but these sheepe what haue they done This confession of sinne dooth GOD require of a sinner although hee know all hee looketh for the voyce of thy confession For by the mouth man confesseth vnto saluation The sinner accusing himselfe dooth preuent the accuser and doth prouoke Gods mercy Father I haue sinned not as other men but my sins are more then the haires of my head I haue finned against heauen as the prophet calleth the heauen and the earth to witnes against the Israelites I will not go about to cleere my selfe but I will plainely confesle that I am vnwoorthy of all fauour These thoughts came not vnto him by the course of his naturall wit and worldly reason but through the grace of God which altered his minde and by the force of faith which made him mount aboue all earthly considerations For if hee had followed his owne naturall reason he woulde haue saide I did not vnderstand wherein I offended neyther haue I done these things of set purpose but foolishlie was I led away through ill company and bad counsell and therefore there is cause why I should be pardoned Which course of he had followed he might rather haue prouoked his Fathers displeasure then drawne him vnto mercy Before an earthly Iudge our confession dooth condemne vs but before God it is the meanes to procure our saluation The Lord saith Ezech. 18 My wayes are not as your wayes neyther are my thoughts as your thoughts Dauid Manasses Mary Magdalen Peter the publican and the thiefe did humbly confesse that theyr offences were greater then theyr punishment and therefore they obtained mercy whereof Caine Saule and Achab and other missed because proudly and not humbly they asked gods mercy I haue sinned against heauen because I haue made more account of earthly and corruptible matters then of heauenly as if a man should more highly esteem the seruant
apparant His Father dooth not debate the case with him doth not chyde and threaten him but straight-way dooth embrace him VVherefore they gather foolishly heere-hence that say gods mercy is not ready for sinners till they by repentance prouoke him there-vnto Heare say they our heauenly Father is set forth to be most easie to forgiue but not before the the sinner doe purpose to returne therefore God dooth not vouchsafe any his famous before they seeke it True it is that the sinnen may obtaine pardon forgiueries that it is most requisite that he should be toucht with sorow of conscience wherby he may be displeased with himselfe but it followeth not therefore that repentance which is the gift of God should haue his first beginning of mans owne motion And in this sort farre vnfitly is an earthly father compared vnto God for it is not in mans power by the secrete instinct and working of the holy spirit to renue and alter and change the hart of a sinner and of a stony to make a fleshly hart Eze. 11.19 and 36.26 But the question is not heâ—re whether man being conuerted of himselfe returne vnto the Lord but vnder the person of an earthly father Gods mercie is coÌ„mended and his readines to forgiue The grace of God which hastneth speedily worketh requireth no delay As the nurse seeing the weak child to set forward to go doth presently run to stay him So dooth God help those by his grace to begin and continue in godlines of life whom he hath framed therevnto Iob. 14. Thou shalt call me and I shall aunswere thee thou louest the worke of thine owne hands The mercie of God is not slowe to them that trulie repent As soone as we being toucht with sorrow call vnto him for mercy and forgiuenes he openeth the wings of his mercie to receiue those that flye vnto him that they may returne into his fauour and be reconciled vnto him How-beit it falleth out most backwardly that the more diligent God is to doe vs good the more forward are we to all euill and slow to goodnes How hasty were the Israelites to giue theyr iewels and earings to the making of a golden calfe and to bad purposes we are liberall enough if not too prodigall But who is there that to the releâ—â—e of a poore man would giue his ring off his finger or golde out of his purse nay scarce a poore penny and what small helpe is a penny Vpon whores and harlots most vngodly we consume great wealth but vppon our poore kinred wee are loth to bestowe the least helpe Vertue calleth vnto vs commaundeth vs and wee are fast asleepe and heare not Vice and wickednes dooth but becken and hold vp the finger wee run most speedily We are hastie to doe euill but slow to good works He fell vpon his necke VVhereby is declared not onely Gods loue but his great care in preseruing guiding and gouerning of them which turne vnto him he doth cherrish and embrace the repentant sinner with both his armes of mercy loue and compassion His lest arme is the forgiuenes of sinnes and his right arme is the promise of glory and euerlasting life According to that of the prophet Hosea 11.3 I led Ephraim as one should beare him in his armes I ledde them with cordes of a man euen with bands of loue and I vvas to them as he that taketh of the yoke from theyr iawes And kissed him Which signifieth the infusion of his heauenly grace pouring forth the greatnes of his affection shewing the effect of his heauenly bounty and goodnesse toward a penitent sinner By these sencible matters of embracing and kissing more high and heauenly things are meant By the kisse is meant the perfection of grace because a kisse is a signe of perfect reconciliation good will peace and loue therefore it is set in the last place Great is the gracious fauour that God sheweth to man-kinde The manifold mercies of God for if hee should straight lie deale with the most godly he should find matter enough to condemne them But so excâ—eding is his mercy compassion that hee presenâ—eth sinners calleth backe those that flie froÌ„ him gathereth together those that are disperced deliuereth them that are readie to perrish quickneth those that are dead in sin iustifieth them whose deserts haue been farre otherwise rebuketh those that are negligent stirreth vp those that sleepe in sin raiseth vp those that are falne instructeth those that are ignorant bringeth back those that are gone astray embra-braceth them that returne and keepeth preserueth theÌ„ by all means possible Who soeuer therefore doth duly consider Gods mercy compassion hath no cause to distrust and to fall away from God but rather to be coÌ„forted with hope of pardon Why therfore ô sinner dost not thou depart froÌ„ sin seeing that thou maist bee graciouslie receiued For at what time soeuer a sinner doth repent him of his sin I wil put out all his wickednes out my of remeÌ„brance saith the Lord. Howe ready is Gods mercy toward thee that hee may graciously receiue thee and crowne thee also with honour Come out then out of thy prison into this place of liberty if it be possible that thou canst wind thy selfe out of the slauerie of sin thou shalt finde thy Sauiour vvith his armes wide open most louingly and graciously to receiue thee and also to prepare thee an euerlasting dwelling place in heauen after this wretched life and that more princelike theÌ„ any king in this world doth enioy Feare not little flock contemptible base despised in the world for it is your Fathers pleasure to giue you a kingdome Why doost thou not stirre then from sin beeing almost ouer-whelmed why doost thou stand in dirt and mire when thy feet may goe vpon cleere ground Some Father woulde haue taken vp his prodigall child very sharply corrected him seuerely hee woulde haue called thys spend-thrift to account how he had spent his goods how he had wasted his patrimonie where he had beene so long as a vagabond But beholde the great compassion of the father of this prodigall sonâ—â— resembling Gods mercy to a desolate sinner He dooth not aske account of him where hee was or how hee had wasted his substance he doth not reuile neither doth he handle him sharply but with a most mild ioyfull countenaunce and a louing behauiour goeth out to meete him embraceth kisseth him and maketh great ioy O inestimable loue infinite charitie goodnes vnspeakeable VVhat minde is it that would not burst forth in teares what hard hart is it if it were harder then the Adamant which would not be mollified and relent at so great kindnes and curtesie offred Returne therfore vnto the Lord who art farre off from him it is his desire a sinner should liue he would not his death how head-long and voyde of reason then is he that will refuse life and take hold of death
O Lord breake all our stubborne harts and make vs to sigh grone vnder the most heauy burden and waight of sin who are maruailously loden yet thinke our selues in great ease and at great libertie Make an end of thy sin and looke vp to God who will ease thee For when thou night and day doost thinke vpon nothing else and doost set thy selfe to nothing else but to offend and displease God he dailie hourely heaping vpon thee a thousand meanes of his mercy waiteth for thy returne and daily looketh for thy happy repentance The happy remēbrance whereof did make this prodigall sonne to say Father I haue sinned against heauen before thee and am no more worthy to be called thy son Great sinnes great griefe but a short confession and this is a waightie poynt of repentance when with the sence the feeling and remorce of sinne is ioyned both sadnesse and shamefastnesse And where there is not this sadnesse and shamefastnes the sinner can neuer returne to goodnes Therefore there must goe before repentance a holy anger and inward griefe and discontentment that wee haue displeased God For following our owne wayes we grow to great forgetfulnes but returning vnto God then are we brought to true remembrance Truly did the Apostle S. Paule speak 1. Cor. 15.9 I am not worthy to be called an Apostle because I persecuted the Church of God ioyfully remembring gods mercy and his own happy returne For the more graciously the lord doth visit a sinner with his mercy the more deeply doth it sink into the hart of a true penitent sinner the more doth he hūble himselfe before God the more greeuously doth he accuse his owne wicked nature and disposition The more cleerly that he doth perceiue Gods mercy and compassion and doth behold his maiestie holines comparing there-vnto his own vn worthines ingratitude frowardnes and his most sinfull inclination the more doth he detest the same the more plainly doth hee confesse his fault All vvhich matters when the prophet Esay did euidently behold hee cryed out of himselfe chap. 6.5 saying Woe is me for I am vndone because I am a man of polluted lyps Iob also 42.5 saith I haue heard of thee by hearing of the eare but now my eye seeth thee Therefore I abhor my selfe and repent in dust ashes When the Apostle Saint Paule savve so much in him-selfe Rom. chap. 7. he cryed out O vvretched shooes on his feete Heere commeth the ninth matter to be intreated of namely the great solemnitie that God all the holy Angels do make at the conuersion of a sinner His Father doth not speake any thundering words of crueltie nor threaten to beate him or to cast him off nor to cast him in the teeth with his bounteous goodnes shewed vnto him neyther doth he lay vnto him his going away nor burden him with his gluttony or other abhominable poynts of lyuing he remembreth none of all this geare he doth so greatly reioyce that he hath got his Sonne againe The Son thought himselfe vnworthy the title or name of his son yet the father restoreth him to his old state and degree againe The sonne doth vtterly condemne himselfe and the father doth absolue and quit him The sonne did cast himselfe downe to be a seruaunt and the father setteth him perfectly againe in his old state dignitie Him that had cast him selfe into the bond seruice of abhominable maisters that is the filthy pleasures of the body him did his father vouchsafe to embrace in his armes to him that had deserued to bee scourged vvith many a sore stripe is giuen a kisse for a token of perfect loue and attonement Happy is that sinner whō the Lord vouchsafeth to kisse and embrace because he confessed his sins and refused the name of a sonne for that in his conscience he knew himselfe faulty there was brought forth the best robe and restored vnto him How-soeuer hee hath behaued himselfe saith his Father my son he was he hath beene dead and nowe is he called to life againe For sin is the death of the soule and hee runneth toward death which leaueth and forsaketh the Authour of life Hee leaueth and forsaketh the Authour of life whosoeuer is in loue with the things of this world for the worldly pleasures are farre wide from Gods schooling And such a one is reuiued againe as dooth repent and reforme his sinfull life He was lost without any hope euer to be recouered againe if he had be one left to himselfe howbeit he was found and gotten againe To depart away from the fathers house is to perrish for out of the same house there is no health The Father speaketh not to the Son but to the seruaunts he that repents prayes for Gods goodnes receiueth no aunswere Nowe when I passed by thee and looked vppon thee behold thy time was as the time of loue and I spredde my skirts ouer thee and couered thy filthines yea I sware vnto thee and entred into a couenaunt with thee saith the Lord God thou becammest mine Then washed I thee vvith water c. Thus doth our heauenly father not onely forgiue our sinnes in burying putting quite out the remembrance of them but also hee restoreth vnto vs those gyfts which we had lost As he dooth depriue vs of them and take them away punishing our vnthankfulnesse thereby and driuing vs to shame by the reproch of our nakednes Now by these tokens of Gods loue the true and effectuall forgiuenes of our sinnes is signified The father willeth the seruants to bring forth the best robe and giueth no time of delay for in this case delay breedes danger When a sinner in this sort dooth recount his manifold offences Despayre and is vexed with the torment of conscience it is high time to yeeld help for feare least through despayre he be cast away There is no stay betwixt forgiuenes of our sins and Gods grace and fauour The health of the body is not recouered but by little and little because the matter is not of so great waight but the distressed estate of the soule must be releeued with all speede that may conueniently be offred and affoorded When the body is sicke wee are meruailous diligent to haue health yea if it bee but the head-ache we can suffer no delay seeking for helpe and calling for Phisitions according as our power and abilitie vvill stretch So after our sinne committed we shoulde be as hasty to rise and to repent Repentance but heerein euery little excuse stayeth vs backe and wee are content to delay thys time of our conuersion a great deale longer then we should so much the more beeing intangled in wordly affaires and altogether drowned in forgetfulnes In so dooing thou loosest the practise of good workes and art troubled for want of the peace and quietnes of conscience Againe thou knowest not hovve suddainelie thy lyfe shall be taken from thee The humble
a Samaritane and yes â—â—e Iewes doe very sore abhor hate all Samaritans For all his iourney hee doth not passe by him but commeth and draweth nerae vnto him neither doth he only pirry his case wish lamentable words and so make hast onward on his iourney and who busines as most men doe For as Samaritane saith chap. â— 25 If a brother or a sister be 〈◊〉 and destitute of daily foode and one of you say â—â—â—o them Departmence warme your selues and fill your 〈◊〉 notwithstanding yee giue theÌ„ not those thingaâ—â—ich are needfull no the body what had path it The Samaritane 〈…〉 to his helping hund such phisick as he had he applieth he doth not excuse the matter that he is no phisition but for the present necessity hauing wine and oyle about him and knowing theÌ„ to be good first cleanseth his wounds with wine then supples them with orle vntill better remedies could be had Hee thinks not of the losse of his wine oyle and what hinderance it was vnto him but is glad it serued to so good a purpose He lights off from his horse to set the wounded man thereon the wounded man being vnable he helps him vp with his-hands he directs him forward committing the care of him to no other but to himselfe seeing he could not bring him into his owne house hee conuayeth him into an Inne There hee spares not eyther for costes or paines and he lookes to him him selfe because in Innes and strange houses such poore mens miseries are little regarded neither are they tended as they ought And seeing his busines required hast that he could no longer tarry hee makes further promsion for him he takes forth our of his purse so much mony as might serue till his returne deliuereth it vnto the Host requesting the Inne-keeper that he should see the wounded man well attended and kept vntill such time as his iourney being done he should returne the same way back againe saying Mine Host ye haue mony for the purpose see to this man at my cost charge that if ye shall beslow any thing aboue this sum that I haue deliuered you you for your part shall not be a looset one mite by it reckon it to me wheÌ„ I returne again this way whatsoeuer ye shal lay out vpoÌ„ him I wil pay it you againe He promiseth to returne al his gesture behauiour was to shew that he could not be in quiet till he saw him well whole againe Behold heere a most plentiful wonderfull measure of loue christian charity And a great shame it is to christians that heathen people are more mercifull yea many of the Recusants herein excell vs shal no doubt rise vp in iudgement against vs. If we be slow in ordinary distresses yet in great extreamities let vs shew our selues forwardly at leastwise for the shame of the world if Gods mercy doe not mocue vs. Shew forth the fruits of thy profession let not faith be dead within let not God and the world thy own conscience condemn thee Be not as the rest of the world who either passe by regard not or else giue but some good words wishes or if they giue any releefe it is but very slender so that it doth the poore but little good Alas what is the releefe of a peny or a shilling to him that standeth in neede of a pound Yet the fashion of the world is to make great boast of this slender reliefe like vnto the boasting Pharise as though we were great almes folks to be wondered at and chronicled But who wil like this Samaritane seeing a poore man in great distresse light off from his horse and hinder his iourney forgetting his affaires bend himselfe wholy for the time to help in such a case The prouerb is that many a little makes a mickle we think when we giue somwhat that euery one will likewise but God knowes almes-folks are very rare for how should it be a thing so greatly coÌ„mendable if it were common Little knoweth the ful belly what the hungry belly means and if we did feele for a while the penury and scarsity of the poore wee would be more willing to releeue them and also we should manifestly see and perceaue how small the number is of them that giue no more but poore Peter pence Seeing this Samaritane shewed greater kindnes theÌ„ eyther the Priest or the Leuit heere-hence we may learne that if we will be accounted more holy then other of greater perfection that we doe not so behaue our selues that our conuersation be worse then souldiours publicans You see that the priest and the Leuit both of them were of the elect people of the Iews and of that tribe which was prepared to doe God greatest seruice and which were iudged the holieft among the people as they should haue beene and yet was there found in them neyther charity nor compassion But this Samaritane which was a gentile an idolater which had no knowledge of God was despised of the Iews so that it was counted a reproach if a Iewe did talke with a Samaritane or had any busines or any thing to doe with him this Samaritane I say shewed him selfe more godly then the Iewes and not better then the coÌ„mon sort but better then the priests and the Leuits which did teach exhort to vertue and holines and which should haue giuen woorthy examples like lights vpon a hill So the priests of the temple which descended of the holy patriarkes Abraham Isaac and Iacob did slander our Sauiour Christ who was reuerently vsed of the woman of Canaan which came of cursed Cham. He found not that faith in Israel which he found among the Canaanites I feare me it wil fall out I would in this I might be found a lyer that in the day of iudgement many publicans and of the common sort shall be preferred before vs which preach the word and exhort other vnto vertue and make great boast of Religion seeing many of those whom we doe teach doe farre passe vs in life conuersation and may teach vs if not in words exhortation yet in godly works As the Lord saide to many proud Pharises that publicanes and sinners should goe before them into the kingdom of heauen Many shall come from the East and from the West and shall sit downe with Abraham Isaac and Iacob when as the children of the kingdome shall be cast out into vtter darknes Which is enough to teach vs to despise no man but alwayes to liue in holy feare and humility For before God the works of charity and godlines are more esteemed then either learning wisedome or the glorious shew of Religion For God hath not respect of the persons or of high degrees but God regardeth more the inward affection and the perfection of charity The Priest and the Leuite were of higher degree then the Samaritane but
against the witnesse of theyr own conscience Let vs therfore pray that Gods will may be done that our rebellious will may yeeld obedience vnto him And the more froward that we finde our affections the greater neede haue wee to pray to God for grace Rom. 7.23 I 〈◊〉 an other lawe in my members rebelâ—â—g against the law of my minde leading me captiue vnto the law of sin which is in my members O wretched man that I am who shall deliuer mee 2 Cor. 12.8 I besought the Lord thrice And he said vnto me My grace is sufficient for thee For my power is made perfect through weaknes Ministers are chosen to bee the light of the world and the salt of the earth and therefore greater watchfulnes is required at their handes Our Sauiour considering mans weaknet and frailtie and the great charge of his disciples willeth them instantlie to watch and pray least temptation should ouercome them least theyr own vnruly dispositions shoulde ouer-rule them least when they had preached to others they should become like vnto the Carpenters that made Noahs Arke 1 Cor. 9 27. Wee are all the seruaunts of God and therefore we ought all of vs to be painfull in the works of godlines they that haue greatest knowledge and greatest gyfts graces froÌ„ God ought to shew themselues Good examples to win other not to destroy manie by giuing great offence All in 〈◊〉 case are not funished alike vvith Gods â—yfts and therefore more is requiâ—â—◠〈◊〉 theyr handes to whom God hath shewed himselfe more beneficiall He that hath the greater knowledge must be more circumspect warie in his behaviour not only before God who knoweth all things but also before men that wee giue no offence as much as is possible and to the vtmost of our power Hee also whom God hath inriched with temporall blessings seeing God hath put him in trust there-with must haue care and conscience to be beneficiall where God appoynteth Else shall we be like to that euill and vnfaithfull seruaunt who negligently and vnwillinglie let passe and set light by his maisters commaundement For he that knoweth howe to doe vvell and dooth not heapeth sin and heapeth vvrath Many heare Gods Word preached good exhortations and good admonitions and yet sinne wilfully hauing knowledge forwarning to forbeare The contempt of Gods word shall neuer goe long without punishment And this was the cause that made our Sauiour to denounce so great a iudgment Math. 14 21. Woe be to thee Chorazin wee be to thee Bethsaida for if the great 〈◊〉 vvhich were doone in you had beene done in Tirus and Sidon they had repented long agone in sack-cloth ashes But I say to you it shall be easier for Tirus and Sidon at the day of iudgement then for you The dissolute behauiour of Tirus Sidon might haue excuse through ignorance wherein Gods Word was not preached to call them to repentance vvho though they wanted Gods word yet had they the light of nature and the lavve of theyr conscience to direct them But Chorazin and Bethsaida which heards Gods Word and yet were neuer the better shall be worthy of greater iudgement Whom God doth not vouchsafe of mercy them he doth iustly appoynt to destruction and from whom he with-draweth the blessing of his Word them doth he suffer to perrish Acts. 16.6.7 Againe to make other without excuse he causeth his Word to be preached and that they should be exhorted vnto repentance But of all other the Ministers are heerin to looke to themselues and as they knowe most so to frame themselues to liue best and 〈◊〉 suspect a fall in the greatest time of theyr strength 2. Pet. 2.20 For if they after they haue escaped from the filthines of the vvorld through the knowledge of the Lord of the Sauior Iesus Christ are yet intangled againe and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement psal 125. Vnto those that are good and true of hart the Lord no doubt will doe well But as for such as turne back vnto their owne wickednes the Lord shal leade them forth with the euill dooers It was said to the Scribes and Pharises who had the interpreting of Gods law and to deale in Gods affaires Math. 23. Woe be to you Scribes and Pharises hipocrites for you shall receiue the greater condemnation And let the saying of the apostle to the Heb. chap. 10.26.27 preuaile sufficiently to admonish vs. If we sinne willingly after that wee haue receaued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement The Lorde therefore in mercy grant vs his grace to liue in his feare let vs endeuour what we can to make an end of our saluation with feare and trembling phil 2.12 and 3.14 And let vs follow hard toward the marke for the price of the high calling of God in Christ Iesus and continue so vnto the end For as none shal be crowned before the end of their race so before the day of our death we may fall away from GOD. Solomon that was perfect in Gods seruice yet toward his latter end his out-landish wiues woone his hart vnto idolatry This second part of the punishment of the euill seruant and negligent minister is aggrauated and made more greeuous by that which is added thereunto that their portion wofull inheritance shall be in that place where shall be nothing else but weeping and gnashing of teeth perpetuall sorrowe without the least tast of comfort no not so much as the least droppe of colde water shall be granted to them that shal be tormented in those flames Iere. 48.10 Cursed be he that doth the work of the Lord negligently 1. Cor. 9.16 They that preach the Gospell haue nothing to reioyce of in respect of merrit desert Luk. 17.9 10. for necessity is laid vpon them But if they preach not they must looke for a woe For if they doe it willingly they haue a rewarde of Gods bountifulnes but and if they doe it against their will notwithstanding the dispensation is coÌ„mitted vnto them I would to God they would consider this that haue the greatest gifts and yet vse them least which are fit instruments to glorifie God and yet make themselues the vassalls of this present world forgetting the Apostles earnest perswasion Ro. 12.1 I beseech you brethren by the mercies of God that ye fashion not your selues like vnto this present world 1. Iohn 2.17 For the worlde passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer Such hipocrites and loose-liuers and also carelesse and forgetfull ministers for their sweet pleasures where-with they are drunken in this world taking so deepe a draught of this cuppe of transitory fornication estranging their harts from God vnto whom once they had espoused themselues in holy marriage and giuen their names vnto him shall be punished with intollerable torments And they that by the dutifull performance of their office and calling would not waite for their maisters comming but gaue them selues in the meane time to all libertie and licentiousnes their laughing shall be turned into weeping and their songs into gnashing of teeth The worme of their conscience shall neuer die they shall be vexed with perpetuall greefe for the neglect of their duty and they shall alwayes weepe and mourne that they had no better grace They that behaue themselues most negligentlie thinke least of all to come to this torment I could wish that men would betimes looke vnto themselues and haue a due consideration of their waighty charge and not so much to be exhorted thereunto through the feare of hell torments as to be allured with the consideration of the vnspeakable reward of eternall ioyes As the Apostle S. Peter 1. Epistle 5.4 doth most comfortably perswade all ministers Feede the flock of God which dependeth vppon you willingly and with a ready mind And when the chiefe sheepheard shall appeare ye shall receaue an incorruptible crowne of glory Which he hath promised that cannot lie and with whom is no variablenes nor shadowing by turning Iames 1.17 Heauen and earth shall passe away but the promises of GOD shall be most sure and certaine To which gracious God be all prayse and thanks-giuing in the congregation for euer Amen Soli Deo omnis laus sit et gloria et gratia
in token of a thankfull mind for that good which I haue alreadie receiued by your publique painfulnesse both by priuate meditation and publique practise for the which the Lorde be praysed I haue made bolde to present this Booke vnto your Lordship not so much for patronage and protection which also I desire as in reuerend sort once againe to exhort you and to drawe you on to be mindfull of vs of the ministery and to remember my humble request heerein Concerning the Reader he may perswade himselfe that that doctrine shall most preuaile with his auditory that standeth vppon diversities of instructions leading the minde onward with a kinde of vâ—riâ—â—y delight And therefore I haue taken principall choyce in this sort as you see to set forth these parables with as 〈◊〉 apt notes as I could being furthâ—â—ed heerein by Gods help and assistance Wherein if there be any thing to be liked it is Gods dooing if there be any fault it is mine owne God grant that we all of the ministerie especially may proue to be wise virgins and that such as your selfe vvhich haue receiued fiue talents may well remember that these two twinnes vvere bone both together at one the selfe same time Honores et Onera Your Lordships as vnknowne yet praying God to prosper your labors to his glory and the good of the Ministerie S. I. Memoriae Mater Methodus ⋆ The seuerall deuisions of euery particuler Parable Of the vncleane Spirit Luke 11.24 This Parable may be deuided into these three parts following 1. First all of vs are subiect to the manifold temptations of the deuill who preuaileth in some more thou iâ— whersome 2. Secondly there is a tâ—â—â— when the deuill goeth out of vs eyther by Gods secrete grace or good counsell or true and vnfained repentance 3. Thirdly his wofull returne in them that are not watchfull and doe not theyr best endeuour to keepe him out when they are once free from his thraldome and slauery Psalm 125.5 Of the prodigall Sonne Luke 15.11 ¶ This parable setteth foorth vnto vs these foure things 1. The excellent estate of man beeing furnished with Gods blessings and graces in a plentifull measure vnder the description of the prodigall sonne hauing receaued all his patrimony 2. The decayed estate of man being left vnto himselfe and so falling from God and prouoking gods displeasure by his manifold offences and daily and continuall sinnes thereby working his owne woe and destruction 3. The restored estate of man through the mercy of GOD expressed in the great kindnes of the Father that went out to meete his sonne As also in the death and passion of Iesus Christ expressed by the killing of the fatte Calfe the best rayment the Ring and shooes and royall feast Whereof the prodigall Sonne is made pertaker by faith and repentance 4. Lastlie we ought to be so farre from repining and grudging at the saluation of sinners and theyr accepting into fauour that wee ought rather to reioyce beholding Gods great mercie and gracious and vnspeakable goodnes heerein All vvhich matters are set foorth by the declaration of diuers particuler circumstances as the Text doth afford The Parable of the Rich man and Lazarus Luke 16.19.20 c. ¶ In this Parable are set downe these fiue considerations following 1. First the example of a wicked worldling very loose and carelesse setting light by GOD and despising his poore neighbour 2. Secondlie the patterne of a godlie man submitting himselfe to Gods will in all his distresse and waiting for comfort and deliuerance according to Gods good will and pleasure 3. Thirdly the ioyfull estate of the godly after death beeing full of vnspeakable comfort and glory 4. Fourthly the lamentable estate of the wicked after death Wisd 5. 5. Lastly the Word of God beeing deliuered by the Prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed vvhich to our great good calleth vs vnto repentance and newnesse of life The Parable of the wounded man that came downe from Ierusalem to Iericho ⸪ Luke 10.25 ¶ Many apply this Parable to the decayed estate of man and howe hee is restored but by the circumstances of the text it seemeth rather to be wrested For heere is set downe a comparison betwixt mentall religion and outward profession the notable triall whereof is seene in the workes of charitie This parable may be deuided into these three parts 1. The deceauable opinion of Man that thinketh religion dooth consist rather in the knowledge of Gods will then in the workes of charitie I am chap. 1 27. Mat. chap. 5 20. 3. That heathen people as also those of a contrary religion excell true professors in the practise of good workes And so much the more because they put the hope of theyr saluation in theyr good deedes looking for a reward not of mercy but of desert The Priest and the Leuite went by and the Samaritane shewed mercie and of those tenne that were healed of the leprocie onelie one returned to giue thankes and hee was a Samaritan The vse and application of the Parable in the commaundement of our Sauiour Christ inioyning exhorting vs vnto the workes of charitie ¶ An other deuision of this parable ¶ This Parable may bee referred to these three heads 1. The vnmercifull disposition of most men and vvomen giuen too much to selfe loue 2. That there be fewe that haue care of the poore and of the misery of them that are distressed and that haue any fellowe feeling 1. Cor. chap. 12. verse 25 26 27 28. 3. That as it is Gods commaundement so there is nothing more acceptable to god and more commendable before men then to doe good to those that stande in neede Which is an especiall fruite of faith Of the vnmercifull Seruaunt that would not forgiue his fellowe Math. 18.21 ¶ In which example or parable these foure matters are to be examined 1. An exhortation to the mutuall forgiuenes of offences from the example of God daily forgiuing those that are far vnworthie 2. The ingratitude of the world toward God and theyr vnmercifull disposition toward theyr neighbour 3. The punishment of their ingratitude and cruell behauiour 4. The vse and application of the Parable ⧠The Parable of the faithfull seruant Math. 24.45 ¶ This Parable standeth vppon a twofolde description The first is of a painfull Minister whose properties are to be faithful wise looking for his Maisters comming And whose reward is that he shall be blessed that is founde so dooing As also that hee shall be made Ruler ouer all his Maisters goods The second is of a negligent Minister whose properties are that presuming of his Maisters long stay he waxeth altogether carelesse of his dutie And also behauing himselfe very vndiscreetly giueth himselfe to all licentiousnesse Whose punishment is that his expectation shall be deceaued and his hope suddenlie cut off Furthermore that his portion shall be with the hypocrites The greeuousnesse of which
punishment is heere expressed in these words There shall be weeping and gnashing of teeth ⧠The Parables of the Gospell moralized ¶ Of the vncleane Spirit LVKE 11.24 When the vncleane spirit is gone out of a man he walketh through dry places seeking rest And when he findeth none hee saith I will returne vnto mine house whence J cam out And when he cōmeth he findeth it empty swept garnished Then goeth he taketh to him seuen other spirits worse then himselfe and they enter in dwell there So the last state of that man is worse then the first IN this Parable these 3. principall considerations are to be obserued First that all of vs by nature are subiect to the temptations of the deuill to his often manifold temptations who preuaileth in some more then in other some Adam was tempted hee fell and the wicked continually yeeld to his temptations are ouercome Christ was tempted and he resisted and vanquished him and in him and by his power all the godly are cōquerers ouer the deuil his wicked ouerthrowing temptations Secondly there is a time when the deuil goeth out of vs either by Gods grace or good counsel or true vnfained repentance He goeth not out willingly of him selfe but he is throwne thrust out Thirdly his woful return in them that do not endeuour to keepe him out because their estate shal be far worse and they shall hardly or neuer be cured and recouered Our maisterful sin wherunto we are giuen more then to any of the rest is neuer alone but is accompanied with many other And when the deuill entreth againe he brings in with him nay a legion folow after him for he comes with power enough thinks it vnpossible that hee should be resisted or if he be resisted he wil not so be vanquished neither wil he euer giue vs vp so long as we are compassed with this mortall and sinfull body of ours Rom. 7.24 Heb. 12.1 Some think this parable was vttred to the wicked Scribes and Pharises and the rather through the prouocation of their blasphemous speech against their own conscience which said that he cast out deuils by Belzebub But it is more likely he spake it to the man that was possessed with the deuill out of whom the deuil was cast out Where it is most worthy of our meditation to cōsider by whom he was cast out not as the Pharises suppose by Belzebub but by one more mighty powerful then Belzebub and all the deuils in hel 1. Ioh. 3.8 For to this purpose appeared the son of god that he might lose the works of the deuil which are sinne death hel Greatly to cōfort the godly in al distresses of body mind while they are assured not onely that through his help all desperate diseases are cured but also that the malicious work of sathan is by his almighty power vtterly destroied and scattered Giuing vs sufficient encouragement not onely not to feare that hurt which sathan may worke against vs but also to haue recourse to him in all our distresses either of body or of minde how dangerous soeuer they be as also to giue him thanks praise for his manifold goodnes toward vs being deliuered to take heede least by our negligence wee fall into the like dangers againe As Christ gaue warning to him that had been diseased thirtie eyght yeeres and nowe was healed brought to his former strength by the vertue of his heauenly power and gracious goodnes Iohn 5. Behold thou art made whole sin no more least a worse thing come vnto thee Christ put forth this parable not so much to warne him out of whom the deuill vvas cast as also in the behalfe of the company that was present and the standers by Ioh. 12.30 To teach all the godly and the Ministers especially to haue great regard of theyr talke that it may be powdered with salt that it may tend to edifying and may giue grace to the hearers Colos 4.6 For often-times the standers by do more mark giue more diligent heed to that vvhich is spoken then the party to whō the speech is directed to whom it doth most pertaine The scope of this parable is principallie to shew how heauy a iudgement they heap vpon themselues which refusing the grace of God offered vnto them doe lay open a passage for the deuil to enter in againe For if through theyr want to heede-taking they giue him entrance again he wil most hardly or neuer be driuen out Therfore are we willed to worke out our saluation vvith feare and trembling Phil. 2.12 And to resist the deuill that so he may flie from vs Iames. 4.7 And let vs apply this parable to Christ his meaning as if he had said I came to expell sathan out of you that I might raigne within you And if you will not that I should raigne in you and ouer you and that you despise my grace and goodnes in this sort shall you be punished that the euil spirit which was cast out of you shal return againe and your stubbornnes shall thus be rewarded that you shall altogether be blinded and reserued to most wofull destruction How subiect we are to the deuils malicious intents continuall temptations How subiect to the deuils temptations may appeare heerein not onely by his hatred to the common sort of man-kind but euen to the best And beholding his temptations against our Sauiour we may not looke that we should stand free For if hee were bold to vex the head he will not spare the members He spared not our first parents in Paradice in the estate of their innocencie and integrity how much lesse will hee spare vs which are compassed about with so great corruption sin If he was bold to tempt Dauid to adultery and murder Aaron and Salomon to idolatry Peter to periurie and Saint Paule to the lusts of the flesh 2. Cor. 12.7.8.9 How shall wee thinke to escape which are not strengthned or endued with so great gifts graces If hee had his force against lob a righteous man and one that feared God God himselfe so witnessing of him let vs make no other reckoning but to prepare our selues to temptation Hee is most busie about vs when wee are least aware of his working Hee is not onely diligent to compasse the earth to and fro but hee goeth about like a roaring Lyon seeking whom hee may deuoure And therefore no maruell though we read Reue. 12.12 a woe pronounced against the inhabitants of the earth because the deuill beeing cast out is come downe vnto them vvho hath great wrath because he knoweth hee hath but a short time Hee could not preuaile in heauen therefore he will shew all his force on the inhabitants of the earth Whose wrath is great therefore we must looke for no mercy at his hands whose time is but short and therfore he wil lose no opportunity whereby he
deuill take new possession after hee hath beene throwne out and so throw vs out of Gods fauour and remoue vs from our happines wherein wee were newly placed Surely it may be well said of vs the last state of that man shall be worse then the first Our great vnconstancy and weak frailty and vile corruption and most infected dispotions does heerein shew them selues in that solemnly professing our repentance for any bad behauiour and vowing to the Lord and with our selues that no more wee will doe so yet contrary both to promise and to purpose we fall againe into the selfe same offence and sinne And if the Lorde should neuer receaue vs againe after such a transgression we had but what iustly and greatly we deserued Yet Gods mercy is more not to embolden any to wickednes and impiety but to comfort them that are inwardly greeued with their great frailties Wherefore with desire to stand all possible endeuour against such second falls let vs heare yet what the Lord saith if in our great weaknes we doe fall I meane into the same offence again after repentance For we see the prophets in euery place exhort men to repentance not which had once offēded but which with an obstinate cōtempt of God had not staied to run into all kind of wickednes which after a shew of repētance yet returned to their sinfull course again the prophet Ieremy of all other is full of places if you list to read any Againe the Lord in his law would haue daily sacrifices offred somtime in the name of the whole people somtime in the name of a priuate person as well for offences cōmitted by ignorance as for voluntary transgressions and falls which assuredly should not haue been done except there had been mercy euen for second falls For the Lord would not deceaue his people with vaine figures In the 78. Psalm we very plainly see that God was entreated to forgiue most hipocriticall obstinate sinnes And now in the time of his Gospel his goodnes is not straited or deminished but euen now also more plainly it is proclaimed to the world that at what time so euer a sinner sorroweth from his hart there is pardon with the Lord without exception against often cōmitting of the same offence When the Lord inioyneth vs to forgiue our brethren seauenty times feauen times doth he meane new offences only such as they neuer committed against vs before or he meaneth all whatsoeuer or how often so euer fallen into to by their frailty And if so doth he require more mercy of man then he the God of mercy wil shew or shal the creature excell the Creator in any goodnes God forbid See it therefore and be with comfort most assured of it that if we sin not seauen times but seauenty times seauen times against his Maiestie and euen in the same thing and so often with weeping eyes and sobbing soule fall at his feete for mercy for so great frailty there is mercy with him and pardon to true repentance But take heede we turne not the grace of God into wantonnes presumption Beware presumption For if I seeke and suck out loosenes and liberty out of this doctrine be sure I sauour it to death and not vnto life And what know I whether euer I shall haue grace truly to repent what so boldly and presumptuously I haue dared to commit When the Apostle saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes doe ye think we may tie this to only such sinns as were neuer committed before without a very plaine and great iniury to that place of Scripture No no we cannot therefore a true ground of comfort euen for sinns often fallen into so that frailty and not loosenes be the cause Reade the ninth of Daniel and see if he confesse not sinne often committed and as it were in a continued course and yet despaireth not of mercy What meaneth that article of our faith I beleeue the forgiuenes of sins shall we glose vpon it thus that is of such sinnes as I neuer committed but once Surely if we doe it must be said cursed be the glose that corrupteth the text For that article comprizeth all sinne before baptisme and after baptisme before repentance and after repentance euer through the course of my life in this world whatsoeuer it is how often so euer I haue slided into it through frailty yet God giuing me true repentance for it I beleeue the forgiuenes of it Yea it is that spirituall comfort that cannot be spoken of sufficiently neyther can wee enter into the depth or heigth thereof to wit that GOD would haue his children so sure of the pardon of their sinnes euen of all their sins without exception whereof he giueth them a dislike and true abborring as that he would haue it an article of their faith so that they should not be sound Christians if they beleeued it not Lastly euen the petition in the Lords prayer craning daily forgiuenes of daily trespasses dare you restaine it to trespasses committed onely before repentance and exempt all second falls after such repentance and purpose to amend the Lord forbid And therefore take it also with the former as a sure proofe of pardon also for these offences Onely let mee admonish you which I cannot too often speake of beware presumption beware loosenes beware negligence and haue due care to auoide these second falls And say not God is mercifull and therefore I will sin Ro 6.1 For as he is gracious to a sorowful sinner so is he dreadful to a presumptuous offender and frailty shall find mercy when boldnes shall finde iudgement and wrath for euer The godly although they fall through the infirmity and weakenes of the flesh yet they doe not giue their consent to sin but by mourning striue against it being sorry they cannot haue the better hand being ashamed of themselues So that they may truly say with the Apostle Ro. 7. The euill which I would not doe that doe I. And if Manasses after so many abhominations found fauour with God as his effectuall prayer doth testifie why should the godly mind be cast away in despaire And though it seeme somewhat impertinent to this purpose let vs beholde the estate of King Solomon beeing so rarely endued with wisedome the knowledge of Gods seruice yet fell away by idolatry of whom some doubt whether he were condemned Yet that it was not so these reasons briefly set downe Reasons to prooue why Solomon was not cōdemned may perswade vs. First that he was a figure of Christ Secondly considering his most excellent prayer which hee made at the dedication of the temple a note of Gods spirit inhabiting in him which also did worthily shew it self in his most rare wisedome Thirdly for his repentance testified in his booke called Ecclesiastes Fourthly because God loued him 2. Sa. 12.24
it proceedeth namely from affliction the knowledge and feeling of his owne misery Seuenthly how Christ is our present Aduocate in our distresse and misery when we call vpon him earnestly and vnfainedly and in truth and sincerity Because through the humble sure of Christ the prodigall son obtained mercie Eyghtly the infinite mercy of GOD which is not ouercome by the multitude of our sinnes to remoue all despaire Ninthly the great solemnity that God and all the holy Angels doe make at the conuersion of a sinner Lastly an incouragement to them that liue well that they may continue in well dooing and be godly stil As also an instruction to them not to murmure at Gods works but rather to reuerence them and to reioyce that it hath pleased him to deale so graciously with sinners and to call them home that went so far astray Whereby vvee are further taught not rashly to iudge of any but to hope the best and in charitie to pray for their amendment There is no parable in the gospell more full of comfort consolation Whereby I am perswaded that there is no such greeuous sinner nor hainous offender vvhich would not turn vnto God if he consider in this example gods goodnes boūtifulnes and the entire loue of so mercifull a Father which of his own gracious accord went out to meete his prodigall sonne and to receiue him without any shew of deniall contrary to the custome of earthly Fathers vvhich fret and fume and are hardly drawne to such mercy How kindly doth he embrace him array him put a ring on his finger kill the fatted calfe for him make merry reioyce for him And howe farre of hee was frō casting in his teeth his former euill life that he maketh no mention thereof but rather findeth fault vvith the elder brother that repined thereat seeking to satis-fie and appease him The younger sonne not in age but in manners not in yeeres but in want of wisdome whereby he is the more easily inclined and drawne vnto bad wayes Some aged men are but young in theyr wordes gesture and conuersation and these the prophet Esay 65. calleth young men of an hundred yeeres old Some are young men concerning their time yet are aged men in good behauiour as Ioseph Dauid Samuell Daniell Iohn Baptist According to that the Lord said vnto Moses Numb 11. Gather vnto me seuenty men whom thou knowest to be auncient in discretion giuen to be vertuous and godly well disposed The foolishnes and lightnes of a sinner is heere set forth in that he is termed a young man For for the most part they know but little and haue experience but of a fewe matters they are vnskilfull in theyr owne affayres and stand in great neede of counsell If this prodigall Sonne left his Fathers house Foolishnes and sought his owne decay and destruction it was through his owne folly where-with hee was ouer-ruled and headlong carried away As fore-cast is more worth then great maintenaunce so is wisedome the disposer the continuer of great wealth Children consider no more then that which is before theyr eyes neyther doe they fore-cast things to come Deut. 32. O that they were wise then woulde they vnderstand this they would consider theyr latter end And our Sauiour Christ saith Luke 19. O that they had known the time of theyr visitation at the least in thys theyr day The Apostle Saint Paule wisheth euery where vnto the faithfull that they bee filled with the knowledge of God For it is no meruaile if God be forsaken of them to whom hee is not knowne which neyther heare the worde of God nor haue it nor make any care or regard thereof The prodigall sonne vnderstood not the great blessings that vvere in his Fathers house but afterward affliction gaue him to vnderstand when he felt the want thereof So we leaue God fall into sinne Blindnes because we know not the mischiefes that flow from thence Were it not that the Hawkes eyes were hidde and his feete tyed hee would mount aloft into the skies so if the eyes of our minde were not blinded with worldlie pleasures and vanities wee should sure be lifted vp with heauenly thoughts to despise these earthly delights For all the commodities and pleasures of this life haue but a short time of continuance Phil. 3. Sinners continuing in theyr sinfull race are inwardly blinded that they cannot see the light of God nor finde the way to come out of theyr lothsome darknesse For although there be many sins some of weaknes and some of malice yet ignorance is the roote of all For when we know not whether there be a God or a deuill heauen or hell ioyes or torments no meruaile if wee wilfully runne into all wickednesse All vvhich if the sinner did well knovve and beleeue hee would not so easily offend as he doth at least-wise hee would not fall into so many and so great and dangerous sins as he doth and that daily No man sinneth but hee that seeth not what hee looseth by sinning Therefore let vs pray with the prophet psalme 12. Lord lighten mine eyes that I fall not in death And psalm 118. Giue mee vnderstanding and I will search thy law yea I will keepe it with my whole hart Let vs desire true knowledge that we doe not leaue GOD that wee may remaine with him and be in his house be content to be ruled by him keepe his commaundements Not onely ignorance of Gods goodnes blessings gyfts and graces doth turne vs away from God Confidence in his owne wisedom but also the confidence in our owne strength our owne selfe will and our owne selfe-loue No perswasions can alter a young mans mind and a wilful sinner vntill he haue fully tryed his own way Beyond all measure they trust too much to themselues to their own strength and wisdome policy and fetches thinking themselues to be of such good gouernment that they know well enough how to order to dispose their owne matters And this selfe wisdom is the cause that many forsake god Therefore the Lord saith Reuel 3. Thou sayest I am rich and want nothing and knowest not that thou art miserable and poore and blind and naked But how little wee are able to doe without Gods helpe and grace shall be shewed hereafter Peter was bold and presumed saying Though all men be offended yet will not I be offended who because he trusted too much to his owne strength was ouer-come by a filly maid Mat. 26. So also Dauid heerein confesseth his owne fault Psal 29. I sayde in my prosperitie I shall neuer be remooued and presently after Thou turnedst away thy face from me and I was troubled And hauing full tryall in himselfe hee reproueth them which put not theyr trust in God Psal 52.8 Loe this is the man that tooke not God for his strength but trusted vnto the multitude of his riches and strengthned himselfe in his wickednes But
intent being denied shee defamed him and prouoked her husbands great displeasure against him that hee was thrown into prison But how great an inconuenience it is to goe farre from GOD What it is to depart from God this example of the prodigall sonne doth shewe who leauing his fathers house founde nothing else but famine and misery VVhat found Hagar beeing out of Abrahams house but vvant and sorrow Gen. 16. They that forsake the Lord shall haue great trouble The Chickens that are in dangers of the Kite so long as they flock about the Henne are safe but when they goe stragling they are caught vp So they that make the Lorde their refuge are guided by him they are in safetie but when they depart from him goe far away the deuill goeth about like a roaring Lion seeking whom he may deuoure 1. Pet. 5. VVhen Caine went away from god there was no more account made of him then of a vagabond and odious person Gen. 4.14 Behold saith hee to God thou hast cast me out this day frō the earth and from thy face shall I be hid and shal be a vagabond and a runagate vpon the earth and who soeuer findeth me shall sley mee This is the dangerous fearefull estate of them which committing sin depart from God But among many inconueniences and dangers these that follow are woorthy the noting First they that depart from God make but little account of him which is the chiefest good and from whom al blessings gifts and graces doe proceede For great things when they are a farre off from our sight doe seeme but small The great maiestie of God to idle negligent beholders seemeth a matter of small account whereby the maiestie of GOD is neuer awhit the more diminished but our corruption and naughty nature is made the more apparant They that sell wares forswear thēselues for a little gaine making more account of a little siluer then of Gods commandement And because our loue is more set vppon these worldly and transitory thinges then vpon God therefore is God so slenderlie regarded The Apostle S. Paule because hee made so slender account of this world therefore he truly said I account all things but dung and when hee maketh mention of God hee speaketh with great reuerence Tit. 2.13 Looking saith he for the blessed hope and appearing of the glory of the mightie GOD. Hebr. 12.29 Our God is euen a consuming fire So likewise in the psalmes The Lord is a great god aboue all gods psalm 89.6 to 10. Great is the Lord our god and there is not end of his greatnesse psalme 47.2 Hee is the great King vpon all the earth verse 8. God raigneth ouer the heathen God fitteth vpon his holy mountaine psalme 144.5 and 146. And how is it that we make so light account of god but that we prefer the least thinges in the world before him Secondly as the further thou art from the Sunne the greater is thy shadow so the further thou departest from GOD the more art thou intangled with the cares pleasures of this world which vanish away like a shadow and therefore may vvell be compared thereunto They which hunt after honour greedily seeke after riches they for the most part neuer catch thys shadow neither are they pertakers of their desires but followe after apparant deceits and such matters vvhich in time to come shall yeeld no helpe Therefore the Prophet psalm 4. cryeth out Why doe you seeke after vanitie and followe after leasing Thirdly the Sunne when it departeth from any coast or Country leaueth the place cold barren and vnfruitfull contrariwise when with his cheerefull beames he doth cherrish the ground all things begin to prosper and to bud forth so when the sunne of our righteousnes Christ our Lord doth cheerfully shine into our harts and soules with his heauenly and comfortable presence he maketh vs to bring forth good fruites and such good works as shall be acceptable vnto him For his holy Spirit and grace where it lighteth is wonderfull fruitfull And that hart of man or woman which vvanteth the heate of Gods Spirit cannot bring forth any worke to eternall life the seed that is cast into such an vnprofitable ground will com to nothing When the King doth come to any towne all things abound and there is great plentie but when hee departeth there are as many wants as there were before so when Gods presence doth rest in our harts and soules wee are prepared to euergy good worke but when he is absent the doore is open to all vice and wickednes Fourthly as the Sunne when it shineth doth comfort all creatures and when it is gone there is nothing else but darknes so when GOD is present we are cheerefull and ioyfull and when he is absent wee are sad and heauy In the Land of Egipt there was most thicke darknes that it might be felt but in the land of Goshen where the Israelites were there was light So where the wicked are there is nothing but darknesse they sit in darknes and in the shaddow of death They which forsake God fall into the danger of the deuill the prince of darknesse and as farre as the heauen is from the earth so great difference is there betwixt the grace of God and our sinfull disposition The fift and last inconuenience of a sinner separated from God is that when he is debarred of his mercy he is presently subiect to his anger and to his wrath He that is farthest from Gods fauour is neerest to his punishment As may bee seene in the prophet Ionas who flying from God was cast into the sea He fled from God when hee commanded him and fell into his punishment when he thought least thereof If thy sonne fall sicke at thy house thou maist haue many helps to restore him againe but if he be sicke in a strange country hee is destitute of thy helpe neyther canst thou doe him any good The farther we are from heauen the more subiect are we to the danger of hell A weake and frayle sinner although hee often fall may be recouered and the godlie vvhich pertaine to GOD and are vnder his gouernment they fall not finallie but rise againe but they which are past grace which are hardned in wickednesse and multiply sinne for the most part doe perrish for euer VVhereof there are tvvo notable examples recorded in Scripture the one of Peter the other of Iudas the traytour Peter denied the Lord thrice but because he repented in hart hee was not cast away but receaued vnto mercy Psal 37.32 Pro. 24.15 But Iudas went far from God and had rather be found among the enemies of Christ then in his company No maruell therefore though he died in his sinnes and because hee went so farre astray therefore did hee fall into so great mischiefe as afterward was apparant If thou hast gone away from the Lorde endeuour all thou canst to returne vnto him againe which thou
estate is soâ—â—â—ong therefore seeing I cannot chuse but sinne I wil for euer remaine therein Little thinking their foolishnes is so great that though we sinne against GOD through weakenes not of presumption if it be a hundred times yet if we turne to the Lord by tru repentance hee will so often forgiue vs. These faint-harted people despairing of Gods goodnesse and mercy and hauing no hope of amendement cast themselues headlong into sinne and yeeld themselues wholy into the power of sathan perceauing theÌ„selues to be falne from grace from the fauour of God This prodigall sonne had rather suffer the most terrible tiranny of the deuill then to endure some hardnes in comming to his fathers house where he should enioy all freedome and wealth Straite is the gate that entreth into life and broad is the way that leadeth to destruction The Israelites had rather returne into Egypt to suffer the tiranny and persecution of Phamo then to vndertake a little labour in the Wildernes that they might enioy the promised Land flowing with milke and honny Such is the estate of many finners who had rather stil 〈◊〉 kept vnder the slauery of the deuill then by confessing theyr sinnes to receaue spirituall comfort from Christ and to obtaine his grace and fauour He sent him to his farme to feed swine To feede Swine He is cast out of the Citty which is an honourable place and sent to base drudgery The sinner is dismissed of heauenly meditations and intangled in wordly busines and ouercome thereof Such is the course of most men now adaies beeing giuen to worldly busines marchandise bargaines and other affaires of this world that they leaue no time to serue God hauing theyr mindes herewith choked vp so that they doe not so much as once thinke of God Neyther doe theyr mindes runne vpon any thing else speake doe desire any thing but that which is worldly temporall and fleshly In this sort mayst thou be termed a keeper of swine which feeding thy body doost suffer thy soule to starue And as after the death of swine there is no more remembrance of them so of all these thy worldly labours there shall be no profite remaining to thee concerning an other life For what shall a man get if he win the whole world looâ—â— his own soule Our soule is that whereof wee ought to haue especiall care and by the which we are reasonable creatures and differ from brute beastes But following our owne fleshly desires wee become like brute beasts and feede swine taking vppon vs a most abiect state of life not whorthy to be called men but to bee compared to refuse and dunge To feede the eyes with beautifull shewes the taste with sweet meates and the feeling with all inticements what is it else but to feede the belly the sences and the flesh as if with swine wee delighted to wallowe in dirt and mire The place of Esay chap. 34. is notable comparing mans ruinous estate to desolations where in the place of come shall growe nettles and thornes and theyr stately houses shall be nothing else but an habitation for dragons a court for Ostriches c. This swinish people shall be like vnto the Madianites to Sisera and vnto Iabin of whom mention is made psal 83.9 which perrished at Endor and became as the dung of the earth And he would faine haue filled his belly with the huskes that the swine eate but no man gaue them him By husks are heere vnderstood all other matters besides and without God as pleasures profits wherwith we desire to satisfie our selues vvhich are the iewels of this present world For all that is in the worlde as the lust of the flesh the lust of the eyes the pride of life is not of the Father but of the world Which things the most part of the world do hunt after and for the which they are so eagerly set that they raise strife discord Inâ—â—â—â— and when they haue all doone it is but for buskes for vaine and transitory thinges The daintiest foode dooth but fill the bellie and afterward goeth into the draught and the chiefest pleasures serue but for a time afterward damne the soule When men enioy those pleasures which they would they thinke they shall neuer haue enough therefore is heere mention made that although the prodigall sonne woulde haue filled his belly yet no man gaue them him The deuill will not fulfill thy appetite in the course of sin fearing least when thou hast thy fill thou shouldest forsake him and detest his seruice and betake thy selfe to the seruice of God The deuill sets before thee the beauty of euery woman thou lookst vpon to drawe thee into his net When hee hath caught thee he keepes thee from the presence sight of the woman which thou louest least being satisfied with her loue thou begin to contemne the sin and to condemne thy selfe and depart froÌ„ that sin and turne to the Lord. This is the deuils pollicie to giue thee but a tast to keepe thy appetite alwayes fresh to hunger after his sauce keeping thee still in slauerie and making thy chiefest delight to bee a torment vnto thee Pharao denied to giue the Israelites strawe to make them more weary Holophernes stopped the water springs froÌ„ the Bethulians so that through scarcely of water their thirst was rather increased then quenched So the deuill giues thee a taste to make thee more hungry but neuer satis-fieth thy desire to make thee the more greedily to hunt after it Thou refusest the fountaine of the water of life and diggest vnto thy selfe vnwholsome waters our of broken cesterns thy waters stink through the vncleannes of thy vices and taste full euill through the bitternes of our conscience diuersly defiled What madnes therefore hath entred into our mindes that we forsaking the true and euelasting goodnes of GOD should desire to be fedde with chaffe and with huskes that are cast vnto Swine especially seeing our creation is so noble and that by gods word and by his grace we are chosen called to enioy such excellent treasure in Christ Iesus We being blinded take huskes for dainty meate which are rather prouided for swine then for 〈◊〉 whose stomacks can hardly away with such meate Beware therefore seeing thou are bought of Christ with so high a pâ—icâ— and redeemed and set at liberty that thou deliuer not thy selfe againe into the â—â—iuery of sinne and the deuill Compare this present estate of a sinner with that former wherein he was created or wherein since wee were created by Gods grace we stood Before vvee had a Father nowe vvee haue a Lord what said I a Lord nay a tyrant before we were free but now slaues before was this prodigall sonne furnished with plentie now is he pinched with scarcety before hee liued in his fathers house now among robbing destroying strangers before hee was accepted among the sonnes of a kinde father now is
we may grow in dislike of theÌ„ which is a token of his fatherly goodnesse Hoseâ— 2. The foolish man hath said in his hart I wil goe after my louers which giue me my bread and my water my wooll and my flaxe But the Lord in merty saith I will hedge thy way with thornes that thou shalt not finde thy pathes Though she follow after her louers yet shall shee not come at them though she seeke them yet shall shee not come nigh them Then shall she say I will goe and returne to my first husband Now she did not know that I gaâ—â— her her corne and wine therefore will I returne and take away my corne in the time thereof and my wine in the season thereof and will recouer my wooll my flaxe lent to couer her shame And nowe will discouer her lâ—w dnesle in the fight of her louers no man shall deliuer her out of my hand I will also cause all her mirth to cease Afterward I will allure 〈◊〉 and bring her into the wildernesse and speake freendly vnto her What place of Scripture more significant to set forth this matter in hand The Lord â—ath hedged vvith thornes the way of that foulâ— that departeth from him as this prodigalb sunne is pinched with famine penury that went from his fathers house Wherefore he resolueth to goe to his former friendes where he was farre better before as this pindig all sonne comparing his former alâ—â—â—dance with this preâ—ent want went and remined The dog when her is hungry looketh vp to his maister waiting when â—eo will cast him somwhat to care and been a full begins to play the wanton so for these transitory things of this world we cal to God and when our turne is seued then eâ—ther we play rioâ—â—or goe wandâ—ing from God How profitable therefore in follow affliction and labour which make vs returne againe The great famine hunger which the sonnet of Iacob felt was the cause that they founde out their great friend Ioseph and that their Father might receiue great ioy for the recouery of his lost sonne and that they should confesse their fault say Worthly â—â—o we suffer these things which sinned against our brother did not consider him in his misery Gene. 42. As thys prâ—dâ—gâ—ll some returned 〈◊〉 his Father so his father first did giue him this grace that he might returne opening the eyes of his mind and soule that hee might knowe his offenceâ— and hate the sin considering the great misery that should far vpon him if he did it noâ— This made him lift vp his soule to God as Nabuchadnezzer did after his seauemyâ—râ—s banishment among the wilde beâ—stes Then he rose and find I wil goe to my Father calling his former life to remeÌ„branâ—â— sorrowling therefore purposing afterward most fled fastly to amend For they that resâ—â—ue to continue in sinne are not yet â—lsem Awake from sinne thou that sâ—eâ—pest and â—â—llâ— west in sinne and stand vp froÌ„ death 〈…〉 He wisely consideâ—eth all 〈◊〉 〈◊〉 〈◊〉 ces I am his somâ—e they are but hirelings I do not onely hunger but am almost farm sâ—ed they haue plenty I am one and they many though I haue offended yet my father is pittifull My former life hath not beene so bad but by Gods grace I may amend come into sauour againe Which is well wooâ—â—y the noâ—ng for many see theyr saâ—lâ—e are sorry and repent them and yet through the want of the hope of Gods mercy and forgiuenes fall into despane It had beene no coÌ„fort to say I perish with â—aâ—â—â—e vnlesse hee had raised vp himselfe to thinkâ— howe many hirelings were in his Fathers house whoÌ„ he fed to the full so great was his bounty and goodnesse Iohn Bapâ—â—st threatned hell torments to sinners but yet raised them vp with comfort of forgiuenes hope of Gods mercy Behold sâ—â—th he the lamb or god which takeâ—â— away the sins of the world Peter wheÌ„ he had sharply rebuked the Iewes for Christes death doth exhort euery one to repentance and to be baptized Acts. 2. Paul being sâ—â—â—â—en blind was willed to rise to goe into the city there he should know what he should do Acts. 9. After Peter had forswoâ—ne Christ wept bitterly he heard of this comfort Tel Pâ—ter also that christ is risen Mar. 16.7 Two things are heere apparant the acknowledgement of sinne and the mercie of God feare and hope Both come from God by the one he casteth vs downe by the other he raiseth vs vp againe Considering the hirelings this whetteth on his miserie and moueth vnto repentance in that his estate is farre worse then the hirelings I had almost said then any mans else Preferriâ—â— the worst before himselfe and desiring but the lowest roome in the house of God aâ— the prophet Dauid mourneth that hâ— coâ—ld not com into gods presence seeing the sparrowe buildeth her nest by thy Altarâ—â—o Lord Hee thinketh himselfe vnworthy to aspire to a high roome Many of Gods children haue spirituall and temporall comfort enough and I want am like to perâ—ish There are many in godâ— house which serue God rather for feare of punishment then for the loue of GOD. But bâ—tter it is to bee a seruaunt in Gods â—â—â—se then to bee a Prince in the worlde The greatest part seeke after goods and riâ—â—â—â— do iâ—â—â—â—race but Lord graunt vs thy 〈◊〉 thy fauour and thy grace psal to And if GOD be so gracious and bountiful to them that serue him for feare how much more tender care will hee haue ouer his owne children whose hope hee will not make voyde not leaue their good deedes vnrewarded I will rise and goe to my Father In that he saith he wil rise he sheweth that he was falne seeing none can rise but they that are falne In that he saith he will goe vnto his father he thereby confesseth hee went farre away from him Calling him his Father hee maketh it euident that since his departure hee hath beene in the hand of a Tyrant Heereby wee also perceiue that a sinner can finde no comfort refuge but from him whom he hath offended Finding no rest but rather great dangers in that course of life for the choyce whereof hee forsooke God now he decreeth to return to God in whom onely is his lyfe and his hope The soule beeing made to the Image of GOD can be satis-fied with nothing but God Therefore the prophet Dauid saith What haue I in heauen or earth that I desire in coÌ„parison of thee If a ghâ—tton haue a little meate set before him he sayth What is this for mee In like sort the prophet saith psaâ— 16. All things in the world are nothing to him I shall be satis-fied when he shal appearâ— in his glory perfect beauty But wherefore doe wee desire so much the goods of this world and hauing obtained them why doe wee sette so little by them because aboue all these the
comfort of God doth more reioyce the soule WhoÌ„ we die we must leaue all our goods behind vs but if we haue not the good wil of god what shall after becom of vs Againe the care in keeping and the trouble in gathering and the feare of loosing our worldlie wealth breed great hinderances vnto vs keep vs from the seruice of God while all the roomâ— in our soule is taken vp for this golden guest that God who ought to be more deere vnto vs then golde and all the treasures that we can deuise cannot be receiued of vs. Eccles. 2. I haue made mee great works built me houses planted me vineyards c. yet for all this Salomon pronouÌ„câ—d that all was but vanity He that drinketh of this water shal thirst again but hee that drinketh of the water of life shall â—â—â—er thirst again Ioh. 4 All the time that Iacob was in Labans house he was intangled wearied with many labors but when he was departed from him hee met with a company of Angels God is the fountaine of all goodnes therefore the soule desireth God that it may inioy these 〈◊〉 Honor riches are transitory but the goodnes of God is perpetuall Hee that is in his iourny his minde cannot be at qâ—iet 〈◊〉 he com to the end therof he that maketh a long voiage by sea is diuersly â—oubled vntil be com to his wished hauen the chiefest end of man is to be vnited vnto God Vpon whoÌ„ al our desires wishes should be setled for thou shalt shew me the path of life faith the prophet psal 16.12 In thy presence is the fulnes of ioy at thy right hand there is pleasure for euermore There are not many but one chiefe happines and that is in God without whom there is no happines to be found The knowledge of his offence Confession did compell the prodigall sonne to turn vnto god Christ willed the daughters of Israel not to weep for him but for theÌ„selues for their owne offences This acknowledgment of our fault repentance is of great vse if it be ioyned with humility So are euill matters turned vnto good as the Berroâ—â— of soâ—râ— Heâ—bâ— doe sucke out sweet 〈◊〉 The proude Pharise lessning his faults made them greater and the Publican making his faults great by humble coÌ„fession did bring them to nothing For after repentance and amendment commeth forgiuenes The one thiefe that was crucified vvith Christ did not acknowledge his fault and therfore was he condemned the other with humility submitted himselfe to Gods mercy confessing the greatnesse of his sin and crauing mercy therefore was hee receiued into Paradice It is no small helpe to the Phisition that the sicke partie doth shew his greefe and where it lyeth can open declare som cause of his sicknes so shall he the better apply himselfe to worke his cure Againt the bountifulnes of his Father and the good vsage that hee founde in his house made him not onely to thinke but verily to purpose to returne The image of God beeing defaced by sinne cannot appeace but in those that are predestinate Predestinate chosen to euerlasting life there remaineth still an inclination to godlines a sighing for Gods who although they be intangled in manifold sins yet do they carry the porâ—â—â—â—â— of their nobility As it may happen in a young man who comming of noble stock and through want of gouernment wandereth from his Fathers house into strange countries beeing out of apparrell and base in the sight of the world yet in his behauiour sheweth his breeding that wee may say Surely this youth commeth of great kinred So may it be sayd of the predestinate who although they fall into sin seeme contemptible to the eyes of men yet doe they retaine an inward forwardnes to vertue and goodnes whereby they are mightily furthered that they may rise from sin Furthermore the remembrance of the great clemency and gentlenes of the Father did prouoke the prodigall Soune to set forward For our instruction this we may learne not to sâ—t or â—st in sin but to rise walke that we may follow Christ They that follow Christ do not sit but as it becommeth the sonnes of light they walke Therefore if thou wilt followe Christ thou must rise and walke in godlines and good works giuing good example Math. 13.44 Hee that found a treasure hid in the field went and sold all that hee had Wherefore let vs not sitte and continue in our vices but as the Hart which is beset with hounds sigheth and mourneth the more if he see anie man passe by as it were crauing help and rescue So wee beeing compassed about with so many dangers call for helpe from Christ who was made man for vs and therfore hauing some tast doth know our infirmities and dangers This prodigall Sonne comming to his father cast in his mind what he should say so should we examine our consciences before we come into Gods presence And also we may confesse to a learned and discreet Minister and to a godly and faithful friend that before them we may be humbled from them we may receiue comfort and instruction But what is it that this prodigall Sonne hath in his minde to say Father I haue c. Father I haue sinned against heauen and before thee And am no more worthy to be called thy Sonne make mee as one of thy hired seruaunts Seuenthly is nowe declared howe that Christ is our present Aduocate in our distresse and misery when we call vpon him earnestly vnfamedly and in truth Because through the humble sute of Christ the prodigall sonne obtained mercy The hope of mercy forgiuenes made him call GOD his father for otherwise through the desert of his wicked life hee coulde not imagine him but to be a seuere Iudge And how could he or can any of vs all call God our Father but by the meanes of Christ who hath satisfied for our sinnes and paide the raunsome with his own precious blood and by that meanes hath procured vs fauour Hee is the sonne of God by nature we by adoption and grace Before we were subiect to sin to the deuil to the feare of death damnation but nowe hath Christ deliuered vs from this flauery and captiuity from this feare and danger For hee hath sent his Spirit into our harts to testifie that we are the sonnes of GOD. Ro. 8. to giue vs coÌ„fort against despaire to incourage vs in the worke of godlines knowing that our workes are accepted of him so long as we liue in his fear col 2. We which were in sin are quickned in Christ hauing our sins forgiuen For he hath put out the hand-writing of ordinances that was against vs he euen tooke it away and fastned it vppon the Crosse And hath spoyled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them
and not your garment so likewise allthe Prophets The first degree therefore is to call himselfe to better remembrance A second degree is to compare together the losse the gaine the good things we haue lost the euill which we haue falne into therefore he sayd Howe many hirelings are in my Fathers house c. The third degree in to rise and to raise himselfe vp and with a stedfast purpose to returne vnto God to confesse thy sinnes as this prodigall sonne did effectually And when hee was yet a great way off his Father saw him had compassion on him The eyght matter worthy of our consideration in this parable is the infinite mercie of God which is not ouercome by the multitude of our sinnes to remoue all despaire vvhere-into we are most easily readie to fall Behold a patterne of the gracious mercifulnesse of God who hauing iust cause to be angry yet when he saw this lost son turned his anger into pitty and compassion The Vulture seeth a carkasse a far of then flyeth vnto it then ceazeth vppon it and lastly feedeth therâ—on Christ saw this prodigall sonne a farre off in the region of sinne for health and saluation is farre from sinners vntill it please GOD to make it neere Hee saw him with the eyes of pittie and compassion as he looked vpon Peter after he had thrice denied him God dooth not looke when wee will returne vnto him but rather doth preuent vs with his mercy and grace Therefore it is no doubt but that when wee doe repent GOD dooth receiue vs into his fauour And if men which by nature are desirous of reuenge which stand too much vppon theyr owne authoritie yet through a fatherly kinde of affection forgiue the great offences of theyr sonnes yea of theyr owne accord vvill endeuour to seeke after them shall wee thinke that God is or will be more hard to vs whose goodnes is infinite which far surpasseth all the kindnes that an earthly father can shew Esa 65.24 Before they cry I wil heare them psal 32.5 I saide I will confesse vnto the Lord my vnrighteousnes thou forgauest the iniquitie of my sinne It is the mercy of the Lord that wee are not vtterly consumed as the prophet Iere. speaketh When he was a farre of that is when he first purposed to return vnto the Lord. So soone as hee had a minde to be made whole euen before hee made his moane vnto Christ or knew what Christ was this most louing and gentle Father friend and Sauiour made him whole and bad him sin no more least a worse thing might befall him And here is fulfilled that which God speaketh by the prophet Esay chap. 65. It shall be that ere euer they call I shall aunswere them and while they are yet but thinking howe to speake I shall heare them He did behold him as Dauid desired psalm 25.17 Looke vpon mine aduersitie and misery and forgiue mee all my sin God hath great care ouer the godly euen when they goe astray from him neyther dooth he straight-way cast them off The prodigall sonne coulde not returne nor once conceiue so holy a desire vnlesse God had looked vppon him with a most gracious aspect 2. Cor. 3.5 The image represented in the glasse cannot lift vp the eyes vnlesse he whose image it is doe first looke vp Therefore that thou must lyft vp thy eyes to heauen thou hadst neede that God whose image thou art shoulde first looke down vpon thee from heauen and cast the eyes of his mercy vppon thee that thereby thou maist be drawne to lyft vp the eyes of thy minde to him that looketh vpon thee For vnlesse hee doe first by a speciall influence looke vppon thee thou canst neyther looke vpon him nor be conuerted vnto him Thou canst not rise and goe vnto him vnlesse he mooue thee and leade thee or inforce and drawe thee As our Sauiour saith No man commeth vnto me vnlesse my heauenly father draw him Ioh. 6. Wherefore the spouse in the Canticles acknowledging his secret power most friendly operation prayeth saying chap. 1. Draw mee after thee wee will runne after the sauour of thy sweet oyniments If thou doost not draw mee I cannot come after thee So the prophet Eze. chap. 2.2 When God commaunded him to stand vpon his feete the spirit entred into him set him vpon his feete for vnlesse the Spirit of the Lord had holpen him hee could not haue flood by himselfe Lam. 5.21 Turn thou vs vnto thee ô Lord and we shall be turned So fist he be held Peter and after he wept bitterly The psal 104. speaketh of God ver 32. The earth shal tremble at the looke of him if he doe but touch the hills they shall smoake This is he which bringeth the lost sheep into his fold who onely doth heale our infirmities and hath mercy on our iniquities This is he onely of whoÌ„ Iob speaketh chap. 27. God hath mollified my hart and the Almighty hath put my soule in bitternes God onely doth giue repentance For as Saint Paule saith It is the gift of God 2. Tim. 2.25 When he willeth vs to instruct with meeknes them that are contrary minded proouing if God at anie time will giue them repentance that they may know the truth So that the mercy of God is necessary not onely in the worke of repentance but before wee doe repent According to that in the psalm Thy mercy ô Lord shall preuent me All our endeuours are not sufficient to iustifie vs 〈◊〉 to reconcile vs vnto the lord Iustification but that which is wanting in vs the Lord most bountifully dooth supply Some vvorkeâ— pâ—â—â—yning vnto our iustify cation are onely vvrought of God yet must not we be dile but doe our best endeuour For as that body is dead vvhich hath not motion and stirring so that fayth is not so effectuall which wanteth good works Some vvorkes of GOD goe before our instification vvhich doe not requite eythâ—r our consent or our helpe and furtherance Of vvhich sort are Predestination Election and Calling to knocke at the doore of our conscience by his secrete and most gracious inspirations Betwixt these wherby our iustify cation is begunne ended there are other middle works concurrent as Fayth Hope Charitie Repentance Practise of a godly life which require also our endeuour The free gift of Gods grace and an abilitie to perâ—â—â—â—â— good-vvorks is onely Gods gyft which be doth most largely graunt to them which are obedient to his holy calling When he was a farre off his father sawe him and had compassion on him therefore the forgiuenes of our sinnes and our iustify cation is onely ascribed to his mercie And that thou mayst perceiue howe ready God is to forgiue finners to help to fauour them therefore it followeth in the Text. He ran and fell on his neclâ—e and kissed him In his foreknowledge â—unning and embracing him his great clemencie and mercy is
fed vpoÌ„ Onions Garlick but in the Desert they fared most daintily so this prodigal son before he came to his father fed vpon husks but being returned hath his part of the fat calfe It is worthy the noting to see howe in the beginning of our conuersion it pleaseth God to graunt aboundance of ioy as he did to this prodigall sonne and to the Israelites going out of Egipt This God doth in great mercy considering the great frailty of them who newly haue returned For they stand in neede of speciall helpe and comfort Who although they be returned by Gods especiall appointment sustainâ— many labous and endure many tentations as the people of Israell did in the Desert Yet in all these labours and trialls they are not forsaken of the Lord but at last they haue the vpper hand as the Israelites had of the Canaâ—nites Many thinke a vertuous life is painfull and a vicious life most pleasanâ— but the difference is in the end For the end of the vertuous life is ioy in another woâ—ld how troublesom so euer it hath beene in this world but the end of a vicâ—ous life is most lâ—mentable wheÌ„ these short ioyes aâ—â— soone out off The beginning of our conuersion and the end of our perfection God doth crowne with greatest ioy Fruite trees when they begin to bud haue a flourishing shew and when they yeeld their fruite then are they most accounted of In some God doth magnifie his mercy in others he rewardeth their good deedes When God by his secret grace doth espouse himselfe to the soule of any man or woman because hee receaueth the sâ—me poore and naked of his owne cost he maketh a bountifull feast neither doth he order the matter after the deserts of that soule which is espoused vnto him but according to his owne wealth and aboundance hauing all from him selfe nothing from that Therefore it is said in the Canticles My sister is but a little one and hath no breasts The parents loue their children but especially the yong ones they carry in their armes tender them most So God is most tender ouer them that are newly conuerted vnto him and beareth much with their infirmities and helpeth them forward and stayeth them as a nurse doth her children Therefore Christ did not onely louingly and mercifully receaue the publicanes and sinners that repented but was conuersant with them and did eate with them He that found his lost sheepe laid it on his shoulders with ioy and when he caâ—h home he called together his friends and his neighbours saying vnto them Reioyce with me for I haue found my sheepe which was lost So the woman when she had found her groate that she lost called had friends neighbours saying Reioyce with me for I haue found the peece which I had lost The prodigall Sonne sayde I will rise and goe to my Father and say vnto him Father I haue finned against heauen and before thee and am no more woorthy to be called thy Sonne make mee as one of thy hired seruants So he arose and came to his Father and when he was yet a great way off his Father saw him and had compassion and ranne and fell on his necke and kissed him Then the Father said to his seruaunts Bring foorth the best robe and put it on him and put a ring on his handes and shooes on his feete And bring the farte calfe and kill him and let vs eate and be merry For this my sonne was dead and is aliue againe and hee was lost But he is found for the Scripture ternâ—eth them dead that are giuen vp to finde and they are risen from the dead which râ—pent and amend And they beganne to be meâ—ry at so happy a change For I say vnto you that ioy shall bee in heauen for one sinner that â—onuerteth more then for ninety and nine iust men which thinke they need none amendmenâ— of life Yea there shall be joy in the presence of the Angels of God for one sinner that conuerteth But now let vs behold the murmuring of the Pharises whom this elder grudging sonne doth represent and howe Christ playeth the aduocate pleadeth for sinners taketh their part which is the last thing to be spoken of and wherein the whole parable is conclude Now the elder brother was in the fielde and when hee came and drewe neere to the house hee heard melody and dauncing And called one of his seruants and asked what those thinges meant And he saidâ— vnto him Thy brother is come and thy Father hath killed the fatted calfe because he hath receaued him safe found Then he was angry and would not goe in therefore came his Faâ—her out and entreated him 〈…〉 In this last consideration in contained a great encouragement to them that liue well that they may continue in well doing and be godly still As we reade Re. 22.11 He that is righteous let him be righteous still and he that is Holy let him be holy still Behold I come shortly and my reward is with mee to giue vnto euery one as his worke shall be Sonne saith this Father thou art euer with me and all that I haue is thine Also heere is contained an instruction vnto the godly not to murmure at Gods workes but rather to reuerence them and to â—eioyce that it hath pleased him to deale so graciously with sinners to call them home that went so far astray Whereby we are further taught not rashly to iudge of any but to hope the best and in charity to pray for their amendment Ia 6 2â— Ga 6.1 â— As we are willed to mourne with them that mouâ—â—e so also are we counsailed to reioyce in all christian sort with them that reioyce and not to repine and grudge at any thing that good is Especially wee should reioyce and be gâ—â—d one with another at the conuersion of a sinner as the Apostles reioyced at the conuersion of the Gentiles Acts 11 18. When they heard these things they held their peace and glorified God saying Then hath God also graunted to the Gentiles repentance vnto life The Pharisies through the pride and high conceite of their own worthines and disdaine of sinners could not reioyce at the conuersion of sinners or that any sauour should be shewed them Our Sauiour Christ sitting at table in the house of a Pharise and Mary Magdalen standing behind him and wiping his feete with the haires of her head the Pharise which bad him thought this with himselfe If this man were a propher he would surely haue knowne who and what manner of woman this is which toucheth him for she is a sinner To whom Christ aunswered by way of a parable that many sinnes were forgiuen her because she loued much because she turned from her vaine loue and turned to the Lord with all her heart Math. 20. The maister of the vineyard when he was to pay the labourers their hire gave vnto them that came in last as much
as he gaue vnto them that came in first therefore the labourers murmured against the maister of the vineyard saying These last haue wrought but one houre thou hast made them equall vnto vs which haue born the burdeâ— and heare of the day And he answered one of them sayings Friend I doâ— thee no wrong is it not lawfull for me to doe as I will with my owne Is thine eye euill because mine is good 〈◊〉 Ionas when he had prephecied the destruction of Niniuie went out of the Citty sate on the cast side of the Citty and there made him a Booth and fate vnder iâ— in the shaddow till he might see what should be doone in the Citty And God made a gourd to rise vp which shadowed Ionas from the heat of the sound whereas he was glad Anone after GOD caused it to perish wherevppon Ionast wished in his heart to die Then God saide vnto Ionast Dost thou well to be angry for the gourd And bee said I doe well to be angry vnto the death Then said the Lord. Thou hast had pitty on the gourd for the which thou hast not laboured noâ—ther mads shiâ— grow which came vâ— in one â—ight and perished in another and should not I spare Niniuie that 〈◊〉 Citty wherein are sixe score thousands persons that cannot discerne betwixt theyâ—â—â—ight hand and theyr left Should man that hath neede of Gods mercy repine when GOD shewth mercie vnto others especially Ionas which had so manifolde try all of Gods mercie VVee knowe not into what sinnes wee may fall when as wee would be glad to cry and call for mercy and to desire others to pray for vs. VVho was more approued of the Lord the Leuit or the Samaritane that helped the wounded man that fell among theeues Many in these our dayes are like to those before recited Enuie which are sorry that God is eyther bountifull or mercifull vnto others and doe enuie that GOD dooth good vnto sinners vvhich in a manner seeme to sinne against the holy Ghost because they are agreeued to beholde Gods goodnes and gracious vvorkes in others VVho by reason of GODS mercie growe to bee malicious beeing heerein lyke vnto spyders vvho out of good flowers canne gather nothing but poyson and in so dooing treasure and heape vp vnto them-selues wrath agaynst the day of vvrath and of GODS iust indigriation They oppose them selues agayrist Charitie vvhich is the Ladie and Queene of all other vertues Wherein their sinne is so much the greater as also the wise man faith Wisd 2. Through enuie of the deuil came death into the world and they that holde of his side prooue it Through enuie of Gods glory the Angels became deuils through enuy of mans estate the deuill tempted him to disobey God and so ouerthrew him Caine slew Abell because his owne deedes were euill and his brothers good Iosephs brethren through enuy sold him and Saul persecuted Dauid and the Iewes crucified Christ Ah cruell vipers that sought his death who came to giue them life If we were as holy and as righteous as euer were Dauid Samuell Esay Ieremy yet heerein wee should not murmure to see God shew mercy to others Moses wished himselfe to be raced out of the booke of life for the Israclites Samuell prayed for Saul Iâ—remy wished his head were a foundtaine of teares that he might weepe for his people Christ prayeth for his persecutours Father forgiue them they know not what they doe and S. Stephen prayed that the Lord would not lay that sinne to their charge Poore publicanes and sinners that are distressed in conscience faine would come suffer them to come vnto me for of such and to such appertaineth the kingdome of heauen For they are your brethren and I am the father of them and of you and loue them entirely They hauing care of their saluation at last are turned to the Lord whereof you also ought to reioyce and to giue God great thanks If we grudge and repine at Gods mercy toward others and it proceede from enity our nature is most bad if from out seuerity wee are too extreame Iudges little considering what we would should be done to vs in the like case and what may fall our vpon our selues Let vs marke the high mind of the Pharise and howe he boasted of his owne righteousnes Luk. 18. I thank hee God that I am not as other men deceaâ—eâ—s adulterers or enen as this publican I fast twice in the weeke I giue â—ithe of all that I possesse The selfe same thing saith the elder brother Loe these many yeares haue I done thee seruice neither brake I at any time they commaundement and yet thoâ—â— neuer gauâ—st â—nâ— a Kid that I might make â—eâ—y with aâ—y friends But when this thâ—â—â—oâ—e wâ—â— come disâ—â—infully spoken which hath deuoâ—â—â—d thy goods with harlots thou hast for his sake killed the fat calfâ—â— Tâ—â—â— 3 3. For wee our selues also were 〈◊〉 times past vnwise disobedient deceaued seruing the lusts and diuers pleasures liuing in maliciousnes enuy hatefull and haâ—iâ—g one another But when the bountifulnes and loue of God our Sauiour toward man appâ—aâ—â—d Not by the workeâ— of righteousnessâ— which wee had done but according to his mercy he saued vs by the washing of the new bâ—th the â—eneâ—ing of the holy ghostâ— Which hee shedde on vs abound and through Iesus Christ and Sauiour that fat calfe and that 〈◊〉 on late Lamb which was slain forâ—s that our â—ouâ—es might 〈◊〉 on his deserts and hand of especiall comfort there hence These Phariseâ— neuer tooled vpon thâ—â—â— a merciful disposition â—â—â—â—fore â—â—â—ev not 〈…〉 â—o mercy â—uâ—â—s the poore 〈…〉 away 〈◊〉 iustified in gods sight 〈…〉 boasted so much of his 〈…〉 dâ—â—deâ— so gods mercy is 〈◊〉 his goodnes more abound 〈…〉 are 〈…〉 â—â—iffe â—ppon 〈…〉 For they 〈◊〉 stand may fall let them that think they stand take heede least they fall If we will be accounted the children of god we must brotherly forgiue those faults offences which god himselfe forgiueth Many vnderstande the Iewes vnder the name of the elder brother for wâ—e knowe how with great pride loâ—â—â—es they did grudge at the calling of the Gentiles But they which so expound this parable doe not well confider the true â—â—â—â—ing therof although it may suffer that application Hipocraâ—es cannot abide that gods mercy should be so large who were they such obedient sonnes as they boast the selues yet they ought not so proudly and so disdainfully to enuy and grudge at their poore brethren who repent and turne to newnes of life Oftentimes the elder are set aside and they ouâ—ger made more account of so 〈◊〉 pleaseth God to debase the iudgements of 〈◊〉 Esaâ—â— the elder yet Iacoâ—â—ad the blessing Manasses the elder yet Ephraim preseâ—â—ed king Dauid â—ad elder brethren Adoniah was the elder but Salomon had the 〈…〉 the world 〈◊〉 the elder 〈…〉 estimation so hipocrites â—eare the greatest
shew of holines In outward seruices they are obedient as Esau iâ— the meane time they can hardly abide that Gods mercy should â—e shewed to sinners being ready in a manner to â—all GOD to account as though â—â—ne were 〈…〉 of Gods faâ—ouâ— but â—â—â—ly they themselues who although they seeme still to be in the fathers presence yet are not alwaies heires For the last shall be first and the first last Hipocrites who may be â—â—â—med the sonnes of Agâ—◠〈◊〉 are preferred and for a whiâ—â— they stand for â—eiâ—â—â— who like Ismaâ—ll vaunt themselues of their birth-right and 〈◊〉 disdainâ— their younger brethren Whose intolleâ—aâ—â—e pride and seuerity doth further appeare in that they must be entreated of no lower a man them the fathâ—◠〈◊〉 they â—â—ould not think hardly thâ—â— mercy should be shewed to their brethren By the example of the father 〈…〉 learne to be â—â—â—ourable toward the 〈◊〉 faulâ—â— of 〈◊〉 brethren although God doth 〈◊〉 request vs thereâ—â—to To 〈◊〉 effect 〈…〉 chap of Maister 〈…〉 vpon these wordes My brethren be not manie Maisters knowing that wee shall reâ—â—aue the greator condemnation For in manie things we sâ—â—all Which words heâ—deâ—idoth first intâ—â—â—â— exhortation or admonition that the godly and Saints of God doe not ambitiously or rigorously censure theyr brethreâ— Secondly into the reasons of that his exhortation which are two 1. From Gods â—â—â—ine â—â—dgement which shall be the â—â—â—uien â—nâ—â—nvs liâ— wee shall iudge otheâ—â— sâ— sâ—aâ—ply â— From the imbecilitie frailty of our nature which are subiect to sin as well as other then are VVeâ—sâ—â— in thoughts in speecheâ— and deedes as the examples of holier men then we are being recited in Scriptures do declare Three respects there are in men wherby their rigour towards other should be abâ—teâ— First to recount what in former times themselues haue beene Secondly to think what here-after they may be Thirdly to remember what presently they are Ouâ— of other mens falls a foure-fold profit insueth 1. The glory of god his power mercy is made manifest in making theÌ„ vessels of glory who by theys fins deserued A soft aunswere putteth away wrath but greeuous words stir vp strife An enemies hasty nature may bee appeased by gentle words and all strife and contention by this meanes may soone cease So the Apostle S. Paule teacheth vs not to bee quarrelsome but to be modest shewing al gentlenes vnto all men But he aunswered and said to his father Loe these many yeeres haue I doone thee seruice neyther broke I at any tyme thy commaundement and yet thou neuer ganest me a Kidde that I might make merry with my friends But when this thy sonne was com which hath deuoured thy goods with harlots thou hast for his sake killed the sat Calfe Hipocrites accuse God of iniquitie and iudge themselues iust For when they haue performed the outward obedience of the law they think they haue perfectly fulfilled the whole law that by right they ought to haue not onely the blessings of this life but also the loves of another For say they wee neuer broke thy commaundement As the young rich man sayde All these things haue I obserued from my youth Math. 19.20 But when they heare out of the gospell that GOD doth not respect mens merrits and deserts but dooth freely forgiue sinnes receiue sinners vnto mercie of his owne good will and vndeserued fauour they by and by iudge GOD to be most vnrighteous which doth reiect those which haue deserued so worthy well in the sight of the world and doth receiue notorious sinners and knowne offenders Esay 58.3 Wee haue fasted say they and thou hast not regarded we haue humbled our soules and thou knewest not What righteousnes is this to condemne vs that haue fulfilled the lawe and to saue them which haue so diuersly transgressed it This is the foolish boasting of hypocrites Thys elder brother is worthy of reproofe in two respects First that he had no cause to â—e angry to see his younger brother to be sâ— well dealt withall seeing it was no hurt oâ— harme or any disaduantage vnto him Secondly hauing no regard of the welfare of his brother he is sad and heauy to see him so ioyfully receiued This elder brother this Pharise this bâ—sting iusticiary saith not So many yeer oâ— thou hast bredde mee vp thou hast taken great sorrow and care for mee and I shall neuer be able to make recompence and amends But hee forgetting his dutie is vp with his deserts So many yeeres haue I serued thee As the other sayd I fast twice in the weeke I pay tythes of all that I possesse and so forth What could be spoken more arrogantly then to say he neuer broke his commandement Who coulde of right say so but the onely sonne of God who truly might say I do those things which please my Father Ioh. 8. All other may say Wee haue gone astray and are vnprofitable seruants psal 14. Luk. 17. If he had committed no other sinne yet in this he broke the rule of charitie enuying at the good estate of his brother and taking no compassion of his former misery Neyther dooth he say My brother but in contempt Thy sonne So great was his pride and high mind These Pharises would haue Christ to be conuersant with none but themselues and these iusticiaries would haue none to haue part in Christ but onely themselues But now let vs marke how tenderly and mildly Christ answereth vnto this murmuring and grudging sonne not stirring him vp or prouoking him to anger but rather by all meanes making him to know his bountifull minde toward him what he mindeth to doe for him that with all thankfulnes hâ—e might accept of his goodnesse and be well content with his Fathers dealings And hee sayd vnto him sonne thou art euer with mee and all that I haue is thine It was meete that we should make merrie be glad for this thy brother was deade and is aliue againe and he was lost but he is found The great gentlenes of God is heerein seene in that so graciously he beareth with the faults of murmurers vouchsafeth to call him sonne although hee were a most grudging sonne He would also winne weane him from his fault by making him consider the daily bessings that are powred vpon him the great abundance that he is like hereafter to be partaker of Neyther doth he reproue him sharply but exhorteth by milde perswasions saying It vvas meete that we should make merrie and be gladde and why art thou thus offended seeing thou shouldst be in thys case as ioyfull as vvee For thys thy Brother Note how hee saith not My sonne but This thy brother to allure him to mutuall concord loue good will Whereby we also haue a warning to shew compassion one toward another and to reioyce at the good one of another seeing wee are the same people Nation hauing one God one Redeemer one Baptisme Exod. 32. When the
to Gods will in all his distresses and wayting for comfort and deliuerance according to Gods good will and pleasure Among worldly men the rich men are knowne aboue the rest and when wee talke of them their names are perfectly remembred but as for the pore their names are vnknowne or if wee doe know them we can scarcely vouchsafe to call them by their names Howbeit the Pastours and Ministers ought to haue care of them as if they were their own children Where we reade in the booke of Deut. That there should be no poore we must not think it a cōmaundement that none should beg but that the rich shold not see the poore want that they should minister all things necessary for thē And indeed if the rich men were such as they should be there should be no begger nor any to beg from dore to dore For if they duly consider it they are but stewards God hath put thē in trust to dispose those riches which he hath put into their hands Many wonder and fay Why doth God grant to the wicked rich man such store of wealth riches why doth he suffer poore Lazarus Why the godly afflicted the godly for the most part to be subiect to such extremities to endure so many inconueniences In which question they are so entangled that they cannot finde out any fit answere to satisfie their minds But Gods works doe proceede in such order that if any thing doe seeme to vs to goe out of order wee must blame the weakenes of our owne capacity and not the wisedome of God which is farre beyond our reach The vviddowe of Sarepta which gaue Eliah entertainment lost nothing 1 King 17. The Shunamite also that entertained Elisha 2 Kings 4 gained an especiall fauour and doubtlesse they that haue done good to the poore somtime or other finde it God appointed Lazarus to be the rich mans triall who was found to be mercilesse and therefore in his greatest need did misse of mercy and fauour when he required but one drop of water for he vouchsafed not to giue Lazarus of the crums that fell from his table Which was laid at his gate full of sores This other circumstances Which c. are set down to make the rich mans fault without excuse If he should say that there were many poore he could not satisfie all there was but Lazarus onely If hee should say I knewe him not I saw him not why he lay at his gate Or that hee was not so sicke but that hee might labour for his lyuing hee was full of sores or that hee stoode not in so great neede he desired to bee refreshed with the crummes that fell from the rich mans table and could not haue them So iust shall his punishment be at the day of iudgment that he hath no excuse for himselfe but must needes stand dumb and speechlesse Lazarus shewed no token of impatience all this while Affliction so the godly reioyce in tribulations knowing that patience bringeth foorth experience and experience hope and hope maketh not ashamed By Lazarus example let vs learne to take our crosse and affliction patiently In short space things shall be altered Reue. 22. Behold I come quickly to giue euery man as his work shall be And then shall this our short affliction be turned into euerlasting ioy And desired to bee refreshed with the crummes And c. that fell from the rich mans table but no man gaue him The rich mans vnmercifulnes The vvorlde most liberally graunteth all thinges necessary to the rich man beeing most plentifully prouided and enioying all thinges at his vvill and contrarivvise it suffereth poore Lazarus to haue many wantes Hovve ignoraunt or forgetfull is the vvorlde vvhich makes no more account of that vvhich God eommaundeth and which heereafter shall redound so greatly to theyr good I meane to be mercifull to the poore uants and if the Maister be cruell the seruants also be as vnmercifull Ecclus 10 2. As the Iudge of the people is him selfe so are his Officers and what manner of man the Ruler of the Citty is such are all they that dwell therein If the Maister be a dicer or a whore maister such also are his seruants if the maister be pittifull and mercifull and of good behauiour such also are his seruants and his children most willing and glad to helpe the poore Gene. 24 12. and 43 23. 2 Sam. 13 28. And the younger take example by the elder by course of nature Abraham being giuen to hospitality his vvife and his seruaunt were as willing to giue entertainement such also was Lot beeing brought vppe in Abrahams house Ioseph beeing godly had a godly seruant which said to his Maisters brethren Peace be vnto you feare not your GOD and the GOD of your Father hath giuen you that treasure in your sacks I had your money and hee brought foorth Simeon vnto them Contrariwise wicked Absolon had wicked seruaunts which killed his Brother Ammon at theyr Maisters cōmaundement 2 Samuel 13.28 Let Fathers and Mothers therfore teach theyr people vnder them not onely in wordes but in deedes and godly qualities But how this is performed nowe a-dayes no man can be ignorant when as in steede of vertuous qualities they teach them all manner of vices bringing them vp in idlenes and all licentious liberty It is no meruaile therfore to see the seruants out of order when the Maisters are without any godly behauiour or good gouernment who beeing by nature giuen to follovve all euill vvayes will quickly prooue as bad as their Maisters The distempered behauiour of many rich men in these dayes is such that what to mayntayne theyr brauery and other excessiue charges they runne into other mens debt and seeing they are not good to themselues hovve can they be good to the poore Rich men giue giftes to the rich but towarde the poore they are too sparing too prodigall tovvard the vvorlde and toward GOD too wretched As the Israelites gaue their Iewels to the making of a golden calfe so doe the rich men to their harlots and to the committing of outrages they care not what they spend Oh howe wicked are these daies wherein no man loues the poore no man doth cōfort them for Gods sake yea few or none will scarcely vouchsafe to looke vpō them These louers of the world and enemies of their owne soules how many Lazarus doe they see will not see turning away their eyes being more carefull for their Horses and Hounds Pages then for the poore whom Christ hath cōmended vnto them Of such maner of people the Lord complaineth by his prophet Amos chap. 6. They put farre away the euill day and approach to the seate of iniquity They lie vpon beds of Iuory stretch themselues vpon their beds and eate the Lambs of the flocke and the fat Calues They sing to the sound of the Violl they drinke vvine in boules and annoynt
the Samaritane shewed himselfe the better man For the priest and the Leuit being of the same nation should haue had compassion on the wounded Iewe but they did nothing lesse passing by and regarding not Heere also we learne how few there be that haue mercy on their poore neighbors when of three there was but one that had compassion And such are our times which in steede of mercy exercise cruelty towarde our neighbours Then among three yet there was some mercy found but nowe you shall scarce finde one among a hundred which remembreth releeueth the estate of the poore and distressed as daily experience sheweth Nowe a man may see a great company of poore Lazarus people lie at the church dores all the company passe by neither is there one among twenty that wil turne his eyes vnto the poore so farve off are they from comforting them eyther in words or deedes And most lamentable it is that there be many poore housholders that are eshamed to shew their distresse yet is their estate well knowne of the rich wealthy neighbors which can scarcely find in their harts to talke of them or to be sorry for their necessity And if they be requested to shew releefe to giue somwhat their eares are shut vp and their stony harts cannot relent to heare their pittious moane but as though they heard nothing they dissemble all But if thou wilt not hearken vnto my words haue som regard to gods word Pro. 21 13. Hee that stoppeth his eare at the cry of the poore hee shall also cry and not be heard The which thing the most patient Iob considering with a mercifull heart maketh manifest his godly disposition as a patterne of mercy vnto all chap. 31 16. If I restrained the poore of their desire or haue caused the eyes of the widdow to faile or haue eaten my morsels alone the fatherlesse hath not eaten therof for from my youth he hath growne vp with me as with a father and from my mothers a wombe I haue beene a guide vnto her if I haue seene any perish for want of cloathing or any poore without couering if hi◠〈◊〉 haue not blessed me because heâ— wiâ—â— warmed vvith the fleece of my sheepe If I haue lift vp my hand against the â—â—aâ—hedesse when I sawe that I might helpe him in the gate Let my arme fall from my shoulder my arme be broken from the bone Thirdly we are taught by this example to shew charity and mercy not niggardly but in alarge and plentifull measure for God regardeth a cheerefull giuer This Samaritane had not onely compassion but went to him poured oyle into his wounds bound them vp brought him to an Inne prayed the Host to haue care of him and left money in his Hosts hands Compare this example to the rich man who would not refresh poore Lazarus at his gate yea Lazarus found more mercy of his dogges then of him for they licked his sores But as the one found fauour with God so the other no doubt feeleth eternall torments VVhat is a slender releefe to him which standeth in neede of great succour bring him into thy house and supply his wants if thou wilt not bring him into thy house goe to the poore where they are and shew thy almes as God hath enriched thee This Samaritane was no penny-father no niggard his hands were not shut but most liberally and plentifully did he releeue the wounded man Let this Samaritane be thy example and be it knowne vnto thee that whatsoeuer thou be slowest on the poore thou giuest into the hand of Christ which will recompence it with aduantage For many are his blessings which he hath and may heereafter bestow vpon vs in respect both of our body soule Pinch not thy selfe therefore which surely thou doest when thou dost not help the poore By this Samaritane also we are taught not to be ouer-squemish in beholding the sores wounds of the poore as many too daintily turne their eyes away stop their noses This Samaritane hee handled the poore mans wounds and bound them vp Christ humbled himselfe and healed euery disease among the people and refused not their company Fiftly in giuing our almes we must not consider his Countrey or personage his qualities or deserts that thereby we should with-draw our hand from doing good but onely we must remember he or she is our neighbour as also we must haue an eye to their great wants necessities Many are not willing to giue almes but to their kindred such as they know other some fall into the examination of the liues of the poore whether they be of good or euil behauiour This sheweth mercy not to one of his owne nation but to an enemy Refraine not therefore thy liberality from thy neighbor in his necessity although he haue spoken very badly of thee although he be thy enemy Yea let him be a stranger whoÌ„ thou neuer sawest in thy life before yet coÌ„sider that he is thy neighbour that he is made according to the image likenes of God let that be thy looking glasse help his miserable estate It is the duty of iustice to enquire into other mens faults but the property of mercy is to haue compassion Last of all heereby we are warned not onley to be inwardly affected but also to put to our helping hand Many rich people will take pitty but there-with-all they haue many dolaies and diuers excuses Which now of these three thinkest thou was neighbour vnto him that fell among the theeues And he said He that shewed mercy on him Then said Iesus vnto him Goe doe thou likewise Now Christ coÌ„meth to the application of the parable to answer this learned Doctor And this is the conclusion of the parable where our Sauiour reserueth the waÌ„ightiest matter to the last Shewing that not onely he is our neighbour which may doe vs good but he also that standeth in neede of our helpe Whom we must help not onely in words passionate speeches but also in coÌ„fortable releefe which is acceptable both before God man The more mercifull that any one is the neerer doth he come to the nature of God Delay not thy mercy put so acceptable a work in practise be not slow goe doe thou likewise Titus the Emperor would say that he lost a day when in that day hee had not done one good turne to some man or other Iesus commended this Doctor that he had made a right answer a true mouing him there-with-all that his life should be like and answerable vnto his words that he shold be willing rather to be like to the Samaritane then to the priest or the Leuite who as men liuing to the behoofe of themselues and no more had little or no regard of any other but the Samaritane where by birth and kinde hee was enemie vnto the Iew in charity and loue became his neighbour All the vniuersall progeny
asswageth our sorrowes Oyle is the gladsome tydings of the gospell comforting raysing vp our distressed consciences VVine signifyeth the law which dooth sharply vrge and accuse the conscience as the wine doth straiten the wound doth purge it and make it cleane from putrefaction He put him on his owne beast so hath Christ taken vpon his owne body our infirmities Brought him to an Inne and made prouision for him Christ hath brought vs into the Church according to that of Saint Paule Whom he hath chosen them also hath hee called For those who are not called are no members of his Church neither any of his people The two pence heere named are the Lawe and the Gospell the two Testaments by the ministery wherof the church is instructed gouerned so shall be to the end of the world The law doth terrefy the gospell doth comfort and proposeth Christ vnto vs to be our spirituall Phisitian which doth mollifie the wounds of our conscience with the oyle of his grace The Host is euery faithful painfull Minister preacher which with conscience taketh care of the flocke committed to his charge Who is willed to take care of his flock Directions for the Minister and commanded so to do frō god that in the gouernment of the church they shew not themselues vnfaithful negligent Who may not ad mans deuises to gods word but in expounding therof must direct his full scope to the proportion of faith beeing also painful in his profession no doubt he shal receiue the promised reward And if any trouble persecution grow thervpon let vs refer al to Gods good wil plesure in all extremities learne to depend vpon Gods prouidence In our painfull calling God will assist vs with his grace and heauenly blessing will strengthen vs in the continuance therof giue vs courage make vs constant And what dangers soeuer fall out God will not then and there forsake thee but hee will stand by thee as the Phisitian standeth by the sicke man or the Nurse by the chylde In all extreamities hee will be thy guyde and comforter A faythfull Minister and a diligent man shall haue good successe and manie comforts Goe thou and do likewise They shew mercy which haue a fellow feeling help according to their calling and abilitie as did this Samaritane And though this doctor of the lawe might boast much of the fulfilling of the lawe as many doe which did neuer fully examine themselues and their consciences by the due tryall and touchstone of the law yet had hee and so haue we neede of the mediation of Christ to giue a salue to our sore to recouer vs from our corrupion imperfection And this doth Christ performe freely No perfection in this life of his mercie which mercy we take holde on by faith And seeing thou hast not yet fulfilled the law why doost thou brag boast of thy owne righteousnes Which is farre from the righteousnes of the law wherevnto our corrupt nature cannot make it selfe subiect Besides no man can perfectly fulfill Gods law in this life here we begin but else-where we shall end in perfection Soli Deo omnis laus et gloria et gratia The Parable of the vnmercifull Seruaunt MATH 18.21 Then came Peter to him and said Maister how oft shall my brother sinne against mee and I shall forgiue him vnto seauen times Iesus said vnto him I say not to thee vnto seauen times but vnto seauentie times seauen times Therefore is the kingdome of heauen likened vnto a certaine king which would take account of his seruaunts And when hee had begunne to reckon one was brought vnto him which ought him tenne-thousand talents c. NExt after the notable example of the mercifull Samaritane by comparison and contrarietie the example of the vnmercifull seruant seemeth most worthy of our cōsideration edification Euery one ought to forgiue his neighbour that hath offended him so often as he asketh forgiuenes According to that which else-where our Sauiour exhorteth Luke 17.3 Take heede to your selues if thy brother trespasse against thee rebuke him and if he repent forgiue him And though he sinne against thee seauen times in a day and seauen times in a day turne againe vnto thee saying It repenteth mee thou shalt forgiue him As thys parable doth shewe by Gods great patience and by the riches of his mercy howe ready wee also ought to be to forgiue one another The kingdome of heauen may be applyed to the Church of God in thys lyfe the which God doth rule by his word and by his Spirit and dooth mightily and miraculously defend it from all enemies priuie hypocrites open Atheists cruell Tyrants the deuill death sinne and all the power of hell God is the King wee are his seruants into whose hands hee putteth his gyfts and graces that we may employ them to his glory and the benefit of his Church And in this sence also we are debters vnto God because no man can fulfill his law as hee requireth but diuers wayes we doe transgresse the same In the first part that is in the exhortation to mutual forgiuenes first he setteth down how far we are indebted vnto God vnder the person of the seruaunt that was called to giue an account Wherby we are giuen to vnderstand that all of vs shall giue account of those things we haue done in this body 2. Cor. 5.10 Hebr. 9.27 Rom. 2.6 Iohn 5.28 Tenne thousand talents doth shewe our infinite debt and our manifold sinnes and transgressions more then the hayres of our head And as he whose debt is infinite and beeing farre vnable to pay hath no other meane to helpe himselfe but to fall downe on his knees and to craue mercie so are wee willed by this parable that seeing we cannot satis-fie for our manifold offences wee shoulde flie vnto the mercy of God wherof we haue assured most precious promises through the merrites of Christ our Sauiour By which onely meane satisfaction may be made not through our good workes and merrits Which if they were all stretched out to the vtmost aduantage that might be yet can they come nothing neere if all were sold yet payment cannot be made For in this our corrupt nature vvho is it that can in the least part thereof satis-fie Gods lavv And therefore that that vvas impossible to the lawe inasmuch as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh for sinne condemned sin in the flesh that wee might flie to him for our satisfaction and the gracious forgiuenes of our most huge debt after the example of this seruaunt which acknowledgeth his great vnworthines and insufficiencie prayeth for mercie and obtayneth the same Peter puts forth this question after the common custome of men who would be forgiuen but are loth to forgiue others The third or 7. time is not heere limitted but rather wee
are willed neuer to faint in so godly a worke of charitie Luke 17.4 and alwaies to frame our selues to be mildly and mercifully disposed and that our mindes and harts should be free cleere from hatred and malice This is one sort of forgiuenes all desire of reuenge set apart to loue him that hath offended thee to requite an euill turne with a good althogh wee thinke hardly of him according to his desert Many abuse this doctrine of patience and forgiuenes caring not what hurt they doe because we are bound to forgiue But in this place is meant that they should be sorry for theyr fault confesse and aske forgiuenes Yet many are so stubborne that they will not acknowledge their iniuries but adde now vnto the old how-beit in this case also wee are commaunded to forgiue Another kinde of forgiuenesse it when we so receiue him to mercy that hath offended vs that we thinke well of him are fully perswaded that the remembrance of his sin is forgiuen before God Which is not onely spoken of priuate iniuries but of all other offences Therfore he willeth that they that are fallen should be releeued by our mercifull endeuours This doctrine is very necessary because by nature we are for the most part too austere and sathan sets vs on to this cruell seueritie that they that cannot be forgiuen should be driuen to sadnesse and despaire But heere a question may be made if wee may beleeue others vpon their words wheÌ„ as often-times they breake Where-vnto we answer that when such through theyr leuity inconstancie abuse our patience yet asking forgiuenes wee ought to pardon them with this wisedome that after wee take heede of them and pray to God to mend them acknowledging theyr manifold weakenes and beeing sorry for theÌ„ And because it is a thing in a manner vnpossible to flesh and blood and most hard 〈…〉 drawne to mercy and forgiuenesse especially when the often faults of our brâ—â—heâ— are to be indured that wee are wearied with their manifolde offences therefore the Lord vseth a most fit parable to this purpose Teaching them that are intractable which cannot be intreated in this case that they prouide but badly in theyr owne behalfe because they shal find the like measure at Gods hands This similitude standeth in three comparisons that is the Maister is compared to the seruaunt a great summe to a small debt and Gods wonderfull and vnspeakable mercy to our extreame crueltie All which declare that we farre more grieuously offend God then any brother or enemy or mortall man can offend vs. The seruaunt therefore fell downe The seruant c. and besought him saying Maister appease thy anger toward me c. Heere is the patterne of true instification which requireth that wee shoulde acknowledge our vnwoorthinesse and flie vnto Christ our Mediatour The one is tryall of our repentance the other reacheth 〈◊〉 the height of fayth whereby wee assure our â—â—â—nes of forgiuenes through Christ his merrites Then that seruaunts Maister had compassion and loosed him and forgaue him the debt Heere is declared the order and manner of free iustification namelie that GOD doth freely forgiue vs our sinnes and iustifie vs that is hee reputeth vs as iust and dooth discharge vs from the guilt of sinne for his Sonnes sake and dooth impute vnto vs the righteousnesse merrites and deserts of his Sonne as though we had perfectly in our persons fulfilled the law of God Concerning forgiuenes it is either Ecclesiasticall or ciuill Ecclesiasticall when in the publique congregation by the comfortable tydings of the Gospell eyther priuately or generally we receiue the comfort of forgiuenesse of sinnes Or vvhen vppon the peculiar and particular confession of some one or more with publique prayer the Minister pronounceth pardon Ciuill forgiuenesse is vvhen among our selues we forgiue one another not bearing hatred in our harts for wrongs committed nor yet thirsting after reuenge Some will say we must forgiue one another therefore we must not defende our selues nor seeke redresse But there is a difference betwixt a lawfull defence and priuate reuenge God hath appointed the Magistrate to doe right and equitie After which sort a Christian may defende himselfe as Paule did appealing vnto Caesar Acts. 15. But priuate reuenge which is a desire to hurt proceeding from a wrathful minde is heere forbidden As it is written Rom. 12. Vengeance is mine I wil repay saith the Lord. And sutes of law in matters of extremitie as that must be the last refuge wheÌ„ nothing else will preuaile these sutes of law I say with a godly mind may be followed with charitie Alwaies reseruing our selues to equitie to neighborhood not caring to sit downe by a little losse so that we may recouer our own in any good and indifferent sort But heere it was necessary to be spoken to preuent an obiection that seeing his maister willed him to be sold his wife and children and all that he had payment to be made that some gather here-hence that satisfaction may be made for our sinnes by our part and through our endeuours But the prophet Esay in his 53. chapter declareth other-wise Therefore all of vs being debters in this case are inforced to flie vnto Gods mercy and to craue the release of this our great debt which wee can neuer satisfie Neither doth God alwayes shewe his seueritie at the beginning that wee being compelled should seek for release yea rather by his free mercy offred vnto vs hee dooth preuent vs in this case but onelie in this parable is declared that if God should deale with vs in extremetie what shoulde become of vs. As also if he should exactly require of vs that which wee are indebted vnto him how needfull it were for vs to fall downe vpon our knees and to sue for fauour For this is the onely hope of helpe that sinners haue Therefore the prophet Dauid being oppressed with the great waight and burden of his sinnes cryeth out psalme 143. Enter not into iudgement with thy seruaunt ô Lord for in my sight shall no man liuing be iustified But when the seruaunt was departed he found one of his felowes 2. The ingratitude of the world which owed him an hundred pence and he layde hands on him and tooke him by the throat saying Pay mee that thou owest Heere followeth the crueltie of an vnmercifull hart which shortly after was reuenged vpon it selfe And heere is declared the second matter woorthy of noting in this parable which is the ingratitude of the worlde towards God and theyr vnmercifull disposition towards theyr neighbour VVho woulde haue beene to forgetfull as suddenly when the greatnes of his Maisters benefite was so fresh in his remembrance that his hart could be so cruell toward his fellow seruaunt For surely if any of vs all coulde remember Gods great mercy toward our selues and howe deeply wee are indebted to God we should neuer find in our hartâ—