reuiued the state of himselfe depends on anothers word hee is not his owne for why hee is slaued to his owne indigested passions But my disease hath bin much otherwise I was sicke and knewe it not had Vlceres running and felt them not For I was obdurate and became as one that heard not Custome in sinne tooke away from mee all sence of sinne Oft hearde I the Lord inuiting and his holy spirit inducing me to returne with the Shunamite But beholde I cryed with the Sluggard Yet a little and then a little presuming on mercie and deferring my returne There was no portion of sacred Scripture mentioning mercie but I had it no sentence of Iustice but I would turne from it making the arme of his mercie longer then the arme of his justice I delayd from this day till tomorow and I found my selfe more vnapt too morrow then today For I was bound to the yoke of seruile affections and turned my minde from correction pampering my selfe with Sure God will bee mercifull Am not I his Image And will hee see his owne similitude defaced Did he not creatc mee and framed hee mee to destroy me Though I haue worthily incensed my Creator I can be no lesse then his creature Tush tush God hath forgotten it Let vs eate and drinke and be merry Miserable foode that famisheth the eater vncomfortable drinke that poysons the taster and harsh melodie that confounds the hearer The prodigals Resolution NOw Father will I change my diet it shall be meate and drinke to mee to doe thy will The melody which I make shall be in my heart vnto the Lord and if I daunce it shall be as Dauid did before the Arke and if I sing in this strang land in this place of my pilgrimage it shall be the Lords Song Thus will I conuert my selfe vnto the Lord and regaine my inheritance with many teares I will weepe and weepe bitterly iudicium enim est quod ille teneat qui pro amissione tui amare flebit Is it a light thing for thee O my Soule to be bereft of that soueraigne Good which ruleth thee and conducteth thy feete in the wayes of Peace O no Sell all thou hast heere is a gemme of an incomparable valew loose this and thou makest shipwracke of thy Soule depriues thee of all hope the tempest is great nor can the Port be attained except the Anker be fixed Rise then poore disconsolate spirit and meete thy Sauiour that is walking vpon the Sea as vpon drie places meete him and entertain him for both Seas and winds obey him hee is the best Pilote though thy shippe sincke he will preserue thee For hee came not to wound but to heale to saue not to kill Hee it is that is protection to the fatherlesse a Castle of defence to the desolate For who euer trusted in him and was left succourlesse though my friends forsake mee yet the Lord taketh mee vp Hence it is that my soule reapeth comfort It is not the high-towring Cedar of this world that expresseth his minde by his looke his spirt by his gate shall depriue me of this prerogatiue he was ambitious heere hee will be as despicable there Humility is the best step and directest path to this honour she thinkes none worse then her selfe and in that shewes her owne eminency she neuer entertaines comparison confessing herselfe the miserablest of all creatures without comparison The prodigall desireth Humility to accompany him in his way to God SOueraignesse of Vertues let me haue thy company I shall more delight in thy aspect then the obiect of Beautie Thou hast perfection in thee and not knowing thy selfe thou knowest farre aboue thy selfe Blessed Attendant may thou liue in the Court free without a writ of Protection at Princes instalments may thou euer bee in their Election may thou be as thou shouldest be worne but not out worne by greatnes Thou art the best seruitour of Honour elated mindes can not possesse thee because their sphere is farre aboue thee I wish admiration of ages that thou might ride on thy foote-cloth but I doubt it thou wouldst change thy nature with thy honour it is dangerous sitting in a poysoned saddle Humility can ride without stirrops Thou it was presented thy selfe when I was not my selfe Ambition had puffed me vp Wantonnesse brought me on my knees Selfe-conceit made mee admire my selfe Emulation not in vertue for seldome appeares it in the vitious but in the corriualship possest me of a phrensie aloue-sicke fancy I was made a Cage of vncleane Birdes no impiety to which I was not slaued Humility I thanke thee thou readst a Lecture of Mortification vnto mee before I knew not what Mortality meaned Thou Anatomizedst to me my Constitution keepe me but company a little while longer and I will answere thy hopes But let mee rip vp mine owne errors a little further I know he deserues not Humilities conuoy that Apologizeth his sinnes Two causes I haue of inward sorrow one of outward The two inward haue relation to my selfe onely the outward to others generally The first in my selfe instanced the second to others traduced The inward motiue causes of sorrow of sinnes committed vertuous workes omitted Many come into my remembrance which I am ashamed to expresse yet because maladies concealed are most augmented I will augment my shame that the Lord may couer my sinne The Prodigals hearty suite vnto God to pardon the sinnes of his youth FOrgiue O Lord my secret sinnes and race out of thy memorie the exorbitances of my youth Spare the sprigge O Lord for it was tender soone wreasted from the primarie seedes of goodnes and drawne into the mazie labyrinth of all errours May not my crooked wayes be once made streight that the oblation that I offer might be accepted with Abel and I find fauour in thy sight Yes Lord these penitent teares I offer will be able to appease thy wrath It is recorded that Antipater on a time charging in a Letter which hee wrote to Alexander his mother Olympias with great crimes was answered againe by Alexander One mothers teare will race out many of these Letters Though the mother should forgether childe or the child the mother that bare him yet Lord wilt thou be mindfull of our teares and cancell that great Bill thou hast against vs if we returne vnfainedly to thee and in the sorrow of our heart make confession of all our sinnes Behold Lord I haue committed great folly and from the bortome of my heart confesse that I haue worthily deserued thy displeasure My commissions and omissions like two heauy poises weigh me downe Erect my hope O Lord for I haue none to flie vnto but thee Woe is me what excellent works of mercy haue I ommitted and what shall I answere O Lord when thou shalt aske me where is the naked thou clothed the afflicted which thou visited the succourlesse which thou releiued the hungar-starued which thou fed
and comfort you withall eate a morsell thereof and draw out your Wine for his sake that sent it and doe not refuse or dislike both for the meanenesse of the Messenger that brings now presents his Lords affected loue expressed to you therein If you accept thereof thankefully and gladly I shall returne my Master intelligence and thinke my paines well bestowed rest well satisfied and account my selfe most bountifully by you to be rewarded if my suit be graunted namely your kind acceptance therof from my vnworthy hands Thine at all times to bring thee to my Lord and Master Iesus Christ his Courts H. G. THE PRODIGALS Teares The Prodigals testimony of his conuersion manifested in the detestation of his former follies HEare O heare you that walk after the lusts of your hearts you that spend your time in vanitie deferring the time of Repentance from Infancie to youth and from youth to Age not caring to turne from you the euill day which draweth neere nor applying your hearts to wisedome but how to satisfie the inordinate lusts affections of the flesh you draw on sinne after sinne multiplying traÌ„sgressions you are become a stiff-necked people hardning your hearts against the sweete and comfortable motions of Gods Spirite ready to awake you from this sleepe of sinne and to renewe in you that image which was well-neere defaced in you by meanes of your transgressions Heare the teares and attende the complaint of a conuerted peruert one that hath wandred too login the field of vanitie And now after the taste of those bitter huskes of penurie returnes home with blubbered face contrite heart and humbled spirit crying Peccaui I haue sinned I haue sinned walking in the foolishnes of mine owne heart and like the wilde Asse shifting the wind so haue I shut mine eares to the words of discipline and correction And what did the Prodigall in the Gospell which I did not He receiued his portion and consumed it and haue not I receyued the portion of Gods loue in as ample manner as any euen the portion of my heauenly Father which hee no sooner bestowed on me then I in the height of my heart wasted Nor did the prodigall goe further from his Father then I from the Instructions of my heauenly Father Departing from Bethel the house of God to Bethauen the house of iniquitie Oh miserable Exile From the mansions of peace concord and tranquillitie to the receptacles of sinne horrour and impietie From the smooth running streames of Syloe to the waters of bitternes from the tower of my strength to the vale of desolation Vnhappie exchange to depriue my selfe of so glorious inheritance so exquisite blessings so incomparable bounties for the vaine flourish of a little worldly delight which in the ende conuerted to bitternesse for a momentanie pleasure to forfeite an eternall Treasure not subiect to the change or mutability of Time nor exposed to the violence of any perturbations nor engaged to popular respect but in it selfe of it selfe perfectly refined deriuing her best luster from none other subject then the originall of all Beauties the Idaea of all perfections the mirrour of all lustres God himself And this to loose for any Earthly respect how much were the eies of my vnderstanding eclipsed to conceyue no better of an infinite goodnes then of a floting pleasure producing none other Fruite then bitternes anguish and sorrow And what remedie Esau could not regaine his Byrth-right with many teares And can my vnfayned repentance though I should blinde mine Eyes with weeping and groane in the heauines of my heart repossesse me of all that I haue lost Can the sighes of a troubled spirite and the extreame heauinesse which I sustaine by reason of the burden of my sinnes preuayle with the Lord who poyseth the sinnes of men and hath sworne in his wrath to be euenged of the wicked Yes Lord yes as I haue found grace and fauour in thy sight suffer mee to speake a word vnto thee be not displeased with me The Prodigals comfortable and vndoubted assurance that God will accept his teares and contrition relying and trusting in the mercies and promises of God REmember not my sinnes passed let thy mercies preuent them I am weakened and cleane out-worne and go mourning euery day I shall remember all my yeares vnto thee with bitternesse of heart I know Lord that Peter wept and was pardoned and shal I that knocke at the gate of thy mercie bee excluded Marie Magdalene had in her manie legions of Diuells yet with teares of vnfained repentance she was assoyled and made a Temple of the Holie-Ghost Behold Lord my teares are vnfayned my anguish of heart aboundant and my griefes bee not hid from thee Thou hast promised to looke to him that is poore that is broken in spirit and that trembleth at thy wordes Beholde Oh Lord I am poore depriued of thy fauour broken in spirite to haue offended so benigne a Sauiour and I tremble at thy words as at iudgements of terror worthily deseruing to be eternally thrust from thy presence and to haue my beeing with the reprobate Yet Lord wilt thou bee good vnto Israel thou wilt wash mee from my filthynes and cure my infirmities thou wilt binde vp my wounds with that good Samaritane powring the oyle of thy Diuine comforts into them For this Lord will I thanke thee and for this badge of thy loue will I sing praise vnto thee I will make melodie in my heart to the Lorde For it is a good thing to bee thankefull These teares which I shed shall witnes my contrition the prayses which I sing to thee shall expresse my affection and the speedie renewing of my wayes shall shew my conuersion The prodigals confession of the manner of his vanities with a feeling of Gods great goodnesse FAther I haue fed too long vppon the huskes of Vanitie I haue strayed too farre from thy Temple and walked in vnknowne wayes where I was famished for want of Spirituall foode all athirst for want of Spirituall drinke For the well was deepe and I had not wherwithall to draw but now since my returne I am replenished with all things thou hast put on me a new Garment so as I haue layde away all my olde affections and betaken me to a new spirituall Schoole Thou hast put vpon my finger a Ring to intimate that I am married and affianced to thee thou hast feasted me with thy choicest dainties expressing the ioy thou conceyuest at my conuersion I will stay therefore no longer in the Tents of Kedar nor with the inhabitants of Mâ—loch I am now for my Fathers houshold for my Father hath many seruants and in my Fathers house there bee manie mansions I haue fedde too long with the Hogge eating Akornes vnder the Tree but neuer looking vp from whence they came When thy greatest benefits O Lord were multiplyed vppon mee and thy Fatherly kindnes was shewne in aboundance I was as one that had
soule what hast thou done to day Hast thou employed thy time in studies well fitting Gods glory thy brothers benefit and thine owne soules health Whom hast thou oppressed Whom hast thou iniured O! these commemorations are able to rowse vp the sluggish soule from the sleepe of sinne and securitie and to bring him to the knowledge of himselfe and his owne infirmities Alas how many vaine houres wee spend with Nabuchadnezzar in walking vainly in the pride of our hearts nay euen in the royall places of Babel strowting in the very height of our hearts as vessels not composed of ordinary substance but admiring our owne demerites beginne to boast of our owne actions Heere we glory in gorgeous buildings when indeede our houses should be like Obadiahs temples dedicated to Gods worship There of our learning yet for all our learning we are but Agrippaes halfe-christians Heere of the applause of people and amidst our glory with Herod become miserable There of policie but Haman like it becomes starke folly vaine be the imaginations of man full of vanities falshood and vntrueths and wherein can we glory of our owne strength O then since our times is so short our houres so few and our constitution so weake let vs become respectiue of the time lest hauing lost it we be neuer able to recall it againe The Prodigalls care to redeeme his expence of time past O My soule thinke thou of this redeeme that time thou hast spent if not in houres for many haue beene the houres of my vanity yet in teares that the Lord God beholding thy contrition may take thy repentance in lieu of thy times expence Thou hast a reckoning O Lord of all my idle houres how vainely I haue consumed my daies in the affections of vanity O that I might redeeme the time with sorrowing and yet there is some comfort appearing For as thou hast a booke of accounts wherin my sinnes are set downe so I know thou hast a bottle wherein to put my teares albeit I be vnworthy to lift vp mine eyes to heauen to pray to thee yet am I not vnworthy by blinding mine eies with teares to weepe before thee True it is that teares be the best and soueraignest Balme to cure the wounds of a sin-bleeding Soule and neuer came teares from the heart which cured not the poison of sinne Mine eyes therefore like plentifull fountaines shall euer be sending forth water to rince the vlcers of my soule and fire of zeale to consume the thorny cares in which I haue beene too long enwrapped There shall be no impediment now if the progresse of my pilgrimage doe hinder mee from so heauenly an expedition O that I had not eyes to see my follies before this time or hauing eies woe is me I directed them not to the line and leuell of wisdome yet my comfort is though poenitentia sera raro est vera yet poenitentia vera nunquam est sera Neuer too late vnfainedly to forsake my euill wayes for thou wilt receiue the thiefe rather then faile euen at the last houre to expresse thy mercies and fatherly compassion to penitent sinners yet that example Ministers mee a double vse not to despaire at the last because there was one nor to deferre my repentance to the last because there was but one Happy thiefe happy theft the thiefe an heire in heauen the thiefe an inheritance in heauen Amongest the Scythians no fact was with such seueritie punished as theft for saith the Historian if it had beene lawfull to steale amongest them what had beene safe amongst them But I say no theft in this kind was lawful to this good thiefe for without it nothing at all had beene safe vnto him The Prodigals description of the diuersities of theft THe oppressors of the poore steale for they sucke the blood of the Orphanes and treasure vp vengeance for themselues The Monopolists steale for they doe ingrosse to themselues a peculiar gaine inlarging the Garnars with the Rich man to make their punishments the greater The Lawyer with his mentall reseruations for he who should procure his Clients peace prolongs his suite because he hath an Action to his purse as his aduersary had to his land The proud Pharisee steales for he meanes to steale Gods glory from him attributing that to his owne merites which is none of his making himselfe the Author and accomplisher of euery deseruing worke let mee be none of these good Father I see their miserable ends by their sinister meanes For how should vicious beginnings haue vertuous ends They peruerted the wayes of Iustice walking in crooked by paths where the Saints of God neuer traced Be it farre from me to be said to steale thy glory with the Pharisie or protract the poore widdowes cause with the trifling Lawyer or hoord vp vengeance for my selfe with the couetous ingroser or sucke the blood of the needy with the remorcelesse oppressor The Prodigall sheweth wherein true content consisteth I Will desire one thing of thee O my GOD and that shall bee all to taste true contentation and not the worldlings seeming content who professe themselues to be fully satisfied yet crie still more and more that content proceedes enforced I would haue mine enfranchised let it be riches to mee to possesse thee cloathing to me to put on my Lord Iesus foode unto mee to feede on the bread of his word and life vnto mee to liue for my Sauiours glory So shall my riches be eternall not subiect to the casualties of Fortune or Chance for no moates can corrupt that treasure which is reserued in Heauen for the Elected So shall my cloathing neuer be worne out but like the Israelites garments continue euermore new For they which put on Christ shall continually haue their raiments renewed So shall my foode for it is Spirituall Manna feede my soule with holy and heauenly meditations nourished so shall my life neuer fade being by the Almighty preserued Alasse Lord if I should continue in my old transgressions and in the hardnesse of my heart assay to clime vp to heauen with the Gyants should not I be soone destroyed yea Lord what am I that I should be able to stand against thee Or is my house of Clay so firme that it can support it selfe without thee When the King of Iuda proclaimed warre against the King of Israel the King of Israel returned answere That the Thistle rebelled against the Cedar And should I that am lighter then vanitie oppose my selfe against the Eternall power of the Almightie No Lord I will rather humble my selfe before thy Throane and with teares of heartie remorce purchase pardon Thou hast hung the white banner out to expresse thy mercie vnto all such as will submit themselues I will descend therfore before the red signall of thy wrath denounce bloud and vengeaunce I haue fore-slowed my returne O Lord too long sleeping on the bedde of securitie I haue carowsed Balthazar-like
THE PRODIGALS TEARES WITH A HEAVENLY New yeeres Gift sent to the Soule Contayning many most zealous and comfortable Prayers with deuout Meditations Both worthie the acceptance of all Christians and their expence of time to peruse By H. G. Preacher of the most sacred Word of God Psal 118. We wish you good lucke ye that be of the House of the Lord. Ouid. Flectitur iratus voce rogante Deus August Oratio Coelum penetrat nubes transit Dei aures attingit LONDON Printed by B. A. for Iohn Browne and are to be sold at his shop in Little Brittaine neere Duck Lane end or else at Bernard Alsop his House at S. Annes Church neere Aldersgate 1620. TO THE RIGHT Honourable Sir William Cokayne Knight Lord Maior of the Honourable Citie of London the Right Worshipfull the Aldermen his Brethren and Sherifes of the same Together with those two splendent Ornaments therein M. Robert Heath Esquire Recorder and M. Thomas Iones Esquire Common Serieant The God of their Fathers guide prosper and defend them in this life and indue them with that vnexpressible Blessednesse of the life of Glory hereafter RIght Honourable and right Worshipfull Theologie Nature Moralitie and Heathen Philosophers do all condemne and brand Ingratitude and disciplines Man gratefull Retribution Whence Benefits receiued and conferred in the seuenteenth Chapter of S. Luke verse 18. ten Lepers were by Iesus Christ cleansed and but One returned for to giue God prayse the Nine are recorded for their Ingratitude and that One stranger for his thankefulnesse commended by Christ for the same and in holy Scriptures recorded of all good Christians to be imitated In the seuenth Chapter of S. Luke verse 37. is likewise publikely noted with the brand of Ecce that all might obserue and take notice what strange newes should ensue Behold a Woman in the Citie which was a sinner As her sinne did defame her likewise her teares and penitent behauiour did wash away and blot out her crime and infamie for Christ Iesus her most mercifull Sauiour to whom shee sued and wholly applyed pittied her vnfained Teares cleansed and remitted her Soule of all her Sinnes commended her Faith and recorded her Zeale and Charitie That wheresoeuer that Gospel should be read or preached that which was done by her vnto him should likewise be spoken of and be remembred Nature instructeth and thankfull Dauid blusheth at Man in the 49. Psalme verse 10. Man being in honour hath no vnderstanding but is compared to the Beasts that perish How farre the Beasts in whom there is but instinct of Nature excells many men in gratefulnesse to their Benefactors the first Chapter of Isaiah verse 3. expresseth The Oxe knoweth his Owner and the Asse his Masters Cribbe but Israel hath not knowne my people hath not vnderstood The Horse neigheth when his Owner commeth to Prouender him the Oxe and Cow loweth when their Owner foddereth them the Sheepe know the Voyce and Whistle of their Shepheard for at the Eccho thereof they looke vp and flocke together and then bleat as an acknowledgement of him Aesope in his Fables maketh mention of a Lion out of whose Paw a Shepheard tooke a Thorne and gratefully the Lion requited the Shepheard for such his former kindnesse for when the Shepheard for a notorious Crime was adiudged to be put among Lions of them to be deuoured it happened this Lion was one of them and knew the Shepheard and came and fawned on him and saued him from the others and so his life was thus strangely preserued Aesope in his 22. Fable thereupon insculped this Motto Accepti memores nos decet esse boni It behooueth vs to be thankefull and alwayes mindfull of them that doe good vnto vs. Moralitie iustly exacteth where kindnesse and courtesies haue been performed Men to be Reciprocall in some measure and not to burie them in obliuion no sooner done but forgotten and written in the Dust These kind of People are Sordidum genus hommum the basest and respectlesse Generation not worthie to be accounted as a People Heathens not Christians for they scorne it and I would that Christians did not too much affect and disgrace Religion by it Bias sayth That two Heads in one Bodie is a monstrous sight but one vnthankfull Heart in one Bosome is more odious to behold Nay Cui beneficia excidunt haerent iniuriae Some are such Pagans and Iudas-like to their friends that they who haue fed them at their Table cloathed their Nakednesse harboured them in their Houses succoured them at all times in all their Distresses and supplyed their Wants and Necessities these with Iudas for base Gold and Siluer will sell and betray an invaluable trustie and louing friend The Heathen Philosopher Simonides beeing demaunded What would quickly grow out of date or bee soone forgotten and waxe old thus answered Beneficium a good Turne or Benefite Seneca sayth Memoria Beneficiorum labilis iniuriarum vero tenax Good Turnes done are soone forgotten and slide suddenly out of Mens minds but reuenge for Iniuries done vnto them they will hold that in memorie and for a thousand good Turnes that you haue done to them requite and repay you with mischiefe for a small iniurie or trespasse vnwillingly or not wittingly committed by you against them Diogenes sayth the same Plato sayth All humane things grow old and come to the end of their time except Ingratitude for the greater the encrease of mortall man is the more doth Ingratitude augment That Heauenly Propheticke Dauid would not be guiltie of this monstrous sinne but in his 116. Psalme verse 11. inquireth Quid retribuam Domino What shall I render vnto the Lord for all the benefites that he hath done vnto me And so proceedeth in others of his Psalmes zealously stirring vp his Soule to a recapitulation and remembrance of Gods great Goodnesse towards her Prayse the Lord O my Soule and forget not all his Benefits Lucian compareth an vnthankefull Man to a Vessell bored full of holes which is neyther apt to contayne nor receiue any thing Aurelius sayth It behooueth a Man in receiuing of Benefits to be thankfull though hee want power to requite them And Seneca 38. Epist Beneficia bene soluere interdum solutio est ipsa confessio To repay and well requite whence a Benefite was bestowed sometimes the acknowledgement and confession thereof is an accepted Solution and an acknowledged Satisfaction Which willingly and humbly I pay at this present to your Honor and Worships and come with the poore Cottager and Tenant at Will to present with him as this Time it is vsuall a few Lemons Oranges or Dish of Pippins shewing with him therein my Loue and the meanenesse of my Estate who am not able to present Gifts of better value but therein expressing my duty and a poore Beads-mans heartie praysing and praying to God for your Honor and Worships health and prosperitie by whose kind permission and mutuall generall consents in the Maioraltie of the late deceased graue
place that when the deluge of sinne is past she may bring one Oliue braunch vnto the Arke of her Soule to expresse her peace is made The Prodigall expresseth that nothing can content the Soule or hath any right in the Soule but God only and alone GIue vnto God that which is Gods It is he that deserueth thee O my heart and there is none fit to possesse thee but he He it is that can onely satisfie thee he it is that can onely suffice thee thou requirest peace he will giue it thee as hee gaue it vnto such as followed him Hee is the God of peace who then can establish my heart in peace but he that is the God of peace Teneat te cor meum quia perfodisti eor tuum vt saluares meum It is not pleasure shall transport me nor riches ensnare me or honour inflame mee I am wholy prest for my Sauiour I will take vp his Crosse willingly with Simon of Cyrene and on my shoulders beare it where though I faint vnder my burden yet will hee support me with his mercies for his loue is more strong then wine What afflictions can separate me from the loue of my God No Lord I haue sinned I haue sinned and in the abundance of my sorrowes doe I flie vnto thee for refuge neither hunger nor nakednes shall take me from thee I haue tasted thy exceeding mercies towards me and thy compassions haue beene from generation to generation For who euer came vnto thee for sight and went away blind for hearing and went away deafe for speech and went away dumbe for health and went away sicke for comfort and went away sorrowfull for the forgiuenesse of sinnes and went away a sinner O inexplicable mercy O inscrutable pietie O ineffable clemencie I that haue euer offended and neuer till now repented I that haue multiplied trangression vpon transgression making league with my sinnes I that haue beene a rebellious childe and haue turned my eare from thy discipline and instruction I that neuer felt remorce of conscience neuer made recourse to thy Temple neuer brake the bread of comfort to the hunger-starued soule To bee short I that gloried in my sinnes and made light of my offences deferring repentance from day to day am now heard in thy mercy comforted in my misery and promised an inheritance of glory Cyrus that renowned Prince of Persia promised such as aided him against his grandsire Ast yages that if they were footemen he would make them horsemen if horsemen they should ride in their Charriots But the King of Hostes that rideth in the clouds for things temporall things eternall for things of no valew bounties of incomparable esteeme No hee will do more euen whilest we soiourne heere in this tabernacle of clay for he will helpe vs fainting exhort and excite vs fighting and crowne vs vanquishing Hence it is poore Prodigall that I reape comfort seeing his mercy vpon all flesh readier to saue then to kill willinger to heare then wee to aske and as forward to crowne as we to fight The prodigals earnest desire THough Father I haue euer retired my selfe in the heate of the day and haue not laboured in thy Vineyard yet comming in the euening of my dayes the Sunne-set of my life it is thy fatherly will that I shall haue my penny Suffer mee at least Father to feede vpon the crummes vnder thy Table or as the Prodigall sonne let me be one of my fathers meiny I desire no great place in thy house for I am vnworthy of thy acceptance yet Father speake but comfortably to thy Seruaunt and my soule will be glad Thou hast promised that at what time soeuer a sinner doth repent him of his sinnes thou wilt put all his offences out of thy remembrancr Behold Lord I present my selfe vnto thee prostrate vpon the ground desiring remission and pardon of all my sinnes nor be these teares I shed dissembling for thou knowest the secrets of al hearts and examinest the reins and I know thou hast denounced a double woe vpon the Hypocrite and Pharisee It is not my prayer but my harty praier not my tears but my harty teares not my conuersion but my harty conuersion which pleaseth thee For the Pharises praier the harlots vow the traitors kisse the sacrifice of Caine the fast of Iezabel the oblation of Ananias theteares of Esau are nothing they are not accepted because not heartily offered but this sacrifice which I offer proceeds from my heart otherwise Father had I not giuen it thee For I know thou art iust and righteous and considerest all the wayes of man whether they be straight or crooked How long Lord how long ere thy fury will be appeased that my wayes may be directed to thee my hope erected by thee and my confidence planted in thee so may the tempests rage but not dismay mee the flouds rise but not come neare mee the winds blow but not remoue me for my foundation is built on a rocke a rocke impregnable a mount in accessible a fort irremoueable Blessed fort where the Saints be enthroned glorious mount with Gods presence beautified and puissant rocke which against the gates of hell hath preuailed O that I might be but a doore-keeper in the house of the Lord singing Songs of mirth and spirituall melody to inhabite there all the dayes of my life Happy Cittizens which bee enfranchised there ioyfull Quiristers that may sing there and victorious souldiours that for the Church millitant are transplanted to a Church Triumphant Heere they beginne to fight there to raigne Heere they were in Tents of Clay now in Campes of Immortality Now in heauen heere on earth In heauen to receiue their reward in earth to sustaine all Afflictions For whosoeuer will pertake of consolations must likewise haue his share of tribulations And that which the Poet saith is true Pati noncesset Qui regnare cupit Fit it is deere Father that thy Children suffer here to raigne els-where that no punishment how intollerable soeuer may seeme worthy of the infinite loue which is borne vnto vs in CHRIST our Lord. For is the maister inferiour to the Seruant Thy Sonne blessed Father whose foot steps we ought to folow was whipped that we might be exempted scourged that wee might bee spared Crowned with Thornes that wee might be crowned with a Crowne of pure golde Crucified that wee might be glorified Farre be it from me to refuse thy Crosse which bore that Crosse that I should haue borne so willingly Thy Crosse was my gayne thy death my life thy wonndes my cures thy Caluarie where thou wast hanged my place of Glorie whereto I shall be aduanced Woe is mee that I should so long wander from the folde of the true Sheepheard Hee that is the great Sheepheard of our Soules Long haue I strayed from these green and flourishing pastures of true consolation following mine owne vanities erring in the pricking brakes of
Vanity of vanities and all is but vanitie The Prodigall describeth the manifold passions and distractions of the heart and minde LEt me descant on euery passion for I my selfe am not ignorant of these distractions which are subiects of the minde and in some mindes soueraignesses that in their description and those attending inconueniences which euer wait on them man may learne to be wise cautioning himselfe by others miseries I will beginne with that passion which in the purity of her owne nature is the perfection of all vertues the Accomplisher of the law and the mysticall Vnion betwixt Christ and his members yet peruerted an vnmatched euill laying open a breach to the enemie in the fortresse of the Soule and exposing it vnto all illimited and vndisciplined affections It is the sensuall mans loue who transported with the vnbrideled desires of his flesh seekes the essence of the refinest vertue to wit loue vnder the pretence of the detestablest vice to wit lust This is hee that makes his heires heires of Beggary consumes his estate vppon painted Sepulchres degenerates from himselfe in hanting pleasures vnworthy of himselfe This man respecteth not his good Name which Salomon preferreth before great riches and whose beauty hee esteemeth more of then gold or siluer And yet what account maketh the sensuall louer of this so inestimable a good pawning it to harlots letting out his house to shame and that body which should be the Temple of the holy Ghost become a cage for vncleane Birds Miserable blindnes when man falleth with open eyes into the pit of perdition slauing his vnderstanding the best part of man to appetite which hee hath common with beasts Hee considereth not a two-folde inconuenience rising from this inordinate passion First Repentance heere and if not entire confusion else-where Repentaunce is neuer there entire where we commit that againe and with a willingnesse which we desired before might be forgiuen vs with a seeming pensiuenesse This repentance is onely a lippe-labour farre from the heart for hee that returneth to his olde vomite strengtheneth the arme of sinne Sickenesse at the heart wee know to be best cured by cordialls applied to the heart externall remedies little auaile inward maladies The salue and the sore must be of one nature Pray therefore with Dauid that they eyes may not looke after a woman but if thou canst not preuent thine eyes but they must looke after a woman at least pray that thou maist so preuent thine eyes that thy heart lust not after a woman so may thy lustfull affections be restrained and thy vnderstanding restored which thou wast so long berest off as thou frequentedst the house of the strange woman bee her house estranged to thee and to thy steppes for saith Salomon Can a man hide fire in his bosome and his clothes not burned Or can a man walke vpon coales and not burne his feete euen so hee that entreth the house of his neighbour shall not be cleane when hee hath toutched her Thou knowest whatsoeuer thou be that hauntest these vicious and odious consorts that the Adage which was written vpon Lais that famous strumpet of Corinth is verified in thy English Curtezan He commeth on a bootelesse errand to Lais of Corinth that hath not to giue so much as shee requireth Hence then by an vnbrideled appetite mayest thou sustaine a double wracke Ruine of soule and body Thy soule made the hire of basenesse thy body which was created for the seruice of her Creator becommeth seruant no vassall to the dispicablest of all his Creatures let the Prodigalles Teares warne thee who wisheth from his heart thy returne with him that is the best parte of Beautie which a picture can not expresse Looke at the rare and exquisite workmanship of thy soule and thou wilt be loath to staine it with the refuse of a painted beautie Ambition is the great mans passion who builds imaginarie kingdomes in the ayre and climing for most part breaks his owne necke he is insatiate of honor nor can hee cease from soaring vntill his wings be singed This is an hereditary euill to great persons and though they see by daily experience that the loftiest Cedars are subject to tempests yet rather then they wil loose honor they will oppose themselues against all perills These men are euer for the greatest designes managements of warre to raise their glorie they vndertake willingly growing once popular they apprehēd euery occasiō that may answer their hopes T is strange to see how vainly they bee carryed aboue thēselues how they admire their owne demerites none be so fit followers for them as factious and turbulent spirites for Catiline must not want his Cethegas How great is this Frensie when man by striuing to outstrippe him selfe vtterly ouerthrowes himselfe Who is safe and would be in danger who at rest and would subiect themselues vnto the force of publique dissentions These Absolon-like neyther regarde Nature nor Sexe they see the hooks of honour hung out and they are euer nibling till they be choaked There be alwayes Achitophels that suggest matter of innouation in these ambitious heads but the Councell perisheth with the councellour These men naturally speak much and doe little and not with Iugurth Speake little and doe much for if they ouer-valewed not themselues they could neuer fall to such admiration of themselues These spirits had neede be cooled til they tast the bitter pill of repentance He portrayed the ambitious man rightly that pictured him snatching at a Crowne falling with this Motto Sic mea fata sequor It is very true For the Ambitious man euer followeth himselfe to his owne end the best remedie can bee ministred is consideration drawne from themselues or experience from others From themselues in regard of their owne frailty from others in hauing an eye to their fall We are aptest to be moued to consideration of our selues when wee haue an eye rather to such as are below vs then aboue vs for the one doth as much humble and abase vs as the other doeth transporte vs aboue our selues CHRIST seeing his Disciples to striue among themselues for preheminence said He that is the least amongst you shal be as the greatest and taking vp a Childe exhorteth them to bee humble like that Childe Alas what hath man to be prowde on that he so sets forth himselfe Is hee of rarer composition then earth that he should esteeme of himselfe aboue Earth Many inferiours he hath of lesse dignitie then himselfe manie poorer yet which of these not equall to him in deserts And shall there bee but one Sunne and like another indiscreet Phaeton will he striue to haue the regimēt of it Remember thine ende and thou wilt make it thy greatest honour to Attribute all Honour to thy Creator Consideration drawne from others I would haue thee thus to applie to thy selfe Thou hast seene heard or read of manie who haue attained
not receiued or as one that had not tasted them For why the vanityes of the world had bewitched me and the deluding Objects of seeming happines had captiuated me But now Lord I am escaped the snare of the Fowler the Net is broken and my soule is deliuered or as a brand from the fire so haue I bin preuented by thy mercies The Prodigals bequest to God ANd what shall I giue vnto the Lord for all that hee hath giuen vnto mee Sacrifices and burnt-offerings thou wilt not haue but a contrite and broken hart O Lord thou wilt not despise My heart is prepared my heart is prepared I will giue thee what thou hast so long time asked And if thou say as thou sayedst vnto Dauid Giue mee thy heart I will answer with Dauid I will giue thee my heart It is thine O Lord it is thine for thou sufferedst thine owne heart to be pierced for it and should I then detaine it from thee that hast so dearely purchased it I will reserue it only for thee thou shalt make it thine owne Temple for the heart is the Temple of God To whom fitter may I bequeath my heart then to thee who hast giuen thy selfe for a ransome thy Spirit for a pledge thy word for a guide the world for a walke and reserues a kingdome for my inheritance To whom fitter then to thee that createdst mee after thine owne forme renewed it when I had defaced that forme illuminated mee with thy Spirit inuested mee with thy grace and ministreth whatsoeuer thou knowest to be necessary for the conseruation of Nature Who fitter then thou whose mercy preuenteth mee falling whose grace conducteth me walking and whose comforts raise me drowping I will therefore with vnfained repentannce returne to thee for I shall find fauour in thy fight My heart will I sacrifice vnto thee for more acceptable it is vnto thee then many burnt offerings I will not suffer it to stray from thee O Lord for I feare as Dina was defloured when she strained from home so my heart by gadding from thee her best home and surest Sanctuary may chance to be corrupted with the filthinesse of this world Shee hath many suiters and all hope to haue her Giue her mee sayeth the Tempter giue her mee saith riches giue her mee saith pleasure but none of these shall haue her for what is riches that I should set my minde vpon them or pleasure that I should giue my selfe ouer vnto her Haue I not tasted the vanitie of the one and the perill of the other For wherein can the Epicure glory or the sensuall man please himselfe hee hath tasted of pleasures in aboundance and slaued his best affections to vnworthiest obiects Hee hath drunke deepe of the Babylonian Cup exposed himselfe to the places of publique shame and made himselfe heire of beggary What delights were vpon Earth which this licentious man embraced not what consorts hee embraced not what meanes of spending houres and that without tediousnes he vsed not And is there any thing so vaine Behold his time is expired the period and date of his dayes extended and all his former delights like a vapour vanished And great is his account when it shall be demaunded of him Where is thy talent What aduantage hast thou made of it O quam amar a est ea voluptas c. saith a blessed father which ruines thy soule depriues thee of an inheritaunce driues thee from heauen presseth thee to hell and makes thee eternally wretched what fruits then of so many idle houres What comfort in the vaile of bitternesse or by the riuer wherein repent thou wouldest but no time is admitted weepe thou wouldst but teares are fruitles suffer thou wouldest but sufferings are effectlesse There is no ioy left which may any way solace thy poore forlorne spirit Being placed there where neither the Saints can come vnto thee or thou to the Saints O misery aboue miseries to loose and to loose that irrecouerably which should haue beene kept eternally instead of felicitie to gaine misery instead of comfort and spirituall consolation death ruine and perdition Shall then pleasures haue my heart that produce no better fruits then bitter repentance No no leaue me all delights and all outwardly-seeming comforts goe farre from mee You cannot content me for I am of a more incircumscribed nature Once I confesse were you too much possessed of my heart for my affections were deuoted my vnderstanding darkened and all my intellectuall powers and faculties so exposed to your seruice as I walked in darknesse and yet which was more miserable imagined that I was in light I was blind and knew it not in darknes perceiued it no naked and felt it not But the Lord hath giuen me sight that I may see his glory light that I may walke in his light and apparrelled me with the best ornaments of his diuine Spirit a defence against the inclemency of all seasons taking vppon me the whole spirituall armour of a Christian to discomfit Sathan subdue the flesh renew the spirit and confirme in me the power of the Almighty The Prodigall describeth how the things in this present world doe hinder man in his best deuotions seruice vnto God and his forsaking of them YEt honour with her ambitious and elated titles challengeth a part in me it is a fine thing to haue store of attendance to be great in the eye of the world to haue the chiefe place in Feasts to be admired c. once it is mortally dangerous and as the world goes of a thousand least meritorious Euer to be gaping with the fish and with a greedinesse to apprehend euery occasion lest while the water is in troubling the meanes of obtaining be cut off Deserts in precedencies of this kind least obserued where all Arts be oft-times exiled learning discountenanced and ignorance for a purple Magistrate honoured vt pueri Iunonis auem alas poore honour when merite seldome possesseth thee The Laconians would not haue honour hereditarie from the father to the sonne without the demerits of the sonne Alas then how many of Iuuenalls Blockes should we see represented vpon the Theatre of Honour Braue descents basely disparaged and prodigality without one prodigalls teare in greatest families Farewell then Honour thy name is onely worthy because onely men of name possesse thee thou art not a fit harbor for the poore Prodigall to lodge his heart in Yet riches be faire inducements and worthy a heart of gold True they are so but many Mammons haue them They build on a weake foundation they know how to enlarge their Barnes but not to communicate to the necessity of the Saints They can sing a Requiem to their soules with Now soule take thy ease but they remember not what the Prophet saith There is no rest to the vngodly Then must my heart plant my pauillion else-where for she would gladly haue a resting