The first Chapter. Of the Argument Allegory, and manifolde vse of this principall parable.

THere are two sortes of persons who are the subiect, and ArgumentThe argu­ment. of this Pa­rable. The one is the person of a re­nowned father: the other is of his chil­dren.

This worthy father as hee had but two sonnes, so were they deuided, and diuerslie disposed. The one of them was indifferentlie conformable to his father: but the other was out of course, and most vnnatural vnto his father.

This yonker, was the younger, not in yeares, [...]ut manners: of so wilde, wilfull, and wicked in­ [...]lination: as all lewde conditions in him did seeme [...]o striue which of them should exceed: all kind of mischiefe to grow vp to a heade: and the mysterie [Page 2] of sinne so to be compleat in him, as no vile quali­ty could be found in any which did not redounde, and take deepe root in him. For being glutted with his fathers goodnesse, and surfeted with his boun­ty; fulnesse bred fulsomnesse, prosperitie presump­tion, and familiarity contempt: So as both his eies of his vnderstanding being out, hee fell as Sampson into his enemies handes: [...] similitude and as a hooded Hawke was caried to and fro, whither his lustes led him. In this sor [...]anged hee about, and fetched a great compasse, and proceeded in his progresse: vntill by his chargeable trauailing by the way, hee had laui­shed out his substance, and had set out himselfe as a patterne of pity, in the theater of this world for all men to gaze vpon.

Saint Luke hath taken out his image very liue­lie, and in a iust proportion hath painted him out vnto vs, in his orient colours. But first, as it is vsuall with Painters, and Lapidaries, hee shapeth him vn­perfectlie, drawing out his lineaments, and portrai­ture with a coale: but afterwarde hee finisheth it, curiouslie comming ouer it with his pensill a­gaine, polishing, and adorning it with siluer and golde, and with all kinde of beautifull, and costlie colours.

Wee will first view him in his deformed shape in the which we are to loath him: next we will re­uiew him as he is reformed for the which we are to loue him.

His forme deformed, as hee is cast into a coale is described thus. First of all impatient to attende [Page 3] his fathers death, or to abide his good pleasure: he challengeth sawcily, and imperiouslie enough his portion of his father, not onely before hee could of right demaund it, but also before hee could rightlie gouerne it.

Secondlie, not contented therewith, his eyes were so euill, because hee was good, as hee woulde no longer tarrie in his sight: but whereas his two sons were the two crutches and supporters of his age to beare vp his body, he cruelly without pitty bereaueth him of one, by roauing abroade, and taking his vagaries, after his sinnefull plea­sures.

Thirdlie like a wastgood, and ryotous Ruffian, hee so lasheth it on, as his goods melte like waxe, before the heate of the Sunne: hee bringeth his goods and substaunce to an ende, as a tale that is tolde.

Fourthlie, ietting and iogging vppe and downe, till hee tyred himselfe with riotous spending and running vppon the skoare: hee pur­chaseth at the last repentance of his pleasure at too deere a rate.A similitu [...] For the man and his money being once parted, hee was as the Asse trauailing in the daie time loden with golde, when the night came disburdened of his treasure, and turned into the stable with a galled backe. For throw­ing himselfe by his rechlesse prodigalitie, into all extremitie, his former prosperous, and honourable estate in his fathers house, was chaunged into the basest and vildest condition in his Maysters [Page 4] forme. For of a sonne he became a seruant, of free bonde, and in stead of former satietie and plentie, hee pined, and was almost consumed away with want and penury.

But this vexation was his reformation, and his good schoolemaister who gaue him best in­struction: For it wrought in him a speedie alterati­on, and turned him to a godlie sorrowe to salua­tion. It did put a newe song into his mouth, euen a dutifull submission to his God. For whilest hee stoode by the waters of Babylon hee bitterly wept, when he remembred thee O Sion. [...]al. 137 His regarde of the prosperitie of hyred seruantes in his fathers Si­on, coulde not but make his eyes a fountayne of tears standing now by the waters of trouble, which were readie to runne ouer his soule in this worldlie Babylon.

But this his heauinesse which endured but for a night, brought vnto him all ioy in the morning. For as much rayne and great showers, doe cause the enemy who assaulteth anie place,similitude to breake vp his siege, and giue ouer the place: so the showers of teares, which gushed from his soule, discomfited, and [...]attered his hoast of troubles, which compas­sed him about, and redeemed, & brought his soule out of aduersity. So as in him this prophecy is ful­filled. [...]l. 68 The Morians land shall soone stretch out hir hands vnto God. Hee that before by reason of his sinne, [...]l. 68 was black like a Morian, is now made white by his returne from sinne, as the snow in Salmon.

[...]l. 68Though he hath lyen among the pots, yet nowe [Page 5] he is as the wings of a Doue, that is couered with siluer wings, and her feathers of gold.

This we shall well see if wee shall reuise him in his renued holines, in his perfect forme, as he is ab­solutely shaped out vnto vs, and oriently trimmed and expressed in his colours. For in him wee may behold, the image of that man that pleaseth God, such a one that resigneth & renounceth the world, and is changed by the renewing of his minde,Rom 12 pro­uing what is the will of God acceptable and per­fect. As before he had giuē vp his members, as wea­pons of vnrighteousnesse vnto sinne:Rom. 6 so now giuing them vp as weapons of righteousnesse vnto God. He is no more proude in his own eyes, but his soule is humbled euen as a weaned child:Psal. 131 casting down himselfe before his mercie seate, and in feare wor­shipping towardes his holie Temple: comming with a rente heart, aswell as rente garmentes,Ioel. 2. Psal. 84 and turning vnto the Lorde his God: desirous to bee a doore keeper, or a hired seruant in the house of his God, rather then to conuerse in this miserable con­dition in the tents of the vngodly.

And this his sute hath speedy good successe, his father beholding him a farre off with the eye of mercie, and graciouslie embracing him when he was in presence with the armes of pittie. For hee did put off his sackcloth and girded him with glad­nesse, hee adorned him with a ring, dignity and greate worshippe did hee laie vppon him, he rich­lie did decke a Table for him in despight of his eni­mies, he did finallie make him glad with the ioy of [Page 6] his countenance, and did wipe away al teares from his eyes.

The allegorie [...]he allego­ [...] of this [...]rable. and morall application of this parable without constraining it seemeth to be this. The father is God: these his two sonnes, are two sortes of people in the Church of God: The one of them orderlie and of good gouernment conten­ted to abide in his fathers house & liberties of this church: the other exorbitant, refractorie and dis­loyall, gadding abroad after his owne fancies, yet humbled by discipline, and by chastisement refor­med. The far Country which he traced, was his far departure from his fathers Lawes, by his wicked lustes. The substance which he wasted, was the riches of his grace which he deuided to him. The famine hee sustained was the want of the breade of eternall life, and infinite other defectes and wants, vnto which a sinner is subiect when he is gone from God. The cruell tyrant whom hee serued was the Diuell whome he obayed: this farme of his which hee attended, was this present euill worlde, in the which the Diuell raigneth. The swine which he kept were vncleane spirits, vngodlie companions, the hearde into which the Deuils doe enter, and doe violentlie throwe into the sea of all euill. The huskes which rather burdened, then relieued his stomacke, were the light and idle vanities of this worlde. His sinnes wich hee did feede vppon, the alluring baites and inticementes of the Deuill. His returne home was his returne from sinne by spee­dy repentaunce: his welcome home was the gra­cious [Page] acceptance of this his repentaunce. His first roabe was his first royaltie which Adam lost, and Christ redeemed for vs. The seruaunts who did fetch it were the ministers of his holie worde, who bring his graces to vs. The ring was the seale of Gods holy spirit, and a token of his dignity: whereby he crieth Abba father, and is sealed vnto the day of redemption. The shooes of his feete were the preparation of the Gospell of peace. The fat Calfe that was killed, was Christ slaine from the beginning of the worlde, for him and vs all his prodigal children. The heauenly banket, mirth, and musicke is the ioy and happines which we shal bee partakers of in the kingdome of heauen, all which shall bee orderlie prooued vnto vs in their proper places.

Now of this parable there is a manifold vse,The vse of this parab A similitud [...] whe­ther we respect the matter, or maner of this history. It is like to a great peece of money which contai­neth in it the value of manie peeces. It is full of mysteries, and matters of much moment: albeit in our grosse, and carnall mindes we cannot con­ceiue them. It is often seene that thinges of great price of those that are ignoraunt of the vertue of them are vtterlie reiected: which by men of iudge­ment who doe know their nature are verie much accounted of.A similitu [...] A base Countrey man passeth by a King and doth him no reuerence, because hee knoweth him not:A similitu [...] A simple Pesant as he walketh in the fielde trampleth vnder foote many holsome simples, which the skilfull Apothecary carefullie [Page] gathereth vp and maketh of them many healthfull confections. In this fielde wherein we walke, ma­ny hearbes and flowers of forcible operations fit to bee applied to all wounded consciences may bee gathered of vs. There is no one bedde in the Lordes Eden, no place of holie Scripture in the whole Bible, which yeeldeth more sauory and comfortable doctrine then this place doeth. For first the manner and forme of this parable deligh­teth very much, as shrowding his matter vnder a parable and borrowed speech, and allegoricall dis­course, and this is the common custome of Gods spirit for very good causes.

First it serueth to strengthen our weake me­mories, [...]hy Christ [...]ormeth by para­ [...]s. that thereby wee may better keepe in minde his holesome instructions. For euen as the stomacke vnlesse it hath a retentiue facultie, to retaine and digest the meate and nourishment that is put into it,1. [...] helpe [...] weake [...]mories. [...]militude vntill it hath passage through the vaynes and partes of the whole bodie to cherish and to battle it, it receiueth no good: so vnlesse wee laie vp, and keepe in our hearts such needefull pointes of doctrine as are taught vs from the word, all preaching is in vaine, and our hearing is vnpro­fitable vnto vs.

[...]ilitudeAs precious pearles and iewels, are faste­ned vnto ribbandes that they might not bee lost: so Gods heauenlie worde an incomparable trea­sure, and a pearle of greatest price, is set out in parables, that it might not be lost of vs. You shall [Page 9] haue manie olde persons, that shall verie manie yeeres remember a familiar example, or similitude borrowed from such things, as we haue here com­mon vse of, which they shal heare from a preacher: when as many other deepe poynts, and matters of more substance, then examined and discussed, shall be quite forgotten: and onelie because prouerbes and plausible similitudes, drawne from dayly prac­ [...]ize, do take deeper roote, and impression in their mindes. And for this cause God doth often open his mouth in parables, and declare vnto the people hard sentences of olde.

A second cause moouing him thereunto,2 That wee may better vnderstand that which is taught vs. is to lay open and vnfolde more plainlie, that which is [...]aught vs, that wee maie the better conceiue it and [...]earne it. Aristotle the Philosopher prescribeth [...]his course: Vt à notioribus ad minus nota proceda­mus: That in our way of teaching by plaine and [...]nowne things we leade our schollers to the bet­ [...]er vnderstanding of those that are vnknowne: [...]owe because things visible, obiect to our senses, [...]re better knowne, then those that are inuisible, [...]nd remooued from the same; and those that are [...]orporall are better conceyued then those that are [...]pirituall: hence is it that parables and borro­wed speeches from vulgar and knowne matters, [...]erue as midwiues to further our trauaile in hea­ [...]enlie knowledge, and do helpe exceedingly, and [...]erue our capacities.

And as this Argument is mouing in it selfe in [...]espect of the forme and maner thereof:This para­ble is the abridgment of the Gos­pel. so doth it [Page 10] manie wayes instruct and comfort vs, in regarde of the subiect, and matter thereof. For I maie well tearme it the Epitome of the Gospell, the ab­stract and compendium of the whole woorke of our redemption. For these two poynts are the summe of our doctrine, and our preaching. The doctrine of Repentaunce: The forgiuenesse o [...] sinnes.The summe of the Gos­pel, Repen­tance and forgiuenesse of sinnes. Vnto Repentance properlie doe belong the whole bodie of sinne, and our entire conuersi­on from our sinnes to God. The forgiuenesse of our sinnes naturally compriseth the free grace of God, our iustification, and whatsoeuer else appertaine to our Redemption. Nowe these and each of these, liuelie are depainted, as it were in a Table in his fresh colours, in the image and counterfeit o [...] the prodigall sonne, the matter and argument o [...] this famous hystorie.

The second Chapter. Of the common condition of parents in their chil­dren vnder the person of the prodigall sonne his father: and therewithall of the estate of the mi­litant Church.

THe person of the father by due order being first intreated of: his pitifull e­state in his children is remembred. For being the kindest and best father that might bee, (as bearing the person of God the father) hee is a spectacle of the vnhappiest fa­ther [Page 11] in one of his children.

He had but two sonnes: but this fewnesse I steeme no small part of parents happinesse. For [...]hildren being so chargeable in their bringing vp, [...]e number of them howe so euer well inclined [...]re mainlie burdensome vnto manie poore pa­ [...]nts, and doe vtterlie vndoe them, as well in their [...]ood intendements of their ciuill education, as of [...]heir putting foorth to their godlie informati­ [...]n. But heerein is all miserie, that out of [...]wo there muste needes bee one in whome all [...]ewdnesse, and vngraciousnesse should abide: of [...] most rebellious, vnnaturall, and desperate dis­ [...]osition.

This mans estate is set out as a looking GlasseA Glasse for fathers. wherein many fathers may beholde themselues: [...]r this is no rare or straunge example, but such a [...]ne as is rife and common in these dayes, as in [...]mes of olde. For ancient recordes of holie writte [...]oe shewe, how pestilentlie, and that common­ [...]e the holie fathers haue beene plagued, and tortu­ [...]ed with their children.Gen. 4. Of the first brace of sonnes which the worlds eie did see, was not Caine one of [...]hem? A branded runnagate from the face of the [...]arth, vnnaturall to his father, vnmercifull to his [...]rother, hereticall towards God (as supposing his [...]loudie fact could be hidde from God,) flattering [...]imselfe in his owne wickednesse, vntill his abho­minable inuentions were found out: and last of all fulfilling the measure of his sinne, dreadfully dispai­ [...]ing of the mercie of his God?

But from Adam to descende to Noah: was [...] lucke more fortunate, or his comfort in his childr [...] greater? Of his lease of sonnes was there not Cham, Gen. 9. whome neither the good counsaile of [...] tender father coulde keepe in compasse, nor t [...] fearefull example of Gods horrible vengeaunce [...] the raging floud could reduce to order, but t [...] king an aduantage of his fathers weakenesse ou [...] whelmed with wine, and throwne into a sleep blowed open his skirts, and discouered his nake [...] nesse, and made him the argument of his sport an [...] pastime, and a scorne and derision to those th [...] were about him?

What shall we say of Abraham our father, o [...] whose heedefull care of the well nurturing,Gen. 18. an [...] training vp his children, God himselfe is witnesse If his lot did fall into a fairer ground he hath caus [...] to reioyce: but his eie was not so watchfull, an [...] iealous ouer them, but of his two sonnes the bas [...] begotten Ismael was a scoffing, eluish and inordi­nate companion.

To this calamitie was Isaac also subiect, wh [...] was heauilie vexed with his vnhappie Esau.

But a load of afflictions was laid vpon Iacob by his childrens misgouerment.Gen. 34. His onelye deare daughter and darling Dinah was rauished of She­chem. Gen. 35. Gen. 37. Gen. 38. Ruben his eldest son defiled his fathers bed. His Cockney Ioseph was solde as a bondslaue by his sons to the Ismaelites, and transported into E­gypt. His sonne Iudah committed incest with his daughter in lawe Thamar. And thus was hee [Page 13] [...]ade a myrrour of of miserie by his childrens in­ [...]icitie.

Of this matter we haue a cloude of witnesses: [...]t it is needelesse to heape vp examples in a thing [...] manifest. Helie his two sonnes Hophney and [...]hinees. Dauid his two sonnes Ammon and Absa­ [...], do confirme the same.

Wherefore let the diligent regard of these and [...]ch like examples prepare vs vnto patience, when [...]euer it shall please God, to make the disobedi­ [...]ce and rebellion of our children the chastisement [...]f our sinnes.

Our vnnaturall children bee giuen vs as specta­ [...]es to helpe our blinde eyes,A similitude that will not see our [...]lues. By seeing their vndutifulnesse vnto vs their [...]thers, wee may see our owne vndutifulnesse vnto [...]od our Father.Isay. 1. For he hath nourished and brought [...] children, but they haue rebelled agaynst him. It is [...]erefore a iust punishment laid vpon vs, that they [...]hould forget vs, because we doe forget God.Aug. li. 5 cont. Iulian. cap. 2. It is Gods common course to punish sinne by sinne, [...]nd one sinne (as Augustine sayth) is the punish­ [...]ent of an other, and God permitteth one sinne [...] take vengeance of another, as afterwardes shall [...]ee prooued more at large in his due place. But [...]hat ende soeuer the Lord aymeth at by this kind [...]f iudgement, it is no straunge thing for which we [...]hould be wondred at, or bee a Prouerbe, or by worde in mens mouthes, because of our euill qua­ [...]fied, and disposed children. Parents must not [...]eare the iniquitie of their children, and their disso­lute [Page 14] liues must not bee simplie laid vnto their ch [...] ges. For their eies wil be euill though they be goo [...] an habit and custome, which is got of sinne is an [...] ther nature, and cannot be forsaken.

Furthermore in the estate of this father in [...] children, we may perfectly behold the conditio [...] of the Church,We are not to feuer our selues from the Church because of the wicked which are in the church. thereby not obscurely shadow and prefigured. For his two sonnes are two kind of people, good and badde, mingled here togith [...] and resorting to the Church. It is not to bee look [...] for, that the militant Church should be witho [...] blemish and corruption in this world. For it is t [...] Lords field wherein the tares do grow vp with t [...] wheate,Matth. 13 Matth. 3 and the Lords f [...]re wherein the chaffe mingled with the wheate,Matth. 13 and the draw not wh [...] gathereth togither al kinds of fish, and other thin [...] both good and bad. In Dauids Court there w [...] a wicked Absalon: in Christ his schoole there w [...] the traitor Iudas: among the companie of the de [...] cons, there was the crew of the Nicolaitans. The [...] is in euerie thing, as Chrysostome Chrysost. dooth obseru [...] which doth consume a thing, as out of wood the commeth a worme,Similitudes from a garment a Moth, fro [...] a greene hearbe a canker, by which the woodde [...] corrupted, the garment fretted, the flower cons [...] med. The wicked will here bee among the godl [...] as Saule among the Prophets.1. Sam. But there will b [...] a time when they shall bee separated: the whea [...] from the chaffe,Matth. 3 Mat. 13 Mat. 25 the seede from the Tares, th [...] Cockle from the Darnell, the Sheepe from th [...] Goates, and the intruder without a wedding ga [...] ment, [Page 15] shall bee culled out from the rest of the [...]ompanie.Gen. 4. Gen. 21. Gen. 25. 1. Sam. 15 Ierem. 20 Amos 7 Mat. 25 A partition shall be made betweene Caine and Abel, Isaac and Ismael, Esau and Iacob, [...]aul and Dauid, Ieremia and Pashur, Amos and Amasiah, Iudas and the Apostles, the fiue foolish [...]irgins and the wise, the citizens of the saints and [...]he outcasts of Israel.

In the meane while wee must in no case forsake [...]he church, because of the wicked which are in the Church. For did Noah forsake the Arke because of Cham? Or Peter the Apostles ship because of Iudas? If there were not in the Church sinnes, what neede the Church pray for remission of sinnes?A similitude He that leaueth the Church because of the bad, is like to him that leaueth a delightfull garden full of pleasant flowers, because of bad weedes that do grow among them.

The third Chapter. The badges and tokens of vndutiful children, shewed in the example of the prodigall childe.

THe lamentable condition of the father in the sonne, being thus premissed, and intreated of in generall: the history lea­deth vs to a due regard of his grieuan­ces in particular. And here beginneth the formall description of the sonne, his first image, rude, and vnperfect, and drawne out with a coale.

The mind of this man is known by his words,A man is knowen by his wordes. Iud. 12. Matt. 26. his [Page 16] mouth bewraieth what maner of man he is. As the Ephramites were knowne to bee Ephramites by their kinde of speech, being not able to pronounce Shibboleth: as the Damsell that kept the doore knewe Peter by his voyce, that hee was a man o [...] Galilee: so commonlie mens workes are knowne by their wordes to be good or euill. If his hear [...] be indighting of good matters,Psal. 45. his tongue will bee the penne of a readie writer. The words are pro­perlie the sounde of the minde, and therefore as golde that hath not a good sound may be thought to be counterfeit:A similitude so the man that hath not a good sound cannot be perfect. He that is of the earth speaketh earthlie: Iohn 3. and the mouth of a foole (sayeth the wisdome of Salomon) blurteth out foolishnesse.Prou. 15. As a man by his blistered and exulcerate lippes is knowne to haue an Ague:A similitude so by our swelling and corrupt wordes we are knowne to haue an inward and spirituall Ague.A similitude If the Bell soundeth not or­derlie without, the wheeles of the clocke are dis­tempered within: our inwarde partes are out of frame, if our tongue runne riot and iarreth out of tune. A Brasen vessell that is emptie yeeldeth a cleare sounde, [...] similitude if thou beest emptie of vngodlie thoughts, thy voyce will not bee hoarse, but the Eccho will bee loude. Wherefore if thou wilt set a doore before thy deedes, set a watch before thy wordes, and doe not let open the doores of thy lippes, before thou knowest what words will enter out. A worde once out cannot bee called in, it is good therefore to weigh out wordes. To rappe out [Page 17] foolish wordes, and to excuse them thus: I thought not of them: is the propertie of a foole. Where­fore seeing wee iudge of a man by h [...]s wordes as of a Lion by his pawe, geste we with our selues of this mans affection by his tearmes of presumption. For by his owne mouth wee will condemne him, as Christ did the bad seruant in the Gospell. He plea­deth lawe, and imperiously claimeth his portion as a debt which was due vnto him. Father giue mee (saith he the portion of the goods, that falleth vnto me A verie impudent and saucie sute, and there­withall vnre [...]onable. For what doth this motion insinuate else, but that hee is highlie conceited of himselfe, to bee of able gouernment to dispose his owne goods, to go at his libertie, and to doe what him [...]st?

In this mans behauiour the guise and practise of vnruly children is plainlie to b [...]e seene, such as this declining and almost consumed age plenti­fullie bringeth forth: for the name beeing chaun­ged, they so imitate his nature, as this argument seemeth properlie to bee made for them: Hee that is beere called the younger, is nowe a graue elder, and hath beene the father of innumerable children like vnto himselfe. As this boy chop­peth Logicke, and peartlie communeth with his father for his share: so too manie wicked wagst [...]ings will parley with their parents, and [...]owdlie and lewdlie debate theyr matters with [...]hem, saying with the ryotous rout in Dauids time: Our tongues are our owne, wee ought to speake, Psa. 12 [Page 18] who is Lord ouer vs? But the Lorde hath his iudgements in store for such, and their damnation sleepeth not.

The scope they driue at in all their expostula­torie and discontented tearmes, is the same which is the substance of this mans cauillation, his fathers inheritance. They are greedie of their golde, as a Crowe is of a Carrion, and in their immode­rate luste thereof, they can neither wayte their fathers death, or staie his good leysure: but they must needes inioy it out of hande, or else they are greatlie sicke of the father, and doe long for his death, verifying and fulfilling this saying of the Poet.

The sonne would haue the father dead, that he might haue his golde.

Such iniquitie in the hearts of children in all de­grees of people generallie preuaileth, such corrup­tion ruleth their affections, as verie fewe are found (howsoeuer they can dissemble it for ciuill fashion sake,) that are not reasonablie pleased in them­selues with their parents death: whether they bee rich to possesse their riches, or of poore estate, ther­by to be eased of their charge.

2. Sam. 18What incited Absalon to that furie against his father, but his ambitious desire of his fathers crown and dignitie? But his desperate designement esca­ped not due punishment: for the reuenging God snared him, and strangled him with his own pride the righteous God that by no meanes suffereth [Page] the disobedience of childrenA dreadfu [...] example for disobedient children. to their parents vnpu­nished, made his knotted curled haire, the knots of death, and to stand in stead of halters to choake him vp. And so hanging by the hairie scalpe be­tweene heauen and earth, vntill he was smitten vn­to the ground by Ioab, and miserablie finished his accursed life, he is left as an example to rebellious children of feare & trembling. I pray God this ex­ample may warne such children: that those who tread in the selfe same steps, may in time take heed, least iustly they bee whipped with the selfe same stripes: And if it may be as well remembred, as it is ill forgotten, it will curble their wilde and wicked affections, and keepe them in obedience.

How they do walke in this mans path & imitate his lewdnes if they do not surpasse it, it is easie to be seene if you suruay the trickes, and fetches which they vse to serue their owne turnes, to get to their possession the inheritance, and right and substance of their fathers. Some are taught to chalenge with boldnes inough their legacie and portion that was left them by their mother. Othersome do sue to be ouerseers of their fathers, & to be tutors ouer them, charging them with dotage with the sonnes of Sophocles, that they are vnable to manage their matters, & therfore they do craue the gouernment of their goods, and ouersight of their persons.

Othersome do flatly charge them with iniustice, and vnnaturall partialitie, that they worke not by a rule, leuel & proportiō in y^e course of their affectiōs, in heaping vpon one more thē on another without [Page] iust occasion: as if it were vnlawfull for Iacob to loue Ioseph more then al his brethren, or for Christ to loue his disciple Iohn more then the other of his fellow disciples.

But as they are with this prodigall companion troubled and tormented with a greedie worme,Disobediēt children are great [...]ders. which maketh them to gape with mouths so wide for their parents substance, buzzing like the flies that pestered Pharao his Court, and could not bee driuen away but they will still returne, seaze, and prey vppon them: so are they alway of a gadding spirit, they are neuer well, but when they are ran­ging and their feet stand vpon thornes vntil they be gone out of their parents house. They had ra­ther be companions with vaine and lewd persons, who may flatter them in their fondnesse, then to be in presence of their carefull parēts, who may traine them vp in goodnesse. They haue lost that eare with Malcus that should heare good counsell, and they followe with Absalon, such kinde of counsellors, as leade them to destruction.

A similitudeHerein they doo resemble the birds of the ayre, who, albeit they bee neuer so well tended in the cage, yet couet they to bee out, and to flie abroad, skipping too and fro, from one twigge vnto ano­ther. But the birds herein, do folow but the instinct of their naturall inclination which God hath giuen vnto them, whose naturall habitation is in the aire, neuer vsing to light vppon the ground, but when hunger and needfull prouision of foode and other necessities driue them thereunto, and therefore are [Page 21] excused: but lewd children like monsters do putte off nature, coursing abroad, when nature teacheth them to abide at home, and therefore iustly and condignely are accused.

Doth not nature teach them there to abide most, where they haue most cause? there to liue, where they find greatest loue? and not to bereaue them of their comfort and solace in the ende of their life, who haue beene vnto them by such infinite trou­bles and vnspeakeable charges, the bginners, au­thors, & maintainers of their liues?A similitude See we not how Spani [...]ls waite diligently vpon their maisters, who do vse to feede them, and shall sonnes giue no at­tendance vpon their deare parents, who not onely feede them, but do take such cares for them?

If the loue of parents, with all the loue againe that childrē can shew, can neuer be requited, take wee heede we turne not thankfulnesse into sinful­nesse, and obedience into stubburnnesse, and natu­rall loue into all vngodlie lust. He that rendereth [...]ill for good euill shall neuer (saith the wise man) depart out of his house. Prou. 15.

Christ that desired that the fragments of the [...]aues wherewith the people were sufficed in the wildernes, should be kept as a grateful remēbrance [...]f that kindnes: no doubt would haue such maine [...]d vnspeakable benefits which wee receiue from [...]r parents to be in no wise forgotten. The sorrows [...]hich parents do sustaine for their children, be side [...]e many cares of their well doing, as exceeding [...] nūber are not to be rehearsed, which no doubt [Page 22] as sharp arrowes would stick sore vnto their side [...] and would soone ouercome thē, were there not a [...] inward loue which ouerruled all, making them patient and willing to endure them.1. Kin. 4 The tender lo [...] seated and rooted in their hearts, is like the mea [...] that Elisha the man of God did cast into the pott [...] whereby the sowernes & bitternes of death, whic [...] was in the pot was taken away, and their mea [...] made sauorie and sweete vnto them. The rega [...] whereof if children were not gracelesse might r [...] uish their affections, & retaine them in obedien [...] and keepe them at home, and weane them fro [...] their wilde and wanton vagaries, ietting and ia [...] ting like a Post to & fro, who staieth not in a plac [...] alwayes turning vp and downe like an hour-gla [...] that is turned euerie houre.

The fourth Chapter. Of the ignorance and want of knowledge of his hap [...] estate in his fathers house, the grand cause of [...] departure from the house: vnder which the dang [...] rous effects of our ignorance, and the happy fru [...] of the knowledge of Gods worde are specified [...] expressed.

THere was no occasion giuen him [...] his father why hee should so much [...] like to bee in presence with his fath [...] Thy destruction O Israel is of thy s [...]

He might haue pleaded iudicially with his so [...] as hee did sometimes with the children of Isra [...] [Page 23] saying in this wise:Mich. 6 O my people what haue I done vnto thee, or wherein haue I grieued thee, testifie a­gaynst me?

Could his sonne alledge agaynst him his vn­naturall inclemencie, his vnkinde increatie, his want of thinges necessarie? Coulde hee dispute for his departure from his father, as Iacob did for his departure from his vncle when hee speaketh thus, I will depart, Gen. 30. for Laban his countenance is not towards me now as it was yesterday and three dayes agoe? Was hee so seruilelie detained in obsequie, as he should so inordinatelie affect this libertie? No no, let God bee true, and euerie man else a lyar, that he may be iustified in his sayings,Psal. 50 and cleare when he is iudged.

It was his foolishnesse, and want of experience being the yonger brother, which opened the win­dow vnto all mishappes, and violentlie did throwe him into all extremities. He was as a blinde man who coulde not iudge of colours, as a fleshlie man who conceyueth not the thinges that are of God.

As the Swallowes doung did strike Tobias blinde: so his fathers bags, the riches of this world,A similitu Tob 2. Phil. 3 which the Apostle calleth doung, bereaued him of the eyes and sight of his mind. Wordlie men want eyes to see the light of God, and the blessinges that they loose, and the daungers that they runne into thereby. They are as dimme sighted as Helie the Priest, who could not see the bright lampe of God burning in the Temple.

Wherfore l [...]bor thou for the knowledge of God, and thou shalt bee most happie. Then wilt thou with Dauid desire to dwell in the house of the Lord all the dayes of thy life, and to visi [...]e his ho­lie Temple. For in his house is the fulnesse of ioy, and at his right hande is aboundance of pleasures for euermore.

In worldlie affaires we haue much knowledge.The know­ledge of god [...] aboue all. We can iudge well of the price of Pearles, of the differences of cloath, of the vertue of simples, hearbes and plantes, and of earthly commodities: but of matters of fayth, of grounds of Religion, of the things belonging to the kingdome of God, we are either altogither or verie rudely ignorant. The eyes of our mindes are like to Mowles eyes, [...] similitude who can see sufficientlie to grouell in the earth: but a­boue the earth they are starke blinde, and can see nothing. To deceiue our brother, and to make cun­ning bargains to oppresse one another, to scrape to­gither the muck of the world, we are wise inough: but whilest we are thus wise we becom fooles, as the m [...]ister of the Gentiles teacheth vs, [...] whilest we pre­s [...]r [...]e [...]yre before pearles, earth before heauen, filthie swine before Iesus Christ, [...] 8. as the Gergesins did and neglect and despise our owne saluation.

As the knowledge of God is all happines, so the ignorance of him is all vnhappinesse.

The Psalmist pointing out the palpable ignorāce of god & his word which was in his people, maketh it the consequence of al confusion. They knewe not (saith he) they did not vnderstand, [...] 2 & what folowed? [Page 25] All the foundations of the earth are out of course.

The Prophet Esay speaking of the peoples cap­tiuity sheweth that their ignorance was the cause therof. My people was led into captiuity, Esai. 5 because they had no knowledge.

Moses lamenting the pitiful estate of the distres­sed Iewes, praieth vnto God to giue them know­ledge, to indue them with a wise and vnder­standing heart. Oh (saith hee) that they were wise, Deut. 22 and woulde vnderstand, and would consider their lat­ter ende.

What was the ruine and downfall of the Iewes, and ouerthrow of the Temple but their carelesnes in religion, their neglect of Gods seruice, their want of knowledge? as Christ himselfe in direct wordes witnesseth when he saith:Luke. 19 They shal not leaue a stone vpon a stone, because thou knewest not the time of thy [...]isitation. Aug. lib. 5 confess ca. 4 Infaelix homo qui scit omnia te autem nescit: beatus autē qu te scit etiamsi illa nesciat: qui [...]ero & te & illa nouit non pr [...]pter illa beatior, sed [...]ropter te solum beatus est. Vnhappie man is hee, who knoweth all thinges, and knoweth not thee: [...]appy man that knoweth thee, though hee know­ [...]th nothing else: but he that knoweth thee, and all [...]ings else, is not for them the happier, but for thee [...]nly is he blessed: saith Saint Austine. A similitude The know­ledge of God is a bridle to our lustes, and the igno­ [...]nce of God is a couer to our sinnes.A similitude The know­ [...]dge of God is like vnto a clocke, whereby thou [...]aiest know howe thy life is spent.A similitude. It is like vnto a [...]ande which serueth to beate the dust out of our [Page 26] cloathing, it beateth out the pride & presumption of out sinnes.

Wherefore giue thou diligence to knowe God, not barely, confusedly, and ingrosse as doe the Di­uels, who do beleeue and tremble: but particular­lie in his attributes, and speciall properties, that do belong vnto him Know his goodnesse who loued thee, when thou louedst not him, who came from heauen to saue thee, who spilt his bloud vppon the earth to redeeme thee, who rose againe to iusti­fie thee, who went vp againe to heauen to prepare a place for thee. Know his power, that thou maist feare him, and his mercie that thou maist not des­paire of him.

The know­ledge of God is to be sought out of his word. Exod. 3 Matth. 17Wouldest thou knowe God? see what thou ar [...] to him, and what hee is to thee, and thou shalt knowe him. Put off thy shoes as Moses did, doe a­way thy carnall and worldly lustes, and thou shalt talke with him. When Christ would giue a sight to his disciples of his glory, he led them vp aloft to the mount of Tabor. We must ascend vp on high with heauenly meditations, if we would attaine to a profound knowledge of him. If thou wouldest knowe [...] by what means thou shouldst get this knowledge, hear what Christ counselleth thee.Iohn 5 Search the scrip­tures for in them yee shall haue eternall life. In his quasi in quodā speculo homo seipsum considerare po­test, Aug. de temp. [...]om 10. de [...]ia sexta [...]ost Domini­ [...]m passionis qualis sit, vel quò tendat. Qui vult cū deo semper esse, frequenter debet orare & legere: nam cū oramu [...] ipsi cum deo loquimur, cum legimus deus nobis cum loquitur. In the scriptures (saith saint Augustin) as i [...] [Page 27] were in a glasse, wee may beholde our selues what we are, & whither we tend. He that will be alwaies conuersant with God, he often must pray, & must read often: for when we pray we speake with God, and when we read God speaketh with vs.

Now for the better vnderstanding of this word,The neces­sity of preaching the word. Mal. 2 which traineth vs vp to this perfect knowledge, we must repaire to the priests lips, who do keep know­ledge, for he is the messenger of the high God, and the disposer of these secret mysteries. For wee can­not of our selues vnderstand what we read without an interpreter, as the chamberlain of Queene Can­dace flatly answered Philip. Actes. 8 Rom. 10 To which his iudgment saint Paul subscribeth his consent, saying. How can they beleeue on him, of whome they haue not heard? how can they heare without a preacher? howe can he preach vnlesse he be sent? Must he be therefore sent? Oh pray we the Lorde of the haruest that hee woulde send out more laborers into his haruest. Matth. 9 August. [...] Homo enim sine doctore, est vt caecus sine ductore. A man with­out a preacher, is as hee that is blinde without a lea­der, which can neuer find the way.Exod. 10 For our darknes is like the Egyptian darknes, grosse, and palpable; so huge and monstrous as for three daies together, no man could see his brother, or once 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. [...] And hee concludeth that such as are otherwise affected are not of God.

[...] similitudeWhen 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 [...]ore to damnation it selfe. The P [...]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 gardē, for he was comfor­ted with the promise of saluation by our Sauiour Christ the seede of the woman that should breake [Page] 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. 7Therefore 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 plē ­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. [...]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. [...]sal. 119 Endue vs more and more with know­ledge, that thy coūsels may be deere vnto vs, swee­ter then the hony, [...]sal. 119 or the hony combe. Then shall wee enter into thy gates with praise, and into thy [Page] 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 cōceit, & 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 louePride and selfe loue the cause all euill. A similit [...] 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 highA similit [...] [Page 32] tower, hath neede of a staied and well ordere [...] 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 cāno [...] pass [...] the net. The proud and great men and Prin­ces of Hierusalem were taken prisoners, and by Nabuchadnezzar led into Babilon, when the ba [...] and meaner people generally were enlarged, and set at libertie. In the mountaine of Ge [...]boa, Saule & his armorbearer, and the proud princes of Israell fell vpon the sworde. High mindes exalted with pride vnto heauen, shall bee throwne downe to Hell.

Other sinners do depart from God, for commo­dity or pleasure: but the vaine proude man with­out anie of them both groweth gracelesse, and past shame, and willinglie renounceth euen God himselfe.

similitudeWherefore slaie this Serpent in the egge, and tame this Iade which will otherwise cast thee in thy iourney to Hierusalem, whilest hee is a Colt. Cut down this euil weed as soon as he sprouteth out as it were in the first grasse, before it bladeth and groweth higher.

[...] similitudeSelfe loue is the captain which giueth the onset, and maketh all the parts of the body and the mind to wait vpon it; and is like the heart that is in the body, which commandeth the flesh, the si [...]ewes, and the veines

He that lou [...]th himselfe more then God, is like a traitor in the highest degree, [...] [...]ilitude that deserueth to loose [Page 33] both life and goods.

A man that standeth vpon his owne will,A similitude and resolueth with himselfe, This will I doe: is like a rude fellowe brought vp at home, that preferreth his base and beggarly house of claie, before the stateliest Princes pallace, that is builte of Mar­ble.

There is nothing that hurteth so much as the ha­uing of our wils; ouerthrowe this foundation, and the proud wals of Hietico, our worldly pleasures wil come tumbling down.

Two loues, do builde two Cities: the one is the loue of God which buildeth & setteth vp the con­tempt of thy selfe; the other is the loue of thy selfe, which frameth, and erecteth a contempt of God. Betwixt these two God, and thy selfe, standeth thy wil: the nearer thou art vnto thy selfe, y^e further thou art from God: and the nearer thou art to him, thou art further from thy selfe.Rom. [...]. Therfore the Apostle say­ing before that nothing should separate him from the loue of God: it was no maruaile that he said af­terward, Our cōuersation is in heauē. Phil. [...] He loued God much, and therefore hee loued himselfe but little. Wherefore subdue and kil thy selfe loue if thou wilt haue God to abide in thy soule.Mat. [...]. For Herod must be dead, before that Christ will returne into Iudea: the tyrannous law of sinne that ruleth in thy mem­bers must be truly mortified, before thou canst en­ioy the presence of Gods spirit.

Wherefore Get thee out of thy country and from thy kindred & from thy fathers house: Gen. 12. as the Lorde [Page 34] willed Abraham: & embrace this sweet counsaile which the holy spirit giueth thee to the same effect saying: Harke o daughter, & consider, encline thine [...]are forget thine own kindred, Psal. 46 & thy fathers house: so shall the king haue pleasure in thy beauty, for he is thy Lord God, and worship thou him.

If we haue departed from our fathers house, the church of the liuing God, and haue forsaken God, to follow Ashtaroth, and haue peruerted the words of Christes prayer and haue saide: Not thy will, but our willes be doone heere vpon earth: If with this sinner wee haue preferred our owne vngodlie lusts, before gods holy lawes: if we returne not with him in the end, our ende wil be worser then his be­ginning was.Gal. 5. For if we liue after the flesh wee shall die. Wherfore follow we not Saul who fauored A­gag, 1. Sam. 15 and put him in prison, when he was comman­ded to put him to death. Let vs not keepe our affec­tions within vs as close prisoners, seeing God hath charged vs to mortifie and destroy them.

Against the [...]oliticians [...] these [...].There bee too many sensuall and carnall spirits, who in these dreadful daies of security, wherein we now liue, do leane too much to the broken reede of Egypt, and do run vnto the mountaines of Sama­ria, relying wholy without respect of religion, and care of conscience vppon outwarde policie, carnall wisdom, & humane reasons; doing what they wil, and not what they should, loathing Manna which they loue not, and sauoring only of the grosse meat of Egypt which they should not. If they proceede not so farre because they dare not, as with Nabal [Page 35] and Dauids foole to say, There is no God: but doe confesse him with their lips: yet they doe vtterlie denie him in their hearts, they are reprobate and abhominable, and to euery good worke vnprofi­table. But howsoeuer they flatter themselues a while in their wicked thoughts, with their present prosperity, thinking, as railing Rabsakah, that our God deceiueth vs in whom we trust the time shal come when they shal howle and mourn for the mi­serable aduersity which shal com vpō thē: for they are but fatted to the day of destruction as weathers and Capons, and other fowles are against a great feast, which is a great day of slaughter.

The s xt Chapter. Of his hastines and rashnes, not hauing a wise fore­sight, and prospect to the end: another cause of his departure from his father.

MAn being in honour hath no vnderstan­ding, Psal. 49. but is cōpared vnto the beastes that perish, saith the kingly Prophet. This harebrai [...]d young man by his rashnes and foolishnes ran himself violently into al vnhap­pines. He was Epimetheus, & not Prometheus, afterward wise, when his former folly had taught him more wisdom. If there had been any wisdome or discretion in his doinges, he would haue weighed the ende with the beginning, and woulde haue aswell thought vppon the future daungers, as hee did vppon the present pleasures of his sinnes. [Page 36] But his humor was so stirring, and he was so rashly resolute, as he was fullie bent vpon his present de­light, neither fearing nor caring for any sorrow that might ensue, [...] not vnfitly resembling such foolish i­dle boyes, who wil venture a whipping rather then they will loose one iote of their pastime with their [...]am [...]so [...] companions.

That which a wise man doth in the beginning, a [...]le doth commonly in the latter ending. It is the [...]art of wisdom to forecast al things, but folly doth euery thing without any regard.

[...]When the woman that was taken in adulterie by the Jewes, was conuented by them before our [...]auiour Christ, and they appealed to his iudgment for hir due punishment: hee stooped downe, and with his finger did write vpon the grounde, before hee woulde denounce anie doome against her. Whereby he insinuateth that we shoulde not rash­ly determine of a thing, but deliberatelie debate and demur vpon the case, and point at euerie cir­cumstance which hangeth thereupon, with the fin­ger of discretion.

Wisdome and foresight doe preuent such euils, which vsually do follow our folly, and rashnes.

[...]When the Israelites came to Moses to be resol­ued, in any doubtful and perplexed matters, Moses did take time to consider of an aunswere, and did leaue them in suspence, vntil he had conferred with the Lord about them, & was certified of his mind. If we woulde do the like, and especially when wee feele any motion vnto sin, as to a priuate reuenge, [Page 37] to any ambition, 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. 1 [...] but first let vs trie what is the good will of God acceptable and perfect.

Iosua thorough hastinesse,Iosue [...] 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 [Page 38] 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. [...]. K [...]. 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 [Page 39] 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 [Page 40] 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.

D [...]. 3The worlde is like Nabuchadnezzar his image, whose head and foreparts were of gold, but y^e 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 [Page 41] 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 not therefore take heede hereof, and take no other course.

Therefore assoone as anie temptation dooth arise, consider in the beginning, vnto what daun­ger it may leade thee in the ende. Take it by the ende, as Iacob tooke Esau by the feete, and by the ende.

Haue God alwaies before thine eyes, and thou canst not doe amisse, so saith Dauid. Psa. 16 I did set God before mine eyes, therefore I can not faile: wherefore my heart is glad, and my tongue reioyceth, my flesh also doth rest in hope.

The Mathematicians doe esteeme the circular [Page 42] figure, as the perfect figure, because in a circle the beginning and the ende doe meete togither; ther­fore that we may bee made perfect, let vs in all actions, lay the beginning, and the ende togither. And let God who is the Alpha and beginning: be Omega vnto vs, and the ending likewise. And let vs account all things but doung to gaine Iesus Christ:Phil. 3 so shall we abide alwayes in our fathers house, and our trust shall bee in the tender mercie of God for euer and euer.

The seuenth Chapter. What the prodigall sonne did when hee had receyued his portion from his father.

IF riches increase, set not your heart theron, [...]sal. 61 saith the heauenly Psalmist. It is great riches not to couet riches, and he possesseth much who desireth little. To be worldly rich is to be verie poore: to be poore in spirit is the greatest riches. That must needes be vaine whose ende is vaine, and we ought to haue that in greatest detestation, which hindereth the course of our eternall saluation. And this riches do. For as the Falcon that is full gorged, [...] [...]militude will not come to the lure: so will not we in our worldly prospe­ritie seeke after God. For God is lost in prosperitie, and found in aduersitie. [...]d is lost [...]rosperi­ [...] and [...]uersity.

The prodigall sonne, when he had got wealth at will, did shake off all obedience, and compas­sed [Page 43] the worlde, trauailed vnto the vttermost coasts of the earth, as farre as there was ground, and as farre as he could from his fathers house.

He is carried farre that rideth vpon the diuell: for sinne leadeth him, furie and rebellion spurre [...]h him forward.Aug quaest. euang q [...]ast. 33. Regio longinqua (saith Augustine) fuit obliuio dei. The farre country which he sought, was his heart farre from God, his vtter forgetfulnes of his fathers seruice.

He went far from God by his sin and wickednes: For by godly obedience we draw neer to God, & by the contrarie, he departed farre from him.

He departed farre from him.How we are said to go far from God. First of all by an opposite and farre differing disposition, God his Ʋolo, being his Nolo, his will being his nill, and so of the contrarie: omitting that which hee shoulde commit, and doing that which should be vndone, preposterouslie peruerting and disordering Gods precepts, making them negatiue which are affir­matiue, and affirmatiue which he hath negatiuelie propounded.

Of this departure our Sauiour Christ speaketh,Matth. 15 vsing the selfe same phrase of speech in the same sence, taxing the hypocrisie of the Scribes and Pha­risies. This people draweth neere vnto mee with their lippes: but their hearts are verie farre from mee. When as wee see two sitting and talking to­gither, and the one varieth from the other in opi­nion: wee vse to say that the one of them is farre from the other. And in this respect maye this pro­digall sonne, and euerie sinner bee properlie [Page 44] saide to go farre from God.

Secondlie, he is saide to haue gone farre: in re­garde of the great and manie sinnes hee did com­mit, which the more they were, the further they did lead him. For euerie sinne being a manifest de­fection and departure from God: they may bee rightlie said to depart lesser or further, the lesser or more sinnes they doe commit.A similitude As he may bee said to go further then an other, that taketh more paces or greater then another.

This mischiefe was in his farre departure, that the further he went the lesser reckoning hee made of his father. There was nowe such a space by his farre trauaile betweene the obiect and the sence, betweene his eye, and his fathers house, as his sight failed him, the onely great God did nowe seeme the least to his carnall eyes.A similitude For a thing which is great in his owne nature, if we behold it sa [...]e off, seemeth little vnto vs Our eye beames the further they are d [...]lated and extended, the thinner they seeme, and at the last they vanish quite away, and are no more seene. The Sunne which by the lear­ned iudgement of Astronomers, is farre greater then the earth, being so farre distant, and remoo­ued from our eyes, seemeth but of a foote or two bignesse vnto vs.

Is not our case the same? Haue not we all like lost sheepe departed from the Church, the sheepe-fold of the Lord, and from Iesus Christ the great sheepheard of our soules, who would, if we woulde haue remained with him, safely brought vs into the [Page 45] greene pastures, and would haue led vs to the wa­ters of comfort? Haue not wee all of vs gone ve­rie farre from him by wilfull disobedience, starting a side-like a broken bowe? Haue we not followed euen our owne lustes, and made little reckoning of God, and his religion? It is too manifest that wee haue. And what hath beene the occasion of all this? but onelie because wee haue beene glutted and forfeited with Gods goodnesse: God hath too liberallie dealt vs out our portions, and wee haue beene too proude of our ouermuch prosperitie. Ʋngodlie men we are, Iude. who haue turned the grace of our God into wantonnesse, and haue denied God the onelie Lord, and our Lord Iesus Christ.

As this was the iniquitie and ouerthrowe of So­dome, fulnesse of bread, and idlenesse: so worldlie felicitie is our onlie infelicitie, the onelie Carbuncle and destruction of our soule.A similitude As the serpent will kill them with his poyson, which culled him, and cherished him with their heate: so worldly goods, which through the immoderat heat of our minds we doe gather togither, will gnawe our consci­ences, and like a greedie worme that neuer dyeth will euer bee feeding vpon our bodies, and our soules.

My elect people (saith God) waxed fat: Deut. 32 and what then, they forsooke God that made them, and regarded not the strong God of their saluation. The Prophet Esay taketh vp the selfe same complaint,Esai. 5 saying: The Harp, the Timbrell, & the Pipe, are in their feasts: but they respect not the woorke of the [Page 46] Lord, neither do they consider the operation of his hands. If the people doe but sit downe to eate, and drink we heare by and by that they rise vp to play.

Exod 32Wherefore if thou hast a minde to serue God, set not thy minde vpon this present euill worlde. Thou canst not looke vp to heauen with one eye,We cannot inioy God & the wo [...]ld [...]ogither. and vppon the earth with the other at one time. Dagon cannot stande before the Arke of God: wee cannot worship God and the Idoll of this worlde. [...]uke. 10 One thing is necessarie, as Christ telleth Martha.

A similitudeIf thou grauest with one knife or sewest with one needle, thou shalt ridde and dispatch a great deale more worke, then thou shouldest if thou wroughtest with two togither, for one of them will hinder an other: so much riches will hinder thy religion, and the further thou goest from the world the neerer thou commest vnto God.

There be manie Cities and townes corporate, which are endowed with customs & priuiledges, differing from others: yet are they not so contrarie, but one may haue the freedome of diuerse of them at once: But Babylon and Hierusalem, heauen and earth, God and Mammon, are at such mor­tall and deadlie foade togither, as they may not be matched and combined togither. We cannot be a free Denison in heauen aboue, and be a bond ser­uant to this wicked world beneath. There can be no fellowship betweene righteousnesse and vnrighte­ousnesse: Co [...], 6 no societie with light and darkenes, no vni­tie and agreement with God and Beliall. We cannot [Page 47] be partakers of the table of the Lord, 1. Cor. 10 and of the ta­ble of Diuels. We read in h [...]lie scriptures how the Samaritanes would haue confounded these extre­mities, and mangled Gods religion,2. King. 17 and mingled therewithall their idolatrous superstitions.

Naaman the Syrian was such a kinde of fellowe: hee was content to offer incense,2. King. 5 and sacrifice to God: but with it hee woulde keepe still the fauour of his Prince, and the credite of his place, he woulde repaire betweene times with his maister into the house of Rimmon.

Nicodemus was willing to be a professor,Iohn. 3 and to becom Christs disciple, but he would not come by day, but by stealth in the night, for feare of the Iewes of the losse of his authoritie, and good estate in this world.

The gallaunt young Gentleman,Matth. 19 that shewed so much zeale of the Kingdome of heauen, as if hee had meaned presentlie to haue gone thi­ther, woulde not depart with his worldlie pos­sessions for the purchase of that kingdome. Hee was of that mind, to haue heauen and the world, or to haue no heauen at all. But this could not bee,Matth. 6 for they are two imperious, and contrarie maisters, whom no man can serue togither at one time.

As the people of Israel neuer had Manna,Exod. 16 and the flesh pottes of Egypt at one tyme: so is it not permitted vs to taste at one time of the de­lightes of heauen, and the pleasures of the worlde: for the loue of the one breedeth the loathsomnesse of the other,

As the stomacke, if it be distempered with rawe humours it cannot rellish well sauourie meate:A similitude so our soules, o [...]rburdened with worldlie grosse af­fections, we cannot ta [...]e of heauenly consolations.

Exod [...]When as Pharaoh gaue commaundement to the Hebrew people to offer sacrifice to their god in Egypt. Mos [...]s made answere, that it could not so b [...]. Shall we (saith he) offer vnto God the abhomi­nations of the Egyptians?

Iohn 2When Iesus entred into the Temple of Hie­rusalem, and chased out the prophane Mar­chants and copesmates from thence: hee did by that example, not obscurely teach vs, that there is no roome for such in the Church, whose godlines is their gaine, who trade themselues wholie to the affaires of this worlde. Inasmuch therefore as this mans prosperitie puft him vp with pride, and drew his heart farre from his due obedience to his graci­ous father: let vs that stand take heed least we fall: and greatly stande in feare, that when the worlde fauoureth vs, the diuell will most tempt vs, and e­strange our hearts from the seruice of God.

Let vs not therefore, f [...] the loue of out earthlie and worldly portion, f [...]s [...]ke our heauenlie father who is a better portion H s house is little Zoar, [...]n. 19. the citie of refuge, vnto which Lot fled, and was pre­s [...]ted when Sodome was destroyed. In his house are many dwellings, his house is made of golde, and his gates of precious stones. If we abide there, we shall haue riches at our desire. For riches and plentiousnesse is in his house, and at his righ hande [Page 49] are aboundant pleasures for euermore.

When as Gorgias came in battell against Iudas, 1. Mat. 4 and Iudas made his solemne oration to the Iewes that were in the camp, among other things which he charged them hee peremptorily commaunded them, that they should not be too greedie of the spoile of their enemies, but should stande to it like men, and first fight manfully & ouercome the ene­mie, & there would be time afterward inough and inough, to diuide the pray among them: so foras­much as our life is a warfare,Ephes. 6 and we fight not only against flesh and blood, but against principalities, a­gainst worldly powers, against spiritual wickednes which is in high places, let vs not too couetously seeke worldly wealth. Let vs first gird vs with our swords vpon our thighes, and march against our enemies, the world, the flesh & the diuel: let vs first kill them who seeke to kill vs and after the victorie and conquest is ours, we shall all of vs in heauē with ioy and gladnes diuide the spoyle among vs.

The eight Chapter. Of the waste which the prodigall sonne made of his portion: Ʋnder which how transitorie worldly ry­ches are, euidently is declared.

THe holie Prophet well perceiuing the bias of the world, how fondly it is fix­ed vpon imaginarie pleasures, & mo­mentanie delights, thus grauely & ve­hementlie [Page 50] reprooueth their foolishnes: O ye sons of men, [...]sal. 4 how long wil ye blaspheme mine honor, and haue such pleasure in vanitie, and seeke after leasing? He accounteth worldly pleasures but vanitie and lea­sing, because they promise vs ioy and do giue vs sorow, they promise vs continuance, and dissemble like hypocrites, and suddenly do forsake vs.

This is plainly seene in the hystorie of this man: for be rufled not long in his iollitie and excesse: but he suddenlie did sinke, and from a great flood came to a low ebbe, his part was soone plaied, and like to a game-player hee departed from the stage to put off his vesture. For the text sheweth howe not long after as he parted from his father, so he depar­ted from his fathers substance.

In him is fulfilled the saying of the Psalmist,Psal. 37 I my selfe haue seene the vngodlie in great power, and flourishing like a greene Bay tree, and I went by, and hoe he was gone: I sought him, but his place could no where be found. The regard therefore of this so mu­table and transitorie a condition of this present worlde, is argument inough, if there were no other reason, to weane our soules from the loue thereof, to the onely loue of God.

A similitudeThe world doth serue vs as the hangman doth the theefe, who as soone as hee hath mounted him to the top of the Gibbet, he throweth him downe violentlie, and so dispatcheth him.

A similitude.A man knoweth not his ende, but euen as a fish is taken with the hooke, and as the bird is snared by the not, and their destruction commeth of a so­daine: [Page 51] so sodainely wee do perish, and come to a fearefull end, euen as a dreame when a man awa­keth, and euen as flowers that scone doe fade, and do loose their vertue. The spider of the drie slime that commeth from his body, weaueth a webbe with exceeding much labour, to catch a flie, and a little puffe of winde, or a huswiues broome swee­peth downe all, and all that labour perisheth so we with dayly tormenting our bodies, and vexing our spirits, doe weaue vs nettes to intangle men, and to bring in ryches, which when wee haue ob­tayned, wee neede not much to boast, for we haue gotten but a flie, an Egyptian flie, that is alwaies buzzing about vs, and molesting vs; and that which is woorst of all, wee can not keepe our wealth when we haue gotten it, but a little puffe of wind going out of our bodies, we returne againe vnto our dust, and all our thoughts perish.

It is sayd of Hanniball, that hee knewe well inough how to get a victorie, but hee knowe not howe to keepe it. We knowe infinite deuices and fetches to attaine to riches, but wee know no way howe to keepe them long when we haue attained to them.

Death serueth vs as traitours.A similitud For he not onelie depriueth vs of our liues, but despoyleth vs of our goods.Dan. 4 Whilest Nabuchadnezzar was stalking in his gallery, & vaunting himself of the brauery of his court, and statelines of his Palace, saying, Is not this great Babell which I haue built? suddenly his king­dome was taken from him, and was expulsed [Page 52] the companie and societie of men, and driuen a­mong beasts.

Dan. 5Whilest Baltasar was quaffing out of his maine Bowles, and surfeiting himselfe with his sinful plea­sures: immediately he descried a hand-writing vp­on the wall, which was the definitiue doome of his destruction.

Luk. 52The Epicure in the Gospell, whilest hee tal­ked to himselfe of his store of come, which he had hoorded and heaped in his Graineryes, as a store for manie yeares, flattered himselfe in a foo­lish supposall of continuance to expende them, but his hope deceyued him, and bee not onelie was pronounced a foole, but the euent prooued him one, for his soule euen that night was taken from him, his treasures, and his pleasures could not a­bide with him.

The whore of Babylon was exceeding drun­ken with her worldlie prosperitie: [...]euel. 18 but like vnto strong drinke, it made her so giddie, as shee not onelie stumbled, but came tumbling downe therewith.

[...] similitudeWhilest many waghalters, and vngracious boies [...]reake unto an orchard, and gather much fruit, and doe lade their powches and sloppes wirh them: suddenly commeth the Gardiner and taketh away all which they had couetously lurched, and dry ba­steth thē, & so dismisseth thē with their iust reward. Whilest this vngracious yonker had gathered togi­ther his riches & his portiō, there were diuers scouts and gardiners that took him napping, & wrought a [Page 53] speedy wracke, and consumption of his substance.

The Israelites vexed and turmoiled their bodies in gathering of stubble,Exod. 5 and when they came home loden with their grieuous burdens they were lodē with stripes, vntill they roated out for very anguish of heart. This tyrannous world, like another Pha­rao putteth vs to our taske, and enioyn thys dayly to seeke to bring home the stubble of this earth, which whē we haue done, we are chu [...]lishly intrea­ted, and despitefully punished; for we get our welth in tract of time, and [...]fe it in a moment.

Man walketh (saith Dauid in a vaine shadow, Psal. 49 and d [...]s [...]eteth himselfe in vaine he heapeth vp riches, and cannot tell who shall gather them. It hath been an anciēt, & it is a true prouerb: Fortuna vitrea est, quae cum splendet frangitur. Fortune is a brickle and weake vessell, a glasse that often when it shy­neth, breaketh. If thou wilt gather vp thy wits, and wilt not be blind with thine eyes open, thou shalt find such inconstancie in the whole course of the world, as thou shalt haue smal cause to put affiance in it.A similitude. It casteth down one to exalt an other it impo­uerisheth one to enrich an other: and herein it is not vnlike vnto an houre-glasse, which emptieth one part to fill an other, when one is ful it is turned vp, and the other that is emptie is turned downe.

We often see how that a glaring,A similitude and bright shi­ [...]ing morning, breedeth a gloomie and rainie day. The Sunne shineth cleerly early in the morning, and of a sudden it is condensed and obscured with clouds and foggie ayre. This expresly shadoweth [Page] [...] world, in the which there is no certaintie o [...] stay.

If we haue friends to day, wee haue none to morrowe: for times do change, and men change with the times.Matth. 21 Christ, who at one time was wel­cōmed in the way with greene bowes: at an other time was openly whipped with drie roddes.Matt. 2 [...] Mat. 11 At one time to honour him, they strowed the floore with garments:Mat. 17 at another time to shame him, they stripped him of his garments. One time they crie Hosanna, Matth. 2 [...] Mat. 27 and doe call him blessed: an other time contrarie wise they yell and howle, saying: Crucifie him, crucifie him.

A similitudeThere is no wise man who will build vppon a ground which is not firme, where the windes that blowe, and the raine which fall may beate vpon that house, and the fall of at will bee great: but hee will build vpon a sure foundation which shall not stirre for the rage of any tempest. Let God bee our Booke vpon whome wee builde,Psal. 325 and then (as Dauid sayeth) wee shall bee like vnto mount Sion, which cannot bee remooued, but standeth fast for euer. Let vs not builde vppon vncertaine ry­ches, for they are like vnto the broken staffe of Egypt, vpon which who so leaneth, it falleth a peeces.

A similitudeHow [...]sitorie and briefe our worldly ioyes are [...] be more plainly & euidently shewed, then [...]y the [...]aite by which the fish is caught, and by the snares by which the birde is suddenlie deceyued. The fish when hee seeth a Worme in the water, [Page 55] skuddeth vnto it, swalloweth it vp greedilie? But this baite is her bane: for the hooke the instrument of present death is couered with it, and her ioy woundeth her. The bird flieth hastily to kurnels of corne scattered in the way, and she is fettered with lime-twigges, or intangled with a net, which was spred in the way for her.

The wise man sayth thus: I said of laughter, Eccles. 2 thou art madde: and of ioy, what is that thou doest? Labour thou not therefore for the meate that peri­sheth, Iohn. 6 but for the meate which endureth vnto euer­lasting life. Heb. 11 And couet thou with Moses rather to suffer aduersitie with the people of god, then to in­ioy the pleasures of sinne for a season. We are born weeping, and we shall die sorrowing, and woulde we liue reioycing?

More sorrow then ioy doth that father taste of,A similitude who in one and the selfe same day, seeth his sonne both to be borne, and buried, and to haue no conti­nuance. The prodigal sonne spilt his goods like wa­ter that runneth apace, it melted like wax before the heat of the fire, it was no sooner gathered, but it was scattered, what ioy then could he haue therin? when as cōfort lasted but the twinkling of an eie, but sorows endured for a lōg season. Wherfore for asmuch as this is our condition, we are soon depri­ued of the grace of God, our portion in this worlde lasteth not with vs: The mirth of tabrets resteth, Esai. 24 the noyce of them that reioice endeth, the ioy of the harp ceaseth. 1. Cor. 9 Let vs vse this world as though we vsed it not, vsing worldlie substaunce as wee vse oares to [Page 56] rowe with,A similitude which wee vse to lay aside when wee come to land, and as stanes in our hands, whilst we trauaile by the way, laying them away at our iour­neyes ende.

The ninth Chapter. Of the maner howe the prodigall sonne lauished out his portion: vnder which the damnable effectes of whordom, and riotous liuing are displaied.

THis ding thrift not only spent, but mis­pent his portion, he deuoured it with whores, as it is in the clause, and rio­tously concocted it, as it is inserted in the beginning of the history.

It had beene well with him, if hee had sustained but a temporall losse, and had not lost God as well as his gold: But running ouer the shooes, he rested not till he was ouer the eares. Beeing once impu­dent, he grew past grace, being fallen into Ch [...]rib­des, hee desperately plunged himselfe into Scylla, the merciles gulfe of perdition and destruction.

Oh how is it to be wished and feruently prayed for, that worldlings, who go spoiled of their riches to the graue, might not goe spoiled of all vertue into hell?

Hee is taxed principallie for two grosse sinnes, Whoredom and Ryot: the very froath and fome of all sinne.

Hee liued riotously, and the story sheweth how, [Page 57] euen by lashing it on, vppon harlots, and knaues, and inordinate companions. And such mates, such kind of men alwaies doe cull out: For like will to like, as it is in the olde prouerbe. Such as are wan­tonly cockered from their cradles and are suffered to liued [...]sely without awe or gouernment, as they growe in yeares, so will they grow in wantonnesse, they will be then conso ted with none but wanton companions.

In that the story saith that he liu [...]d in ryotousnes,Ryotousnes and Whor­dom y^e cause of all sinne. it is as much as if it had sa [...] that he liued in al wic­kednes. For what wicked [...]es doth ryotousnesse o­mit, or what mischiefe doth it not [...]ommit? It mis­pendeth all the giftes and graces of God in must fearful maner: there is no grace of God to be found in such, who wallowe in the mire and puddle of this sinne.

The Doue, going out of the Arke of Noah, Genes. 8. fin­ding no place for the sole of hir foote, but vncleane carcasses, would not rest there,Math. 3 but returned to the Arke: so the holy spirit of God, who descended like a Doue, willing to remaine and dwell in our hurts, if he findeth them polluted with this carrion, which is all abhomination, it will s [...]e away from vs, and not abide with vs. As the nature of Dones is to de­light in cleane houses: so the nature of Gods spirit is to delight in clean soules.

This fire of the flesh is the fire of hell;Note th [...] saying. our ryo­tous diet, gluttony and drunkennes, are the coales [Page 58] that kindle it: the flame therof is filthines: the ashes vncleannes: the smoake infamy: the end of it a tor­ment to the soule, a destruction to the bodie, a shortning of our life, the corruption of good man­ners, and an absolute transgression of the whole law of God. Let one fire therefore put out another: for the greater fire doth ouercome the lesser. O­uercome this lesser fire which burneth in thy bodie, by setting before thine eies the greater fire of hell, which vtterlie shall burne thy body and thy soule. Hee that keepeth not himselfe from this fire in earth: shall bee sure to burne in the other fire in Hell, for the Apostle hath flat [...]e concluded it, That they that doe such things shall not inherit the king­dome of God.

The grieuousnesse of this sinne may be iudged of sufficiently by the grieuousnes of the punishmentThe grie­uous punishment of whoredom. Aug. lib. 2. [...]ont. Dona­ [...]stas. which God at al times hath inflicted vpon it Here­upon saith saint Augustin Quis dubitauerit hoc esse sceleratius commissum, quod est grauius vindicatū. Who doth doubt, that that is hainously committed which is of the Lord so seuerely punished.

[...]n. 7 [...]n. 1 [...]For Ryot and Whoredome, the Lord ouerwhel­med the first world with water: and Sodome and Gomorrha, and the cities round about, he burnt vp with fire: [...]n. 38 [...]n 3 [...] He did smite Onah with suddaine death: he wasted and destroied the city of the Sichemites, and almost vtterly extinguished and raced out the whole tribe of Beniamin. [...]g. 20. [...]m. [...]3 [...]in. 11. [...]g. 16. [...]. 13 This brought Ammon vntimely to his death, Salomon to idolatry, Sam­son to his blindnesse, the aduersaries of Susanna to [Page 59] their iust destruction,2. Sam. 12 Num. 25 and Dauid Gods seruaunt vnto manifolde afflictions. This caused a misera­ble massacre among the Israelites, for by reason of this sinne, three and twenty thousande soules were murdered without mercie, and did fall in one day.

Nay further, what may we thinke of this sinne which hath beene thus punished, when as diuerse others verie grieuous sinnes, haue escaped vn­punished?

Howe manie sinnes vngraciously committed in Christes sacred societie, by his domesticall dis­ciples did hee mercifullie remit? and doe we reade how Ryot or Whoredom hath beene tolerated in any of them?

Incredulity is a foule fault,Iob 20 yet Thomas Didymus was stained with this blot, and al the disciples were tainted with this,Mark. 16 whome Christ doth vpbraide be­cause of their vnbeliefe.

Ambition, and Pride is a venemous Viper, and doth more mischiefe then any man canne deuine: Yet the two brethren Iames and Iohn swelled therewith,Matth. 20 and the other t [...]nne were not a little blown, and puffed vp with disdaine. Finallie at the Passeouer and last supper what a broile,Luke. 22 and bitter brawle did breede among them about the pri­macie, whilest each of them did striue for pre­ferment aboue others, and communed contenti­ously which should be the greatest in the kingdom of heauen?

Malice,Luke. [...] and sugred desire of reuenge is a [Page 60] maine mischiefe: yet two of the Apostles were fiercely set vpon it, and much misled with it, when in their implacable and inexorable stomacks, they called for a iudgement against the Samaritanes, and would haue made Christ the patterne of their peeuishnes, desiring his authority to command fire from heauen to burne vp his aduersaries.

Entry is a fret [...]ing and furious euill: yet one of Christ his houshold was diseased therewith. For Iohn did enuie it, and seeme it very much, that a man that was not one of their companie shoulde haue the liberty to vse Christes comm [...]ssion, and to practise in his name. Maister (saith hee to our Sa­uiour Christ) we sawe one casting out deuils in thy name, [...]ke, 5 and we forba [...] him because h [...] followeth thee not with vs.

Wha [...] shall I say of couetousnesse the root of [...]ll euill, with which his houshoulde disciple Iud [...] was mightilie bewi [...]ched: [...] For he was a thiefe, [...] caried the bag.

Last of al, apostasie and defection from the fā [...], and the open abiuration of a knowne truth, is a sin exceeding dangerous: yet Peter f [...]ll into it, and at the voice of a damsell exceedingly raned, and with bitter cursing, periurie, and banning did denie his maister.

Thus haue we laid open the nakednesse of the disciples and blowne ope their skirtes, and haue noted such defectes which the scriptures giue vnto them, which are odious and horrible: yet find we none branded with this note of ryotousnesse, or [Page 61] dodded in the face with the black coale of vncleannesse.Reuel. 21 For no vncleane thing shall enter (saith saint Iohn) into the kingdom of heauen.

The nature of this sinne differeth from al sinnes:The diffe­rence of whordom from other sinnes. for other sinnes only do [...]ght against the soule, but this s [...]ne sighteth against the whole man, the bo­dy and the soule, it admitteth no boies play, to bar any [...].

S [...]h as are giuen and deuoted to this sinne, are b [...]sh and beastlie,Psal. 30 they are like as Dauid sa [...] [...] the Horse and Mule without vnder­stand [...]ng.

[...] thine eyes therefore from beholding this [...] it is vnlawfull for thee to see, that which is vnlawfull for thee to desire.Hier 9 Death entreth (saieth (Hieremy) by the windowes of thine eies, the eyes do shoot the arrow that doth wound thy hart.

Withstande thou therefore this temptation and auoide it: let it not scale the walles, and fortresse of thy heart: for then will it raigne in thy mortall body. Extinguish and put out this fire of concupi­scence with a fountaine of teares. There are fewe, who are not in vouch or in age inticed to this sinne. Be aduised therefore by the wisdome of Salomon, who prescribeth this counsaile in elegant wise. Say vnto wisdome, thou art my sister, Prou. 7 and call vn­derstanding thy kinswoman▪ that they may keepe thee from the strange woman euen from the stran­ger that is smooth in hir wordes. Verse. 25. Let not thine hart decline to h r pathes, wander thou not in hir wa [...]e [...]. For she hath caused many to fall downe wounded, [Page 62] & the strong men are al slaine by hir: hir house is the way vnto the graue, which goeth downe to the cham­bers of death.

Now this temptation must bee subdued, by es­chewing and auoiding it.We are not to wrastle against this sinne, but to auoide it. Other sinnes are van­quished, as it were with force of armes by figh­ting against them: but there is no wrestling, and striuing against this enemie, but wee must turne our backes, and runne away from him. Come not neere pitch least thou bee defiled with it: this sinne will defile thee, if thou commest anie thing neere it.A similitude It is no credite for thee, neither is it meet to wrastle and gripple in the field with him, who hath wallowed in the mire, and is all be smea­red and dawbed with dirte, for thou canst not choose but be berayed by his filth, howsoeuer o­therwise thou shouldest cast him to the grounde. What king will not chuse to goe to warre abroade against the face of the enemy,A similitude when he knoweth he hath false harted subiects at home? wee nourish sinnes as traytors in our owne bosomes, and wee carrie them about vs. The skirmish therefore and conflict will bee daungerous if wee fight at home, let vs therefore goe abroade from our inwarde af­fections, and then the victorie and conquest may bee ours.

Iudg. 4Trust thou not in any case the wife of Heber, for shee wil beguile thee: shee will offer thee creame out of a Lordly dish: but like a tyrant, with a ham­mer shee will naile thee to the ground. Thou hast many flatterers attending vpon thee, who like A­chabs [Page 63] courtiers wil daungerously deceiue thee. If thou doest trust vnto such false prophets thou shalt with the Prophet sent to Ieroboam be eaten of a ly­on and be deuoured whilest there is none to helpe thee.1. King. 22 1. King. 13 Run away therfore with a swift foot from this sin, which is like a Crocodile, who wil destroy thee if he seeth thee first.

The tenth Chapter. The daunger that commeth by euill company, ex­pressed by the danger that the prodigall Sonne fell into.

WHereas the spirit speaketh euidentlie, that ryotousnesse was the ruine and downfal of this man: and that his ryo­tousnes consisted in the vaine & bad company with whom he did conuerse; with whom and among whom he deuoured his substance, and consumed his inheritance: not onely a fit, but a necessarie exhortation from hence doth arise, to a­uoid such companions, by whome we may fal into the like calamitie.

Hee is an vnwise man who seeing his neigh­bours house on fire before his eyes,A similitud will not in due time take heede vnto his owne. Other mens daungers are faire warnings vnto vs, and do plain­lie teach vs, if we will incur no such iudgementes, to preuente such occasions as vsuallie doe enforce them.

As the company of vilde persons did worke this mans woe: so will they bee like wise our bane and co [...]on, if we follow them in their counsailes.

They are worser then theeues;Euil cōpany worser then thieues for they do but touch those things that are temporal, they rob thee but of thy purse, or at the extremity doe depriue thee of this life: but these doe bereaue thee of gra­ces spirituall, they corrupt thy manners, and not onely with not shorten thy mortall life,More infec­tious then the plague. but with many prouocations and allurements vnto sinne do depriue thee vtterly of thy eternall life both in body and in soule.

Vngracious companions doe infect more perni­ciouslie and contagiouslie then the plague. For as a little sparke kindleth a great fire; a little leauen sowreth much dowe: so set thou an vngodly man in the midst of vs, and let Sathan stande at his right hand, he will kindle a fire which will not soone be extinguished, hee wil quickly draw on copesmates and disciples after him.

If thou wouldest knowe the inclination of a man, and howe hee is disposed, marke but the company whome commonly he keepeth. Euerie creature in his kind seeketh after such mates as are like vnto themselues.

Therefore the Lacedemonians very wisely en­quiring after the manners and behauiour of their children, demanded with what plaifellowes, and companions they were linked, not doubting but they wold be like vnto such, whose felowship they to fancied.

The regarde of this animated Elihu to find fault with Iob, Iob. 34 for that he walked with wicked men.

And this was turned to Christ his reproch,Mat. 9 and ministred matter of much murmure to his aduersa­rie, the Scribes and Pharasies in that he was famili­arlie in commons and companie with Publicans and sinners.

Yea this tooke such impression, and deepe roote in the [...]art of Simon the Pharisie,Luk. 7 as hee doubted of his [...]asting, and could hardly bee perswaded to thinke that man good, who kept with companie that were so bad. If this man were a Prophet (saith Simon to himselfe) he [...]ould surely haue known, who and what maner of woman this was, which toucheth him, for she is a sinner.

And trulie this is a dangerous clench and temp­tation, for it is almost as difficult to bee godly a­mong the wicked as to swimme against a raging streame.Genes. 19. There be fewe who liue as Lot did among the swinish Sodomites, yet his righteous soule was vexed with the conuersation of the wicked, and he was in such danger to bee destroied with them, as God sent his Angell to drawe him by the armes, to hale, and dragge him from this Citie from a­mongst thē. We cannot walke so purelie as Christ did among the impure Publicanes, and therefore his example is no protection vnto vs: vnles we had his pietie, let vs not assume vnto our selues his li­bertie. If thou canst be holie among vnholie peo­ple, Non equidem inuideo, miror magis, I enuie it not, but I maruaile the more at it. The doctor of [Page 66] the Gentiles mightily magnified, and extolled the Philippians because in the midst of a crooked gene­ration they walked vpright, [...]hil. 2 and shined like bright lightes, [...]. 2 and burning torches in this worlde. The Church the spouse of Christ is greatly graced and commended by hir bridegrome in the mysticall song of Salomon: because being a Lillie it thriueth among thornes. It is exceeding hurtful for a tender and soft Lillie, to spring vp and prosper among hard sharpe thornes, wicked men are verie prick­ing thornes vnto godlie consciences, and their vilde deedes cannot but wounde the simple to the hart. It is hard to liue among them, and to receiue no hurt from them.

The detriment and dāmage which naughtipacks do vs, is so much euery way, as if we loue our soules we must haue no doings with them.

For this cause God his precept in this case is so peremptory in the person of his people, to vs his people, so often giuē vnto vs, in the holy scriptures.

[...]. 6The sonnes of God in contracting themselues with the daughters of men, so powred out sinne as water, as the earth was so stained, and defiled with it, as for to clense it and wash away that filth, the Lord thought it needfull to ouerwhelme it with his floud.

King. 13The true Prophet who was sent from God into Samaria, fell in company by the way with a false Prophet, and he was slaine for it, the Lord caused a Lyon to deuoure him vp.

King 1 [...] Iehosaphat King of Israell was a verie good [Page] king: yet his league and fellowship with wicked Achab, put him in great danger, and ieopardie of his life.

The Iewes a roiall Priesthood and peculiar peo­ple,Isai. [...] in combining & commixing themselues with the Gentiles, learned their manners, and were corrupted with their customes: and thereby as E­say the Prophet vpbraideth them, Their siluer be­came drosse, their wyne was mixt with water, their Princes were rebellious, and companions of thieues. The similitudeA similitude which the Prophet borroweth frō the wine, expresseth liuelie the hurtfull operation of bad men, in the societie of the good. For euen as wine mingled with water, looseth his heate: so godlie men matched with the vngodlie, loose their former zeale, and heate of Gods spirit, and doe grow keie cold, or neither hot nor cold, but vtterly vnholsome, and to be spued out. And as wine de­layed, if it looseth not all his vertue, yet looseth it his orient and fresh colour so if wee loose not out goodnesse by euill companie, yet shall wee loose thereby the good name, and opinion before con­ceiued of vs: for vices being drawn from sooner ex­amples and imitated then vertues, vices like ill weeds growing vp naturally of their owne accord: we must be circumspect & take heed of such, who will hale vs on violentlie by their companies to their customes, and draw vs to their detestable, and damnable waies.

When as a sottish fellow,Va [...] Ma [...] 7 soothed himselfe great­ly in his custome of conuersing with vngracious [Page 68] companie, and saide with shame and impuden­cie though, that [...] rather would be in company w [...] light [...]om [...] then [...]n fellowship with Philo­sophers Pythaguras grauely and sharpelie thus an­swered him, that swine take more pleasure to be [...]bed with dirte, then to bee washed with pure water.

One infected and contagious sheepe will [...] miserable murreme and rotte vppon the w [...] flocke beside. [...] With the holy thou shalt bee [...] ( [...]th holie Dauid) but with the f [...]owa [...]e m [...]n thou shalt learne frowardnesse. If thou bee [...] bad h [...] fellowship with the good and it shal do thee good. F [...]he is the best schoolemaster to teach thee goodnesse.

[...]When Saul was among the Prophets, hee did [...] prophecie, and hee became a Prophet with them.

[...]Saint Peter in the companie of good disciples, [...] a good confession: but being with the wic­ [...] [...] [...]iestes hall, [...] he badlie and madly [...] confession. He was as cold in tongue, [...] was then at a fire of coales, to confesse Christ beeing with the wicked: [...] as hee was hot in [...] before in presence of the godlie, to de­fend his master.

Take thou liking of godly men, and make much [...] and delight thou in their companie, and [...] whether god wil not giue it a blessing▪ other [...]ghty men haue fared well for the good sake: hope thou of the like, and I nothing doubt but [Page 69] that thou shalt find the like.

Consider howe Laban his estate was bettered, and how be thriued in the world, whilest he gaue entertainement to Iacob in his house, and had him at his boorde. Did not Laban see it? and did not Iacob plainelie late it downe vnto him; and shewe him wherein, saying thus vnto him: The little that thou haddest before I came is increased into a multitude, Gen. 3 [...] and the Lorde hath blessed thee by my comming?

There was corne enough in Egypt:Gen. 3 [...] Pharao and his nobles had enough, when a horrible famin [...]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.

D [...]d [...]mus that was doubtfull in his absence from his good company, in the presence of his fellowes,Iohn. 2 [...] was afterwards very faithfull.

On the daie of Penticost, when good men were assembled, and were all with one accorde in one place,Act [...].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 [Page 70] vsest to doe of the countrie, and grounde wherei [...] 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 th [...] wholsommest ayre, and in the fruitfullest soyl [...] 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 sea [...] our selues among wholesome companie, and god­lie people.

A similitudeIf 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 god [...] Dauid, Psal. 10 [...] I wil keepe no companie with vaine persons, and wil haue no fellowship with the vngodly: such a [...] 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 Prodigal [...] sonne endured when hee went from his Father into a far countrey wherin we are taught wh [...] 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 foundatiōs 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 [Page] most miserable: and who so fond to pitie him, for hee reaped worthilie the fruit his follie sowed, and did [...]ate the labour of his owne handes. Qui cecidit a verbo deie sur [...]it, Amb [...]an Lu [...]. [...]5 quia non [...] solo pa [...]e [...] h [...]mo, sed in omni verbo dei. Qui recedit a [...]on [...]e [...]it [...] qui recedit a th [...] sauro [...]get: qu [...] recedit a sa­p [...]ntia hebetatur [...] qui recedit a virtute dissolu [...]tur. [...] st [...]or [...] c [...]pit qui thesauros sapientiae & [...]. He that f [...]l frō 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 y^t 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 doo [...]e, not only refuseth to draw water from thence [...]o [...]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 [...]o [...]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 [Page 73] to enioy God is to liue in all plentie, and to depart from him is to fall into all pouertie. [...]n al plenty [...] & to depart from him, is to [...]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 kee [...] 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 remoo­u [...]th to another place, it becommeth soone as beg­gerlie as it was before: so let any of vs bee neuer so poore and b [...]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 plente [...]usnes of all things, and wee shall aboundantly d [...]nke of his plea [...]ures, as out of a riuer: but wh [...]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 Summe [...], wee are poore and in all miserie, wee become the ofsc [...]mm [...] and excrements of the people.

When the Sunne which quickeneth and [...] eth all things, doth depart from any Countrey, [...] [...]militud [...] 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 altogither dead vnto euerie [Page 74] 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.

similitudeIf 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 [Page] the societie of his house, and fellowshippe of his sa [...]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, o [...] 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 Agg [...]. Agg [...]. [...] 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 [Page 76] one night did cate it vp, and this his shelter was ta­ken from him, and his heade immediatlie with the heate of the sunne [...]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 shalbe vexed and sore trou­bled and wee shall roare for anguish and vexation of sp [...]rit.

Wee cannot moderate and quench our thirst by putting salt unto our mouthes:similitude o [...] extinguish fire by putting Oyle into it: it is onelie God who sa­tisfieth vs, worldlie riches are like salt making vs more chirstie, and greed [...]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 ani [...] nummi, quantum ipsa pecunta crescit: but coue­tousnesse encreaseth with his money, he is euer in necessitie.

Wherfore if thou thi [...]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. [...] 3 [...] 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 [Page 77] on this foode pined with hunger: not tasting of this sweetnes, tasted of bitternes: not hauing thi [...] [...]ches sell to all necessitie.

[...] when hee departed from Gods presence,Gen. 4 w [...] [...] branded runnagate vpon the face of the [...].

A [...]ar when shee departed from Abrahams ho [...]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 neede [...] bee a horrible want there where our God is not.

The Lions hunger, [...]s [...] 32 and suffer [...]hrist saith the pro­ [...] Dauid but they who put their trust in the Lord [...]ant no manner of thing that is good. A cru [...]ll people like vnto Lions shall s [...]erue and perish: but God his deare seruants in the time of scarcitie, shall haue inough.

Doest thou desire riches?Psal. 112 Riches and plentous­ness [...] we which rise. Desirest thou beautie? He is fai [...] th [...] the sonnes of men. Cant. [...] Thou ar [...] fairer my Loue. Desires [...]t thou life?Iohn. 14. I am the life (sayeth the Lord) and whosoeuer beleeueth in me, yea though he we [...] 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 [Page 78] seede their mouthes with good things,Psa. 20 Psal. 103 making them strong and lustie like an Eagle, he filleth the hung [...] 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 onelie to insnare, and intangle a flie: what is the issue of our pensiue cares of gathering worldlie goods, but miserable seruitude & slauerie of soule? They are got with care, kept with feare, and lost heauinesse. [...] 11 They know not what they doe, but they woorke without witte like the builders of Babel.

Clauous is canonized for a famous foole by com­mon consent, for coaping his golden and embro­dered [Page 79] harnesse, for brasen and pelting armour.

Reuben and Gad, Num 32 and halfe Manasseh were grosse he besotted doting vppon Gilead because it was good meddowe grounde, verie fit for Pa­sture, preferring a plotte of paltrie Pasture for their Cattell before the mellifluous and pleasant lande of Canaan, which flowed with milke and honie.

The children of Israell were like simple chil­dren,Num. [...]1 who had rather toyle like drudges in the lande of Egypt, vnder a cruell tyrant, then to liue at libertie in the lande of Promise vnder a gentle father.

The Gergesines who preferred their swine before Christ,Matt. 3 what were they else but swinish and sensuall?

Aeneas when famous Troy was vanquished, being permitted with the rest of the Citizens, to cary away with him anie one thing which he most of all esteemed, did choose and take away the gods of his Countrie, teaching vs by his choise, that God to him was better then, his goods; that God was to be preferred aboue the best. Wherfore what a lewd and lost child was this, who preferred the moste vilde and accursed creature, before his onelie and most blessed Creator? Who had rather conuerse contrarie to nature with this far­mers swine, then to bee in companie with his fa­thers seruants: that preferreth emptie husks a swi­nish fodder which his maister dooth denie him, [Page 80] before the Nectar and Ambrosia of his God, which his heauenly father offereth him?

The Israelites preferred their grosser diet, their Onions their Garlicke, their flesh pottes of Egypt, before Angels foode, the celestiall Manna which God rained downe among them.

Luk. 1 [...]The guests that were inuited to the great Sup­per did choose rather to follow their priuate busi­nesse, which they thought more profitable.

Both th [...]se sorts of people are to be condemned: yet were they more reasonable by much then this man: for these men had their pleasure, and profite to mis [...]rie [...]hem: but this mans action had ney­ther of them both. For what pleasure or profite did succeede his enterprise, the hystorie nowe sheweth vs.

First of all casting off the sweet yoake of Christ, and his easie burthen in all seruile obsequie he en­thra [...]leth himselfe vnto the intollerable thraldome of the diuell, who forthwith most cruellie and de­spiteful ie entreateth him baselie and abiectlie re­puting of him, transporting and binding him to his begeerly fa [...]me, to feede filthie swine, where loades of afflictions were layde vpon his shoulders, and were as great burthens too heauie for him to beare.

What contagious and abhominable sauours was hee constrained to sucke vp? what irkesome scritchings, clamours, and grunrings, was he enfor­ced to induce? Last of all, what a fearefull famine did tormēt him, when as he would haue crammed [Page 81] himselfe with huskes, a foode rather burdensome then nourishable to his bodie. Here was a strange and admirable alteration. His nostrels which be­fore were continuallie delighted with incense and perfume, with the redolent and fragrant odours of his fathers court, were now choaked vp, smothered and poysoned with all most ranke and detestable smels, fuming vp into them in his maisters farme. His eares & sences which before were [...]kled with the Shackbut, Dulcimer, and all instruments of Musicke, were nowe so grated with all swinish dis­corde, as hee could not heare a more odious and hatefull noyce. His foode which before was of the finest flower, was now of the coursest and gros­sest graine. Finallie, degenerating from a man into a beast, hee was worthilie dieted, and fedde among beastes.

O consider this ye that forget God, what punish­ments and afflictions hee hath prouided for you. If ye rebell with this man, yee shall bee plagued with this man. If ye depart with him from GodAssoone as a sinner de­parteth frō God, he fal­leth into the hands of the D [...]uell. Rom. 6. ye shall fall with him immediatelie into the thral­dome of the Diuell: Knowe ye not (sayeth the A­postle of the Gentiles) that to whome yee haue gi­uen your selues, as seruauntes to obey, yee are made this seruaunts whome yee doe obey? Euerie sinner vppon his departure from God, foorthwith fal­leth into the handes of the Diuell. For a sinner is the captiue and bondslaue of the Diuell, hee hath taken him in the warres, and hee is his prisoner.

A similitude.As a ship without a Pilot saileth not whither she should, but whither the windes and tempests driue her: so a man destitute of the grace of God, and forsaken of God doth not that he should, but that which the diuell draweth him vnto.

A similitude.Sinne is like vnto strong wine, which soone o­uercommeth vs, and casteth vs down headlong in­to the temptations of the diuell. And when we are once in his clawes and subiection, what misery and calamitie doth he lay vpon vs?The miserie of a sinner fallen from God into hands of the diuell. He tieth vs vp to the racke and manger, he hath a faire farme for vs, his swine are our felow seruants, or rather our quar­ter maisters, whom we must attend vpon, and bee glad of their reuersions.

When Nebuchadnezzar had taken the king of Iudah prisoner,2. King. [...]5 hee handled him most miserably: he boa [...]ed out his eyes, hee murdered his children, hee bound him in chaines, and carried him to Ba­bylon: when the diuell taketh anie sinner priso­ner, he dealeth so with him: he putteth out the eies of the inwarde man, that hee may not see his sinne, hee keepeth him fast bound with the manacles of sin, that he cannot depart from him, and last of all, hee carrieth him with him into Babylon the place of confusion.

Iudg. 1 [...]A liuely example like vnto this may Samson bee vnto vs, whom the pretended loue of Dalila begui­led so much, as he fel into his enemies the Philistins hands, who plucked out his eies, bound him to a post, handled him like a slaue, putting him to a sore and tyrannous taske to grind in the mill.

The like case almost was the case of the Israe­lites, who seruing vnder Pharao that sound citizen,Exod. 15 he tired and almost spent them with successiue ex­tremities, putting their shoulders to the burdens, and their hands to the making of the pottes, their whole bodyes to hard labour in the myre, and in the clay.

Iocob his estate was but a little better vnder his vnnaturall vncle Laban: Gen. 31 hee toyled out of mea­sure in his harde seruice vnder him both night and day, and he chaunged his wages ten seuerall times togither.

This is the condition of all such who serue the diuell, or embrace this present world: they neuer haue any rest:They that serue the di­uell, and the world, ne­uer haue anie rest. Iob. 9 the bread of affliction, and water of trouble is the portion of their cup. Wee may take vp the complaint of Iob in this case, and say: He will not suffer mee to take my breath, but filleth me with bitternesse. It is sayde in the Reuelation, that those who adored and worshipped the beast found no rest:Reuel. 14 so wee are sure wee shall neuer haue rest, so long as we serue the diuell, and our beast­lie affections.

All things turne to sorrow to him that is a sin­ner.All thinge turne to sorrowe to a sinner. If hee bee in prosperitie, hee feareth he may loose it: if in aduersitie, hee despayreth to ouer­come it. Hee sleepeth of both sides in the middest of the sea. If he receiueth an iniurie, good God with what importunitie doth hee follow it? Hee repay­reth home, tumbleth vpon his bedde, hee turneth his face to the wall with Achab, and pyning in [Page 84] his minde he pineth his bodie, refuseth his meate, sendeth for his friends, gathereth al his power spee­dily to [...]euenge it. And this argument might be ex­aggerated by diuers other circumstances, but it is a matter needlesse, in a case so manifest, beeing as cleare as the Sunne.

If al were now aliue which haue euer died since the beginning of the creation, and they were as­ked this question, whether that in this life they so liued in pleasure, as they tasted not of sorrow, or enioyed prosperitie without following aduersitie? I am sure that they woulde not, or coulde not af­firme it. The slauerie of sin is so grieuous and im­portable, as God by the mouth of his Prophet Hie­remie saith of it, Ye shal serue other Gods, which shal not let you rest day nor night. Iare. 6

A similitude Gen. 13Hee that serues the Diuell, is like the wheele of a clocke which neuer standeth still. The world moo­ueth discorde betweene Abrahams and Lots heardsmen, and will not by anie meanes let them dwell togither.

[...] 4.The worlde is like to Agar, or mount Sinai in Arabia, which gendreth vnto bondage: if we will be free, let vs looke vp to Hierusalem aboue, which is the mother of vs all. This is confirmed by the suffrages, and testimonies of the liuing, and of the deade.

Salomon liuing enioyed all the pleasures which the world could yeeld him. [...] 8 I did build houses (saith he) I did plant Ʋineyards, I made gardens and or­c [...]rds; and hee leadeth vs along with a large dis­course [Page 85] of his seuerall doings, but this is the Epitaph hee writeth vpon them all: All is vexation and an­guish of spirit.

The testimonie of the dead is recorded and set downe in the booke of Wisdome,Wis. 5 where the damned ghosts in hell doe crie and h [...]wle, saying: Wee haue wearied our selues in the way of iniquitie, we haue walked hard wayes, and we haue not knowne the way of the Lord.

Let vs therefore loath that which is so bitter and vnholsome to vs, otherwise it will tend to our great danger.

That sicke man is in no small perill,A similitude whose stomack can brooke nothing but vnholsome meat: so will it bee no lesse daungerous to the soule, if thou canst sauour nothing but thy vnholsome sinnes.

Thou mayest not in this worlde without for­faiture of them,A similitude carrie into straunge Countryes thy corne, thy wine, thy wares forbidden by the lawes of the lande, thy sinfull worldly wealth, and tem­porall pleasures are wares forbidden, thou mayest not carrie them with thee vnto heauen. Let not the dung of this worlde therefore put out thine eyes, as the dung of the Swallow did put out Tobias Tob. [...]. his eyes, that thou mightest not see the slauerie which thy sinne leadeth thee into. For the remem­brance of it will bee grieuous vnto vs, and the bur­then thereof intolerable. We that serue this citizen with the prodigall sonne,

There is no quietnes or rest to be hoped for, but they daunce in a circle, they are turned round a­bout like vnto a whele, and as a doore is rolled by the hinges: so are they rolled with perpetuall perturbations.

The xiii. Chapter. A comparison betweene the seruice of God and the seruice of the diuell: wherein is shewed how easie Gods seruice is, and how hard the other is, vnder the hardnes of the prodigall sonne his seruice, who could not obtaine the off all and reuersion of the swines [...]sks.

IT was the hardest seruice euery kind of way that this man did endure. His la­bour was as great as his wages small: his thraldome most exceeding, but his reliefe most slender: as in drudgerie excee­ding all, so in hunger oppressed aboue all. He was round about griped and galled with grief, wearied and wasted with al woful bondage. He was fierce­lie assaulted by two bellish fiends, most extreame [...]ormentors of his distressed soule, labour, and fa­mine, which so enfeebled his mind & subdued his S [...]y as he was now almost absorpt, & consumed of them, they [...]ad well nigh quite wasted him, and drawn him d [...] and sucked out the blood out of his vaines, and his marrow out of his bones.

Was there euer in the world such a maister heard of, who commaunded so much, and rewarded so little? who would haue all his worke done, and wil allow neither money nor meate for the dooing it? This is our estate if with this man wee will serue such a maister: and rather like rebels turne to the enemie, then dutifull subiects performe obedience to our liege and souereigne.

It were well therefore that wee weighed the conditions of both our maisters, before wee leaue one, and cleaue vnto the other: that wee woulde compare the sweetnesse of Christs yoke which we so loath, with the sowrenesse of the diuels seruice which we so loue: the hardnesse of y^e one, with the easinesse of the other: the recompence of the one, with the wages of the other.

He that layeth siege and batterie to a towne,A similitude hath this carefull foresight, if so be he be wise, that the charge of this attempt exceedeth not the woorth and value of the towne: looke to it afore hand that thou payest not too deare for the diuels seruice: it is at a deare rate, it will cost thee the price and woorth of thy soule. Our freedome was bought with a greater price, euen the bloud of Ie­sus Christ: take wee heede therefore that wee giue not our selues as seruants to the Diuell.A cōparison between the seruice of God, & the seruice of the diuell. The pro­digall sonne his seruice liuelie setteth foorth the nature and condition of the diuels seruice in these three poynts.

First, his precepts and commands are difficult, he sendeth him to his farme, he seruilely cōstraineth 1 [Page 88] him, to attend vpon his swine.

2 Secondly, he grudgeth him his needful diet, and giueth him no food: he denieth him the light, and empty huskes the reuersion of his hogs.

3 Thirdlie, hee payeth him no kind of wages, as a recompence of his seruice to helpe himselfe with all. This is the practise and manner of the Deuill, as Christ his custome and propertie is quite con­trarie.

1 Howe hard and extreame his commandements are,The easines of Christes comman­dements largely hath beene shewed in the former chap­ter: let vs rather therefore shewe the easinesse and lightnesse of Chr [...]st his preceptes, for his burden is no burden, but it is a burden not to beare his burden.

If Christ his burden be anie thing heauie it is the heauines of our sinnes which causeth it.A similitude A burden of feathers of it selfe is light, but it is made heauie with putting lead vnto it: sin which hangeth vpon vs heauier then leade, maketh Gods commaunde­ments too grieuous vnto vs.

A similitudeThe birde is not burdened by the burden of hir feathers, but shee flieth much more the lighter by them, then if she were without thē: Christ his yoke and burden make not men to stoupe, to be dull and heauy, but iocund and pleasant, and to bee pliable to euery good worke.

A similitudeIf a king shoulde giue commaundement to his huntsman to hunt, were it a hard commandement, if therewithall he should furnish him with al things necessarie, as houndes, horses, and such like, or were [Page 89] or were it not rather a verie easie charge? so is it with vs: for where as Christ laieth his commande­ments vpon vs, he assisteth vs with needfull graces thereunto, so as wee may say with the blessed A­postle. Wee are able to doe all thinges in him that strengtheneth vs.

Gods lawes are light and comfortable vnto vs in a double respect.Gods law [...] light in a double respect. August. First for the magnificence of the rewarde. Secondlie, for the assistance of his holie grace. Indixitopus & promisit mercedem. As hee enioyneth vs our taske, so hee paieth vs our wages. Si labor est, attende praemium magnum: si non est, gratis accipis praemium. If it be a labor, con­sider thy reward: if not, thou hast thy rewarde for nothing.

Were the seruice of God neuer so laborsome, yet I suppose, that it is not worth the exceeding waighte of glorie, which shall bee laide vpon vs, whilest we looke not vpon the things that are seen, but the thinges that are not seene: for the thinges that are seene are mortal, but the things that are not seene are eternal.

Christ will giue vnto thee, for the keeping of his commandements eternall life, in respect whereof all other things are of no account. We shoulde bee most willing to endure any thing for that: Iacob serued Laban seuen yeeres for the loue of Rachel, Gen. 29 and they seemed vnto him but a few daies, because he so loued her, the reward made his labor seeme no labour vnto him. So for the reward that is laide before thee, endure any crosse, sustain anie shame, [Page 90] for the reward will counteruaile the charge, and a­boundantly requite thee in the latter end.

Moreouer he will strengthen vs with his good spirit, wherby whatsoeuer in it selfe is hard shall be easie vnto vs. Therfore doth he cal his commande­mēts a yoak, because a yoak is born by two beasts, and the one doth helpe and ease the other. The les­ [...] oxe beareth the heauier part of the yoak: Christ the most lowly & humble in spirit, hath taken vpō [...] y^e greatest burden y^t thou maist haue y^e lighter.

[...]imili [...]A couch or horselitter, which is heauy of it selfe, is easily borne and caried with two horses: so is Gods law howsoeuer in his owne nature it seemeth com­bersome, very light and easie, if Christ ioyneth with vs, and draweth this chariot, if hee doth aid vs and support vs with his spirit.

[...]militudeAgaine if Christ his commandements seem hard: it is because thou doest preposterouslie peruert them, and doest contrarie vnto them. There is no lawe seemeth rigorous but that which maketh a­gainst our affections.

If thou puttest on a garment, with the rough out­side nexte vnto thy skin, and the inward soft linnen outward, it is no meruaile if it be grieuous vnto thee and y^• canst not go with it: but put it on right, and weare it as thou shouldest, and thou shalt not com­plaine of it. Iudge of Gods lawes and commande­ments aright, and measure them not by thy car­nall affections, and thou shalt not mislike with them.

Wheras God doth charge the rich of this worlde [Page 91] with their liberall almes to relieue the poore, the poorer sort like well of this commandement, and approoue it as good when as they would gainesay it, and mislike it as much if they themselues were rich, as experience proueth. If thou doest an iniurie or wrong vnto any man, immediatlie thou desirest it might be forgiuen thee: but if another doth offer it vnto thee, the like motion that is made to thee seemeth vnreasonable. It is harde to thee which thou supposest to bee easie in an other, because thy nature and affections doe withstand it. Amor meus pondus meum, amore feror quocunque feror. Aug. de ciuit. de [...] 11 c. 28 My lust is my loade, whither soeuer I am led by af­fections I am led. Christ Iesus hath made his fa­thers burden easie for our shoulders. For the yoake of our burden, and the staffe of our shoulders, Isai. 9 and the rod of our oppressor hath he broken, as in the day of Midian. But our seruile flesh which fighteth a­gainst the spirit, our euill and sinfull lustes which resist his holy lawes, haue such preheminence and dominion ouer vs, as they wholy carrie vs to the obedience therof: in regard wherof his precepts are most paineful, his light and easie yoake is most in­tolerable vnto vs.

That burden which is light to a sounde and strong man,A similitud is too heauie to him when hee is sicke and weake.Psa. 74 Our sinnes haue gone ouer our heades, and are as great burdens too heauie for vs to beare.

The life and duties of a Christian man seemeth only hard to those who do not know them, and are [Page 92] not vsed to them: Acquaint thy selfe with them, and meditate thereon, and let thy study, and delight be in them, and they wil seeme easie and gentle vn­to thee.

A similitudeWhen a man first putteth on a newe doublet, it seemeth too streight for him: but it fitteth him verie well when he hath worne it a while. Let vs put on Christ Iesus our mariage garment, and let vs walke as he hath commanded vs; if this garment pincheth at the first assaie, and we cannot goe in it: vse and custome will widen it well inough, and make it easie for vs.

A similitudeWhilest the Wood is greene, the yoake must needs be heauy that is made of it: but continuance of time that maketh it drie, will make it likewise light.

What reason then and wit is in our choise, when as we forsake the beaten and easie way, and follow crooked and cragged paths? when as wee prefer a cruell bondage before easie liberty? and had ra­ther be a farmer to a hard tyrant, then an owner, in the house of a merciful father?

[...]Secondlie, what oddes are in their seruice, here­in appeare in that the one pineth vs with hunger, and the other filleth vs with the plenteousnesse of his house. Betweene the hoggish huskes, and hea­uenlie delicates there is no proportion, and yet this kind of meat, so mean and miserable could not be granted him. O horrible slauerie and thraldom of the diuell, who draweth vs vnto his seruice with faire words, promising much, and performing no­thing; [Page 93] promising ioy but bringing pain; promising credit, but bringing shame; promising life, and lea­ding vnto death: giuing one thing for another, as Laban serued Iacob giuing him Leah, when hee promised him Rachel. Genes. 29.

The worlde and the Deuill do nothing but be­guile vs, the pleasures are but vaine which they do shew vs and yet they keepe them from vs, after they haue shewed them: wee cannot serue more niggish, and spitefull maisters, for they wil part with nothing.

Such a one was Pharao, Exod. 5 who when as the Israe­lites had plodded in his claie, and tyred themselues in his sl [...]uish worke he denied them strawe, and yet woulde abate nothing of his set taske, and tale of his bricke.

Also such a terrible tyrant was Holofernes, who when as he laide siege to Bethulia,Iudith. 7 hee stopped vp the streames, and fountaines of water which ranne thorough the citie, whereby the distressed inhabi­tants of that place, pinched and oppressed with the penury of water, receiuing euery day a portion by a measure, the scarcity of it did rather torment thē, then any way comfort them, and rather inflaming then slacking their thirst.

This is the wonted guise of the worlde and the Diuell. It presenteth to our eies a bewtiful woman,A similitu [...] only to be with vs, and ensnare vs with her beauty, and forthwith he snatcheth her out of our sight, & suffereth vs not to haue comfort in her companie, thereby to adde more affliction vnto vs.

Thou canst not bee filled with the pleasures of this worlde, they doe rather famish thee, then any way feed thee. How greedy and vnsufficed is a co­uetous man? hee is hungry like a dog (as Dauid sai [...]h) and goeth about the Citty, he hath neuer his content, but complaineth still of want; hee is of all needy, the neediest man, for he wanteth not onelie that which he hath not, but also that he hath: for he hath no grace to vse it. The Poets speake of the like torment which Tantalus endured and sustained in hell, who was thirsty in the midst of the water that streamed by his lips, to which effect the Poet wri­teth thus,

But God contrariwise plentifullie replenisheth our hungry bodies,Luk. [...] and filleth our soules with good­nesse. He filleth our mouth with good things (as the blessed virgin in hir heauēly himn acknowledgeth) and the eyes of all wayte vppon him, Psal. 145 and he giueth them their meate in due season, as Dauid pro­phecieth.

Open thy mouth therefore wide, and I will fill it, saith the Lorde. Ephraim is fed with the wind, saith the Prophet Osea. [...]ea. 1 [...] The thinges of this worlde are windie and swelling like the hoggish huskes, that the prodigall young man woulde haue crammed himselfe with, they onely puffe vs vp, and make vs looke big, we doe not battle, and thriue by them. They are like the charmed and enchanted meat o [...] [...]imilitude [Page 95] Nigromancers, which hath only but a bare shew of meat without any taste or sauor in it.

Wherfore for this cause let vs forsake the world, and renounce the diuel, who sterneth & famisheth vs: and cleaue we only to the Lord our God, who is our portion, and inheritance for euer.

The last marke of difference between these two 3 masters is in the wages which they giue vnto their hired seruants, the only point which seruants are to stand vpon.

There is no man who yeeldeth to serue anie master, but first of all hee indenteth with him for his wages: if thou wilt needes bee a seruant to the worlde, and a slaue to the Diuell, serue not for nothing, consider how thy labour and paines shal bee recompensed: which if thou doest thou shalt haue smal incouragement to appertaine to them: for their stipend and wages is death.Rom. 6 Psal. 13 [...] They doe render thee euill for good to the great disquiet of thy soule.

When as Samson was vnder the subiection of the Philistins, what reward had he of al his labors,Iudg. 16 and trauaile among them, but al despightful vsage, they boaring out his eies, and constraining him most sl [...] ­uishly to grind at the mill?

When as the Israelites toiled out of measure,Exod. 5 and were cleane out of heart in bringing in of stubble, this their harde sweate, and sorrow was as hard­lie recompenced, for they had nothing but stripes at their wearisome returne of their cruel taske-maisters.

Gen. 31 Iacob serued Laban a long time in all simplicitie and faithfulnes, & he was a most profitable seruant vnto him: yet for al that he could not haue his due, but his wages was changed ten times, and hee was very vnciuilly and churlishlie intreated. This is the Bias of the wicked worlde and the deuils fashi­on: do we neuer so much for them, it is either not at all, or very badly regarded.

1. Sam. 2 [...]They serue vs right as Nabal serued Dauid, who required his benefits, with horrible vnkindnes like a cruell Carle, churlishlie refusing to relieue his ne­cessitie hauing receiued many fauours at his hands, hoggishly according to his clownish nature, and grantingly answering the seruants of Dauid: who is Dauid? and who is the sonne of Ishai? there be ma­ny seruants now a daies that breake euery man from his master, shall I then take my bread and my water, and my flesh that I haue killed for my shearers, and giue it vnto men whom I know not whence they bee? Nabal by interpretation: a foole, and is a liuely fi­gure of this present world, who in the time of neede forsaketh them all, who haue stoode them in most stead in former times.

[...]mi [...]udeThe world and the deuill are like to an vnkind Inkeeper, who maketh no account and reckoning of his guests after they are gone, yea scarce know­eth them when they come againe, although they haue often resorted to that Inne, and haue spent much money. An Inne keeper will sooner knowe thee by a wrong, then by a benefit which thou doest him. If thou strikest him with thy fist, and [Page 97] giuest him a blow which may sticke to his ribs, and ill intreatest him, he wil long remember thee: but spend thy thrift with him, and shew him al kindnes, and he wil soone forget thee.

Wherefore since this seruice must cost thee to much paine, and doth so little pleasure thee: I warn thee to be wiser and not to toile with the Spider,A similitude to weaue a web to entangle a flie: Or with little chil­dren all the day long to spend thy breath, in blow­ing vp of feathers to the ay [...]e: or in running vp and down with a swift pace after toies, and vaine pa­stimes, whereby both they get many knocks, and falles, or at the fairest returne home at night ty­red like dogs.

Betake thee then to such a maister, whom thou oughtest most to serue, and who wil best reward, and requite thy seruice▪ thou oughtest aboue all to serue the Lord, & to serue him only, for so is it writ­ten. Thou shalt not tempt the Lord thy God, but him only shalt thou serue. And he is a most faithfull and liberal rewarder of such as serue him, their labours shal not be in vain in the Lord: for doubtles he shal withhold nothing that is good from them that liue a godlie life, and will be his seruaunts. As hee that serues the diuell hath a double hel in this world, and the other: so they who serue God, haue a double heauen a most ioiful and most happy life, in this life, and the other.

Wherefore say we with Dauid. Whom haue I in earth in comparison of thee? There is none that doth so great thinges for vs, thou art God alone: Thou [Page 98] art our God and we wil praise thee, thou art our king and we wil honor thee.

Therefore if thou beest not a blinde man who cannot iudge of colours: if thou wilt not wilfullie stumble with Balaam, thou maiest soone perceiue who is thy best maister, and make choise of him: whether the diuell, that loadeth thee with labour, starteth thee with hunger, and giueth thee no wa­ges: or God who easeth thy shoulders of all bur­dens, whose yoake is easie, who filleth thee with the plenteousnesse, and pleasures of his house; and last of all who giueth thee the rewarde of thy fayth, the saluation of thy soule, vnspeakeable riches, which the eye hath not seene, the eare hath not hearde, neither canne the heart of man conceiue, which God hath laide vp in store for his seruantes.

The fourteenth Chapter. An exhortation to auoide sinne, and to liue a godlie life, the onelie vse and purport of the premisses.

SIthens the decaie and downefall of this man happened by his sinne, as falling immediatelie by his departure from his father into the most misera­ble slauery of y^e diuel: it behooueth vs that stand to take heed least we fal, and in time preuent such occasions of sin, if wee would escape the [Page 99] iust punishments of sinne.

The Lacedemonians, the better to mooue their children to auoid drunkennes, would present vnto their viewe their drunken seruantes, that the sight of their vnseemelie, and most beastlie behauiour might breed in them a loathsom detestation of this crime. To this ende in this discourse hetherto, we haue set before your eies this mans example, and haue blown vp his skirts, that yee might see his na­kednesse: that at this strange sight ye might blush within your selues, you might couer your faces with the vaile of shame, and not commit such fil­thinesse.

This man is the perfect patterne of a sinner, and therefore if yee lift to shape out a sinner, take measure of this manne, for hee must haue his proportion. And if yee liste to auoyde sinne, sette him before your eyes, and euerie waie auoide him.

When Augustus Caesar studied with himselfe to beautifie his Empire, and to make Rome re­nowned, and to leaue it built with marble, being before but of brick, and acquainted one Apolloni­us Thyaneus the Philosopher, with this his princely purpose, & asked his aduise for the better dispatch of it, he replied in this wise: If your Grace be so wel minded to effect so good a worke, you must take such a course, as a skilful & expert musitian in times past, did take with his son: who sent him to schoole to an vnskilfull Musitian, charging him whatso­euer he should see him do, to do the contrary, and [Page 100] he should do very wel, for his fingering, his lessons, and h [...] whole order was nought. In the like man­ner ( [...]eere christian) if thou wilt beautifie, and a­ [...]or [...] thy soule, the temple of Gods spirit, and whereas it is now but rude, and vntrim by reason of thy sinne, by which it is dawbed vp with distem­pered morter, and by godlinesse and true zeale, wouldest make it like the polished corners of the [...]emple & like the gate of the temple called Beau­tifull: learne of this musitian, goe to schoole a while with this prodigal yong man, whatsoeuer hitherto thou hast seene him doe, do thou the contrarie: [...]est thou not howe hee departed from his father? howe he wasted out his goods? how he serued his enemie? doe thou the contrarie: ô cleaue vnto thy father, vse well his good gifts, and finally abandon his enimy and thy enemy the diuell, and thou shalt li [...]e for euer.

[...] be [...]ppressed.To do this the better thou must kill this serpent sin in the shel while it is an egge, before it springeth out, and become a bird: this ill weed must be roo­ted out at the first, when it beginneth to bud & first of all to appeare, before it sprouteth forth and bee a flower, and ouerspreadeth the ground. It must bee subdued while we are yong, least it get dominion and preuaile so ouer vs, as we shal not bee able to ouerrule it in our age.

This man in his youth and tender age infected with sin was so bowen therwith, as if he had not in time bin suppled with y^e oile of Gods grace, he must haue bursten and dyed in his sinne. Let our youth [Page 101] youth therefore bee deuoted vnto God, and let vs from our childhood as Anna did Samuel, be conse­crated vnto God.

To insinuate that our prime age belongeth vnto him, he commanded in the olde law the first borne for an oblation; and the first fruites for a sacrifice: as also to the like intent and meaning, hee ordained that the Leuites singled out to his seruice and work of ministration,Leuit. 16 should from their childehoode giue vppe themselues vnto this his holie function. The rod and the wand howsoeuer crooked while it is tender is easilie made straight,A similitude but when it is growne a vaste, and drie stocke, it cannot bee righted.

It is meere madnes, to shift off duties of deuotions with delaies, and to put ouer godlinesse to after times.A similitude Is not hee a fonde fellowe that saith I will not breake my horse while hee is a Colte, but when he is old, and shal sling me into the dike, and shal cast me down headlong, and shall breake my necke? so in like sorte is not he as madde that shall resolue not to subdue and keepe vnder his bodie, while it is yong, and may soone be tamed, but shal let it alone till it hath vanquished the spirit, thrown it down into the pit of perdition, and hath broken the necke of it, with the deadly fall which sinne hath giuen vnto it? It is verie good and godly coun­saile, which the Poet giueth.

It is good to stop an euill in the beginning, that it doe not proceed to a greater mischiefe: the me­dicine commeth too late when the wound and dis, ease through sufferance and continuance is grown incurable.

A similitudeIt is too late then to wash a garment, which is nowe consumed, and rotten with dirt, and filthi­nesse,A similitude that hath long aboade in it. Hee doth per­uerslie who hauing a beautifull standing cuppe of golde, and hath verie precious balme giuen vnto him to put into the cup, will not put it in, before the cup hath stoode long before full of filthie ly­quor, and doth now retaine the force, and strength of the sauour of the liquour: So is he as bransicke and preposterouslie peeuish, who when GOD hath giuen him the precious balme of his holie grace, and his cup may ouerflowe, hee will not accept of it in his young age, but will first fill his vessell fall of sinne and filthinesse, till hee come to bee olde.

[...] similitudeIt is good to withstande the enemie at the first assaulte, and not to suffer him to enter into the cit­tie, or to chase him out at the first entrance: it is harde to driue the strong manne out of posses­sion, and it is too late to resist his forces, when as he hath inuaded,similitude and gotten thy strong holds. It is too late for thee to powder thy meate, and to sprinkle it with salte, alreadie greatlie tainted, and much sa [...]ring of corruption, and swarming with Flie blowinges.similitude. Hee that mindes to prooue an expert rider, hee will beginne betimes, and at ten [Page 103] yeares olde hee will bee practising, and assaying with himselfe, what he is able for to doe. Hee that intendeth a shepherds life,A similitude will endeuor with a sling to be dealing when he is a boy, he wil vse himselfe betimes to a shepheards scrip, and hee will harden himselfe asore hande, to abide the wrath, and vio­lence of the seasons.

Thus ye see howe in worldly matters we knowe our opportunities: by these therfore let vs be taught to knowe our times for our religious duties. Our youth which is our best time is also the best for the seruice of God: let vs then in this time seeke by all meanes to subdue sinne, and to stir vp the spirit to all works of godlines.

If wee doe not this, but let our youth haue his ryotous race, this will followe of it: one sinne will hale and drawe on another,One sinne draweth on an other. so as in shorte time with this prodigall young man, wee shall as it were be nothing else but sinne. Well saith learned Gregory. Greg. lib. 25 moral, cap. 12 Peccatum quod per poenitentiam non dilu­itur, mox suo pondere aliud trahit. Sinne which is not done awaie with repentance, with the waight and burden of it, draweth another after it. To the like effect, Saint Augustine Aug. lib. 5 contrae Inlia­num. speaketh thus. Vnum peccatum est poena alterius, & vnum peccatum Dominus permittit, vt aliud puniat. One sinne is the punishment of another, and God suffereth one sinne to take vengeance of another, as it is written in Saint Iohn his Reuelation.Reuel. 22 Hee that is filthie, let him be filthy still.

When as Cain laboured of the sinne of Enuie [Page 104] he staide not there, but his enuie brought forth mur­der,Ge [...]. 4 & his murder heresie, supposing he could hide his iniquitie from God: and last of all hee fell into vtter desperation, the very next doore to perdition and destruction.

In Dauid wee haue an example of the like. For first sinne brought forth lust,2. Sam. 1 [...] lust adultery, adulterie the murder of an innocent man.

The like may bee saide of Peter. Hee first simplie denied Christ,Mark 14 hee secondlie more bolde­lie stoode to the deniall, but thirdlie verie impu­dentlie hee bound it with banning and most accur­sed swearing.

When as Iudas prooued a thiefe, hee grewe a murmurer, disdaining and grudging the de­uotion of Marie Magdalen, [...]on. 12 and after that a traytor, and finallie a desperate destroyer of him­selfe.

This prodigall companion, when hee first be­came vntowarde, he neuer rested vntill he grewe past grace, and came to the extremity, and top of al inquity. This is the mischieuous operation of sinne, these be the dangerous and damnable effects thereof.

[...]imilitudeAs a stone that is cast into the water, raiseth vp a bubble, and that immediatly raiseth vp another: so one sinne occasioneth another, vntill we grow ob­durate and hardened in our sinne.

When Samson gaue consent to be bound of Da­lila, [...]g. 16 hee came so into bondes as hee coulde not come out, beeing first bounde with greene cordes [Page 105] that were neuer dried: secondly, beeing bounde more surelie with new ropes, that were neuer oc­cupied: but thirdlie, seuen locks of his heade were platted with the threeds of the woofe, and were fastened with a pinne: but last of all hee was sha­uen, and depriued of his strength, and deliuered vp into the hands of the Philistines, who did cruel­lie entreate him: and so from one mischiefe he ran into all danger.

So euerie sinner if he taketh not good heed, from one sinne falleth into a thousand: his ende is farre woorse then his beginning. [...]say. 5. He draweth iniquitie (as the Prophet sayth) with cords of vanitie: and sin as it were with cartropes. He is still faster bounde in the diuels Chaines, till the iron enter into his verie soule, to the destruction of his soule.Osea 4 If a man ma­keth entrance into a sinne by swearing, hee pro­ceedeth with lying, and breaketh out into stea­ling, whooring, and killing, and blood toucheth blood.

And what is the cause hereof? Trulie onelie this, in that a sinner hath no feeling of his sinne.A sinner hath no feling of sinne. One sinne doth more vex and torment a iust man, then huge heapes of sinnes do an vngodly person.

There is no element that is heauie in his spheare.A similitu [...] If a man that would swimme, plungeth himself in­to the bottom of a ryuer, albeit he be couered with neuer so much water, yet is not that water anie burthen vnto him, so long as he abideth and con­tinueth in the riuer: but out of the riuer a bucket of that water laid vpon his shoulders, is too heauie [Page 106] for him: for th [...] is the Element out of his place, and by meanes therefore is burdenson.

A simili [...]A scoppe of water whilest it is in the Well may bee haled and dragged to and fro of a childe: but beeing eleuated aboue his element, and raysed v [...] [...]boue the toppe of the water, it requireth the strength and force of a mans arme.

A similitudeHe that eateth Onions, smelleth not the grosnes and ranknes of their sauour, but another who com­meth nigh him dooth soone perceiue and feele it. Thou hast swallowed vp O sinner, very grosse gar­licke, leekes and onions, and in regard thereof thy breath [...]s [...] loathsome to euery good man, who shunneth thy presence, and indureth not thy com­pany: but thou vilde wretch who hast no nostrels, without sense & feeling, art not annoied with thē, they neuer trouble or come neare thy conscience.

[...] is oppo­ [...]te vnto all [...]d, & the [...]se of all [...]ll.And it is no maruel that sinne doth this euill, be­cause it is all euill in it self, as being in his nature no positiue thing [...] the priuation of all goodnes. It is flatly opposit to al vertue, & therfore it must needs bee an exceeding euill. A sinner must needs be de­priued of all goodnes, because by sinne he shutteth himselfe from God the authour of all goodnes. As the wife of Lot by reason of her sin, [...]n. 19 was in iust iudgment molten into a piller of salt: so is a sinner barren and fruitles, like vnto lande that is sowed with salt, which can bring forth no fruit.

[...]militudeAs there be manie who doe rise vp agaynst a poore widow, and offer her much wrong, because shee hath no husbande or friend to assist her, and [Page 107] pleade her iust cause: so if we loose God (as we do by our sinne) the diuell and all creatures seeke after our soules vtterlie to destroy them, saying: God hath forsaken him, Psa. 71 persecute him and take him for there is none to deliuer him. Dauid therefore put­teth vp this his sute to god. Be not thou far from me O Lord: for what then will follow?Psal. 51 Manie oxen will come about mee, manie fat Bulles of Basan will compasse mee about on euery side.

God is willing to abide with thee, wherfore take thou heed thou constrainest him not by thy wilfull sinnes against his will to depart from thee. If thou accountest not of him as thou oughtest, and giuest him not that honour which is due vnto his name, he hath no reason to abide with thee.

If thou placest a strange woman,A similitud [...] blacke and mis­shapen at the vpper end of the Table, and makest thy Ladie a peerlesse princesse to wait vpon the ta­ble, and to serue her, is not she iniuried in the high­est maner, and doth she not indure the fowlest dis­grace that possiblie can be, and hath she not good cause to forsake thy fellowship, & to dwel no more with thee? In the like maner sinfull man dealeth with his god, preferring his inordinate & loose lusts, the beggerly creatures and substance of the earth, before the eternall creator of all thinges, the maker of the world. For this cause God doth stomacke this peruerse peeuishnes, and cannot abide it, but thereupon immediatlie he withdraweth himselfe, and with himselfe all his blessings, and his graces from vs, and we are worthily serued.

[...]As Iacob when he saw that Laban his counte­nance was chaunged against him, and that hee looked sowrely, and grimlie vpon him, he resolued with [...] to abide no longer with him, but to dep [...] [...] him: so God serueth vs, if we as La­ban looke not vpon him as we ought to do, but are of a crooked and froward disposition.

Exod. 3 3This is a lamentable and heauie case, and who doeth not tremble that considereth iustlie of it? When as God made answere vnto the people of Israel that he would not ascend with such a peo­ple, so stubborne and stiffenecked, the people were driuen to their dumps vpon it, and wept verie bit­terlie; and so ought we to do when God forsaketh vs, and taketh his presence and fauour from vs.

I might lead you further with a large discourse and treatise of this matter, for large is the compasse and bounds of sinne. Infinite reasons might bee vr­ged to enforce vs to a hatefull detestation there­of: but if there were nothing else beside, the prodi­gall sonne his example and punishment is a motiue of much moment to perswade the same. We might here intreate iustlie of the grieuous punishments of the life to come in hel fire to be inflicted vpon sin­ners: for fire and brimstone, storme and tempest, this is the portion of their cuppe. But it is inough to consider of the intollerable hell which they endure in this life, in their tormented consciences.

[...] is most [...].The first hellish torment, is the gnawing and consuming worme of conscience, which dismaieth the minde, and driueth it into a dreadfull despaire. [Page 109] The ende thereof is as sowre, as the beginning was s [...]ree [...]e.

As a man when hee drinketh dead and badde wine, the bitternesse of it he [...]asteth in the ende:A similitude so man drinking sinne as an Asse drinketh water, this wine ouercommeth him, and hee feeleth the hurt that it doth him in the end. Sinne sheweth vs a co­lour as the wine doth in the glasse, and it presenteth vnto vs a vaine shewe of delight, and it maketh vs drunken: but by and by it aggrauateth and sur­chargeth the heart, and so inflameth it with a fire, and hel of griefe, as it suffereth vs not to rest, or take any quietnesse.

As Iob Iob. 1 in the mids of his troubles and afflictions, wāted not a swift messenger to grate his eares with sorrowes, and to bring him bad tydings: so a sinner hath peales and alarums in his eares, crying out a­gaynst him, rubbing his memorie with a rehearsall of such blessings and benefites which he hath lost, and such curses and iudgements which hee hath runne into by sinne. These are prickes in our sides, and thornes in our eyes, which do wound vs conti­nuallie, and suddenlie bereaue vs of all former ioy of our sinfull pleasures.2. Sam. 13 As Ammon assoone as hee enioyed his pleasure of his sister Thamar, immedi­atelie loathed her as much as euer hee loued her: so all vngodlie pleasure is suddenlie dashed, and is turned into sorrow.

The second torment which sinneSin excu­seth and c [...] uereth it selfe. procureth, is shame and confusion, making vs to holde downe our heades like bulrushes, to seek solitarie places [Page 110] wherein to hide our heades, our consciences pro­nouncing vs so guiltie of sin, as for verie shame we dare not behold the face of man. As a woman that hath a blemish in her face,A similitude shee is alwaies hiding it that she might not seeme deformed, when as shee that is beautiful vncouereth her face, & is very glad when euery one beholdeth her: so euery sinner de­formed with sin, would shrowd his sinne vnder the cloake of shame, and excuse it & hide it as much as he can that it might not bee knowne and espied in him: as Adam did with God, and Dauid with Na­than, Gen. 3 2. Sam. 11 onely the godlie and vpright man holdeth vp his head, looketh vp to heauen, and is not ashamed.

The third tormētor of a woful sinnerA sinner is tormented with y^e feare of punish­ment. is the fear of iudgement, which is alwaies before his eies. He cō ­sidereth with himselfe what he hath deserued, and he feareth to be recompenced after his deseruings. His minde runneth still vpon Gods iustice, and his owne wickednes: and thus he is dead euen whilest he liueth. The fear of death before is more torment to him then manie seuerall deathes,

We may truly say that sinne is the serieant and hangman of a sinner.A similitude Assoone as a theefe espieth the serieant, or seeth his Iudge, he runneth away albeit none pursueth him: he knoweth that he is in daun­ger of the lawe, and dareth not aduenture to abide triall so a sinner flieth when no man pursueth him, saith the wisedome of Salomon. [...]. 28 He is afraid at the falling of a leafe, hee is cast downe with feare, and can not rise againe at the sight of God his Iudge, who is alwayes in his soule. Wee haue iust cause [Page 111] therefore to be wearie in this way of wickednes, so hurtfull vnto vs as nothing can be more.A similitude If a cup of golde be giuen vnto vs, that is full of poison, we can make vse and profite of this gift, by powring out the poyson, and reseruing still the cuppe when the p [...]yson is out, which is neuer a whitte the worse bei [...]g washed cleane of vs: but sinne is from a spreading and pearcing poyson, as it poyso­neth the vessell, euen the soule and the bodie wher­in it is [...]ept, and it cannot bee purged but by the hand of God, and by the water of our Repentance.

The Viper and adder cannot bee killed with their owne poyson:A similitude but a sinner may be killed with his owne poyson, euen the poyson of his sinne. Let vs then speedily returne from sinne, so deadly ve­nemous and poysonable vnto vs.

We haue all departed with this prodigall sonne from the obedience of our father: we haue too las­ciuiously, riotouslie and wickedlie wasted his pa­trimonie: wee haue giuen our selues with him as seruants vnto sinne, which hath tyrannouslie tor­mented vs as it did him. Thus haue we borne [...]he image of the earthie, God graunt vs grace that we may beare the image of the heauenl [...]e, as this man did, of which now immediately we are to entreat.

The first Chapter. Of our necessarie returne from sinne, and conuersion vnto God: typically shadowed, and set forth vnto vs, in the example of this mans returne.

AS there is nothing more hurtfull, and detestable then sinne, which calleth vs from God, estraungeth vs from the faith, maketh vs ali­ants from the common wealth of Israel, and last of all doth sub­iect vs vnto eternall death: so is there nothing more holesome and profitable then Repentance, [...]hereby like lost sheepe wee returne againe vnto the shepheard of our soules, we are Citizens with the saints, and of the housholde of God, and are made partakers in his eternall kingdome of eter­nall [...]e.

similitude [...]o bee [...] [...]ou [...] beast which is wilde, [Page 113] thou puttest spurres vpon thy feete, and thou hol­dest hard the bridle in thy hande, to curbe and to keepe him in if he offereth to cast thee, or to runne too fast with thee, and to spurre and pricke him for­ward if he be sulleinlie dull, and will not trauaile with thee, thou must take this course with thy bo­die, which is thy beast, & with thine inordinat lusts and affections, which are sensuall and beastly. If it would riotously surfeit with excesse, and there is no stay in it, or otherwise be too slack, or keep at a stay, and abide still in sinfulnesse: wee must bridle him and quicken him, and put him from this course, and make him pliable and conformable to his dutie. Go not in anie wise after thine owne lustes as Syraci­des aduiseth,Eccles. 18 but wish thou to bee ledde into the pathes of righteousnesse,Psal 119 Psal. 73 as Dauid humbly praieth. For foolish are wee and ignorant, and as a beast before thee.

This Acolastus and prodigall person, chalketh out the way, and by a right line leadeth vs all by the right path: wee haue beene wilde with him, let vs be tamed with him: wee haue straied with him, let vs goe home with him: wee haue gone from God, and from our selues with him, let vs re­turne to God, and to our selues with him.

He was before as a franticke fellow, altered in his wittes and out of himselfe, and therefore in the beginning of his conuersion it is said, that He came to himselfe. Which Paraphrasis and phrase of speech liuely expresseth the nature of sin, which is a madnes,Sin is madnesse. and departure from our selues, and the [Page 118] condition of our true Repentance, which is a re­turne and comming to our selues.

The proper names which are giuen vnto Repen­tance,The names of repen­tance. and which signifie repentance are giuen thē in this sense: The Hebrew word Schuba and Tes­chuba, which are vsed of the prophets seeme to be Tropical, and borowed speeches takē from trauel­lers that are out of their way, & after lōg wandring being tolde thereof doe turne into the way But the Greeke word [...] commonlie vsed in the newe Testament iumpeth in signification with this tearme here vsed in this present hystorie,Sa [...]. 3. [...] Ma [...]k. 1 which commeth ab [...], which is follie and madnesse, whereby through corruption of reason and iudge­ment, we know not what to do, but are like madde men that are from our selues. The correction of this madnesse and reformation of this foolishnesse is called [...], whereby vpon due deliberation with out selues, and better aduise wee returne vnto our selues. The Latin worde Poenitentia deriued â Poena, agreeth likewise with our purpose verie much, for our sin breeding shame which is quedam poena, a kind of punishment, in a tedious loathsom­nes and wearisomnes of this punishment we pur­pose a cōuersion. This man through affliction was so humbled and punished, & so ashamed of himself as he was not himself, and the due regard therof i [...] a sorrowful submission altered & chāged him, and brought him to himselfe. This was most necessarie for him to doe, as without which there had beene no recouerie of him. For his comming to him­selfe [Page 119] was the knowledge of himselfe, the cheefest poynt of wisedome, and the originall of Repen­tance, the ordinarie and especiall meane of his saluation. For in this comming vnto himselfe, he bethought himselfe from whence hee first fell, into what hee fell, and in what case hee nowe stood, This touched him to the quick and pricked him at the heart, and wrought his conuersion.

This his example must bee our direction,The knowledge of o [...] sinnes the beginning repentanc [...] Exod. 13 and must be vnto vs as the clowdie piller, which went before the Israelites to shewe them the way: and like the fire that gaue them light in the night see­son. We must commune with hur owe hearts, and enter into our selues, and consider our conditi­on: wee haue run a madding without sense of sin, it becommeth vs therefore to be sober vnto saluati­on by acknowledging our sins. Without a dutifull acknowledgement of our sins, there is no remission and pardon for our sins. Christ neuer cured any per­son diseased, who did not first acknowledg himself to be diseased. The better we know the nature of our maladie, the more ardentlie wee affect and desire remedie. Therefore God, as Augustine Aug. [...]st. 1 saith, the more to kindle and inflame this desire of our re­couerie, would haue vs first be touched with a fee­ling of our infirmitie. The Lord therefore of such whome he cured first of all communed with them aboute their infirmityes, that they themselues might acknowledge their miseries: As with Agar what it was that shee did?Genes. [...]1. Iohn. 5 And with the diseased man, whether hee woulde bee made whole: and [Page 116] with infinite others remembred in the scriptures. This seemeth to be y^e cause why christ did not cure any mad men that were gone frō themselues, be­cause mad men can not come vnto themselues by the knowledge of themselues, but when they are fooles, they thinke themselues wise, they so sooth themselues in their foolishnes, & madnes, as there is no reforming them or reducing thē to obedience. The first step to health is the feeling of our sicknes: for what man wil come to a Phisition to be healed, who cannot be perswaded that he is diseased? The more a mā thinketh that he is in health, the lesse he thinketh y^t he hath need of help. He is dangerously sicke who doth not know himself to be sick. For he is blinded with deceit, and perisheth for want of knowledge of himselfe. So is it with the soule, if be­ing weak & brought verie low by reason of our sin, we do not complaine & finde our selues grieued, how should it be restored? how should the woūds thereof that stinke and are corrupt, bee mollified with oile, and bound vp with cloathes, when as we hide our affected parts, & will take no knowleddge of them? There are too many who disport them­selues with their wicked doings, & make no con­science and account of sin, perswading themselues tha [...] all is done well which they do, be they neuer so [...]l. These be those, who do boast thēselues y^t they can do mischief, & do set forth wickednes as a law. They reioice, [...]. 8 [...]militude as Salomon saith, when they haue done euill. These men do behold their faces in a glasse which is [...]ollow, & deceiueth them, which presen­teth [Page 117] vnto them a contrary image to that which it is indeed.A similitu [...] They behold themselues in the inside of a bright siluer spoone, which obiecteth to our view a perposterous & ouertwhart resemblāce of our face, with the beard & chin vpward, and the forehead downward. Such as are franticke,A similitud when they are in worst case they think thēselues best, they laugh & are merry, and make mowes & spare not, they wil­fully resist all means of their recouery, they are vio­lent & hurtfull to their Phisitions and friends, who do seeke to do them good. The estate of such as it is most fearfull: so it is very much to be lamented.

Christ could not refraine weeping,Luke 1 [...] when he saw the people of Ierusalem so affected, so distracted in their senses, & bereaued of their wits, as they had no knowledge of their time of visitatiō. In this respect doth God because it is so needful, so perempto [...]ilie vrge the dutifull acknowlegdement & cōfession of our sins.Gen. 4 When as Cain would haue hidden his sin frō god, how did god labor with him to make him know it, by quickning him with questiōs, & laying before him the things which he had done? Where is thy brother Abel, saith god vnto him? Whē y^t wold not serue, but he did shift it of with an other questi­on: am I my brothers keeper? god left him not so, but sifted him more narrowly, demaunding further of him what he had don? If he wold haue com to him selfe, & acknowledged what he had done, his sinne though red and bloody as the skarlet, should haue beene washed and made as white as wooll, his du­tifull confession had effected his saluation.

[...] Peter sinned hainously in denying his master, yet by taking notice of it in due time, and by cōming to himself he obtained pardon, and was restored to his office. Paul was a blasphemer & a bloody man, whē he was a Saul, for as the other Saul persecuted Dauid, so this Saul persecuted the son of Dauid, & the son of God,2. Ti [...]. [...] & made hauock of the church: but being stroken flat vnto the ground by a light from heauen, euen at noon day, wherby he was lightned with a knowledge of himself, he became a worthy professor of Christ, & a myrror amōg martyrs, who suffred for his sake. He was receiued vnto mercy, as he himself witnesseth. [...]ke. [...] Mary Magdalen, from whō were cast out seuen diuels, was a diuelish sinner, sin­ning without blushing: yet hauing remorse, & com­ming to her selfe, going behind our sauiour Christ, and behauing her self with all modestie and teares, and falling downe at his feet with a sorrowfull re­pentance of hir former sinnes, shee was graciouslie entertained, and made a vessell of his mercie.

[...]. 23It was long before the thief did come to himself, he did put it off so lōg as it could be, euē to the last houre and moment of time: yet to shew that repen­tance can not come too late, though it cānot come to soon, he was also absolued, & that day with christ was his soule in Paradise in his fathers kingdome.

And this was the happines of this prodigall per­son, his returne and conuersion preuented his dam­nation, and was the means of his eternall saluation.

Let euery sinner therfore consider of this, let him denie all vnrighteousnes, and giue himselfe vnto a [Page 123] holie obedience, and learne to know himselfe. Le [...] him remember what the Church writeth vnto the angel of the church of Ephesus. Remember from whence thou art fallen & repent, Reuel. 2 & do the first works Returne O sinners vnto your hearts, as Esay Esay. 46 coun­selleth. Consider who thou art, whence y^• camest, where thou art, and whither thou art going. Thou art become a verie learned doctor, if thou hast lear­ned to know thy selfe & thy sins. This learning and knowledge wil more auaile thee then all vaine phi­losophy, then all thy study in the liberal arts, then al thy humane knowledge whatsoeuer. The know­ledge of thy self will teach thee humilitie, humilitie will make thee stand in feare of thy God, the feare of thy God is the beginning of that wisdom which passeth vnderstanding. Many know many things, yet know they not themselues: they knowe others, but they know not themselues: But another man is our Christall glasse, wherein we see our selues. Let vs therefore looke vpon an other, & especially vpon this mans sin that we may know our sinne: and this mans repentance that we may likewise repent with him.

The second Chapter. Of the prodigall sonne his resolution of the amend­ment of his life, and of returning to his father: the fundamentall point of our true repentance.

THis prodigall sonne no sooner came by descending into himselfe, into the knowledge of his sinne: but [Page 120] he proceeded immediatly vnto a loathsomnesse of himselfe, and hatred of his sinne. He purposeth ab­solutely to renounce his former course, and nowe deliberateth, and meditateth with himselfe of a­mendment of his life.

He doth not desperately fall into these or such like conceites, or thus reason with himselfe in his troubled mind. Go to, for as much as I do see my selfe destitute of friends, persecuted of my enimies, vtterlie forsaken and without hope of comforte: what remedy? I will wallowe my selfe in this myre and dirte, and stil remaine a vagabond and forlorn person, and dwell among swine: or otherwise the sooner to auoide this extremitie I will trie ex­tremities. I will helpe my selfe by robberie and wrong: I will vse some fleytes, shiftes, and guiles to bring in a liuing: I will not feare to make an ende of my selfe, to bring this my miserie and slauerie to an ende. He hath none of these melancholie and mad muzes: neither is he enuious, either of the fe­licitie of his eldest brother, or of the prosperitie of his fathers seruants. But his resolution is to vse all submission, to be sorrowfull for his sinnes, to de­part from them, and to returne in obedience to his father, and to aske forgiuenesse of them: we must conforme our selues vnto this man, if we will bee trulie repentant with this man. True repentance [...] nature [...]rue re­ [...]tance. especially consisteth in the acknowledgement of our sinnes, in a godly sorrowe [...]nd hatred of them, and in a purposed resolution to forsake them. All which parts were compleat and perfect, in the ex­ample [Page 121] of this man.

They vainly sooth themselues, who thinke they can repent, and yet doe abide, and remaine in their sinnes. And therefore they may with Esau, hunte after a blessing, and go without it. God regardeth not the flowers and faire shewe of repentance, but hee would haue the fruites which true repentance bringeth forth.Mat. 3 Bring forth (saieth Iohn the Bap­tist to the Pharisies and Sadduces, who like vnto the fig tree had nothing but faire leaues) the fruites worthie of amendment of life. It is not enough for vs to confesse our selues sinners, but with this con­fession wee must leaue our sinnes and returne vnto our father. If wee still remaine vsurers, fornicators, drunkardes, and such like sinners, there is no re­pentance in vs, and God refuseth this repentance which we offer him, as the gold which is too light, and the graine which wanteth measure. Our onely Anchorhold, and refuge is the Lord, wee must re­turne home and reconcile our selues to him from whome wee haue departed by our sinne and wic­kednesse. We must weep with Ezechias, Isai. 38 and turne our faces to the walle, wee must cast downe our selues at the feete of Christ,Luk. 7 with Mary Magdalen the sinner: we must lament our sinnes bitterlie with Peter: we must crie vnto the Lord,Matt. 26 Ionae. 3 Actes. 2 Rom. 12 with our voice with the Niniuites: we must be conuerted, and a­mend our liues, wit [...] the repentant Iewes: we must be changed by the renewing of our mind: and be­ing made whole, we must sinne no more,Iohn. 5 least a greater plague do come vnto vs.

The subiect and grounde of an vnfained repen­tance is our exchange of our former life, and an al­teration of the whole man. The mind must be hum­bled with a godly sorrowe for our former sinnes, which is the sorrowe the Apostle speaketh of,Cor. 7 that maketh to saluation.

Wherefore ô man consider with thy selfe, what calamity, and destruction thy sinne doth lead thee vnto, and bewaile thy case in time, and return with speed from this danger, which otherwise must en­sue vpon thee.

similitudeIf thou shouldest see a most comely, and beau­tifull virgine, of great birth and wealth, and passing wisdome, to bee married to a sorded and stinking companion, were not the sight rufull? and woul­dest thou not lament hir vnhappy condition? thou couldest do no lesse. But this is thy case, and thou art the same, for thy soule as the kinges daughter is exceeding glorious, fairer then the daughters of Si­on, and the children of men, comly as the tentes of Kedar, [...]an [...]. 1 and as the curtains of Salomon. Wed it not therfore vnto slauish sinne, let her not be polluted, and defiled with iniquity.

similitudeThe Bucke that is hunted, and pursued with hounds, mourneth and howleth: our sinnes do hunt vs, and follow vs as houndes, let vs therefore mourn and taste of sorrow for it.

The daughter of Iepthe went a part to the mountaines, [...]g, 11 to bewaile hir Virginitie two mo­neths together with her mayden companie be­cause shee was to die: so sithens wee must die by [Page 127] reason of our sinnes, and wee knowe not howe soone, oh let vs bee solitary, and bewaile our sinnes with the saints that feare God, & repent our selues of them.

Godly men haue greatly mourned for other men, as Samuel 1. Sam. 1 [...] 2. Sam. [...] for Saul, because God had cast him off; and Dauid for Absalon, who was slain for his wickednes: much more thē ought we to mourn for our selues, and rend our hearts, and not our gar­mentes, for our infinite transgressions, and to turne vnto the Lord.

When as Michah hastily pursued after those, who had stolen away his gods, and they demanded of him what he ailed: he dolefully answereth,Iudg. 17 Haue ye stolne away my gods from me, and doe ye aske mee what Iaile.

This is the sorrowe that bringeth ioy at the last, and shal wipe away al teares from our eies. For as the Psalmist saith, They that go out mourning shall returne home with ioie, and bring their she [...]ues with them. Consider of what efficacie and ver­tue it is, and howe auaileable it will bee to the godlie,The effica­cy of a godly sorrow. when as it hath beene of that grace and strength, as to bring a blessing euen vppon the wicked.

Esau by his weeping extorted and wrong a blessing from his father Isaac, Gen. 2 [...] albeit his blessing was gone before hee came, and bestowed vppon Iacob.

A [...] the enemies of the Israelites,Exod. 14 the whole hoast [Page 124] of the Egyptians perished in the waters of the red sea so in the brackish and salt waters of repentance all our sinnes the most capital and deadly enemies to vs the Israel and people of God, shall be vtterly ouerthrowne and cast as it were into the bottome of the sea.

Iudith. 7Wherefore as Holofernes when he besieged Be­thulia, that hee might easier vanquish it, stopped the fountaines and passages of the water, that should run vnto it, to battle and to refresh it: so our aduersarie the diuel, as another Holofernes, that he might the sooner haue the conquest of vs whom hee daily doth besiege, hee woulde stoppe the streames, and conduct pipes of our teares, that they shoulde not gush out of our soules, to wa­ter, and refresh vs in the middest of our extre­mitie.

Matt. 2Wherefore kil Herode that Christ may liue: slay thy sinnes, that thy soule may liue. If wee liue after the flesh we shal die,Gal 5. but if we die to the flesh wee shal liue: and Herod being dead Christ wil returne againe into Egypt.

As Iacob was called Iacob, which signifieth a supplanter, [...]en. 3 [...] before hee was called Israel, which is seeing God: so wee must first bee Iacob and sup­plant our sinnes, and take them by the hee [...] as Ia­cob did Esau, and giue them a fall, before wee can be Israelites, and see God, and be partakers of his kingdome.

[...]od. 19As God gaue commandement to stone the beast, which would approch and touch the moun­taine: [Page 125] so we drawing neere by heauenly meditati­ons to Gods most holy mountaine, it is enioined vs to kill the beast, our sensuall pleasures, and sinfull lusts, which are nothing else but beastly,

Wherefore poure out thy heart like water,We must repent our selues of all our sinnes. Lament. 2 as Hieremy exhorteth thee before the face of God: like water not like honie, oyle, or wine. If any other liquour beside water bee poured out of a vessell, somewhat of the liquour will hang vnto the sides, or remaine in the bottome especiallie clammy, and limie substance as oyle, and honey, or at the least the sauour of that liquour is still retained, and re­maineth in the cup: if both these faile yet will the glasse, vessell, or cup, draw vnto it the outward co­lour of that liquor, as it were wholie altered and changed into that colour. But water doth none of these, for it runneth out clearely, it leaueth neither substance, colour, or sauour at all behind it. There­fore we must (as the Prophet warneth) poure forth our spirits like water, as to our power we may leaue no remainder, no dregs, no substance, no shewe of sinne behind vs, but poure it out al out of the vessels of our hearts,

Wherefore as God commanded Saul to destroy Amalech, and to reserue no creature aliue,1. Sam, 15 neither sheepe, or oxen, or any other thing:Rom. 6. so God com­mandeth vs vtterly that we doe abolish the whole body of sinne, that no part of sinne bee kept aliue in vs.

When as the Israelites were vnder Pharao his bondage,Exod. 10 and when as Israell was to sacrifice vnto [Page 122] the Lorde, Pharao spake thus vnto Moses and to Aaron. Go sacrifice vnto the Lord only let your sheep and cattel remaine. Hee would haue a pledge and assurance of their returne, and so would the Diuell haue of, his captiues, whome hee holdeth in there sinne when they should depart from their sinne by true repentance, and returne vnto GOD. Hee would haue some sinne that wee shoulde not re­pent of that we may leaue as a pawne in his hande of our comming againe: But aunswere thou the Diuell as Moses and Aaron did aunswere Pharao. All our, Cattell shall goe with vs, their shall not remaine a hoofe behinde vs, there shal no sinne tarrie behinde vs, all shall be slaine and vtter­ly destroied.

As the Angell, when he deliuered Peter out of prison,Act. 1 [...] hee willed him to girde himselfe, and to binde on his sandales, not to leaue them behind him, least hee should bee mooued to retire againe for them: so wee going out of the prison of sinne, let vs not leaue anie sinne behinde, which maie cause vs to returne and may drawe vs backe af­ter it.

Leuit. 8The Bullocke that was slaine by Aaron the priest for a sinne offering, was not onelie sacrifi­ced, but also all the fatte that was vppon the in­wardes, the kall of the liuer, and the two kidneyes, with their fatte were burnt vppon the altar, yea the Hyde, the flesh, the doung was burnt with fire without the hoast, as the Lord had commaun­ded Moses. So wee for our attonement, must [Page 123] offer this sinne offering, wee must burne with fire, and consume all our sinnes, the very doung and ex­crements must be done away, there must bee no­thing left.

We must serue sin as the altars of idolatry,Deut. 7 which God commanded should be throwne downe, and crushed in peeces. Our sinnes which we haue wor­shipped, must be serued as the Calfe, which the Is­raelites adored: Moses grinded it to powder, and gaue it to the people of Israel to drinke, that so hee might be sure nothing should remaine of it.

But this tractate of true repentaunce, Obiection will seeme needlesse to some, to whome repentance it selfe seemeth needles. For there be those who think that it needeth not, or booteth not, to repent them­selues of that which cannot bee helped, to bee sor­rowfull for that which cannot bee called backe: sinnes that are done cannot bee vndone, and there­fore it is in vaine to bee sorrowfull for them. This is a lewd and vngodly obiection, and the argument most weake.

Trewe it is, Answere that euill deedes and actions com­mitted cannot bee reuersed, yet are they not so paste as if nothing remained present, for the me­morie, the remorse, the guilt of them remaineth. It was sometime tolde a Philosopher that he ought not to mourne for his dead son because there was no remedie, all the sorrowe and lamentation that he made could not reuiue him: but y^e Philosopher answered, that therefore hee had iust cause of la­menting because it coulde not bee otherwise, so [Page 128] ought the godly to grieue that they haue sinned, and also because it could not be otherwise.

Obiection Othersome there be, who when as they see, that of their sinne there hath come good (as God out of euill thinges can bring good thinges to passe) they thinke this kind of sinne hath a priuiledge, and pro­tection, and that it is not to bee repented of, of vs. Shall we repent our selues (say they) of that which hath done vs so much good? nay, let vs rather bee glad of it and reioice. There was a religious wo­man, by profession, who hauing had two base chil­dren, being willed by hir confessour in time to bee sorrowfull, for this loose and lewde behauiour: she answered, that there was no reason of that, for as much as those children proued so good men, the one beeing the great schooleman Gratian, and the other Peter Lombarde the maister of the Sen­tences: she rather wished that she had more such children, shee was so far from sorrowing, for those which she already had. Answere But this conceite is as idle as the former, and hath no reason in it. The Apo­stle setteth it down as a flat conclusion, and Canon in diuinitie, that we must not sinne, that good may come of it. Shall we sinne then (saith he) that grace may abound? Rom. 6 Nay, God forbid. How shall wee that are dead to sinne liue yet therein?

Wherefore let vs who are burdened with our sinnes, come before God, in a godlie sorrowe for them, that he might ease vs of them. Let the straie sheepe returne vnto his shepheard, the sicke pati­ent to his Phisitian, the sinner to his Sauiour, the lost [Page 129] sonne to his mercifull father, and the creature to his Creator who is blessed for euer.

The third Chapter. That wee must with the Prodigall sonne, ioine faith to our repentance, the better to incite and pricke vs forwarde, to rtturne vnto our fa­ther.

VNlesse a sinner, wit [...] the knowledge of his sinne, and his godly sorrowe conceiued for the same, doeth also strengthen himselfe with faith, and hopeth of the pardon and forgiue­nesse of it: it nothing at all auaileth him, it rather serueth as a sworde to wounde him, then a medi­cine for to heale him. It is to no purpose for a man to knowe where hee may haue a sworde, to take awaie his life: rather let vs seeke where wee maie haue a salue to cure our deadlie woundes and to preserue our life. But our only comfort and reme­dy is our faith which withstandeth all temptations, ouercommeth all assaultes, and preuenteth despe­ration.

Faith is vnto vs,Exod. 14 as the fire and clowdy piller was vnto the Israelites, seruing to conduct them in their way out of Egypt, thorough the vaste wildernesse: it guideth vs in the right way, whilest wee trauaile in the solitarie desart of this world towards the hea­uenly Canaan.

[...] similitudeThe strength of an house is in the foundati­on, and if that bee sure the building will not shake, for anie storme and tempest that doeth beate against it. Faith is the foundat [...]on and sub­stance of our building. Faith is the substance of things hoped for, Heb. [...] and the euidence of thinges that are not seene.

Whilest the sterne and maine Mast of a ship is founde, if in a mightie tempest, the marriners shall caste out their Anchors into the sea, and dis­burden the shippe of her heauie fraight, it is to bee preserued and saued from shipwracke; but if these faile, and suffer wracke by the weather, it cannot bee that it shoulde escape destruction: so men that are emptied as it were of their vertues, and suffer their godlinesse dailie to diminish; yet so long as faith lasteth, and remaineth stedfast, they cannot quite perish: but let them loose this, there is no helpe for them, they loose altogether. This similitude is Paules, which hee vseth to this ende writing thus to Timothie: 1. Tim. 1 This commaundement commit I vnto thee, sonne Timotheus, that thou shouldest sight a good fight, hauing faith, and a good conscience, which some haue put away, and as con­cerning faith haue made a shipwrack.

As Merchauntes, albeit they haue susteined great losses,similitude for two yeares together, yet a thirde lucky yeare maketh vp all againe: so though wee haue lost the good graces of God with this prodi­gall sonn [...], yet if at length wee haue a good faith with him, we shall well enough ouercome, and re­couer [Page 131] our former losse, and be in good estate, and happinesse againe.

What faith this man hath, appeareth by his wordes: For after hee acknowledged his fathers bountie to his hired seruants, he harteneth himselfe with the hope of greater kindnesse, to bee exten­ded towardes him vppon his returne, beeing a sonne. And therefore premising and meditating vppon this: Howe manie hyred seruauntes in my Fathers house haue bread enough, and I die for hun­ger? Hee cheereth himselfe with a confidence of comfort, saying to himselfe, I will arise and go to my Father.

Hee placed his wordes in verie good ranke speaking to great purpose, to mooue affections. I: a Sonne. They: Seruauntes. They: haue enough. I: die for hunger. They manie: and yet are replenished, I but one, and loe I am fa­mished. Therefore it must needes bee well with me, if I returne home, as it is with them, who are now at home. I wil therefore hie me home, and ap­peare before my father.

Wherfore vnto the true repentance of our sinne, consequentlie of necessitie, a true faith must bee adioyned, which onelie discerneth trueth from falsehoode, true repentance from hypocrisie, which stayeth it selfe wholie vppon the worde of GOD, the foundation thereof, this word being the argument, and subiect of our faith. If therefore we do repent, and bewaile our sinnes: it is manifest that we are moued, and touched with Gods word, [Page 132] that it hath pricked our hearts. And this good tree cannot but bring forth good fruit, it cannot be idle in the harts of the faithful.

In this respect, learned men do make Faith, and Contrition, the two essential parts and members of repentance. Contrition, whereby we repent that is past: and faith wherby we hope of grace to come. Wee goe not so fa re with them, as to make faith a part of repentance: but wee hold it needefull that it bee matched with repentance, that it goe hande in hand with it, that it be not diuorced and diuided from it. In man there are two partes whereuppon hee doth consist, [...]militude the minde and the bodie, yet we saie not that the minde is a parte of the bodie, or the bodie of the minde. The like may be said of faith and repentaunce. In the Sunne there is his orbicular and rounde proportion,similitude and his light and brightnesse: yet though they bee conioyned, neither is the forme of it a parte of this his bright­nesse, neither is his brightnesse, anie part of his forme. So faith and repentaunce goe togither in the faithfull, and are not separated; yet one of them is not a member of the other: faith is ioyned to it as the originall of it, the only motiue of it, like vnto a Captaine that giueth the onset. This holdeth vp our slipperie feet from falling, and this lifteth vp those that are downe: this maketh vs to goe thorough fire and water, and ordereth our goings: this is the victorie that ouercommeth the world.

This maketh vs to march out couragiouslie with [Page 133] Dauid against Goliah of Gath, that vncircumcised Philistine, it teacheth our handes to war, and our fingers to fight, and our armes to breake euen a bowe of steele. Marcellinus Bishop of Rome,Marcellinus B. of Rome. hauing before sacrificed vnto Idols, and by faith moued to repentance, boldly preached that which he denied before, became a martyr for the trueth sake, and confirmed it with his deaths

Cyprian in his sermon and treatise de lapsis, ma­keth mention of Castus & Aemilius, Castus & Aemiliu [...] ▪ who violent­lie coacted to an abiuration of the trueth, through extremity of tormentes, afterwarde beeing re­claimed thorough remorse of conscience, repen­ting themselues exceedingl [...]e of their weakenesse, grewe so strong in the faith, as they ouercame the fire, and brake the yce valiantlie, and cou­ragiouslie did vndergoe the tyrannie of their tor­mentors.

But what need we heape vp forreine examples, seeing wee haue so many domesticall. The late time of Queene Mary affordeth vs many. Master Foxe in his booke of Monuments, doth largely in­treat of them: among others in London, there was a certaine priest, who thorough feare of the cruel­tie, and bitternesse of death which was before his eies, abiured and renounced the true religion and embraced Popery: But the Balaamite Bishop,Bonner. the bloudie Bull of Basan, not contented with his simple abiuration, demaunded the signature of his hande, and seale vnto a prescribed forme of re­cantation, which hee gaue him; which this simple [Page 134] poore soule accordinglie consigning, and redeli­uering the schedule to the Bishop, departed from him. But returning home hee conceiued such sor­rowe and repentance of his sinne, as it working by a zealous and inuincible faith, he reuersed his handwriting, resigned his consignment, and wil­led the tyrant to doe with him what he list. Let vs therefore be armed with this armour, and we shall bee more then conquerors, in him that loueth vs. Bee wee sorrowfull for our sinnes, and haue wee faith, and sure hope of the forgiuenes of our sinnes: Faith, without repentaunce is meere dissimulati­on; and repentaunce without faith causeth despe­ration.

Matt. 3The Baptist who preached to the Sadduces of iudgement, and shewed them the axe that was put to the Tree, to cutte them off by reason of their sinnes, doth also comfort them with a song of mercie, pointing with his finger at the Lambe of God,ohn. 1 who shoulde take awaie the sinnes of the world.

Peter, after that he had pricked the hearts of the Iewes, by grating their eares, with a rehearsall of the circumstances of their crueltie, in desiring a murderer to bee giuen them, and in crucifieng the Lorde of life: hee healed immediatelie these woundes againe,Je [...]. 3 and gaue them a plaister to laie vpon their soares willing them to repent and per­swading them to the faith of the forgiuenes of their sinnes.

Paule when hee was a Saule, was no sooner [Page 135] stroken downe, and felled vnto the grounde, by a light which appeared vnto him at noone day: but hee was raised vp againe with a heauenly voice, which comforted and instructed him what hee should doe.

Let vs therefore walke in the kinges high waie betweene feare, and hope. Let feare afright vs with the feeling of our sinnes: and let vs bee comforted with the hope we haue of the remission of our sins. The knowledge of our sins, together with Gods mercie which pardoneth our sinnes, beeing duely considered, maketh vs degenerate and lost chil­dren with the prodigal sonne to returne home vnto our Father.

The fourth Chapter. Of the benefit of afflictions: an especiall mean which God vseth to worke our repentance, and to cause our returne to our fathers house, with the pro­digall sonne

BVt the meanes which this louing and mercifull father vseth, to drawe home his wandring, and farre gone sonne, are meete to be considered, of which there are manie, and se­uerall kindes; but they may all of them, summarilie be reduced vnto these two chiefe heades. The first is his externe and outward calling: the second is his interne and [Page] inwarde lightning vs.

From the first roote, springeth these branches. His calling vs by his worde, whereby hee teacheth vs his will and our duetie. His priuate admonitions which are either giuen vs by our friendes for our good, in kindnesse to winne vs; or else by our e­nemies, in their bitter affections, verie forcible in regarde of the hurt they intende vs, of themselues to reclaime vs. Adde hereto his punishmentes, his signes of anger, his most dreadfull iudgments, which are infinite and vnspeakeable shewed in the heauen, the water, and the earth, all which are sounde alarums and loude thunderpeales, to rouse vs out of the deade sleepe and securitie, in which we liue.

But these neither seuerally nor iointlie take ef­fect, vnlesse our heartes bee inwardly mollified, na­turallie obdurate, and of themselues most deafe vnto all outwarde warninges. There must bee a lightening and illumination inwarde, before wee will bee mooued with the calling which is out­warde. Of the which purposing peculiarlie to en­treate in his fit place, in the third Booke, vpon the occasion offered by his fathers seeing him a farre off, I leaue it at this time: for our drift is now to shew the vertue, force, and manifold vse, of his outwarde iudgements, what deepe impressions they make in mens affections, altering and reclaiming their de­generate dispositions.

The fulnesse of bread, and aboundance of plea­sures, which this yong man had at will in his fathers [Page 137] house, puffed him vp with pride, made him wilde and wanton, and bred in him a loathsomnesse and contempt of them. Hereupon he gaue himselfe to all riot and excesse, he became a trauailer, spending without ceasing, without order and discretion, vn­till all his portion and patrimonie was consumed. Immediatelie he came to a lowe ebbe, he fell sud­denly into all calamitie, and this affliction gaue him vnderstanding, and wrought his conuersion. For being in the toppe and height of his prosperi­tie, God first of all punished him with want and scarcitie, whereby hee that bought the constrained courtesies of manie mens knees, with the expences of so manie pounds being out of his money, he was out of request: they who before did reuerence him as a God, did now reiect him and despise him as a dogge. Forthwith slauerie ouertooke his beggerie, his bondage as most noysome, so was it most grie­uoussome, for it brought leannesse euen vppon his soule, one might tell all his bones, and his strength failed him, beeing now forgotten as a deade man, and vtterlie forsaken. Hee became a worme and no man, an abiect from the companie and fellow­ship of men, liuing among beastes, hunting after husks, louing nowe asmuch the fragments and re­uersion of hogges, as he loathed before in his fa­thers house the varietie of all delights of the sonnes of men.

These meanes God vsed as motiues to stirre vp his dull spirits, and to quicken him a fresh, to pluck him by the eares, and to lift him vp from his hor­rible [Page 138] dunghill of mire and clay, and filthie swine, and to set his feete in a large roome, & to place him among princes, euen the princes of his people.

This is the course which commonlie GodAfflictions [...]o b [...]ing vs home to God. ta­keth with his vnrulie and rebellious children, to bring them home againe. Voluit pater flagellare longinquum, Aug. [...]m. 8 in Psal. 138 August. ibid. vt reciperet propinquum. His father would scourge him a farre off, because hee would receiue him neere at hand. Nam sibene mihi esset sine te, nollem forsitan redire ad te. For if I might doe well without thee, I would not doubtlesse re­turne vnto thee.

Wherefore, because afflictions doe weane vs from our sinnes, and bring vs vnto God, it is most needfull that God should humble vs with afflicti­ons.A similitude And hee doth thereby as the tender mother with her young child, who rubbeth the ends of her breasts with mustard, or some other thing, to make the infant forsake his milke, and to leaue the dug.

If a mightie Prince should promise vnto anie, all his wealth and treasure which is in his treasure-house,similitude who coulde vnlocke and open the doore of it, and should therewithall giue vs two keyes, the one of golde which could not open it, and the o­ther of iron which could open it though the golde be of a better substance by nature then the iron, yet in respect that it serueth not to so good an ende, he is but a foole who refuseth the iron key, to make choyse of the golden. God promiseth vnto vs the treasures of his grace, if we will striue to enter into this gate, wee see manifestlie that a golden key [Page 139] that is riches and prosperitie in this worlde, will not open it: but the iron key so row and aduer­sitie, will open that which is shu [...]te, and bring vs to aboundaunce. Oh therefore if we bee wise take wee this in our hande and let vs goe to the locke with it.

Before the grape can yeeld his orient pleasant wine,A similitude the iuyce thereof must first bee pressed out by the force of the Winepresse. Wee muste first bee pressed, and oppressed with afflictions, before our best iuyce can bee wringed from vs, and wee can more euidentlie shewe our faith and patience.

If God mightilie blesseth our estate, enricheth vs with wealth, backeth vs with friends, encreaseth vs with children,Iob. 1 what maruell is it if we doe serue God: Do we serue God for nought, as the diuell said of Iob? But the case is now altered, it is rather to be maruelled, if in such an estate wee doe not forget God, and neglect to serue him. Prosperitie leadeth vs farre from God with the prodigall son, and aduersitie bringeth vs home againe with him, and therefore God sendeth it.

When the young childe runneth from the mo­ther, and will not come vnto her,A similitu [...] the mother cau­seth one to make it afrayde with a vizard, or the like, and immediately the child runneth to the mo­ther. We are as yong children, who neuer runne to God but when aduersitie and feare driueth vs.

No sooner God prospereth vs,A simili [...] but we looke from him, our eyes are onely vpon him in our need. [Page 140] We are like dogs, who so long as they are hungrie, they fixe and fasten their eies vppon their maister: but hee no sooner casteth downe a crust or a bone, but they presently looke downwarde, and they runne after that: but when that is eaten, their eies as before are lifted vp againe, and they beholde their maister.

Gen. [...]The more the waters of the flood encreased, the more the Arke of Noah was lifted vp: the more the waters of our trouble doe encrease, the more we do lift vp our hearts vnto God.

The more God afflicteth vs, the better we learne him.A similitude An Inkeeper will better take knowledge of that guest that bestoweth some blowes of him, then hee will of him who spendeth much money of him.Gen. 4 [...]

Ioseph his brethren would not vouchsafe to know him in the time of their prosperity, but famishment made them to go into Egypt, and to finde him out. When God striketh a lande with famine, wee howle and crie vnto him, then wee come with our sackes to Egypt, and then we bring our best pre­sents to the man,

[...]od. 11The more the people of Israel were persecuted, the more feruentlie cried they vnto God: wee are these old Israelites, the more we are afflicted, the more we are obedient.

[...]e [...]. 9The conuersion of Saul began at his affliction which made him a Paul: hee was no sooner stro­ken with a lightning to the ground, but the heart of him was lightned, and he saide vnto God: Lord [Page 141] what wilt thou haue me do?

Affliction is one of the strings belonging to the Lords bowe, which he maketh readie agaynst the face of vs, when we do withstand him, whereby he slayeth our sinnes in vs. What mooued Adam to a better remembraunce of himselfe, and the com­maundement of God,Gen. 3 but the knowledge of his nakednes, the voyce of God which called him in the Garden, the hard taske he did put him vnto to digge the ground, and with his sweate to get his liuing all the dayes of his life, his casting out of Pa­radise, whereby he liued as a banished man vpon the face of the earth? God followed him with his iudgements, that he might make him partaker of his mercies, and draw him to himselfe.

The like course was taken with Dauid in his sinne, when he wilfullie had committed adulterie and murther: God not onely sent him his Prea­cher Nathan, to rebuke him of his sinne, but he sent him afflictions to drawe him from his sinne, as the incest committed with his daughter Thamar by her brother Ammon, the slaughter of his son Am­mon, the sedition of his sonne Absalon, his ciuill in­sur [...]ection, his most fearefull execution. All these as summoners cited his conscience to appeare at gods Court & constrayned him to come home to God, in all obedience, from whom he had so started by his former disobedience.

The Scriptures do euerie where set downe vnto vs this vse that we may make vnto our selues of af­flictions, that they serue vs as wandes, to driue out [Page 142] the dust that is in our clothing, and make vs leaue our sinnes and returne to God.

Deut. 30After a vehement cōmination of many grieuous iudgements ripped vp, and denounced by Moses against the Israelits: hee inferreth this clause as the sequel of them, that they shall turne into their harte, and by them learne to looke into their sinnes, and returne vnto the Lord. Answerable wherunto is this saying of Osea. O [...]ea. [...] Come let vs returne vnto the Lorde for hee hath spoyled vs, and he will heale vs. Ezechiel Ezech. 7 singeth the selfe same song when as hee sayth, Calamitie shall come vpon calamitie, I will doe then according to their wayes. The Prophet Ieremie Ie [...]e. 2. telleth the Israelites, that howsoeuer at that time they turned their backes, and not their faces, yet in the time of trouble they should bee altered, and should say vnto God arise and help vs. To this ende Dauid thus powreth out his spirit, and pray­eth vnto God.Psal. 81 Make their faces ashamed O Lord, that they may know thy name. Mala [...]n m quae nos premunt ad deum ire compellunt, saith that learned Grego [...]ie: Afflictions which do presse vs do com­pell vs to return to God.King. 18 The Israelits being vexed with a most grieuous famine in the time of Elias, were reclaimed from their wickednes, and called home to God.Chro. 26 King Manass [...]h afflicted with mise­rie and iron, deuo [...]tlie and zealouslie gaue him­selfe to praier. Iohn the Baptist, by thundering out the iudgements of God against Sadduces and sin­ners, [...]at. 3 wrought their conuersion. If the prodigall sonne had not beene afflicted, but might haue [Page 143] liued at libertie & pleasure abroad, we should not haue heard of his comming home. But it was af­fliction, that was his best instruction, and wrought his conuersion.

If we suruay the causes why God afflicteth vs,The causes for which god sendeth afflictions. we shall learne much patience: troubles shall not come vnto vs as Iaylors vnto prisoners, but we shal indure them with a quiet minde: for there is a ma­nifold vse that commeth of them.

First they serue notablie to curble our proude mindes, and to tam [...] [...]e wanton lusts of the flesh, which in our prosperit [...]e is ouermuch pregnant, in­sulting and preuayling ouer the motions of the spirite.

When as Peter was commended by his Maister Christ, for his good confession,Matt. 16 hee was so perte and proude of this prayse, as hee pre­sumed afterwarde most malapertlie to gainesay him.

The spouse in the Canticles,Cant. 3 being commended by her bridegroome for her suspassing beautie, in comelines resembling the tents of Kedar, and the Curtaines of Salomon, grew thereby so audacious, as shee talked and communed so familiarlie with him, as one friend with another, putting forth que­stions, asking him where he fed, and where he did lay at noone.

Zebedeus his two sonnes,Matt. 20 because they were so happie, as by fleshlie consanguinitie to bee al­lyed to Christ, they presentlie were so bolde, as to clayme a prerogatiue and libertie by it, to [Page 144] chalenge the left hande, and right hand in his king­dome.

Wherefore because worldly fauour and prospe­ritie, do so puffe vs vp with pride as wee forget our selues: it is exceeding good that we fall into temp­tations, which are good schoolmaisters to traine vs vp in the knowledge of our selues.

A similitudeThe maister that hath a seruant lying sicke, if hee seeth that wine is hurtfull for him, giueth com­mandement to alay it with water, which may a­bate the heat, & operation of the wine: so God our good maister, seeing vs his seruants to be very sicke of sinne, and perceiuing that the wine of worldlie prosperitie is poysonable vnto vs, hee slacketh the power and hurtfull effect of it, by mixing the wa­ter of tribulation with it.

A similitudeThat Gentleman that hath a Hawke of great ac­count, will vouchsafe the paines himselfe in atten­ding and dieting him, hee will coy and stroke him with his owne hand, and smooth his feathers, and taketh great delight in the often looking on him: but as he doth thus, so he likewise hoodeth him, & f [...]st tyeth him by the feete vnto the Pearch. If this seemeth strange to him that hath no skill, & is not acquainted with the reason of it, but shall first demaund why he tendeth and tendereth him so much? Answere will be made, because hee so lo­ueth him: If further it be asked, why then he hoo­deth, lyeth and fettereth him? it will be answered, le [...]st the Hawke which he so loueth should escape and flie from him: so the Lorde dealeth with his [Page] beloued people hee feedeth and cockereth vs, be­cause we are his darlinges, and hee greatly loueth vs: but hee hoodeth vs, and bindeth vs therewith­all vnto aduersitie, because wee should not depart away from him, roauing and scouting after our owne libertie.

Thus heedfullie did he tende and looke vnto Dauid, as any man can looke vnto his hawke,1. Sam. 16.17 pro­secuting and following him with fauour vpon fa­uour, ca [...]ling him from a shepheard to the gouern­ment of a kingdome, putting a new heart into him, and indewing him with the spirit of prophecie in verie ample measure, in giuing him a famous field against Goliah, & so renowning him by the slaugh­ter of the Philistins: as his name grewe most glori­ous, and hee became the staffe and subiect of the dittie of the damsels of Israel, who playing vppon their pipes and musicall instruments sung with one consent, and with sweet concent, Saul hath slaine his thousand, but Dauid his tenne thousand. These things God did for him, because hee so loued him. But least hee should bee too proude by them, the Lord hooded him, and tied him to the pearch, in stirring vp Saul to be his persecutor by whose per­secutions he was so insnared and surelie tied, as he could not flie away, for the verie snares of death did ouercome him, and the paines of hel it selfe did ouertake him.

Ioseph was his fathers onelie birde, God made him not onlie gracious in the eyes of his father, but also amiable and delightfull to his mistresse: nowe [Page 146] least this culling him shoulde bee a meane as it were to kill him, as by hurting his soule, and al­luring him from God, hee was solde from his fa­ther by his brethren into Egypt,Gen. 27 Gen. 29 and was quite cast out of fauour by his mistresse, and by his maister fast bound in the prison, as a hawk vnto the pearch.

1. King. 19The Lord was euer louing to Elias, and hee vsed familiarly to talke with him, as a father with his sonne, or one friend with an other: now least he should be ouermuch conceited with this abundant kindnes, and be too fond vpon this fauor, the Lord mixed trouble with prosperitie, and sent Iezabel to persecute him.

Ezechiel Ezech. 2. was mightily inspired with the spirit, and had manie reuelations, but that these should not make him dote vpon himselfe, and to esteeme too highlie of himselfe, hee heard this voyce al­wayes sounding in his eare, Sonne of man, that for all this fauour and loue of God, he should knowe himselfe, that hee is but man. Paul had a liuelie feeling hereof, [...]. Cor. 12 as hee himselfe acknowledgeth: for least the abundance of Reuelations shoulde extoll him, the Angell of Sathan was sent vnto him to buffet and humble him. Afflictions therefore serue verie well to tame and keepe vnder our sinfull af­fections.

Secondlie, God sendeth afflictions to his Saints, that not being burthened with earthlie pro­speritie, wee might goe the lighter and spee­dyer vnto God, and flie as it were a birde vnto the hill.

It so often happeneth to wayfayring men, that espying in their trauelling a delightfull greene hill,A similitude they take occasion to slacke their iourney, to goe out of the way, to sit downe and rest themselues vpon that hill. Wherefore to preuent and cut off such occasions of lingring and loytring whilest we are in this life, which is as it were out way, hee taketh away from vs all vaine shewes of plea­sures, that not beeing miscarried with the vanitie of such flowers, which adorne this greene hill, we might still goe forwarde, and make more haste to heauen.

As God permitted Pharaoh to afflict the Israelits,Exod. 1 that they might haue a longing of their departure from Egypt, and loue the land of Canaan: so God would haue vs his children to be afflicted, that wee might desire to depart frō the Egyptian bondage of our sinne, and couet our spiritual inheritance, and Canaan in the kingdome of heauen.

If a man that trauelleth into a farre land, maie there obtaine his hearts desire, and liue as him li­steth, he wil not much desire to returne to his own Countrie, to liue in aduersitie. For Iacob was wil­ling inough to soiorne with Laban, so long as La­ban well entreated him: but when he was vnciuilly demeaned, and his face was not towarde him as it was before, he forthwith resolued vpon his depar­ture, and acquainted Rachell with it.

Thirdly, God exerciseth his seruants with afflicti­ons, to terrifie them from sinne, and therby to giue them knowledge of his hatred of sinne. For albeit [Page 148] that God remitteth some mens sinnes without af­flicting them for their sinnes, as the theefes vpon the Crosse, whose sinne and punishment hee remit­ted, [...] 23 [...] saying: This day shall thy soule bee with mee in Paradise: As the Publicans who vpon his submisse sute for mercie for his sinne, [...]u [...]e 23 without further iudge­ment went out of the temple iustified and released, and absolued of his sinne: and as Peters lewd abiu­ration of the faith, and deniall of his maister without further processe of iustice, according to the desert of his enormous sinne, vpon his repentance was discharged of his sinne, receiued into grace, and restored againe vnto his office of Apostleship: La­chrimas Petrilego satisfactiones non lego, saith S. Ambrose. I reade of Peters teares, but I reade not of Peters satisfaction for his sinnes. [...] And finallie as the Palsie mans whose sinnes hee forgaue him, as soone as hee sawe him, without inioyning a­nie other thing vnto him: yet commonlie it is Gods course with afflictions and rebukes to punish men for sinne: and therefore for the most parte, iudgement doth begin at the Lords house, that the vilde man and sinner maie tremble be­fore him.

Fourthlie, God suffreth vs to bee afflicted here, that we may be happy elsewhere, to bee crucified with Christ in this world, to be glorified with him in the world to come. So that y^e troubles of this life, ground vs in the hope of another life, of the genera [...] resurrection, and iust retribution that therein shalbe giuen according to our deedes, either good or euill▪

It agreeth with Gods iustice to punish sinners, and to be mercifull to his seruants: nowe because his seruants are heere punished, and his enemies comforted there must be an inuersion & exchange of times, that they may be succoured, and the other tormented, and this is at the generall day of reck­ning, and after our death vpon the departure of the soule out of the bodie, which immediatly goeth to heauen or to hell, at what time is fulfilled the say­ing of Abraham to the rich glutton.Luk. 1 [...] Sonne re­member that thou in thy life time diddest inioy thy pleasure, and Lazarus paine: but now is he comfor­ted, and thou art tormented.

Fiftly, God afflicteth vs to make vs conformable to the image of his sonne, who suffred al afflictions. If our good maister hath suffred such sorrowes for vs euill seruants, why should not wee reciprocallie endure sorrowes for so good a maister?

He is a cowardly and dastardly soldior,A similitude who see­ing his captaine to bee wounded and slaine in the field before his face, will not stand to it & abide the triall, and take such part as the captain doth before him. We haue Christ his name, and are called Chri­stians, because that we should liue as Christ did. If thy bridegroome Isaac commeth out a foote, thou must imitate Rebecca, & come down frō thy cam­mel, & go a foot with him. Christ walked here in al aduersitie and contempt, and hatred of the world, and wilt thou be mounted on thy stately stead, and labor to aspire to the top of al prosperitie, & yet be a Christian? It cannot so be come down & walke [Page 150] as Christ hath appointed you to walke, and suffer afflictions as the deare sons of God, as the sonne of God did. Thus haue we a manifolde vse of afflic­tions: God giue vs grace to make this vse of them.

The fift Chapter. Of the prodigall son his confession of his sins, a most necessarie effect of our true repentance.

THe prodigall sonne hath hitherto bin occupied about zealous meditations, but whilest he mused, the fire kindled, and now at the last hee speaketh with his tongue. Bethinking himselfe how he might pa­cifie his father: hee thinketh it expedient, and not without good iudgement to beginne his satisfac­tion, with a dutifull confession. Giue glorie to God my sonne, sayth Iosua [...]osue 7 vnto Achan, when as he perswaded him to confesse his sinne, insinuating thereby, that God is greatlie glorified by the con­fession of out sinnes.

Hee that will not confesse his sinnes before God, argueth great pride and boldnesse of minde, and that he sorroweth or careth little for them. It is a requisite and most needfull dutie, and the saints of God commonlie do vse it.

It was Dauids chiefe comfort when the hand of God was verie heauie on him, and hee had a fierce combate with many strong temptations. For whilest he dolefully displaieth them vnto vs, rip­ping [Page 151] them vp by their seuerall circumstances after this maner:Psal. 32 My bones consumed away through my dayly complaining, for thy hand is heauie vpon mee day and night, and my moysture is like the drought in Summer, He ranne vnto this as vnto his last re­fuge, saying in this wise: I will knowledge my sinne vnto thee, and mine vnrighteousnes haue I not hid. I said I will confesse my sinnes vnto the Lord, and so thou forgauest the wickednes of my sinne.

In many of his Odes and heauenly Hymnes, the kingly harper harpeth vppon this note: but most tunable, and melodiouslie in the fiftie one Psalme,Psal. 51 hee trebbleth and quauereth and capereth vpon it. I knowledge my sinne, and my sinne is euer be­fore mee. Agaynst thee onelie haue I sinned, and done this euill in thy sight, that thou mightest be iustified in thy saying, and cleere when thou art iudged. Be­holde, I was shapen in wickednesse, and in sinne hath my mother conceyued me.

Daniel Dan. 9 did the like, and the briefe and forme of his confession is this, We haue sinned, wee haue done wickedlie. Esdras and Nehemias Esdr. 9 Nehem. 1 made such confessions openlie for the people. And wee are taught the like in that copie of prayer which is set vs by Christ,Matt. 6 when as we acknowledge our selues to bee debters, and doe pray vnto God that hee woulde pardon and forgiue vs our trespasses. Saint Iohn 1. Ioh. 1 commendeth this dutie vnto vs, in the first of his Canonicall, when as hee sayeth: If wee confesse our sinnes, he is faythfull and iust to forgiue vs our sinnes.

Leuit. 16Confession of sinnes was Gods own ordinance, instituted by him in the old church, and comman­ded to be solemnlie obserued & celebrated before the face of the church, by the priest, at the feast of Purification, the priest laying his handes vppon a Goate, and publiquely confessing the sinnes of the people-

By this wee must haue accesse vnto God, and this is the doore by which we must enter into fauor with him. We must not dote vpon our own merits, and righteousnesse, which is nothing, if we will bee suters and speeders in our sutes but we must come as poore men with praier, and submission.

[...] similitudeHe is a fond fellow, who sitting by the way side to beg the deuotions of people passing by, shew­eth them his golde, and boasteth himselfe of his wealth and substaunce. This is not the meane to 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.

[...] [...]militudeThat diseased patient who is in that case, as when he is stroken in a vaine by the Chirurgian, he [Page 153] 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 similitudeHe 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 thē 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.

[...] similitudeHee 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.

[...]ch. [...]God called Ezechiel and said vnto him. Sonne [Page 155] 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 [Page 156] 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. 11It 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.

[...] similitudeWhen 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 wādring 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 in practise, as it becommeth a good Christian, for it will make ex­ceedingly for thy good. For those euils which thou hast doone shall bee turned into thy good, by thy faithfulnesse herein:A similitude Euen as a Bee from foure and bitter flowers, draweth and gathereth most sweet and pleasant hony: so by the rehearsall of thy sowre sinnes thou shalt finde Gods heauenly comfort, to sweeten thy soule.

Thou hast not gone further then the Prodigall sonne, for hee went very far, he wasted all hee had long before his returne, yet his confession wanted not a blessing, for hee was receiued and renewed againe, and restored by his father to his former happinesse. Thou maiest haue the like, if thou wilt doe the like. Repentance and a godlie con­fession of our sinnes commeth neuer too late with God.

As hee that falleth by chance into a riuer vp to the middle, yea vp to the chin, may for al that liue:A similitud but if so be his mouth be stopped with water, and the water couereth him ouer the eares and ouer­whelmeth him, hee presentely perisheth and sin­keth like a stone: so though we be deeply plunged in sinne, yet may we get out and doe well enough, by holding vp our heads, and opening our mouthes confessing our sinnes: but if the streames run ouer vs, and our mouthes be shut vp, and we bee choa­ked with the water, then must we needes drowne, we cannot escape destruction. Wherefore Dauid said. I opened my mouth and did draw in my spirit. Psal. 11 [Page 158] So open thou thy mouth wide in a true and liuely faith, and thou shalt be saued, thou canst not p [...]si­blie perish, for thy sinnes which thou nowe seest, when as thou confessest them thou shalt neuer see more, for God shall drown them in the bottom of the sea, euen as the Israelites were tolde by God, that the Egyptian enemies which they did see now they should see no more,Exod. 14 for God would drowne them in the water of the red sea.

The diuell cannot doe vs a greater mischiefe then to stop our mouthes, and therfore he keepeth vs, [...] similitude as much as he can frō opening our mouthes to confesse our sinnes. Wherein he imitateth the con­dition of the Wolfe, who whensoeuer he falleth vp­on a sheepe, he first of all laieth sure hold vppon his throat, that so thereby vnable to bleate, the shep­heard might not heare his noise, and come out, and reskew him.

Wherefore that thou maiest escape the pawe of this Wolfe and the mouth of this beast, call vppon the heauenly shepheard of thy soule, that hee may preserue thee, and confesse thy sinnes vnto him that he may forgiue them. It is a common speech, and saying among men: Confesse, and be hangd, which is true in our confession of our capitall crimes be­fore ciuill magistrates, but it is contrarie with God, for if we confesse our sinnes vnto him: He is faith­full and iust to forgiue vs our sinnes, [...] and the bloud of Iesus Christ his sonne clenseth vs from all sinne.

The sixt Chapter. The prod [...]gall sonne his forme of his confession of his sinnes.

THis prodigall sonne absolutely resol­uing with himselfe to confesse his sins,Of the be­nefit of me­ditation. hee before prouideth and prepareth himselfe for it. He thinketh it not meet presumptuously to prease into his fathers presence, and without mature and ripe deliberation, to ex­hibit vp vnto him his needefull supplication. Hee giueth vs to knowe that hee intendeth it serious­lie, and therefore he addresseth himselfe vnto it ad­uisedlie. Therefore he ruminateth, and meditateth before of a set forme of speech that hee will vtter after.

This his course is very cōmendable,A similitude and ought diligently to be followed. For what steward that is wise will not before he giue vp his accounts, first bethinke himselfe of the particular summes which he hath laide out, and draw a formall bill, or at the least conceiue in his minde what aunswere hee wil make when he commeth to his Lorde touching all his demandes, before he bee cited and summoned to his audit, and called vpon by his Lord to giue vp his reckoning.

An aduocate, proctor,A similitud or counsailor at the lawe studieth before hee commeth to the bar to pleade his clientes cause vppon such cases and pointes of [Page] law, as may perswade his purpose, and enforce his [...].

[...]pose there appertaine as many bookes, and as [...]r [...] study, and as much conscience to bee vsed of vs in spirituall exercises, that we be not vnproui­ded before the high God, when we appeare at his tribunall, but that wee before like to good stew­ards make our bils perfect, and like good wise lawyers consider of such matters whereupon wee are to speake that wee may say with holie Dauid, My heart is prepared, my heart is prepared. I will sing and giue praise.

Whatsoeuer thing is done without premedita­tion is proposterous and absurde. Bee not too rash in any thing thou doest, but aduise thee well be­fore, and ponder what thou doest. The blessed virgine when shee was greeted by the Angell, be­fore she answered [...]t she considered vppon it:Luk. 1 the text saith that she pondered with her selfe what kind of salutation it should be. This her action answereth very well this Canon of the Apostle. Beleeue not euerie spirit, but trie the spirits, whether they bee of God or no. When the Scribes & Pharisies brought to Christ the woman that was taken in adulterie, and asked his opinion and iudgement of the case, [...]ohn. 8 hee demured vppon the matter, and suspended his sentence, stooping downe, and with his finger wri­ting vppon the grounde: teaching vs thereby this wisdome, to set a watch before our actions, and first of all to write them with the finger of discreti­on, [...]n. 20 before we do attempt them. Mary Magdalen [Page] who would rashlie haue touched Christ vppon his resurrection was rebuked by him: as wee shall surelie bee who shall rashlie and vnpreparedly at­tempt heauenlie matters. Wherefore take we heed how we walke circumspectlie, not as vnwise, but as wise, redeeming the time because the daies are euill.

As meate of it selfe, though it bee neuer so good,A similitude requireth his ordinary and fit seasoning, that it may be more holesome and pleasurable to the sto­macke: so must euerie good action bee seasoned with his salt, sprinkled and powdered with reason and iudgement, that it may be acceptable and de­lightful vnto God, & therfore before thou speakest vnto God, determine before with the Prodigall sonne what thou wilt saie vnto him. But let vs ex­amine his formal confession, which is short, but sub­stantiall, ful of spirit and life, and matters of much moment.

First he only mentioneth his father,Our sins a [...] to be cōfessed to God only. to whom he will flee vnto, and vnfolde his sinnes. Hee will acquainte no friende or neighbour of his father, with his defectes and wants: but hee will go to the fountaine at the first, to God his onely comforte, and helpe of his complaint.Against the auricular confessiō o [...] the papists A similitude And herein hee is the wiser. For as he is vnwise who seeketh health, and helpe at his handes, who neither is endewed with learning to counsaile him, or furnished with medi­cines and meanes to recouer him: so are they not onely foolish, but of all most miserable, who in the most dāgerous diseases of their soules, repaire vnto [Page] such dogleeches & paultrie pesants, who haue nei­ther wit to counsaile, or grace to comfort thē. To what ende therefore is that beggarlie rudiment of auticular confession? Our running vnto monkes & sacrificing shauelings, whispering in their eares and confessing our sinnes to them? an idle cere­monie, an inuention of mans braine, founded as it is supposed by Pope Innocent the thirde, [...]b. 6. ca. 16. or as So [...] zomen imagineth, ordained by Bishops, especiallie by y^e bishops of the west parts. There is no precept and warrant for it in the holy scriptures, albeit to make them serue their lewde fancies, they diuelish­lie depraue manie places of the scriptures. But these Balaamites wounde themselues with their owne Launcers, and wee will cut off the heade of Goliah of Gath as Dauid did with his owne sworde.

The argu­mēts of the papists for auricular confession propoūded & dissolued.A chiefe reason which they alledge to make their matter good, is an ancient lawe prouided by God for leprous persons, who are willed by God to re­sort vnto y^e priest, appointed by God to be a iudge of their disease. They dispute in this wise. Leprosy is to bee shewed vnto the priest, and leapers by the Argument 1 law were to go vnto the priest, & so Christ cōman­ded the Leper in the gospel:Matth. 8 but sinne is leaprosie, and euerie sinner is a spirituall Leper: Wherefore euerie sinne is to be shewed vnto the priest, and e­uerie sinner must confesse vnto the priest, This ar­gument hangs together like a sicke mans dreame, and concludeth nothing. I meruaile by this argu­ment, why the popish priestes doe not drawe to [Page 163] themselues all contagious and leprous persons, since this outward leprosie must bee iudged of by the priest? If they stand so much vpon it, I could wish, that all noisome and plaguy persons might croud vnto them as beggars to a dole, to shew their botches, carbuncles, and biles, that they might iudge of them. But this leprosie they will saie is meerelie allegoricall, it signifieth the spirituall le­prosie of sinne: Then we answere, that the reason is constrained, there is no certaine sense and mea­ning in an allegory, for allegories may be wrested, and wroung to and fro, and be diuerslie vnder­stoode. We aunswere more fullie, that the olde Leuiticall priesthoode is altered, it is wholie tran­slated to Christ our high priest, to whome nowe alone wee must confesse our sinnes. That lawe was ciuill, and serued for those times, it is nowe repealed, and is no more in force. Christ willed the leper to goe vnto the priest, according to the lawe, because as yet Moses his lawe was in force, and our Sauiour Christ came to bee obedi­ent vnto it, as hee himselfe witnesseth,Matt. 5 and not to breake it.

Another reason which carieth some countenance Argument 2 and credit with it, in outwarde appearance,Mattth. 3 is formed in this wise. They came to Iohn the Bap­tist, and confessed their sinnes, wherefore in the like sort we must come vnto the priest, and confesse our sinnes.

Here we desire more wit of them, for their lo­gicke faileth them. We yeeld, that the confession of [Page 164] sinnes is necessarie, and it is no maruaile that the people did confesse them whē they came to Iohne for Iohn then baptized, and they came vnto his baptisme. Now baptisme is the signe, and token of repentance, and confession of sinnes is a branch of this Tree, and a member of repentaunce. But all this while this their repentaunce and confession of their sinnes, fauoureth not as I can see their auricular confession. For they confessed their sinnes publikelie, they came not creeping vnto Iohn the Baptist, and tolde him priuatelie of them in his eare. This all the dunsicall Sor­bonistes cannot proue, without which we plaine­lie see, that they delude and mock vs, and do proue nothing.

Argument 3 An other place of Scripture which is taken from the nineteene Chapter of the Actes,Acts. 1 [...] and the eighteene verse, of the Ephesians, who con­fessed and shewed their works, hath the selfe same aunswere with the former, and one thorne stop­peth well these two gappes, their confession there, was publique, it was not priuate, in the priests eare.

Argument 4 And truly the saying of the Apostle Iames, ac­knowledge your faults one to another, Iacob. 5 doth them as little pleasure as the former testimonies: for the A­postle speaketh of mutuall offences, betweene neighbour and neighbour, and of mutuall recon­cilement to be made betweene them, by their mu­tuall acknowledgement of them. The priest stan­deth bound by the tenour of these wordes, to con­fesse [Page 165] his own sins, in the peoples eares, aswell as the people are in the priests eares.

They dote very much vppon this aphorisme of Salomon & are much cōceited in it. He that hideth Argument 5 his sins shall not prosper: but he that confesseth thē, Pro. 28.13 and forsaketh them shall haue mercie. But this argu­ment is most weake, it hath no iointes or sinewes in it. It wholie respecteth the confession of our sins before almightie God, and not the confession of them to the world, and least of all the auricular pa­pisticall confession.

I might heape vp infinite beggerlie and doltish reasons, but the more we stir a dunghill,Esai. 43.11. & 25. the more it stinketh, & therfore I will not infect your godlie sences with them. God saith by the mouth of his Prophet Esay. I am he, and besides me there is none that putteth away thine iniquities and thy sinnes. Therefore to whome shoulde wee confesse our sinnes, but onelie to him who can forgiue vs our sinnes?

The prodigall son in this his forme of confessi­on, hath a verie good Methode, and his wordes are verie sutable, and fall out fitlie into his pur­pose.

He rather chooseth to call him father, then his Lord or maister,Why the prodigal son calleth him father ra­ther then Lord and maister. albeit he is both, and all in all vnto him. For hereby he hath boldnesse, and accesse vn­to his presence.

A sonne without offence may aske more of his father, then a seruant of his maister. The name of a father is an inticing name, it setteth wide open the 1 [Page 166] euerlasting gates of mercie, for euery prodigall re­pentant sonne,Matt. 6 at all times to enter in. Wherefore Christ in his formall praier, prescribed vnto vs, ma­keth an entrance thereunto with this title, and pre­fixeth in the forefront, to giue grace to such petiti­ons preferred afterwardes, the sweete name of Father.

Iohn. 8The Iewes vaunted and boasted exceedinglie that they had Abraham to their father, how ought we much more to reioice and be glad, hauing God to be our father?Rom. 8 For if we are sonnes, wee are also heires, for that is Pauls conclusion. Wee can want nothing,Matt. 6 Iob. 16 For our heauenly father knoweth whereof we stand in need: and our heauenly father loueth vs as Christ himselfe saith.

Therefore because this title was so encou­raging, and so full life, it was with good rea­son that this comfortlesse and almost dead per­son, did take holde of this as the Citie of refuge, and hornes of the altar, by which he might be sure to escape further vengeance, and the handes of the destroier.

2 Secondly, this title graced him verie much and did set forth his dignitie; He descended of great pa­rentage, howsoeuer now he was abiect & forelorn, and being well brought vp, he could not so put off all behauiour, as vtterly to forget what tearmes to vse, & of what parents he did come. In the like ma­ner, it maketh much to our honor and renown, that we haue God to be our father, for this is y^e couenāt and prerogatiue royal of the newe Testament that [Page 167] he wil be our father, and we shal be his children; we cannot haue a greater blessing and happines, then to haue such a father.

Thirdly, it could not be, but that the memory of 3 his father did put him in mind of the duty of a son, for it serueth effectually to that end. It is a foule dis­grace to them of noble parentage,A similitude to consort them­selues basely with nasty and vild companions. Is it not intolerable that a kinges sonne should disport himselfe openly in the streetes, and highwaies with euery sorded beggar, filthilie, and shamefullie to nusse among swine, and to grouel and wallowe in the dirte, and in the myre? This was the con­dition of this young mans life, of this peerelesse prince of the highest descent, hauing God, the king of all kinges to be his father. And this is the course and order of our life, who are his brethren, and haue all of vs one Father, and are made his children by adoption and grace thorough faith in Christ Iesu.

Wherefore let the blessed memorial of our newe birth, be most deer vnto vs,1. Sam, 10 and let the name of our father be alwaies in our mindes, to teach vs our du­ties, that we may walke as deere children, besee­ming such a father.

When as God changed the estate of Sauls life, hee changed his heart likewise, hee was no sooner king but a kingly heart was giuen him. God requi­reth newe hearts of his newe borne children: since that nowe we haue such a gracious father, we must not as before continue gracelesse children. Wee [Page 168] read of Aulus Fuluius A. Fuluius, who espying his sonne in his enemies campe, woulde haue slaine him with the sword, saying vnto him, that hee had not begotten him for Catiline, but his Country: So God hath not begotten vs that we shoule serue his enemies, [...] brutish and swinish sinnes, but that we should be holie euen as he is holie, and remember our pa­rentage

Demades Demades. in times past, seeing Philip the king pleasantly disposed, lasciuiously and wantonly dis­porting himselfe with his prisoners and captiues, taken in the warres, vpbraiding them with their seruile and slauish condition, thus grauely and se­uerelie censured his follie. Sithens (saieth hee) fortune and good lucke hath laide vppon thee the person of Agamemnon, that is of a triumphant and victorious king, maiest thou not bee ashamed to plaie the Thersites, that is the lasciuious and wanton companion? so inasmuch, as not fortune and good lucke, but Gods good grace toward vs, hath giuen vs the dignitie to be the sonnes of God, why liue wee in wantonnesse and sinnefull plea­sure? why do we followe vanity, and seeke after leasing? God hath chosen to himselfe the man that is godlie: if so bee, we bee his sonnes, see that wee walke worthy of so great a calling, and let vs alwaies vse with reuerence the name of our Fa­ther.

In the processe of his speech, he commeth to his sinnes, which because hee cannot account in parti­culars [...]hee thinketh it best, to reduce them to a [Page 169] grosse, and to a generall summe, saying: I haue sinned. If he could haue recited them it would haue made to long a discourse to haue made relation of euerie sinfull action, committed by him in euerie town and place, where soeuer he be came since his first departure, but it had beene impossible for him to haue remembred them.Psal. 19 For who doth know (saith Dauid) how often he offendeth? He therefore laieth them downe in a lump, by this one word Peccaui, I haue sinned, comprehending whatsoeuer sin hee had committed. He maketh no excuse, or apologie for himselfe, hee excuseth not himselfe, or accuseth others: not his merits but Gods mercie is the thing he standeth vpon: for simply and absolutely hee sayth, that he is a sinner. He accuseth not Sathan, who tempted him, his friends who forsooke him, or the Planets who brought this euill lucke vnto him, but condemneth himselfe: he imitateth Nisus, lay­ing the whole burthen of the sinne vpon himselfe, to excuse his Euryalus, whom Virgil bringeth in speaking in this maner.

It is I, and none but I, that haue sinned.Psa. 51 I crie with Dauid Be mercifull vnto mee after thy great goodnes. For I knowledge my wickednes, and my sinne is alwayes before thee. And I say with the poore Publican: Lord be mercifull vnto me a sinner. Luk. 18 So let vs say, and not shift and put off our sinnes with excusing them, or extenuating them,Gene. 3 or posting [Page 170] them to others, as Adam did to Henah, & Henah to the serpent, but take them vpon our selues.

He doth not onelie simplie confesse himselfe a sinner, but hee aggrauateth and enlargeth the grieuousnes of his sinnes, saying: I haue sinned a­gainst heauen, and before thee. It was not nature but especiall grace which suggested this vnto him. Flesh and blood reuealed not this vnto him, but his heauenlie father. For if he would haue spoken as a naturall man, hee would haue spoken thus. Fa­ther I haue sinned, but I wist not what I did, I had no euill intent and meaning when I sinned, where­fore it is meete thou shouldest forgiue my sinne, and let mee haue againe the libertie of a sonne. Thus would a carnall man haue pleaded for him­selfe, whereby hee should haue further damnified himselfe. Hee taketh therefore a farre wiser course, and by zealous pietie entreateth tender pittie. Let vs doe the like, and acknowledge our selues no meane and ordinarie offendors, but desperate delinquents in the highest degree, sinners against heauen.

1 First, because our sinnes howsoeuer they seeme to vs to bee iniurious but to men, are designed a­gaynst God, who hath flatlie forbidden them, and therefore directlie are committed agaynst heauen.

2 Because our sinnes do call to heauen for venge­ance, as the blood of Abel, the sins of Sodome, the wickednes of Niniueh the great citie, & the wrath of God is reuealed from heauen against all vnrigh­teousnes. [...] 1 [Page 171] Therfore we cannot whensoeuer we sin, but sinne against heauen.

Againe, inasmuch as sinne is against natures 3 course which all creatures yeeld vnto, and which the heauens especiallie, and elements do obey, who keepe their proper motions, and haue their na­turall influences: man sinneth agaynst them, and dooth them much wrong, who vsing their ser­uice by the prouidence of God, he alone beyonde al is disobedient vnto God. God made the heauens to serue for mans bodie, mans bodie for his soule, his soule for God. If the heauens doe serue thee, to the ende that thou shouldest serue the God of heauen, in sinning against God thou sinnest against heauen.A similitud [...] To what ende serueth the whole structure of a clocke, if the Bell doath not sound at his due howers? The whole frame of heauen, and worke­manship of the world, are the wheeles of the clock, the voice & obedience of man is the Bell that soun­deth Gods praise, who disordereth & maketh void the whole frame of this clock, & do it great wrong and sinne against it, when as our Bell striketh not, and our obedience is wanting.

Moreouer, by our sinne we abuse his heauenlie 4 gifts, wast them, and consume them with this yon­ger brother: and therefore it may be fitlie said that we sinne against heauen.

Adde hereunto moreouer, that we sinne against 5 heauen, because sinne is done in the sight of God who dwelleth in heauen.

Last of all, by esteeming more of earthlye 6 [Page 172] pleasures then of heauenlie delights, by setting our loue more vpon the world then vpon heauen, wee sinne agaynst heauen.A similitude As he sinneth against thee who vildlie and basely accounteth of thee, or pre­ferreth thy sonne or seruant before thee: so hee that preferreth childish seruile toyes before heauenlie true happinesse and maketh more reckoning of the worlde then of heauen, as the Gergesites did of their swine before Christ,Mat. 8 sinneth against heauen,

But he stayeth not here, but yet proceedeth fur­ther to a third degree, the more to enlarge and ex­tend his misdeeds, by inferring this clause vpon the necke of the former, I haue sinned before thee. Co­ram te in ipso penetrali interiore conscientiae, as Au­gustine Augu. quaest. [...]uang. qu. est, [...] sayeth, before thee in the straite Closet of my inward conscience. I haue done that euill be­fore thee, which I durst not haue done before men. Oh father, I cared but a litle for thee, I should haue regarded and reuerenced thy presence, and that should haue kept me in awe and obedience, but thy Maiestie had no authoritie and power with mee. I liued looselie, and lewdlie, thou O father seeing it.

Here is a great exchange in this man. Whilest he was in his sinne, he flattered himself with this vaine conceite, that God did not see him, that hee sinned not before him: but turning from his sinne, he seeth and perceiueth that his sinne was in his sight. A sin­ner so liueth as if God had no eyes to see him, or eyeliddes to consider him, but when he shall return to a better mind he shall put off this foolishnes, and [Page 173] acknowledge with himselfe that the Lord doth be­hold him, and that there is no sinne that can be hid from him. And if with this man we come to this good thought that God seeth our sinnes, it will teach vs more conscience, and restraine vs from such desperate and presumptuous sinnes, which so rifelie we commit, and mak vs walke more warily. Many a mā would not sin as he doth, if he thought that man did see him. Doe not theeues and forni­catours watch their priuate places to commit their villanies, where they thinke none doe see them? Doubtlesse then we would refraine sinne, if so bee this thought were rolling in our mindes, that the Lord doth see vs.Dan, 13 We say with the carnall and lecherous Priests who assaulted chast Susan­na. The Orcharde gate is shut,Psal. 64 and no man can espie vs, Dauids Naball saith, The Lord doth not see it, & the God of Iacob doth not regard it. But y^e spiri [...]e answereth him, and calleth him a foole, and cōfoundeth his foolishnes. O thou foole, shal he that made the eye, not see? he that made the eare shall he not heare? hee that created the heart shall not hee vnderstand? The Lord knoweth the hearts of men to be but vaine. Psal. 1 [...] For as the same Prophet spea­keth in another place, The vngodlie man careth not for God, neither is God in all his thoughts: he flattereth himselfe in his wickednesse, vntill his ab­hominable wayes bee found out. God open our eyes that wee may see our selues, and our hearts, that we may knowe that wee stande before God, that wee sinne in his sight, who one day will call [Page 174] vs to account for the same, and lay before vs the things that we haue done.

The seuenth Chapter. Of the prodigall sonne his extreame humilitie consi­dered in the remainder of his formal cōfession, and of the commendation and vertue of humilitie.

THe reuerence and dutie which he re­solutely determineth to render vnto his father when hee commeth in his presence is entire and admirable: for he humbleth and abaseth himself to the vttermost. Who is truly penitent and humble in soule if this man be not? He learneth vs our lesson, and prescri­beth to vs all a pattern of a penitent and broken heart, which is acceptable vnto God. I am not (saith he) worthy to be called thy sonne, make mee one of thy hired seruants. Oh extreame humilitie, yet greatlie necessarie, because that god is gracious vnto such, but as for the proud he beholdeth them a farre off. And this the virgine Marie doth approue by experience finding it, and therefore she saith: God resisteth the proude, [...]uke. 2 and giueth grace to the humble. Aug. tom. 9 [...] temp. Bar­ [...]rico, cap. 7 Inclinatur humilitas, hexcitatur miseri­cordia. Humilitie stoupeth, and mercie doth arise: Dicit se filius indignum, vt ille eum iudicet d [...]g­num, the sonne confesseth himselfe vnworthy, that his father may account him worthy.

[...]sal. 5He approcheth as Dauid through the multitude [Page 175] of Gods mercies towards his holie temple.

He accounteth himselfe vnwotthie to be called a sonne,1. Cor. 15 as Paul did account himselfe vnworthie to be called an Apostle.

He speaketh as the Centurion did speake vnto Christ,Matt. 8 Lord I am not worthie that thou shouldest enter vnder the roofe of my house.Gen. 19 And as Abra­ham did to God, saying: What is dust and ashes that I should speake vnto the Lord? As the mother of the Baptist to the mother of Christ:Luke. 1 Whence commeth this to me, that the mother of my Lord should come vnto me? As Peter did to Christ. Depart from me, Luke. 5 for I am a sinful man. And as Abigael vnto Dauid, 1. Sam. 25 when as Dauid would marrie her. Behold thy ser­uant shall be as a handmaide to wash the feete of the seruants of my Lord. As if hee should haue sayd, I dare not, and I doe not make sute vnto thee to bee as I was before, and to bee taken for thy sonne. I am vnworthie of such fauour, I haue so disgra­ced my selfe, I haue beene so dislike thee that I cannot bee thy sonne, vouchsafe mee that mer­cie, that I maie belong vnto thee, that I maie haue a roome and seruice in thy house, among the companie of thy hyred seruants. I will not bee thy sonne, but Lorde make mee thy ser­uaunt.Psal. 85 For better it is for mee to be a doore kee­per in thy house, then to keepe swine abroade. One thing therefore doe I desire of thee, euen that I may dwel in thy house for euer. For there the swal­low hath found her a nest, and the sparrow a place wherein to hide her selfe, euen thy altars ô Lord, [Page 176] my king and my God.

Of this example let vs make a godlie vse, and let vs learne humilitie, it will auaile vs much: as it did this man.Matt. 7 Enter saith Christ into the straite gate: which must bee by humilitie. For we cannot passe through a narrow gate, but by stowping low vnto it. And better it is to stoupe too much, then an [...]uch too little, otherwise he may receiue a knocke, and be repelled backe.

Matt. 4Our Sauiour Christ preached often of humilitie, because it might be better learned of vs Of whome did he make choice to be his followers, but humble and base fishermen? Whom hee so peremptorilie charged with this dutie, as he told them fl [...]tlie that vnlesse they were lowlie and humble like children,Matt. 18 they should not be saued.

Luk. 2Christ by humilitie was exalted to all dignitie. When he was borne in a stable, and laide among beasts, he was applauded, and glorified by Angels. When as hee was circumcised the eight day, as a sinner, he was then named Iesus, which signifieth a Sauiour. When he was numbred among the wic­ked, and betweene two theeues crucified, the whole heauen was then obscured,Matt. 27 and the Sunne and Moone eclipsed, and hee was by his father by signes and woonders glorified, and by the Cen­turion standing by and seeing them, publiquelie magnfied.

A lowlie man without pride, is like an innocent Doue without gall. [...] similitude

[...] similitudeA tree that is planted in the lower ground, is [Page 177] safer then that which standeth higher vpon a loftie mountaine: for the windes and tempestes haue more power ouer it He that is the lesser is the grea­ter (saith Christ:Luk. 14) The greater because his rewarde shall be greater: the greater because he is like vnto Christ who is greatest of all.A similitude As ashes do keep and preserue fire, so our humilitie where [...]y wee consi­der our selues to be but ashes, keepeth and cheeri­sheth the fire of the spirit.

The deeper and lower that the pit is,A similitude the hole­somer and sweeter the water of it is: so the lowlier and humbler thou art, the more delightfull and gracious art thou vnto God.

Thou canst neuer loose by thy godly humilitie, for it will extoll thee, and bring thee vnto dignitie.

Paul who in humilitie confessed himselfe to be the least of the Apostles,1. Cor. 15 in labours through God who wrought mightilie with him, hee exceeded and surpassed all the rest of the Apostles.

The Baptist who thought so meanlie of himself,Matt. 3 as hee thought his hande not woorthie to vntie Christes shooe, Christ vsed that hand to a higher office, and did put it to his heade, and was bap­tized of it.

The Centurion who adiudged himselfe vnwor­thie to receiue Christ into his house,Mat. 8 Christ did commend him, and did preferre him aboue all the people of Israell.Matt. 18 But Capernaum that looked proudly, and stared vp to heauen the Lord depres­sed, and threw it downe to hell.

When Christ was to manifest his tranfigurationMatt. 17 [Page 178] which made to his glorie, hee shewed it but to three: but when he was crucified which made to his contempt, he was seene of all, he would be lifted vppe and hanged in the ayre, that all the worlde might se [...] him. It is not amisse to conceale such things which maie tende vnto our praise, and to make them knowne to fewe: but it is to good pur­pose to publish our defectes, and manifest them vnto all.

Thou hast no iust cause and argument of thy pride, but thou hast matter inough to prouoke thee to be humble Vide vnde veneris & crubesce, vbi es & ingemisce, [...]ernard. quò vadis & contremisce. Looke from whence thou art and bee ashamed, where thou art and be grieued, and whither thou shalt and be terrified. We see sometimes a man in respect of his wit little wiser then an Asse, and yet be setteth and rufleth in his silkes, and is adorned with his rings and costlie iewels, his outward bur­then is better then himselfe; and this man is proude because of his riches, which an Asse might bee as well that is his sumpter Iade, and carrieth vpon his backe more riches then his maister. The proudest vpon earth, when hee is buried in the earth, is as meane as the vildest here on earth.A similitude In Chesse play there are diuers degrees of persons. There is the King, the Bishop the knight, & the rooke, and there is the abiect and paultrie pawne, these haue their differences and roomes by themselues accor­ding to their degrees while the game lasteth, but they are all one when they are put into the bagge: [Page 179] Death maketh the begger & the King alike, all are one with him when he hath vs in his bagge. There are eares of corne in the time of haruest to be seene in the fielde, that are higher then others,A similitude but when the Reapers cutte them downe, they are bounde vppe togither, and then this difference appeareth no more betweene them, for they are threshed and beaten out togither. Let vs therefore laying a­side all pride, bee humble and meeke as it be­commeth Christians, and as Christ himselfe by his owne example teacheth vs.

The eight Chapter. How God out of euill things bringeth forth good, as making the sinnes of the prodigall sonne the occa­sion of his humble and dutifull confession.

IF the prodigal sonne had not beene so sinful, he had not returned to his father so sorowfull From the excesse of his in­iquitie, did spring this his dutifull and conformable humilitie. This commendeth both the goodnes and wisdom of God to vs, who can make our sinnes redound to his praise and from a matter so vilde can extort, and wring out such a vertue from vs. Is not hee a wise workeman, who cannot onely skilfully graue in golde and siluer,A similitud [...] and im­prooue the purer substance, but also can make vse and benefite of the drosse, and can applie it to good seruice? It is so with God, who is this [Page] cunning craftsman, who not onelie engraueth in the hearts of his Saints, his refined mettall, the markes of his good grace: but also in prodigall and pernitious persons, such a one as this was, for a time the verie excrementes and scumme of all people, can woorke his owne will polli­shing and bringing them to so excellent an ende.

This fellowe wa [...] so deuoted and solde vnto sinne, as hee seemed wholie to be turned into sinne, and to bee nothing but sinne. His siluer became drosse (as the Prophet Esay Esai. 1 sayeth) and yet this goldsmith made a costlie vessell of it to serue in his tabernacle.

God would not (as saint Augustine Augu. super Psal. 104 saith) suffer sinne to bee, but that he knoweth how to m [...]ke a vertue of it, & to turne it v [...]to good: according vnto that which the Apostle saith: where sin doth aboūd there grace doth superabound. He can get himself honour of Pharao, and all his enemies, and make their sinnes declare abroad his righteousnes.

Let no man therefore despaire of grace, in re­spect of the greatnes and continuance of sin, God suffreth some to go verie farre to make them know themselues, to roote them in vertue, and to ground them in repentance, and the better to reduce them to humilitie of minde.

A similitudeAs he that pulleth downe an olde decaied house in miserable ruine, and buildeth vp a newe in the same room, bestoweth much time about the foun­dation, that that being stedfast, the structure and [Page 181] building that is coupled vnto it may remaine firme a [...]d sure so God for a time letteth alone a sinner, & suffreth him to lie as a rotten wal vpon the ground: he is long in laying his foundation, that that being grounded vpon godly humilitie, he might builde thereupon his whole worke of pietie.

After Dauid had couered himselfe with sinne,2 Sam. 12 Sin causeth humilitie. as it were with a garment, and had dwelled in it, ad­ding sinne vnto sinne after adulterie bringing forth murther: when he was taxed at the length for them & proceeded against by Nathan, he was presentlie much humbled, & for euer afterward more proui­dent and aduised. Yea he himselfe had a feeling in himselfe, what a cure and good his sin had wrought vpon him. For this much hee doubted not to con­fesse, saying:Psal. 119 It is good for mee that thou hast hum­bled me, that I might learne thy law.

Peter by his threefold sinne and defection, was euer after better taught to curble his presumption, and to weigh his owne strength, and not so to flourish before the fielde, and triumph before the victorie. Wherefore when Christ asked him af­ter the resurrection, whether that hee loued him, he appealed to Christes iudgement, replying confi­dently, Thou knowest that I loue thee. Iohn. 21 Hee was be­fore so well warned, as hee was now well armed. His former wound stirred vp his spirits, kindled his zeale, and made him more couragious.

Paul was a chosen vessell of Gods grace,1. Tim. 1 and a deare saint of God, but hee was first a persecutor, before hee was a preacher, a Saul that persecuted [Page 182] the true Dauid, before hee was a Paul a professour and worshipper of the son of Dauid. But the com­mon remembrance of his wonted wickednes, bred in him all humblenes, he had neuer without doubt beene so exceeding dutifull, had hee not before beene so exceeding sinfull. It is not to be spoken howe his former sinnes did tame him: as before his sinne was as a sworde to wounde him, so it serued nowe as a medicine for to heale him. As often iniquitie doth bring forth humilitie: so it doth afterwarde stirre vs vnto vigilancie. [...] causeth [...]gilancie. The fish will afterwarde bee warie of that place, where shee hath before beene pricked with the hooke, and the birds which haue beene fettered and entangled with the snare, and haue hurt a wing or ioynt, will afterwardes be circumspect, and will flie the net: so sinne, albeit for a time it is hurtfull, yet in the end it is verie much profitable, as giuing vs warning by former mishaps, hereafter more circumspectlie to looke vnto our steps.

A similitudeSo long as the thorne doth grow within the vines, they do choake them and hinder them that they cannot flourish, but if you roote them vp, and set them about the vines, they serue as a hedge, and a defence for the vines: so sinne so long as it remai­neth in the minde, and groweth within the soule, it pricketh and woundeth the soul exceedingly, but beeing digged vp, and set in the valley of our sight and rem [...]mbrance it serueth as a wall to gard and preserue vs, that neither the wilde Boare that com­meth out of the forrest, nor the Beare that issueth [Page 183] from the wood shall roote it vp.

We haue last of all this benefite by our former sinnes, that they make vs afterwardeSin maketh vs afterward more religi­ous. more zealous in Gods seruice, and to runne with Dauid the way of his commandements. There are none so hot pro­fessors of religion, then those who before haue bin stone colde in religion.

As a wayfaring man that is left behind will make the more haste,A similitude and mend his pace when he seeth that his companie is farre afore him, that hee might not either wander he knoweth not whither, or trauell solitarilie: so he that is put backward and behind by sin, when as he seeth it, he striueth more feruently to ouerget his felowes, and maketh more haste in his iourney towards heauen.

Thus God (as a cunning and expert physition,A similitude of poysonable confections maketh comfortable e­lectuaries) of sin which is a ranke & most deadly poison, maketh approued medicins. Man by his sin purposeth only euill, but God directeth & turneth it vnto good. In a mischieuous mind,Genes. 37. Gen. 50 the confederat brethren sold Ioseph into Egypt, but God so dispo­sed it as Ioseph acknowledged, & the end manife­sted, that he was sent thither for their preseruation.

Saul plotted the murther & destruction of Dauid desiring of him a hundred foreskins of y^e Philistins,1. Sam. 18 (for he said my hand shall not bee vpon him but the hands of the Philistins) but though his eies were euil, yet was god good, & from this platforme of his ruine and confusion, he tooke occasion to work his renowne, & to make his name famous by his noble victories.

Iudas betraied his Lorde and maister, and com­mitted a vilde sinne with as sinful an intention: but God thereupon brought his good worke to passe, and wrought our saluation.

The ninth Chapter. Of the Prodigall sonne, his execution of his purpose, wherein is considered the present necessitie of our speedie repentance, without our further de­laying it.

THe Prodigall sonne beeing full of the spirit, and wholy consecrated vnto heauenly thoughts, hee lingereth not that the spirit might coole within him, but whilest it is hot, and the fire breaketh out hee followeth the effects and motions of the spirit: for it is reported in the history of him, that hee arose and went vnto his father.

In saying that he arose, he insinuateth that he did lie down before. In that he nowe went vnto him, it is to be concluded that before hee did stand still, or turne his back, and went away from him. That it is added to his father, it is consequent that before hee went vnto a tyrant.

[...]e must re [...]it while [...] haue [...]e. [...]el. 3It is most behoouefull for vs to do the like to bee obedient to the heauēly calling, to accept of grace in the time of grace, to open the doores of our soules when Christ knocketh, that he might enter in, and come and sup with vs: we intend a conuer­sion, [Page 185] and returne vnto God, but wee can finde no time for it. All our time is too little for our selues to wast and consume vpon our pleasures and our sins: wee dally too much with God in delaying our du­ties, and posting off his seruice from time to time, till there be no time for it: wee must therefore per­forme our vowes which wee promise vnto God, a timely sacrifice is most acceptable vnto him.

It was too late for the fiue f [...]lish Virgines to knocke,Matt. 25 Luke. 16 when as the gate was fast shut against them. And for the rich glutton, to howle and crie to Abraham, when hee was in hell in tormentes. Christ willeth vs while wee haue light to walke in the light:Ioh. 12 Ioh. 9 for the night will come wherein no man can worke. Whilest wee haue time (saith the holie Apostle) let vs do good vnto all.Gal 6 And if we will en­quire, and seeke after God, Esay Esay. 54 willeth vs to seeke him whilest he may be found.

The hope of long life which flattereth many, and staieth their repentance, is erroneous and diue­lish: for it is presumption and intolerable vsurpati­on, to arrogate to our selues that which is proper vnto God, which is to dispose and set downe the times, hauing had our answere in this case before in the person of the disciples, vnto whome it was said, It is not for y [...]u to know the times and the seasons, Actes. 4 which the father hath kept in his own power.

If so be thou haddest a charter of thy life, and that thou wert certified how long thou hadst to liue: yet shouldest thou not put off thy conuersion to the last, as if God were not worthie to be serued with the [Page 186] first. Looke howe thou seruest him, thou shalt be serued of him. If thou giuest him the lees, and bot­tome of thy vessell, thou shalt drinke of the dregs and bitternesse of his cup.Psal. 6 [...] For there is a cup in the Lords hand the wine thereof is red and full mixt, as for the dregs thereof the vngodly suck them vp, saith the Prophet Dauid.

When as Iacobs sonnes should the second time bee sent downe into Egypt, Iacob willed them to carry with them the best presents to the man: let vs before we descend into the graue, ascribe vnto the Lord who is worthy of all homage, the best seruice that we can, the flower of our life, and the vigor of our mind.

Num. 18God willed in the law, that the best tythes, the fattest sacrifices, & the chiefest oblations should be giuen vnto him, to signifie y^t the best of the man is his portion: he wil not be dodged with, & satisfied with the worst, with our crooked old age, when our sences are decaied, and we are fit for nothing. Cur­sed is he (saith God by his Prophet Malachy) who offereth vnto God the lame and the blind.

He is the fondest fellow that euer was heard of, who falling into a deepe riuer, [...] similitude and hauing pre­sent helpe offered him whilest hee yet swimmeth vpon the sworde of the water, maketh refusall of it, and aunswereth that he will not bee helped before the next yeare, when as hee is in danger to sinke presentlie: so what shall wee saie of them, who plunging themselues into the deepe pit of sinne, and by the hande of repentaunce whilest they [Page 187] are recouerable may bee dragged out, doe giue ouer this holde, and beeing in perill of present damnation, doe sl [...]cke the opportunitie of pre­sent remedie, and to a yeere, nay I knowe not to howe manie yeeres, they doe put off this offer, and slacke this repentance. Arise thou therefore, sit no longer still: goe thou forward out of hand with the Prodigall sonne, repayre vnto thy fa­ther, and offer him thy seruice. It is not enough to purpose it with him, but to perfourme it in deede with him. Rebecca had not onely ea [...]erings of golde, but bracelets thereof likewise: our armes must bee adorned as well as our eares, for it is not sufficient to haue eares to heare, and mouthes to speake, but wee must also haue handes and armes to worke withall. There bee many who haue Iacobs smooth voice, but they haue Esaus rough handes. Their mouthes are far greater then their handes, which is monstrous in nature, for they worde it much, but they worke it little. The figge Tree had fairer leaues but no figges, wee are deceitefull Gibeonites, and painted tombes like Pharisies.

If thou conceiuest in thy minde a repentance, and doest not arise and practise this repentance, but from daie to daie delaiest it, bee thou sure that thou shalt not haue it when thou wilt, it will bee farre from thee. Consuctudo est altera natu­ra; Custome is a kinde of nature, & habitus induratus, an obdurate habite, which cannot be forsaken.

If we accustome our selues stil to sin, and do not turne from it when God sheweth vs mercie, and toucheth our affections with the finger of his grace, it will bee verie d [...]fficult hereafter to for­sake it.

1. Sam. 17 Dauid could not endure to haue vpon him Sauls armour, though it were of proofe, and exceeding costly, and why? but only for want of vse, he was o­therwise accustomed.

A similitudeA broome onely sweepeth away the dust, it ta­keth not awaie the drie, and hardened dirt, an iron shouell must scrape off that: for time and con [...]i­nuance hath so fa [...]ened it to the grounde, as it is harde to get it off. We cannot preuaile against our cust [...]me of sinne, vnlesse God worketh more ef­fectuall [...]e with his power, and draweth vs more forcibly.

[...] similitudeWhen as first a man cōmeth to dwell in a poore village, and first drinketh of their troubled and muddy water which that soile yeeldeth, it sticketh at his stomacke, it much distempereth him, it disa­greeth mightilie with his nature, and he wondereth how the people of that place can liue with it: but if this man abideth and dwelleth still among them, his stomacke b [...]i [...]g vsed and accustomed to that drinke, it will at last goe well downe with him, it will seeme sauorie and holesome enough vnto him. In the like sort since sinne is as noisome as puddle water, the stomacke of the soule at the beginning cannot away with it, but it much disquieteth it, insomuch as a sinner is very heauy for it: but after he [Page 189] hath beene nusled and traded vp in sinne, and hee hath drunke iniquitie (as 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 m [...]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 [Page 190] 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.August [...]us. Poenitentia quae ab infirmo sit, timeo ne ips [...] i [...]firm [...] sit. Poenitentia quae a moriente fit, ti­meo ne ipsa moriatur. Our repentance which com­meth from vs whi [...]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 seaso [...]s, and let goe opportu­n [...]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 w [...]kest at th [...] houre of death. For at the houre of death thy bodie and minde is weakest, and the diuell is stro [...]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. [...] 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. [Page 191] 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 o [...] come strong illusions? If so be when the enemie is at the weakest [...]hou canst not subdue him; there is but smal hope that when thou art weakest, & he at the strongest, y^u shalt do ought against him. If in thy vigor and pri [...]e age when thou art lustie as an Eagle, thou beest but a coward: when thou laiest [...]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 whē thou beest able to sin no more, thou surceasest to sinne: it may [Page 192] be truly saide, that sin doth leaue thee, thou leauest not sinne.

A similitudeThou doest like the Merchaunt, who in a grie­uous storme whē 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 l [...]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 [Page 193] fight a good fight, and haue our happy wages in the world without ende.

The first Chapter. That the meere mercie of God is the maine motiu [...] of our comming home to God, and the sole effici­ent cause of our whole saluatiō, plainly insinuated by this circumstance of this historie, of the fathe [...] his seeing the prodigall sonne, when hee was ye [...] a farre off.

A Reuerend and holie Bishop, when as Saint Augustines A Bishops saying of Augustine. mother was in exceeding heauinesse for hir sonne [...] peruersenesse before hee was con­uerted, seeing her strange passions and hir aboundaunt teares which shee powred out for him, grauely aunswered thus: It is im­possible for thy sonne to perish, for whome such [...]eaers are shed. It cannot bee expressed howe a [Page 199] sorrowfull soule in all humilitie throwing downe it selfe before his mercie seate, is acceptable vnto God, and gracious in his eyes. It is not possible that hee shoulde bee shut out that knocketh at his doore, or not finde comforte that is sorrowfull for his sinnes, or that his teares shoulde not bee put into the bottell, and GOD shoulde not wipe a­waie all teares from his eies.Psal. 126 Hee that nowe goeth on his waie weeping, a [...]d beareth forth good seed, doubtlesse shall come againe with ioie, and bring his sheaues with him. This much holie Scripture a­boundantlie doth approoue, but principallie the president of this prodigall person. For hee no soo­ner crieth but the Lorde heareth him, no sooner returneth but the Lorde meeteth him, naie to manifest his longing after him, he a far off espieth him, and at hand embraceth him.

God the father therefore his aboundant mer­cie towardes vs his wicked and rebellious chil­dren in this example is set before our eyes. It is heere twofold wise propoūded, vnder which two kindes whatsoeuer more particularlie may be fur­ther illustrated properlie is cōtained. The first is his mercy towards vs a far off: the second is his mercie towardes vs being nigh and in presence with him. In the description of the first these notes as euident demonstrations thereof are premised and prefixed. His seeing him a far off, his falling on his necke, his kissing him. We wil first intreat and discourse of the first, His seeing him a far off.

He beginneth with this first, because this is that which chiefly worketh in vs, for his graceThe grace of God, the cause of our conuersion. A similitude and lo­uing countenance must go before, else how should our repentance and conuersion followe after. A sinner is like the Eccho which cannot speake first, but must answere a voice: God must call before we can come: hee must speake first, and then we aun­swere, and say with holy Samuel, Speake Lord for thy seruant heareth. 1. Sam. 3 We haue nothing of our selues without y^e grace of God: For of his fulnes haue we al receiued grace for grace. A similitude When wee beholde our face and image in a glasse, the shadowe of it mo­ueth as the man mooueth whose image the same is; the countenaunce thereof cannot looke vpwarde, vnlesse the man himselfe the substance of that sha­dow looketh vpwarde first. Wee are Gods image, as he moueth vs, so we are moued; we cannot looke vp to heauen of our selues, God first must lift vp our eies thereunto.

A similitudeIt is easie for any man to kil himselfe, but impos­sible againe to giue life vnto himselfe: it is easie for a man to kill himselfe with sinne, but it is not in his power to quicken himselfe by repentance of his sinne. Hence is it that Christ saith. No man cōmeth to the father, Ioh. 6 vnlesse the father who sent me draw­eth him. And that the church praieth thus. Drawe me after thee, Cantic. 1. and we wil run vnto the sauor of thy sweet ointments.

[...]zech. 2When as God commmanded the Prophet Eze­chiel to raise vp himselfe, and to stand vpon his feet, immediatly the spirit of God did come vpon him, [Page 201] and set him vpon his feet: he had neuer beene able to haue risen of himselfe, if the spirit had not hel­ped him.

There be certaine birdes of verie swift flight,A similitude but therewithall so long winged, as if by chaunce they fall vnto the ground their traine so traileth vppon the ground, as they cannot mount vp againe anie more and recouer their flight. It is so with vs, who sometimes of a sudden would soare verie high, and as a birde would flie swiftly vp to heauen; but our wings and feathers so spread the groūd, as whenso­euer we fall downe to it againe, as commonlie we doe being earthly minded, we rise no more vp, vn­lesse that God himselfe erecteth vs by his spirit.

As Rachels cattell could not drinke of the wa­ter of the brooke before Iacob had rolled away the stone that couered it:Gen. 29 so there is a stone which lai­eth ouer our hearts, which vnlesse God first remo­ueth, we can not drink of the waters of repentance. For it is God only that mollifieth my heart, and ta­keth away this stone, as the iust man Iob saith.Iob. [...]3 The Prophet admiring the power of god, who with wa­ter forced out of a stonie rocke satisfied his people, exclaimeth in this wise, Which turned y^e hard rock into a standing water, and the flint stone into a springing well: may not wee likewise admire the Lords power, and celebrate his praise, who of his goodnes striketh the stonie hearts of sinners, and forceth out of them the water of repētance?Psal. 114 A similit [...] There are sundrie locks which are so made, as they easily may be locked without keyes: but they cannot a­gaine [Page 202] be open without keyes. We may locke and shut out our selues from the kingdome of heauen, but without him that hath the keyes of Dauid, to open when no man can shutte, and shut when no man can open, wee can not open the doore of this kingdome. Turne me O Lord (saith the Prophet Ieremie) and I shall be turned.Th [...]r. 2 5 We of our selues doe turne from God, and do not turne vnto him, vnlesse God himselfe doth turne vs. Wee are without God as Samson without eyes, and remaine in the blind­nesse and ignorance of our sinne. It is God who o­peneth our eyes and our hearts, deliuereth vs from our sinnes our spirituall enemies.

God saw the prodigall sonne a farre off, and this immediatelie brought him nigh vnto him: as hee seeth vs sinners when wee are yet farre from him, and thinke of any thing rather then of him. And this is that which moueth our affections, & recon­cileth vs again vnto him.A similitude The Sunne is of that for­cible nature and power, that it pearceth the verie heart of the earth, it engendreth gold and diuers o­ther mettals in the bowels thereof: so the reflexion of the Sun beames of Gods grace so radiantlie and forciblie worketh in mens harts, as it bringeth forth the golde of faith out of them, and diuerse other good effects and motions of the spirit. Dauid ex­tolling the power of God, who rebuking the red sea, made the waters of it stand vpon an heape, and made y^e waters of Iordan start aside for the people to go through, thus wondreth at it, saying: What aileth thee O thou sea that thou fledst, [...]al. 114 & thou Ior­dan [Page 203] that thou wert driuen backe? But I ceasing not to wonder at this mans turning backe, I expostu­late the case thus: What ayleth thee, O thou sin­ner that thou fleest, and thou runnagate prodigall sonne that thou turnest backe? Wee cannot suffi­cientlie wonder at Gods grace, who made this vncleane wretch the doung of the earth, and the Clay of the streetes, purer and brighter then the starres and Sunne before him.Rom. 11. Oh the deepenesse of the riches, both of the wisedome and know­ledge of God. What is man that he is so mindfull of him? or the sonne of man whom he should visit, and see a farre off? For our condition is the selfe same which this prodigal mans was. For when we were all a farre off from him,Ephes. 2 straungers from his couenaunt of promise, aliants from the common wealth of Israel,Ephe. 8 when wee were deade in sinne: God who is rich in mercie hath quickened vs, by graciouslie beholding vs. He hath chosen vs from all eternitie to bee his people, and the sheepe of his pasture, but not by our merits, but by his mercies: not that wee chose him, but that hee chose vs, and saw vs a farre off, when wee did not see him.

Did not the Lord see Abraham a far off when­as he liued among the idolatrous Chaldeans, and called him from thence, and made a couenant of saluation with him, that he would be his God, and the god of his seed? was not Adam before him seen a farre off, whenas hee turning his eyes from him, and fleeing from his presence, God called him [Page 204] vnto him, and lifted him vp (being desperately de­iected with the shame of sinne which hee newlie had committed) with the promise of his grace by the seede of the woman, by which this his sinne should againe be remitted?

Was not Dauid much exorbitant, and excee­ding far from God, when as the Prophet Nathan was sent vnto him to call him home againe, and bring him vnto God?

Did not God behold the Israelites afarre off, from the habitation of his dwelling, when hee did see the miserie of them in captiuitie, and deliuered them out of the hands of their enemies, & brought their feete into a large roome, by planting them in the pleasant promised lande of Canaan? What should I rippe vp such varietie of examples, as may serue this purpose? Thus he beheld Mathew the customer,Matt. 9 [...]uk. 19 [...]ph [...]. 2 Zacheus the vsurer, Paul the persecu­ter, and vs the Gentils, when we were, as the Apo­stle saith, a far off, being without hope & without god in y^e world, calling vs his people who were not his people; and his beloued, who were not his belo­ued. The grace of God therefore seeing vs a far off, being in our sins, draweth vs frō our sins, calleth vs to a confession, and repentance of our sinnes, and pardoneth all our sinnes. Without this there is no­thing that we can doe of our selues, being not able to thinke a good thought. God must loose the bondes of thy necke O captiue daughter of Syon. [...]. 52 Peter denied his maister, and wept not, for God did not looke vpon him: he denied him the second [Page 205] time, and yet [...] not weepe; for why, as yet the Lord did not looke vpon him: hee denied him the thirde time, and hee wept bitterly, but the text saith that the Lord did look vpon him.Luke. 22 O Lord our God then looke vpon vs, and then wee shall with Peter weepe bitterly for our sinnes.

The second Chapter. Of the mercie and compassion by this father shewed vnto the prodigall sonne.

THe circumstance of the father his see­ing his sonne whilest he was a farre off, beeing first of all remembred in good order, this inference of his compassion shewed him as an exposition of the same is imme­diatelie adioyned. For God his seeing vs is no su­perficiall and bare sight of vs, it consisteth not in an idle speculation, but hee seeth vs to shewe mercie, and compassion of vs, and to worke our saluation. God seeth not his seruants as hee doth the wicked caitifes, A [...]nas, Caiphas, Pilate, and such like, who stil remaine obdurate and hardened in their sinnes: but he seeth them by bestowing his graces vppon them, as Peter and Andrew: Iames and Iohn: Mat. 4 Ioh. 1 Luke. 5 Na­thanael and Matthew, who forthwith left their nettes, the seate of custome, and vngodlie trade of sinne, making them Apostles, vessels and ministers of his great mercie.

There is verie great oddes betweene God hisGreat diffe­rence the [...] is betweene god his see­ing vs, and man his seeing vs. [Page 206] seeing vs, and man his seeing vs. Oftentimes one Courtier is heard to say vnto another, Did the Prince to day see thee? and eftsoones he answereth I. But what of that? for hee often is neuer a whit the better for it, for infinite people doe crowde to see the Prince, and the Prince eieth many of them, and yet thereby benefiteth not any of them. But if God seeth vs, it is well with vs, it cannot bee in vaine, but effectuall vnto vs. For the eyes of the lord are the portall doores of pittie, the windowes and casements that haue a prospect to saluation. He alwaies beholdeth vs with the eyes of kindnesse,Gen 19 Exod 3 Luke. 19 Mark. 14 Actes. 9 as Abraham in Chaldea, Loth in Sodome, Zachee vpon the figge tree, Peter in the high Priests hal, the theefe vpon the crosse, and Paul when he was Saul in his iourney to Damascus.

Howe happie was this for the prodigall sonne for his father to see him, for immediatelie he had compassion of him: so is it with vs, hee hath mer­cie on vs as soone as hee seeth vs.Genes. 26. That we maie say with Agar, Thou Lord lookedst on me. The issue whereof was, that the Lorde did heare her tribulation.

Did God at any time looke vpon anie, and did not shewe him mercie? [...]od. 3 He looked vpon the Is­raelites, and presentlie hee deliuered them from the Egyptians. [...]ark. 14 He behelde Peter, and the yse which before couered his heart when he abiured his Maister, melted at the heate and fire of his spirit, and made a great thawe, so as streames of water, and brinish teares issued from thence. Hee [Page 207] saw Mathew as he went by the way gathering vp of mony,Matt. 9 and forthwith he bestowed a better office of him, and charged him to gather vp soules vnto him. He sawe certaine fishermen,Matt. 4 Iohn. 9 and he ordained them fishers of men. Hee saw him that was blind from his birth, and his sight was restored him. He sawe multitudes following him,Matth. 5 and hee opened his mouth and taught them.Iohn. 6 Hee lifted vppe his eyes and sawe another multitude following him, and hee communed with Philip about bread and prouision of victuals for them.Luke. 1 Hee did looke on the low estate of his handmaid, and hereupon the virgin peremptorilie concludeth, that All genera­tions shall call her blessed.

Gods eyes are compared to the Doues eyes vpon the riuers of water,Cant. 5 because they are most pure, cleane and simple, farre from all euill, and full of all goodnesse.Matt. 3 In respect whereof the ho­lie Ghost when he descended, assumed vnto him­selfe the forme of a Doue. Dauid vniteth and knitteth togither Gods sight, and Gods mercie, because towardes his Saints they cannot bee sun­dred. Oh Lorde looke vpon mee,Psal. 24 and bee merci­full vnto me, for I am poore and in miserie. Else where hee singeth in effect the same dittie, ma­king Gods mercie the effect of his seeing vs.Psal. 33 The eyes of the Lord are vpon the iust: and what then? his eares are open vnto their prayers.Psal 33 Come vnto me (saith the same Prophet in gods person) and ye shall be lightned.

It cannot be but where there is most light,A similitud [...] the [Page 208] place must bee warmer; and therefore in the full Moone the nights are warmer, because the light is stronger: so let God behold vs with the brightnes of his countenaunce, and let the light of his loue shine in our hearts, and they shall bee warmed with the zeale of the spirit, and the fire of his mer­cie will be kindled within vs.

The presence of Gods face is admirable, and vnspeakeable, for it rauisheth our hearts, and sud­denlie changeth them, and draweth them to obe­dience. If the Sunne stoode still in Gibeon, and the Moone in the valley of Aialon,Iosua. 10 and the mightie walles of Hiericho came topling to the ground at the voyce of God, by his seruant Iosua, Iosue 6 no maruell it is though our sinnes come tumbling downe, and we returne to God with the prodigall sonne, when God himselfe beholdeth vs a farre off to this pur­pose and hath compassion of vs.Psal 104 For the vast earth trembleth at his look, if he but toucheth the moun­taines, they do smoke.

Finallie, as all mercie is present towardes vs, when Gods eyes doe behold vs: so all miserie and calamitie dooth befall vs, when his face is turned from vs.

Hereupon saith Dauid. When thou turnest away thy face they are troubled, Psal. 104 if thou takest away their breath they die, & return vnto their dust. Da­uid once perswaded himselfe that his estate was so sure as it could not bee altered, when hee spake in this wise,Psal. 30 I sayd in my prosperitie, I shall neuer be re­mooued, thou Lord of thy goodnes hast made my hill [Page 209] so strong: But the euent did put an other song in­to his mou [...]h, and made him to recant, and reuerse this proude boasting saying. Thou didst turne thy face from mee, and I was troubled. Wherefore praie wee the Lorde to beholde vs, that hee woulde by no meanes turne awaie his face from vs, least as Dauid sayth, if hee maketh himselfe as though hee seeth vs not, wee bee as they that goe downe into the pitte: Least all our prayers bee made in vaine, and our s [...]tes doe take repulse, hee saying vnto vs as vnto the olde Israelites: When yee shall stretch out your handes, Esay. 1 I will hide mine eyes from you, and though yee make manie pray­ers, I will not heare you, for your handes are full of blood.

But the prodigall sonne his former disposi­tion considered,Mercy is to be shewed to y^e wicked the present compassion of the father had of him is woorthie to bee obserued. For hee was a man wholie swallowed vppe of sinne, wilfullie walking after his owne wicked wayes, there was no feare of God before his eyes: Yet the father rebuketh him not in his in­dignation, neither dooth hee chastice him in his heauie displeasure: but hee rather chooseth to prosecute him with fauour which hee did not de­serue, then persecute him with iudgement which was most due vnto him, Teaching vs the like mer­cie that we would shew to such who beseech our mercie, howesoeuer in regarde of their vilde in­clinations they bee vnwoorthie of it. There is none can bee lewder and more infamous then this [Page 210] fellow vpon whom such abundant fauour was ex­tended: to signifie that how so euer the persons are qualified, yet their miserie by vs must compas­sionatly be respected.Matth. 5 It is the expresse commaun­dement of Christ that we should be merciful, as our heauenly father is mercifull. Now how he is chari­tably disposed to the wicked, herein it is euident, in that he maketh the sun to arise on the euil and the good,Matt. 5 and sendeth raine on the iust and vniust.

The hauen is a refuge and reliefe to all that ariue thereat,A similitude whether good or bad: as it succoureth in­nocents, so it often doth protect robbers. God is the hauen, to whom whosoeuer at any time doe driue, they shall rest in safetie. If thou dost help and relieue vnworthie, with them doubtlesse will resort vnto thee,Gen. 18 some who are worthie. Abraham confu­sedly without any difference harboring all strāgers, amōg them vnawares receiued likewise Angels. It is Salomons aduice,Pro. [...]5 Rom. 12 and Paul ratifieth it, That if our enemie doth hunger, we do feede him. Let vs measure others by our selues, and let vs doe to o­thers in their wants, which wee would wish might be done to vs in the like necessities. If God shoulde shew his mercie onelie to the good, where should the wicked and sinner appeare? What should be­come of vs who are borne in wickednes, and doe nothing else but bring foorth vngodlinesse? Wee will not exhibite anie kindnes to our neighbor in his extremitie, because his life offendeth vs: and yet wee craue daylie for helpe at Gods handes, though hourly, diuersly and grieuously we offende [Page 211] him. With what face canst thou so often begge of God, and art so cruell to a begger at the gate, that comes but seldome to thee? Among the fiue thou­sand who were fed by Christ with fiue loaues and two fishes,Iohn. 6 there were without doubt some euill disposed people: yet Christ dooth not sunder and diuide them from the rest, but equallie without respect of persons, relieued them togither. It is a pithie saying of S. Ambrose: Ambrose. Misericordia non iu­dicat de meritis, sed miserijs. Mercie doth not con­sider of mens merits, but of their miseries. It is the fashion of the worlde, before they bestowe vpon anie their almes, to make a scrutinie, and inquitie of their liues, There must come question vpon que­stion, before a poore begger can haue the smallest deuotion: This we may well call Scrutinium dia­bolicum: a diuelish scrutinie. For so it is in deed whē as a needy person doth implore our charity, and we weary him with words, but do very slenderly help him with our works. This trick we first of al lerned of the diuel, who tēpting our sauiour in his extream pouertie, questioned with him as we doe with the poor, whether he were good: for to the like effect he expostulateth thus,Matt. 4 If thou (saith he) be the sonne of God cast thy self down: making a great doubt whe­ther he were such a man as were worthie to be re­lieued in this his extremity. but of this matter I spare further to intreate, because I haue particularly dis­coursed at large of it in my booke of almes.

This I haue thought good to admonish thee of by the way, vnder the example of the fathers [Page 212] charity vnto his wicked sonne, that thou maist like­wise dispose thy self to be mercifullie affected euen to wicked people: That so thou mightest imitate thy heauenlie father,Matt. [...] and bee perfect as Christ wil­leth thee, as thy father is perfect.

The third Chapter. The readinesse of God in forgiuing sinne, and his slownesse in punishing it: signified by the father his running out to meete his prodigall sonne▪

THe father espying his sonne a farre off, contenteth not himselfe with the sight of him, or with barelie pittying him, or weeping for him, and so leauing him: but he further maketh haste, and runneth out to meete him, that neyther anie other in the way might hinder him, or otherwise the conceit of his fathers seueritie vnhappilie terrifie him.

A similitudeBy this and other circumstaunces going be­fore, the order that God vseth in receyuing a sinner is notablie sette downe. Hee is like vnto a Nurse, who seeing her tender childe ventu­ring to come vnto her, that it shoulde not take a fall, maketh speede and runneth to it; Or like vnto a Vulture,A similitude or greedie fowle, who first seeing his pray a farre off, flyeth swiftly vnto it, seazeth vppon it, and afterwardes deuoureth it: so Go [...] first seeing a sinner a farre off, in the vt­termost coast and region of sinne, taketh to him [Page 213] the winges of mercie, and flyeth speedilie like a swift arrow to him: hee lighteth vpon him, culling him and kissing him, and afterward incorporateth him, and maketh him his owne.

The father woulde not stay vntil his sonne shoulde come vnto him, and with all submission vpon his knees craue remission, vntill hee had vr­ged him by many arguments, and pearced his eares and heart with his complaintes: it was e­nough with him to mooue him to helpe him to know his miseries, albeit he came not into his pre­sence to vtter them.

As it is sufficient to mooue a tender Father to knowe his sonnes aduersitie,A similitude that hee is fallen into a Riuer, where without speedie helpe he must needes bee drowned, albeit hee grateth not his fathers eares with lowde crying vnto him: so is it enough with God that hee knoweth our daun­gers, that wee sticke fast in the deepe myre where no water is, or that the streames runne ouer our soules, albeit wee crie not vntill wee waxe hoarse vnto him, and treble and beate often vppon the name of Our Father. The Lorde seeth well the anguish of our mindes, and our groaninges can­not bee hid from him. And therefor hee sayeth thus by the Prophet Esay, Before that they crie, I doe heare them.

This father in running out to meete his sonne, testifieth his loue which hee beareth to his sonne,God is slow in punishing sinne. howe readie he was freely to remit whatsoeuer sin his sonne did commit. It is Gods nature so to doe: [Page 214] It hath alwaies beene his custome to bee verie for­ward to shewe sauour to a sinner, and to bee vn­willing and slow to punish him.

Genes. 3When as Adam had broken the couenant, and was in the transgression, it is saide that God wal­ked in the Garden in the coole of the day. When as hee came to take vengeance vppon sinne, hee came not downe riding vpon the heauens, as vpon an horse, neither did hee come flying vppon the wings of the windes, nay hee came no fast pace, but walking and creeping as it were a Snayle. If hee had delited in our confusion, and did not rather expect our conuersion, woulde hee not thinke you mende his pace, and make more haste to punish vs?

Gene. 7When as God was purposed to destroy the first world, and wash away the horrible filthinesse of sinne, which polluted the earth, with the waters of his rage, before this his iudgement was according­lie executed, it was a hundred yeares before to his preacher Noah published. This his exceeding pa­tience, and long sufferance, argueth flatly his slack­nes in punishing vs: For else he needed not to haue warned them at all, or respited them so long, but might haue soone ouerwhelmed them.

[...]ed. 19When his doome definitiue was denounced a­gainst Sodom, & her sister Gomorrah, & her neigh­bor townes about, he came familiarly to Abraham before, & of set purpose broke the matter vnto him, that he might stay him by intreating for them. For to signifie so much he suffreth dust and ashes to dis­pute [Page 215] with him, and so farre to commune and pre­uaile with him, as if there had beene but ten honest persons in the place, the rest had beene preserued and saued for their sakes. What proofe more preg­nant can we haue then this, of the tēder mercy and louing kindnes of the Lord?

Pharaoh was the rankest rebell that I reade of, for he spared not to say,Exod. 14 Who is the Lorde that I should let Israel go? I knowe not the Lorde, ney­ther will I let Israel go. Woulde such a fellowe thinke you haue beene spared? Yet the Lorde did spare him, and warned him seuen times before hee would destroy him. Oh the exceeding bountie of our God towards vs.

The Niniuits were a pestilent and peruerse peo­ple, out of measure sinfull,Ionas: 3 for the outcrie of their sinne had sent an Eccho vppe to heauen, and the Lord had presentlie decreed their destruction: but though the sworde was nowe drawne out of the sheath, to wound their hairie scalpe, yet so good a God was he, so slow to vengeance, and full of mer­cie, as their repentance mitigated his moode, and shut vp the sworde of his anger and iudgement a­gaine into the scabberd.

By the Arke of the Testimonie wherein the law was kept, was the Mercie seate placed, to sig­nifie that as soone as wee haue offended the lawe, there is mercie to bee had:Psal. 130 With the Lorde there is mercie (sayth the Prophet Dauid) and with him is plenteous redemption.

Now as he is thus backward & slow to anger:The Lord is swift in shewing mercy. so [Page 216] is hee as forward and prone to mercie. As hee but walketh when he punisheth a sinner, so he runneth when he would saue a sinner, as he did here to saue a notorious and miserable sinner.

Luke. 19Christ meaning to diuert into Zacheus his house, or rather into his soule, and to make him of an Vsu­rer and lim of the diuell, a sonne of Abraham, and a child of God, he looketh vp to the fig tree wher­on Zachee stood, and saith, Zachee, come downe at once, and come quicklie vnto me.

Ioh. 13To Iudas Iscariot the thiefe and the traitor, when hee was plotting and compassing his treason, the Lord likewise said, Iudas that which thou doest doe quicklie. Iudas his treason was the worlds redemp­tion, and therefore he was so ready, and greedie it should be finished.

Luke. 22Else where he likewise speaketh to the same ef­fect saying, I must bee baptized with a baptisme, and howe am I grieued vntill it be ended? This hee spake of his passion, the cuppe of our bles­sing, the earnest and price of our eternall salua­tion.

[...]ctes. 2When the holie Ghost in the daie of Penticost came vppon the Apostles, it came suddainly in a sounde from heauen, as of a rushing and mightie winde: It was in mercie to illuminate and sancti­fie them, and that was the cause it came speedilie on them.

[...] [...]1The Prophet Esaie declaring the office of Christ in preaching the Gospell, sheweth that the subiect of this preaching is, to publish Gods readinesse to [Page 217] pardon sinners and his vnwillingnes to take iudge­ment of them. And to make proofe thereof hee compareth them together, and maketh his clemen­cie to be far greater, and of longer continuance to­wardes vs then his iustice. For hee restraineth his vengeance, and limiteth it to a daie, but hee exten­deth his mercie infinitelie beyonde it, giuing a continuance of time vnto it, the space of a yeere. For thus the spirit speaketh,Isai. 54 To preach the accepta­ble yeere of the Lord, and the daie of vengeance of our God.

The same Prophet in an other place confirmeth the same doctrin most comfortablie vnto vs, when in the person of God himselfe hee saith. A little while haue I forsaken thee, but with great compas­sion will I gather thee, for a moment in mine anger I hid my face from thee for a little season; but with euerlasting mercy haue I had compassion on thee, saith the Lord thy redeemer.

The due regard hereof breedeth no admiration, but it tendeth exceedinglie to our consolation: for this is natural and proper vnto God, to be gracious and mercifull: it is a strange worke to him, as the scriptures say of him to punish and shewe venge­ance.A similitud [...] Euen as a Painter when he hath elaboratelie finished a picture, if so be he be constrained in re­gard of some faultes which he findeth in it, vtterlie to blot out and deface all his worke, hee is much grieued for it: so when God seeth manie defaults, and blemishes in vs, who are his workmanship & engrauen image, vpon whome he hath bestowed [Page 218] such exceeding cost, as varnishing vs, and adorning vs with liuely colours, which must be reformed, for which cause he must marre that he hath made, and begin his worke anew, it cannot but bee grieuous and troublesome vnto him.

A similitudeIf thou wouldest place a stone of great waight vppon the roofe of thine house, thou hast neede of pullies & cables for to reare it: but if thou wouldst throw it to the ground, thou needest doe nothing but let it fall from thee, for it will fall of his accord vnto the grounde: for naturallie heauie things doe tend downeward, as those that are light do ascend vpwarde. It is as naturall with God to shewe mercie to a sinner, as it is for a stone that is heauie to fall downewarde, for the Sunne to shine, for the fire to burne, or anie other thing to performe his nature.

Wherefore thou readest euerie where in the hi­storie of Christ of innumerable mercies which hee shewed vnto many, but thou readest not of his pu­nishments inflicted vpon any but only at one time, when hee made him a whip, [...]n. 2 and chased out of the temple such impure copesmates, as had too abho­minably prophaned the temple. Was there euer a­ny that intreated his mercy and did not obtaine it? He healed graciously Malchus his eare, [...]ke. 21 his pro­fessed and sworn enemie, then one of the furious & bloud thirsty souldiours who combined together, intending his destruction.

The murmuring Israelites exasperated the Lord exceedingly against them, when as the spies retur­ning [Page 219] from Chanaan their tidings displeased them: for they so mutinously muttered against God, as they were threatned of him, that they should not possesse the inheritance promised them, or enter into the lande: Yet after that, when the peo­ple were in armes, and prepared vnto battell, in the middest of iudgement the Lorde could not vt­terlie forget mercie: hee is so naturallie disposed to bee mercifull; and therefore both in anger and loue hee saieth vnto them, Doe not ascende vp, Num. 14 for I am not with you, least yee fall before your enemies. If he had not been with them, he would not so gra­ciouslie and louinglie haue warned them, that they should not go vp, but would haue suffered them to fall vpon the sword, and bee a pray vnto their ene­mies. Againe, if so be he had beene with them, and had not been angry with them, he would not haue said so directly vnto them, I am not with you.

He was with them, and was not with them. He was not with them that they should haue the con­quest, & he was with them that they should not be conquered. If the Lord be thus mercifull when men are so sinful, it is thereby manifest that hee is soone satisfied.

The foure beasts which Ezechiel did see in a vi­sion had the faces of a Lion,Ezech. 1 & also of a man in the right side: to signifie vnto vs, y^t as he looketh like a lion vpon a sinner that cannot repent, vtterlie to destroy him, whilest there is none to helpe him: so when a sinner returneth from his sinnes, and tur­neth vnto him, he hath the louing and kinde face [Page 220] of a man, and intreateth him familiarlie and kindlie as a man.

This father could not be more forwarde in fauor towardes this his lost sonne then to looke out after him, and to cast his eyes about to espie where hee might see him, and when he had happily seene him a far off, to hic out vnto him, to embrace him to fall on his neck, and kisse him. Al these are good notes of good nature and affections: but when they do pa [...]ley, and talke together, the zeale is admirable which he expresseth towards him. For he is so soon pleased, as no sooner the sonne beginneth to speak but the bowels of the father are so presentlie moo­ued, as hee suffereth him not to vtter all he medi­tated, for before he could come to this clause of his set speech, Make me one of thy hired seruauntes, the father interrupteth him, and breaketh off his speech, preuenting him graciouslie with his bles­sings of goodnes, and granting infinitly more then he desired.

Thy God as so rea [...]e to shew [...]is sinner [...]h mercy.The father in great wisedome vsed this great speede, because his sonnes estate and neede so re­quired it. For when as a sinner through anguish of sinne, is in extremity as this sinner was, hee hath neede of present comfort to preuent despaire, and ready encouragement to allaie the rage, and furie of his passions, which otherwise woulde bee verie dangerous vnto him. For this cause God vseth no delay with such, but immediatly vpon the forgiue­nes of sinnes, hee giueth therewithall the riches of his grace; there is no time betwixt them, but they [Page 221] come both together.The remis­sion of sin, and the giftes of grace come together.

Before we can recouer our bodily health after a great sicknesse it is a long time: by little and little, and by degrees we leis [...]r [...]ly attaine it: for the body is not of that moment as the soule, therefore there is no such vrgent necessitie of the present health of it: for by lingering and time it may do wel enough. It is otherwise with the soule which woulde lan­guish with griefe, and consume away through continuance of sorrowe, and therefore it is neces­sarie it should haue speedie remedie, and therefore God giueth it. Our course is q [...]ite contrary, for we vse all speed to haue health of bodie, but we trifle awaie the time, and put off opportunitie, which is offered vnto vs for the health of our soule. O Iesu! what posting is there vnt [...] the Phisition vpon eue­rie complaint and grieuance of the bodie? any smal occasion driueth vs to him. If we bee but a little abated of our sleepe, or the edge of our stomackes but a little blunted, wee must haue his aduise, and we must receiue some Apothecarie drugges to re­store the same againe: But who doth complaine of his diseased soule, and repaireth to a Preacher and heauenlie Phisition to remoue his maladie? we are therein wholie distempered, and out of frame, and yet we feele not that. Aboundance of euil humors, ready to choake and quench the good spirit re­maine within vs, and wee seeke not to purge them. We should bee moued to care more for our soules, seeing God so careth for them, and not to think the time too soone for them, since that God himselfe [Page 222] in so great haste helpeth them.

Furthermore this readines of this father to doe vs good,We are as ready to do that which is euill, as God is rea­dy to do vs good. should be a spur to pricke vs forward, and to make vs as ready to good. But we oppositly are as bent to euill, as the Lord is graciously inclined vnto our good. If we imagine any wickednes, & would set forth vngodlinesse, neither oares, sailes, or winds can serue vs, wee are so hot and hasty to effect it. Aaron had not finished and ended his speech, be­fore the Israelites had cast him their iewels, their bracelets and carerings, and costly ornamentes to make a golden Calfe. They would not so readily like calfes as they were, haue bestowed a peece of gold, as an almes to a poore man the liuing image of the euerliuing God: but they esteemed not what they gaue vnto a blockish Idoll, to a dead image, the worke of mans hands which had no need of it.

I would that this were not our sinne, and the names being changed we were not this people: we can bestow wastfully our gold vpon idle and lasci­uious pictures, and anticke workes; we can statelie set them out vppon tombes, vpon the gates of our houses, in our gardens, and in euery corner of our dwellings, & they want no cost on them: but deere Christians their fellow seruants, the image of God for whom Christ Iesus died, runne vp and downe, and doe lie at our doores pale and wan thorough hunger, naked, haborles, and in all extremity, and our eies behold them not, much lesse do our hearts pitty them. How many be there who spare not for cost to spende among whores, in the damnable [Page 223] pleasures of their sinnes, which turne to their de­struction: but will bestowe nothing to godly vses, in zealous affections, which may make to their sal­uation? The Prophet taxing our readinesse to com­mit sinne, saith, We imagine mischiefe in our beds. To which purpose saith Salomon. Prou. 1 The feete of the wicked run vnto mischiefe. And Hieremie com­plaineth in the like sort.Hierom. 8.9 Euerie one turned to their race, as the horse rusheth into the battel. Now con­trariwise howe slacke and slowe wee are to serue God, I neede not to shewe, our actions and whole course of life sheweth it. As we haue neede of a bit to draw vs backe from sinne, so wee haue as much neede of a spur to pricke vs to God: for wee are as heauie and as dull in his seruice, as wee are nimble and pliable to the world. This did not Dauid, Psal. 119 when as he saith thus. I haue run the way of thy comman­dementes: 1. Cor. 9 And Paule prescribeth vs an other course, in exhorting vs so to run, as we may obtain. In a worldly race each one laboureth to outrun an other, to gaine a worldlie prize: let vs doe the like in regard of the rewarde that is set before vs, if wee doe thereafter, that wee may say with the Apo­stle. I haue fought a good fight, I haue run my race, 2. Tim. 4 I haue kept the faith: from henceforth is laide vp for me a crowne of righteousnesse, which the righteous Lord shal giue vnto mee, and not to me only, but to al those who loue his glorious comming.

The fourth Chapter. Of the other circumstances of the Father his loue, shewed to his sonne by his falling on his necke, and kissing him.

WHilest wee doe consider the Fa­thers kindnes shewed to his sonne, we may say with holy Dauid: Tru­ly God is go [...]d to Israell, and to those that be of a true hart: yea to those that are of a bad hart to, as this per­son was. For albeit we haue had good proofe of his good will by former arguments; yet there followe greater, who do more euidently declare and teach the same.

Among others, by these circumstances and to­kens of grace, His falling on his necke, his kissing him: the heate and fire of his affections breaketh out, and the light thereof shineth cleerely as the sunne, and as the noone day vnto vs. And this wil the plainer appeare vnto vs, if wee turne our eyes vpon the hab [...]e of this sonne, and viewe his present miserable infelicity, being such, as if naturall loue in the father had not ouercome it, it had bredde in him a loathsome despite and hatred of him. For he came no otherwise then as a common Rogue vnto him, all torne and beggarlie, in filthie and stinking maner, as he was in when hee was enkenneled in the sties, and couched among swine. Certainely [Page 225] his breath and whatsoeuer was of him was ranke and poisonable as any vnclean carrion: he was no waie fit for humane societie, yet his sweete Fa­ther embraceth him in his armes, culleth and kis­seth this vgly monster with the sweete kisses of his mouth.

This is our condition, and the loue of GOD our Father is the same towardes vs. For howe vilde doe wee appeare in the sight of God, as wee are of our selues naked, miserable, and to euerie good worke abhominable?Matt. [...] we haue lyen among the pots, yea among the swine into wich the diuels entred, which violently were thrown from a steepe down place, and caried into the sea: our garments are as menstruous & polluted clouts, patched and pieced, which (as Adams aprō which he made him of fig leaues) cannot hide our nakednes, much lesse beautifie and adorne our bodies: yet our deere fa­ther shutteth not his eies at such a noisom and hor­rible sight, or stoppeth his nostrils against such a tanke and outragious sent: but he claspeth vs in his armes, and hideth vs in his bosome as an arrowe in the quiuer, and sent down his own and only sonne among vs, to wash vs and make vs clean, to take a­way our filthines, that we might be presented pure and holy vnto him.

In kissing him he declareth his entire loue vnto him, for a kisse among menA kisse a to­ken of loue among men hath alwaies gone cur­rant for a pledge and pawne of kindnesse, which is professed by it. For because by our mouthes we do drawe our spirits, and thereby doe vnfolde the se­crets [Page 226] of our hearts, and do vtter our thoughts: by the outward ioining together of our mouthes, wee doe promise an agreement, and coniunction of hearts.

Gene. 45Hence it is that Ioseph when he opened, and re­uealed himselfe vnto his brethren, and would poure out his loue in the greatest measure vpon them: a­mong other notes and tokens thereof, hee affectio­natly fel vpon their necks and kissed them.

Luke. 7 Mary Magdalen the sinner, when shee was con­uerted, to testifie her loue which shee did beare to Christ, shee did cast downe hir selfe at the feete of Christ, and most humbly kissed them.

Matt. 26When Iudas the traitour studied with himselfe what course might be the best to bring Christ vnto his death: he could not deuise a more subtil shift, thē vnder a kisse, a pretence of kindnesse to couer his villany.

Cant. 1When as the church in the Canticles sueth to her spouse to shew his loue vnto hir, she intreateth her husband Christ that he would bee so fauourable as for to kisse her with the kisses of his mouth:, that is, that hee would manifest and declare his affections, by manefest and good tokens. The father therefore protesteth all loue and good wil vnto his son, and as a seale and confirmation of it, he bindeth and sea­leth it vp with a kisse, so as now he may fully satisfie himselfe and make no doubt of it.

That which is here typically shrowded and sha­dowed vnder a parable, is plainly and substantially in euery one of vs verified: For this is gods behauior [Page 227] towardes vs his lost children, whome vpon our re­turne he generally kisseth.

For doth not he most manifestly shewe his loue towardes vs as if he should kisse vs, when as his lips are so ful of grace, as he thus affectionately and gra­ciously greeteth vs? As I liue, Ezech. 1 [...] I will not the death of a sinner, but rather that hee doth returne and liue. This is to be esteemed, as the kindest & most com­fortable kisse, that may be giuen vnto vs: of the like sort is this comfort:Iohn. 3. So God loued the worlde as hee gaue his only begotten son, that whosoeuer beleeueth in him should not perish, but haue life euerlasting. And this: This is my beloued sonne, Matt. 3 in whome I am well pleased heare him. As the father thus kisseth vs, so doth the sonne, that we might kisse him,Psal. 2 least he be angry with vs. Who doth not wonder at these gracious wordes which proceede from his mouth appertaining vnto all?Matth. 1 [...] Come vnto me all ye that la­bour, and are heauy loaden, and I will ease you. To the same purpose serue the Sacraments of y^e church, which are seuerall sweete kisses, and as it were the earnest peny, to confirme the couenant that God bath made vnto vs. And truly he ioineth him­selfe closely vnto vs, and streightly embraceth vs, and as it were kisseth vs, when as by baptisme hee doth receiue vs into the lap of the church, in­corporateth vs into his holy congregation, maketh vs the mysticall body of his sonne, espousing vs vn­to him, and with him intituling vs vnto his blessed inheritance, purchased by his bloud in the king­dome of heauen.

The like he doth by the mystical supper, by which we are instructed that hee is the same, who kisseth and cherisheth vs, as sustaining vs with his blessed bodie and bloud, which he gaue and shed for vs to saue and preserue vs both bodies and soules vnto e­ternall life.

To these may be numbred all his kinds of bene­fits, which are inestimable and vnspeakeable, of which there is no end, by all which he imbraceth vs with the armes of mercy, and kisseth vs with the kisses of his mouth.

It is our duty in regard of this to shew loue to him, who hath so loued vs, yea who hath loued vs when as we loued not him, who whilest we were enemies hath vouchsafed to die for vs. Let his kisses there­fore kindle our affections, and drawe vs on to kisse him againe, who is our loue, our doue, our beloued, our bridegroom, our sauior. But how may we iustly be ashamed of our selues, y^t wee haue forsaken our own spouse, & haue cōmitted filthines with strāge flesh? we haue wrought folly in Israel, and haue cō ­mitted fornication with the baude of Babilon, [...] who with her craft hath caused vs to yeeld, and with hir flattering lips hath enticed vs? The whore of Rome hath bewitched our heartes: and hir painted face hath rauished our affections. But take wee in time the aduise of sage Salomon, and let vs prudently fol­low it, [...] Heare me now therefore O children, and har­ken vnto the words of my mouth. Let not thine hart decline to her waies, wander thou not in her paths, for she hath caused manie to fall down wounded, and [Page 229] the strong men are all slaine by her. Hir house is the way vnto the graue, which goeth downe vnto the chambers of death.

The fift Chapter. Of the Roiall robe, giuen by the father vnto the pro­digal sonne, when he was in presence.

WE haue hitherto discussed diuers main pointes of rare and strange fauour, shewed by the father to his sonne a far off, and somewhat we haue spoken of his gestures, and actions of loue towards him when he drew nigh vnto him: but now far greater remain to be intreated of, admirably expressed when hee was in presence with him.

Now had he fit time, and iustice required it, and his sonnes sinnes deserued it, that he should rip vp vnto him his defaults past, and cal to his remēbrance the offences of his youth, to call him to account of the time mispent, and to lay open the booke of conscience before him.

Some seuere father if he had such a sonne, would haue ratled him roundly, and woulde haue either constrained himselfe to seeme inexorable, or other­wise would not haue accepted of him, but vpon cō ­ditions of amendment of maners, & of an absolute obedience afterwards: But this father is so fatherlie, and ful of fauor, as he cannot giue himselfe to rigor and austerity, but assoone as he seeth him, his loue is [Page 230] set on fire and burneth towards him, so as the coles that follow are kindled at it, for assoone as he hath him he most courteously enteraineth him: & graci­ously greeteth him with all louing kindnes.

Hee suffereth him not to conclude his speech, though he knew wel enough that he had not much to speake. He should haue spoken on, and saide as hee purposed, Make mee one of thy hired seruants, but the father interrupteth him by his hasty calling to his seruants for him, giuing more then hee him­selfe would haue requested, or his mind conceiued. For immediatly while the words were in his mouth he imploieth all his seruants about him, to adorne and set him forth, and prouide a banquet for him.

He would thus cloath him, to shew vs what ac­count he maketh of him, how highly hee honoreth him as his owne darling, though the other woulde haue sued to be but his hyreling.

He willeth his officers to fetch him the best or the first roabe,His roabe what it was. and to adorne him with it. This first roabe was his first dignitie, which Adam lost, and Christ redeemed, Innocency and holinesse, and the grace of God, with the which he was first cloathed, wherby he was cloathed like vnto the sun in beau­ty and brightnes.

With this roabe was Adam first inuested, but by his wilful departure from his father, he was stripped of it: So as we his sonnes who do treade in his steps, are subiect to his miseries, and may with him bee ashamed of our nakednes.

But God in his Christ,Christ is our roabe. to vs his prodigall conuer­ted [Page 231] sonnes hath restored vs our robe: for hee is the garment which we must put on, according to that which the Apostle Paule saith,Rom. 13 Put yee on the Lord Iesus Christ. Hee is the wedding garment mentioned in the gospel,Matt. 22 without which wee may not presse vnto the heauenly banquet.

His righteousnes in vs, is the garment of our elder brother, by which we must attaine the blessing of our father, as Iacob by putting on the garment of Esau, obtained the blessing of his father Isaack. This is he vpon whom the kingly harper diuinelie descanteth in this dainty ditty. O my God, thou art exceeding glorious, Psal. 104 thou art cloathed with maiestie and honor. In him behold the great wonder in hea­uen, a woman cloathed with the sunne.Reuel, 12 If so bee therefore we doe weare his cloth, and become his seruants, if we put on his merits and obedience, our sinnes shall be couered, and our nakednes shall bee no more seene.

Wherefore bestow thou no more labor vpon the olde rags which Adam hath left thee. Sowe no longer paultry fig leaues, and rotten pieces toge­ther, for thy paines will be lost, and it will not ac­quite the cost, which thou bestowest on them. It happeneth sometime that a poore creature hath a garment so olde, and spent with wearing,A similitude as if it take a rent, it cannot be stitched vp, for the threads doe breake asunder, they are so rotten and decai­ed with vse, as they are not firme enough to sustaine a newe thread or to beare a needle: so our robe of rebellion which wee doe carrie [Page 232] about vs, hath beene worne so bare by our ancient and long continuance in sinne, as there is no repai­ring it, but wee must leaue it as beggars doe their rags,1. Cor. 1 and cast it vpon the hedge, and wee must put on a new garment euen Iesus Christ Our wis­dom, iustification, sanctification and redemption. For he is, as Chrysost. very wel doth say vnto the peo­ple of Antioch,Chrysost. ad pop. Antioche [...]um, hom. 21 Rom. 6 all in all vnto vs, our table, our house, our garment, our head, our roote. To this ende doth Paule say, Whosoeuer bee baptized in Christ must put on Christ, as hee is raised vp from the deade, by the glory of his father, so wee also should walke in newnesse of life: nowe we put on Christ Iesus by a liuely faith,Ambrose. and doe weare him a­bout vs, euen as Stephen beeing in earth touched him in heauen.

2. Tim. 4This is to bee diligently obserued of vs, and the rather bicause there are erroneous spirits, wholy led by the doctrine of Diuels, who do bumbast them­selues with their owne righteousnes destroying that righteousnes which is by faith.

Reuel 3They do but flatter and deceiue themselues with a v [...]in opinion of that which is not in them, as the L [...]d [...]niā [...] whō the spirit taxeth saying, Thou saiest I am rich and increased with goods, & haue need of nothing, & knowest not how thou art wretched, and miserable, and p [...]ore, and blind, and naked. I coun­saile thee to buy of me gold tried by the fire that thou maiest bee made rich, and white raiment that thou maiest be cloathed, and that thy filthy nakednesse do not appeare.

Such as go strouting, & ietting about bragging [Page 233] of their workes, are like vnto the souldiours against whom in times past king Agesilaus did fight in battell: who beeing the leanest and most carionlie creatures which the worldes eye coulde see, they quilted and embossed the quarters of their gar­ments with huge flappes and borders, to appeare huge and mightie to terrifie their enemies; but after they were vanquished and slaine in the field, and stripped of these vestments, their lanke and thinne sides appeared to their viewe, and the enemie scor­ned them: So if we disrobe iusticiaries, and me­ritmongers of their bragging borders, of their con­ceited and counterfeit righteousnes, and lay them naked to the eye of the worlde, they will appeare the most apish and ridiculous persons as anie one can beholde. It is vanitie to sooth and please our selues in that which we ought to bee ashamed of: for the wages of our merits is death.Psal. 51 We are borne in sinne, and conceiued in iniquitie,Iob. 9 Iob. 25. saith the king­lie Prophet. I feared all my workes, saith that iust man Iob. The starres in Gods sight are vncleane, much more a vilde man, saith the same saint. If wee consider our owne merits wee must despaire, sayth the auncient father Hierome. Hieron. in 6 Esay. Hee that trusteth not to his good workes, nor hopeth with himselfe by his workes to be iustified he hath onelie the hope of saluation, and the mercies of the Lord, sayth reue­rend Basil. Basilius. Being iustified by faith wee haue peace with God, through our Lorde Iesus Christ, as the holie Ghost teacheth vs. Wherefore let vs with the foure and twentie Elders,Reuel. 4 spoken of in the Apoca­lips, [Page 234] Take off the Crownes from our heads, and lay them downe at the feete of the Lambe. Whatsoe­uer worke we do, let vs lay it at the feete of Christ, who woorketh in vs as Paule teacheth, who speaking of his labours that they exceeded others, he stoppeth and correcteth himselfe, saying, Not I, but the grace of God in me. We are of our selues as the prodigall sonne verie poorelie, and filthily atty­red. It is God the father in his dear sonne, who clo­theth vs in costly and imbrodered garments, with a vesture of gold, wrought about with diuerse co­lours. Wherefore giue glorie to God, my sonne, as Iosua Iosu [...]. [...] said to Achan, and boast not of thy selfe.

The sixth Chapter. Of his ring and shooes which were giuen vnto him

AS he richly araieth him with a royall to be, so he further graceth him, ad­orning him with a ring. This ring serued for a signet and seale of the couenant and last will which hee maketh with him; namely, that hee would become his God, and hee should bee numbred among his people, that he would be his father, and hee should be his sonne: hee would cancell his former wicked­nesse, and would not remember his sins any more. And no other end doth Augustine make of it, [...]ugust quaest. [...]n. quaest. whē he tearmeth the ring, Pignus spiritus sancti, the pledge and earnest of the holie Ghost.

The vse of rings hath been very ancient, for Mo­ses in Genesis maketh mention of a ring, which Iu­das gaue to Thamar, as a token of his loue.

Rings serue especiallie to a double purpose. First to bee as ornaments of honourA ring an ornament of honour. and renowne. For which cause in olde times the Romanes when they sent their honourable Embassadours into forraine kingdomes, they had rings giuen them in the publike sight and face of the people, which ser­ued as testimonials of their honorable callings, and of the dignitie and great worship which was layde vpon them. It was not then lawfull for anie to weare rings who had them not by publique com­mission giuen vnto them. Of later times a Ring peculiarlie appertayned to the famous order and degree of knighthoode, to distinguish them from the confused and common sort of people. It was not sufferable in a base borne brat, to go brag­ging with a ring, no man might weare any that was not free borne. Moreouer it was not permitted to any to haue more then one, yea it was infamous & verie ridiculous to weare more then one. Gracchus noted Naeuius for a wanton fellow of most effemi­nate behauiour, forasmuch as his left hand was so painted and gawdie, and daubed with rings. It was alwayes the custome to weare the ring vpon the next finger vnto the least vpon the left hande, to bee in steade of a Diademe and Coronet vpon the toppe of the hart, the fountaine of all vertue, for asmuch as a sinewe from thence extendeth it selfe vnto the heart, and therefore that the Ring was a [Page 236] signe of vertue this ancient custome sheweth.

Secondlie, rings serued as seales of loue,A Ring a seale of loue and pledges of troth plighted each with other. In this respect it hath beene the common custome of lo­uers, to declare their mutuall loue and good will, by their ioynt giuing and receiuing of rings. Their agreement of mindes, and fitnes of natures, by no other ceremonie could bee better shewed then by a ring which euerie one causeth to be made fit be­fore it can be worne, for if it be too wide it slippeth off, or if it bee too streight it pincheth too much: So consorts and companions of our loues must be fit and sutable to vs. For if they bee too loose, they will bee too slippery, or if they be too streight, wee cannot endure them.

These Rings which passed to and fro betweene louers, vsually were engrauen, and had seales vpon them. Such emblemes and poesies, as might seeme to stirre vppe affections the better, and continue kindnesse were carued vpon them. But vnto such pride and generall excesse are these times of ours come, as euerie triobuler and meanest mate will flant it with a ring. He is no bodie now adayes who cannot if a massie and waightie ring will doe it, out dare a man. You shall see such sordide and abiect fellowes carrie ringes vpon their fingers, as there is no wise man that knoweth them, that doth not iudge that rings are fitter and seemlier for their feete. You shall haue a doltish fellow iette vp and downe with a great seale ring, who neither know­eth one letter from another, neither hath at anie [Page 237] time any letter for to seale.

But this man howsoeuer he now seemeth base [...]n respect of this his former beastly behauior, for to weare a ring, yet the father not without good dis­ [...]retion adorneth him with it: for howsoeuer latelie [...]e was in disgrace, yet was he at the first of verie great account. Hee descended from a noble and princelie pedegree. Hee was of the greatest birth and parentage as possiblie could be. God not one­lie giueth grace vnto a sinner that repenteth him of his sinnes, but with his grace restored whatsoe­uer he had lost by reason of his sinne. He is care­full of our credite, estimation, and account in the middest of our sorrowes,Gen. 32 Gene. 41 as of Iacobs in the middest of his seruice and labours in Mesopotamia, of Iosephs in prison and miserie in Egypt, of Dauids whilest he was in verie meane estate,1. Sam. 16 1. Sam. 17 when he kept his fathers sheepe, whom he tooke from the sheep­fold, and preferred and extolled vnto the kingdom of Israel.

Why then doe wee slacke and delay our repen­tance, since we haue so liberall and bountifull a fa­ther, who so plentifullie rewardeth the good doer? Would we that are filthie be rather filthie still, then to be made cleane? Had we rather be bonde then free: seruants then sonnes: base then honourable: to goe in vilde rayment, and appeare abhomina­ble, then to bee apparelled richlie, and to bee set foorth with a ring honourablie? Wherefore goe thou out of the denne of thy sinne, since thou seest what blessings God hath in store for thee vppon [Page 238] thy forth comming.A similitude The Conie that concheth closely in the burrow, though he durst nor stirre, or issue out at the noyse and clamour and knocking of the warrener, it is not to be maruailed at; for hee knoweth well inough that if he springeth out, hee shall be entangled and catched with a net, which is ouerspred for him and therefore he rather choo­seth to bee woaried of the Ferret, and to bee torne in peeces by him, then to runne himselfe into such certaine danger otherwise. But there is no such matter to be feared of thee, by thy comming out of the caue of thy sinne wherein thou dost lurk when the Lord calleth thee: but be thou wel assured, that when thou obeyest the voyce of the Lord, and commest vnto him, hee will embrace thee with his armes, he will kisse thee, and receiue thee, and be­stow his rich graces on thee.

His shooes.But as he doth credit and grace him with a ring as a token of his dignitie, that he is the son of God: so he prepareth shooes for him, that his feet might be as harts feet to run the way of his commaunde­ments, that the man of God might bee readie, and prouided vnto euerie good worke.

That the Iewes might be in readinesse to celebrate the Passeouer, according to Gods ordi­nance, they were commanded to haue shooes vpon their feete, immediately to depart after it was con­summated.

Mark. 20When our sauiour Christ sent out his Disci­ples to preach the Gospel, hee willeth them that they be shod with Sandals.

The great Doctor of the Gentiles laying out euery parcell of the complete armor of a Christian sol­diour, who will fight a good fight,Ephes. 6 giueth him this furniture and munition for his feete, charging him that they be shod with the preparation of the Gos­pel of peace.

By his feete, that were couered & defended with shooes, we may fitly and safely vnderstand his affec­tions, & his whole course of life which dependeth thereupon: for as the feet doe beare vp the bodie, and carie it to and fro whither they list: so all our actions are carried by our affections, and are ruled by their fancies.

This much our Sauiour Christ doth insinuate by his washing his Apostle Peters feete, and by his replication and answer vnto Peter when as he re­fused it saying vnto him.Ioh 13 If I wash thee not thou shalt haue no part with me. For indeede all our actions, and endeuours are so filthie and vncleane in his sight, partly through our naturall most sinfull cor­ruption which bringeth foorth in vs all sordid and vilde lusts: partlie through the custom & condition of the worlde, which beeing wholie set vpon euill, enticeth vs to filthinesse, and that with greedinesse, as vnlesse Christ washeth vs, by giuing vnto vs a cleane heart, and renuing his holie spirit in vs, by regenerating vs with water, and the holy Ghost, wee can neuer enter into the kingdome of heauen. Nowe because there is none so cleansed from the filth of sinne, but that he is daylie defiled againe with it. For as they who doe enter into a bathe,A similitud [...] [Page 240] and do wash their whole bodies, if they doe but touch the ground with their feete, they doe so pol­lute them, and beray them anew as they haue need of a newe washing: so wee beeing cleansed from our sinnes by Christ, and iustified by his grace, we presently set our affections vpon earth, and defile our selues againe with our sinfull workes, so as it is most needfull that our feete shoulde alwayes bee purified and made cleane. This is done by the preaching of the worde, which guideth our feete aright in the workes of his lawes, and wayes of his commaundements, and ordereth our goinges that our footsteps may not slide.

Thus the father conferred a threefolde graceA three fold grace. vpon his gracelesse sonne. His preuenting grace, his following grace, his finishing and perfitting grace. He preuented him with his grace when hee saw him first, and espied him aloofe off, when as he saw not him: when he shewed mercie on him, and did runne vnto him, and graciouslie did fall vppon his necke and kissed him. Of this grace the Apostle Paul speaketh when as hee sayeth.Gala. 1 Hee separated mee from my mothers wombe, and called me by his grace.

He followed him with his grace, when he caused shooes to be put vpon his feete, preparing him, and enabling him to walke in his wayes, drawing his feete out of the nette, out of the pit of mire and clay, and bringing them into a large roome, and finallie guiding them in the way of peace. Of the same grace y^e same apostle speaketh likewise thus. [Page 241] I haue laboured more then all, nor I, 1. Cor. 15 but the grace of God in me.

Of his finishing grace we shall intreate in the next Chapter, which is shewed by the banquet, myrth and musicke which was prouided for him. And this is that whereof the same Apostle Paul speaketh in this maner:Phil. 3 It is God that worketh in [...] to will and to performe.

By this mans ornaments we are taught how we a [...] to be c [...]a [...]ed, if we bee his children, and bee with him conuertedThe marks of those y^t are to be conuerted. from our former sinnes. We must go arayed with the wedding garment of ho­linesse of life, of puritie of conscience: Euery one of vs must bee as the [...]oet sayth: ‘Integer vit [...], sceleris (que) pur [...]s.’

We must haue the ring and earnest of the spirit, wherby we are sealed vnto the day of redemption.

Thirdly and lastly, wee must haue [...]h [...]oes vpon our feete, whereby we may walke w [...] offence in our seuerall callings wherein God hath placed vs: by these we shall be knowne whether wee bee liue or counterfeit professors.

The seuenth Chapter. Of the banquet, myrth, and mus [...] wherewith the father welcommed his sonne.

THe father dooth followe his sonne with such fauour, as is straunge and admi­rable, Hee had abundantlie declared his [Page 242] affections by his former mercies, but yet that which followeth exceedeth all the rest. For it is such, as I suppose our dull senses are not able to conceiue, the tongue of men or Angels in no wise can ex­presse. Wherefore being to enter into this huge O­cean sea of celestiall ioyes, which the righteous lord prepareth for repentant sinners, who do truly turne to him, I faint with Peter when hee walked vpon the sea, and I crie out with Peter, Saue me maister least I perish. Matth. 13

1. Sam 18Is it a small thing (saith Dauid) to be the kings sonne? What am I? and what is my life, or my familie of my father in Israel, that I should be sonne in lawe to the King? Much surely must be done vnto the man whom the king will honour,Esther. 7 for, for him must bee brought royall apparell which the king vseth to weare, and the horse that the King rideth vpon, and the crowne royall must bee set vpon his head, the rayment and the horse must be deliuered by the hande of one of the kinges most noble princes, as saith Haman to king Ahashurosh. This honour hath beene shewed to this despi­sed person, as to another Mordecai, the royall robe by the kings most noble princes his holie ministers hath beene put vpon him. The crowne imperiall is now bestowed vpon him, now is there triumph, feasting, and reioycing in the lande of the liuing. When as Haman was in his magnificence and prosperitie,Esther. 5 and was inuited vnto the kings table, he could not refraine boasting, hee must needes call his wife and friendes togither to publish it vnto [Page 243] them: wee haue iust cause to boast our selues of our felicitie, that God hath prepared a table for vs in despite of our enemies, and we haue receyued the cup of saluation, and he maketh vs now to heare of ioy and gladnes, that the bones which hee hath broken might reioyce.

This banquet heere mentioned, is not simply and groslie to be taken, but it is spirituallie to be vn­derstoode. For we must not so baselie thinke of the ioyes of the worlde to come, as to place them a­mong the carnal and fleshly delights of this present euill world.Iohn. 6 Here is another meate then you are aware of, as Sauiour Christ sayth. The kingdome of God is not meate or drinke, but righteousnesse and peace and ioy in the holie Ghost. There is no neede of meate and drinke in heauen, for wee can die no more, forasmuch as we shall bee like vnto the An­gels, as Christ tolde the Sadduces. Wherefore let vs not groslie bee conceyued and deceyued with Mahomet, who was the first that prescribed lawes to the Turkes and Saracens: whose God was his bellie, whose lawes were his lusts, who was carnal­lie minded.Luke 32 Christ promiseth to such who abide with him, and continue in temptations, that they shall haue a kingdome, and that they shall eat and drinke at his table in his kingdome But this and such like speeches are figuratiue, and borowed and are taken from the vse and practise of princes, whō they vse, whom they vouchsafe most of all to ho­nour, to call vnto their Tables, and prepare ban­quets for them.

This f [...]st is therefore his honour and renowne which his [...]ther giueth him: and thereby hee sig­fieth nothing else but his vn [...]ined loue towardes him. The c [...]en of this w [...]d can by no better meanes expresse the ioyes which at any time they [...], th [...] by making of a f [...]st, and therefore [...] most occasion o [...] [...]ste, they [...] d [...] s [...]st among [...] the fathers ioy, [...] s [...]fe returne, [...] ioy that his sonne [...] [...]of.

There [...]ni [...]g then of this place is, that his [...] doth now [...]m [...]y all honour and felicitie, hee i [...] now satisfied, to vse the wordes of the kinglie [...]rop [...], when his glorie doth appeare. This table [...] happinesse, [...]. [...]7 and the pleasant Nec [...]ar, and Ambro [...] therof, is ioy without sorrow, health wi [...]h [...]ut sicknesse, strength without weaknes, and l [...]e wi hout death. In comparison wherof al world­lie ioy is heauines al sweetnes sowrenes, all prospe­ [...] most miserable infelicitie. This is that Table which our Sauiour Christ preacheth of saying: [...]. 14 I g [...] 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 [Page 245] of the world were layd.

Vnder the fat C [...], he comprehendeth the whole course and workes our saluation: for this [...] Calfe is Christ, who [...] is his father [...] before the [...] [...]nd most sweet [...] [...] [...]n [...] [...]ed vnto [...]s, a [...] [...] vs [...] the sinne [...] wo [...]ld and [...] o [...]red vp [...]e is [...] now [...]ne, [...] [...] [...]eing put into new v [...]ss [...]ls, [...] [...] the heart of man. He [...] c [...]m [...] [...]owne from heauen, which nour [...], [...]h [...], [...] [...] seed of [...] in faith vnto eternall life. He is the fountaine of liuing water,Iohn. [...] of which whosoeuer [...]keth shall not thirst anie more. And what i [...] he not else. [...]n. 14 Iohn. 16 He is the waie by which wee enter into the heauen­lie marriage. Hee is the light which dis [...]sseth darknes, which like the clowdie Pilla [...] 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 [...]ather. Wis­dom sustification, Sanctification and red [...]mption. In him the fulnes of the Godheade b [...]d he doeth dwell. In him is our r [...]hteousnesse, our peace,Co [...] [...] R [...] 4 our ioy in the holie Ghost.

To this purp [...]e [...] reuerend Chrysost [...], [...] not a [...] well, Christ become all things [...] thy [...]a [...]e, thy garment, thy house, thy [...] and thy roote, To whome c [...]menteth G [...]en. [...] [Page 246] Ʋerbum 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. [...]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 s [...]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: [...]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 [Page 247] 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. [...] 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 [Page 248] life, [...]e i [...] 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 prodig [...]l son [...].

AS the Fath [...]r maketh great io [...]e, [...]nd triumph vpon his sonnes [...] ­ [...]rne, so good [...]on mou [...] him ther [...]o.

As he is all wisdome, so hee doth nothing iustly, but [...]. His [...] and [...] good [...]s and mercie [...].

[...] the [...] propertie of God, to bee [...] is sorrowfull of a s [...]s [...] other side of his [...] d [...]truction,C [...] [...] as when [...]e [...] w [...]ld [...] and des [...]d [...] sword. [...] So [...], as it is shewed by three [...]a­rabl [...]s [...] present Chapter, of the sheepe, t [...]e [...] which do tend to one and the s [...]me affect, a [...] Phara [...] his sundry d [...]s of the [...] and [...]res of [...]e. [...]

If there bee some earthly iudges, who are so ten­der hearted,A similitude as beeing to denounce the definitiue doome of death agai [...] notorious lewde prisoners standing at the bar [...] they cannot refraine weeping when as they publish it: truly no maruaile if such a God haue we, who when he is to execute iudge­ment and iustice against enormous sinners, hee is mooued exceedingly and with griefe doth pu­nish them.

He is as a p [...]inter loath to put out the faire image which hee hath made. With the carefull huswife,A similitude hee woulde finde his lost gro [...]te, euen vs who are his coine, and haue the image and superscrip [...]ion of Caesar engr [...]ued vppon vs.E [...] [...]8 Will Go [...] the death of a sinner? As I liue (sa [...]th God) I will not the death of a sinner, but rather that hee repent and [...]ue.

There be some hangmen who beeing to cut off a leg or an arme of a lewd traitour,A similitud [...] are grieuous [...]e affected in their minds at the doing of it, especially if he bee such a one as had beene his friende. God is our friend yea he is our father: he cannot there­fore cut vs off that are sinners, but sore against his will, with sorrow he must do it. When as hee shall come to condemne this euill worlde, the heauens and heauenlie creatures, shall put on mourning garmentes.

The Sunne shall bee eclipsed, the Moone shall be obscured, all the earth shall be blacke and darke round about, to testifie how that notwithout great mourning God our father doth condemne vs. In [Page 250] like sort whensoeuer a sinner is reclaimed from his vilde wayes, and reconciled vnto God, there is great reioycing among the Saints in heauen for it. Now because the ioy which God conceiueth ther­upon being simplie considered, as it is in deede, ex­ceedeth our capacities, and cannot be expressed: the spirit here condiscendeth vnto our weaknes, spea­king grosselie after the manner of men, alluding vnto the custome and condition of our tymes, vnder the myrth vsed at our solemne feastes, sha­doweth it vnto vs. It is our fashion when as our successe aunswereth our desires, and our affayres fall out luckilie, to prepare a feast and banquet for our friendes, to impart to them our ioy, bee­ing so rauished with it as wee can no longer hide it: Such is God his ioy of a sinners true repen­tance, as because he cannot conceale it to himselfe, he maketh the musicall Instruments to sounde it, his friends and louers round about are conuented, and made acquainted with it.

[...]dg. 16As the Philistines when they had attached Samson, and had him in safe custodie, the Princes and people were generallie assembled, a banquet was prouided, a mutuall triumph and reioycing was celebrated: so when as God taketh holde of a sinner, and hath him in his keeping, he calleth his Angels, his host of heauen togither, and with them solemnizeth this his ioy and gladnes, with a most melodious meeting.

[...] [...]militudeA good Captaine when one of his fugitiue souldiours retyreth, and fiercelie and venturouslie [Page 251] assaulteth the enemie, and standeth to it valiantlie, hee can not but bee glad and verie ioyfull of him: Our grande Captaine Iosua Iesus Christ, when as wee retyre vnto his bande againe, vnto the vni­tie of the Church, and doe fight agaynst sinne our deadlie enemie, hee cannot blotte our names out of his Booke beeing entred therein; but hee will graciouslie giue vs his hande, welcome vs, and giue vs all ioyfull entertainment. For common­lie such as haue beene most ranke and horrible sinners, if once they doe take a hatred of sinne, and conceyue a taste howe sweete the Lorde is, and doe returne to him, they growe more zealous and hote in religion then anie other else. They looke backe with Miriam, vnto the filthie Frogges and plagues of Egypt, vnto the filthinesse of their for­mer liues, and to Gods iudgements vpon such wic­kednesse, and they praise God with the best mem­bers that they haue.

A plowman more regardeth a plot of grounde which hath bin replenished,A similitud [...] & ouergrowne with thornes, and at last becommeth fruitfull, thē he wil of that which neuer did beare thornes, and yet was neuer fruitfull: hee whose soule hath heretofore brought foorth the briers and thornes of vnsatia­ble lust, and all kinde of wickednes, is much euery way accounted of, of God, if at the length his soule become good soile,Heb. 6 & he bringeth forth good hearbs meet for them by whom it is dressed, aboue him that laieth waste and is vtterlie vnprofitable, albeit heretofore he hath not beene so hurtfull.

As the hard iron when it is made red hote, is of a fiercer heat then the billet or coale can be made,A similitude be it neuer so red hot, because y^t the colder the sub­stance is before, and more contrarie to the fire the n [...]ver it is after when it is set on fire, and ouercome with the force of it: so an obdurate and hard [...] ­ner [...] the fire of Gods grace taketh hold of him, he is more seruent and hote in spirite then the [...] con [...]cien [...]e because the colder he was before, and more [...] [...]se to God, the contrarie qualitie when it is p [...]min [...]nt and ouercommeth the contran [...] maketh his heate and seruor more exceeding. Of the we haue verie many examples, as of Dauid, Marie Magdalen, [...]eter, Paul.

This ioy should rather of right appertaine to the sonne then to the father for his was the glorie gain, and commoditie, it made not to Gods benefite. It is [...] his profite, but our obedience, we doe but our [...] were turne to him he hath no neede of [...] of our conuert [...]n. For it cannot be [...]d [...] was heretofore of the Asse and the Colt that [...]he Lord hath need of vs. It was not Dauids bene­fite to be married to Al [...]g [...]el, but it was he [...] great bles [...]ng: [...]s it is ours to bee married to our Christ. Yet the father so infi [...]lie loueth vs as our good be accounteth his good, and therefore hee cannot but reioyce for our good.

The whole Trinitie reioyceth in vnitie at our conformitie. The father reioyceth because by our repentance he getteth more sonnes whom he m [...]y make princes in all landes. The sonne is glad, be­cause [Page 253] our repentance maketh his death fruitful and his precious red blood not to bee spilt in vaine for vs. The holy Ghost triumpheth and maketh boast hereof, because by our conuersion his horne is ex­alted, his temple in which he may dwell is enlar­ged, & made farre more beautifull then the temple [...]y Iewes, which was called beautiful, for he hath [...]by members which he may quicken, & vessels which he may still fillful of y^e oile of his holy grace. [...] behooueth vs then much more to reioice & care for our selues, seeing the whole Trinitie so excee­dingly reioyceth and careth for vs. Doubtlesse, by continuing stil in our [...]ilde sinnes, we offer vnto the Trinitie exceeding wrong, when as wee depriue them of this their ioy, and we grieue t [...] 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, [Page 254] 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 frō 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 forsa­ [...]eth not his [...] aduersityGod 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.

[...]uit. 22 [...]um. 28When 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 [Page 255] 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 [Page 256] left of deliuerie of them. Hierusalem was reseu [...] and saued from Senacharib, but Rabs [...]chah and his rabblemenes had sealed the walles first, and were at the gate [...]. 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 [...]anged.And yet for all this, in the Lord there is no varia­blenesse nor shadow o [...] change. The change and alteration is in the creature, and not in the Creator, who is alwaies the same.A similitude When fi [...]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 rotte [...] to and fro, and that hee himselfe mooueth not at all, when as it is quit [...] con [...]r [...] [...]t he only staggreth and is euer moouing the and [...]s immoueable, and cannot be stirred. Sa [...] was verie sottish, [...]am. [...]4 and he reasoned absurdlie when as he sayd, Th [...] Lord hath [...] sight a [...] me. For it was not God that dep [...] from [...]l [...] it was [...] that departed [...] God. The [...]ather [...]eparted not from the prodigall sonne, but the pro [...] sonne [...]oo [...]e his vagaries, and de­pa [...]ted [...]. And this is one case, for God is alwayes one. [...] similitude Ima [...]ine that thou seest a man [...] ­t [...]ng [...], and [...]ne [...] at his right hand r [...]ch vp and [...] is it not manifest that this man that flitcheth and changeth hands is the man [Page 257] 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 GodsGod 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 made white as snow, though they be red as Scarlet, they shal be as wooll: if ye consent and obey, ye shall eate the good things of the land. In the like maner speaketh [Page 258] the Prophet Amos. Amos. 1 I lift vp, vpon you euen a lamen­tation of the house of Israel, the virgin Israel is fallē, and shall no more rise. But by and by he mittigateth his mood, saying: Seeke the Lord and ye shall liue. Our sorrowes ende with sinne, and God turneth with a sinner. Iudgement is turned into mercie, when sinne is turned into repentance. And this doth Dauid in liuelie sort declare:Psa. 89 If my people for­sake my lawes, and walke not in my iudgements, if they leaue my statutes and keepe not my commande­ments, I will visit their iniquities with the rod, and their sinnes with scourges: heere is his iudgement. But turne thine eye and behold his mercie: But my mercie and louing kindnes will I not vtterlie take from him euer. God taxed Adam grieuouslie for his sinne, and layde a verie heauie iudgement vpon him, enioyning him to hard labour, to bring in his liuing with the sweate of his face, and tur­moyle of his bodie: but this labour was stinted and restrayned to his time, that it should not bee perpetuall, and therefore hee addeth, vntill thou returne vnto the earth from whence thou camest.Gene. 3 And when our first parents sinned, and God was to expell them the pleasaunt Paradise, albeit they had grieued him, hee had mercie on them, and maketh them garmentes of beastes skinnes to de­fende them from the rage of time, and to couer their shame, that their nakednesse and filthinesse might not be seene. Hee in sinuateth by this course taken with Adam, that hee will take the same course with Adams children, that in the middest [Page] of iudgement he will remember mercie, and th [...] hee will vpon our conuersion shew vs his comp [...] sion. Wherefore arise from thy sin and Christ, shall giue thee life: despaire not of his grace, for hee hath medicine to heale all our woundes. God woundeth vs at the first, but it is to heale and cure vs at the last.

The tenth Chapter. That God vsuallie giueth vnto a sinner, more then he can aske.

THe prodigall sonne not only speedeth with his father of his sute, but he recei­ueth of him more then he desired. Hee made but the motion to be a hired ser­uant, but the father restored him to the dignitie of a sonne. He preuented him moreouer with his libe­rall blessings, and graciouslie receyued him with all feasting and reioycing. Wherein wee may see how farre God exceedeth the manner of men, and how mans kindnes is in no sort proportionable vn­to the Lords goodnes.

When as Absalon had murthered his brother Ammō, 2. Sam. 2 [...] Dauid his father was in some sort contēted to be intreated for him: but he wold not grant him accesse vnto his presence, to see his face againe. But Gods good grace is such, as he not onely remitteth sinners, but admitteth them to his presence, recey­ueth them to his table, and suffreth thē continuallie [Page] to beholde their fathers face. It is not therefore without good foresight & experience of his boun­tie, that the blessed Apostle Paul tearming God the father of all mercie, not content therewith ad­deth to his stile this iust title, The God of all conso­lation. He thinketh it not inough to say, that hee is mercifull, but by amplyfying it thus, hee woulde giue vnto him a kind of absolute and ouerflowing mercie. It belongeth to mercie onelie to forgiue sinnes, but God stayeth not there, but followeth vs with his grace preuenting future sinnes. Vpon this my soule receyueth great comfort: and from hence (deare Christian) whensoeuer thou humblest thy soule before God, and exhibitest thy sutes and sup­plications vnto him, thou maiest cheere and com­fort thy perplexed conscience. For this is not writ­ten in vaine for vs, for it serueth liuelie, as all other scripture giuen by inspiration to instruct & comfort vs. The meditation therefore whilest I muse vpon this man is this, which my soule maketh: That it is vsuall with God, not onelie to grant the lawfull re­quests and petitions of his seruants, but also be­cause hee best knoweth our necessities, to giue vs such graces as are needfull for vs, beyonde our re­quests. Hereof we haue instances innumerable in the Scriptures, and we shall do well when our case requireth comfort to meditate vpon them. Abra­ham besought God onelie for the life of Ismael, [...]n 17 saying vnto God, Oh that Ismael might liue before thee. But what was the comfort which Abraham receyued? Trulie much euerie way, more then his [Page] heart conceyued: for God thus answered him. Sarah thy wife shal beare thee a sonne, and thou shalt call his name Isaac: and as concerning Ismaell I haue heard thee, and twelue Princes shall he beget, and I will make a great nation of him. Thus beside the life of Ismael which hee granted the summe of Abrahams sute, in his abundant mercie aboue his desire, he sent him also Isaac, and vouchsafed such fauour and grace to Ismael, as to blesse him so, as kings proceeded from his loynes.

Salomon onelie requested Wisedome for the better carriage of himselfe in his gouernment:1. King. 3 the Lord beside wisedome which hee gaue him aboue others, heaped vpon him riches and worldly pro­speritie far aboue others.

Ezechias requested but life at Gods hande,2. King. 20 the Lorde not onely graunted it, but gaue him a long life, and graciously added fifteene yeeres vnto his dayes.

When as the three kings of Israel, Iudah,2. King. 3 and Edom were to warre with Moab, and were great­lie distressed through want of water for their hoast, and for their cattell, and came vnto Elisha the man of God for supplie in this behalfe: the Lord not on­lie satisfied their hearts desire, but moreouer went out with their armies before them, and gaue them victorie ouer the Moabites.

The widow woman that was deepelie indeb­ted,2. King 4 and had nothing to satisfie her cruell creditor he beeing vrgent, and could not bee answered, but that her two sonnes must become his bondmen, [Page 262] according to the lawe, hauing nothing else to dis­charge his accounts. When shee came vnto the Prophet, bemoaning her mishap, and required his helpe to the Lord in her behalfe, she forthwith had such a comfortable reliefe, as shee had Oyle i­nough giuen her, not onelie to defray all kinde of arrerages which was all she desired, but sufficient beside to supplie future wantes, which was more then she desired.

Mark. 9Those that brought the man of the palsie vnto Christ, desired but bodily health for him: but Christ not onely healed his bodie, but cured his soule like­wise, saying vnto him: Sonne bee of good comfort, thy sinnes are forgiuen thee.

The theefe besought Christ onely to remember him when he came vnto his kingdome:Luke. 23 but Christ moreouer promised him Paradise, and that hee should be with him that day in his kingdome.

The ruler requested but life for his sonne, and Christ gaue immediately life to his sonne,Iohn. 4 and faith to the father, which the father desired not.

Exod. 33 Moses desired God that he might see his glorie, but God answered him, I will make all my good go before thee. It is easie to rip vp many mo examples, furtherto enlarge this cōfortable doctrine, but these may satisfie a beleeuing Christian. Wherefore let the diligent regard hereof raise vp our soules, when­soeuer they are smitten and cast downe with sor­rowes by reason of our sinnes, and doubt we not to approach before him, be we neuer so sinfull, he be­ing so mercifull.

The eleuenth Chapter. Of the felicitie of the faythfull, figured by the mu­tuall myrth and melodie that was made for the ioyfull welcomming home of the prodigall sonne.

THe Catastrophe of this Comedie and conclusion of this hystorie is excee­ding comfortable: for it endeth with myrth and ioy without ende. In this man is fulfilled this Aphorisme of the Prophet,Psal. 126 He that goeth on his way mourning, and carieth out good seed, doubtlesse shall returne home againe with ioy and bring his sheaues with him.

This mans estate liuelie representeth our future condition. For if we shall returne home from our euill wayes vnto our fathers house with him, wee shall bee partakers of his ioy with him: Hee shall turne our heauinesse into ioy, hee shall put off our sacke cloath, and gird vs with gladnesse. Wee shall be filled with the plenteousnesse of his house, and he shall giue vs drinke of his pleasures, as out of a riuer.

The holie spirit of God taketh a great grace, in shrowding and cowching matters of maine mo­ment vnder the fewest words that may be. It is the fashion of the world in their fabulous discourses to vse tedeous circumstances. Proijcit ampullas, Horat. in a poetic. & se­quipedalia verba: it rappeth on such a tumultuous [Page] confusion of wordes, as to one thing that is true, you shall haue the admixture of innumerable lies.

A similitudeIt is the tricke of such as are deformed to paint out themselues, and to set a good die vpon a bad cloath to bragge it out, and to beare out their ble­mishes with their brauerie. Such m ate as is vnsa­uorie,A similitude must be set out with such sawce as may stirre vp the appetite, for otherwise the stomacke cannot digest it: but the simple truth howsoeuer [...]are and naked it appeareth, is exceeding beautifull: Salo­mon in his royaltie may not bee matched with it. The truth of Gods word is full of sucke and sappe, it is meate that may be rellished without curious cooking it. Lo here howe the vnspeakable ioyes of heauen are trussed vp in a worde, They began to be merrie. And truly when wee haue sayde what wee can of the ioyes of heauen, though we had the tongues of Angels, wee must at the last come to this poynt, and conclude with the spirite, That then we shall be merrie. For myrth and gladnesse is the totall summe, [...]poc. 7 The Lord shall wipe away all teares from our eyes.

But yet howsoeuer we cannot wade through the depth hereof: yet cursorilie, and as it were passing by it, it is not amisse that wee take a taste of it.

It is to bee distinguished from the momentanie myrth which this world affoordeth vs, deceitfull and changeable, [...] 24 For the myrth of tabrets ceaseth, the noyse of them that reioyce ceaseth, and the ioy of the harpe ceaseth, [...] [...]ilitude The miserable mirth of world­lings [Page] is like the fonde ioy of birdes, picking vp of corne vnder nets that are spred for them: And of fi­shes that greedily swallow vp the baite wherewith the hooke is couered.A similitude As strong poyson is often mingled with our pleasant meates; as the whore of Babylon tempered the dregges of her fornica­tion in a golden bowle of wine: so sorrow is often shrowded vnder the veile of ioy: our table and de­lightes are often snares vnto vs, and the way to death. Such mirth is but in shewe, it is no myrth indeede:A similitud [...] It is like the Bowlderbushes growing in the fennes, which in the spring and summer season haue a liuely greene hew, and smel much outward­lie, but if you breake them they haue nothing at all within them. It is therefore rather to be franticke and madde, then to be any thing else, to bee misled with such myrth,A similitud [...] and who soeuer are miscarried with it, they resemble madde men, who being in a phrenzie, and neare vnto their death, do smile and make laughter.A similitu [...] Whilest the voyce of man com­meth out it promiseth much matter, for manye thinges do concurre before it bee expressed, the tongue, the teeth, the palate, and the lips; and when all come to all it is nothing but a sounde reuerbera­ting the ayre: so manie thinges doe conspire and meete togither to allure vs, and delight vs in our worldlie merriments, but when our breath goeth out of vs, and we returne vnto our dust, and the earth is our couering, our ioy departeth from vs.

But our myrth in our fathers house in the life to come, is the onely durable and complete myrth. [Page] There wee shall see what can bee desired,1, Cor. 2 and be­yond our desires. For the eye hath not seene, the eare hath not heard, neither can the heart conceiue, the things that God hath prepared for them that loue him. Wee shall there hunger no more, nei­ther thirst anie more,Reuel. 7 neyther shall the Sunne light on vs, neither anie heate: for the Lambe which is in the middest of the throane, shall go­uerne vs, and shall leade vs vnto the liuely foun­taines of waters, and God shal wipe away al teares from our eyes.

This myrth in some sort may bee manifested vnto vs by the myrth in this worlde, which wee often vppon sundrie occurrences doe conceyue. The myrth is much which is among friends, kins­folkes and allyes vppon their ioynt meeting, ha­uing before beene a long time sundred.Gen. 45 When Ioseph made himselfe knowne to his brethren, it passeth the ioy that was then betwixt them. Io­seph was so rauished with the sight of them, as hee could not refrayne teares, crying out so loud­lie, as the house sounded with the noyse of it, the Egyptians heard it, the house of Pharao heard it also. But the heauens shall clappe their handes, the Saints shall reioyce and sing, [...]uel. 7 crying with a lowde voyce, saying: Saluation commeth of our God, that sitteth vpon the Throne, and of the Lambe: trebbling and quauering with sweete concent and assent, [...]. 12 Holy, holy, holy, Lord God of Sabbaoth: when we come vnto the mount Syon, and citie of the liuing God, to the celestial Hierusalem, & com­panie [Page] of innumerable Angels, and to Iesus the me­diator of the newe Testament, where wee shall all meet togither, and sit with Abraham, Isaac and Ia­cob, in the resurrection of the iust.

At our solemne feasts there vse to bee solemne ioy.Esther. 1 When king Ahashuerosh disposed himselfe to bee merrie with his Princes, and shew the riches and glorie of his kingdome, and the honour of his Maiestie, hee feasted them an hundred and foure­score dayes togither: therefore infinite will the ioy and triumph bee in the court of heauen, when the king of all kinges shall feast his deare Saintes, not for a time, but for all eternitie, and shall shew them his heauenlie dignitie and felicitie which is prepa­red for them.

It is vsuall with many to celebrate with mirth the memoriall of their birth,Gen. 40 Mark 6 when it rather occa­sioneth vs with Ieremie Ierem. 20 and Iob, Iob. 3 to bee heauie for it: Pharao solemnized the day of his natiuitie with triumphant feasting, and so did Herod: yet this myrth and musick was mixed with mourning, for the one at that time hanged his chiefe Baker, and the other beheaded innocent Iohn the Bap­tist. But in heauen when we solemnize our newe birth, wee shall haue all ioy without mixture of sor­row, there can neuer any more miserie or calamitie befall vs.

The wise men of the East were exceeding glad when they saw but the Starre,Matt. 1 which progno­sticated and foreshewed the natiuitie of our sauior. Therefore when wee in heauen shall bee partaker [Page] of his glorie, then must needes our heartes be filled with laughter, and our tongues with ioy.

We see how the birdes of the aire are ioyfull at the arising of the sunne, chirping and singing, and leaping vpon the branches. Wherefore when the sonne of righteousnesse appeereth comforting our hearts, how ought we to skip like a Hart, to leape vp and downe like a yong vnicorne?Gene. 2 It was a ioy to Adam when he was in his prosperitie, in his earthly Paradise, in his created holines: but afterward when he had transgressed the mandate God gaue him, and did degenerate from his first creation, [...]b. 30 his harp was turned into mourning, and his organes into the voice of them that weepe. What ioy then will it be vnto vs when we are in heauenly paradise, where we can sinne no more, and so consequently can sorrow no more, where are all kindes of pleasures in aboundance, at the right of the father for euer­more?

The foure leapers when they entred into the Aramites campe, [...]ing. 7 and shared out their goods, they mutuallie ioyed one an other for that happe. Oh therefore let vs be ioyfull togither, let vs reioyce in our beddes For our ioy is as the ioy of haruest, [...]. 9 and as men reioyce when they diuide a spoyle. For the hoast of our sinnes shal then be discomfited: when we are in heauen, Sathan shal no more haue ought to do with vs, death shall bee destroyed, and swal­lowed vp in victorie, all our enemies shall flie away before vs, and wee of Gods housholde shall diuide the spoyle.

Though we hung our harpes vpon the willowe trees, when we sate by the waters of Babylon, yet now O man of God, call for thy instrument, awake lute and harpe, and let vs awake earlie, and let vs sing the Lords song in our owne land.

If he that hath matters of law depending in iudi­ciall courts,A similitude cannot but be glad when his case is put to his counsellor and aduocate to be comprimitted and awarded, for he is thereby sure that it will goe wel on his side: Why then deere Christian comfort thy sobbing and sighing soule, for this is thy case, thy sinnes that pleaded against thee at Gods barre, and were like to condemne thee, are put to Christ thy sauiour & redeemer, to vmper and determine: so as we need not feare, for though we sin we haue an aduocate with the father, Iesus Christ the iust,1. Iohn. 1 & he is the propitiation for our sinnes: our sinnes shall rather adorne vs then disgrace vs, because of him. For it is no disgrace to haue a rent garment, if so be it may be hidden and couered with a lace: our sins are rents, and the red blood of our sweet sauiour, is the redde lace which hath couered the scame and rupture of our sinnes.

If the men of Bethshemeth reioyced with them­selues because they had espied the ark of the Lord:1. Sam. 6 wee shall haue much more matter of myrth affoor­ded vs when we shall see the verie heauens open readie to receiue vs, and we shall espie Iesus at the right hand of his father, who hath prepared a place for vs.

A glad man was Zacheus when so good a guestLuk. 19 [Page] as Christ diuerted into his house, but gladder may we be that he will vouchsafe to enter into our souls, that we shall dwell with him, and he with vs in his fathers kingdome world without ende.

Mat. 13The husbandman when he found the treasure in the field, he could not rest for ioy, but forthwith de­parted, made a sale of all that he had in the worlde beside, to make purchase of the field: But all the treasures of God the father in his sonne Christ, shal be giuen vnto vs. Base therefore in our eyes is the vanitie of this world, we willinglie renounce it to make so good a change, and wee are glad of such successe.

King. 1When Salomon was aduāced to his fathers crown and dignitie, all the people piped with pipes, and reioiced with great ioy, so that the earth rang with the sound of them. We shall see our Christ the king of peace, who hath triumphed valiantly, who hath put downe all his enemies vnder his feete verie ex­ceeding glorious, crowned with maiestie and ho­nour: our heartes therefore shall be glad, and our tongs shall reioice, for the staffe of our shoulder, the yoke of our burden, the rod of our oppressor shal be broken as in the day of Midian. Wherefore reioice in the Lord alwaies, [...] 9 and again I say reioice. Let the flouds clap their hands, and let the hils reioice. Let the singers go before, and the minstrels folow after, and let the damsels come playing with their pipes. Let the Leuites daunce before the arke, and let the priests be clothed with gladnes, and let vs all sing praises vnto the holy one of Israel.