intent being denied shee defamed him and prouoked her husbands great displeasure against him that hee was thrown into prison But how great an inconuenience it is to goe farre from GOD What it is to depart from God this example of the prodigall sonne doth shewe who leauing his fathers house founde nothing else but famine and misery VVhat found Hagar beeing out of Abrahams house but vvant and sorrow Gen. 16. They that forsake the Lord shall haue great trouble The Chickens that are in dangers of the Kite so long as they flock about the Henne are safe but when they goe stragling they are caught vp So they that make the Lorde their refuge are guided by him they are in safetie but when they depart from him goe far away the deuill goeth about like a roaring Lion seeking whom he may deuoure 1. Pet. 5. VVhen Caine went away from god there was no more account made of him then of a vagabond and odious person Gen. 4.14 Behold saith hee to God thou hast cast me out this day frō the earth and from thy face shall I be hid and shal be a vagabond and a runagate vpon the earth and who soeuer findeth me shall sley mee This is the dangerous fearefull estate of them which committing sin depart from God But among many inconueniences and dangers these that follow are woorthy the noting First they that depart from God make but little account of him which is the chiefest good and from whom al blessings gifts and graces doe proceede For great things when they are a farre off from our sight doe seeme but small The great maiestie of God to idle negligent beholders seemeth a matter of small account whereby the maiestie of GOD is neuer awhit the more diminished but our corruption and naughty nature is made the more apparant They that sell wares forswear thēselues for a little gaine making more account of a little siluer then of Gods commandement And because our loue is more set vppon these worldly and transitory thinges then vpon God therefore is God so slenderlie regarded The Apostle S. Paule because hee made so slender account of this world therefore he truly said I account all things but dung and when hee maketh mention of God hee speaketh with great reuerence Tit. 2.13 Looking saith he for the blessed hope and appearing of the glory of the mightie GOD. Hebr. 12.29 Our God is euen a consuming fire So likewise in the psalmes The Lord is a great god aboue all gods psalm 89.6 to 10. Great is the Lord our god and there is not end of his greatnesse psalme 47.2 Hee is the great King vpon all the earth verse 8. God raigneth ouer the heathen God fitteth vpon his holy mountaine psalme 144.5 and 146. And how is it that we make so light account of god but that we prefer the least thinges in the world before him Secondly as the further thou art from the Sunne the greater is thy shadow so the further thou departest from GOD the more art thou intangled with the cares pleasures of this world which vanish away like a shadow and therefore may vvell be compared thereunto They which hunt after honour greedily seeke after riches they for the most part neuer catch thys shadow neither are they pertakers of their desires but followe after apparant deceits and such matters vvhich in time to come shall yeeld no helpe Therefore the Prophet psalm 4. cryeth out Why doe you seeke after vanitie and followe after leasing Thirdly the Sunne when it departeth from any coast or Country leaueth the place cold barren and vnfruitfull contrariwise when with his cheerefull beames he doth cherrish the ground all things begin to prosper and to bud forth so when the sunne of our righteousnes Christ our Lord doth cheerfully shine into our harts and soules with his heauenly and comfortable presence he maketh vs to bring forth good fruites and such good works as shall be acceptable vnto him For his holy Spirit and grace where it lighteth is wonderfull fruitfull And that hart of man or woman which vvanteth the heate of Gods Spirit cannot bring forth any worke to eternall life the seed that is cast into such an vnprofitable ground will com to nothing When the King doth come to any towne all things abound and there is great plentie but when hee departeth there are as many wants as there were before so when Gods presence doth rest in our harts and soules wee are prepared to euergy good worke but when he is absent the doore is open to all vice and wickednes Fourthly as the Sunne when it shineth doth comfort all creatures and when it is gone there is nothing else but darknes so when GOD is present we are cheerefull and ioyfull and when he is absent wee are sad and heauy In the Land of Egipt there was most thicke darknes that it might be felt but in the land of Goshen where the Israelites were there was light So where the wicked are there is nothing but darknesse they sit in darknes and in the shaddow of death They which forsake God fall into the danger of the deuill the prince of darknesse and as farre as the heauen is from the earth so great difference is there betwixt the grace of God and our sinfull disposition The fift and last inconuenience of a sinner separated from God is that when he is debarred of his mercy he is presently subiect to his anger and to his wrath He that is farthest from Gods fauour is neerest to his punishment As may bee seene in the prophet Ionas who flying from God was cast into the sea He fled from God when hee commanded him and fell into his punishment when he thought least thereof If thy sonne fall sicke at thy house thou maist haue many helps to restore him againe but if he be sicke in a strange country hee is destitute of thy helpe neyther canst thou doe him any good The farther we are from heauen the more subiect are we to the danger of hell A weake and frayle sinner although hee often fall may be recouered and the godlie vvhich pertaine to GOD and are vnder his gouernment they fall not finallie but rise againe but they which are past grace which are hardned in wickednesse and multiply sinne for the most part doe perrish for euer VVhereof there are tvvo notable examples recorded in Scripture the one of Peter the other of Iudas the traytour Peter denied the Lord thrice but because he repented in hart hee was not cast away but receaued vnto mercy Psal 37.32 Pro. 24.15 But Iudas went far from God and had rather be found among the enemies of Christ then in his company No maruell therefore though he died in his sinnes and because hee went so farre astray therefore did hee fall into so great mischiefe as afterward was apparant If thou hast gone away from the Lorde endeuour all thou canst to returne vnto him againe which thou
in token of a thankfull mind for that good which I haue alreadie receiued by your publique painfulnesse both by priuate meditation and publique practise for the which the Lorde be praysed I haue made bolde to present this Booke vnto your Lordship not so much for patronage and protection which also I desire as in reuerend sort once againe to exhort you and to drawe you on to be mindfull of vs of the ministery and to remember my humble request heerein Concerning the Reader he may perswade himselfe that that doctrine shall most preuaile with his auditory that standeth vppon diversities of instructions leading the minde onward with a kinde of vâ—riâ—â—y delight And therefore I haue taken principall choyce in this sort as you see to set forth these parables with as 〈◊〉 apt notes as I could being furthâ—â—ed heerein by Gods help and assistance Wherein if there be any thing to be liked it is Gods dooing if there be any fault it is mine owne God grant that we all of the ministerie especially may proue to be wise virgins and that such as your selfe vvhich haue receiued fiue talents may well remember that these two twinnes vvere bone both together at one the selfe same time Honores et Onera Your Lordships as vnknowne yet praying God to prosper your labors to his glory and the good of the Ministerie S. I. Memoriae Mater Methodus ⋆ The seuerall deuisions of euery particuler Parable Of the vncleane Spirit Luke 11.24 This Parable may be deuided into these three parts following 1. First all of vs are subiect to the manifold temptations of the deuill who preuaileth in some more thou iâ— whersome 2. Secondly there is a tâ—â—â— when the deuill goeth out of vs eyther by Gods secrete grace or good counsell or true and vnfained repentance 3. Thirdly his wofull returne in them that are not watchfull and doe not theyr best endeuour to keepe him out when they are once free from his thraldome and slauery Psalm 125.5 Of the prodigall Sonne Luke 15.11 ¶ This parable setteth foorth vnto vs these foure things 1. The excellent estate of man beeing furnished with Gods blessings and graces in a plentifull measure vnder the description of the prodigall sonne hauing receaued all his patrimony 2. The decayed estate of man being left vnto himselfe and so falling from God and prouoking gods displeasure by his manifold offences and daily and continuall sinnes thereby working his owne woe and destruction 3. The restored estate of man through the mercy of GOD expressed in the great kindnes of the Father that went out to meete his sonne As also in the death and passion of Iesus Christ expressed by the killing of the fatte Calfe the best rayment the Ring and shooes and royall feast Whereof the prodigall Sonne is made pertaker by faith and repentance 4. Lastlie we ought to be so farre from repining and grudging at the saluation of sinners and theyr accepting into fauour that wee ought rather to reioyce beholding Gods great mercie and gracious and vnspeakable goodnes heerein All vvhich matters are set foorth by the declaration of diuers particuler circumstances as the Text doth afford The Parable of the Rich man and Lazarus Luke 16.19.20 c. ¶ In this Parable are set downe these fiue considerations following 1. First the example of a wicked worldling very loose and carelesse setting light by GOD and despising his poore neighbour 2. Secondlie the patterne of a godlie man submitting himselfe to Gods will in all his distresse and waiting for comfort and deliuerance according to Gods good will and pleasure 3. Thirdly the ioyfull estate of the godly after death beeing full of vnspeakable comfort and glory 4. Fourthly the lamentable estate of the wicked after death Wisd 5. 5. Lastly the Word of God beeing deliuered by the Prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed vvhich to our great good calleth vs vnto repentance and newnesse of life The Parable of the wounded man that came downe from Ierusalem to Iericho ⸪ Luke 10.25 ¶ Many apply this Parable to the decayed estate of man and howe hee is restored but by the circumstances of the text it seemeth rather to be wrested For heere is set downe a comparison betwixt mentall religion and outward profession the notable triall whereof is seene in the workes of charitie This parable may be deuided into these three parts 1. The deceauable opinion of Man that thinketh religion dooth consist rather in the knowledge of Gods will then in the workes of charitie I am chap. 1 27. Mat. chap. 5 20. 3. That heathen people as also those of a contrary religion excell true professors in the practise of good workes And so much the more because they put the hope of theyr saluation in theyr good deedes looking for a reward not of mercy but of desert The Priest and the Leuite went by and the Samaritane shewed mercie and of those tenne that were healed of the leprocie onelie one returned to giue thankes and hee was a Samaritan The vse and application of the Parable in the commaundement of our Sauiour Christ inioyning exhorting vs vnto the workes of charitie ¶ An other deuision of this parable ¶ This Parable may bee referred to these three heads 1. The vnmercifull disposition of most men and vvomen giuen too much to selfe loue 2. That there be fewe that haue care of the poore and of the misery of them that are distressed and that haue any fellowe feeling 1. Cor. chap. 12. verse 25 26 27 28. 3. That as it is Gods commaundement so there is nothing more acceptable to god and more commendable before men then to doe good to those that stande in neede Which is an especiall fruite of faith Of the vnmercifull Seruaunt that would not forgiue his fellowe Math. 18.21 ¶ In which example or parable these foure matters are to be examined 1. An exhortation to the mutuall forgiuenes of offences from the example of God daily forgiuing those that are far vnworthie 2. The ingratitude of the world toward God and theyr vnmercifull disposition toward theyr neighbour 3. The punishment of their ingratitude and cruell behauiour 4. The vse and application of the Parable ⧠The Parable of the faithfull seruant Math. 24.45 ¶ This Parable standeth vppon a twofolde description The first is of a painfull Minister whose properties are to be faithful wise looking for his Maisters comming And whose reward is that he shall be blessed that is founde so dooing As also that hee shall be made Ruler ouer all his Maisters goods The second is of a negligent Minister whose properties are that presuming of his Maisters long stay he waxeth altogether carelesse of his dutie And also behauing himselfe very vndiscreetly giueth himselfe to all licentiousnesse Whose punishment is that his expectation shall be deceaued and his hope suddenlie cut off Furthermore that his portion shall be with the hypocrites The greeuousnesse of which
a difference betwixt a resolute determination in sin a repentant mind which is hartily sorry for euery fall and offence I will returne He saith not I will seeke to returne or I will doe my best endeuour to returne but I will returne as though nothing should resist him and no power were able to vanquish and ouercome him So cunning he is that he hath his turnes his returnes his termes his vacations and he will come againe although hee goe into a far Country he is with vs before we are aware When hee tolde Christ that all the Kingdoms of the earth were his to giue yet it was nothing so likewise where he saith he wil returne he is oft-times hindered that hee cannot doe as he would but few there be that keepe him out and too many that through theyr negligence giue him too easie an entrance Vnto my house whence I cam out First he commeth to the house before he enterprize to come in First he viewes the state of the man or woman whether he or shee be returned to their old sinnes againe And as houses be the habitations of men so men themselues be often the deuils houses for this is spoken by similitude and comparison But why should the deuill call the soule of man or woman his owne house or rather hee should say I will enter into that house from whence I came The soule of man woman by creation is Gods image but the image of the deuill is the deformation of all he vsurpes the possession of the soule of man it is none of his by right 1. Cor. 6.20 For the soule the body is the temple of God and of his good spirit by right 1. Cor. 6.13.15.19 How then haue we by sinne and the deuill by his temptations made them dennes for theeues Cages for vncleane foules If a Gentlewoman of high estate should match with a vile abiect slaue although it did nothing concerne vs would it not greeue any of vs to see it so is the estate of thy soule subiect to the slauery of the deuill Or if a man had maried a rich beautifull noble gentlewoman adorned with all gifts graces which may be deuised to be in a woman and yet notwithstanding should so be sotted intangled with the loue of some foule dishonest begger or seruile maid of his house as for her sake to abandon the company frendship of the said wife to spend his time in daliance seruice of his base woman to run to goe to stand at her appointment to put all his liuing reuenues into her hand for her to consume spoile at her pleasure to deny her nothing but to waite and serue her at a â—eck at her call yea to compel his said wife to doe the same would ye not think this mans life miserable and most seruile And surely the seruitude of our former sins the returne of our former euill life is far more slauish and intollerable For no woman yea no creature in the world is or can be of that beauty or nobility as the grace of Gods spirit is to whoÌ„ man by his creation was espoused to whoÌ„ by forsaking his wicked life by repeÌ„tance he had yeelded himself which notwithstanding after a while we see abandoned contemned and reiected as though there had beene no such couenant made and all for the loue of sensuality and his former wicked delights where-with he is bewitched which are vtter enemies to the grace of God and as a most deformed creature in respect of reason In whose loue notwithstanding or rather seruitude sencelesse bondage we see many so ouertaken drowned as that they serue their sensuality day night with all paines perils and expences and doe constraine also euen the good motions of Gods spirit to giue place at euery beck coÌ„mandement of this new mistres or rather stepdame It is a greeuous euill to be nourished and to grow vp to be nusled in sinne The child that is borne bred vp in a dark prison maketh the same reckning of darknes as other doe of light they that are borne slaues are vsed there-vnto make little account of liberty and they that know little of heauenly eternal matters embrace the delights of the world the filthines of sin vain transitory things for tru precious blessings which endure for euer counting a banished land as welcome to them as their owne country So many of the Iewes being bred brought vp in the bondage of Aegipt did not once so much as thinke of liberty And out of such manner of people wholy giuen vp to sinne when the deuill once entred he neuer went out But when the good spirit of God hath dispossessed him and cast him out by hearing the word preached and by causing vs to harken and to obey good counsell and good exhortation then he may say I will returne into my house from whence I came if so be that I may find it ready for my turne that vpon new remembrance I may claime new acquaintance And behold a shame it is to say it and a sorrow it is to think of it he findeth the house swept garnished fit and ready prepared for him Swept For a sinfull soule is a swept house to him and wheÌ„ the good spirit is banished and so honourable a guest hath very slender also vnreuerent entertainment the deuill entreth againe as into his owne possession and claimes that house to be his owne by lawe which he hath so good euidence to shew for The neglect of Gods grace is the deuils chiefe delight and they that are destitute of Gods spirit are fit to receaue the deuil As for the godly and the faithfull which are foundly and plentifully endued with Gods grace holy spirit they are so well fenced and prouided that the deuil can finde no hole or the least chink to enter in at The house swept and garnished is a similitude drawne from the vse and custome of men whose chiefest delight is to haue all things handsome and neat wheÌ„ they are to entertain their friends But vnto the deuil it is nothing so for beast-lines is the beauty and trimmed house that he delights in nothing pleaseth him but filthines the lewd liuer the drunken tosse-pot that smels all of drink the abhominable swearer and bawdy talker those are houses for him and as a princely pallace When we haue bid farwell to God and godlines then are we fitte for him and those be his roomes of choyce when through the neglect of Gods grace all good qualities are banished and when we are thus banished from our selues Wee prepare our house for God by faith and repentance contrariwise prouision is made for the deuil whâ—n we think not of Gods iudgments when the feare of God is choked and smothered vp within vs. Da. 13.9 When he findeth a man or woman polluted in
dwell in our soule when he entreth therein by his most powerfull temptations wherfore let them that are once clensed deliuered and freed from him consider what maner of guest they were troubled withall also how crafty a companion hee is which knoweth our frailties how and which way to creep within vs and to recouer a second possession And if the way doe not lie manifestly open for him hee is not to learne howe to vndermine vs. Let vs endeuour therefore that Christ may raigne within vs by his holy Spirit that so all passages may be stopt and that the deuill may not enter nor gette any holdfast of vs. For let his assaults be neuer so fierce and his craft and subtiltie neuer so secrete and vndermining yeâ—â—â—n hee not preuaile against the godlie whom Gods grace dooth alwayes keepe in safety And we knowe that this heauy punishment is denounced and also reserued to the contemners of Gods grace vvhose mindes beeing vtterly darkned all care of godlines beeing trode vnder foote doe wexe more prophane then Infidels heathens So the last state of that man is worse then the first This is the vvofull state of that man or woman who forgetting God and themselues haue yeelded themselues captiues to the deuils slauery And thys falleth out true according to Christ his wordes which hee sapke to the man that had beene diseased eyght and thirtie yeeres and nowe had beene recouered Ioh. 5.14 Sinne no more least a worse thing come vnto thee Sin no more so notoriously or so presumptuously for in one sin God may take thee and punish thee for all and take heed least thou be plagued with som strange punishment as was threatned to the Israelites Leu. 26.18 that they should be punished seuen times more according to their sinnes Deu. 28.59 The Lorde vvill make thy plagues wonderfull and the plagues of thy seede euen great plagues and of long continuance and sore diseases and of long durance Moreouer hee will bring vpon thee all the diseases of Egipt whereof thou wast afraid and they shall cleaue vnto thee The like in a manner hath the prophet Dauid Psal 68.21 God shall wound the head of his enemies and the hairie scalpe of such a one as goeth on still in his wickednes Sinne no more thy former sinnes were blotted out of Gods remembrance through thy repentance why wilt thou set thy sinnes againe before God and renue the remembrance of them that thou maist be punished for the new and the old together Hebr. 3.12 Let vs take heede least there be in anie of vs an euill hart and vnfaithfull to depart away from the liuing God and great neede wee haue to exhort one another daily least we should be hardned through the deceitfulnes of sinne and so be vtterly debarred from entring into Gods rest It is a fearefull thing to fall into the hands of GOD for hee is a consuming fire Hebr. 12.29 For if vvee finne vvillingly and resolutelie after God hath graunted vs his grace and if we extinguish the same vtterlie there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement accompanied with the distrust of Gods mercy with the trembling fore-thought of eternal condemnation beeing continually vexed with the torment of an euill conscience to be ready to fall into despaire euery howre 1. Tim. 1.9 A worse thing shall fall vpon thee not only in regard of worldly punishments but of euerlasting torments If wee encline vnto wickednes with our hart the Lord will not heare vs. Psalme 66.16 and Psal 125.5 Yea as for such as turne backe vnto theyr owne wickednes the Lord shal lead them forth with euill dooers Reu. 22.14.15 Psal 9.17 The wicked shal be turned into hell and all the people that forget GOD. How miserable this estate is it might be amplified by setting downe what our first estate is by creation and what wee are by nature euen the chyldren of Gods vvrath and displeasure Eph. 2. How we haue been holpen by grace and nowe fallne away by wilfull negligence and being hardned euerie day more and more in sin doe grow to a desperate resolution Most needful therfore is the counsell of the Apostle 1. Thes 5. as wee are willed to reioyce euer-more because God hath done so great things for vs as to deliuer vs from the vncleane Spirit and that God by his goodnes Psal 51.10 hath made vs a cleane hart and renued a right spirit within vs so to pray continually for Gods grace that we may not be ouerthrowne for of our selues we are not able to stand Let vs for this and all other Gods benefits bee still mindfull to giue thanks and especially we are to take heede that we doe not extinguish the good spirit of God quench the force thereof which is the liuelie and vitall spirit of the soule Second falls there are of infirmitie Falls the which the godly are sorry for rise againe by repentance amendement and second falls there are of resolution with the delight of former sin and wickednes in that man or woman whose hart is nowe wholie separated from God and shall neuer rise againe That sick man that hath recouered his health and falleth into his sicknes again the strength of his sicknesse is greater because the power of his nature is weaker so the second time of our falling the deuill taketh more hold and more aduantage and we proue to be more weake to resist partly through the guiltinesse of our conscience condemning vs our sinful nature drawing vs and betraying vs more and more Ecclus. 34.26.27 Hee that washeth himselfe because of a dead body and toucheth it againe what auaileth his washing So is it with a man that fasteth for his sinnes coÌ„mitteth them againe who will heare his prayer or what doth his fasting helpe him We cannot know how farre worse the latter sinnes are then the former vntill vvee know how bad the former are The former deserue the displeasure of God the losle of his fanour surely the second deserue the losse of euerlasting life and eternall punishments in hell When we forsake God and prefer sinne before his seruice and before a holy life then hee leaueth vs to our selues departeth from vs. And as in his presence is the fulnes of all ioyes so in his absence is the miserie and distresse of all vvoes If thou shouldest take into thy house a dishonest foule and sluttish woman and set her at the vpper end of thy table coÌ„maund thy wife to serue and to waite how would shee beare this reprochfull iniury Would she not rightly complaine on thee and had shee not iust cause to forsake thee and thine house Iacob departed from Laban because his countenance was changed towards him WheÌ„ God hath left our soule all the deuils and all the creatures rise vp against it being left desolate voyd and forsaken of Gods help and direction Psal 3.2 According to that in the psalm God
now let vs heare this foolish youngster Father c. and prodigall waster Father sayth he giue mee the portion of the goods that falleth to mee This portion is that gift of reason vnderstanding which God hath imparted vnto vs. As if he had said Father giue me leaue to liue as I list and to doe as I thinke good Heere-hence commeth all the mischiefes and inconuences in the world eyther because men desire to doe what they list or else because men regarde not to liue after Gods will and in his obedience He would be like vnto God to order all thinges according to his pleasure Thys pride and selfe-will is the heginning of all sinne in the world which maketh thē accursed that are thereto addicted He shaketh off his fathers gouernment his own will must stand for a law Selfe-loue ouerthrowes iudgement darkneth sence reason poysoneth the will and hindereth the course of saluation shutting vp all passage thereunto For such men as are so intangled with the loue of themselues neyther know God nor loue theyr neighbour nor seeke after vertue but onely minde those things whereby they may aduaunce themselues gaping for honour and hunting after promotion Free-will doth vnderprop this selfe-loue Freewill which of it selfe is but a weake stay For although by sin our free-will be not vtterlie taken away in naturall and morall actions yet neuerthelesse it remaineth so weake vnable and so defaced in spirituall matters that it cannot resist any temptations But as a ship in the Sea hauing lost her rudder is tossed to and fro with the least blast of wind So this free-will of ours vnlesse it be conformed by repentance and humilitie framed a newe by yeelding our selues to Gods gracious direction for of our selues we are not able so much as to think a good thought it is so crazed and so wauering that it is easilie ouerthrowne by euerie temptation of the flesh the world and the deuill Before the fal of our first parents our free will was perfect inclining to all goodnes but after theyr fall it became subiect to sin and to damnation from the which it could not be deliuered but by the grace of Christ our Sauiour and Redeemer Yet the wil of man hath not altogether lost his force and freedome beeing ruled by deliberation iudgement aduice and consent Without me ye can doe nothing saith Christ Iohn 15. Where our power to doe good is taken away not our free-will The infant hath power to goe but is subiect euery minute to a fall So the weake will of man hath some power and libertie but yet without the helpe grace of God it cannot frame it selfe the right way to the course of a better life to continue in goodnesse no more then a chylde can goe farre without the helpe of his Nurse and guide to stay and to direct him The infant that is falne cannot rise without the helpe of his Nurse and we that are falne into sinne can not rise from sinne our selues neither haue we power to leaue sinne or to embrace the good inspirations of Gods holy Spirit or to refuse and resist the deuils temptations without the speciall grace of God vvhich onely can raise vs and giue vs courage and comfort vnto all godlines The infant although he be ledde by the hand of the Nurse may be vnwilling to go so a sinner may be obstinate and continue in his sinnes although he be directed corrected and punished by Gods hand All euill deedes come through our owne free-vvill but all good purposes come from the inspiration of Gods grace For after the fall of our first Parents vvee were borne the chyldren of vvrath and conceaued in sinne and by the force of our free-will we coulde neyther rise from sinne nor yet fulfull the commaundements of almightie GOD. Nay although wee haue obtained Gods grace and forgiuenes of our sinnes yet are we not of force enough to ouer-come the deuils temptations and to auoyd our fleshly lusts vnlesse by the continuall and dailie helpe of GOD wee be strengthned in the gift of perseuerance to a godly life Wherhence it is manifest that seeing we can doe so little of our owne selues that it is great rashnes too much to presume of our owne strength and to trust to our own wisedom whereby we may think our selues wel able to rule and gouerne our selues through our owne direction This made the prodigall sonne too foolishly and like a chylde that wants discretion to desire to liue according to his owne libertie God draweth not any one against his will to saluation but suffereth the wickked to take theyr owne course The prodigall sonnes father did not hold him beeing willing to depart neyther doth hee inforce him to depart beeing willing to stay The portion of goods which GOD doth giue to euery one is to some eloquence to other-some wisedom or riches or strength or knowledge or place of honor all which wee are giuen most easily to abuse as thys prodigall Sonne spent his portion wastfully And this is worthy to be noted and daily to be seene by common experience that they that haue the best gifts do eyther not vse them at all or else apply them to an euill end not to commend Gods graces in them but to make themselues the more inexcusable And not long after For of our selues we cannot long stand but wee fall quicklie and suddenly as soone as God with-draweth his hand And the deuill sleepeth not but watcheth seeketh all occasions how hee may ouerthrow that man or that vvoman whom he seeth destitute of Gods help and grace the deuill hath some-what to set him aworke vntil he hath brought to passe his owne destruction When our first Parents were left to themselues through the high conceit of ambition they threw themselues downe into great misery vvhile the deuill in the meane time perswaded them to be as Gods When the younger sonne had gathered all together When c. We being fully fraught with Gods gifts either wisedome riches honor strength or the like we begin to take pride and think there shall be no alteration This prodigall son thought himselfe in so good case and so well prouided that no thought of future misery did once enter into his minde as though it were vnpossible that euer he should feele the misery of aduersity thinking no other but that his wealth and prosperous estate should neuer come to an end Hee left his Fathers house trusting to his treasure and to his wit and so begins to dig downe his mountaine which afterward came to à mole-hill Prosperitie abused But marke howe hee lifts himselfe aloft hauing gathered all together Saul being of low degree and in his Fathers house amongst the common sort liued well and commendably but hauing obtained a kingdome hee left the Lord did much wickednes Dauid beeing as yet a shepheard and persecuted by king Saul his life was without blame but when God gaue
in the same crosse Eph. 2. He hath quickned vs which were dead in trespasses and sinnes wherein in tyme past wee walked according to the course of this world after the prince that ruleth in the ayre euen the spirit that nowe worketh in the children of disobedience Among whom we also haue had our conuersation in time past in the lustes of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as vvell as others But God which is rich in mercy through his great loue where-with he loued vs euen when we were dead in sinnes hath quickned vs together in Christ by whose grace ye are saued And hath raised vs vp Wee which were without Christ and were aliants from the common wealth of Israell and strangers from the couenaunt of promise and had no hope and were without God in the vvorld and were once a farre off by the blood of Christ are now made neere For he is our peace betwixt GOD the Father vs in him we haue the peace of conscience and boldnes towards God as wee read 1. Iohn 3.20.21 If our hart condemne vs God is greater thē our hart knoweth all things Beloued if our hart condemne vs not then haue we boldnesse towards God And what soeuer wee aske we receiue of him because wee keepe his commaundements and doe those thinges which are pleasing in his sight Now therfore wee are no more strangers and forrainers but Cittizens with the Saints and of the houshold of God For through him we haue an entrance vnto the Father So that now we may reioyce in God through our Lord Iesus Christ by whom we haue now receiued the attonement Then beeing iustified by faith Ro. 5. we haue peace toward GOD through our Lord Iesus Christ by whom also wee haue accesse to God our Father who onely hath brought vs into his presence arrayed vs with his owne garment of holines and innocencie Heb. 10.22 Let vs draw neere with a true hart in assurance of fayth sprinckled in our harts from an euill conscience washed in our bodies with pure water chap. 4.16 and let vs go boldly vnto the throne of grace that we may receaue mercy and finde grace to helpe in time of neede Through this comfort that most vn godly King Manasses after the view and sight of his former iniquities hope of mercy forgiuenes was incouraged to com to god as his father Thou are the most high Lord saith he of great cōpassion long suffering and most mercifull repentest for mans miseries Thou ô Lord according to thy great goodnes hast promised repentance and forgiuenes to thē that sin against thee for thy infinite mercies hast appoynted repentance vnto sinners that they may bee saued Thou therfore ô Lord that art the God of the iust hast no appoynted repentance to the iust as to Abraham Isaac and Iacob which haue not finned against thee in like sort as I haue doone but thou hast appoynted repentance to mee that am a sinner for I haue finned aboue the nūber of the sand of the sea My transgressions ô lord are multiplyed my transgressions are exceeding many and I am not worthy to behold and see the height of the heauens for the multitude of mine vnrighteousnes I haue prouoked thy wrath done euill before thee I did not thy wil neither kept I thy commaundements I haue set vp abhominations haue multiplyed offences Now therfore I bow the knee of my hart beseeching thee of grace And so foorth most excellently as appereth in his prayer set down after the 2. booke of Chronicles Peter went out and wept bitterly Mary Magdalen washed Christ his feete vvith teares and wiped them with the hayre of her head The Publicane would not cast vp his eyes to heauen Manasses boweth the knees of his hart beseeching grace the prodigall sonne calling himselfe to remembrance and humbling himselfe by repentance and in great hope of pardon and forgiuenes approcheth vnto GOD saying Father I haue finned against heauen and before thee The name of Father is a cōfortable name therefore hath Christ placed it in the beginning of that daylie prayer which he hath taught his disciples Our father which art in heauen c. that they might the more boldly cherfully come before him and what can the father deny the son who taketh pleasure in dooing his child good See also how merciful the lord is who being offended doth not disdaine to be called a father of great sinners who haue mightily dishonoured him I haue finned hee humbly confesseth his fault neither dooth he excuse himselfe as Adam and Eue did neyther doth hee lay the faulte eyther vpon his corrupt nature or the deuils inticement or euil company counsell or euill examples in the world which might prouoke him therevnto but onely vpon himselfe For when we sin it is more our own fault then other mens for we are not compeld there-unto Wherefore Dauid beholding the destruction of his people saith O Lord it is I that haue finned but these sheepe what haue they done This confession of sinne dooth GOD require of a sinner although hee know all hee looketh for the voyce of thy confession For by the mouth man confesseth vnto saluation The sinner accusing himselfe dooth preuent the accuser and doth prouoke Gods mercy Father I haue sinned not as other men but my sins are more then the haires of my head I haue finned against heauen as the prophet calleth the heauen and the earth to witnes against the Israelites I will not go about to cleere my selfe but I will plainely confesle that I am vnwoorthy of all fauour These thoughts came not vnto him by the course of his naturall wit and worldly reason but through the grace of God which altered his minde and by the force of faith which made him mount aboue all earthly considerations For if hee had followed his owne naturall reason he woulde haue saide I did not vnderstand wherein I offended neyther haue I done these things of set purpose but foolishlie was I led away through ill company and bad counsell and therefore there is cause why I should be pardoned Which course of he had followed he might rather haue prouoked his Fathers displeasure then drawne him vnto mercy Before an earthly Iudge our confession dooth condemne vs but before God it is the meanes to procure our saluation The Lord saith Ezech. 18 My wayes are not as your wayes neyther are my thoughts as your thoughts Dauid Manasses Mary Magdalen Peter the publican and the thiefe did humbly confesse that theyr offences were greater then theyr punishment and therefore they obtained mercy whereof Caine Saule and Achab and other missed because proudly and not humbly they asked gods mercy I haue sinned against heauen because I haue made more account of earthly and corruptible matters then of heauenly as if a man should more highly esteem the seruant
that count themselues most vnwoorthy The prodigall sonne for his humble confession obtayned pardon neyther did hee onely confesse his fault but followed his matter throughly So he arose So hee arose and went to his Father Would God we did so rise from sin when we purpose to arise Back goeth he home againe weeping and sighing whereas hee had before departed from his Father as pert and fierce as rash and wilfull as might be All our life is passed in good desires we purpose to arise and yet wee neuer doe arise that is wee neuer settle our selues to performe good works which are the fruits of true repentance Repentance and of a liuely fayth Many detest sinne yet are they like to the doore that is turned to and fro vppon his hinges and neuer moueth out of his place What profit is it to purpose vnlesse thou performe Let vs walke while we haue the light for the night commeth wherein no man can walk but goeth far astray While we haue time let vs doe good Gala chap. 6. Seeke the Lord while he may be found call vpon him while he is neere It ought to moue thee much to make hast to turne vnto the Lord because many are dead and gone which purposed well neuer performed had in their mindes to turne vnto the Lord and yet neuer conuerted This delay hath deceaued many and the sinner that promiseth himselfe long life cōmeth short thereof taking vpon him to dispose of the time to come which onely belongeth vnto God Iam. 4.14 Thou knowest not what shall be to morrow It is not for you to know the times and seasons sayth Christ to his disciples vvhich the Father hath put in his owne power Acts. 1.7 In the time of Noe God cut of twenty yeres of those yeres which he had graunted vnto the world that they might repent because they would not make vse of the time that God graunted And if GOD did abridge the time which hee had promised vnto sinners because they woulde not rerepent what will he do to them to whom he hath made no promise of any time Yea although thou didst know thou shouldst liue long yet oughtest thou speedily to repent For then is thy repentance more acceptable to God when thou doost offer it in the prime of thy youth in the flower of thy age But they which delay the time to theyr decayed age may feare least they drinke vp the dregs of Gods wrath The best of our tyme we offer vnto the world and the worst to GOD vvhen as those things we offer vnto God ought to be the choysest and of chiefest account Deu. 15.21 In the sacrifices of the Lord they were commaunded to offer a male of a yeere old without spot or blemish Mal. 1. They that offered the blind and the lame were reprooued Offer it nowe to thy Prince saith the Lord will he be contented therewith But why dost thou bestow thy best time vpon the worlde and the basest tyme to God How foolish were hee that were almost drowned and shoulde refuse or delay to haue help Late repentance is sildom true and sound but rather inforced and counterfet The rich man in the gospell would haue repented but it was too late for himselfe and therefore he spake for his fiue brethren So thousands after death shall bewaile the time that they lost in their life and did not repent and nowe would but it is to no purpose This prodigall Sonne considering his miserable estate by sinne and from howe great dignitie of Gods grace he was falne purposed to leaue the bewitching loue of sinne and to turne vnto the Lord vvhich as he truly intended so faithfully did hee fulfill it and he rose and came to his Father The same oughtest thou to doe and to rise from thy manifolde offences not delaying vntill to morrowe for thou knovvest not vvhether thou shalt liue so long He came not to God of his own mind but by his speciall grace hee was directed there-vnto The especiall helpe vvhich GOD offereth vnto a sinner to further him in the vvorke of repentance is of two sorts Some before Howe repentance is wrought inuiting vs to repentance some followe and are inseprably ioyned there-vnto Of the former sort are Preachers Sermons holy inspirations exhortations and counsels of friendes the feare of hell-fire the hope of euerlasting life afflictions miracles examples of others and the like For by all these meanes God doth forcibly draw mercifully allure sinners vnto repentance These helps of many are called vneffectuall helpes not but that they are sufficient to turne the harts of wicked sinners or at least to leaue thē without excuse but being made voyd by the stubborne and obstinat mind of sinners who continue in sin with a stiffe purpose those helps want their happy successe Of the latter sort are the continuall good motions of Gods Spirit which neuer leaue vs vntill in secrete sort they haue tamed our rebellious will while the goodnes of God after a most louing and bountifull affection doth make vs pliable to his will So that now wee shed aboundance of teares and are most willing and desirous to alter the euill course of life to frame our selues to all godly wayes These helps are called most effectuall beeing ioyned with the worke of repentance so inseprably that without these it cannot be neyther can these helps be made voyde seeing god himselfe doth make them most forcible Although these latter helps are most necessary and that the former haue no force without these yet the first are mighty perswasions and most auailable inducements for the stubborne mindes of men are not wonne without manifolde occasions and inforcements This prodigal Son had the former helps as affliction pouerty famine and misery which did allure and exhort him to lay aside his sinfull life and to turne vnto God GOD also put in his head the remēbrance of his fathers house that calling to minde his former happines from whence he was falne he might with a most earnest desire seeke to recouer the same againe God granted him the knowledge of himselfe and oponed his mind to behold his misery wherby he was brought the more speedily to returne Whereby he gathered his wits together and stirred up himselfe and rose and came to his father It is to be noted that there be diuers degrees to turne vnto God First hee calleth himselfe to remembrance then hee doth accuse and condemne himselfe for that sin and wickednes whereunto hee seeth himselfe so much giuen and so head-long carried away Thus did this prodigall Sonne returne beholding the miserable estate The degrees of repentance whereinto he was falne through his owne wilful will This is that where-vnto the prophet Esay exhorteth chapter 46. Remember this and be ashamed brings it againe to minde O you transgressers remember the former things of old So Ieremie chap. 18.11 Returne you euery one from his euill way Ioel. 2.13 Rent your hart
thy songs and merriment continuall weeping and howling And now by the iust iudgement of God which cannot be changed thy due place is limitted vnto thee where thou must remaine for euer He is comforted who suffered so many miseries and distresses of this life which no man must foolishly so interpret as to apply the same to all that haue endured miseries heere in this life to whom it shall be so far off that their afflictions shall doe them good that it shall be vnto theÌ„ a beginning of endlesse miseries Howbeit the patience of Lazarus is heere commended because it ariseth of faith and of the true feare of God For euery one that suffereth miseries doth not deserue the praise of patience but they which for the triall of theyr faith and in a good cause obaying God haue abidden endured great extreamities in hope of a better life For theÌ„ which haue endured such a christian warfare is reserued a crowne and perpetuall rest and heauenly ioyes Contrariwise the prophane contemners of God and the deriders scorners of all godlines which wallow in all fleshly pleasures and who haue so choaked vp the light of nature that all desire and care of godlines is quenched vanished for such perpetuall torments are prepared to make a wofull and sorrowfull change for their earthly vaine delights Furthermore we must remember that the comfort which the children of God doe enioy consisteth heerem that they beholding this blisful estate in meditation mind and contemplation should stedfastly goe through the course of a godly life resting themselues vpon the sure certaine hope of enioying the same As on the other side the wicked are miserably vexed as it were with a sence and feeling of hellish torments which hang ouer then heads that they may haue of his grace to liue a godly life in all holy obedience according to the will of God for feare least it be said Depart ye cursed into hell fire there shall be weeping gnashing of teeth But this godly course of exhorting and praying one for another is not practised but rather scorned and contemned of this vvicked world which how necessary it is they shall know heereafter when they feele the smart of it His desire of his brethrens repentance proceeded not from the loue of God that by their conuersion God might be glorified but onely that his paines might be eased their torments preuented not least in their life they should not offend God but least after death their estate should not fall out to be most damnable Let Lazarus coole my tongue for I am tormented in this flame the ease of tormentes is all the matter they ayme at they are not grâ—eued that God is not serued or many offended by their example but these among the vngodly are the rich mans speeches I am tormented and least they also should come into this place of torment As they that by doctrine and counsell and perswasion and godly life and conuersation haue wone many to God shall haue a singuler prerogatiue aboue many other so also they that haue been the cause of other mens falls sins and offences either in doctrine or wicked counuersation theyr torment thereby shall be the more increased Therefore S. Austine saith that the paine of Arrius the Heritique is daily encreased because by his euill doctrine hee led away many from the knowledge of the truth and of their owne saluation For as wicked people while they liue heere seeke only their own things not those things which are Iesus Christs as also neglecting their poore brethren not regarding theyr good or commodity so in hell likewise they care for no more but their owne affaires What burnes in hell but our owne wilfull will what destroyeth the world but selfe-will inclined to stubbernes and all rebellion disobedience And heere are they cÌ„ofuted that think the dead haue care of the affaires of them that are liuing For heere is no doctrine deliuered to confirme it but that which is heere set downe is to shew the miserable estate of the rich wicked man and of all wicked men in that requests and others would faine heare voyces out of the ayre But such strange desires of men God will not satisfie neither will hee by this meanes derogate from the authority of his word Againe faith doth not depend vpon miracles wonders but is the special gift of Gods holy spirit which proceedeth froÌ„ the hearing of the word And it is the proper gift of God to draw vs vnto him which worketh effectually by his worde Therefore there is no hope that those meanes may profit vs which draw vs from the obedience of Gods word Wee must confesse that our nature is inclined to nothing more then to vaine reuelations and we see how eagerly they throw themselues into sathans snares that refuse the word From hence came Negromancie and the blacke vnlawfull Arts which the world doth greedily hunt after in a mad mood doth search to the bottome We must not therefore harken vnto the dead by which meanes the deuil spreadeth his lies and illusions neither must we look to be taught by Angels from heauen Ga. 1 8 The wisedome of men must be lay de a-side which is altogether foolish in Gods affaires 1. Cor. 2 14 3 18. And we must desire to bee instructed by Moses and the prophets that is by Gods word onely that we may be edified and take profit thereby and especially that we may heerein shewe our obedience to God who hath appointed this meanes onely to knowe his vvill And he that will not beleeue Gods word will not beleeue Christ if hee should returne againe much lesse the Angels or them that arise from the dead When a voyce came down from heauen concerning Christ saying This is my beloued sonne in whom I am wel pleased heare him should the disciples haue said Nay but an Angell from heauen shal certifie vs better of thy will The chiefest seruice we can shew to God is to obey him according to his will Should Moses after God had prescribed him how his tabernacle should bee made haue caused it to be made and fashioned after his owne mind When Saule was appointed by GOD to smite Ameleck and to slay both man and woman infant and suckling both oxen sheepe camell and asse hee spared Agag the King and the better sheepe and the oxen and the fat beasts and the Lambes all that was good would not destroy vnbeleeuing world hath had more care giue greater credit then vnto the direction of Gods word by that meanes hath many a soule perrished which otherwise might haue beene saued But if there be any godlinesse sence or reason in vs let vs marke the wordes of the holy Apostle S. Paule Gala. 1.8 Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And that it might sineke more deepely
passe but with singular 〈◊〉 wherein although some may be opâ—â—â—ded yet it is rather an offence taken them giuen 〈◊〉 Cor. 10 32 Especially let vs take neede of grosse offences whereof is said It were better a milstâ—â—â— should be hanged about their necks and they drowned in the Sâ—â— Math. 18 6 7. Wherein we ought to haue great care of godlie conuersation that all be done to edifying Ephe 5 1 10 5 Let vs fâ—â—are ourselues to grauiâ—e agreeable to our calling auoyding foolish iests aâ—d vnseemly behauiour but rather let vs exhort vnto godlines and admonish vnto vertue and giue thanks for Gods benefits blessings and in all things behaue your selues as it becomâ—eth Saints saints by calling saints by profession conuersation And seeing we are 〈◊〉 Candle set vppon a hill let our light so shine that they which see our good workes may glorifie our Father which is in heauen Math 5 â—6 He cannot behaue himselfe wisely in his ministerâ—â— Wise in curing spirituall infirmities that hath not a feeling of the infirmities of others For this 〈◊〉 it is testified of 〈◊〉 Heb 4 â—5 We haue not an High priest which cannot be touched with the â—â—â—ling of our infirmities but was in all things â—â—â—â—â—pted in like sort yet without 〈◊〉 chap. 2 18. For in that he suffered and was â—â—â—â—â—pted ver 10. It became him for whom are all things by whom are all things 〈◊〉 that he brought many children vnto glory that he should consecrâ—â—â— the 〈◊〉 of their saluation through 〈…〉 was said to Peter Luke 22 â—â— When thou are conâ—â—â—â—ted strengthen 〈…〉 6.1.2 The Apostle in this 〈◊〉 spâ—â—â—â—th very wisely Brethren 〈◊〉 a man 〈…〉 by occasion into anie 〈◊〉 yee which are spirituall restore such a 〈…〉 the spirit of meeknes coÌ„sidering thy selfe least thou also be tempted Beare yee one anothers burden and so fulfill the law of Christ A great fâ—â—therance heere-vnto is when they shew themselues meeke mild â—â—â—â—le to be â—â—lked withall See more beereof in the first leafe of B. Hoopers history in the book of Martins with all 〈…〉 without all some and seuere behaviour In this quality the Apostle S. 〈…〉 not onely in that he beâ—â—◠〈…〉 to al 〈◊〉 in godly sort as we 〈…〉 but also where it is sayd Asts 18 〈…〉 all that came in vnto him And for want of 〈◊〉 wisdom the peoples 〈…〉 oftentimes estranged who otherwise might be woâ—â—e and gained vnto God A great difference there is betwixt them that giue the raines to their wicked disposition and betwixt them that feeling them selâ—eâ— subiect to mighty sinnes are 〈◊〉 with the Apostle saying O wretched man that I am who shall deliuer mee from thys body of sinne The godly are often ouertaken with their infirmities wherein theye case is to be pinied and wee must pray for them and be sorry with them sometimes in a maner not to take knowledge of their weaknes sometimes gently to admonish but biâ—â—erly to reprooue them wee ought in forbear vnlesse the case do grow toward â—â—ire mities Looke vppon the estate of S. Paul himselfe Ro. 7. This weaknes of ours sâ—â—â—eth wel to hoâ—â—e vs to make vs more â—arnestly to call for gods help this would ease vs from all murmuring and grudging against God considering our owne vnworthines Againe in matters of religion they that are yet 〈◊〉 backward may hereafter be more strong 〈◊〉 yea though some start aside to 〈◊〉 â—â—forsaking those in whom there is any hope we are to account of them not as enâ—mies but as brethren 2. Thes 3.15 The ciuill Magistrate punisheth diuers offences with death but the Minister is alwayes to seek the amendment of the party His mind must far differ from the multitude in this respect who are giuen to despise and condemne and make a triumph of other mens faults making them odious vnto al men which is the next way to driue them to despaire little considering that if their faults were written in their owne for-heads they wold depart one after another hauing nothing to say to to the offenders as we read of the Scribes and Pharises Iohn 8. which set the woman taken in adulterie before Christ being reproued by their owne conscience went forth from the Eldest to the last A difference there is betwixt open and wilful offenders them which â—yther through negligence or infirmitie goe astray The one rise againe and repent the other are bent to continue in theyâ— sinne defending the same and conteâ—â—â—ing all good admonitions Those that sin vpon â—â—firmitie are to be brought into the way 〈◊〉 â—â—â—â—cted condemned And this we shall performe not by foâ—â—e or vpbrayding speeches or austâ—â—â—ty of countenaunce but by all mildnes and gentleâ—â—â— considering the manifold tentations of the deuill the pronenes of our corrupt nature and sinfull flesh beside â—â—ill examples counsell and company Rom. 15.1 Wee which are strong ought to beare the infirmities of the weake and not to please our selues For Christ also woulde not please himselfe Math. 12.20 Who would not breake a brused reede not quench the smoaking flaxe Finally the behauiour of a Minister in this behalfe must be friendly familiar louing like vnto a father another or nurse hauing respect to time place persons and as the cause it selfe shall require Wisdom in reprouing Many not considering the frailtie infirmitie of man are too bitter in theyr reproofe and admonition putting no difference in respect of times of persons and places 1. Tim. 5.12 Who first should seek remedie by all gentle meanes before bitter reprehensions and heauy threatnings be denounced against any In threatning also vvee must keepe that measure that the boundes of charitie be not broken so long as thâ—â—â— iâ—â—my hope to count them that offend not as enemies 2 Thes 3 15. But good God what hurly burly and vnâ—phâ—â—â—â—◠〈◊〉 often-times seene in Church assayâ—â—â—â— for want of this wisedome And as the Magistrate dooth often wincke at some offendes so the Minister must beare vvith some infirmities Extat preclara diui Barnardi homilia hâ—c de re and better it is to temporise then by vntimely remedies to set misâ—â—â—â—fes abroade Many mens minds which otherwise might be won are alienated estranged through the ouer seuere behauiour of the Ministers as againe through theyr negligence and childish lenity and too milde behauiour many grow to be too loose and giue great offence As occasion serueth the ministers must shewe themselues either milde compassionate or rough and seuere And he that wil performe his ministery in good sort as is meet and conuenient must secretly knowe and inquire the inclinations and dispositions the manners and customes of those ouer whom hee is set And furthermore hee ought earnestly and continually to pray vnto God that hee woulde grant him the spirit of wisedome vnderstanding that hee woulde giue him fauour among his people and incline their harts toward him and that