in the same crosse Eph. 2. He hath quickned vs which were dead in trespasses and sinnes wherein in tyme past wee walked according to the course of this world after the prince that ruleth in the ayre euen the spirit that nowe worketh in the children of disobedience Among whom we also haue had our conuersation in time past in the lustes of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as vvell as others But God which is rich in mercy through his great loue where-with he loued vs euen when we were dead in sinnes hath quickned vs together in Christ by whose grace ye are saued And hath raised vs vp Wee which were without Christ and were aliants from the common wealth of Israell and strangers from the couenaunt of promise and had no hope and were without God in the vvorld and were once a farre off by the blood of Christ are now made neere For he is our peace betwixt GOD the Father vs in him we haue the peace of conscience and boldnes towards God as wee read 1. Iohn 3.20.21 If our hart condemne vs God is greater thē our hart knoweth all things Beloued if our hart condemne vs not then haue we boldnesse towards God And what soeuer wee aske we receiue of him because wee keepe his commaundements and doe those thinges which are pleasing in his sight Now therfore wee are no more strangers and forrainers but Cittizens with the Saints and of the houshold of God For through him we haue an entrance vnto the Father So that now we may reioyce in God through our Lord Iesus Christ by whom we haue now receiued the attonement Then beeing iustified by faith Ro. 5. we haue peace toward GOD through our Lord Iesus Christ by whom also wee haue accesse to God our Father who onely hath brought vs into his presence arrayed vs with his owne garment of holines and innocencie Heb. 10.22 Let vs draw neere with a true hart in assurance of fayth sprinckled in our harts from an euill conscience washed in our bodies with pure water chap. 4.16 and let vs go boldly vnto the throne of grace that we may receaue mercy and finde grace to helpe in time of neede Through this comfort that most vn godly King Manasses after the view and sight of his former iniquities hope of mercy forgiuenes was incouraged to com to god as his father Thou are the most high Lord saith he of great cōpassion long suffering and most mercifull repentest for mans miseries Thou ô Lord according to thy great goodnes hast promised repentance and forgiuenes to thē that sin against thee for thy infinite mercies hast appoynted repentance vnto sinners that they may bee saued Thou therfore ô Lord that art the God of the iust hast no appoynted repentance to the iust as to Abraham Isaac and Iacob which haue not finned against thee in like sort as I haue doone but thou hast appoynted repentance to mee that am a sinner for I haue finned aboue the nūber of the sand of the sea My transgressions ô lord are multiplyed my transgressions are exceeding many and I am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes I haue prouoked thy wrath done euill before thee I did not thy wil neither kept I thy commaundements I haue set vp abhominations haue multiplyed offences Now therfore I bow the knee of my hart beseeching thee of grace And so foorth most excellently as appereth in his prayer set down after the 2. booke of Chronicles Peter went out and wept bitterly Mary Magdalen washed Christ his feete vvith teares and wiped them with the hayre of her head The Publicane would not cast vp his eyes to heauen Manasses boweth the knees of his hart beseeching grace the prodigall sonne calling himselfe to remembrance and humbling himselfe by repentance and in great hope of pardon and forgiuenes approcheth vnto GOD saying Father I haue finned against heauen and before thee The name of Father is a cōfortable name therefore hath Christ placed it in the beginning of that daylie prayer which he hath taught his disciples Our father which art in heauen c. that they might the more boldly cherfully come before him and what can the father deny the son who taketh pleasure in dooing his child good See also how merciful the lord is who being offended doth not disdaine to be called a father of great sinners who haue mightily dishonoured him I haue finned hee humbly confesseth his fault neither dooth he excuse himselfe as Adam and Eue did neyther doth hee lay the faulte eyther vpon his corrupt nature or the deuils inticement or euil company counsell or euill examples in the world which might prouoke him therevnto but onely vpon himselfe For when we sin it is more our own fault then other mens for we are not compeld there-unto Wherefore Dauid beholding the destruction of his people saith O Lord it is I that haue finned but these sheepe what haue they done This confession of sinne dooth GOD require of a sinner although hee know all hee looketh for the voyce of thy confession For by the mouth man confesseth vnto saluation The sinner accusing himselfe dooth preuent the accuser and doth prouoke Gods mercy Father I haue sinned not as other men but my sins are more then the haires of my head I haue finned against heauen as the prophet calleth the heauen and the earth to witnes against the Israelites I will not go about to cleere my selfe but I will plainely confesle that I am vnwoorthy of all fauour These thoughts came not vnto him by the course of his naturall wit and worldly reason but through the grace of God which altered his minde and by the force of faith which made him mount aboue all earthly considerations For if hee had followed his owne naturall reason he woulde haue saide I did not vnderstand wherein I offended neyther haue I done these things of set purpose but foolishlie was I led away through ill company and bad counsell and therefore there is cause why I should be pardoned Which course of he had followed he might rather haue prouoked his Fathers displeasure then drawne him vnto mercy Before an earthly Iudge our confession dooth condemne vs but before God it is the meanes to procure our saluation The Lord saith Ezech. 18 My wayes are not as your wayes neyther are my thoughts as your thoughts Dauid Manasses Mary Magdalen Peter the publican and the thiefe did humbly confesse that theyr offences were greater then theyr punishment and therefore they obtained mercy whereof Caine Saule and Achab and other missed because proudly and not humbly they asked gods mercy I haue sinned against heauen because I haue made more account of earthly and corruptible matters then of heauenly as if a man should more highly esteem the seruant
deuill take new possession after hee hath beene throwne out and so throw vs out of Gods fauour and remoue vs from our happines wherein wee were newly placed Surely it may be well said of vs the last state of that man shall be worse then the first Our great vnconstancy and weak frailty and vile corruption and most infected dispotions does heerein shew them selues in that solemnly professing our repentance for any bad behauiour and vowing to the Lord and with our selues that no more wee will doe so yet contrary both to promise and to purpose we fall againe into the selfe same offence and sinne And if the Lorde should neuer receaue vs againe after such a transgression we had but what iustly and greatly we deserued Yet Gods mercy is more not to embolden any to wickednes and impiety but to comfort them that are inwardly greeued with their great frailties Wherefore with desire to stand all possible endeuour against such second falls let vs heare yet what the Lord saith if in our great weaknes we doe fall I meane into the same offence again after repentance For we see the prophets in euery place exhort men to repentance not which had once offēded but which with an obstinate cōtempt of God had not staied to run into all kind of wickednes which after a shew of repētance yet returned to their sinfull course again the prophet Ieremy of all other is full of places if you list to read any Againe the Lord in his law would haue daily sacrifices offred somtime in the name of the whole people somtime in the name of a priuate person as well for offences cōmitted by ignorance as for voluntary transgressions and falls which assuredly should not haue been done except there had been mercy euen for second falls For the Lord would not deceaue his people with vaine figures In the 78. Psalm we very plainly see that God was entreated to forgiue most hipocriticall obstinate sinnes And now in the time of his Gospel his goodnes is not straited or deminished but euen now also more plainly it is proclaimed to the world that at what time so euer a sinner sorroweth from his hart there is pardon with the Lord without exception against often cōmitting of the same offence When the Lord inioyneth vs to forgiue our brethren seauenty times feauen times doth he meane new offences only such as they neuer committed against vs before or he meaneth all whatsoeuer or how often so euer fallen into to by their frailty And if so doth he require more mercy of man then he the God of mercy wil shew or shal the creature excell the Creator in any goodnes God forbid See it therefore and be with comfort most assured of it that if we sin not seauen times but seauenty times seauen times against his Maiestie and euen in the same thing and so often with weeping eyes and sobbing soule fall at his feete for mercy for so great frailty there is mercy with him and pardon to true repentance But take heede we turne not the grace of God into wantonnes presumption Beware presumption For if I seeke and suck out loosenes and liberty out of this doctrine be sure I sauour it to death and not vnto life And what know I whether euer I shall haue grace truly to repent what so boldly and presumptuously I haue dared to commit When the Apostle saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes doe ye think we may tie this to only such sinns as were neuer committed before without a very plaine and great iniury to that place of Scripture No no we cannot therefore a true ground of comfort euen for sinns often fallen into so that frailty and not loosenes be the cause Reade the ninth of Daniel and see if he confesse not sinne often committed and as it were in a continued course and yet despaireth not of mercy What meaneth that article of our faith I beleeue the forgiuenes of sins shall we glose vpon it thus that is of such sinnes as I neuer committed but once Surely if we doe it must be said cursed be the glose that corrupteth the text For that article comprizeth all sinne before baptisme and after baptisme before repentance and after repentance euer through the course of my life in this world whatsoeuer it is how often so euer I haue slided into it through frailty yet God giuing me true repentance for it I beleeue the forgiuenes of it Yea it is that spirituall comfort that cannot be spoken of sufficiently neyther can wee enter into the depth or heigth thereof to wit that GOD would haue his children so sure of the pardon of their sinnes euen of all their sins without exception whereof he giueth them a dislike and true abborring as that he would haue it an article of their faith so that they should not be sound Christians if they beleeued it not Lastly euen the petition in the Lords prayer craning daily forgiuenes of daily trespasses dare you restaine it to trespasses committed onely before repentance and exempt all second falls after such repentance and purpose to amend the Lord forbid And therefore take it also with the former as a sure proofe of pardon also for these offences Onely let mee admonish you which I cannot too often speake of beware presumption beware loosenes beware negligence and haue due care to auoide these second falls And say not God is mercifull and therefore I will sin Ro 6.1 For as he is gracious to a sorowful sinner so is he dreadful to a presumptuous offender and frailty shall find mercy when boldnes shall finde iudgement and wrath for euer The godly although they fall through the infirmity and weakenes of the flesh yet they doe not giue their consent to sin but by mourning striue against it being sorry they cannot haue the better hand being ashamed of themselues So that they may truly say with the Apostle Ro. 7. The euill which I would not doe that doe I. And if Manasses after so many abhominations found fauour with God as his effectuall prayer doth testifie why should the godly mind be cast away in despaire And though it seeme somewhat impertinent to this purpose let vs beholde the estate of King Solomon beeing so rarely endued with wisedome the knowledge of Gods seruice yet fell away by idolatry of whom some doubt whether he were condemned Yet that it was not so these reasons briefly set downe Reasons to prooue why Solomon was not cōdemned may perswade vs. First that he was a figure of Christ Secondly considering his most excellent prayer which hee made at the dedication of the temple a note of Gods spirit inhabiting in him which also did worthily shew it self in his most rare wisedome Thirdly for his repentance testified in his booke called Ecclesiastes Fourthly because God loued him 2. Sa. 12.24
As it is saide of Esau and Iacob God hated the one and loued the other Ro. 9.13 and whom God loueth he loueth to the end Ioh. 13 1. Also the gifts and calling of God are without repentance Ro. 11.29 Fiftly for Gods promise Ps 89. My mercy will I keepe for him for euermore my louing kindnes will I not take from him My couenant wil I not break nor alter the thing that is gone out of my lips No reason therefore there is for any of vs to despaire of Gods grace and goodnes if there be any sparke of grace left within vs in the meane time let vs take heed that we quench not the spirit and bring sorrow to our selues and danger to our soules Howbeit the most bad nature of mankinde is such and we become such greeuous offenders and so carelesse with all of our owne saluation and so wholy giuen vp to the world and to the vanities pleasures therof that vnlesse the Lord by his surpassing wonderfull mercy should turne vs vnto repentance by more great vehement and weighty helps of his grace then commonly are to be seene and more mightily graciously should mollifie our hard and stony harts and breake and tame our euill dispositions and bring vnder our froward and stubborn wills to the obedience of his most holy will surely we should neuer continue in a good course but fall away from God and from our owne saluation Seeing therefore it is so hard to be wone to God let vs take heede how we fall away from God and if we haue offended be forgiuen and often forgiuen let vs remember the warning Christ gaue to the woman taken in adultery Goe thy wayes and sinne no more Shimei that cursed Dauid and had his pardon graunted him on that condition he should not goe out of Ierusalem forgetting his promise that stood vpon so waighty a condition as the hazzard of his life through a small occasion for couetousnes to recouer his seruant that was gone frō him lost his life without any more fauour or hope of mercy At which time also his former wickednēs was brought to his remembrance his punishment pronoūced to be so much the iuster for that So let vs lay this example to our hart take heede of the least occasions of sin least after wee haue repented vowed amendement we be taken tardy in our owne negligence and forgetfulnes and all our former wickednes layd to our charge and no fauour mercie any more to be graunted Remember Lots wife 2. Pet. 2.19 For of whom soeuer a man is ouercome euen vnto the same is he in bondage And if we after wee haue escaped from the filthinesse of the worlde through the knowledge of the Lord and of our Sauiour Iesus Christ are yet intangled againe therein and ouercome our latter end shall be worse then our beginning psalm 125.5 The Lorde will be good to those that are true of hart and as for such as turne backe vnto theyr owne wickednes the Lord will leade them forth with the euill dooers If any with-draw himselfe saith the Lord my soule shall haue no pleasure in him Let vs often remember that warning with due cōsideration which I haue already spoken vnto you of Sin no more least a worse thing come vnto thee 2. Cor. 2.11 Beware of often sliding Gen 38 26 Psal 68 21 66 16 Wisd 1.2 to 6. especially let vs take heed that we adde not sin vnto sin least we meet with that worse thing that is least wee die in our sin and be damned for euer 2. Pet. 3.17 Ye therefore beloued seeing ye know these things before beware least ye be also plucked away with the euill conuersation of the wicked fall from your own stedfastnes But grow in grace in the knowledge of our Lord Sauiour Iesus Christ to whom be glory both now and for euermore Amen Deo soli omnis laus sit et gloria et gratia in secula Of the Prodigall Sonne LVKE 15.11 Hee said moreouer A certaine man had two sonnes And the younger of them said to his Father Father giue mee the portion of the goods that falleth to me So hee deuided to them his substance c. AFter that the vncleane spirit was driuen out of the prodigall sonne and that he had left his lewde life hee returned not to his owne euill custome againe neyther did he giue the deuill a second entrance Wee read not that Dauid Mary Magdalen and Peter sinned anie more as they had done For why the remembrance of theyr former sinnes made them more watchful and wary 2. Cor. 2.11 Gen. 38.26 This parable dooth liuely represent vnto vs our excellent our decayed and our restored estate Our excellent estate in Adam in whom our patrimony was giuen vs in most large and liberall sort we being endued with holines and righteousnes being created after the image of God beeing furnished and adorned vvith all heauenlie gifts and graces and beeing furthered with all temporall blessings fit and conuenient for this life Our decaied estate through his wilful disobedience and manifold offences through our originall corruption and actuall deprauation our euill inclinations our disordered life behauiour and conuersation Our restored estate in our conuersion to GOD in true and vnfained repentance in a holy life and godly obedience as also especially in Gods great bountifulnes and mercy in calling vs in giuing vs repentance mollifying our hard harts by his heauenly grace and by his worde instructing vs daily in the course of godlines and especially by his powerful working in vs framing vs there-vnto and inabling vs to performe what soeuer is agreeable to his holy will and lawe whereby wee are dailie more and more acceptable vnto him Againe it sheweth vs what we are beeing left vnto our selues how easily wee are giuen to fall away from GOD. Nothing doth sooner bring vs to the knowledge of God and of our selues then our owne rod and misery Furthermore we see the happie estate of affliction in that it is a meane to bring vs to repentance and to the fauour of GOD. Lastly heere appeareth Gods great bountifulnes and infinite mercie toward sinners wayting for our repentance and reioycing at our conuersion and beeing more ready to forgiue then we to aske pardon Wherein this is a great comfort vnto vs that the infinite multitude of sinnes cannot remooue his mercy from vs. But to follow the text more naturally and in such order as it is layde downe before vs let vs consider these obseruations First that hauing receaued his patrimonie he went from his fathers house Secondly not onely frō his fathers house but into a farre country Thirdly what he did there He spent his patrimony riotously and wastfully Fourthly vvhat insued in those dayes There followed a famine Fiftlie the miserable estate of a sinner vnder the condition of the prodigal sonne feeding swine Sixtly the effectual conuersion of a sinner where-hence
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
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
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
them selues with the chiefe oyntments but no man is sorry for the afflictions of Ioseph And this rich man in his iolity had no regard of poore Lazarus But that the rich man and all his house should be vtterly ashamed and left without excuse see what followeth Yea and the doggs came and licked his sores When the Prophet Balaam did wickedly God opened the mouth of his Asse hee rode on to giue him vnderstanding and these doggs that had better fare to tast licked Lazarus sores to reach their maister mercy O cruell people more mercilesse then dogges which commonly hunt the poore from the doore yet nowe they were pittifull to condemne their maisters great vnkindnes and to make them if they had any grace to blush for shame The property of dogs is to barke and bite at strangers and to driue them away But heere the kind nature of doggs ouercame the hard harts of men and they are more gentle and louing then men that should haue shewed mercy The rich man was cloathed in soft and costly rayment fed with dainties to the full and is laide vpon his beds of downe But the poore man pines with famine is pincht with cold and a meruaile it is that hee liueth among his great wants and as the other lay easily vppon his soft bed so the poore man had no other lodging then the bare ground But as they were vnlike in life so were they far vnlike in death as the euent of the history doth prooue We all die and as water we passe away the rich and poore the noble and base the learned and vnlearned all are subiect to death and when death commeth that makes a newe alteration For many that haue beene most miserable in this world after death haue a ioyfull estate and many that did flourish in this worlde after death see all thinges changed quite contrary And it was so that the begger died and was caried by the Angels into Abrahams bosome Lazarus dieth as though hee were forsaken of God and man and the rich man lyueth yet longer to enioy his pleasure Yet a little while and surely but a little while although in the sight of the world his life be long This is the third principall consideration in this History setting foorth the ioyfull estate of the godly after death beeing full of vnspeakeable comfort and glory The godly greatly desire to bee vnburdened of this miserable life wherein they are daily in daunger to loose eternall life for the best may fall Philip. 1.21 And when this life is ended all sinnes and sorrowes haue an ende also God calleth the sinner to repentance that hee may enioy heauen Doest thou not knowe that Gods bountifulnes and patience leadeth thee to repentance If thou dooest not knowe so much thou heapest vnto thy selfe wrath against the day of wrath The deuill dooth greedily wayte for the death of a sinner fearing least while he liueth he may repent although hee seeme neuer so desperate But when the sinner dyeth in his sinne the deuills reioyce saying Now thou art ours and hast lost euerlasting life for euer thou art ours and no man can deliuer thee or take thee out of our hands Then shall hee see heauen shutte vppe against him and GODS displeasure to take full place and him selfe to be in most lamentable misery and past all hope of remedy VVherefore nowe bethinke thy selfe novve craue mercy and forgiuenesse at GODS handes novve shedde aboundance of teares for this is the time of grace this is the acceptable time this is the day of saluation And if ye haue the grace to to heare and vnderstande and to fore-see your ovvne misery harden not your harts from God harden not your hearts vnto your owne destruction The order of the narration of the History is to bee considered for vvhen the Euangelist speaketh of them being aliue hee pâ—â—ferreth the rich man before Lazarus For in this life the rich are of chiefest account in chiefest places in bankers and iudgement seates in honour and dignity who but they But in speaking of them being dead Lazarus is first mentioned for before the wicked rich the godly poore are preferred in another life The glory of the godly begins in their death as the glory of the wicked doth end in their death The misery of Lazarus is ended in his death for hee whom no man regarded in his life the Angels tooke him vppe after death And who would haue thought that this poore wretch being so despised shold be so accepted of God but the wayes of God doe far differ from the waies of men neither are his thoughts as our thoughts Esay 55. But to see howe God doth honour the godly in their death let vs marke what followeth And was carried by the Angels into Abrahams bosome And c. Whereby we vnderstand that the Angels are present at the death of the godly to performe theyr charge appointed vnto them Heb. 1 14. Psal 91 11. O happy soule which heere was visited of none but of dogs nowe not one Angell but many Angels come to do it seruice So that the deuill hath no power ouer the soules of the godly but ouer the vessels appointed vnto wrath A bay or bosome is a hauen place free from turbulent waues the world is the maine sea and heauen the hauen of rest And he that in life could finde no comfort after death was carried into Abrahams bosome that man of great compassion and hospitalitie Or rather because Abraham was the Father of the faithfull hee is there placed where Abraham is or more neere where Christ our head is there shall the godly faithfull Christ his members be Iohn 14.1.2 And although heere is no mention made of Lazarus buriall wee must not therefore suppose that he was cast foorth to the foules of the ayre or the beastes of the field for no doubt he was laid in Christian buriall but his buriall is not remembred because it was not performed vvith pompe solemnitie as the rich mans buriall was which was the last of all the Rich mans pride and brauery And what good can a pompous buriall doe to miserable soules that are damned in hell world for the world passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer It is appointed to all men to die and after death commeth iudgement Heb. 9.27 And no otherwise likely it was but that this Rich man had his doome and iudgement before he vvas sent to hell For after his death and buriall was hee condemned and forsaken of God and vtterly depriued of all ioy and comfort And beeing in hell in torments hee lyft vp his eyes And c. and sawe Abraham a farre of and Lazarus in his bosome VVhat did his pompous buriall doe him any good as the rich men take great care for theyr glorious funeralls but as for poore Lazarus there was no mention made of his buriall But better were it for
boast of the name of a Christian and not to shewe the practise thereof in our life conuersation For not euery one that can say Lorde Lorde shall enter into the kingdome of heauen but hee that dooth the will of my Father which is in heauen Math. 7.21.22 Many shall say in that day Lord Lord. And hee shall say vnto them I know yee not Depart from me yee that worke iniquitie The foolish Virgins Math. 25.11 could say Lord Lord open to vs But he aunswered and said Verily I knowe you not And they that sayd Lord when sawe wee thee a hungry or naked To them it shal be sayd Inasmuch as yee did it not to the poore for my sake yee did it not to mee knowing that I committed and commended the poore vnto you in my steed The poore yee haue alwaies with you but mee shall ye not haue alwaies Then also shall they heare that dolefull doome sentence and iudgement Depart from me yee cursed into euerlasting fire Math. 25.41 Father Abraham haue mercy on me He called for mercy too late as also he was farre vnworthy of mercy which would take no pitty and compassion of his poore neyghbour And he shall haue iudgement without mercy that sheweth no mercy Math. chap. 18. Heere-hence wee may gather two profitable instructions The first is to shewe mercy to our poore neighbour if vve will looke for mercy at Gods hands Secondly to call for mercy and forgiuenes and pardon of our sinnes in this life and not to deferre it vntill the last howre or at least wise till after death To defer it to the last howre is to hazzardous and venterous when as we may sooner misse theÌ„ to haue our request graunted the other that is after death is altogether vaine and vnprofitable He that would not shewe mercy to his fellowe seruant that ought him but a hundred pence was greeueously punished Ecclus. 28.2 Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes bee forgiuen thee also when thou prayest What measure thou metest the same shall be measured to thee Endeuour therefore what thou canst to be mercifull to the poore calling thy selfe to rememberance how greatly thou standest in neede of mercy from God As for this rich mans too late repentance hee was not so wise as Dauid psal 50. Heare ô Lord and haue mercy vpon me Lord be thou my helper for what profit is there when I goe downe to the pitte and out of hell there is no redemption And therefore earnestly and humbly hee prayeth for mercy in his lyfe time before the eternall barres doe close him in Neither did this rich man repent that hee had offended God but beeing in excessiue paine he called for release vvhen as then none would bee granted Follow the Wise mans counsell Eccles. 9.10 All that thy hand shall finde to doe doe it with all thy power for there is neither worke nor inuention not knowledge nor vvisedome in the graue whether thou goest O Lord in death who wil remember thee and in hell whose tale shall be heard So long as a great peece of timber is caried vppon the water so long it seemeth light but when it is cast vppon the Land then he that before could moue it with his hand cannot now doe it with all the force of his body Likewise so long as wee liue the burden of sin seemeth light as though wee had no burden at all but when death Gods messenger hath cited vs to appeare before the court of his tribunall seate then doe our sinnes appeare in theyr collours shewing themselues to be infinite and the burden of them intollerable And vvee which woulde not fore-see these eternall punishments shall then be thrust dovvne among the damned for euer to feele them My sinnes saith Dauid are gone ouer my head and are like a burden too heauy for me to beare psalm 40. My sinnes haue taken such holde vpon mee that I am not able to looke vp yea they are moe in number then the haires of my head my hart hath failed mee O Lord let it be thy plesure to deliuer mee make hast ô Lord to helpe mee Set the 50. psalme before thee for a patterne to follow and let thy hart shed forth teares aboundantly And then shalt thou finde that comfort which Christ promiseth Math. 11.28 Come vnto me all yee that are weary and laden and I vvill ease you And howe comfortable this easing shall be looke vppon the historie of the prodigall sonne Luke 15. Thys foolish rich man would not lay downe his burden in his life time after death is was bound of so fast that he could not shake it of But why did he speake to Abraham not to Lazarus Because hee iudged him after his owne disposition that hee would not forget to reuenge whereas vvith the godly there is no such qualitie euen in thys life much lesse in another Thinking thys with himselfe If I in my great prosperity had no care of him surely hee will haue as little care of me neither will he come vnto me Therefore he maketh his request vnto Abraham supposing that hee knewe not what was happened But let vs heare what his request vvas Send Lazarus that hee may dip the typ of his finger in water coole my tongue for I am tormented in this flame Alas what could a droppe of water comfort him and should he not by and by againe be in as great torment And what was the torment of the tongue to the vnspeakable paines of all the rest of the body Iust are the iudgements of God and hee recoâ—â—penceth accordingly For he that denied small matters was enforced to craue euen the least helpe which neuerthelesse according to his desert was denied him Let no man despise the poore for God can make the richest man poore in a moment The sonnes of Iacob came afterward into the hands of Ioseph Despise no body whom before they hated vnto the death contemned and despised Thou mayest stand in need of his helpe whom now thou dost scorne For so it may fall out that GOD may appoint him to doe thee good Saul deadly persecuted Dauid God deliuered Saul into his hands twice and had not the godly hart of Dauid had more pitty the cruelty of Saul had iustly deserued death Simei that cursed Dauid and thought hee should neuer returne any more to raigne was faine to cast himselfe downe as it were at his feete to craue mercy Haman was enforced to doe Mardocheus great honour whom before hee could not abide to looke vpon And this hapneth to many VVherefore if thou beest placed in high authority doe not exalt thy selfe too high for he whom thou contemnest may be in higher estate then thy selfe and may requit thee againe VVhere there is mention made of the rich mans tongue wee must vnderstand that the soule hath no tongue nor hands nor fingers Tongue but this is rather to be vnderstoode in
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
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—