couetousnes or vncleannesse wee would first aske counsell at the Lords mouth and stay our affections vntill we heare his iudgement and precepts concerning them we should curble our iniquities and not commit such filthinesse with such greedines as we do Dauid was a wise man and what is said of him Psal 7 I considered saith he my waies and I turned my feet vnto thy testimonies Num. 22 But truely Balaam was an Asse and more foolish then his asse for his asse stood stil at the Lords commandement when the asse his master would haue pricked him forwarde against his expresse will Wherefore walke we circumspectlie as the Apostle aduiseth vs doing nothing rashlie Rom. 1â— but first let vs trie what is the good will of God acceptable and perfect Iosua thorough hastinesse Iosue â— giuing credite to the forged suggestions of the Gibeonites not asking counsel of the Lord before was beguiled by them We shall deceiue our selues if we trust our own affections and be not wise and considerate in our actions The Virgine Marie woulde not hastilie make aunswere to the Angell Luke 1 greeting her from GOD with a ioyfull salutation before she communed with hir soule about his wordes and had pondered in hir heart what kinde of salutation the same should be If wee are not rashlie to beleeue euerie spirit 1. Iohn 4 but by the rule and Canon of the Apostle wee are first to trie the spirits whether they bee of God or no wee are plaine y taught thereby to examine our thoughts to deliberate vpon our doings before we do attempt them A similitude When a man falleth from the toppe of an high Turret it may be supposed that desperately hee did cast himself headlong from the same but it will not be so thought if hee descendeth by degrees by the staues of a ladder and commeth downe aduisedly by equall steps and paces thou canst not doe amisse if thou proceedest iudicially in thy actions and by the orderly degrees of discretion doest foresee and discusse such euents as may befal them If thou beest so rashly wedded to thy will as thou wilt not change it vppon better aduise if like to Rehoboam thou refusest the iudgement of the grauer sort and inclinest to the motions of the yonger company permitting thy selfe to bee led by the line of thy youthfull affections it will fall out ill with thee as it did with Rehoboam and the dammage shall bee great which thou shalt sustaine thereby â— Kâ—â— 21. For as Achab set vppon a will to goe to war and obstinatelie withstanding Micheas his good counsaile inhibiting this his purpose fell in the battell beeing wounded vnto the death so must thou needes miscarrie if thou beest obdurate against all perswasions and franticklie followest thine owne inclinations against all admonitions Wherefore if such motions arise in thy minde as doe intice thee to cast off the yoke of thy heauenly father his discipline from thy neck if with this lasciuious and wanton yong man thou beest minded to forsake and giue ouer his house the church of the liuing God and with Demas to imbrace this present euill worlde ranging after the lustes of thy flesh and of thy minde take example by him and by his ende consider of thy ende for if thou walkest after his pleasures bee assured with thy selfe that thou shalt taste of his sorrowes Consider therefore of the end without ende and thou shalt liue without ende The pleasure is short that delighteth vs here and the tormentes are infinite which shal torment vs else where If Esau had respected and regarded the ende he had neuer made bill of sale of his birthright to his brother for a messe of pottage which he could not redeem purchase again with a fountain of tears If Iudas had wel considered of the ende hee had neuer for a base bribe betraied the Lorde of life for the which villainy he could not make amendes no not with his life What was the occasion of the subuersion of Hierusalem but their secure neglect Luke 15 and forgetfulnes of the ende they woulde not know their time as Christ obiecteth to them of their visitation This was the bane of this bransicke boy who desperatelie plunged himself into perdition hauing no foresight and forecast of the ende And this wil be our downfall if our heedefull diligence in time doth not preuent it For we are so tickled with the toyes of this world and we are more allured with our present short pleasures then with al the endles and vnspeakeable ioies which are promised vnto vs in the kingdom of heauen The outward shew and brauery of this worlde doth carry vs with this prodigall and lost childe from our fathers house And the cause of it is this because we are delighted with this present beauty and do not foresee his future deformity For the vncleannes of it as Hieremie saith of Hierusalem is in hir feet Dâ—â— 3 The worlde is like Nabuchadnezzar his image whose head and foreparts were of gold but the legs and end of it was of clay Worldly pleasures in the beginning doe shine like gold but in the end they appeare as they are to bee nothing but earthlie They doe blaze like a candle for a time 〈◊〉 similitude but when like a Candle that is burnt vnto the socket they come neare vnto their ende they are extinguished with a very noisome sauour This world giueth the best first as the gouernor of the feast at the mariage in Canaan gaue the best wine first It is the nature of the worlde to giue a good dinner but a light supper alwaies the least commeth at the last and the worst in the end Wherefore drinke thou not of the worlds Circean and inchaunted cup. The whore of Babilon tempered hir poison of fornication in a cuppe of gold wherewith she made drunken al the princes of the earth Take thou heede thereof for howsoeuer it seemeth pleasant at the first taste there is death in the pot bitternesse is in the end it leadeth thee directlie vnto hell Buy not thou therefore repentance so deare when thou maist purchase heauen at a cheaper rate For art thou so madde to desire hurtfull things and to runne thy selfe willinglie into extreame danger being admonished of it If whilest thou art in thy iourney trauailing by the way one should meete thee A similitude who shoulde tell thee of theeues and robbers who doe beset that way whither thou art going wouldest thou not turne backe or crosse another way I know that thou wouldest This life of ours is nothing but away wherein wee walke for a certaine time It hath beene tolde vs often that manie theeues doe lie in the middle way betweene this worldlie Hieticho and our heauenlie Hierusalem who lurke in the theeuish corners of the streetes to murther the innocent to robbe vs of our goods euen the good graces of God and to take away our liues will wee
Gen. 3â— Pharao and his nobles had enough when a horrible famin â—exed all the countries that were round about And this God did for good Ioseph his sake that did dwel among them The Lord for good king Iehosaphat his sake 2 King 3 sente a gracious raine by his seruaunt Elisha vppon the annies aliantes and hoastes of wicked people Dâ—dâ—mus that was doubtfull in his absence from his good company in the presence of his fellowes Iohn 2â— was afterwards very faithfull On the daie of Penticost when good men were assembled and were all with one accorde in one place Act â—â— 3 behold God his good spirit came vpon them all and filled the house and their heartes with comfort Thy heart and soule deere Christian shal receiue great heauenly comfort by thy companie which thou keepest with heauenlie men Wherfore be as careful to make as good choise of thy company with whome thou wilt liue as thou vsest to doe of the countrie and grounde whereiâ— thou doest liue A similitude If the children of this wise bee so wise in their generation as they woulde fixe their worldlie houses and seate themselues in thâ— wholsommest ayre and in the fruitfullest soylâ— so neare as they canne bee wee as wise for to prouide for our soules the case standing vs the more vppon by howe much the soule is better then the bodie and the life to come is to be preferred aboue this which is present and let vs seaâ— our selues among wholesome companie and godlie people A similitude If for thy bodily health thou eschewest such places as are infected with the plague for the health of thy soule depart from such houses as are infected and plagued with the plague of sinne the greatest plague of al. Say thou therfore with godâ—â— Dauid Psal 10â— I wil keepe no companie with vaine persons and wil haue no fellowship with the vngodly such aâ— tell lies shall not tarrie in my house and a wild person shall not abide in my sight The eleuenth Chapter Of the Dearth and wante which the Prodigalâ— sonne endured when hee went from his Father into a far countrey wherin we are taught whâ—â— hurt we do our selues by departing from God to embrace this present world IT is a most feareful and horrible thing to depart from the liuing God For as in his presence is the fulnes of ioie and as at his right hand there is abundance of pleasures for euermore so where he is not there can bee no comfort but the earth is full of darkenes and cruell habitation destruction and calamity is in our waies and al the foundatioÌ„s of the earth are out of course Take heede therefore as the Apostle exhorteth you that there be not in any of you an euill heart to depart from the liuing GGD For one day in his courts is bettet then a thousand with the vngodlie It is better to be a doore keeper in the house of our God then to dwell in the tents of the vngodly for saluation belongeth vnto the Lord and his blessing is vpon his people If we flee as Ionas from the God of mercie Ionas 1 wee shal light as Ionas vpon the God of iudgement As the further a man goeth from the East A similitude thereby the neerer he commeth to the West so the further we run from his goodnesse the neerer thereby wee run into his vengeance The prodigall sonne that was wanton and lusty before thorough superfluity is now as much humbled and pinched with penurie Hee came from Gods blessing as the plaine saying is into the warme sunne hee made a wise change when from all felicitie hee did cast downe himselfe into all extremitie and not onely lauished out his goods vnthriftily but fel into al beggery necessitie most miserable and who so fond to pitie him for hee reaped worthilie the fruit his follie sowed and did â—ate the labour of his owne handes Qui cecidit a verbo deie surâ—it Ambâ—â—â—an Luâ— â—5 quia non 〈◊〉 solo paâ—e 〈◊〉 hâ—mo sed in omni verbo dei Qui recedit a â—onâ—e â—â—itâ— qui recedit a thâ— sauroâ—get quâ— recedit a sapâ—â—ntia hebetaturâ— qui recedit a virtute dissoluâ—tur 〈…〉 stâ—â—orâ— câ—â—pit qui thesauros sapientiae 〈…〉 He that fâ—l froÌ„ Gods word grew hungry because a man liueth not by breade only but by euery word of God He that forsaketh the fountaine must thirst he that departeth from a creasure must want he that declineth from wisdom must be foolish he that leaueth vertue must come to confusion Therfore be worthily suffered this want because hee despised the treasures of the wisdome and knowledge of God I appeale vnto the iudgement of any that is reasonable 〈◊〉 similitude whether he doth not worthily perish with thirst who when as a cleere riuer runneth by his dooâ—e not only refuseth to draw water from thence â—o â—lacke his desire but wilfullie runneth amaine from thence as far as his legs are able to carrie him This young man enioyed a liuelie spring of all â—oâ—e celestiall from whence he might haue drawn with libertie enough the water of saluation but forasmuch as wilfullie and obstinatelie hee refused 〈◊〉 hee iustlie did fall into this dreadfull condemnation 〈…〉 The scope therfore that we driue at and the vse that we make of this present example is this that to enioy God is to liue in all plentie and to depart from him is to fall into all pouertie â—n al plentyâ— to depart from him is to â—all into all pouertie A similitude There is no countrey village hee it neuer so meane and in so great pouertie but if the king and prince of the people repaireth thither and keeâ—â—â— Court there during that time it aboundeth with all things in all respects necessarie but assoone as the Court breaketh vp againe and the king remoouâ—th to another place it becommeth soone as beggerlie as it was before so let any of vs bee neuer so poore and bâ—se yet so long as God our heauenlie king shal keep his court in the village of our soules we shall be satisfied with the plenteâ—usnes of all things and wee shall aboundantly dâ—â—nke of his pleaâ—ures as out of a riuer but whâ—n hee remooueth againe from vs as he doth when we remooue from him and seeke strange countries and commit strange sinnes then are our soules like the drought in Summeâ— wee are poore and in all miserie wee become the ofscâ—mmâ— and excrements of the people When the Sunne which quickeneth and â—â—â—eth all things doth depart from any Countrey 〈◊〉 â—â—militudâ— the earth foorthwith becommeth colde and barren therefore the Winter when the Sunne is most from vs is the deadest time and season of the yeare so when God the Sunne of righteousnesse who by the beames of his grace refresheth vs all and quickeneth vs a newe being before deade vnto sinne departeth from our soules out hearts growe colde and wee are
moue out of the place wherin he was before we know not what we doe while we open our eares to vaine wordes and shut them against the wordes of eternall life They that are of God saith our Sauiour Christ will heare Gods word Iohn â— And hee concludeth that such as are otherwise affected are not of God 〈◊〉 similitude When a man discourseth of the gold of India of such things which he sawe or readeth of in histories touching the same such as haue a purpose to trauel thither wil diligently harken to that which he shal report but others who neuer look to haue doings there care not what he saith nor will take no heed thereto So when as we preach to men of God of the kingdome of heauen of the treasures which God hath laid vp in store for them that loue him such as haue a desire to goe to heauen to see God face to face to bee partaker of his ioyes will giue eare to the preaching of his holy word but such as haue no mind euer to come thither account not at al of our labour and ministry and make no conscience in hearing our preachings The estate of this people is exceeding daungerous and the contempt of Gods worde is the next â—ore to damnation it selfe The Pâ—almograph touching the most perillous estate and extremitie of the Israelites saith that when their soule abhorred all kind of meat they were next vnto deaths dore As the outward man without outward meate perisheth so the inward man without his inward and spirituall foode decaieth This is another meate then wee are aware of and the want of this exceedeth far the want of other meat Therefore God by the mouth of Amos threatning an intolerable and most fearefull famine hee saith hee will not sende a famine of bread but a famine of the worde of God the breade of eternall life This breade in vertue infinitelie surmounteth all other kindes of breade and delicates whatsoeuer What Nectar and Ambrosia may compare with this Is there any mortal meat that is so restoratiue that it can reduce the dead to life againe it cherisheth and refresheth vs whilest we are aliue but it auaileth vs nothing when wee are deade But the word of God nourisheth our dead soules and raiseth them vp from their dead works to serue the liuing God Ezechiel verie plainely teacheth so much by a liuely demonstration of drie bones Ezech. 37 which the Prophet by the mighty power of the worde brought from death to life againe There is no sinner so obdurate by a long continued habit and custome of sinne and hath lien so long dead as hee stinketh with Lazarus in his coffin and graue through the corruption of his sinnes but he may bee mollified changed and reclaimed finally reuiued and raised vp and restored to the church as Lazarus to his friendes by the heauenlie voice of Christ Let no man therefore proceed so far in extreame impietie as in their great danger of vtter shipwrack in the sea of this world to forsake this anchor hold their onely succour and the hornes of the Altar which they must lay hold vpon Adam after his grieuous and dangerous fall had no small benefit by hearing of the word Gen. 3 I hearde saith he thy voice in the gardeÌ„ for he was comforted with the promise of saluation by our Sauiour Christ the seede of the woman that should breake the serpents head A similitude The ciuill magistrate first of all punisheth a roague and sturdy vagabonde with the whip but the second time more grieuouslie by cutting off his eares but if hee take him hauing lost his eares as a horrible offendor in the highest degree hee putteth him to death So if thou wilt not amend with the Lordes stripes he wil further grieue and vexe thee with Scorpions and if as a runnagate from his presence he findeth thee without eares to listen to his words he will prepare the instrumentes of death to grind thy hairy scalpe Prou. 7 Therefore deere Christian bee in time warned that thou maist be wel armed Call wisdom thy sister and vnderstanding thy kinswoman Seeke for heauenly knowledge as thou seekest for earthlie gold and it shall bee giuen thee So shalt thou not swarue with the prodigall sonne from thy fathers commandements but thy soule shall stil dwell and inherit the land thou shalt be satisfied with the pleÌ„teousnesse of his house as out of a riuer Let vs therefore open the eies of our soules that wee may see our horrible and abhominable ignorance the hellish fiend and furie of our soules Let vs pray with Dauid and say â—sal 13 Open mine eies O lord that I sleepe not in death Giue me vnderstanding I shall search thy lawe yea I shall keepe it with my whole heart â—sal 119 Endue vs more and more with knowledge that thy couÌ„sels may be deere vnto vs sweeter then the hony â—sal 119 or the hony combe Then shall wee enter into thy gates with praise and into thy courts with thanks Our feet shall stande still in thy gates oh Hierusalem we shal walke before thee all the daies of our life Those foure holy beastes which Ezechiel did see were full of eies Ezech. 8 because they were full of the knowledge of God and what saith the scripture They walked before his face Lord giue vs eies we shall walke in all true waies and al false waies we shal vtterly abhor We shal walke before thy face and not take our vagaries with this wandring wight after our wicked pleasures this grace the Lord giue vs for his holy names sake The fift Chapter Of selfe loue pride and presumption another cause of his departure from his father IT appeareth by the proude petition of his portion that he had a great coÌ„ceit opinion of himselfe that hee was enough able without his fathers helpe if he were at his own hand to dispose of himself And this his selfe loue was the beginning of his sinne the breeder of his bane and the roote from whence all his flowing mischiefe sprung Pride and selfe loue Pride and selfe loue the cause all euill A similitâ— is the fountaine of al vice and the enemie of all vertue Trees that are planted in mountaines and high places do soonest loose their leaues and beautifull blossomes through the violence of the winds A man that looketh downe from a steepe high A similitâ— tower hath neede of a staied and well ordereâ— braine or else he may soone be in danger of falling In fishermens nets the frie A similitude and Menowes and smaller fish run thorow when as the greater caÌ„noâ— passâ— the net The proud and great men and Princes of Hierusalem were taken prisoners and by Nabuchadnezzar led into Babilon when the baâ—â— and meaner people generally were enlarged and set at libertie In the mountaine of Geâ—boa Saule his armorbearer and the proud princes of Israell
altogither dead vnto euerie good worke As long as our feete stand in thy gates O Hierusalem we are well inough For who so dwelleth vnder the defence of the most high shall abide vnder the shadowe of the Almightie But herein is present daunger to depart from him and forsake his commaundements A similitude The young Chickens so long as they are vnder the Henne and are couered with her winges are out of ieopardie but if they straggle and wander abroade they are snatched vppe by the Vulture and rauenous Kite so wee are sure vnder God his protection for hee shall defend vs vnder his winges and wee shall bee safe vnder his feathers his faithfulnesse and truth shall bee our shield and buckler but if we flitch from him and take our vagaries after our owne desires wee shall fall forthwith into the pawe of the Lion and the mouth of the Bear and expose our selues as a pray vnto the diuell similitude If a mans sonne sickeneth in his fathers house or bee in anie want the father easilie recouereth his health and supplieth his necessities but if he sickeneth or falleth into neede in a farre Countrey farre distant from his father his father by no meanes can restore or benefite him If thou beest neuer so sicke in soule or otherwise distressed if thou beest in Gods house and a member of his Church hee will giue thee medicine to heale thy sickenesse and he will deliuer thee out of al thy troubles but if thou cuttest off thy selfe from the societie of his house and fellowshippe of his saâ—â—es and rangest farre after the carnall lustes of the flesh and of the minde there is no health or saluation for thee thou must first returne from whence thou piddest depart else thou canst not in anie wise be cured If God bee thy shepheard thou canst want nothing Psal 22 for Dauid setteth downe that for a 〈◊〉 conclusion But what Prince or Potentate oâ— sonne of man can say so of himselfe that hee is in that case that hee wants nothing The harlot in the Reuelation presumed so much Reuel 3 and made her proude bragges that shee was rich and wanted nothing but shee lyed lewdlie not knowing that shee was naked poore and miserable Onelie Christ his poore and tender sheepe may truly say so much For hee hath brought vs into greene pastures hee hath ledde vs to the waters of comfort he will conduct vs to the pathes of righteousnesse for his names sake Albeit we haue riches at our desire in this world and leaue the rest of our substaunce to our babes yet is that ryches without Gods good grace the onelie true ryches verie fearefull pouertie Psa 58 Wee shall hunger like dogges and go about the Citie Wee shall eate and not be filled we shall drinke and not bee satisfied wee shall bee couered with clothes and shall not be warmed sayth the Prophet Aggâ—â— Aggâ— â— Ionas Ionas 3 was greatlie ioyfull of his Iuie bush but this comforte continued not because God frowned on him For God sent a worme which in one night did cate it vp and this his shelter was taken from him and his heade immediatlie with the heate of the sunne â—ked and his heart through exceeding griese panted A worme shall gnawe and consume our worldly wealth and then like Ionas our bodies and soules shal be vexed and sore troubled and wee shall roare for anguish and vexation of spâ—rit Wee cannot moderate and quench our thirst by putting salt unto our mouthes similitude oâ— extinguish fire by putting Oyle into it it is onelie God who satisfieth vs worldlie riches are like salt making vs more chirstie and greedâ—er of more The couetous alwayes want not onelie that hee hath not but that also which he hath for hee keepeth it by him and dare not vse it no not when neede requireth it hee is neuer sufficed Sed crescit aniâ—â— nummi quantum ipsa pecunta crescit but couetousnesse encreaseth with his money he is euer in necessitie Wherfore if thou thiâ—stest come vnto me sayth Christ and I will refresh thee 〈…〉 If thou dost hunger open thy mouth wide saieth God and I will fill it 〈…〉 Delight thou in the Lorde and hee will giue thee thy hearts desire 〈◊〉 3â— It is a preposterous and madde course to feede anie creature with a contrarie diet disagreeing with his nature feede a horse with hay and not with flesh a Lion with flesh and not with grasse mans bodie with breade and not with poyson mans soule with God and not with the world The prodigall sonne not feeding on this foode pined with hunger not tasting of this sweetnes tasted of bitternes not hauing thiâ—â—ches sell to all necessitie 〈◊〉 when hee departed from Gods presence Gen. 4 wâ—◠〈◊〉 branded runnagate vpon the face of the 〈◊〉 Aâ—ar when shee departed from Abrahams hoâ—se what found shee abroad but pouertie and affliction Gen. 16 There was a fierce famine in the land of Egypt where Ioseph was not so must there needeâ— bee a horrible want there where our God is not The Lions hunger â—sâ—â— 32 and suffer â—hrist saith the proâ—â—â—â— Dauid but they who put their trust in the Lord â—â—â—ant no manner of thing that is good A cruâ—ll people like vnto Lions shall sâ—erue and perish but God his deare seruants in the time of scarcitie shall haue inough Doest thou desire riches Psal 112 Riches and plentousnessâ— we which rise Desirest thou beautie He is faiâ—â—â— thâ—â— the sonnes of men Cant. â— Thou arâ— fairer my Loue. Desiresâ—t thou life Iohn 14. I am the life sayeth the Lord and whosoeuer beleeueth in me yea though he weâ— dead yet shall he liue Desirest thou saluation He shall saue hee people from their sinnes To conclude Matt. 1 they shall want nothing that lead a godlie life 〈◊〉 the Lord is their portion and their ioynter he shall maintain their lot their lot is fallen into a faire ground yea they haue a goodlie inheritance for hee shall giue them their hearts desire and that not denie them the request of their lippes He shall seede their mouthes with good things Psa 20 Psal 103 making them strong and lustie like an Eagle he filleth the hungâ—â— with good things Luke 1 and the proude hee sendeth emptie away Wherefore seeke the Lord and your soules shal liue for they that seeke after strange gods shall finde much trouble let not him therefore bee the least of our desire who giueth to euerie one what he can desire The xii Chapter Of the miserable slauerie of the prodigall sonnes wherein the slauerie of sinnes is manifested THe Prophet Esay flowting the fondnes of worldly men who doe waste their wits and imploy their whole endeuors and euen consume themselues to attaine so worldly vanitie 〈◊〉 59 saith They weaue the spiders web The Spider laboureth much to verie little purpose for her wearisome webs are wouen
moue affections or to tolle on a people to chargeable contributions Beggars doe vsually speake of their wantes acknowledge their necessities and present their woundes and swelling soares to the view of passengers to stir vp compassion If we wil find fauour before the Lorde and woulde haue his eye to pittie vs brag wee not of our demerits but bemoane wee our miseries let vs not bee in the tuffe but shewe we him our nakednesse that hee might cloath vs our weakenesse sicknesse and pouertie that hee might strengthen heale and make vs rich 〈◊〉 â—â—militude That diseased patient who is in that case as when he is stroken in a vaine by the Chirurgian he retaineth still the corrupt and grosse bloud but looseth that which is pure and cleane cannot but saint and fall vnder his hand but hee that doth the contrary recouereth himselfe and obtaineth health thereby so a sinner that concealeth and keepeth in his sinnes as it were his grosse bloud and publisheth and proclaimeth his good workes and suffereth them as the purer bloud to spin and issue from him his health is desperate and cannot be recouered but of the other side he that letteth out this infected substance and purgeth himselfe thereof in al lowlinesse of minde by a godlie confession of his misdeedes before God his heauenly Chirurgian and concealeth and keepeth close his inwarde vertues and good graces of God as most holesome bloud which God hath giuen vnto him he shall do very wel shal be perfectly restored to his health and shall liue for euer It is the nature of the wicked to paint out their praises and to spread abroad their good deedes among men So did the Sydonian king Balaake very boldly Num 22 when he boasted vnto Balaam of his altars which he had made as if God were purblind and saw not wel enough what a feate he had done when as not only the nature of euerie worke but also all circumstances thereunto belonging are well knowne to him For when Christ was at table at the Pharisie his house he not only obserued Marie Magdalens action but also roundly rebuked Simon by rehearsing vp the specialties of hir zealous deuotion A similitude He that commeth to a Phisitian to be cured and hideth from him his diseased parts will not make him acquainted with his griefes how can hee haue remedy of theÌ„ at his hands if we will be eased we must complaine if we will haue a salue let vs shewe our soare let confession goe before that remission may follow after Vaine glorious and foolish men who do set a good dye vpon a bad cloath make as it were a flourish before the field dilating their deedes extending and stretching them as if they were parchment skins vpon the tenters similitude they be like vnto Hennes who no sooner laie an egge but they cackle so lowde as all the house may know it The Pehen is a wiser foule in her kinde similitude for shee hideth her egges because she knoweth that the Pecocke seeketh them who will sucke them if hee findeth them Let vs be so wise in our generation as to hide such good things as God suffereth vs to bring forth for there is a proude Pecocke euen our enemy the diuel that seeketh to destroy them 〈◊〉 similitude Hee that trauaileth by the way and carieth much money with him commonlie hath two purses hee hideth one of them in the which hee hath most and that hee must drawe out vppon euerie occasion hath no more then is needefull to defray expences whereby he is sure that if he lighteth vppon theeues by the way hee looseth but a little This care should we haue if we would not be robbed of such his good blessinges which out good God hath giuen vs. â—ch â— God called Ezechiel and said vnto him Sonne of man dig now in the wall And when I had digged in the wall beholde there was a doore And hee saide vnto me goe in and beholde the wicked abhominations that they doe heere So I wente in and sawe and beholde there was euerie similitude of creeping thinges and abhominable beastes and all the Idolles of the house of Israell painted vppon the wall round about So O thou sinnefull soule God speaketh vnto thee breake a doore thorough the stonie wall of thy conscience and enter into thy heart see and confesse what filthinesse is there hid thou shalt finde there similitudes of creeping thinges and abhominable beastes euen beastlie and vilde affections and all kindes of sinnes depainted in this wal of thy soule and conscience couetousnesse pride vngodly lusts when thou hast named all the sins thou canst yet thou shalt cry out with the Prophet and say and yet beholde more abhominations then these Moses his hand seemed to bee sound Exod. 4 but when he did put it into his bosome it was full of leprosie our deedes which are the effects of the hand seeme to vs sounde but put wee our handes a while into our bosome lay we them vpon our harts and consciences out alas how are they polluted with a spirituall leprosie Sinners may very wel be said to beare the image of creeping beastes which Ezechiel did see thorough the dore of the wall according to that which the Apostle saith in his letter to the Romans They turned the glory of the incorruptible God Rom. 1 to the similitude of the image of a corruptible man and of birdes Rom. 1 and of foure footed beastes and of creeping things And this much was signified in the olde law wherein it was enacted that no kind of beast should bee offered vnto God which did not ruminate and chew the cud Leuit. 11 It may be thou wilt say that if thou couldest call thy sinnes to thy remembrance thou wouldest willingly confesse them but now because thou hast forgotten them long since thou thinkst thou canst not do it Say not so but meditate a while and go apart and shut vp thy selfe in a priuate place and by contemplation and studious meditation they wil come to thy remembrance â— similitude When thou hast beene long abroad in the open ayre and commest into thy chamber it seemeth at the first because the glimmering sunne hath dazeled thine eyes to be very obscure and darke vnto thee but after thou hast continued a while therin all things appeare cleere and bright enough vnto thee so when thou considerest with thy selfe of thy sinnes and commest home hauing before bin abroad waÌ„dring after thine own wil at the first sight thou wilt not know thy selfe the sunne shine of this vaine and transitory world hath so dimmed and almost blinded the eies of thy minde as thy sins will seeme strange and obscure vnto thee but doubtles after thou hast paused a while and muzed thereupon thou shalt haue enough come into thy memory thou shalt haue a sufficient subiect of confession giuen thee to worke vppon Wherefore put thou this duty
Iob saith as an Asse drinketh water and sinne is become as another nature vnto him he is then altered he is then pleased and delighted with it If thou blowest well the candle assoone as it goeth out thou maiest light it againe thereby A similitude but if thou pausest and staiest a while till the fire that is in the snast goeth out it cannot bee recouered so if ass one as the good motions of the spirit which doe shine in thy hart like a bright burning candle seem to waxe dimme and to bee extinguished whilest there is yet a little fire and some sparkes remaining thou doest labour to reduce it and bring it to his light it mâ—y bee well effected but let thou it alone till all the fire bee out and till it bee vtterlie deade in thee and it will bee a thing impossible to reuiue it The first A similitude and second stroke which the butcher giueth the oxe maketh him to fling and take on exceedingly but after a while when hee is loaden with blowes hee is so amazed and ouercome of them as he remaineth senceles and past all feeling he will not stir strike him neuer so much The first and second blowe which sinne giueth vs toucheth our hearts and affecteth vs grieuously but when heapes of sinnes do ouertake vs and smite vs without end our consciences then are seared as it were with hot Irons our soules are benummed and wee sinne without all sence Repent we therefore and returne we when wee may vnto our heauenlie Father put we it not off from daie to daie least suddainly the daie of the Lorde commeth and in our securitie wee be destroied Augustâ—â—us Poenitentia quae ab infirmo sit timeo ne ipsâ—â— iâ—firmâ— sit Poenitentia quae a moriente fit timeo ne ipsa moriatur Our repentance which commeth from vs whiâ—e wee are weake is greatlie to bee seated will bee also weake Repentaunce which is deferred til we be about to die is in great daunger likewise to die It is therefore very fearefull to ouership the seasoâ—s and let goe opportunâ—tie off red vs of repentance It is not onely hard to repent in the ende in respecte of want of vse for commonlie as a man liueth so hee dieth but also it will bee as difficult vnto him in respect of GOD. Gods grace is wâ—kest at thâ— houre of death For at the houre of death thy bodie and minde is weakest and the diuell is stroâ—gest God then doth more forsake thee and the Diuel is more readie to take thee for God saith thus vnto vs I called and you would not come Prou. â— I will therefore reioice in your destruction calamity shal come vppon you you shall call on mee and I shall refuse to come To the like purpose the spirit speaketh euidentlie by his Prophet Hieremy We haue cured Babilon and yet shee is not healed beholde wee will forsake hir 〈◊〉 5. God hath good reason vtterlie to forsake vs when as his calling can take no place in vs. God hath no reason to stay our leisures but it is iust that as wee refuse him when hee offereth himselfe to vs that thee should doe the like when wee must haue neede of him Well saieth saint Augustine Hac animaduersione percutitur peccator vt moriens obliuiscatur sui Aug. serm Innocentum qui viuens oblitus est Dei A sinner is worthilie punished with this iudgement at his death to bee forgetfull of himselfe who all his life was so vnmindfull of his God As at the houre of death The diuel is strongest at the houre of death Gods grace most doth faile vs so at that exigent the Diuell most preuaileth with whom he could do nothing in the health of their life with them hee is most busie in the extremitie of their death And where hee then preuaileth hee getteth a great conquest which he cannot loose againe If whilest thou hast thy health thy strength and thy best minde thou art so weake as thou canst not ouercome the smallest temptations howe shalt thou thinkest thou when thou art weake and crooked and thy sences faile thee oâ—â— come strong illusions If so be when the enemie is at the weakest â—hou canst not subdue him there is but smal hope that when thou art weakest he at the strongest thou shalt do ought against him If in thy vigor and priâ—e age when thou art lustie as an Eagle thou beest but a coward when thou laiest â—edred inuironed and beset with sicknesses diseases thou wilt not be able to look him on the face Psal 6 There is no man saieth the Psalmist who in death remembreth thee who shal giue thee thanks in the pit Wherfore thou dost wel if as Ecclesiastes Eccle. 12 counselleth thee thou remembrest thy Creator in the daies of thy youth If wheÌ„ thou beest able to sin no more thou surceasest to sinne it may be truly saide that sin doth leaue thee thou leauest not sinne A similitude Thou doest like the Merchaunt who in a grieuous storme wheÌ„ there is no other remedie throweth his wares and aduentures into the sea but if the tempest ceaseth hee throweth no more in but laboreth to recouer as much as hee can of his former losse againe Come home therefore vnto the Lorde thy God and what good motions God putteth in thy mind those with this Prodigall and lost sonne put thou in practise It is to too daungerous and thou makest the hardest aduenture that can bee in trifling the time and putting off thy conuersion and returne vnto God vnto future and lâ—tter times which perhaps thou shalt not see I reade but of one that was saued at the last vppon his repentance which was one of the theeues crucified with Christ August Vnus vt nemo desperet vnus vt nemo praesumat There was one that no man might dispaire there was but one that no man might presume A similitude When as a man hath a great taske enioined h m and but a little time to doe it he is very foreseeing that this time bee well spent and that nothing of it bee lost for otherwise this worke cannot be done and he cannot haue his wages our taske is our conuersion and returne to God our time is this life which is short and vncertaine our wages is the saluation of our soules the inheritance and possession of the kingdome of heauen God almightie giue vs grace to be carefull of our time that wee may ende our good worke and fight a good fight and haue our happy wages in the world without ende An abstract of the prodigall sonne his formall confession or a sinner his meditation and humble sute to God for the forgiuenes of his sinnes A Prayer O My gracious God and most mercifull father I thy humble seruant vtterly vnworthy to be called thy sonne doe here submit my selfe in all obedience vnto thee and confesse before thee my infinite and
his kingdome But this and such like speeches are figuratiue and borowed and are taken from the vse and practise of princes whoÌ„ they vse whom they vouchsafe most of all to honour to call vnto their Tables and prepare banquets for them This fâ—â—st is therefore his honour and renowne which his â—ther giueth him and thereby hee sigfieth nothing else but his vnâ—â—ined loue towardes him The câ—â—â—â—â—en of this wâ—â—d can by no better meanes expresse the ioyes which at any time they 〈◊〉 thâ—â— by making of a fâ—â—st and therefore 〈…〉 most occasion oâ—â—â—â—â—ste they 〈…〉 dâ— sâ—â—st among 〈…〉 the fathers ioy 〈…〉 sâ—fe returne 〈…〉 ioy that his sonne 〈…〉 â—of There â—niâ—g then of this place is that his 〈◊〉 doth now â—mâ—y all honour and felicitie hee iâ— now satisfied to vse the wordes of the kinglie â—ropâ—â—â— when his glorie doth appeare This table 〈…〉 happinesse 〈◊〉 â—7 and the pleasant Necâ—ar and Ambroâ—â—â— therof is ioy without sorrow health wiâ—hâ—ut sicknesse strength without weaknes and l â—e wi hout death In comparison wherof al worldlie ioy is heauines al sweetnes sowrenes all prospeâ—â—â— most miserable infelicitie This is that Table which our Sauiour Christ preacheth of saying 〈◊〉 14 I gâ—â— to prepare a place for you and when I am gone and haue prepared you a place I will come againe and take you vnto my selfe that where I am there may you be also Whereunto also answereth this his other saying Father I will that those whome thou hast giuen mee bee with mee 〈◊〉 17 that they may see my glorie which thou hast giuen mee became thou hast loued me before the foundations of the world were layd Vnder the fat Câ—â—â—â— he comprehendeth the whole course and workes our saluation for this 〈◊〉 Calfe is Christ who 〈…〉 is his father 〈…〉 before the 〈…〉 â—nd most sweet◠〈…〉 â—nâ—â—ed vnto â—s a 〈…〉 〈◊〉 vs 〈…〉 the sinne 〈◊〉 woâ—ld and 〈…〉 oâ—â—â—red vp â—â—e is 〈◊〉 now â—â—ne 〈…〉 〈◊〉 â—eing put into new vâ—ssâ—ls 〈…〉 〈…〉 the heart of man He 〈…〉 câ—mâ—â—â—owne from heauen which nourâ—â— â—hâ—◠〈…〉 〈◊〉 seed of 〈◊〉 in faith vnto eternall life He is the fountaine of liuing water Iohn â— of which whosoeuer â—â—keth shall not thirst anie more And what iâ— he not else â—â—n 14 Iohn 16 He is the waie by which wee enter into the heauenlie marriage Hee is the light which disâ—sseth darknes which like the clowdie Pillaâ— which went before the Israelits giueth vs light in the night season 1. Cor. 1 and guideth vs in the path and way that wee should walke Finallie he is made of his â—ather Wisdom sustification Sanctification and redâ—mption In him the fulnes of the Godheade bâ—d he doeth dwell In him is our râ—â—hteousnesse our peace Coâ— â— Râ—â—â— 4 our ioy in the holie Ghost To this purpâ—â—e 〈◊〉 reuerend Chrysostâ—◠〈…〉 not aâ—â—â— well Christ become all things 〈…〉 thy â—aâ—e thy garment thy house thy 〈◊〉 and thy roote To whome câ—menteth Gâ—â—â—en 〈…〉 Verbum dei caro dicitur panis lac holera The word of God is called flesh and bread and milke and hearbes Answerable hereunto is this of Nazianzen â—rig in Exo. ca. 15. hom 7 Nazian in Psal 44. Our Lord Iesus Christ is called the life the way the bread the wine the true light and a thousand things else so is hee also called the sworde Hom. 2. in Cantica Origen sayth Appellatur panis vitae vt habeat gustus animae quod degustet Hee is called the breade of life that the soule maie haue whereupon to feede Oh let vs therefore returne from our sinnes and come home vnto our father that wee may taste howe sweete the Lorde is By him alone are our hungrie soules fedde and by nothing else Whatsoeuer meate is dressed by any other Cooke and ministred vnto vs it is not nourishable but poysonable vnto vs. For they sell that which is not breade as Esay Esay 55 witnesseth and they sâ—rue vs with that which is not able to satisfie vs But in Christ wee haue whatsoeuer wee can wante All thinges are ours as the Apostle sayth So that wee may say with Dauid The Lorde is my shephearde 1. Cor. 3 Psa 13 therefore I can want â—othing And with Paule Blessed bee God euen the father of our Lorde Iesus Christ who hath blessed vs with all spirituall blessinges in heauenlie things in Christ Ephes 4 For how can it be but that hee who hath giuen his owne sonne for vs Rom. 8 should not also giue to vs all things with him To this feasting is adioyned all melodie and reioycing which hath another vnderstanding as the former For thereby the true ioy of penitent sinners aswell in this life as in the life to come is verie plainlie meant The Saints of God doe reioyce in their beds as the Prophete Dauid sayeth For beeing iustified through fayth they haue peace towards God and therefore they haue ioy also in afflictions This is true ioy in deede and all other ioy is counterfeite in respect of this For ioy is aunswerable to desire as rest is vnto motion When there is nothing more to bee desyred our ioy muste bee perfect Nowe in heauen all out desires are obtayned yea more then wee can desire For the eye hath not seene the eare hath not heard and the heart of man can not conceyue what God hath layde vppe in store for those that loue him No maruell then it was that Iohn the Baptist did spring so for ioy in his mothers wombe Luke â— and Anna the mother of Samuel singeth thus secretlie in her soule to God My hart reioyceth in the Lord my horne is exalted in the Lord. Euerie mans marriage day is ioyfull vnto him A similitude and is celebrated with gladnesse much more must ioy and gladnesse bee in the dwellings of the righteous when they are conuerted from their sinnes to God Trees when they first budde A similitude and are arrayed with leaues and blossomes of sundrie colours are louelie to behold so when a sinner that hath beene deade through sinne beginneth to conuert and to shew the blossoms and first fruits of amendment of life â—e iâ— most delightfull But of this subiect wee shall 〈◊〉 particularly and largelie discourse in the last Chapter The eight Chapter Of 〈◊〉 which God conceiueth of a sinners 〈…〉 in the ioie and triumph 〈◊〉 is made upon the returne of the prodigâ—l sonâ—â— AS the Fathâ—r maketh great ioâ—e â—nd triumph vpon his sonnes â—â—â—â—rne so good â—â—â—â—on mouâ—â— him therâ—â—â—o As he is all wisdome so hee doth nothing iustly but 〈…〉 His 〈…〉 and 〈…〉 goodâ—â—s and mercie 〈…〉 〈…〉 the 〈…〉 propertie of God to bee 〈…〉 is sorrowfull of a sâ—â—â—â—s 〈…〉 other side of his 〈…〉 dâ—â—truction Câ—â— â— as when â—â—e 〈…〉 wâ—â—ld 〈…〉 and desâ—â—â—â—â—d 〈…〉 sword 〈…〉 So 〈…〉 as it is shewed by three â—arablâ—s 〈…〉 present Chapter of
Trinitie exceeding wrong when as wee depriue them of this their ioy and we grieue tâ—â— much the holy spirit of God by which we are sealed vnto the day of redemption The Lord therefore giue vs his grace to turne from our sins to make God ioyfull of it For by his ioy we shall haue all ioy for in his ioy is eternall ioy and glorie for euer The ninth Chapter Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prospopitie with aduersitie WHen the sorrowes of the prodigall sons heart were enlarged and he sayde in his soule On when wilt thou comfort mee then the Lord declared his saluation and his mercie did he openlie shewe in the sight of the people Despaire not therefore O sinner of the louing kindnesse of thy God neither fall thou vnder the burden and heauy weight of thy afflictions for God casteth down raiseth vp again hee taketh the simple out of the dust and the poore out of the mire that he might set them among the princes euen the princes of his people As God departeth froÌ„ a sinner for to humble him so hee returneth againe vnto a sinner to haue mercie on him It is Gods maner to temper and mingle aduersitie with prosperitie and prosperitie with aduersitie He hath two strings to his bow if one will not serue an other must But hauing sufficientlie tamed his sonne with the sorrowe of the one hee now forthwith refresheth him againe with the comfort of the other God forsaâ—eth not his 〈◊〉 aduersity God doth not vtterlie cast off his children and forsake his inheritance But when the time commeth that they return to him he returneth to them and bringeth all ioy with him â—uit 22 â—um 28 When as God ordained in the olde lawe diuerse set seasons to be consecrated vnto feasting hee preciselie charged that the first and latter day shoulde be more solemne and ioyfull then the rest In the beginning of our conuersion and in the ende of our perfection the Lord doth minister vnto vs greater gladnes Wee haue peace of conscience and ioy in the holie Ghost vppon our true repentance in this present life and in our perfect consummation and blisse wee shall enioy all honour and felicitie in the life that is to come Be our afflictions neuer so grieuous and come vnto extremitie they shall be at the last all taken away from vs nay the more afflictions we indure here the more ioyes and comforts wee shall enioy else where Great and vnspeakable were the sorrowes of the Israelites whilest they were in Egypt but the Lord did not leaue them in the midst of them but deliuered them out of al and gaue them noble victories ouer all their enemies so long as they obeyed him Iohn 2 If there had beene a hundred water pottes at the marriage at Canaa as there were but sixe Christ might and woulde as easilie and willinglie haue turned them into wine so hee both can and will turne the waters of our aduersities though they rage neuer so much so as the streames thereof runne ouer our soules into all kinde of comfort as most delightfull wine which gladdeth all our hearts if so bee wee will turne vnto him at the last God giueth prosperitie in his due time The sufferinges of Gods people cannot bee perpetuall but sorrowe must depart and ioy must returne at the last But yet hee suffereth vs first for good causes to be euill intreated to wander to and fro and to suffer all aduersitie before hee sendeth vs his gracious helpe which bringeth prosperitie 2. King 4 The widow woman was first brought to all pouertie before by his Prophet he would supplie her necessitie Before the Israelites were deliuered they were brought to the exigent the sea was before and the Egyptians behind them so as then there was but small hope left of deliuerie of them Hierusalem was reseuâ— and saued from Senacharib but Rabsâ—chah and his rabblemenes had sealed the walles first and were at the gateâ— The woman was cured of her bloodie issue but first shee spent all shee had vpon Phisitians The prodigall sonne was honourablie entertained and with all good things replenished but first his father suffered him to bee seruilye entreated yea almost with famine and all extremitie consumed God is not â—â—anged And yet for all this in the Lord there is no variablenesse nor shadow oâ— change The change and alteration is in the creature and not in the Creator who is alwaies the same A similitude When fiâ—st the ship setteth out from the hauen and launcheth into the deepe the land and houses hard by seem to him that is in the ship to rotteâ— to and fro and that hee himselfe mooueth not at all when as it is quitâ— conâ—â—â—râ—â—â—t he only staggreth and is euer moouing the and â—s immoueable and cannot be stirred Saâ—â— was verie sottish â—am â—4 and he reasoned absurdlie when as he sayd Thâ— Lord hath 〈…〉 sight a 〈◊〉 me For it was not God that depâ—â—â—â—â— from â—â—â—l 〈◊〉 it was 〈◊〉 that departed 〈◊〉 God The â—ather â—eparted not from the prodigall sonne but the proâ—â—â—â—â— sonne â—ooâ—e his vagaries and depaâ—ted 〈…〉 And this is one case for God is alwayes one 〈◊〉 similitude Imaâ—ine that thou seest a man â—â—â—tâ—ng 〈◊〉 and â—ne 〈…〉 at his right hand râ—â—ch vp and 〈…〉 is it not manifest that this man that flitcheth and changeth hands is the man that mooueth and that the other al the while mooueth not so we when we are at the right hande of Gods mercies and do wilfullie turne by our sinnes and wickednes into the left hand of his iudgement is not this alteration and turning wholie in our selues It is a cleare case that it is God said indeed by the mouth of his Prophet Ionas Ionas 1 Yet within fortie dayes and Niniueh shall be destroyed And yet Niniueh was not then destroyed and yet God was not changeable For the Niniuites that then stoode at his left hand by reason of their sinnes and were then to be stroken turned to his right hand by their speedie repentance and so escaped that iudgement The prodigall sonne when he was at Gods God is gracious thogh sinners bee vngracious left hand and should haue perished in time turned vnto his right hand and so was entertained God cannot but haue a recourse to his wonted mercie The stubborne Iewes exasperated him mightilie and prouoked him wrathfullie to thunder against them in this maner Oh sinfull nation Esai 1 oh people laden with iniquitie the seede of the wicked and corrupt children the daughter of Syon shal remaine like a cottage in a Vineyard like a lodge in a garden of Cucumbers and like a besieged Citie But presentlie his heate is allayed and qualified and he speaketh thus mildlie and meekelie vnto them Wash you make you cleane take away the euill of your workes though your sins were as Crimson they shal be