¶ Of the vncleane Spirit.

IN this Parable these 3. principall consi­derations are to be obserued. First, that all of vs (by nature) are subiect to the temptations of the deuill, to his often & manifold temptations, who preuaileth in some, more then in other some. Adam was tempted, & hee fell; and the wicked conti­nually yeeld to his temptations, & are ouer­come. [Page]Christ was tempted, and he resisted, and vanquished him, and in him and by his power, all the godly are cōquerers ouer the deuil, & his wicked & ouerthrowing temp­tations. Secondly, there is a time when the deuil goeth out of vs, either by Gods grace, or good counsel, or true & vnfained repen­tance. He goeth not out willingly & of him selfe, but he is throwne & thrust out.

Thirdly, his woful return in them, that do not endeuour to keepe him out, because their estate shalbe far worse, and they shall hardly or neuer be cured and recouered. Our maisterful sin, wherunto we are giuen, more then to any of the rest, is neuer alone, but is accompanied with many other. And when the deuill entreth againe, he brings in with him; nay, a legion folow after him, for he comes with power enough, & thinks it vnpossible that hee should be resisted, or if he be resisted, he wil not so be vanquished, neither wil he euer giue vs vp, so long as we are compassed with this mortall and sinfull body of ours. Rom. 7.24. Heb. 12.1.

Some think this parable was vttred to the wicked Scribes and Pharises, and the rather through the prouocation of their blasphe­mous speech, against their own conscience, [Page 2]which said, that he cast out deuils by Belze­bub. But it is more likely he spake it to the man, that was possessed with the deuill, out of whom the deuil was cast out. Where it is most worthy of our meditation to cōsider, by whom he was cast out, not as the Phari­ses suppose by Belzebub, but by one more mighty & powerful then Belzebub, and all the deuils in hel. 1. Ioh. 3.8. For to this pur­pose appeared the son of god, that he might lose the works of the deuil, which are sinne, death, & hel. Greatly to cōfort the godly in al distresses of body & mind, while they are assured, not onely that through his help all desperate diseases are cured, but also that the malicious work of sathan, is by his almighty power, vtterly destroied and scattered. Gi­uing vs sufficient encouragement, not one­ly not to feare that hurt which sathan may worke against vs, but also to haue recourse to him in all our distresses, either of body or of minde, how dangerous soeuer they be, as also to giue him thanks & praise, for his ma­nifold goodnes toward vs, & being deliue­red, to take heede, least by our negligence, wee fall into the like dangers againe. As Christ gaue warning, to him that had been diseased thirtie eyght yeeres, and nowe was [Page]healed, & brought to his former strength, by the vertue of his heauenly power and gracious goodnes: Iohn. 5. Behold, thou art made whole, sin no more, least a worse thing come vnto thee.

Christ put forth this parable, not so much to warne him, out of whom the deuill vvas cast, as also in the behalfe of the company that was present, and the standers by. Ioh. 12.30. To teach all the godly and the Mi­nisters especially, to haue great regard of theyr talke, that it may be powdered with salt, that it may tend to edifying, and may giue grace to the hearers. Colos. 4.6. For often-times the standers by, do more mark, & giue more diligent heed, to that vvhich is spoken, then the party to whō the speech is directed, & to whom it doth most pertaine.

The scope of this parable is principallie to shew, how heauy a iudgement they heap vpon themselues, which refusing the grace of God offered vnto them, doe lay open a passage for the deuil to enter in againe. For if through theyr want to heede-taking, they giue him entrance again, he wil most hard­ly or neuer be driuen out. Therfore are we willed, to worke out our saluation vvith feare and trembling, Phil. 2.12. And to [Page 3]resist the deuill, that so he may flie from vs, Iames. 4.7. And let vs apply this parable to Christ his meaning, as if he had said, I came to expell sathan out of you, that I might raigne within you. And if you will not that I should raigne in you, and ouer you, and that you despise my grace and goodnes, in this sort shall you be punished, that the euil spirit which was cast out of you, shal return againe, and your stubbornnes shall thus be rewarded, that you shall altogether be blin­ded, and reserued to most wofull destruc­tion.

How subiect we are to the deuils malici­ous intents & continuall temptations,How sub­iect to the deuils temp­tations. may appeare heerein, not onely by his hatred to the common sort of man-kind, but euen to the best. And beholding his temptations a­gainst our Sauiour, we may not looke that we should stand free. For if hee were bold to vex the head, he will not spare the mem­bers. He spared not our first parents in Pa­radice, in the estate of their innocencie and integrity, how much lesse will hee spare vs, which are compassed about with so great corruption & sin? If he was bold to tempt Dauid to adultery and murder, Aaron and Salomon to idolatry, Peter to periurie, and [Page]Saint Paule to the lusts of the flesh. 2. Cor. 12.7.8.9. How shall wee thinke to escape, which are not strengthned or endued with so great gifts & graces? If hee had his force against lob, a righteous man, and one that feared God, God himselfe so witnessing of him, let vs make no other reckoning, but to prepare our selues to temptation. Hee is most busie about vs, when wee are least a­ware of his working. Hee is not onely dili­gent to compasse the earth to and fro, but hee goeth about like a roaring Lyon, see­king whom hee may deuoure. And there­fore no maruell, though we read. Reue. 12.12. a woe pronounced against the inhabi­tants of the earth, because the deuill beeing cast out, is come downe vnto them, vvho hath great wrath, because he knoweth hee hath but a short time. Hee could not pre­uaile in heauen, therefore he will shew all his force on the inhabitants of the earth. Whose wrath is great, & therefore we must looke for no mercy at his hands, whose time is but short, and therfore he wil lose no op­portunity, whereby he may draw vs to our destruction. And seeing his time it but short, & the battel not long, let vs frame our selues, the more valiantly to resist him. And [Page 4]here is the comfort of the godly, that the di­sciples of Christ, saw sathan fal downe from heauen like lightning. Lu. 10.18. For as the force of the lightning is suddaine & soone gone, so the fiercest assaults of the deuil, are but short, to them that can through Gods grace endure and ouercome them. Again, this is another comfort, that though he be come down vpō the earth, yet he is thrown out of heauen, and they whose especiall de­light is in heauenly meditations and godly exercises, are most free frō his wrath, though not altogether free from his temptations.

This wo toucheth not the godly & them that resist his temptations, for from them he soone flieth. Iam. 4.7. but as for the vn­godly he hath them in a snare, & wo be to thē that cannot auoid & resist him. 2. Tim. 2.26. Howbeit, they that are most godly, the deuil almeth at thē most, eyther to bring them to shame, or to vtter ouerthrow. As Christ said to Peter, giuing him a forewar­ning, Lu. 22.31. Simon, Simon, behold sa­than hath desired to winow you as Wheat, but I haue prayed for thee, that thy fayth faile not. The corne that is winowed is sif­ted to the vtmost, so doth sathan tempt & try the godly, as far as possibly may be.

Againe, the corne being winowed, doth shew it selfe in his excellency; so the godly beeing tryed and found stedfast, doe make Gods grace & goodnes to appeare in them most glorious, to theyr great commendati­on: neuerthelesse, through their owne strength, they cannot stand stedfast. 1. Cor. 10.12. To many theyr temptations are theyr crownes. Iam. 1. My brethren, count it exceeding ioy, when yee fall into diuers temptations. For hereby the woorthy ver­tues of the godly are made manifest, which lay hid before.

Sathan, to worke Iosephs ouer-throwe, doth not only lay before him a most temp­ting baite, but sifts him to the vtmost. For his lewde. Mistresse, through the deuils temptations, beeing bewitched vvith his loue, dooth not vpon the first deniall leaue of her sute, but assaieth him againe and a­gaine, vsing all meanes, and seeking all oc­casions and opportunities, yet by Gods grace he with-stood them all. And though there-hence there arose his greatest trou­bles, yet God did deliuer him out of all, & made his supposed shame, the greatest oc­casion of his future honour and renowne. The like may be said of Susanna.

As the deuill shewed all his policie in tempting Christ, so is his craft and subtiltie more forcible toward the godliest, & them that are best disposed, because they are som stay and hinderance vnto him, that he can­not so greatly preuaile in the worlde as hee would. For by theyr good counsaile, and good example, and godly behauiour, they winne many vnto God, and so doe greatlie crosse and preuent the mischieuous malice of the deuill; and because this sort of peo­ple, I meane the godly, are farthest out of his reach, so are the temptations which hee worketh against thē most mighty. Know­ing that the rest of the world, in whom hee ruleth as he list, are easily carried away with shewes and shadowes.

After he had tempted Christ, and could not preuaile, it is said he left him for a sea­son, purposing to returne again. So also dealeth hee with the godly, whom though hee cannot bring to the bent of his bow, though hee giue them respite for a vvhile, yet his mind is to set vpon them with fresh assaults. And many which haue good gifts and graces, he ouercommeth with ease and pleasure, and idlenes, & negligence, or else maketh them to abuse theyr gifts, to badde [Page]ends and purposes. When we are idle, then is his fittest time to ouerthrow vs, nay, when wee are in godly exercises, hee ceaseth not then to practise his feates. Bringing in wan­dering thoughts, either when we heare the Word, or be at our prayers, being carelesse at the time, and forgetfull afterward. Hee maketh not onely the instruments of sinne, that is, all vices; but euen the best gyfts, and godliest exercises, the meanes to serue his turne, and to worke his mischiefe against vs.

As for them which haue a greater regard, and are more wary, he entreth & incloseth within them by slie and secret meanes; as if they are bent to any good, to hinder them from it, by shewing vnto them many diffi­culties, lets, and hinderances, that the vvay to heauen is straite & narow, and as it were the climing vp of a sandy hill, or high rock, and that the passage there-vnto, is full of dangers, and ful of troubles. Hee causeth many godly that are set in high roomes, to fall, and to giue offence, that thereby others might take a liberty to doe euill. Neyther doth hee refraine to inuegle the mindes of them that are set in highest degree, as the fairest marks hee hath to shoote at, to make [Page 6]them swarue and goe astray. As if they be in place of iudgement, to giue false sentence for gaine of golde; if they be set to reproue the sinnes of the people, to stand in feare of mens displeasure; if in state of nobility and great possessions, to make theyr will a law, according to the Latine verse.

So I will, and so I commaund, and let my will stand for a reason, and for a lawe. But especially, & aboue the rest, if they be prin­ces, he tempteth and perswadeth them, that all things are lawfull for them, that they are aboue theyr lawes, and are not to be censu­red by any man; whereby they perswade vnto themselues a liberty to sinne, and who should controule them, as was manifest in the Emperours of Rome.

His sleights are so deceitfull, as to shewe the brauerie, pleasure, and profit of anie thing, where-vnto hee tempteth; but hee keepeth backe from vs the mischiefes that accompanie the same; and so blindeth our eyes as it were in the noone day. The mur­derer he maketh beleeue, that reuenge is an ease to the hart, & keepeth back that blood will require blood.

Him that followeth the lewdnes of his fleshly lusts, he tickleth him on in this, how pleasant it is to continue & wallow in such sinfull desires, and keepeth backe the sick­nesses & diseases, and other painful griefes, which may shorten his lyfe. Him that is gi­uen to theft and robbery, him hee perswa­deth that hee may haue wealth at will, and liue as he list, and keepeth backe from him the horrour of a shamefull death, which he is not alwaies like to escape. Him that is gi­uen to slaunder his neighbour, what fauour and aduantage hee shall get by it, and kee­peth backe this fearefull sentence, Who so priuily slaundereth his neighbour, him will I destroy.

Thus he stealeth all inconueniences and hurtful after-claps out of our harts, that we might not see the snare that is lay de before vs, and the dangers that wee are like to fall. into. All occasions hee watcheth, to allure and to prouoke vs, he commeth neere vn­to vs, and feeleth our affections and incli­nations, and offreth matters to our sences. If wee be giuen to drunkennes, he will in­tice vs by the pleasantnes of the wine, and the sweetnesse of the drinke; If vnto glut­tony, he will entice vs with plenty of meate [Page 7]and belly-cheere; If possessed by the lustes of the flesh, he will tempt vs with the beau­tie of women, who haue no care of theyr chastitie, and make small account of theyr honestie and good name; If vnto anie of these, or the like motions and temptations, wee giue our consent, then hath the deuill what he would, and so will hee vse meanes to proceed f [...]rther, so will hee take aduan­tage against vs, by watching and prying in­to the corruption of our owne nature, and so becomming daily and continually our domesticall foe.

And although wee may keepe our selues in, neuer so warily, and restraine our selues, and haue an eye vnto our own inclinations, yet if we be too hard for him one way, hee will venture vpon vs another way, hee will neuer leaue, but stil be tempting of vs. And therefore our life is truely said to be a war­fare, that wee might alwaies stand in a rea­dines, to fight against these temptations, to be alwaies practised in auoiding that which is euill. When one temptation vvill not take place, our enemy tryeth another, as an inuincible fighter, that is still prepared vn­to the combat. One temptation followeth in the necke of another, either in matters [Page]which concerne the body and outward af­fayres, or such as pertaine to the spirit and minde of man, and to the estate of another life.

Therefore, vvhen one temptation is past, and the trouble ended, we must not thinke to rest vnmolested, as flesh & blood natu­rally perswadeth it selfe, we must not be lul­led in the cradle of security, but we must al­wayes prepare our selues to a newe & fresh assault, to be ready to incounter with euery new temptation. And this is the cause why many are ouer-come by temptations, be­cause they promise peace and safetie vnto themselues in this life, because they are al­wayes vnprouided, and neuer looke for the worst, neuer looke to preuent temptati­ons. Beeing altogether ignorant of the de­uils diligence, who is ready at all assaies, and looketh after euery occasion.

But wee in this matter are altogether as carelesse as they that are recouered from some great and dangerous sicknesse, vvee thinke vvee shall not fall into the same, or the like againe. Howbeit we must knowe, that temptations are more rife with vs then sicknesses, and the dangers of the one, farre greater then the other.

Most men and wemens mindes hee in­forceth to grosse and shamefull sinnes,The vn­cleane Spirit. and foule faults, whose harts by custome hee hath fully possessed, and who lye open to his assaults. And aboue all other, his ordi­nary temptation is, by adultery, whore­dome, vncleannes, and wantonnesse: and therefore he is truly termed in this place, to be the vncleane Spirit. Hee is called an vn­cleane spirit, not onely because he hath lost his purity and his innocencie, wherein hee was first created, but also because hee de­lights in all vncleannesse, & is an vtter ene­my to all holines.

Knowing well our inclination, and howe prone our corrupt nature & flesh & blood is to this sinne, he maketh vs to fight against our selues, while hee standeth by to behold the conquest. According to that the Apo­stle Saint Peter giueth vs warning of, say­ing: Deerely beloued, I beseech you as strangers and pilgrims, to abstaine from fleshly lusts, which fight against the soule. It is not barely sayd the Spirit, but the vn­cleane Spirit; to put a difference betwixt it and the Spirit of God, which is mentioned without any addition, Gal. 5. & 6. Rom. 8. Esay. 41. An euill spirit possessed Saul.

The deuill is sayd to be vncleane, princi­pally in respect of his vncleane qualities, & because he prouoketh vs to vncleanenesse, making vs to fall from goodnes, that hee may draw vs to eternall torments.

But how subtle & craftie, how powerfull and maisterfull soeuer his temptations be,2. There is a time when hee goeth out. yet there is a time when he goeth out of vs, though it be much against his wil. By good counsell much is brought to passe, vvhich is the meanes which GOD vseth to bring some into the way againe. Theyr owne conscience also testifying vnto them, howe farre they goe astray, and mouing them to forsake the deuill and all his workes. But the cheefest meanes whereby he is throwne out, is the conuerting grace of God, which doth not onely minister good thoughts, & good wishes, and good desires, but giueth sufficient effect and power thereunto, ma­king vs able to throw out the deuill, and to resist him. The effect of this grace is, that it prouoketh vs to true repentance, vvhich doth not consist in the shedding of teares so much, as in the conuersion of the hart, & the amendement of our life and conuersa­tion. All this notwithstanding, how soeuer he be throwne out, like a male-content he [Page 9]neuer resteth, but seekes to enter in againe, being ful loth, to be long without his Man­sion and dwelling place.

The force of Christ his redemption, doth principally work this exile and banishment of the deuill, & his daily intercession in the behalfe of the godly, doth worke it more and more. Where by the way wee haue a notable instruction, to consider how mise­rable the estate of mankinde is by nature, that he is the habitation & resting place of the deuill, and of the vncleane spirit. Ney­ther is it true onely in this or that man, but in all the posterity of Adam. And this is the glory & renowne of our naturall or ra­ther corrupt integrity, that both in body & in soule the deuill raigneth in vs. By howe much the more therefore, haue we cause to extoll the vnspeakable mercy of God, who of filthy and lothsome stables of the deuill, maketh vs temples to himselfe, & consecrat places, for his holy spirit to rest in. Only di­ligent carefulnes is heere required, that we continually remember, how great a benefit we haue receaued, in that we are freed from so troublesome a guest, and so deadly an e­nemie. And now haue we time to consider Gods goodnes, & to continue therein, and [Page]to behold the great dangers we were in, and to learne to auoide them, and to detest the deuils malice and mischieuous working, & to make a vow with our selues, not to be o­uercome and ruled by him.

By good counsell hee may be throwne out, and yet no sufficient discharge, but as he will thrust in againe, so will he easily be admitted. Some doe vtterly refuse good counsaile, and cannot abide to heare it, and hate them that bring it & shew their good will herein. And they that shew themselues tractable, for a while, may giue consent, and also haue a purpose to order themselues there-after, and yet the deuill can alter all, and make them stoope againe; and they that were at defiance, are ready nowe to shake hands, and to make a new couenant, vvhat friend and faythfull counsailour so euer speake against it. The guilt of con­science, the sight and knowledge of his sin, the feare of Gods displeasure, and danger of hell torments, is enough to make vs for­sweare the deuill, and to hate his allure­ments, and to desire godly company and counsell, the deuill lets vs alone, so long as we are in this minde, he hopes wee will not long coutinue in this vaine, his time hee [Page 10]will watch, when he knowes how to take vs tardy, and then the Castell is wone againe, and a stronger garrison set to keepe it. The grace of God is the canon shot, that breaks downe the walls. When a strong man ar­med keepeth the breach and the passage, for a while he possesseth and keepeth all in peace: But when a stronger then he com­meth vpon him, and ouer commeth him, hee must be faine to giue place. And this is a greater comfort, that his armour shall be taken away from him, and the spoiles shall be deuided. For Christ in his crosse and passion ouercame the power of the de­uil for vs. Coloss. 2.15. He hath spoiled the principalities and powers, and hath made a shew of them openly, and hath tryumplied ouer them in the same crosse, and made a glorious conquest. And not onely so, but also hauing led captiuity captiue, hath gi­uen gifts vnto men, that being strength­ned by his grace, they also should be con­querours through the vertue of his power. And this is the glorious and tryumphant gyft of Gods grace, in vvhom vvhile it vouchsafeth to enter as a conquerour, it bringeth vvith it many good compani­ons, and ioyfull effectes. 2. Corinthi. 7. [Page]For godly sorrowe is one of the attenders, which causeth repentance vnto saluation. And behold what godly sorrow worketh, what great care followeth, to serue God, to liue in his feare, to auoid our former sinns; what clearing of our selues in acknowled­ging our faults, & asking God forgiuenes, and desiring to be renued in mind, and that God would create a new hart in vs. Ps. 51. What indignation & holy anger, that euer we were so much misled; yea, what feare, least we should fall into the like offences a­gaine; yea, how great desire, to continue in a godly life; yea, what a zeale of Gods glo­ry; yea, what punishment, what iudging & chastising of our selues, to preuent Gods anger and iudgement. 1. Cor. 11.33. and practising those vertues & godly qualities, which are contrary to our former vices.

Now although he be thus valiantly resi­sted, yet is hee not throughly vanquished, nor vtterly banished, though his force and power against vs is broken, yet his euill will remaines, and he wil let passe no deuice, but puts dangerous matters still in practise a­gainst vs, and we shal not be free from him, so long as we liue in this world. Therefore it behooueth vs to looke vnto our selues, & [Page 11]alwayes to stand vpon our watch. For like a malecontent, he neuer rests, but seekes to enter in againe.

When the vncleane spirit is gone out of a man,Seeking rest. he walketh through vncleane places seeking rest.] For as a furious man is ne­uer at rest, till he hath wrought a reuenge. so is the deuil neuer at rest, till he hath done some hurt and mischiefe. And this is his chiefest delight, and his chiefest study, his only practise and trade, wherein he is most diligent, though he haue no thankes for his paines. All his endeuours tend to mans de­struction, and especially where he is driuen away by the force of Christ his grace and power, the more is his desire to hurt, the more is his rage. And before we are vouch­safed of this heauenly helpe, our mortall e­nemie makes but a sport to raigne within vs at his pleasure, but being driuen out of vs, he takes great griefe thereat; hauing thus lost his booty and his pray, he gathers new strength, and stirreth vp all his sences and wits a-fresh, to set vpon vs, and to assault vs. Therefore is he said to walke through dry places, because his banishment out of vs, is to him, as a desolate and most vncomforta­ble wildernes. Being cast out of man, he is [Page]said to seeke rest, because he is then most vexed, and most at disquiet within himself, seeking by all meanes possible, to recouer that which he hath lost. Heere then we are to learne that as soone as we are called by Christ his grace, that we are to looke for mighty temptations and heauy assaults, for the deuill will not so easily loose his pray, as also we are with all circumspection & wa­rines, to set our selues against him, & to vse all means to preuent his power, for his ha­tred is most deadly, and his fury & rage not ouercom by a little. Howbeit, this forewar­ning, ought not to breede any feare within our minds, or any whit to discourage vs, but rather to fore-shew vs what danger may fall vpon vs, through our owne negligence.

Seeking rest,] If we wil giue him enter­tainment; but we must watch and keepe him out, & fight the spirituall fight, crauing Gods helpe by prayer, and vsing all good meanes. He hath rest enough in the life of a wicked man, in the adulterer, the vnmer­cifull vsurer, the thiefe, the whore, he hol­deth therein fee-simple, he taketh vp his lodging there for terme of life & longer to. Although he seeke rest, yet he is neuer at rest, for he goeth about like a roring Lyon, [Page 12]seeking whō he may deuoure, he resteth in them whom he hath gotten, and layeth ga­rison to keep his hold, but still as a conque­rour he thirsteth after more, neither is he e­uer satisfied. God rested the seauenth day from his works, but the deuill wil neuer rest from his works. The godly that fight in this world with the deuil, and theyr ghostly e­nemies, though heere they haue a hard cō ­bate, and much vnquietnes, shall heereafter rest from their labours, & enter into eternal rest. Re. 14.13. But the wicked which here haue ease, heereafter shall haue no rest.

3 The third waighty consideration in this parable, is the woful return of the vncleane spirit, in them that are not watchfull, & doe not their best endeuour to keepe him out, when they are once free from his thraldom and slauery.

And when he findeth none, he saith,His wofull returne. I wil return vnto mine house, whēce I cam out.] Wherin these circumstances may be obser­ued. First our negligence & sinfull & easie back-sliding. And when he cōmeth, he fin­deth it empty swept & garnished. Secondly his cruelty in returning, in that he bringeth with him 7. other spirits, worse thē himself. Thirdly, the wofull estate of that man or [Page]woman, who forgetting God and them­selues, haue yeelded themselues captiues to the deuils slauery. They enter in & dwel there. So the last state of that man is worse then the first. In which wofull case, for are-storatiue this may be added, that no man or woman despaire, if they be not vtterly past grace, though they fall againe, seeing there is a difference betwixt a resolute determi­nation in sin, & a repentant mind, which is hartily sorry for euery fall and offence.

I will returne.] He saith not, I will seeke to returne, or I will doe my best endeuour to returne, but I will returne, as though no­thing should resist him, and no power were able to vanquish and ouercome him. So cunning he is, that he hath his turnes & his returnes, his termes & his vacations, and he will come againe, although hee goe into a far Country, he is with vs before we are a­ware. When hee tolde Christ that all the Kingdoms of the earth were his to giue, yet it was nothing so, & likewise where he saith he wil returne, he is oft-times hindered, that hee cannot doe as he would, but few there be that keepe him out, and too many that through theyr negligence, giue him too ea­sie an entrance.

Vnto my house whence I cam out.] First he commeth to the house, before he enter­prize to come in. First he viewes the state of the man or woman, whether he or shee be returned to their old sinnes againe. And as houses be the habitations of men, so men themselues be often the deuils houses, for this is spoken by similitude and compari­son.

But why should the deuill call the soule of man or woman, his owne house, or ra­ther hee should say, I will enter into that house from whence I came. The soule of man & woman by creation, is Gods image, but the image of the deuill is the deforma­tion of all; he vsurpes the possession of the soule of man, it is none of his by right. 1. Cor. 6.20. For the soule & the body is the temple of God, and of his good spirit by right. 1. Cor. 6.13.15.19. How then haue we by sinne, and the deuill by his temptati­ons, made them dennes for theeues, & Ca­ges for vncleane foules. If a Gentlewoman of high estate, should match with a vile & abiect slaue, although it did nothing con­cerne vs, would it not greeue any of vs to see it? so is the estate of thy soule, subiect to the slauery of the deuill. Or if a man had [Page]maried a rich beautifull & noble gentlewo­man, adorned with all gifts & graces, which may be deuised to be in a woman: and yet notwithstanding should so be sotted, & in­tangled with the loue of some foule & dis­honest begger, or seruile maid of his house, as for her sake to abandon the company & frendship of the said wife; to spend his time in daliance & seruice of his base woman, to run, to goe, to stand at her appointment: to put all his liuing & reuenues into her hand, for her to consume & spoile at her pleasure, to deny her nothing, but to waite and serue her at a [...]eck & at her call; yea, & to com­pel his said wife to doe the same: would ye not think this mans life miserable and most seruile? And surely the seruitude of our for­mer sins, & the returne of our former euill life, is far more slauish and intollerable. For no woman, yea no creature in the world, is, or can be of that beauty or nobility, as the grace of Gods spirit is, to whō man by his creation was espoused, & to whō by forsa­king his wicked life, & by repētance he had yeelded himself, which notwithstanding af­ter a while we see abandoned, contemned, and reiected, as though there had beene no such couenant made, and all for the loue of [Page 14]sensuality, and his former wicked delights, where-with he is bewitched, which are vtter enemies to the grace of God, and as a most deformed creature in respect of reason. In whose loue notwithstanding, or rather ser­uitude & sencelesse bondage, we see many so ouertaken & drowned, as that they serue their sensuality day & night, with all paines, perils, and expences, and doe constraine al­so, euen the good motions of Gods spirit, to giue place at euery beck & cōmandement, of this new mistres, or rather stepdame.

It is a greeuous euill, to be nourished, and to grow vp, & to be nusled in sinne. The child that is borne & bred vp in a dark pri­son, maketh the same reckning of darknes, as other doe of light; they that are borne slaues, & are vsed there-vnto, make little ac­count of liberty; and they that know little of heauenly & eternal matters, embrace the delights of the world, & the filthines of sin, vain & transitory things, for tru & precious blessings, which endure for euer, counting a banished land as welcome to them, as their owne country. So many of the Iewes being bred & brought vp in the bondage of Ae­gipt, did not once so much as thinke of li­berty. And out of such manner of people, [Page]wholy giuen vp to sinne, when the deuill once entred he neuer went out. But when the good spirit of God hath dispossessed him, and cast him out, by hearing the word preached, and by causing vs to harken and to obey good counsell, and good exhorta­tion, then he may say, I will returne into my house from whence I came, if so be that I may find it ready for my turne, & that vpon new remembrance I may claime new ac­quaintance. And behold a shame it is to say it, and a sorrow it is to think of it, he fin­deth the house swept & garnished fit and ready prepared for him.Swept. For a sinfull soule is a swept house to him; and whē the good spirit is banished, and so honourable a guest hath very slender & also vnreuerent enter­tainment, the deuill entreth againe as into his owne possession, and claimes that house to be his owne by lawe, which he hath so good euidence to shew for. The neglect of Gods grace, is the deuils chiefe delight, and they that are destitute of Gods spirit, are fit to receaue the deuil. As for the god­ly and the faithfull, which are foundly and plentifully endued with Gods grace & ho­ly spirit, they are so well fenced and proui­ded, that the deuil can finde no hole, or the [Page 15]least chink to enter in at. The house swept and garnished, is a similitude drawne from the vse and custome of men, whose chiefest delight is to haue all things handsome and neat, whē they are to entertain their friends. But vnto the deuil it is nothing so, for beast-lines is the beauty and trimmed house that he delights in, & nothing pleaseth him but filthines, the lewd liuer, the drunken tosse­pot, that smels all of drink, the abhominable swearer, and bawdy talker, those are houses for him, and as a princely pallace. When we haue bid farwell to God and godlines, then are we fitte for him, and those be his roomes of choyce, when through the neg­lect of Gods grace, all good qualities are banished, and when we are thus banished from our selues. Wee prepare our house for God, by faith and repentance; contra­riwise prouision is made for the deuil, wh [...]n we think not of Gods iudgments, & when the feare of God is choked and smothered vp within vs. Da. 13.9.

When he findeth a man or woman pol­luted in sinne, and defiled againe, and con­tinuing in their former sinnes, whereof they haue repented, this is the house which is swept, and prepared for his comming, and [Page]in such sort as he wold wish to giue him en­tertainment. It is not cleanlines, or hansom­nes, or sweeping, or garnishing, where-with the deuil is delighted; the reason is, because he is an vnclean spirit, & his delight is in vn­cleanenes, & those men & women that are most vncleane, they are the onely hoasts to entertain so loathsom & so homely a guest. Whē the house is swept from all cleanenes, frō all godlines, honesty, & vertue, then is it swept as it shold be for him. This sweeping is wel expressed in the Scripture, by two si­militudes; the first is, as when the Sow after washing hath walowed in mire, & is all dir­ty, then is she cōpared vnto that clean soule, which the deuil maketh choise of; the other similitude is, of the dogg that is returned to his owne vomit. 2. Pet. 2.2.2.

Sweeping is not enough, paring with an iron instrument is more needfull. The for­mer custome of sinne, sticks hard in thy re­membrance, and a simple & bare confessi­on of thy accustomed sinne, which may be compared vnto a slight sweeping, is not of that force, but that thy old custom wil bring in the deuill againe, and giue thy old Land­lord his induction, into his new possession. Thou hadst need therefore to pare it away [Page 16]with great sorrow & harty repentance, ioy­ning therto all diligence & watchfulnes, a­gainst the same, & especially and aboue the rest, crauing Gods helpe & assistance, that thou maist ouercome thy old euill custom. But deceaue not thy self in thy negligence, when thou doest these things for a shewe & fashion, confessing thy sinns in such sort as though thou hadst some other busines in hand, and in the meane time as one that is carelesse, thou liuest content without feare, laying thy head vpon thy pillow. Where­by it cōmeth to passe, that the deuill being as it were inuited into the house of thy soule, through thy euil custom, maketh hast and looketh not for a second bidding. See therefore that thou pluck vp thy euil weeds by the roote, & leaue no shew of the roote therof, in the ground of thy hart, if it be pos­sible, least it take sap & strength & grow vp again. And that thou mayst the better doe this, practise that vertue which is cōtrary to thy vice, which hath so mightily entangled thee, as sobriety in steed of drukennes, cha­stity in steede of whoredome, humility in steede of pride, loue and charity in steede of slaunder and euill report, liberality in steed of vsury, oppression, and extortion, [Page]and so in the like, giuing heede there-vnto with all painfulnes, circumspection, and watchfulnes. For as the Aethiopian cannot change his skin, nor the Leopard his spots, so some are wholy giuen to sinne, and can neuer returne, because they will not. Hee that is vsed to wholsom meat, cannot brook that which is vnsauory; and the souldiour that is accustomed to eate horse-flesh, after a while can away with it well enough. So before we are giuen to a custome of sinne, it seemeth vgly and loathsome, but when once we are caught in the snare, & haue gi­uen our selues there-vnto, and haue had a pleasant tast therof, then we drink it down, as though it were sweete vvine, and being once thus wedded, we are neuer purposed to be diuorced and to breake off. Come counsell, come threatnings, come perswasi­ons, come punishments, afflictions, the dis­pleasure of God, the shame of the world, a guilty conscience, the feare of death and of hell, all is one. Iron twice hardned, must needes be most durable. Wee are like the deafe Adder, which stoppeth her eares, and we will not be called, or if we be called, we will not be vvone, charme the charmer ne­uer so vvisely. The sinner vvhen he is fallen [Page 17]into the depth of sinne, then hee despiseth all warnings, and setteth very light by his best friendes. They regard not the grace of God, but receiue it in vaine, and take as great delight in theyr sinnes as if they were possessed of heauen, and with the sow, they altogether delight to wallow in the mire.

Secondly, it is sayd, that hee founde the house from whence he came,Emptie: empty. Mat. 12.44. After we haue repented, we becom idle, and lie open, euen as open as Noah, & as carelesse as Lot. Giue no place to the de­uill, Eph. 4. The idle giue roome enough, but they that are exercised in godly studies and labours, the deuill hath no place there. The children of Dan tooke Lais, the peo­ple being carelesse. Dauid was inticed to a­dultery, beeing idle. Many seeme to labour, and to be busied in a thousand matters, as though they had not so much leysure as to eate theyr meate, and yet theyr time is but idely spent, because it is onely in the af­fayres of this life, and not concerning that which is to come; all for the body, and lit­tle or nothing for the soule. Luke. 10.42. Little children in making theyr toyes are meruailous busie, and we in these worldlie matters are too forward, and all to little pur­pose, [Page]because the care of heauenly things is so much forgotten, or at least-wise so slen­derly regarded: beeing meruailous wise in our owne conceit, while we vnderstand no­thing. God would haue the people of Isra­ell to gather Manna, not to last a weeke, or a yeere, but for euery day. So must we cast of sloth, & labour continually in the works of our vocation, vntil the sabboth of rest & of glory come, so greatly desired of vs, where then most happily, we shal enioy the fruite of all our labours. Reuel. 14.13. and this especially, that by our painfull labours, in all godly sort, we haue beene kept from committing great & many offences, which otherwise we thight haue falne into, beeing preserued by Gods grace, and made able to liue in his feare, and in his seruice.

Thirdly, he findeth it garnished.] A bed orderly made, doth inuite vs to lye downe, & a faire & hansome house, doth prouoke vs to come in, and beeing entred, there to make our stay and abode. The garnishing of the house is but an accidental ornament, and the occasions of sinne, are great intice­ments there-vnto. Therefore the Apostle willeth vs not onely to refraine from sinne, but euen to abstaine from all appearance of [Page 18]euil. 1. Thes. 5.22. Moses would not leaue a hoofe behind him.Occasions of sin must be auoided. Exo. 10. and wee must auoyd euery little occasion: for the occasi­ons of sin, are the ornaments of the house wherein the deuill delighteth to dwell, the occasions of sinne, are the deuils pledges, whereby hee hath an interest in vs. If thou hast repented thee of thy whoredome, re­taine not thy whore, nor any iewell or to­ken of hers, whereby thy minde may be in­tangled to come into the remembrance of her loue: for that is the deuils hooke and snare, whereby he mindeth to catch and in­trap thee, and to lay sure hold on thee. The whore keepeth thy tokens, and presenteth them to thine eyes, to drawe thee into her loue againe. Leuit. 8. Not onely the flesh of the heiffer, but his skin and entrailes, were cast out into an vncleane place. Deut. 7. God cōmaunded his people to ouerthrow the Altars of the Cananites, to breake theyr Images, to cut down their groues, to burne all the ornaments of theyr Idols, that there might no token of idolatry, nor any remē ­brance be left. Iehu tooke order, that all Bals priests, euery mother sonne should be slaine. Exo. 33. Moses made the people to drink vp the ashes of their golden Calfe.

Many retaine the loue of the world, and the reliques of sinne, and are very loath, nay they wil not leaue them at all; theyr aunci­ent euill custome remaines, wherby it com­meth to passe, that miserably they fall, into the manifold inconueniences & great dan­gers of their former sinnes. Hee that flyeth not occasions, cannot auoyd sinne, and hee that loueth danger, shall perrish therein. This is that which our Sauiour Christ war­neth. Mat, 18.9. It is better to enter into the kingdome of heauen halt & lame, then ha­uing two hands, or two feete, to be sent in­to hell fire. God commaunded King Saul to destroy Amalec, and to spare no liuing creature that was in his land, but hee saued Agag the king of the Amalekites aliue, & spared the Oxen and sheepe aliue, & ther­fore was hee cast out of his kingdome, and came to a miserable end. 1. Sam. 15. Why did God commaund the oxen and sheepe to be slaine? they were harmlesse creatures. The reason is, because they were the goods of those that were euill, and serued for their vse. So must we kill & extinguish not one­ly sin, but the occasions of sinne, that serue therevnto, and that draw vs to the same, & by fresh rem [...]brance prouoke vs to the per­formance [Page 19]thereof. King Dauid prayed god that he would remooue from him the way of iniquitie. And Psal. 1. he pronounceth him blessed, that hath not stood in the way of sinners. And Salomon in his prouerbs, chap. 4.14. giueth a charge, Enter not into the way of the wicked, and walke not in the way of euill men: auoyd it and goe not by, turne from it, and passe by.

A holy Father, S. Ambrose, dooth vvell note the prophets speech, in that he rather saith, Remoue the way of iniquitie, then re­moue the iniquity it selfe: and because ma­ny should haue auoyded the sinne it selfe, if they had not entred into the way thereof. We read not of any great sin, that wise king Salomon committed, beside the multitude of his wiues, and his idolatry, for the which his posterity was depriued of the greatest part of his kingdom. But surdy he had ne­uer falne into idolatry, if hee had auoyded the occasions thereof, and withstoode the bewitching temptations of his idolatrous wiues. He married outlandish wiues, of ido­latrous Nations, and as hee doted vpon the women, so he could not auoid their strange inticements. The occasions were so great inforcements thereunto, that his wisedome [Page]could not preuent it. Which occasions had they not beene so forcible. God would ne­uer haue giuen that forwarning as he did in his lawe. Deut. 7.17. Neyther shal he take him many wiues, least his hart turne away (from the law of GOD,) 1. Kings. 11.4. Not onely the King, but the people also vvere debarred from marrying with idola­trous nations, least they should entice them to idolatry, as the daughters of Moab, by this meanes brought them to theyr shame. Numb. 25.1.2. and were the death of three and twenty thousand of the Israelites. 1. Cor. 10.8.

Then goeth he, and taketh to him seuen spirits worse then himselfe.]The deuils crueltie. The second thing in his wofull returne, was his crueltie, seeking the vtter destruction of him whom hee recouereth, and hath drawne into his snares. And how should not hee be vtterlie destroyed, which hath so great a company to come against him. Who when hee had enough, and more then hee could doe, of himselfe to be deliuered but of one vnclean spirit, in what distresse & lamentable estate shall he be, when seuen such vncleane spi­rits enter possession within him, and seuen worse then the former?

The number of seauen, is taken for an vncertaine number, for he bringeth manie more, and sometimes a whole legion come together. These spirits are worse then him selfe, because the latter sinnes are far worse then the former. Thys is a foule blotte of ingratitude in him or her, that falleth once and twice, and againe and often into his former iniquities, which hee hath by Gods grace so greatly detested: yea, and vowed the contrary.

But as no man pittieth him who hath ta­ken losse vpon the seas, if hee aduenture a­gaine, and suffer shypwracke, beeing in a manner brought to vtter pouertie before: so none lightly vvill haue compassion on them, vvho are nowe cast away through theyr owne folly and negligence, & whom no vvarning will serue to take heed of their future miseries.

Thus beeing iustlie forsaken of all pitty and compassion, the deuill he vvill be sure to shewe them none. But as GOD and the Angels of heauen delight at the saluati­on of a finner, so the deuill reioyceth at no­thing more then at theyr destruction: for thys is his bootie and his pray, and his chie­fest tryumph.

A [...] nothing delighteth God so much as mercie, so nothing delighteth the deuill so much as crueltie. And to shewe foorth his cruell disposition and nature herein, hee is well resembled to the most cruell beastes that are. As to a Dragon. Reuel. 13. that great Dragon, to a Serpent, whose poyson and sting is most deadly, Gene. 3. To a roa­ring Lyon, who with open mouth seeketh to deuoure. 1. Pet. 5.8. Hee knoweth that himselfe alone, is able to work the destruc­tion of any whom God forsaketh, but hee thinks hee cannot sufficiently performe his rage and fury, vnlesse hee bring companie enow, as though he should make an end & consume the sinner all at once.

His chiefest mischiefe is in accusing vs before God; he tempteth vs to sin, & when we haue committed it, he leaues vs to our selues, & to Gods displeasure, looking still for our finall destruction; which if wee be not made pertakers of Gods mercie, shall then appeare, when the soule parteth from the body, and when it shall be brought to the tribunall seat of Gods iudgement, there to giue account. 2. Cor. 5. Reu. 13.10.

And they enter in & dwell there.]And. &c. They that are fallne from the grace of God, are [Page 21]twice more subiect to the deuils rage [...]en they were before, and now he hath greater libertie then euer hee had, and takes more surer hold: So that it is in a manner impos­sible to throw him out; but if wee may ob­taine that he may be throwne out, yet doth he leaue behind him seuen worse then him­selfe. This shall prooue to be a iust punish­ment for our negligence, and God giueth them vp to sathans crueltie, who thus de­serue to be forsaken. The deuill is sayde to dwell in our soule, when he entreth therein by his most powerfull temptations: wher­fore, let them that are once clensed, deliue­red and freed from him, consider what ma­ner of guest they were troubled withall, & also how crafty a companion hee is, which knoweth our frailties, how and which way to creep within vs, and to recouer a second possession. And if the way doe not lie ma­nifestly open for him, hee is not to learne howe to vndermine vs. Let vs endeuour therefore that Christ may raigne within vs by his holy Spirit, that so all passages may be stopt, and that the deuill may not enter, nor gette any holdfast of vs. For let his as­saults be neuer so fierce, and his craft and subtiltie neuer so secrete and vndermining, [Page]ye [...]n hee not preuaile against the godlie, whom Gods grace dooth alwayes keepe in safety. And we knowe that this heauy pu­nishment is denounced, and also reserued to the contemners of Gods grace, vvhose mindes beeing vtterly darkned, & all care of godlines beeing trode vnder foote, doe wexe more prophane then Infidels & hea­thens.

So the last state of that man, is worse then the first.] This is the vvofull state of that man or woman, who forgetting God and themselues, haue yeelded themselues cap­tiues to the deuils slauery. And thys falleth out true, according to Christ his wordes, which hee sapke to the man that had beene diseased eyght and thirtie yeeres, and nowe had beene recouered, Ioh. 5.14. Sinne no more, least a worse thing come vnto thee. Sin no more so notoriously or so presump­tuously: for in one sin God may take thee and punish thee for all, and take heed least thou be plagued with som strange punish­ment, as was threatned to the Israelites. Leu. 26.18. that they should be punished seuen times more, according to their sinnes. Deu. 28.59. The Lorde vvill make thy plagues wonderfull, and the plagues of thy seede, [Page 22]euen great plagues, and of long continu­ance, and sore diseases, and of long durance. Moreouer, hee will bring vpon thee all the diseases of Egipt, whereof thou wast afraid, and they shall cleaue vnto thee. The like in a manner hath the prophet Dauid. Psal. 68.21. God shall wound the head of his ene­mies, and the hairie scalpe of such a one, as goeth on still in his wickednes. Sinne no more, thy former sinnes were blotted out of Gods remembrance through thy repen­tance, why wilt thou set thy sinnes againe before God, and renue the remembrance of them, that thou maist be punished for the new and the old together. Hebr. 3.12. Let vs take heede, least there be in anie of vs, an euill hart and vnfaithfull, to depart a­way from the liuing God, and great neede wee haue to exhort one another daily, least we should be hardned through the deceit­fulnes of sinne, and so be vtterly debarred from entring into Gods rest. It is a feare­full thing to fall into the hands of GOD; for hee is a consuming fire. Hebr. 12.29. For if vvee finne vvillingly and resolutelie, after God hath graunted vs his grace, and if we extinguish the same vtterlie, there re­maineth no more sacrifice for sinne, but a [Page]fearefull looking for of iudgement, accom­panied with the distrust of Gods mercy, & with the trembling fore-thought of eternal condemnation; beeing continually vexed with the torment of an euill conscience, to be ready to fall into despaire euery howre. 1. Tim. 1.9. A worse thing shall fall vpon thee, not only in regard of worldly punish­ments, but of euerlasting torments. If wee encline vnto wickednes with our hart, the Lord will not heare vs. Psalme. 66.16. and Psal. 125.5. Yea, as for such as turne backe vnto theyr owne wickednes, the Lord shal lead them forth with euill dooers. Reu. 22.14.15. Psal. 9.17. The wicked shal be tur­ned into hell, and all the people that forget GOD.

How miserable this estate is, it might be amplified by setting downe what our first estate is by creation, and what wee are by nature, euen the chyldren of Gods vvrath and displeasure. Eph. 2. How we haue been holpen by grace, and nowe fallne away by wilfull negligence, and being hardned eue­rie day more and more in sin, doe grow to a desperate resolution. Most needful ther­fore is the counsell of the Apostle, 1. Thes. 5. as wee are willed to reioyce euer-more, [Page 23]because God hath done so great things for vs, as to deliuer vs from the vncleane Spi­rit, and that God by his goodnes, Psal. 51.10. hath made vs a cleane hart, and renued a right spirit within vs; so to pray continu­ally for Gods grace, that we may not be o­uerthrowne: for of our selues we are not a­ble to stand. Let vs for this and all other Gods benefits, bee still mindfull to giue thanks, and especially we are to take heede, that we doe not extinguish the good spirit of God, & quench the force thereof, which is the liuelie and vitall spirit of the soule.

Second falls there are of infirmitie,Falls. the which the godly are sorry for, & rise againe by repentance & amendement; and second falls there are of resolution, with the de­light of former sin and wickednes, in that man or woman whose hart is nowe wholie separated from God, and shall neuer rise a­gaine. That sick man that hath recouered his health, and falleth into his sicknes again, the strength of his sicknesse is greater, be­cause the power of his nature is weaker: so the second time of our falling, the deuill ta­keth more hold, and more aduantage, and we proue to be more weake to resist, partly through the guiltinesse of our conscience [Page]condemning vs, & our sinful nature draw­ing vs, and betraying vs more and more. Ecclus. 34.26.27. Hee that washeth him­selfe, because of a dead body, and toucheth it againe, what auaileth his washing: So is it with a man that fasteth for his sinnes, & cōmitteth them againe, who will heare his prayer, or what doth his fasting helpe him? We cannot know how farre worse the lat­ter sinnes are then the former, vntill vvee know how bad the former are. The former deserue the displeasure of God, & the losle of his fanour; & surely the second deserue the losse of euerlasting life, and eternall pu­nishments in hell. When we forsake God, and prefer sinne before his seruice, and be­fore a holy life, then hee leaueth vs to our selues, & departeth from vs. And as in his presence is the fulnes of all ioyes, so in his absence is the miserie and distresse of all vvoes.

If thou shouldest take into thy house a dishonest, foule, and sluttish woman, and set her at the vpper end of thy table, & cō ­maund thy wife to serue and to waite how would shee, beare this reprochfull iniury? Would she not rightly complaine on thee, and had shee not iust cause to forsake thee [Page 24]and thine house? Iacob departed from La­ban, because his countenance was changed towards him. Whē God hath left our soule, all the deuils and all the creatures rise vp a­gainst it, being left desolate, voyd, and for­saken of Gods help and direction. Psal. 3.2. According to that in the psalm, God hath forsaken him, persecute and take him, be­cause there is none to deliuer him. There­fore the prophet prayeth. Psal. 51.11. Cast me not away from thy presence, and take not thy holy Spirit from me. VVhen the King leaueth his Court, all goe with him, and when God departeth from the soule, all his blessings goe after, neyther doe they stay behind. As if they should say, God is not in thys place, in this man, or this vvo­man, therefore let vs depart hence and be gone.

Ezech. 3.20. If a righteous man turne from his righteousnesse, and commit ini­quitie, I will lay a stumbling block before him, and hee shall die. Hee that hath gone the right way, and hath turned backe with resolution, or vpon presumption, I wil giue him vp into a reprobate minde. Againe, chap. 18.24. If the righteous turne away from his righteousnes & commit iniquity, [Page]and do according to all the abhorninations that the wicked man doth, shal he hue? All his righteousnes that hee hath doone, shall not be mentioned, but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. Were it not great follie in that man, which had brought great treasure from a far country, with his owne danger and hazard, that hee should venture all at the throwe of a Die, which hee hath laboured so painfully for: and shall we, for a little pleasure of sin, lose all the hope of a vertuous life, & runne into so great danger as may follow there-after? Yea, wee shall shewe our selues farre more mad, for he that hath lost his treasure, may vndertake the iourney, and bring as much more againe. But the presumptuous sin­ner, GOD forsaketh him, and sildome or neuer doth helpe him. The deuill temp­teth, man consenteth and obeyeth, & God forsaketh. Such a one shalbe like vnto Lots wife, that was turned into a piller of salt, & the earth which is sowed with salt, can bring foorth no fruite. Of turning of Lots wife into salt, Maister Doctor Babington writeth very effectually in his comfortable notes on Genesis, to this present purpose. [Page 25]When Zedekiah was taken, his eyes were put out, and hee was led into captiuity; so whē the deuil taketh vs the second time, he blindeth the eyes of our mind, and keepeth vs in continual bondage, vntil the time doe come, that he may thrust vs into hell. That shippe which is without a guide, goeth not where it were best, but where the tempest enforceth it: So that man or woman which is destitute of Gods grace, doth not that which is meete and conuenient, but that which the deuil tempteth thē vnto, leading them along, with sweete and sugred baites. If one onely offence of our first parents, brought so great mischiefe vnto all man­kind, how much more dangerous shall our manifold, & daily, and hainous offences be. The light of nature doth shew vnto vs, the dishonesty and shame of sinne, because it makes vs to be noted and pointed at. For this cause we hide our selues, & would not be seene or knowne, perceauing well, how great honour & credite we loose by sinne, and that thereby we fall into publique dis­grace and discredit.

I let passe the wofull punishment after this life, and think good to make mention of those griping sorrowes, where-with an [Page]euill conscience is tormented in this life. First,End. the end of sinne is dolefull, and hath such a sting with it,The sting of consci­ence. that it often-times brin­geth despaire vnto the party, that for want of Gods grace and true repentance, groun­ded vppon the promises of Gods sweete and euerlasting mercies, they become the lamentable executioners of them-selues. The sting of thy conscience is a sharpe thorne, and as a dagger to stab thee at the hart. The sound of feare is alwayes in thy eares, and when thou thinkest of peace, thē treason is toward thee, and when thy body would take rest, thy restlesse mind will suf­fer no sleepe. When Ammon defiled his sister, his conscience abhorred the deede, and his sister was loathsome vnto him. Iu­das the Traytour, when he had solde his Maister, his guilty conscience neuer rested, vntill it had brought his damned body to a shamefull death.Shame. The second torment of a guiltie conscience, is vvorldly shame. That woman that hath a spotte in her face, is al­wayes desirous to hide it, but being beauti­full and faire, shee reioyceth to be seene. Adam getteth Figge leaues to couer his shame, and afterward hideth himselfe out of sight. Dauid would hide his adultery, [Page 26]by sending for Vriah home to his house, that he might take her home vnto him, and lie with her, and to this intent hee sendeth him delicate fare, to prouoke him to lust, all which when hee refused, and nothing would serue, he sent him into the vvarre to be slaine.

The thirde torment of an euill consci­ence,Feare of pu­nishment. is the restlesse feare of punishment in the vvorlde to come, which the distrustfull minde, by the light of reason, and guilt of sinne, and the threatnings of Gods lawe doth fore-cast; so that wee neede not ey­ther Scripture to prooue it, or fayth to per­wade it, seeing that GOD is a iust Iudge, and sendeth punishments in this vvorld, as fore-runners of the punishmentes in the world to come. The wicked man is alwaies fearefull and distrustfull, and leades a life without comfort. He flyeth when no man pursueth him, Pro. 28. The thiefe flyeth at euery least suspition. The Viper is not killed with his owne poyson, but sinne de­stroyeth that conscience, wherein it enha­biteth, it ray seth vp feares, and prouoketh to despaire.

The last state of that man that is fallen into sinne agayne, not so much of infir­mity, [Page] [...] [Page 23] [...] [Page] [...] [Page 24] [...] [Page] [...] [Page 25] [...] [Page] [...] [Page 26] [...] [Page]as of delight and purpose,The last state worse in three re­spects. & continu­ance in sinne, is worse then the first in three respects. First, in respect of the deuill. Se­condly, in respect of the sinner himselfe: and thirdly,In respect of the deuill. in respect of God. In respect of the deuil, because he handleth him more cruelly, and watcheth him more narrowly, giuing him no liberty, nor scope to escape. The laylour fearing not his prisoner, gi­ueth him some liberty, but if he escape and returne againe, he layeth on double fetters, looking to him day and night, least eyther he should file his irons in sunder, or breake prison. In like case, the deuill hauing vs within his compasse he takes little thought and care, perswading himselfe that we are sure enough: Well, by Gods help and by his grace and goodnes we escape his hands, we are freed from his thraldom, and set him at defiance, and find in our selues, a meruai­lous readines and cheerefulnes there-vnto. But if thou beest so vnhappy, as to fall into his thraldom againe, then is thy second mi­sery worse then the first; then wil he lay on load of irons, and watch euery instant, and at euery turne. Where, before he offered thee a few temptations, he wil now practise a thousand wayes, he will lay many stum­bling [Page 27]blockes before thee, and shut vp all passages, & keepe thee very straightly. For if the cōpany of the godly, were the means to deliuer thee out of his prison, and so re­scue thee, he will so prouide, that thou shalt shun, yea by little and little hate their com­pany, and so will he harden thy hart, against all good counsaile & perswasions. If prea­ching of the word did with-draw thy hart from him, and win thee vnto God, now wil hee haue dainty deuices of pleasures, and worldly baites enow, that thou shalt not be able to escape his hooke: And by these meanes wil he shut vp all passages; and the Castle being taken again, he wil set a stron­ger garrison, and bring with him seauen o­ther spirits, worse then himselfe, who after they haue entred, wil dwell there, and make their continuall aboade.

Secondly, in respect of the sinner him­selfe,In respect of the sinner. his last state shall be woorse then the first. He wil grow from worse to worse, vn­till there be no recouery: the second dis­grace will make him contemne all good meanes, and bring him to be past shame. Like vnto the man that hath the disease of the Lethargie, whom neither talke, nor stri­king, nor pinching, shal keepe waking. The [Page]sinner falling into the depth of sinne, con­temneth all good perswasions, counsailes, and godly inspirations. Prouerb. 18. And his hart is become like the face of a harlot, that cannot blush, his hart will not relent, neither is there any remorce. Iere. 3. And then who will goe about to wash the black Moore, and to make his skin white, & who will come neere that Sow, which is nothing else but all dirt ouer.

Thirdly, in respect of God, the last state of the sinner is worse then the first.In respect of God. Because that sinner is so much the more left of God, who returneth to his former sinnes againe, like the dogg to his vomite, and God doth take the lesse care about his saluation. The Phisition that hath healed the sicke body, giues him a charge, and prescribes an order of diet, willeth him to auoid grosse meates, marrish fowles, fish, and other hurtfull meates, which may impaire his health. But the Phisition being out of sight, if hee fol­low his hurtfull appetite, and fall into his sicknes againe, the Phisition being sent for, is loath to meddle with him, and giues him vp to himselfe, and makes him an aunswere of deniall, leaueth him as one despairing of his health, seeing him so carelesse and so [Page 28]witlesse, that hee cannot tell what is good for himselfe, and whom no counsell can make to beware, and to looke to himselfe. Euen so God dealeth with that sinner, that hauing beene often pardoned, and often cleansed, yet will run headlong into his for­mer sinnes againe, he then leaueth him to himselfe; & whom God forsaketh, the de­uill lieth in waite for, as the Woolfe deuou­reth that sheepe which is without a Sheep-heard. Therefore the Lord speaketh iust­ly by his Prophet Ieremie. chap. 51. Wee would haue cured Babell, but shee would not be healed: let vs leaue her therfore, and come out of her, least ye be pertakers of her sins and of her punishments. And of Ieru­salem the Lord saith, Iere. 15. Who wil take pitty on Ierusalem, & who wil pray for her peace; thou hast left me saith the Lord, & hast gone backward. As if he had said, I wil heale thy malady no more. Pharaoh had di­uers plagues to heale him, but he continued in his stubbernes. God left him for the mul­titude of his sins; for God denieth to such sinners, not only his effectuall helpe & the power of his holy spirit to their cōuersion, but all other helps also, whereby other sin­ners are allured vnto repentance.

King Saule offended God greatly, he was pardoned, and had a faire warning, & least he should offend againe, he had an especi­all commaundement, but he fell afterward in such sort, that falling from God, he ne­uer recouered againe, neither returned into fauour. The sonnes of Ely were not obe­dient vnto the voyce of their Father, the reason is added, because the Lord would destroy them for their manifold sinnes, and that they vvere past amendement. And though Moses, Noah, and Samuel, should pray for such people, the Lord would not heare them, neither would he be entreated in their behalfe.

Now for a restoratiue in this wofull case,A restora­tiue in se­cond falls. this may be added, that no man or woman despaire, if they be not vtterly past grace, though they fall againe, seeing there is a dif­ference, betwixt a resolute determination in sinne, & a repentant mind, which is har­tily sorry for euery fall and offence.

Gods mercy doth often-times cast out the deuill, that hee cannot haue any quiet possession, and wandring in dry places, and being in his sorrowful banishment, he is still busie with vs, to giue him entertainment a­gaine. Which we doe, as often as by sinne [Page 29]we quench Gods spirit in vs, and haue not that reuerent, & due, & waighty considera­tion of Gods grace, as wee ought to haue. He that hath beene sick and newly recoue­red, vnlesse he take great heed he falleth in­to his sicknes againe: So we being newly cleansed from our sinne, through our neg­ligence and carelesness fall many wayes into it againe. First, because we think our selues whole & sound, & vpon a sodaine are cast downe againe. Againe, though sin be for a while banished, it is not cleane rooted out, for reliques remain, & such sparkles which will kindle flames. We are sleepy, and the deuill is too watchfull; the spirit is weake, & the lusts of the flesh too powerfull. The Israelites deliuered out of Aegipt, had the Philistimes to molest them, & the deuil by his temptations, & the world by euil coun­sell, and euill example, are alwayes at our el­bowes, to trip vs and to giue vs a fall. The sick man being newly recouered, must com to his strength by dainty meates, & he that is newly recouered frō sinne, must seeke af­ter heauenly food, to make his soule strong, as often prayer, hearing Sermons, reading of good bookes, and frequenting good cō ­pany, harkning to good counsaile, & by all [Page]meanes to auoid the occasions of his for­mer downfall. Let him not presume of his strength, nor thinke himselfe too sound, di­uers occasions may make him fall againe. Still let him suspect the worst, and feare a fall; for he that will resist the deuill, must still stande armed. The body is kept in health by labour and exercise, and the soule if it will continue in a happy estate, must not onely auoide all euill works, to the best of our power; but wee must endeuour to practise all good workes, and so shall wee make our foundation so sure, that nothing shall ouer-throw vs. And this shall be vn­to vs, in steede of walls of brasse, to keepe out the fierie darts, and fierce assaultes of the deuill. So shall wee continue in that state, wherein GOD by his mercy hath sette vs free. Otherwise, if we be carelesse and negligent, and sliding into our forme [...] sinnes, if the deuill take new possession, af­ter hee hath beene throwne out, and so throw vs out of Gods fauour, and remoue vs from our happines, wherein wee were newly placed; Surely it may be well said of vs, the last state of that man shall be worse then the first. Our great vnconstancy, and weak frailty, and vile corruption, and most [Page 30]infected dispotions, does heerein shew them selues, in that solemnly professing our re­pentance for any bad behauiour, and vow­ing to the Lord, and with our selues, that no more wee will doe so, yet contrary both to promise and to purpose, we fall againe, into the selfe same offence and sinne. And if the Lorde should neuer receaue vs a­gaine, after such a transgression, we had but what iustly and greatly we deserued. Yet Gods mercy is more, not to embolden any to wickednes and impiety, but to comfort them that are inwardly greeued, with their great frailties. Wherefore, with desire to stand, & all possible endeuour against such second falls, let vs heare yet what the Lord saith, if in our great weaknes we doe fall, I meane into the same offence again after re­pentance. For we see the prophets in euery place exhort men to repentance, not which had once offēded, but which with an obsti­nate cōtempt of God, had not staied to run into all kind of wickednes, & which after a shew of repētance, yet returned to their sin­full course again, the prophet Ieremy of all other is full of places, if you list to read any. Againe, the Lord in his law, would haue daily sacrifices offred, somtime in the name [Page]of the whole people, somtime in the name of a priuate person, as well for offences cō ­mitted by ignorance, as for voluntary trans­gressions and falls, which assuredly should not haue been done, except there had been mercy euen for second falls. For the Lord would not deceaue his people with vaine figures. In the 78. Psalm, we very plainly see, that God was entreated to forgiue most hipocriticall & obstinate sinnes. And now in the time of his Gospel, his goodnes is not straited or deminished, but euen now also more plainly it is proclaimed to the world, that at what time so euer a sinner sorrow­eth from his hart, there is pardon with the Lord, without exception against often cō ­mitting of the same offence. When the Lord inioyneth vs to forgiue our brethren seauenty times feauen times, doth he meane new offences only, such as they neuer com­mitted against vs before; or he meaneth all whatsoeuer, or how often so euer, fallen in­to to by their frailty. And if so, doth he re­quire more mercy of man, then he the God of mercy wil shew; or shal the creature ex­cell the Creator in any goodnes? God for­bid. See it therefore, and be with comfort most assured of it, that if we sin, not seauen [Page 31]times, but seauenty times seauen times a­gainst his Maiestie, and euen in the same thing, and so often with weeping eyes and sobbing soule, fall at his feete for mercy, for so great frailty, there is mercy with him, and pardon to true repentance.

But take heede we turne not the grace of God into wantonnes & presumption.Beware pre­sumption. For if I seeke and suck out loosenes and liberty out of this doctrine, be sure I sauour it to death and not vnto life. And what know I, whether euer I shall haue grace truly to repent, what so boldly and presumptuously I haue dared to commit. When the Apo­stle saith, If any man sinne, we haue an ad­uocate with the Father, Iesus Christ the righteous, and he is the propitiation for our sinnes; doe ye think we may tie this, to on­ly such sinns, as were neuer committed be­fore, without a very plaine and great iniury to that place of Scripture? No, no, we can­not, & therefore a true ground of comfort, euen for sinns often fallen into, so that frail­ty, and not loosenes be the cause. Reade the ninth of Daniel, and see if he confesse not sinne often committed, and as it were in a continued course, and yet despaireth not of mercy. What meaneth that article of our [Page]faith, I beleeue the forgiuenes of sins? shall we glose vpon it thus, that is of such sinnes as I neuer committed but once. Surely if we doe, it must be said, cursed be the glose that corrupteth the text. For that article comprizeth all sinne, before baptisme, and after baptisme, before repentance, and after repentance, euer through the course of my life, in this world whatsoeuer it is, how of­ten so euer I haue slided into it through frailty; yet God giuing me true repentance for it, I beleeue the forgiuenes of it. Yea, it is that spirituall comfort, that cannot be spoken of sufficiently, neyther can wee en­ter into the depth or heigth thereof; to wit, that GOD would haue his children, so sure of the pardon of their sinnes, euen of all their sins, without exception: where­of he giueth them a dislike, and true abbor­ring, as that he would haue it an article of their faith, so that they should not be sound Christians, if they beleeued it not. Lastly, euen the petition in the Lords prayer, cra­ning daily forgiuenes of daily trespasses, dare you restaine it, to trespasses commit­ted onely before repentance, and exempt all second falls, after such repentance and purpose to amend, the Lord forbid. And [Page 32]therefore take it also with the former, as a sure proofe of pardon also, for these offen­ces. Onely let mee admonish you, which I cannot too often speake of; beware pre­sumption, beware loosenes, beware negli­gence, and haue due care to auoide these second falls. And say not God is mercifull, and therefore I will sin, Ro 6.1. For as he is gracious to a sorowful sinner, so is he dread­ful to a presumptuous offender; and frailty shall find mercy, when boldnes shall finde iudgement and wrath for euer.

The godly, although they fall through the infirmity and weakenes of the flesh, yet they doe not giue their consent to sin, but by mourning striue against it, being sorry they cannot haue the better hand, being a­shamed of themselues. So that they may truly say with the Apostle, Ro. 7. The e­uill which I would not doe, that doe I.

And if Manasses, after so many abhomi­nations found fauour with God, as his ef­fectuall prayer doth testifie, why should the godly mind be cast away in despaire. And though it seeme somewhat impertinent to this purpose, let vs beholde the estate of King Solomon, beeing so rarely endued with wisedome, & the knowledge of Gods [Page]seruice, yet fell away by idolatry; of whom some doubt whether he were condemned. Yet that it was not so, these reasons briefly set downe,Reasons to prooue why Solomon was not cō ­demned. may perswade vs. First, that he was a figure of Christ. Secondly, conside­ring his most excellent prayer, which hee made at the dedication of the temple, a note of Gods spirit inhabiting in him, which al­so did worthily shew it self in his most rare wisedome. Thirdly, for his repentance, testified in his booke called Ecclesiastes. Fourthly, because God loued him. 2. Sa. 12.24. As it is saide of Esau and Iacob, God hated the one, and loued the other, Ro. 9.13. and whom God loueth he loueth to the end. Ioh. 13, 1. Also the gifts and calling of God are without repentance, Ro. 11.29. Fiftly, for Gods promise. Ps. 89. My mer­cy will I keepe for him for euermore, my louing kindnes will I not take from him. My couenant wil I not break, nor alter the thing that is gone out of my lips.

No reason therefore there is, for any of vs to despaire of Gods grace and goodnes, if there be any sparke of grace left within vs; in the meane time let vs take heed, that we quench not the spirit, and bring sorrow to our selues, and danger to our soules. How­beit, [Page 33]the most bad nature of mankinde is such, and we become such greeuous offen­ders, and so carelesse with all of our owne saluation, and so wholy giuen vp to the world, and to the vanities & pleasures ther­of, that vnlesse the Lord by his surpassing & wonderfull mercy, should turne vs vnto repentance, by more great vehement, and weighty helps of his grace, then commonly are to be seene, and more mightily & graci­ously should mollifie our hard and stony harts, and breake and tame our euill dispo­sitions, and bring vnder our froward and stubborn wills, to the obedience of his most holy will, surely we should neuer continue in a good course, but fall away from God, and from our owne saluation.

Seeing therefore it is so hard to be wone to God, let vs take heede how we fall away from God; and if we haue offended & be forgiuen, and often forgiuen, let vs remem­ber the warning Christ gaue to the woman taken in adultery, Goe thy wayes and sinne no more. Shimei that cursed Dauid, and had his pardon graunted him, on that con­dition he should not goe out of Ierusalem, forgetting his promise, that stood vpon so waighty a condition, as the hazzard of his [Page]life, through a small occasion, for couetous­nes to recouer his seruant that was gone frō him, lost his life, without any more fauour or hope of mercy. At which time also his former wickednēs was brought to his re­membrance, & his punishment pronoūced to be so much the iuster for that. So let vs lay this example to our hart, & take heede of the least occasions of sin, least after wee haue repented & vowed amendement, we be taken tardy in our owne negligence and forgetfulnes, and all our former wickednes layd to our charge, and no fauour & mer­cie any more to be graunted. Remember Lots wife, 2. Pet. 2.19. For of whom soe­uer a man is ouercome, euen vnto the same is he in bondage.

And if we, after wee haue escaped from the filthinesse of the worlde, through the knowledge of the Lord, and of our Saui­our Iesus Christ, are yet intangled againe therein, and ouercome, our latter end shall be worse then our beginning. psalm. 125.5. The Lorde will be good to those that are true of hart; and as for such as turne backe vnto theyr owne wickednes, the Lord will leade them forth with the euill dooers. If a­ny with-draw himselfe, saith the Lord, my [Page 34]soule shall haue no pleasure in him. Let vs often remember that warning, with due cō ­sideration, which I haue already spoken vn­to you of; Sin no more, least a worse thing come vnto thee. 2. Cor. 2.11. Beware of often sliding,Gen 38, 26, Psal, 68, 21, & 66, 16, Wisd. 1.2. to 6. & especially let vs take heed that we adde not sin vnto sin, least we meet with that worse thing, that is, least wee die in our sin, and be damned for euer. 2. Pet. 3.17. Ye therefore beloued, seeing ye know these things before, beware, least ye be also plucked away, with the euill conuersation of the wicked, & fall from your own sted­fastnes. But grow in grace, & in the know­ledge of our Lord & Sauiour Iesus Christ: to whom be glory both now and for euer­more. Amen.

Of the Prodigall Sonne.

AFter that the vncleane spirit was dri­uen out of the prodigall sonne, and that he had left his lewde life, hee re­turned not to his owne euill custome againe, neyther did he giue the deuill a se­cond entrance. Wee read not that Dauid, Mary Magdalen, and Peter, sinned anie more, as they had done. For why, the re­membrance of theyr former sinnes, made them more watchful and wary. 2. Cor. 2.11. Gen. 38.26.

This parable dooth liuely represent vnto vs, our excellent, our decayed, and our re­stored estate. Our excellent estate in A­dam, in whom our patrimony was giuen vs, in most large and liberall sort, we being endued with holines and righteousnes, be­ing created after the image of God, beeing [Page 35]furnished and adorned vvith all heauenlie gifts and graces, and beeing furthered with all temporall blessings, fit and conuenient for this life. Our decaied estate, through his wilful disobedience and manifold offences, through our originall corruption and ac­tuall deprauation, our euill inclinations, & our disordered life, behauiour, and conuer­sation. Our restored estate, in our con­uersion to GOD, in true and vnfained re­pentance, in a holy life, and godly obedi­ence, as also especially in Gods great boun­tifulnes and mercy, in calling vs, in giuing vs repentance, mollifying our hard harts by his heauenly grace, and by his worde in­structing vs daily, in the course of godlines, and especially by his powerful working in vs, framing vs there-vnto, and inabling vs to performe what soeuer is agreeable to his holy will and lawe, whereby wee are dailie more and more acceptable vnto him.

Againe, it sheweth vs, what we are, bee­ing left vnto our selues: how easily wee are giuen to fall away from GOD. Nothing doth sooner bring vs to the knowledge of God and of our selues, then our owne rod and misery. Furthermore, we see the hap­pie estate of affliction, in that it is a meane [Page]to bring vs to repentance, and to the fauour of GOD. Lastly, heere appeareth Gods great bountifulnes and infinite mercie to­ward sinners, wayting for our repentance, and reioycing at our conuersion, and bee­ing more ready to forgiue then we to aske pardon. Wherein this is a great comfort vnto vs, that the infinite multitude of sinnes cannot remooue his mercy from vs. But to follow the text more naturally, and in such order as it is layde downe before vs, let vs consider these obseruations.

First, that hauing receaued his patrimo­nie, he went from his fathers house.

Secondly not onely frō his fathers house, but into a farre country.

Thirdly, what he did there. He spent his patrimony riotously and wastfully.

Fourthly, vvhat insued in those dayes. There followed a famine.

Fiftlie, the miserable estate of a sinner, vnder the condition of the prodigal sonne, feeding swine.

Sixtly, the effectual conuersion of a sin­ner, & where-hence it proceedeth, namely from affliction, & the knowledge and fee­ling of his owne misery. Seuenthly, how Christ is our present Aduocate, in our di­stresse [Page 36]and misery, when we call vpon him, earnestly and vnfainedly, and in truth and sincerity. Because through the humble sure of Christ, the prodigall son obtained mer­cie. Eyghtly, the infinite mercy of GOD, which is not ouercome by the multitude of our sinnes, to remoue all despaire. Ninth­ly, the great solemnity that God and all the holy Angels doe make, at the conuersion of a sinner. Lastly, an incouragement to them that liue well, that they may continue in well dooing, and be godly stil. As also an instruction to them, not to murmure at Gods works, but rather to reuerence them, and to reioyce that it hath pleased him to deale so graciously with sinners, and to call them home that went so far astray. Where­by vvee are further taught, not rashly to iudge of any, but to hope the best, and in charitie to pray for their amendment.

There is no parable in the gospell more full of comfort & consolation. Whereby I am perswaded, that there is no such gree­uous sinner, nor hainous offender, vvhich would not turn vnto God, if he consider in this example gods goodnes & boūtifulnes, and the entire loue of so mercifull a Father, which of his own gracious accord, went out [Page]to meete his prodigall sonne, and to receiue him without any shew of deniall; contrary to the custome of earthly Fathers, vvhich fret and fume, and are hardly drawne to such mercy. How kindly doth he embrace him, array him, put a ring on his finger, kill the fatted calfe for him, make merry & re­ioyce for him. And howe farre of hee was frō casting in his teeth, his former euill life, that he maketh no mention thereof, but ra­ther findeth fault vvith the elder brother that repined thereat, seeking to satis-fie and appease him.

The younger sonne, not in age but in manners, not in yeeres, but in want of wis­dome, whereby he is the more easily incli­ned, and drawne vnto bad wayes. Some a­ged men, are but young in theyr wordes, gesture, and conuersation: and these the prophet Esay, 65. calleth young men of an hundred yeeres old. Some are young men concerning their time, & yet are aged men in good behauiour, as Ioseph, Dauid, Sa­muell, Daniell, Iohn Baptist. According to that the Lord said vnto Moses, Numb. 11. Gather vnto me seuenty men, whom thou knowest to be auncient in discretion, giuen to be vertuous and godly, & well disposed.

The foolishnes and lightnes of a sinner is heere set forth, in that he is termed a young man. For, for the most part they know but little, and haue experience but of a fewe matters, they are vnskilfull in theyr owne affayres, and stand in great neede of coun­sell.

If this prodigall Sonne, left his Fathers house,Foolishnes. and sought his owne decay and de­struction, it was through his owne folly, where-with hee was ouer-ruled, and head­long carried away. As fore-cast is more worth then great maintenaunce: so is wise­dome the disposer & the continuer of great wealth. Children consider no more then that which is before theyr eyes, neyther doe they fore-cast things to come. Deut. 32. O that they were wise, then woulde they vn­derstand this, they would consider theyr latter end. And our Sauiour Christ saith, Luke. 19. O that they had known the time of theyr visitation, at the least in thys theyr day. The Apostle Saint Paule wisheth e­uery where vnto the faithfull, that they bee filled with the knowledge of God. For it is no meruaile, if God be forsaken of them to whom hee is not knowne, which neyther heare the worde of God, nor haue it, nor [Page]make any care or regard thereof.

The prodigall sonne vnderstood not the great blessings that vvere in his Fathers house, but afterward affliction gaue him to vnderstand, when he felt the want thereof. So we leaue God & fall into sinne,Blindnes. because we know not the mischiefes that flow from thence. Were it not that the Hawkes eyes were hidde, and his feete tyed, hee would mount aloft into the skies: so if the eyes of our minde were not blinded with worldlie pleasures and vanities, wee should sure be lifted vp with heauenly thoughts, to de­spise these earthly delights. For all the com­modities and pleasures of this life, haue but a short time of continuance, Phil. 3. Sin­ners continuing in theyr sinfull race, are in­wardly blinded, that they cannot see the light of God, nor finde the way to come out of theyr lothsome darknesse. For al­though there be many sins, some of weak­nes, and some of malice, yet ignorance is the roote of all. For when we know not whe­ther there be a God or a deuill, heauen or hell, ioyes or torments, no meruaile if wee wilfully runne into all wickednesse. All vvhich, if the sinner did well knovve and beleeue, hee would not so easily offend as [Page 38]he doth, at least-wise hee would not fall in­to so many and so great and dangerous sins as he doth, and that daily.

No man sinneth, but hee that seeth not what hee looseth by sinning. Therefore let vs pray with the prophet. psalme. 12. Lord lighten mine eyes, that I fall not in death. And psalm. 118. Giue mee vnderstanding, and I will search thy law, yea I will keepe it with my whole hart. Let vs desire true knowledge, that we doe not leaue GOD, that wee may remaine with him, and be in his house, be content to be ruled by him, & keepe his commaundements.

Not onely ignorance of Gods goodnes, blessings, gyfts and graces, doth turne vs a­way from God,Confidence in his owne wisedom. but also the confidence in our owne strength, our owne selfe will, and our owne selfe-loue. No perswasions can alter a young mans mind, and a wilful sin­ner, vntill he haue fully tryed his own way. Beyond all measure they trust too much to themselues, to their own strength and wis­dome, policy and fetches, thinking them­selues to be of such good gouernment, that they know well enough, how to order & to dispose their owne matters. And this selfe wisdom, is the cause that many forsake god. [Page]Therefore the Lord saith, Reuel. 3. Thou sayest, I am rich, and want nothing, and knowest not that thou art miserable, and poore, and blind, and naked. But how lit­tle wee are able to doe without Gods helpe and grace, shall be shewed hereafter. Peter was bold, and presumed saying, Though all men be offended, yet will not I be of­fended; who because he trusted too much to his owne strength, was ouer-come by a filly maid. Mat. 26. So also Dauid heerein confesseth his owne fault, Psal, 29. I sayde in my prosperitie, I shall neuer be remoo­ued, and presently after, Thou turnedst a­way thy face from me, and I was troubled. And hauing full tryall in himselfe, hee re­proueth them which put not theyr trust in God. Psal. 52.8. Loe, this is the man that tooke not God for his strength, but trusted vnto the multitude of his riches, and strengthned himselfe in his wickednes.

But now let vs heare this foolish young­ster,Father. &c. and prodigall waster. [Father, sayth he, giue mee the portion of the goods that falleth to mee.] This portion is that gift of reason & vnderstanding, which God hath imparted vnto vs. As if he had said, Father, giue me leaue to liue as I list, and to doe as [Page 39]I thinke good. Heere-hence commeth all the mischiefes and inconuences in the world, eyther because men desire to doe what they list, or else, because men regarde not to liue after Gods will, and in his obe­dience. He would be like vnto God, to or­der all thinges according to his pleasure. Thys pride and selfe-will, is the heginning of all sinne in the world, which maketh thē accursed that are thereto addicted. He sha­keth off his fathers gouernment, & his own will must stand for a law. Selfe-loue ouer­throwes iudgement, darkneth sence & rea­son, poysoneth the will, and hindereth the course of saluation, shutting vp all passage thereunto. For such men as are so intang­led with the loue of themselues, neyther know God, nor loue theyr neighbour, nor seeke after vertue; but onely minde those things whereby they may aduaunce them­selues, gaping for honour, and hunting af­ter promotion.

Free-will doth vnderprop this selfe-loue,Freewill. which of it selfe is but a weake stay. For al­though by sin our free-will be not vtterlie taken away, in naturall and morall actions, yet neuerthelesse, it remaineth so weake & vnable, and so defaced in spirituall matters, [Page]that it cannot resist any temptations. But as a ship in the Sea hauing lost her rudder, is tossed to and fro with the least blast of wind: So this free-will of ours, vnlesse it be conformed by repentance and humilitie, & framed a newe by yeelding our selues to Gods gracious direction, (for of our selues we are not able so much as to think a good thought,) it is so crazed and so wauering, that it is easilie ouerthrowne, by euerie temptation of the flesh, the world, and the deuill.

Before the fal of our first parents, our free will was perfect, inclining to all goodnes, but after theyr fall, it became subiect to sin, and to damnation, from the which it could not be deliuered, but by the grace of Christ our Sauiour and Redeemer. Yet the wil of man hath not altogether lost his force and freedome, beeing ruled by deliberation, iudgement, aduice, and consent. Without me, ye can doe nothing, saith Christ. Iohn. 15. Where our power to doe good is taken away, not our free-will.

The infant hath power to goe, but is sub­iect euery minute to a fall: So the weake will of man, hath some power and libertie, but yet without the helpe & grace of God, [Page 40]it cannot frame it selfe the right way, to the course of a better life, to continue in good­nesse, no more then a chylde can goe farre without the helpe of his Nurse and guide, to stay and to direct him. The infant that is falne, cannot rise without the helpe of his Nurse; and we that are falne into sinne, can not rise from sinne our selues, neither haue we power to leaue sinne, or to embrace the good inspirations of Gods holy Spirit, or to refuse and resist the deuils temptations, without the speciall grace of God, vvhich onely can raise vs, and giue vs courage and comfort vnto all godlines.

The infant, although he be ledde by the hand of the Nurse, may be vnwilling to go, so a sinner may be obstinate and continue in his sinnes, although he be directed, cor­rected, and punished by Gods hand. All euill deedes come through our owne free-vvill, but all good purposes, come from the inspiration of Gods grace. For after the fall of our first Parents, vvee were borne the chyldren of vvrath, and conceaued in sinne, and by the force of our free-will, we coulde neyther rise from sinne, nor yet fulfull the commaundements of almightie GOD.

Nay, although wee haue obtained Gods grace, and forgiuenes of our sinnes, yet are we not of force enough to ouer-come the deuils temptations, and to auoyd our flesh­ly lusts, vnlesse by the continuall and dailie helpe of GOD, wee be strengthned in the gift of perseuerance to a godly life. Wher­hence it is manifest, that seeing we can doe so little of our owne selues, that it is great rashnes too much to presume of our owne strength, and to trust to our own wisedom, whereby we may think our selues wel able, to rule and gouerne our selues through our owne direction.

This made the prodigall sonne too foo­lishly, and like a chylde that wants discreti­on, to desire to liue according to his owne libertie. God draweth not any one against his will to saluation, but suffereth the wick­ked to take theyr owne course. The pro­digall sonnes father did not hold him, bee­ing willing to depart: neyther doth hee in­force him to depart, beeing willing to stay. The portion of goods which GOD doth giue to euery one, is to some eloquence, to other-some, wisedom or riches, or strength, or knowledge, or place of honor, all which wee are giuen most easily to abuse, as thys [Page 41]prodigall Sonne spent his portion wast­fully. And this is worthy to be noted, and daily to be seene by common experience, that they that haue the best gifts, do eyther not vse them at all, or else apply them to an euill end, not to commend Gods graces in them, but to make themselues the more in­excusable.

And not long after.] For of our selues we cannot long stand, but wee fall quicklie and suddenly, as soone as God with-draw­eth his hand. And the deuill sleepeth not, but watcheth & seeketh all occasions, how hee may ouerthrow that man or that vvo­man, whom he seeth destitute of Gods help and grace; the deuill hath some-what to set him aworke, vntil he hath brought to passe his owne destruction. When our first Pa­rents were left to themselues, through the high conceit of ambition, they threw them­selues downe into great misery, vvhile the deuill in the meane time perswaded them to be as Gods.

When the younger sonne had gathered all together.When &c.] We being fully fraught with Gods gifts, either wisedome, riches, honor, strength, or the like, we begin to take pride, and think there shall be no alteration. This [Page]prodigall son thought himselfe in so good case, and so well prouided, that no thought of future misery did once enter into his minde, as though it were vnpossible that e­uer he should feele the misery of aduersity, thinking no other but that his wealth and prosperous estate, should neuer come to an end. Hee left his Fathers house, trusting to his treasure, and to his wit, and so begins to dig downe his mountaine, which afterward came to à mole-hill.Prosperitie abused. But marke howe hee lifts himselfe aloft, hauing gathered all to­gether. Saul being of low degree, and in his Fathers house, amongst the common sort, liued well, and commendably, but hauing obtained a kingdome, hee left the Lord, & did much wickednes. Dauid, beeing as yet a shepheard, and persecuted by king Saul, his life was without blame; but when God gaue him rest frō all his enemies, then did he commit adultery and murder.

Heere wee may learne to take dislike, a­gainst the riches, honours, and prosperous estate of this world. For, for want of wise­dome, and through negligence, great dan­ger commeth at vnawares. In the Moun­taines of Gilboa, King Saul and his sonnes were slaine, and in the honours and prospe­ritie [Page 42]of the world, vertue dooth oftentimes take a fall. Prosperity at the first shew ap­peareth most sweet and pleasant, but bring­eth there-withall great dangers to the soule, if they be not wisely preuented. In prospe­ritie therefore thinke of aduersity, & so the thought of alteration & change, shal breed wisedome and moderation. The pride of prosperitie cast downe this prodigall Son into extreame misery. Haman was happy when he was in fauour with the King, but in his greatest iolity, his destruction vvas then most neere. The same fell out to Pharao and Senacharib, the one beeing drowned in the Red-sea, the other bee­ing stabd in by his owne sonnes. But when this prodigall Sonne had this libertie, let vs see what hee did, and how hee imployed himselfe.

2 He tooke his iourny into a far country.] Farre away, hee thought not himselfe farre enough. But who willed him to depart, who put him out of the house?Into a farre Country. His Father sent him out into banishment, neyther vvilled him to go out of his house, but he himselfe, no body denying him, of his ovvne accord, or rather through his owne lightnesse hee went away, and left his Fathers house. So [Page]the sinner of his owne accord, dooth leaue the gouernment of his heauenly Father, & doth make a voluntary separation,Will. refusing the direction of Gods word, the counsell of the godly, & of their faithfull friendes, yea spurning against the secret warning of their owne conscience.

No doubt many about his Father, gaue him counsel to the contrary, but they could not turne his mind, all meanes were assaied, but nothing woulde serue the turne, nor beate backe the humor of his licentious li­bertie, his stubborne will coulde not be ta­med, his minde must needes bee fulfilled. Vnder this parable, the lawlesse affections of many young men are sette downe. For this prodigall sonne liueth yet, and will do, vntill the worlds end. But if they wil needs goe, and will needes haue their swinge and sway, if they will needes run their race, they haue theyr time, euen such a time, that god doth leaue them to themselues. For God doth not for sake any, till hee be first forsa­ken. And if we will needs goe, be it known vnto vs, that we runne vpon our manifest hazzard & danger. For who can tell whe­ther in this disordered course, he shal come to mischiefe, or to some miserable end, or [Page 43]whether God will shew him mercy, that he may cal himselfe to better remēbrance. As we read Eccles. 11. Reioyce ô young man, &c. God worketh with those that flie from him diuers wayes, eyther by secrete crosses and afflictions, or by open punishments & miserable ends. 1. Tim. 5.24. or els by gran­ting vnto some the gracious gift of repen­tance. Hee runneth far that neuer returnes, as indeede many are so desperatly bent that they neuer returne. But into this prodigall sonne, God poured such abundance of his mercy, that it had his issue in plentifull teares, and he became a new man. And so happy was his conuersion, that his Father had great ioy thereof, expressing the same in diuers comfortable tokens.

Out of this example we may gather, that the cause of sin is our owne will, not God, or the deuill; yea, our owne sinfull flesh, how soeuer many can make blind excuses, for theyr owne euill life. The first begin­ning of all euill is to turne away from God. The children of men, saith the Prophet, psal. 62.9. are deceitfull vpon the weights: For in one ballance they put their pleasures and profits, in another they place GOD and heauenly considerations, making the [Page]one to weigh a great deale lighter then the other; making more account of earthlie things then of God, whom we should loue aboue all, with all our hart, and with all our soule. All that God hath done for thē, they consider not, and they altogether neglect. Your sinnes, saith the prophet Esay, haue made a separation betwixt you and your God. A false ballance is an abhomination vnto god, prou. 11, 1.

This prodigall sonne, as a man of no ex­perience went rashly to worke,Rashnes. neyther did he consider what good things hee enioyed in his Fathers house, nor what he lost, nor yet howe great danger hee did vnder-take. He little considered the manifold inconue­niences that fall out in this life. Hee that is too rash, shall afterward repent. Man sin­neth in hast, because hee cannot a little re­fraine his wilful affection, before he do du­lie and wisely consider the end of sin, & the euil successe therof. But if we could refraine our selues, and not rush on so hastily, little considering the danger of our soules, vvee would not run on into such head-long sin. Therfore Dauid said. psal. 118. I considered my waies, & turned my feete vnto thy testi­monies. The Bethulians were too rash to [Page 44]yeeld themselues to Holofernes, if God did not helpe them within fiue daies. As oft as thé people of Israell came to Moses, before he would giue them an aunswere, he asked counsel of God. O that we would take this course, as oft as the desire of reuenge, ho­nour, or lust should prouoke our mindes, not to giue any of these any aunswere, vn­till we had asked counsell of god; but wee aunswere hastily & rashly, not considering god nor his commaundements, & so runne into diuers mischiefes and dangers. Iosua rashly beleeuing the Gibeonites was decea­ued. Good aduisement must goe before good deeds, much more before euill deeds. The virgine Mary, before shee aunswered the Angell, did wisely consider what man­ner of salutation that should be. A foolish Nation Deut. 32. without counsel & wise­dome, doth not consider nor forecast their latter end. Dauid too hastily beleeuing Sheba, his lying tale, did great wrong to Mephibosheth, contrary to his couenaunt. VVhen the woman taken in adultery vvas brought before our sauiour Christ, he made a stay before he spake his mind. When A­chab was throughly bent to warre, the pro­phet Micheas warned him hee should not [Page]doe it, hee tooke not his warning, but the King was one of the first that died, nay the onely man, and none but he that perished. For the King of Aram made proclamati­on, on, fight neyther against small nor great, saue onely against the King of Israell. And when the King was smitten, the battel was ended. 1. Reg. 22.34.36. So the sinner which is as it were bewitched, and too much giuen to any sinne, no warning of Preachers, nor counsell of friends, shall vvithdraw him frō sin, or bring him to amendement, vntill his owne rod hath made him smart, or his own deserued destruction hath made an vtter end of him. As also on the contrary side, there be bad companions to perswade him and to harden him in his sin, that hee can­not turne backe, nor so much as haue any leysure to entertaine a thought of repen­tance. Therfore, if thou wilt not goe wan­dring out of the way of life, lay aside thy disordered passions & affections.

Balaam, before hee went to curse the people of God, asked counsell of God, & had the deniall, yet through the desire of rewards and promotion, hee was foolishlie led along to his owne destruction. GOD opened the mouth of his Asse, & hee gaue [Page 45]him warning, and it would not be: his eyes were opened as Elisha his seruant to see the hoast that compassed Elisha, and he saw an Angell with a drawne sword, ready to sley him, yet must he needs goe forward whom the deuill driues. When thou art set to sin, thy conscience doth reproue thee, but thou wilt not be warned, and beatest it backe: therefore, if thou payest for it by Gods cor­rection and punishment, gods iudgement is iust, & thou hast cause to condemne thy owne wilfulnes, as many doe when they are brought to lamentable ends. Therfore the Wise man saith. Ecclus. 18. Goe not after thy concupiscence, nor followe not the in­ticement of thy lust, let reason and iudge­ment take place, & pray with the prophet, psalm. 17. O Lord lighten my darknes. E­uery determination goeth awry, vvhich proceedeth rather from thy will, then from reason and iudgement.

The Iewes hauing theyr choyce, rather call for Barrabas to be deliuered thē Christ, and wee iudge them woorthy of extreame punishment, that were so vniust in theyr verdict, and so wicked in their consent. But consider thy selfe, and thou makest a farre worse choyce; for thou yeeldest thy selfe to [Page]sin, and giuest thy soule to the deuill, refu­sing Christ & thine own saluation. Heere­by shewing thy selfe farre worse then euer the Iewes were in theyr choyce. The pro­digall sonne had rather follow his lust, then obey his father, and made more choyce of his owne licentious libertie, then of all the benefits that were to be had in his Fathers house: So the sinner maketh more account of his owne sinfull delights, then of all the ioyes of heauen.

The prodigall sonne goeth into a farre country,Degrees in finning. and one sinner goeth farther from god then another, some sinne of infirmitie, some of ignorance, & some of malice, some of presumption, and some against the holy Ghost. Many, thinke they cannot run far enough from god, of whom the prophet speaketh, psalm. 139. Whether shall vvee flie from gods presence: Shall we flie into heauen? it is no part of our thought. Shall we flie into the vttermost part of the earth, the whole world is vnder Gods gouern­ment. Shal we flie into hel? no say we, that way of all other we would escape & auoid, although indeed we make choyce of it, and the broade way that leadeth to destruction is more beaten. Why if it were there, surely [Page 46]gods hand would finde vs out there. Shall wee take a long voyage by sea, into some new-found Land: it may be God wil send vs further then we are minded to flie. For little did Ionas thinke by flying from God, that god would send him into the bottome of the sea. For though Ionas returned from death to life, yet was that a rare example of gods mercie, and the like punishment ra­ther to be feared, then such a strange euent to be looked & hoped for. Well, if we will not venture so farre, but onely flie into the darknes, we must know that with God, the darknes and light are all one. Ecclus. 23.18. And although Adam hid himselfe from gods presence, yet was he still in gods pre­sence, neither could he escape.

He that trauels into a farre country, may meete with theeues to spoyle him, may wander into deserts and vnknowne wayes, may light among wild beastes that may de­uoure him. Howsoeuer, hee shall come a­mong vnknown people, whose conditions he may feare, but scarcely trust, and sooner shall he fall into the company of bad cōpa­nions, then of those that shal do him good, or haue care of his welfare. All these dan­gers & inconueniences might hee auoyde, [Page]by remaining in his Fathers house, & yeel­ding himselfe into his fathers gouernment. The prophet Esay, chap. 29. maketh men­tion of some, that did honour God vvith theyr lips, but theyr harts were farre from him. But how can it be, that seeing God is euery where, that any of vs all can goe farre from him. As the prophet Dauid sayth: psalme. 139. Whether shall I goe from thy presence? If I goe vp into heauen, thou art there: if I goe downe into hell, thou art there also. If I take the wings of the mor­ning, and remaine in the vttermost parts of the sea, euen there also, &c. There is no di­stance of place betwixt God and the sin­ner, for God by his power and omnipoten­cie is euery where, neither can wee escape gods presence. But the sinner goeth farre away from the Lord, by his rebellious will. Honour thy father and thy mother. Thou shalt not kill, steale, beare false witnes, co­uet. The practise of a sinner is quite con­trary vnto these, as the common experience of the world doth shew.

The Scribes & Pharises loued that which Christ hated, and hated that which Christ commaunded. Either in thought, word, or deede, wee are quite contrary vnto Gods [Page 47]law, and so goe far away from him. There­fore the prophet saith well, Health and sal­uation is far from the sinner, because they haue refused the righteousnes of God. The sinner is separated from GOD, by his vn­godly behauiour and wicked deedes. Hee goeth farthest from god, that committeth the greatest sinne: as hee that doth wrong to his parents, rather then he which hurteth his neighbour, and hee sinneth more that killeth his neighbour, then hee that lusteth after another mans wife. Being in the estate of grace our sinne is greater, then when be­fore we tasted Gods goodnes, & had a fee­ling thereof: and when thou hast forsaken the world, to cleaue againe to the world & to embrace it, whē thou hast repented thee of thy sin, and then to fall into it againe, is a greater offence. Of whom Christ sayth: Nowe thou art clensed sin no more, least a worse thing come vnto thee.

Thou goest farre from God, by adding and multiplying thy sinne, so that thou de­spisest or neglectest all good exhortations and warnings. Many goe farre away from God,Sinne by degrees. not vpon the suddaine, but by little and little. For as many sicknesses goe be­fore death, so many sinnes goe before de­struction. [Page]First a dislike of goodnes, and then a loathing, and so by little and little we are with-drawne from godlines, and vvee which heretofore were earnest professours, become key-colde in religion, and in the works of charitie. First Eue saw the forbid­den fruite, then she desired it, then shee ta­sted it, then shee gaue it to her husband. Caine, & the brethren of Ioseph, first tooke a dislike, then came enuy, then hatred, then murder. Potiphers wife first lusted, then was not ashamed to open her lustfull in­tent, being denied, shee defamed him, and prouoked her husbands great displeasure against him, that hee was thrown into pri­son.

But how great an inconuenience it is, to goe farre from GOD,What it is to depart from God. this example of the prodigall sonne doth shewe, who leauing his fathers house, founde nothing else but famine and misery. VVhat found Hagar, beeing out of Abrahams house, but vvant and sorrow. Gen. 16. They that forsake the Lord, shall haue great trouble. The Chic­kens that are in dangers of the Kite, so long as they flock about the Henne are safe, but when they goe stragling, they are caught vp; So they that make the Lorde their re­fuge, [Page 48]& are guided by him, they are in safe­tie, but when they depart from him, & goe far away, the deuill goeth about like a roa­ring Lion, seeking whom he may deuoure. 1. Pet. 5. VVhen Caine went away from god, there was no more account made of him, then of a vagabond and odious per­son. Gen. 4.14. Behold, saith hee to God, thou hast cast me out this day frō the earth, and from thy face shall I be hid, and shal be a vagabond and a runagate vpon the earth, and who soeuer findeth me, shall sley mee. This is the dangerous & fearefull estate of them, which committing sin, depart from God.

But among many inconueniences and dangers, these that follow are woorthy the noting. 1 First, they that depart from God, make but little account of him, which is the chiefest good, and from whom al blessings, gifts and graces doe proceede. For great things, when they are a farre off from our sight, doe seeme but small. The great maie­stie of God, to idle & negligent beholders, seemeth a matter of small account, whereby the maiestie of GOD is neuer awhit the more diminished, but our corruption and naughty nature is made the more apparant.

They that sell wares, forswear thēselues for a little gaine, making more account of a little siluer, then of Gods commandement. And because our loue is more set vppon these worldly and transitory thinges then vpon God, therefore is God so slenderlie regarded. The Apostle S. Paule, because hee made so slender account of this world, therefore he truly said, I account all things but dung: and when hee maketh mention of God, hee speaketh with great reuerence. Tit. 2.13. Looking (saith he) for the bles­sed hope, and appearing of the glory of the mightie GOD. Hebr. 12.29. Our God is euen a consuming fire. So likewise in the psalmes. The Lord is a great god aboue all gods. psalm. 89.6. to 10. Great is the Lord our god, and there is not end of his great­nesse. psalme. 47.2. Hee is the great King vpon all the earth. verse 8. God raigneth o­uer the heathen: God fitteth vpon his holy mountaine. psalme. 144.5. and 146. And how is, it that we make so light account of god, but that we prefer the least thinges in the world before him.

2 Secondly, as the further thou art from the Sunne, the greater is thy shadow, so the further thou departest from GOD, the [Page 49]more art thou intangled with the cares & pleasures of this world, which vanish away like a shadow, and therefore may vvell be compared thereunto. They which hunt after honour, & greedily seeke after riches, they for the most part neuer catch thys shadow, neither are they pertakers of their desires, but followe after apparant deceits, and such matters vvhich in time to come shall yeeld no helpe. Therefore the Pro­phet, psalm. 4. cryeth out; Why doe you seeke after vanitie, and followe after lea­sing?

3 Thirdly, the Sunne when it departeth from any coast or Country, leaueth the place cold, barren, and vnfruitfull, & con­trariwise, when with his cheerefull beames he doth cherrish the ground, all things be­gin to prosper and to bud forth: so when the sunne of our righteousnes, Christ our Lord, doth cheerfully shine into our harts and soules, with his heauenly and comfor­table presence, he maketh vs to bring forth good fruites, and such good works as shall be acceptable vnto him. For his holy Spi­rit and grace where it lighteth, is wonder­full fruitfull. And that hart of man or wo­man, which vvanteth the heate of Gods [Page]Spirit, cannot bring forth any worke to e­ternall life, the seed that is cast into such an vnprofitable ground, will com to nothing. When the King doth come to any towne, all things abound, and there is great plen­tie, but when hee departeth, there are as many wants as there were before: so when Gods presence doth rest in our harts and soules, wee are prepared to euergy good worke, but when he is absent, the doore is open to all vice and wickednes.

4 Fourthly, as the Sunne when it shineth, doth comfort all creatures, and when it is gone, there is nothing else but darknes; so when GOD is present, we are cheerefull and ioyfull, and when he is absent, wee are sad and heauy. In the Land of Egipt there was most thicke darknes, that it might be felt, but in the land of Goshen, where the Israelites were, there was light: So where the wicked are, there is nothing but dark­nesse; they sit in darknes, and in the shad­dow of death. They which forsake God, fall into the danger of the deuill, the prince of darknesse; and as farre as the heauen is from the earth, so great difference is there betwixt the grace of God, and our sinfull disposition.

The fift and last inconuenience of a sin­ner separated from God, is that when he is debarred of his mercy, he is presently sub­iect to his anger, and to his wrath. He that is farthest from Gods fauour, is neerest to his punishment. As may bee seene in the prophet Ionas, who flying from God, was cast into the sea. He fled from God, when hee commanded him, and fell into his pu­nishment, when he thought least thereof. If thy sonne fall sicke at thy house, thou maist haue many helps to restore him a­gaine, but if he be sicke in a strange coun­try, hee is destitute of thy helpe, neyther canst thou doe him any good. The farther we are from heauen, the more subiect are we to the danger of hell.

A weake and frayle sinner, although hee often fall, may be recouered, and the god­lie vvhich pertaine to GOD, and are vn­der his gouernment, they fall not finallie, but rise againe: but they which are past grace, which are hardned in wickednesse, and multiply sinne, for the most part doe perrish for euer. VVhereof there are tvvo notable examples recorded in Scrip­ture, the one of Peter, the other of Iudas the traytour.

Peter denied the Lord thrice, but because he repented in hart, hee was not cast away, but receaued vnto mercy. Psal. 37.32. Pro. 24.15. But Iudas went far from God, and had rather be found among the enemies of Christ, then in his company. No mar­uell therefore though he died in his sinnes, and because hee went so farre astray, there­fore did hee fall into so great mischiefe, as afterward was apparant.

If thou hast gone away from the Lorde, endeuour all thou canst to returne vnto him againe; which thou shalt most readily performe, if thou doost returne the same way thou wentest from him, Eph. 4. Cast off lying, and speake euery man truth vn­to his neighbour; hee that hath stolne, let him steale no more, but rather labour, and worke with his handes, the thing which is good, that hee may haue to giue to him that needeth. Let the proude learne to bee humble, the drunkard to be sober, the rio­tous to be chast, the misers to be charita­ble. If we haue gone away from God, let vs approch vnto him by a reformed lyfe, holy manners, & holy conuersation. That it may be spoken of vs, as Paule speaketh of the Ephesians, chap. 2. Ye which were a [Page 51]farre of, are made neere. But more God-willing shall be saide heereof, when vvee shall speake of the returne of the prodigall Sonne.

Nowe let vs come to the third principall poynt,3. What hee did in a strange country. namely, what the prodigall Sonne did in a strange country, and how hee be­haued himselfe, & that was loosly enough, for hee spent his patrimony riotously and wastfully. When this youngster had re­ceaued his patrimony, he was so prickt vp in pride, that hee thought himselfe a Lord or a King, to doe what him listed, and a­broade he must to shewe his brauery. His Fathers house could not holde him, his li­centious will and loose liberty set him for­ward, the deuill beeing at his elbow to tell him what a iolly fellow hee was; and the deuils workmen, euill companions, set this matter abroach, to bring him & his estate, rather to confusion then to perfection, to woe then to happines. And now this sor­rowfull game begins, and his shame is set out to euery mans view, for he consumed all his goods among harlots.

And there he wasted his goods with rio­tous liuing.]Wasted all. Hauing receaued his porti­on, hee sets not himselfe to liue vnder anie [Page]ciuill gouernment, neither doth hee in any sort regard his credite, but as an outlaw, an abiect, and an extrauagant, and a wilfull waster, sets all at sixe and seauen, hee and his companions being like to the grashop­pers of Egypt, that eate vp euery greene thing.

First hee spent all, and secondly among harlots in riotous liuing. Many a one through pouerty spendeth all, & some by debt ouerthrowe thēselues; some through suretiship are vndone, some are ouershot by sutes of law, some through sicknes and phisicke are brought to a low ebbe: some by fire are made full poore, some through shipwracke are cast behinde hand, and di­uers are the inconueniences that fall out in the worlde, whereby a mans estate may be brought to nothing. But none of all these hinderances come through wilfulnes, for the man that feareth god, may be brought to all these hazards: but the vngodly vva­ster hath no defence for himselfe.

By this departing from GOD, see howe the wretched sinner looseth all that he receaued, which was very profitable for him, to the attayning of euerlasting lyfe: As knowledge, vnderstanding and grace: [Page 52]yea, hee spoyleth both his body and soule in this life, and in another. All the good deedes which hee hath doone in this lyfe, are by this meanes defaced, as though hee had doone no such thing. According to that we read, Ezech. 18.24. If the righte­ous turne away from his righteousnesse, & commit iniquity, and doe according to all the abhominations that the wicked man doth, shalle he liue? All his righteousnesse that he hath done, shall not be mentioned, but in his transgression that he hath com­mitted, and in his sin that hee hath sinned, in them shall he die.

Tell me if one abyding among the Indi­ans for the space of twenty or thirty yeres, & after returning into Spaine loaded with wealth, forgetting all his former labours and dangers, which hee vndertooke be­fore hee coulde come to that treasure, shoulde wilfully in one night hazzard all at the dice or cardes, vvould not euery one in his company, iudge him not to be well in his wits? But the carelesse sinner is farre more foolish, vvho running into mortall sinne, dooth ouer-throwe the fruites of a godly life, 30. or 40. yeeres spent in prayer and fasting & almes, & many other godlie [Page]exercises, and indangering the hope of a better life. Hee for a short delight, and by greedy couetousnes to gaine, looseth all in a night what hee hath gotten a long while, yet thou dooing the like betwixt God & thy selfe, art far more foolish. For he may returne to the Indians, and gette as much more, but the sinner cannot doe so, for the most part rather making himselfe the ser­uant of sin, then seeking to breake of the course thereof, & as the seruant laboureth for the Maister, so the sinner maketh him­selfe a bond-slaue to the deuill, being alto­gether vnable to practise any worke to the obtayning of life euerlasting. First thou doost loose all thy good deeds which thou hast done: and secondly, thou doost bring thy selfe into that estate, from the vvhich thou canst not easily recouer thy selfe, and therefore none more vnhappy, none more vnwise.

But howe did this prodigall sonne wast and consume all his goods?With rio­tous liuing. With riotous and licentious liuing, among varlets and whores. Which often falleth out among thē that are negligently brought vp, who when they are come to yeres of discretion, care neither for parents, nor maisters, nor [Page 53]Magistrates, nor theyr betters, thinking themselues equall to all, and inferiour to none. They despise both the counsell and the company of those that bee good and godly, in gaming & banquetting they ex­ceede, spending that most carelesly and lewdly, which their parents gathered to­gether with carke and care.

This prodigall child wasted all in wan­tonnes and whoring,Whoredom which vice consu­meth the gold of grace, and the power and strength of nature; weakening the bodie, disturbing reason, making the wit & vn­derstanding very dull, spoyling vs of mo­ney, honour, of temporall benefits & bles­sings, and of eternall happines, and bring­ing vs vnto vtter ouerthrow & confusion. Therefore Salomon saith, hee that nouri­sheth a whore, wasteth his substance. Pro. 29.3. and he that loueth feasting, shall die a begger. Therefore it is compared vnto fire that deuoureth all, wasting our welth, consuming the body, and destroying the soule. This sinne prouoked GOD to de­stroy the world with water, & to consume Sodome, and other Citties thereto adioy­ning with fire and brimstone. The Siche­mites and Beniamites for this, were put to [Page]the sword. Absolon killed his brother Ammon at a banquet, for defiling his si­ster. Through this Salomon was driuen to idolatry, Sampson lost his eyes with shame and discredite, Dauid felt the smart heere­of, his children committing incest & mur­der, to his great griefe to heare of it. Thys caused the two wicked Iudges to bee sto­ned to death, and for this offence there fel in one day 23. thousand of the people of Israell. VVhereby wee may gather howe great this sin is, that had so great punish­ment, and whereof in the Scripture there are so many fearefull examples. Our Sa­uiour Christ suffered many sinnes among his disciples, but not this. He bore with the vnbeleefe of Thomas and of the rest, suf­fered theyr pride and ambition, when they stroue who should be the greatest; when they called for fire from heauen, to cōsume the Samaritans, and to be reuenged of thē, hee gently reproued them. When they en­uied at others, for casting out deuils in his Name, he did not so greatly rebuke them. The couetousnes of Iudas, nay his treason, Christ did freendly forwarne him of. Pe­ter denied him, and forswore him, and yet he restored him.

The beastlines of lust, he which feedeth among the Lillies could neuer abide in his company. And therefore his loue was espe­cially bent vnto the Euangelist Saint Iohn, for his purity and virginitie. Hee is the ser­uant of the deuill, whose minde doth one­ly runne vpon beastly cogitations. And the Apostle, Gala. 5. doth pronounce of them, that they that are so carried away, shall neuer enter into the kingdom of hea­uen. This sinne is the fire of hell, the mat­ter whereof is gluttony, filthines the flame, shame the smoake that ascendeth there­hence, and euerlasting torments the ende and the reward thereof.

VVhen the deuill tempted our Sauiour Christ, hee did not once offer to intangle him by this meanes, knowing how farre it was from his nature; and how much he did detest it, the deuill was not so grosse, but he assaulted him with finer conceits. Thys sin destroyeth the body, shortneth the life, defaceth vertue, and is the manifest breach of Gods lawe. All other sinnes defile the soule, but this defileth both soule & bodie. Your bodies are the temple of God, and hee that defileth the temple of God, him shall God destroy. 1. Cor. 6.

Thou canst not auoyde Gods seuere iudgement, if thou doost impudentlie a­buse the Temple of God. But nowe thys cursed plague hath spredde it selfe ouer all the worlde. Lots daughters are counted most infamous, but I feare mee there are some which are more woorthy of shame, which in the sight of the worlde are coun­ted chast. They required onely to preserue seede of theyr Father, but many wiues fol­low lust too greedily, more then to haue children; beside, many other shameful be­hauiours vnknowne to the world, wherof their conscience no doubt doth accuse thē. Let them call for mercy and forgiuenesse, and endeuour chastity, without the which none shall see God. The female among beasts hauing conceaued, doe neuer suffer the male to come neere them: Thus the vnreasonable creatures teach vs, that make great account of Christianitie, to be sober, temperate, and chast. God forbid that all should so be affected; and they that are so ouertaken may learne to amend for shame of themselues, and feare of eternal punish­ment.

This sin is ouer-come by flying from it,Remedies of lust. as the Apostle counselleth. 1. Corin. 6.18. [Page 55]Fly fornication.1 All other sinnes are ouer­come by fighting, this only by flying. It is not good to fight with that enemy which taketh strength by thy presence. Howe shall that King fight with his enemie, that hath traytours in his army? And when we fight against riot & whoredome, our own body and sinfull flesh is ready to take part against vs. 2 Another remedy of thys sin is, the remembrance of hel fire, wherein lewd persons shall bee tormented. It is a harde thing to resist thy tentation, but more hard to endure hell torments. But as the grea­ter fire ouercommeth the lesser, so let hell fire put out the flame of fleshly lust.

3 A third remedy is repentance, with a ful and resolute endeuour of all amendment. 4 A fourth remedy is the practise of al good workes, walking in an honest vocation, preyer, and fasting. Fire is quenched by water, & by humble teares, all fleshlie lusts are washed and wiped away. This sinne (as all other sinnes) is not in our power to refraine or ouercome: the Lord therefore giue vs his grace, and of his goodnes alter the power of our wicked nature. And that wee cannot doe, the Lorde will bring to passe in our behalfe, if wee earnestly seeke [Page]his helpe by prayer, and that comfort and strength which Paul had, the same shal we haue; My grace is sufficient for thee. To these helps may other also bee added, to keepe our selues as much as may be, out of the companie of Women, according to that verse, Carpit enim vires paulatim vrit (que) videndo famina. Againe, to settle our selues to studie and earnest meditation, & to vse our selues to hard fare, and hard lodging:

And this is it which the Apostle speaketh of, 1. Cor. 9.27. I beate downe my bodie, and bring it into subiection.

By this prodigall sonne wee are taught, into how great misery, a foolish and selfe-willed man or woman is brought vnto, by following their owne vnbrideled will. He was wealthy, sounde, and in especiall ac­count in his fathers house, but euery one seeth into howe great pouerty and miserie hee is brought; in following his owne swinge and sway, hee lost all that euer hee had, and of a wealthy man and in high de­gree, became most vnhappy and of base account; being pinched with pouerty for his aboundance, hauing rags for his robes, and beeing inforced to eate huskes vvith [Page 56]Swine, which before could away with no­thing but delicates and dainties. VVe see also vvhat is his reward which forsaketh the Lord; as also what his practise is that is left vnto himselfe, becomming worse & worse, and falling from one sin into ano­ther. Marke also howe the number of sins increase daily, vntill they haue altogether ouer-whelmed vs. We learne also vvhat a horrible iudgement and miserable condi­tion remaineth to him whom GOD gi­ueth ouer, and vvho is thus left to him­selfe. On the contrary, what a great ioy & comfort it is, to be vnder Gods direction and tuition, the which onely keepeth vs from sinne, from danger, and from eter­nall death.

They that are not vnder Gods guiding, and vnder his safegarde, howe great are theyr miseries? and into howe manie in­conueniences doe they fall, howe manie mischiefes and calamities doe light vp­pon them. Thys prodigall Sonne lost all, spent his goods riotouslie among harlots, and beeing driuen to great pouertie, was almost starued to death by famine. 4 And heere-hence followeth the fourth mat­ter worthie of noting and remembrance, [Page]to wit, what ensued in those daies, after he had spent all. There followed a famine & miserable scarcetie.

Now when he had spent all, there arose a great dearth throughout the Land,Now. &c. and hee began to bee in necessitie.] This is the end of riotous & maisterfull youth, which quickly consume all and come vnto great miseries, if not lamentable ends. Where­fore, it is the duty of the parents, to bring vp theyr chyldren in the instruction & in­formation of the Lord, Ephe. 6.4. And if their education proue well, and their chil­dren bee of good gouernment, so much they haue got and gained, as also they, are to giue GOD thankes that hath giuen so good successe. But if the contrary fall out, this crosse and affliction is patiently to bee indured, and the parents are in the meane time to content and comfort themselues, that in dooing theyr best endeuour, they haue discharged theyr dutie. Ezech. 3.19. For often times it falls out, not onely to slothfull and negligent parents, but also to those that are most watchfull & carefull, that they may haue chyldren wicked and vngodly, farre differing from the disposi­tion of the parents. And the more worthy [Page 57]and godly the Parents are, the more are they vexed with this affliction, as Adam had Caine, and Noe had Cham, & Abra­ham had Ismaell, and Isaac had Esau, and Dauid had Absolon & Ammon, Eh had Hophni and Phinehas, and Samuell had sonnes giuen to corruption and bribery, all which did greatly disgrace theyr Fathers houses, stocke and linage.

In this prodigall Sonne, although hee were so forgone, yet God doth not vtterly forsake him, but reacheth him out the hand of mercy, & sheweth him the means of repentance. First, in setting before his eyes his pouerty and misery, and then pin­ching him with famine, that by his rods & chastisements, he might draw him to new­nesse and amendement: Ose, 2.9. And worthily hee began to want, to whom the treasure of knowledge and wisedome, and of the feare of God, did seeme a matter so base, preferring his own pleasures, and the vanities of the world before it, & who had forsaken the high estimation of heauenlie wealth. Hee that leaueth the well-spring, must needes thirst, and hee that departeth from treasure, must needs want, & he that emptieth himselfe of honestie & goodnes, [Page]must needes come to nothing. Hee began to want & suffer hunger, because nothing can satis-fie a prodigall minde: and hee is woorthy to bee famished which will not feede of heauenly foode. Where-soeuer Ioseph went there was plenty, and where he was not, there was scarcety enough. So where God is, there is no want, and where his helping hand is not, it is no maruell though all come to hauock & ruine.

Three things are heere woorthy to be considered. 1 First, that without God thereis nothing but famine and penury. 2 Se­condly, that nothing can satis-fie our soules but God. 3 Thirdly, how in God onely, & not else-where, men & all other creatures, finde all plenty and aboundance. Psal. 34. The Lyons want [...]d suffer hunger, but they that feare the Lord, want no manner of thing that is good. psal. 23. The Lorde is my Shepheard, therefore can I lacke no­thing. And there is no Prince nor Poten­tate in the worlde that can say so. For the greater theyr estate, the greater theyr ex­pences, and vpon infinite expences come great wants. Onely the godly mind, which hueth in a contented estate, hath this suf­ficiencie. [Page 58]The sheepe ouer whō the deuill is shepheard, haue noysome hearbes to feede on, and venomous water to drinke, which secretly infect vnto death. For ho­nours pleasures and riches bring destruc­tion to the soule of a sinner, they deceiue vs of eternall life, and keepe vs farre from it.

He that is sicke of the Dropsie is still a­thirst, and wealth and pleasure still call for more. psal. 145.15. The eyes of all waite vpon thee, ô Lord, and thou giuest them theyr meate in due season. Coniurers can sette aboundance of dainty [...]eates before thine eyes, but if thou touch to tast, there is nothing but onely the deceit of the eyes, which for a time they can wonderfully de­lude. So the deceauable worlde, can per­swade her followers. that all her gyfts are of great waight, and that they are suffici­ent to satis-fie our desire to the vttermost, but in the end they prooue to bee vaine, more vnconstant then the wind, and ligh­ter then vanitie it selfe. And this is a most true cause, why sinners can neuer bee sa­tis-fied and finde them-selues contented. Hee that is a Husbandman, woulde be a gentleman, a gentleman a squire, a squire [Page]a Knight, a Knight a Lorde, a Lorde an Earle. So are all the desires of the world, they stirre vp hunger, but they neuer sa­tis-fie hunger, or quench thirst. Therefore the prophet truly speaketh of such: Yee haue eaten, and haue not enough, ye haue drunke and are thirstie, ye clothe you, and are not warme, he that earneth wages, put­teth the wages into a broken bagge. The water that was poured about the Altar, was burnt vp. 1. Reg. 18. Ionas gourde withered: so in all the pleasures & profits in the world, there is a worme ingendered within them, [...]hat dooth consume them. The more thou hast of this worlds goods, the more doth the fire of thy desire breake forth into a flame, as if thou shouldest en­deuour to put out fire with oyle.

2 Secondly, nothing can satis-fie our mindes but God, as the prodigall Sonne was neuer quiet in mind, vntill he returned vnto his Fathers house. There is no ioy or perfection but in God. As God speaketh by the mouth of the prophet, psalme. 81. Open thy mouth wide, and I shall fill it. After that God did commaund vnto the people, the keeping of his commaunde­ments, he willeth thē to ope [...] their mouth [Page 59]wide, & he will fill it. Which is not meant of the mouth of the body, which a little may fill, but of the contentation of the soule, which is not easily satisfied. The soule beeing made to the image of God, must then be in his best perfection, when God doth begin to renue it. In God onely is sufficiency, rest, quietnesse, and perfect ioy: without GOD there is nothing but greefe and perplexity of minde, which in­creaseth and multiplyeth, while wee make that account of the world as wee doe, see­king our rest and chiefest solace therein. That vessell which is put into the vvater, is very light, but being taken out, is very hea­uie: So, so long as thy minde doth rest in God, all thinges are comfortable and ioy­full, but when it is plunged in worldly de­sires, all things seeme [...]d and sorrowfull.

The vngodly beeing weary in seruing the worlde, are most combersome vnto themselues, hauing a clogged soule, and a heauy conscience. For honours, wealth & pleasure, they haue not so glistering a shew, but they haue as many dangers ioy­ned with them. The godly in theyr chie­fest perplexities, miseries and distresses, haue rest and ioy in God, who filleth their [Page] [...] [Page 57] [...] [Page] [...] [Page 58] [...] [Page] [...] [Page 59] [...] [Page]harts with great cheerefulnes, wheras with­out God, there is neither peace of consci­ence, nor any other true comfort. The bo­die can take no rest beeing straitned in a narrow roome, and all the worlds delights are too strait for a godly soule, for it desi­reth to bee inlarged with that freedome which commeth from God, euen as the byrde which is fed with daintie meate in a cage, makes more account of further li­bertie, although hee be destitute of dain­ties.

Moses beeing in Pharaos Court, could not so well serue God, as when hee vvas quite cleere from it. Seeing thē there is no rest in these worldly matters, turne vnto God, and make a better choyce, & a hap­pier change. When God made man, hee rested from all the workes which hee had made, so did he not rest whē he had made other creatures: Seeing therefore GOD rested in making man, let mans chiefest happines be in resting in God.

God filleth our desires with goodnesse, saith the Prophet, neyther is our appetite satis-fied vntill it enioy that vvished end. For our soule is of so noble a dispositi­on, that it can finde rest no where but in [Page 60]the chiefest good. Therefore the holy king and prophet sayth, Euen as the Hart desi­reth the water brookes, so longeth my soule after thee, ô God. My soule is a thirst for God, yea euen for the liuing GOD, when shall I come before the presence of God. My teares were my meate day and night, while they daily said vnto me, where is now thy God?

Hee was absent farre from god, there­fore he wept, hungring and thirsting after him, desiring to be replenished with god, that hee might finde all perfect ioy. And feeing the worlde cannot fill vp thy desire, betake thy selfe to Christ. Come vnto me ye that hunger and thirst, and I will refresh you, Math. 11.28. Iohn. 4.14. And I will fill the emptie soule with goodnes. Psalm. 36. Delight thy selfe in the Lord, and hee shall giue thee thy ha [...]s desire.

Hetherto we haue shewed, how that in the world there is nothing but famine and great scarcetie, and penury of all thinges; but in God onely there is perfect suffici­encie, ioy and glorie to be sounde. Nowe let vs see a further reason of these thinges afore-sayde, and vvhy in the vvorlde is [Page]scarcely, and all plenty with God, which is the third thing to be spoken of. The world is not sufficient, because the large and am­ple capacitie of our mindes dooth further extend it selfe. The soule which was crea­ted for God, what-soeuer is inferiour to God, it counteth it but base. The pottle or the gallon, cannot bee filled with the measure of a pynt, & all the worlds goods, is but as a graine of mustard seede in the belly of an Elephant; they fill the soule & satisfie the minde in such sort, that stil there is some place empty, so vaine they are and fall of sound (as empty vessels haue a great sound) & in these desires there is no sound­nesse, no perfection.

Againe, the desires of the soule are infi­nite, the profits & pleasures of this world haue their bounds. So that there is no o­ther remedy for vs in this life, but to re­moue our mindes from the desire of these earthly things, and to transport them vnto God, and heauenly considerations, that so our mindes and our desires may fully be contented. For all other creatures GOD hath appoynted theyr foode, but God on­ly is the foode of the soule. As grasse for the Lyon, & flesh for the horse is vnmeete [Page 61]foode, because they are not agreeable to theyr nature, so ought not earthly desires to be the foode of the soule. For there is nothing in the worlde to serue the minde, but onely God. Pryde, and couetousnes, and enuy, and pleasure, are the things that mens mindes doe most ayme at, but these are rather the famine then the foode of the soule. The grace of God, and the heauen­ly gyfts of his holy Spirit, they onely com­fort and nourish the soule, and strong then it. Why is breade rather the nourishment of mans body then poyson? The reason is because the one is agreeable to the nature of man, the other dooth destroy it. So is GOD the foode of the soule, because his presence and goodnesse is most agreeable there-vnto, beeing created after the like­nes of God; as for all other matters, they are nothing else but death and famish­ment. And if thou feede the soule vvith any earthly considerations, it is as if thou shouldest feede the body with stones and grauell. As our soule without God begin­neth to be sad, heauy, hungry and dead, so all the delights; pleasures, profits, & com­modities of this worlde, are nothing but misery & pouerty. 5 The fist generall matter [Page]is, the miserable estate of a sinner vnder the condition of the prodigall sonne, fee­ding Swine.

Then hee went and claue to a Cittizen of that Country, and hee sent him to his Farme to feed swine.] This is the best pre­ferment, that we get by the deuils seruice. First, by our owne voluntary free-will we yeeld ourselues slaues vnto the deuill, for the deuill hath no power ouer vs, till wee haue put our necks into his yoake. Which worke when we haue once performed, we are very hardly with-drawne from our vn­godly purpose. And when the deuill hath vs in his bands, he then sticks too close vn­to vs, neither is it as we may suppose, so ea­sie a matter to shake off his yoke. Our wil­full disobedience comes not of ignorance or infirmitie, but of froward and stub­borne disposition, inclined to all wicked­nesse. And this is the difference betwixt the godly and the wicked, the godly fal­ling into sinne, riseth againe, but the wic­ked continueth his course. Neyther can wee be likened to the deuill in nothing more, then in the perseuerance of sinne, in spending the best of our time so, and in waxing old therein.

The prodigall Sonne inforced by fa­mine, went not to his Father,Shame vn­profitable. not that hee had altogether forgotten his Father, but that shame kept him back, which keepeth many from good purposes. He had rather suffer famme and banishment then that he would once confesse his fault: Many had rather be vexed by the torment of consci­ence, then in the sight of God to humble themselues and to keepe a smothering fire within their breast, then to open theyr griefe to a godly friend, or faithfull Mini­ster to haue ease & comfort. If thou didst consider the safetie of thy soule; and the quietnes of thy conscience, the reproch of men shoulde neuer daunt thee, neyther should the shame of the world euer con­found thee. VVhat needest thou to care what the world thinketh of thee; so that thou be in Gods fad our, and be reconciled vnto him. VVhose displeasure if thou couldest perceiue, neither the shame of the world, nor any other let, should keepe thee backe from the due consideration of thine estate. God knoweth all, & why shouldst thou be ashamed, to confesse thy fault be­fore him? But because either the shame or estimatiō of the world, doth more preuaile [Page]with thee, then the quietnes of thy consci­ence, or the feare and fauour of GOD, therefore art thou drowned in thy sin, sin­king therein daily more and more.

It may be he thought his father so seuere and extreame, that he would not be intrea­ted, or that all former charity or fauour, was banished from his breast, so that ey­ther by famine,Despaire. or through despayre, hee was brought into that case, to be separated farre from his Father, and to yeelde him­selfe into dishonorable slauery who before was free. But many are of so abiect a mind, that they feare there is no place for mercy, hauing so often repented, and yet falne againe, and despayring of amendement, they say within themselues; Many times haue I purposed to cut off the course of sin, and to mend my life, but yet I cannot, my sinfull estate is so [...]ong; therefore see­ing I cannot chuse but sinne, I wil for euer remaine therein. Little thinking their foo­lishnes is so great, that though we sinne a­gainst GOD through weakenes, not of presumption, if it be a hundred times, yet if we turne to the Lord by tru repentance, hee will so often forgiue vs. These faint-harted people, despairing of Gods good­nesse [Page 63]and mercy, and hauing no hope of amendement, cast themselues headlong in­to sinne, and yeeld themselues wholy into the power of sathan, perceauing thēselues to be falne from grace, & from the fauour of God. This prodigall sonne, had rather suffer the most terrible tiranny of the de­uill, then to endure some hardnes in com­ming to his fathers house, where he should enioy all freedome and wealth. Straite is the gate that entreth into life, and broad is the way that leadeth to destruction. The Israelites had rather returne into Egypt, & to suffer the tiranny and persecution of Phamo, then to vndertake a little labour in the Wildernes, that they might enioy the promised Land, flowing with milke and honny. Such is the estate of many finners, who had rather stil [...] kept vnder the sla­uery of the deuill, then by confessing theyr sinnes, to receaue spirituall comfort from Christ, and to obtaine his grace and fa­uour.

He sent him to his farme to feed swine.To feede Swine.] He is cast out of the Citty, which is an ho­nourable place, and sent to base drudgery. The sinner is dismissed of heauenly medi­tations, and intangled in wordly busines, [Page]and ouercome thereof. Such is the course of most men now adaies, beeing giuen to worldly busines, marchandise, bargaines, and other affaires of this world, that they leaue no time to serue God, hauing theyr mindes herewith choked vp, so that they doe not so much as once thinke of God. Neyther doe theyr mindes runne vpon a­ny thing else, speake, doe, desire any thing, but that which is worldly, temporall, and fleshly. In this sort mayst thou be termed a keeper of swine, which feeding thy body, doost suffer thy soule to starue. And as af­ter the death of swine, there is no more re­membrance of them, so of all these thy worldly labours, there shall be no profite remaining to thee, concerning an other life. For what shall a man get if he win the whole world, & loo [...] his own soule? Our soule is that whereof wee ought to haue e­speciall care, and by the which we are rea­sonable creatures, and differ from brute beastes. But following our owne fleshly desires, wee become like brute beasts, and feede swine taking vppon vs a most abiect state of life, not whorthy to be called men, but to bee compared to refuse and dunge. To feede the eyes with beautifull shewes, [Page 64]the taste with sweet meates, and the feeling with all inticements, what is it else but to feede the belly, the sences, and the flesh, as if with swine wee delighted to wallowe in dirt and mire. The place of Esay, chap. 34. is notable, comparing mans ruinous estate to desolations, where in the place of come, shall growe nettles and thornes, and theyr stately houses, shall be nothing else but an habitation for dragons, & a court for O­striches. &c. This swinish people shall be like vnto the Madianites to Sisera and vn­to Iabin, of whom mention is made, psal. 83.9. which perrished at Endor, and be­came as the dung of the earth.

And he would faine haue filled his belly with the huskes that the swine eate, but no man gaue them him.] By husks are heere vnderstood all other matters besides and without God, as pleasures & profits, wher­with we desire to satisfie our selues, vvhich are the iewels of this present world. For all that is in the worlde, as the lust of the flesh, the lust of the eyes, & the pride of life, is not of the Father, but of the world. Which things the most part of the world do hunt after, and for the which they are so eagerly set, that they raise strife & discord In [...] [Page]and when they haue all doone, it is but for buskes, for vaine and transitory thinges. The daintiest foode dooth but fill the bel­lie, and afterward goeth into the draught, and the chiefest pleasures serue but for a time, & afterward damne the soule. When men enioy those pleasures which they would, they thinke they shall neuer haue enough, therefore is heere mention made, that although the prodigall sonne woulde haue filled his belly, yet no man gaue them him. The deuill will not fulfill thy appe­tite in the course of sin, fearing least when thou hast thy fill, thou shouldest forsake him, and detest his seruice, and betake thy selfe to the seruice of God.

The deuill sets before thee the beauty of euery woman thou lookst vpon, to drawe thee into his net. When hee hath caught thee, he keepes thee from the presence & sight of the woman which thou louest, least being satisfied with her loue, thou be­gin to contemne the sin, and to condemne thy selfe, and depart frō that sin and turne to the Lord. This is the deuils pollicie, to giue thee but a tast, to keepe thy appetite alwayes fresh, to hunger after his sauce, keeping thee still in slauerie, and making [Page 65]thy chiefest delight to bee a torment vnto thee. Pharao denied to giue the Israelites strawe, to make them more weary: Holo­phernes stopped the water springs frō the Bethulians, so that through scarcely of wa­ter their thirst was rather increased then quenched. So the deuill giues thee a taste, to make thee more hungry, but neuer sa­tis-fieth thy desire, to make thee the more greedily to hunt after it. Thou refusest the fountaine of the water of life, and diggest vnto thy selfe vnwholsome waters, our of broken cesterns: thy waters stink through the vncleannes of thy vices, and taste full euill, through the bitternes of our consci­ence diuersly defiled. What madnes there­fore hath entred into our mindes, that we forsaking the true and euelasting goodnes of GOD, should desire to be fedde with chaffe and with huskes, that are cast vnto Swine: especially seeing our creation is so noble, and that by gods word, and by his grace, we are chosen & called to enioy such excellent treasure in Christ Iesus. We be­ing blinded, take huskes for dainty meate, which are rather prouided for swine then for [...], whose stomacks can hardly away with such meate. Beware therefore seeing [Page]thou are bought of Christ, with so high a p [...]ic [...], and redeemed and set at liberty, that thou deliuer not thy selfe againe into the [...]iuery of sinne and the deuill. Compare this present estate of a sinner, with that former wherein he was created, or where­in since wee were created, by Gods grace we stood.

Before vvee had a Father, nowe vvee haue a Lord, what said I a Lord, nay a ty­rant, before we were free, but now slaues; before was this prodigall sonne furnished with plentie, now is he pinched with scar­cety; before hee liued in his fathers house, now among robbing & destroying stran­gers; before hee was accepted among the sonnes of a kinde father, now is he cast out to dwel with swine, before he was fed with Angels foode, now is he glad with huskes, and cannot fill his belly. Consider this, & depart not frō God. But if thou hast gone astray, despayre not, marke what follow­eth, and thereby receiue comfort.

Then he came to himselfe, and sayde.] 6 And this is the sixt generall matter worthy the noting, containing the effectuall con­uersion of a sinner, shewing where [...]nce it proceed [...]h, [...]ly from affliction, and [Page 66]the knowledge and feeling of our o [...]ne misery. He came to himselfe,He came to himselfe. and therfore it is a token he went farre astray, and was in a deadly swoune of sinne, but being a long while in a trance, at l [...]st [...]e reuiued. Erring in religion, & disordering himselfe in lyfe and conuersation, dooing those thin [...] which were quite contrary to Gods Laws▪ now his returne is first begunne, in and [...] his vnderstanding, calling himselfe to re­membrance, what kindnesse hee had in his Fathers house, comparing his former hap­pines to his present misery, beeing not in so good case as his Fathers hirelings, and now hee entreth into discourse, & debates the ma [...]er with himselfe.

Esay, 16.12. Heare mee vee stubborne harted, that are far from iustice. For there is nothing so farre from vs, as we are from our se [...]es. Therefore men beeing intang­led and insoared in sinne, and giuen vp to the vanities of this world are without thē selues, and wander in the world. He came to him selfe, which was estranged from him-selfe▪ hee vvent out, & forsooke him selfe, and l [...]ft hys Father, and calling him-selfe to better remembrance, found him-selfe, beeing lost vnto himselfe.

Considering his former happines, hee is raised vp with hope of pardon & forgiue­nes for his offences; and now knowing & feeling his misery, he beginneth to be ano­ther manner of man then erst hee was be­fore, bethinking himselfe how wel he was before, and howe vnhappy a change hee had made by falling into sin. The feare of [...]od; and cōmon reason is banished, when sin commeth in place. Wee say that a mad man, or a drunken man, is not his owne man, because he speaketh and dooth those things which a man in his right wits would neuer do; but when he is sober and fenci­ble, and hath left his foolishnes, then vvee say he is returned to himselfe. So hee that forsaketh God, and cleaueth to the deuill, is either mad or deuilish, beeing possessed with an euill spirit. Christ said of his per­fecutours. They know not what they doe, and Saint Stephen to the like sence, Lord lay not this sin to theyr charge. Whē thou seest a foole, or a mad body, or one possest, to raue, and to rage, then looke vpon thy selfe, who through sinne doost shewe thy selfe a [...] foolish before GOD, as the other dooth in thy sight. If it bee a thing to be wondred at, to see the body possest with a [Page 67]deuill, howe much more horrible is it, to thinke that the soule should bee possessed by the deuill. If it be a matter to be laugh­ed at, & a thing very vndecent, that which a drunken man saith, or doth, how great is the foolishnes of that soule, that is left vn­to it selfe, and hath not God for his guide. If it be a miserable and a lamentable thing to behold a mad man, howe much more vnhappy is that man, who neither l [...]th according to reason, nor yet frameth him-selfe to be ruled according to Gods word, and the direction thereof. Happy is that man which being recouered from spiritu­all mad n [...] or drunkennesse and from the power of the deuill, dooth come to him-selfe. Hee runnes farre they say, that neuer returnes: & surely thereb [...] many that ne­uer come to themselues forgetting God and themselues not knowing that they are manicled and fettered, who if they vver [...] not too much their owne foes, might en­ioy most gracious and heauenly freedome▪ There were two vrgent causes, that pro­uoked this prodigall Son to come to him-selfe? The first was his famine and miserie. The second the great, plenty which was in his fathers house, vvhich made him to [Page]breake forth into these speeches, & to say.

How many lined seruants at my fathers, [...] bread enough, and I die for hunger.] God fendeth sinners f [...]ne,Affliction. that they may seeke sustenaunce from him, as also they may acknowledge theyr faulte in abusing his b [...]s before, & that they may make the more account of them, when they are sti [...]e partakers thereof. For if this prodi­gan bonne hall not beene punished thys way, he would hardly or neuer haue come to a better mind.

Many are the plagues and punishments which God vse [...]h to make vs returne vnto him▪ Esay, [...]8. Affliction giueth vnder-standing 80 after Moses had recited ma­ny plagues and punishments which vvere to come vppon the people of Israel. Deu­ [...]onom. 30. [...]. he a [...] this. And it shall be when all these shall come vppon thee, that thou shal [...] returne into thy hart. Mark the vvordes how hee fore-telleth that they shall returne into theyr hart. 1. Kings, 18. In the tyme of E [...]as, the people through fim [...]re called vnto the Lord! Mathew 3. Iohn Baptist threatning the paines of hell, did in his time drawe the people to God. Nowe is the axe (sayth hee) sette to the [Page 68]roote of the Tree: euery Tree that bring­eth not foorth good fruite, shall be hewen downe, and cast into the fire. First Paule was strooken to the earth, & made blinde, before hee vvas wonne to the semice of GOD, Acts, chap. 9. Hosea, 5.15. In their affliction they will seeke mee earlie. Ieremie 2.2 [...]. In the time of theyr trou­ble, they will say, Arise and helpe vs psal. 83.16. Make theyr faces ashamed, ô Lord, that they may seeke thy name. Psal. 30. In my prosperitie I say de, I shall neuer bere-mooued. Then didst thou turne thy face from me and I was troubled. Then cryed I vnto thee, ô Lord, and gate me vnto my Lord right humbly. All the miseries and punishments which here fall vpon vs, doe nothing els, but inforce vs to goe to God. Ezech. 7.4. My eye shall not spare thee, and ye shall know that I am the Lord. 2. Chr. 26. Manasses being imprison prayed, & the Tsralites bitten with Serpents knew the lord. Therfore Nehemias saith, chap. 9. In the time of their tribulation and afflic­tion they cryed vnto thee, & thou hem d [...]st them out of heauen. Iudg. 6.1. Afterward the children of Israel committed wicked­nessem the sight of the Lorde, and the [Page]Lord gaue them into the hands of Midian seuen yeeres. ver. 6. So was Israell excee­dingly impouerished by the Midianites, therefore the chyldren of Israell cryed vn­to the Lord, ver. 7.8. And when the chyl­dren of Israell cryed vnto the Lorde, the Lord sent a Prophet; who willed thē not to feare, but there-with-all putteth in this Item. But ye haue not obe [...]ed my voyce.

As the mother desirous to weane the chylde, putteth some sowre thing vppon her teates, that by that meanes the milke may be forsaken: so GOD doth alwaies mingle bitter matters with the pleasures of this world, that we may grow in dislike of thē, which is a token of his fatherly good­nesse. Hose [...]. 2. The foolish man hath said in his hart, I wil goe after my louers, which giue me my bread and my water, my wooll and my flaxe. But the Lord in merty saith, I will hedge thy way with thornes, that thou shalt not finde thy pathes. Though she follow after her louers, yet shall shee not come at them, though she seeke them, yet shall shee not come nigh them. Then shall she say, I will goe and returne to my first husband. Now she did not know that I ga [...] her her corne and wine, therefore [Page 69]will I returne and take away my corne, in the time thereof, and my wine in the season thereof, and will recouer my wooll & my flaxe, lent to couer her shame. And nowe will discouer her l [...]w dnesle in the fight of her louers, & no man shall deliuer her out of my hand, I will also cause all her mirth to cease. Afterward I will allure [...]; and bring her into the wildernesse, and speake freendly vnto her. What place of Scrip­ture more significant to set forth this mat­ter in hand. The Lord [...]ath hedged vvith thornes, the way of that foul [...] that depar­teth from him, as this prodigalb sunne is pinched with famine & penury, that went from his fathers house. Wherefore he re­solueth to goe to his former friendes where he was farre better before, as this pindig all sonne, comparing his former al [...]dance with this pre [...]ent want, went and remined. The dog when her is hungry, looketh vp to his maister waiting when [...]eo will cast him somwhat to care, and been a full, be­gins to play the wanton so for these tran­sitory things of this world, we cal to God, and when our turne is seued, then e [...]ther we play rio [...] [...]or goe wand [...]ing from God. How profitable therefore in follow afflic­tion, [Page]and labour, which make vs returne a­gaine. The great famine & hunger which the sonnet of Iacob felt, was the cause that they founde out their great friend Ioseph, and that their Father might receiue great ioy for the recouery of his lost sonne, and that they should confesse their fault, & say. Worthly [...]o we suffer these things, which sinned against our brother, & did not con­sider him in his misery. Gene. 42. As thys pr [...]d [...]g [...]ll some returned [...] his Father, so his father first did giue him this grace, that he might returne, opening the eyes of his mind and soule, that hee might knowe his offence [...] and hate the sin, considering the great misery that should far vpon him, if he did it no [...]. This made him lift vp his soule to God as Nabuchadnezzer did after his seauemy [...]r [...]s banishment among the wilde be [...]stes. Then he rose and find, I wil goe to my Father, calling his former life to remē ­bran [...], & sorrowling therefore, purposing afterward most fled fastly to amend: For they that res [...]ue to continue in sinne, are not yet [...]lsem Awake from sinne, thou that s [...]e [...]pest and [...]ll [...] west in sinne and stand vp frō death [...]. He wisely con­side [...]eth all [...]ces, I am his som [...]e, [Page 70]they are but hirelings; I do not onely hun­ger, but am almost farm s [...]ed, & they haue plenty; I am one, and they many; though I haue offended, yet my father is pittifull. My former life hath not beene so bad, but by Gods grace I may amend, & come in­to sauour againe. Which is well woo [...]y the no [...]ng, for many see theyr sa [...]l [...]e▪ are sorry and repent them; and yet through the want of the hope of Gods mercy and forgiuenes, fall into despane. It had beene no cōfort to say, I perish with [...]a [...]e vn­lesse hee had raised vp himselfe to think [...] howe many hirelings were in his Fathers house, whō he fed to the full, so great was his bounty and goodnesse. Iohn Bap [...]st threatned hell torments to sinners, but yet raised them vp with comfort of forgiue­nes, & hope of Gods mercy. Behold, s [...]th he, the lamb or god, which take [...] away the sins of the world Peter whē he had sharply rebuked the Iewes for Christes death, doth exhort euery one to repentance and to be baptized. Acts. 2. Paul being s [...]en blind, was willed to rise & to goe into the city, & there he should know what he should do. Acts. 9. After Peter had forswo [...]ne Christ, & wept bitterly, he heard of this comfort. [Page]Tel P [...]ter also that christ is risen. Mar. 16.7.

Two things are heere apparant, the ac­knowledgement of sinne, and the mercie of God, feare and hope. Both come from God; by the one he casteth vs downe, by the other he raiseth vs vp againe. Conside­ring the hirelings, this whetteth on his mi­serie, and moueth▪ vnto repentance, in that his estate is farre worse then the hirelings, I had almost said then any mans else. Pre­ferri [...] the worst before himselfe, and de­siring but the lowest roome in the house of God▪ a [...] the prophet Dauid mourneth that h [...] co [...]ld not com into gods presence▪ seeing the sparrowe buildeth her nest by thy Altar [...] [...]o Lord Hee thinketh himselfe vnworthy to aspire to a high roome. Ma­ny of Gods children haue spirituall and temporall comfort enough, and I want, & am like to per [...]ish. There are many in god [...] house which serue God rather for feare of punishment, then for the loue of GOD. But b [...]tter it is to bee a seruaunt in Gods [...]se then to bee a Prince in the worlde. The greatest part, seeke after goods, and ri [...] do i [...]race, but Lord graunt vs thy [...] thy fauour and thy grace. psal. to And if GOD be so gracious and [Page 71]bountiful to them that serue him for feare, how much more tender care will hee haue ouer his owne children, whose hope hee will not make voyde, not leaue their good deedes vnrewarded.

I will rise, and goe to my Father.] In that he saith he wil rise, he sheweth that he was falne, seeing none can rise but they that are falne; In that he saith he will goe vnto his father, he thereby confesseth hee went farre away from him. Calling him his Fa­ther, hee maketh it euident, that since his departure hee hath beene in the hand of a Tyrant. Heereby wee also perceiue, that a sinner can finde no comfort & refuge, but from him whom he hath offended. Find­ing no rest but rather great dangers in that course of life, for the choyce whereof hee forsooke God, now he decreeth to return to God, in whom onely is his lyfe and his hope.

The soule beeing made to the Image of GOD, can be satis-fied with nothing but God. Therefore the prophet Dauid saith. What haue I in heauen or earth that I de­sire in cōparison of thee. If a gh [...]tton haue a little meate set before him, he sayth, What is this for mee? In like sort the prophet [Page]saith psa [...] 16. All things in the world are no­thing to him. I shall be, satis-fied when he shal appear [...] in his glory & perfect beauty.

But wherefore doe wee desire so much the goods of this world? and hauing ob­tained them, why doe wee sette so little by them? because aboue all these, the comfort of God doth more reioyce the soule. Whō we die, we must leaue all our goods behind vs but if we haue not the good wil of god, what shall after becom of vs? Againe, the care in keeping, and the trouble in gathe­ring, and the feare of loosing our worldlie wealth, breed great hinderances vnto vs, & keep vs from the seruice of God while all the room [...] in our soule, is taken vp for this golden guest, that God (who ought to be more deere vnto vs then golde, and all the treasures that we can deuise) cannot be re­ceiued of vs. Eccles. 2. I haue made mee great works, & built me houses, & planted me, vineyards &c. yet for all this, Salomon pronoūc [...]d, that all was but vanity. He that drinketh of this water shal thirst again, but hee that drinketh of the water of life, shall [...]er thirst again. Ioh. 4, All the time that Iacob was in Labans house, he was intang­led & wearied with many labors, but when [Page 72]he was departed from him, hee met with a company of Angels. God is the fountaine of all goodnes, & therefore the soule desi­reth God, that it may inioy these [...]. Ho­nor & riches are transitory, but the good­nes of God is perpetuall. Hee that is in his iourny, his minde cannot be at q [...]iet [...] he com to the end therof, & he that maketh a long voiage by sea, is diuersly [...]oubled, vn­til be com to his wished hauen; & the chie­fest end of man, is to be vnited vnto God. Vpon whō al our desires & wishes should be setled; for thou shalt shew me the path of life faith the prophet. psal. 16.12. In thy presence is the fulnes of ioy, & at thy right hand there is pleasure for euermore. There are not many, but one chiefe happines. and that is in God, without whom there is no happines to be found.

The knowledge of his offence,Confession. did com­pell the prodigall sonne to turn vnto god. Christ willed the daughters of Israel not to weep for him, but for thēselues, & for their owne offences. This acknowledgment of our fault & repentance, is of great vse, if it be ioyned with humility. So are euill mat­ters turned vnto good, as the Berro [...] of so [...]r [...] He [...]b [...], doe sucke out sweet [...]

The proude Pharise lessning his faults, made them greater, and the Publican ma­king his faults great by humble cōfession, did bring them to nothing. For after re­pentance and amendment, commeth for­giuenes. The one thiefe that was crucified vvith Christ, did not acknowledge his fault, and therfore was he condemned, the other with humility submitted himselfe to Gods mercy, confessing the greatnesse of his sin, and crauing mercy, therefore was hee receiued into Paradice. It is no small helpe to the Phisition, that the sicke partie doth shew his greefe, and where it lyeth, & can open & declare som cause of his sick­nes, so shall he the better apply himselfe to worke his cure.

Againt, the bountifulnes of his Father, and the good vsage that hee founde in his house, made him not onely to thinke, but verily to purpose to returne. The image of God beeing defaced by sinne, cannot ap­peace but in those that are predestinate,Predesti­nate. & chosen to euerlasting life; there remaineth still an inclination to godlines, & a sighing for Gods who although they be intangled in manifold sins, yet do they carry the por­ [...] of their nobility. As it may happen [Page 73]in a young man, who comming of noble stock, and through want of gouernment, wandereth from his Fathers house, & into strange countries, beeing out of apparrell, and base in the sight of the world, yet in his behauiour sheweth his breeding, that wee may say; Surely this youth commeth of great kinred. So may it be sayd of the pre­destinate, who although they fall into sin, & seeme contemptible to the eyes of men, yet doe they retaine an inward forwardnes to vertue and goodnes, whereby they are mightily furthered, that they may rise from sin. Furthermore, the remembrance of the great clemency and gentlenes of the Fa­ther, did prouoke the prodigall Soune to set forward.

For our instruction this we may learne, not to s [...]t or [...]st in sin but to rise & walke, that we may follow Christ. They that fol­low Christ do not sit, but as it becommeth the sonnes of light, they walke. Therefore if thou wilt followe Christ, thou must rise and walke in godlines and good works, & giuing good example, Math. 13.44. Hee that found a treasure hid in the field, went and sold all that hee had. Wherefore let vs not sitte and continue in our vices; but as [Page]the Hart which is beset with hounds, sigh­eth and mourneth the more, if he see anie man passe by, as it were crauing help and rescue: So wee beeing compassed about with so many dangers, call for helpe from Christ, who was made man for vs, and therfore hauing some tast, doth know our infirmities and dangers.

This prodigall Sonne comming to his father, cast in his mind what he should say, & so should we examine our consciences before we come into Gods presence. And also we may confesse to a learned and dis­creet Minister, and to a godly and faithful friend, that before them we may be hum­bled, & from them we may receiue com­fort and instruction.

But what is it that this prodigall Sonne hath in his minde to say,Father, I haue, &c. [Father, I haue sinned against heauen, and before thee. And am no more worthy to be called thy Sonne, make mee as one of thy hired ser­uaunts.]

7 Seuenthly is nowe declared; howe that Christ is our present Aduocate in our di­stresse and misery, when we call vpon him earnestly, vnfamedly, and in truth. Because through the humble sute of Christ, the [Page 74]prodigall sonne obtained mercy.

The hope of mercy & forgiuenes made him call GOD his father; for otherwise, through the desert of his wicked life, hee coulde not imagine him but to be a seuere Iudge. And how could he, or can any of vs all call God our Father, but by the meanes of Christ, who hath satisfied for our sinnes, and paide the raunsome with his own pre­cious blood, and by that meanes hath pro­cured vs fauour. Hee is the sonne of God by nature, we by adoption and grace. Be­fore we were subiect to sin, to the deuil, to the feare of death & damnation, but nowe hath Christ deliuered vs from this flauery and captiuity, from this feare and danger. For hee hath sent his Spirit into our harts, to testifie that we are the sonnes of GOD. Ro. 8. to giue vs cōfort against despaire, & to incourage vs in the worke of godlines, knowing that our workes are accepted of him. so long as we liue in his fear col. 2. We which were in sin, are quickned in Christ. hauing our sins forgiuen. For he hath put out the hand-writing of ordinances, that was against vs, he euen tooke it away, and fastned it vppon the Crosse. And hath spoyled the Principalities, and Powers, [Page]and hath made a shew of them openly, and hath triumphed ouer them in the same crosse. Eph. 2. He hath quickned vs which were dead in trespasses and sinnes, where­in in tyme past wee walked, according to the course of this world, & after the prince that ruleth in the ayre, euen the spirit that nowe worketh in the children of disobedi­ence. Among whom we also haue had our conuersation in time past, in the lustes of our flesh, in fulfilling the will of the flesh, and of the minde, and were by nature the children of wrath as vvell as others. But God which is rich in mercy, through his great loue where-with he loued vs, euen when we were dead in sinnes, hath quick­ned vs together in Christ, by whose grace ye are saued. And hath raised vs vp. Wee which were without Christ, and were ali­ants from the common wealth of Israell, and strangers from the couenaunt of pro­mise, and had no hope, and were without God in the vvorld, and were once a farre off by the blood of Christ, are now made neere▪ For he is our peace, betwixt GOD the Father & vs in him we haue the peace of conscience, and boldnes towards God, as wee read. 1. Iohn. 3.20.21. If our hart [Page 75]condemne vs, God is greater thē our hart, & knoweth all things. Beloued if our hart condemne vs not, then haue we boldnesse towards God. And what soeuer wee aske, we receiue of him, because wee keepe his commaundements, and doe those thinges which are pleasing in his sight. Now ther­fore wee are no more strangers and forrai­ners, but Cittizens with the Saints, and of the houshold of God. For through him, we haue an entrance vnto the Father. So that now we may reioyce in God, through our Lord Iesus Christ, by whom we haue now receiued the attonement. Then bee­ing iustified by faith. Ro. 5. we haue peace toward GOD, through our Lord Iesus Christ; by whom also wee haue accesse to God our Father, who onely hath brought vs into his presence, & arrayed vs with his owne garment of holines and innocencie. Heb. 10.22. Let vs draw neere with a true hart, in assurance of fayth, sprinckled in our harts from an euill conscience, & wa­shed in our bodies with pure water, chap. 4.16. and let vs go boldly vnto the throne of grace, that we may receaue mercy, and finde grace to helpe in time of neede. Through this comfort, that most vn godly [Page]King Manasses, after the view and sight of his former iniquities, & hope of mercy & forgiuenes, was incouraged to com to god as his father. Thou are the most high Lord saith he, of great cōpassion, long suffering, and most mercifull, & repentest for mans miseries. Thou ô Lord, according to thy great goodnes, hast promised repentance and forgiuenes to thē that sin against thee, & for thy infinite mercies hast appoynted repentance vnto sinners, that they may bee saued. Thou therfore, ô Lord, that art the God of the iust, hast no appoynted repen­tance to the iust, as to Abraham, Isaac, and Iacob, (which haue not finned against thee in like sort as I haue doone,) but thou hast appoynted repentance to mee, that am a sinner, for I haue finned aboue the nūber of the sand of the sea. My transgressions, ô lord, are multiplyed, my transgressions are exceeding many, and I am not worthy to behold and see the height of the heauens, for the multitude of mine vnrighteousnes. I haue prouoked thy wrath, & done euill before thee. I did not thy wil, neither kept I thy commaundements, I haue set vp ab­hominations, & haue multiplyed offences. Now therfore I bow the knee of my hart, [Page 76]beseeching thee of grace. And so foorth most excellently, as appereth in his prayer, set down after the 2. booke of Chronicles.

Peter went out, and wept bitterly, Mary Magdalen washed Christ his feete vvith teares, and wiped them with the hayre of her head. The Publicane would not cast vp his eyes to heauen; Manasses boweth the knees of his hart, beseeching grace; & the prodigall sonne, calling himselfe to re­membrance, and humbling himselfe by repentance, and in great hope of pardon and forgiuenes, approcheth vnto GOD, saying; Father, I haue finned against hea­uen, and before thee. The name of Father is a cōfortable name, therefore hath Christ placed it in the beginning of that daylie prayer, which he hath taught his disciples. Our father which art in heauen. &c. that they might the more boldly, & cherfully come before him, and what can the father deny the son, who taketh pleasure in dooing his child good. See also how merciful the lord is, who being offended doth not disdaine to be called a father, of great sinners, who haue mightily dishonoured him.

I haue finned;] hee humbly confesseth his fault, neither dooth he excuse himselfe, [Page]as Adam and Eue did, neyther doth hee lay the faulte eyther vpon his corrupt na­ture, or the deuils inticement, or euil com­pany, counsell, or euill examples in the world, which might prouoke him there­vnto, but onely vpon himselfe. For when we sin, it is more our own fault then other mens, for we are not compeld there-unto. Wherefore Dauid beholding the destruc­tion of his people, saith, O Lord, it is I that haue finned, but these sheepe, what haue they done. This confession of sinne dooth GOD require of a sinner; although hee know all, hee looketh for the voyce of thy confession. For by the mouth man confes­seth vnto saluation. The sinner accusing himselfe, dooth preuent the accuser, and doth prouoke Gods mercy.

Father, I haue sinned,] not as other men, but my sins are more then the haires of my head. I haue finned against heauen, as the prophet calleth the heauen and the earth to witnes against the Israelites. I will not go about to cleere my selfe, but I will plainely confesle that I am vnwoorthy of all fauour. These thoughts came not vnto him by the course of his naturall wit, and worldly reason, but through the grace of [Page 77]God, which altered his minde, and by the force of faith, which made him mount a­boue all earthly considerations. For if hee had followed his owne naturall reason, he woulde haue saide, I did not vnderstand wherein I offended, neyther haue I done these things of set purpose, but foolishlie was I led away through ill company and bad counsell, and therefore there is cause why I should be pardoned. Which course of he had followed, he might rather haue prouoked his Fathers displeasure, then drawne him vnto mercy. Before an earth­ly Iudge our confession dooth condemne vs, but before God it is the meanes to pro­cure our saluation. The Lord saith, Ezech. 18 My wayes are not as your wayes, ney­ther are my thoughts as your thoughts. Dauid, Manasses, Mary Magdalen, Peter the publican, and the thiefe, did humbly confesse, that theyr offences were greater then theyr punishment and therefore they obtained mercy, whereof Caine & Saule, and Achab, and other missed, because proudly and not humbly, they asked gods mercy.

I haue sinned against heauen,] because I haue made more account of earthly and [Page]corruptible matters then of heauenly, as if a man should more highly esteem the ser­uant then the Maister. God hath made all these earthly things for the body, and the body for the soule, & the soule for himself, that it might learn to know him, loue, ho­nour, & reuerence him. I wil praise the lord alwaies, saith the prophet, psal. 33. and my mouth shalbe ful of his praise. Man throgh sin is dumbe, and cannot prayse God.

I haue finned before thee,] that is in the inward receit of my soule, where-into no mans eyes can pierce, but onely God a­boue, & many & more hainous are our of­fences, thē are openly known to the world. As the prophet saith, psal. 50. Against thee only haue I sinned, & done this euil in thy fight. He lay with Bathshabe secretly, and more priuily did hee conspire the death of Vriah, yet was it not so secret, but it vvas most manifest to God, there were fewe or no witnesses, but onely God and his con­science. Euery sinne before God, is rather esteemed from the inward hart, then from the outward worke. For out of the hart, come, adulteries murders, & the like. Mat. 15. And that thou maist know that Dauid finned priuily, Nathan said from GOD, [Page 78]Thou hast doone this in secrete, but that which I wil doe in punishing thy sin, shall be before al Israel. Ananias & Saphira fin­ned before God. We commit those things before God, which we would be ashamed to doe before a prince or noble man, yea, before any meane man.

I haue finned before thee,] ô Lord my God, what small account haue I made of thee, howe little haue I regarded thee, I shoulde haue considered that thou didst looke vpon me, & behold my doings, that althogh I was much & long prouoked by my sinful flesh, yet the remembrance of thy presence, authority, & scuerity in punish­ing should haue restrained mee. Is God blind, that he cannot see our offences. psal. 94.9. Eccl. 23.18. He. 4.13. nay our blindnes is lamentable, which cannot see our blindnes is lamentable, which cannot see our owne misery, vntill it be almost past remedy, and we in a maner brought to despaire, as our first parents in paradice, and Iudas after he had betrayed Christ.

The wicked Iudges that woulde haue defiled Susanna, woulde not behold hea­uen. Although sinners beleeue that God knoweth all, yet they suspect that he is not offended with their sins, or els they flatter [Page]themselues, thinking that they shall escape scotfree, because GOD dooth forbeare to punish them. The forbearing of GOD, which should prouoke thē to repentance, dooth harden them in theyr sines. That the eyes of God cannot be blinded, let vs heare what the Word of God doth say to this intent, 1. Sam. 16. GOD seeth not as man seeth, for man looketh on the out­ward appearance, but God beholdeth the hart. psalm. 7. The righteous God tryeth the very harts and raines. He fitly & aptly saith, that God searcheth, for the smallest things that are, cannot escape his sight, he searcheth diligently, as it is said of the vvo­man that swept her house & lighted a can­dle, to finde her Iost groate. The know­ledge of God diueth into the bottome of the great deepe, Ecclus. 24. so that, that which neuer man sawe, is manifest vnto him. Let no man think his sinne to be vn­knowne, neither let him say with the wic­ked Iudges, The Orchard doores are shut, and no man seeth vs. The Iudge of all the world seeth thee, before whose iudgement seate thou shalt stand. Many are like the foolish beast, which hauing his head hid, thinketh all his body hid to. Although we [Page 79]see not God, ye God seeth vs, & is about our paths God willed Ezech. chap. 8. to dig through the hole of the wall, that hee might see the abhominations of the house of Israell. Then he said vnto me, sonne of man, hast thou seene what the auncients of the house of Israell doe in the dark, eue­ry one in the chamber of his imagery? for they say, The Lord seeth vs not, the Lord hath forsaken the earth.

I haue sinned before thee,] so impudent and shamelesse was I, & like a beast before thee, neither cōsidering thy secrete know­ledge, nor fearing the power of thy mani­fold punishments, for diuers are the waies which thou vsest to punish offenders. I haue finned before thee, for thou onelie knowest my secrets. Man doth not see the hainousnes of his sinnes, till God do open his eyes. The deuill blinded our first pa­rents eyes, to make them beleeue they were gods: but when God opened theyr eyes, they appeared to themselues to bee most miserable creatures, and to be ashamed of themselues, and their own nakednesse.

I haue sinned;] plenty made him wilde and vnciuill, and like to a brute beast that hath no vnderstanding, beeing altogether [Page]disobedient and vnruly, therefore came this misdry wel vpon him, as a fit meane to bring him to repentance. So fit it is, that God by great extreamities, should violent­lie breake our vnrulie nature, and that mi­series and despaire shoulde pull vs downe vppon our knees, whom no other reme­die can tame. And happy is that distresse, vvhich constrayneth a man to amend his cuill life.

Thys tenor and forme of speaking vnto his Father, no eloquence or art of Retho­ricke had put into thys young mans mind, but his owne conscience, beeing greeued and displeased with it selfe; and yet not vt­terly conceauing an extreame ill opinion of his Fathers goodnes. For Gods mercie is not truly receaued, till harty repentance become an humble suter, which hath all his ground, of cōfort in the hope of Gods mercy. And the confession of our sinnes, ought alwayes to be according to the na­ture of the offence;Psal, 32, 5. if publique, then pub­lique confession: if otherwise, betwixt God and thy conscience.

I am no more woorthy to be called thy sonne, make mee as one of thy hired ser­uaunts.]

This is one effectual note of repentance, when we are perswaded that we shall not be refused of our heauenly Father, but that wee shall obtaine mercy and forgiuenesse, although vvee be altogether vnwoorthy. Though I am not worthy to be one of thy houshold, vouchsafe me to be a hanger on. Vnworthy hee was to be called his sonne, because by sinne hee had many wayes de­faced the Image of God, and now beeing farre vnlike vnto him. By sinne hee made himselfe the seruaunt of the deuill and of sinne. For of whom-socuer a man is ouer­come, euen vnto the same is hee in bon­dage. 2. Pet. 2.19. Thefore I confesse my selfe vnworthy of fauour, or to be vouch­safed the name of a Sonne, & humblie re­quest that I may bee as one of thy hired seruants. So that prudent woman Abi­gaell, knowing that Dauid requested her to wife, 1. Sa. 25.41. saith, Behold, let thine handmaid be a seruant, to wash the feet of the seruaunts of my Lord. The Centurion said, I am vnwoorthy thou shouldst come vnder the roofe of my house. And for this humble cōfession Christ praised the Cen­turions faith, & granted his request. Luke, 7.8.9.

Depart from me, saith Peter, for I am a sinfull man. Yet none more worthy, then they that count themselues most vnwoor­thy. The prodigall sonne for his humble confession, obtayned pardon, neyther did hee onely confesse his fault, but followed his matter throughly.

So he arose.So hee arose, and went to his Father.] Would God we did so rise from sin, when we purpose to arise. Back goeth he, home againe, weeping and sighing, whereas hee had before departed from his Father, as pert and fierce as rash and wilfull as might be. All our life is passed in good desires, we purpose to arise, and yet wee neuer doe arise, that is, wee neuer settle our selues to performe good works, which are the fruits of true repentance,Repentance. and of a liuely fayth. Many detest sinne, yet are they like to the doore that is turned to and fro vppon his hinges, and neuer moueth out of his place. What profit is it to purpose, vnlesse thou performe. Let vs walke while we haue the light, for the night commeth wherein no man can walk, but goeth far astray. While we haue time let vs doe good Gala chap. 6. Seeke the Lord while he may be found, call vpon him while he is neere. It ought [Page 81]to moue thee much, to make hast to turne vnto the Lord, because many are dead and gone, which purposed well, & neuer per­formed, had in their mindes to turne vnto the Lord, and yet neuer conuerted. This delay hath deceaued many, and the sinner that promiseth himselfe long life, cōmeth short thereof, taking vpon him to dispose of the time to come, which onely belong­eth vnto God. Iam. 4.14. Thou knowest not what shall be to morrow. It is not for you to know the times, and seasons, (sayth Christ to his disciples) vvhich the Father hath put in his owne power. Acts. 1.7. In the time of Noe, God cut of twenty yeres of those yeres, which he had graunted vn­to the world, that they might repent, be­cause they would not make vse of the time that God graunted. And if GOD did a­bridge the time which hee had promised vnto sinners, because they woulde not re­repent, what will he do to them, to whom he hath made no promise of any time. Yea although thou didst know, thou shouldst liue long, yet oughtest thou speedily to re­pent. For then is thy repentance more ac­ceptable to God, when thou doost offer it in the prime of thy youth, & in the flower [Page]of thy age. But they which delay the time to theyr decayed age, may feare least they drinke vp the dregs of Gods wrath. The best of our tyme we offer vnto the world, and the worst to GOD: vvhen as those things we offer vnto God, ought to be the choysest, and of chiefest account. Deu. 15.21. In the sacrifices of the Lord, they were commaunded to offer a male of a yeere old, without spot or blemish. Mal. 1. They that offered the blind and the lame, were reprooued: Offer it nowe to thy Prince, saith the Lord, will he be contented there­with.

But why dost thou bestow thy best time vpon the worlde, and the basest tyme to God? How foolish were hee that were al­most drowned, and shoulde refuse or de­lay to haue help. Late repentance is sildom true and sound, but rather inforced and counterfet. The rich man in the gospell, would haue repented, but it was too late for himselfe, and therefore he spake for his fiue brethren. So thousands after death, shall bewaile the time that they lost in their life, and did not repent, and nowe would, but it is to no purpose.

This prodigall Sonne, considering his [Page 82]miserable estate by sinne, and from howe great dignitie of Gods grace, he was falne, purposed to leaue the bewitching loue of sinne, and to turne vnto the Lord, vvhich as he truly intended, so faithfully did hee fulfill it: and he rose, and came to his Fa­ther. The same oughtest thou to doe, and to rise from thy manifolde offences, not delaying vntill to morrowe, for thou knovvest not vvhether thou shalt liue so long.

He came not to God of his own mind, but by his speciall grace hee was directed there-vnto. The especiall helpe vvhich, GOD offereth vnto a sinner, to further him in the vvorke of repentance, is of two sorts. Some before,Howe re­pentance is wrought. inuiting vs to repen­tance, some followe, and are inseprably ioyned there-vnto. Of the former sort, are Preachers, Sermons, holy inspirations, exhortations, and counsels of friendes, the feare of hell-fire, the hope of euerlasting life, afflictions, miracles, examples of o­thers, and the like. For by all these meanes, God doth forcibly draw, & mercifully al­lure sinners vnto repentance. These helps, of many are called vneffectuall helpes, not but that they are sufficient to turne [Page]the harts of wicked sinners, or at least to leaue thē without excuse, but being made voyd by the stubborne and obstinat mind of sinners, who continue in sin, with a stiffe purpose, those helps want their happy suc­cesse. Of the latter sort are the continuall good motions of Gods Spirit, which ne­uer leaue vs, vntill in secrete sort they haue tamed our rebellious will, while the good­nes of God, after a most louing and boun­tifull affection, doth make vs pliable to his will. So that now wee shed aboundance of teares, and are most willing and desirous, to alter the euill course of life, & to frame our selues to all godly wayes. These helps are called most effectuall, beeing ioyned with the worke of repentance, so insepra­bly, that without these it cannot be, ney­ther can these helps be made voyde, seeing god himselfe doth make them most forci­ble. Although these latter helps are most necessary, and that the former haue no force without these, yet the first are migh­ty perswasions, and most auailable induce­ments, for the stubborne mindes of men, are not wonne without manifolde occasi­ons and inforcements. This prodigal Son, had the former helps, as affliction; pouerty, [Page 83]famine, and misery, which did allure and exhort him, to lay aside his sinfull life, and to turne vnto God. GOD also put in his head, the remēbrance of his fathers house, that calling to minde his former happines, from whence he was falne, he might with a most earnest desire, seeke to recouer the same againe God granted him the know­ledge of himselfe, and oponed his mind to behold his misery, wherby he was brought the more speedily to returne. Whereby he gathered his wits together, and stirred up himselfe, and rose and came to his father.

It is to be noted, that there be diuers de­grees to turne vnto God. First hee calleth himselfe to remembrance, then hee doth accuse and condemne himselfe for that sin and wickednes, whereunto hee seeth him­selfe so much giuen and so head-long car­ried away. Thus did this prodigall Sonne returne, beholding the miserable estate,The degrees of repen­tance. whereinto he was falne, through his owne wilful will. This is that where-vnto the prophet Esay exhorteth, chapter 46. Re­member this and be ashamed, brings it a­gaine to minde; O you transgressers, re­member the former things of old. So Iere­mie, chap. 18.11. Returne you euery one [Page]from his euill way. Ioel. 2.13. Rent your hart and not your garment: so likewise allthe Prophets. 1 The first degree therefore, is to call himselfe to better remembrance. 2 A second degree is, to compare together the losse & the gaine, the good things we haue lost, & the euill which we haue falne into, therefore he sayd, Howe many hire­lings are in my Fathers house, &c. 3 The third degree in to rise, and to raise himselfe vp, and with a stedfast purpose to returne vnto God, & to confesse thy sinnes, as this prodigall sonne did effectually.

The eyght matter worthy of our consi­deration in this parable is, the infinite mer­cie of God, which is not ouercome by the multitude of our sinnes, to remoue all de­spaire, vvhere-into we are most easily rea­die to fall.

Behold a patterne of the gracious mer­cifulnesse of God, who hauing iust cause to be angry, yet when he saw this lost son, turned his anger into pitty and compassi­on. The Vulture seeth a carkasse a far of, then flyeth vnto it, then ceazeth vppon it, [Page 84]and lastly feedeth ther [...]on. Christ saw this prodigall sonne a farre off in the region of sinne, for health and saluation is farre from sinners, vntill it please GOD to make it neere. Hee saw him with the eyes of pittie and compassion, as he looked vpon Peter, after he had thrice denied him.

God dooth not looke when wee will re­turne vnto him, but rather doth preuent vs with his mercy and grace. Therefore it is no doubt, but that when wee doe repent, GOD dooth receiue vs into his fauour, And if men, which by nature are desirous of reuenge, & which stand too much vp­pon theyr owne authoritie, yet through a fatherly kinde of affection, forgiue, the great offences of theyr sonnes, yea, of theyr owne accord, vvill endeuour to seeke after them, shall wee thinke that God is, or will be more hard to vs, whose goodnes is in­finite, & which far surpasseth all the kind­nes that an earthly father can shew. Esa. 65.24. Before they cry, I wil heare them. psal. 32.5. I saide I will confesse vnto the Lord my vnrighteousnes, & thou forgauest the iniquitie of my sinne.

It is the mercy of the Lord, that wee are not vtterly consumed, as the prophet Iere. [Page]speaketh. When he was a farre of; that is, when he first purposed to return vnto the Lord. So soone as hee had a minde to be made whole, euen before hee made his moane vnto Christ, or knew what Christ was, this most louing and gentle Father, friend and Sauiour, made him whole, and bad him sin no more, least a worse thing might befall him. And here is fulfilled that which God speaketh by the prophet Esay, chap. 65. It shall be that ere euer they call, I shall aunswere them, and while they are yet but thinking howe to speake, I shall heare them. He did behold him as Dauid desired, psalm. 25.17. Looke vpon mine aduersitie and misery, and forgiue mee all my sin.

God hath great care ouer the godly, e­uen when they goe astray from him, ney­ther dooth he straight-way cast them off. The prodigall sonne coulde not returne, nor once conceiue so holy a desire, vnlesse God had looked vppon him, with a most gracious aspect. 2. Cor. 3.5. The image represented in the glasse, cannot lift vp the eyes, vnlesse he whose image it is, doe first looke vp. Therefore that thou must lyft vp thy eyes to heauen, thou hadst neede [Page 85]that God, whose image thou art, shoulde first looke down vpon thee from heauen, and cast the eyes of his mercy vppon thee, that thereby thou maist be drawne to lyft vp the eyes of thy minde, to him that loo­keth vpon thee. For vnlesse hee doe first, by a speciall influence looke vppon thee, thou canst neyther looke vpon him, nor be conuerted vnto him. Thou canst not rise and goe vnto him, vnlesse he mooue thee, and leade thee, or inforce and drawe thee. As our Sauiour saith; No man commeth vnto me, vnlesse my heauenly father draw him. Ioh. 6.

Wherefore, the spouse in the Canticles, acknowledging his secret power, & most friendly operation, prayeth saying, chap. 1. Draw mee after thee, wee will runne after the sauour of thy sweet oyniments. If thou doost not draw mee, I cannot come after thee. So the prophet Eze. chap. 2.2. When God commaunded him to stand vpon his feete, the spirit entred into him, & set him vpon his feete, for vnlesse the Spirit of the Lord had holpen him, hee could not haue flood by himselfe. Lam. 5.21. Turn thou vs vnto thee, ô Lord, and we shall be tur­ned. So fist he be held Peter, and after he [Page]wept bitterly. The psal. 104. speaketh of God, ver. 32. The earth shal tremble at the looke of him, if he doe but touch the hills, they shall smoake. This is he which bring­eth the lost sheep into his fold, who onely doth heale our infirmities, and hath mercy on our iniquities. This is he onely of whō Iob speaketh, chap. 27. God hath mollifi­ed my hart, and the Almighty hath put my soule in bitternes, God onely doth giue re­pentance. For as Saint Paule saith, It is the gift of God, 2. Tim. 2.25. When he willeth vs, to instruct with meeknes them that are contrary minded, proouing if God at anie time will giue them repentance, that they may know the truth. So that the mercy of God is necessary, not onely in the worke of repentance, but before wee doe repent. According to that in the psalm. Thy mer­cy ô Lord shall preuent me.

All our endeuours are not sufficient to iustifie vs [...] to reconcile vs vnto the lord,Iustifica­tion. but that which is wanting in vs, the Lord most bountifully dooth supply. Some vvorke [...] p [...]yning vnto our iustify cati­on, are onely vvrought of God, yet must not we be dile but doe our best endeuour. For as that body is dead, vvhich hath not [Page 86]motion and stirring; so that fayth is not so effectuall, which wanteth good works. Some vvorkes of GOD goe before our instification, vvhich doe not requite eyth [...]r our consent, or our helpe and furtherance. Of vvhich sort are Predestination, Elec­tion, and Calling; to knocke at the doore of our conscience, by his secrete and most gracious inspirations. Betwixt these wher­by our iustify cation is begunne & ended, there are other middle works concurrent, as Fayth, Hope, Charitie, Repentance, & Practise of a godly life, which require also our endeuour. The free gift of Gods grace, and an abilitie to per [...] good-vvorks, is onely Gods gyft, which be doth most largely graunt to them, which are o­bedient to his holy calling.

When he was a farre off, his father sawe him, and had compassion on him; there­fore the forgiuenes of our sinnes, and our iustify cation, is onely ascribed to his mer­cie. And that thou mayst perceiue, howe ready God is to forgiue finners, to help & to fauour them, therefore it followeth in the Text.

He ran and fell on his necl [...]e, and kissed him.] In his foreknowledge, [...]unning, and [Page]embracing him, his great clemencie and mercy is apparant. His Father dooth not debate the case with him, doth not chyde and threaten him, but straight-way dooth embrace him. VVherefore they gather foolishly heere-hence, that say gods mercy is not ready for sinners, till they by repen­tance prouoke him there-vnto. Heare say they, our heauenly Father is set forth, to be most easie to forgiue, but not before the the sinner doe purpose to returne; there­fore God dooth not vouchsafe any his fa­mous, before they seeke it. True it is, that the sinnen may obtaine pardon & forgiue­ries, that it is most requisite that he should be toucht with sorow of conscience, wher­by he may be displeased with himselfe but it followeth not therefore that repentance, which is the gift of God, should haue his first beginning of mans owne motion.

And in this sort, farre vnfitly is an earth­ly father compared vnto God, for it is not in mans power, by the secrete instinct and working of the holy spirit, to renue and al­ter and change the hart of a sinner, and of a stony, to make a fleshly hart, Eze. 11.19. and 36.26. But the question is not he [...]re, whether man being conuerted, of himselfe [Page 87]returne vnto the Lord, but vnder the per­son of an earthly father, Gods mercie is cō ­mended, and his readines to forgiue. The grace of God, which hastneth, & speedily worketh, requireth no delay. As the nurse seeing the weak child to set forward to go, doth presently run to stay him: So dooth God help those by his grace, to begin and continue in godlines of life, whom he hath framed therevnto. Iob. 14. Thou shalt call me, and I shall aunswere thee, thou louest the worke of thine owne hands. The mer­cie of God is not slowe to them that trulie repent. As soone as we being toucht with sorrow, call vnto him for mercy and for­giuenes, he openeth the wings of his mer­cie, to receiue those that flye vnto him, that they may returne into his fauour, and be reconciled vnto him. How-beit, it falleth out most backwardly, that the more dili­gent God is to doe vs good, the more for­ward are we to all euill, and slow to good­nes. How hasty were the Israelites, to giue theyr iewels and earings to the making of a golden calfe, and to bad purposes we are liberall enough, if not too prodigall. But who is there, that to the rele [...]e of a poore man, would giue his ring off his finger, or [Page]golde out of his purse, nay scarce a poore penny, and what small helpe is a penny? Vpon whores and harlots, most vngodly we consume great wealth, but vppon our poore kinred, wee are loth to bestowe the least helpe. Vertue calleth vnto vs, & com­maundeth vs and wee are fast asleepe, and heare not, Vice and wickednes dooth but becken, and hold vp the finger, & wee run most speedily. We are hastie to doe euill, but slow to good works.

He fell vpon his necke.] VVhereby is declared not onely Gods loue, but his great care, in preseruing, guiding, and go­uerning of them, which turne vnto him, he doth cherrish and embrace the repentant sinner, with both his armes of mercy, loue and compassion. His lest arme is the for­giuenes of sinnes, and his right arme is the promise of glory and euerlasting life. Ac­cording to that of the prophet, Hosea, 11.3. I led Ephraim, as one should beare him in his armes. I ledde them with cordes of a man, euen with bands of loue, and I vvas to them as he that taketh of the yoke from theyr iawes.

And kissed him.] Which signifieth the infusion of his heauenly grace, pouring [Page 88]forth the greatnes of his affection, & shew­ing the effect of his heauenly bounty and goodnesse, toward a penitent sinner. By these sencible matters of embracing and kissing, more high and heauenly things are meant. By the kisse is meant the perfection of grace, because a kisse is a signe of perfect reconciliation, good will, peace, and loue, & therefore it is set in the last place. Great is the gracious fauour that God sheweth to man-kinde,The mani­fold mercies of God. for if hee should straight lie deale with the most godly, he should find matter enough to condemne them. But so exc [...]eding is his mercy & compassion, that hee presen [...]eth sinners, calleth backe those that flie frō him, gathereth together those that are disperced deliuereth them that are readie to perrish, quickneth those that are dead in sin, iustifieth them whose deserts haue been farre otherwise, rebuketh those that are negligent, stirreth vp those that sleepe in sin, raiseth vp those that are falne, instructeth those that are ignorant, bring­eth back those that are gone astray, embra-braceth them that returne, and keepeth & preserueth thē by all means possible. Who soeuer therefore doth duly consider Gods mercy & compassion, hath no cause to dis­trust [Page]and to fall away from God, but rather to be cōforted with hope of pardon. Why therfore ô sinner, dost not thou depart frō sin, seeing that thou maist bee graciouslie receiued. For, at what time soeuer a sinner doth repent him of his sin. I wil put out all his wickednes out my of remēbrance, saith the Lord. Howe ready is Gods mercy to­ward thee, that hee may graciously receiue thee, and crowne thee also with honour. Come out then out of thy prison, into this place of liberty, & if it be possible that thou canst wind thy selfe out of the slauerie of sin, thou shalt finde thy Sauiour vvith his armes wide open, most louingly and gra­ciously to receiue thee, and also to prepare thee an euerlasting dwelling place in hea­uen, after this wretched life, and that more princelike thē any king in this world doth enioy. Feare not little flock, contemptible, base, & despised in the world, for it is your Fathers pleasure to giue you a kingdome. Why doost thou not stirre then from sin, beeing almost ouer-whelmed, why doost thou stand in dirt and mire, when thy feet may goe vpon cleere ground?

Some Father woulde haue taken vp his prodigall child very sharply, & corrected [Page 89]him seuerely, hee woulde haue called thys spend-thrift to account how he had spent his goods, how he had wasted his patrimo­nie, where he had beene so long as a vaga­bond. But beholde the great compassion of the father of this prodigall son [...], resem­bling Gods mercy to a desolate sinner. He dooth not aske account of him where hee was, or how hee had wasted his substance, he doth not reuile, neither doth he handle him sharply, but with a most mild & ioy­full countenaunce, and a louing behaui­our, goeth out to meete him, embraceth, kisseth him, and maketh great ioy. O ine­stimable loue, & infinite charitie, & good­nes vnspeakeable. VVhat minde is it that would not burst forth in teares, what hard hart is it, if it were harder then the Ada­mant, which would not be mollified and relent, at so great kindnes and curtesie of­fred. Returne therfore vnto the Lord, who art farre off from him, it is his desire a sin­ner should liue, & he would not his death, how head-long and voyde of reason then is he, that will refuse life, and take hold of death. O Lord breake all our stubborne harts, and make vs to sigh & grone vnder the most heauy burden and waight of sin, [Page]who are maruailously loden, & yet thinke our selues in great ease, and at great liber­tie. Make an end of thy sin, and looke vp to God who will ease thee. For when thou night and day doost thinke vpon nothing else, and doost set thy selfe to nothing else, but to offend and displease God, he dailie & hourely heaping vpon thee a thousand meanes of his mercy, waiteth for thy re­turne, and daily looketh for thy happy re­pentance. The happy remēbrance where­of, did make this prodigall sonne to say.

Father, I haue sinned against heauen, & before thee, and am no more worthy to be called thy son.] Great sinnes, great griefe, but a short confession, and this is a waigh­tie poynt of repentance, when with the sence, the feeling and remorce of sinne, is ioyned both sadnesse and shamefastnesse. And where there is not this sadnesse and shamefastnes, the sinner can neuer returne to goodnes. Therefore there must goe be­fore repentance, a holy anger and inward griefe and discontentment, that wee haue displeased God. For following our owne wayes, we grow to great forgetfulnes, but returning vnto God, then are we brought to true remembrance.

Truly did the Apostle S. Paule speak. 1. Cor. 15.9. I am not worthy to be called an Apostle, because I persecuted the Church of God ioyfully remembring gods mercy, and his own happy returne. For the more graciously the lord doth visit a sinner with his mercy, the more deeply doth it sink into the hart of a true penitent sinner, the more doth he hūble himselfe before God, & the more greeuously doth he accuse his owne wicked nature and disposition. The more cleerly that he doth perceiue Gods mercy and compassion, and doth behold his ma­iestie & holines, comparing there-vnto his own vn worthines, ingratitude, frowardnes, and his most sinfull inclination, the more doth he detest the same, & the more plain­ly doth hee confesse his fault. All vvhich matters, when the prophet Esay did eui­dently behold, hee cryed out of himselfe, chap. 6.5. saying, Woe is me, for I am vn­done, because I am a man of polluted lyps. Iob also, 42.5. saith, I haue heard of thee, by hearing of the eare, but now my eye seeth thee. Therefore I abhor my selfe, and re­pent in dust & ashes. When the Apostle Saint Paule savve so much in him-selfe, Rom. chap. 7. he cryed out, O vvretched [...] [Page]shooes on his feete.]

9 Heere commeth the ninth matter to be intreated of, namely, the great solemnitie that God & all the holy Angels do make, at the conuersion of a sinner. His Father doth not speake any thundering words of crueltie, nor threaten to beate him, or to cast him off, nor to cast him in the teeth with his bounteous goodnes shewed vnto him; neyther doth he lay vnto him his go­ing away, nor burden him with his glut­tony, or other abhominable poynts of ly­uing, he remembreth none of all this geare, he doth so greatly reioyce that he hath got his Sonne againe. The Son thought him­selfe vnworthy the title or name of his son, yet the father restoreth him to his old state and degree againe. The sonne doth vtter­ly condemne himselfe, and the father doth absolue and quit him. The sonne did cast himselfe downe to be a seruaunt, and the father setteth him perfectly againe in his old state & dignitie. Him that had cast him selfe into the bond seruice of abhominable maisters, that is, the filthy pleasures of the body, him did his father vouchsafe to em­brace in his armes; to him that had deser­ued to bee scourged vvith many a sore [Page 92]stripe, is giuen a kisse, for a token of per­fect loue and attonement. Happy is that sinner, whō the Lord vouchsafeth to kisse and embrace, because he confessed his sins, and refused the name of a sonne, for that in his conscience he knew himselfe faulty, there was brought forth the best robe, and restored vnto him. How-soeuer hee hath behaued himselfe, saith his Father, my son he was, he hath beene dead, and nowe is he called to life againe. For sin is the death of the soule, and hee runneth toward death, which leaueth and forsaketh the Authour of life. Hee leaueth and forsaketh the Au­thour of life, whosoeuer is in loue with the things of this world, for the worldly plea­sures are farre wide from Gods schooling. And such a one is reuiued againe, as dooth repent and reforme his sinfull life. He was lost without any hope euer to be recoue­red againe, if he had be one left to himselfe, howbeit he was found and gotten againe. To depart away from the fathers house, is to perrish, for out of the same house, there is no health.

The Father speaketh not to the Son, but to the seruaunts, he that repents & prayes for Gods goodnes, receiueth no aunswere, [...] [Page]Nowe when I passed by thee and looked vppon thee, behold, thy time was as the time of loue, and I spredde my skirts ouer thee, and couered thy filthines, yea, I sware vnto thee, and entred into a couenaunt with thee, saith the Lord God, & thou be­cammest mine. Then washed I thee vvith water. &c. Thus doth our heauenly father not onely forgiue our sinnes, in burying & putting quite out the remembrance of them, but also hee restoreth vnto vs those gyfts, which we had lost. As he dooth de­priue vs of them, and take them away, pu­nishing our vnthankfulnesse thereby, and driuing vs to shame, by the reproch of our nakednes. Now by these tokens of Gods loue, the true and effectuall forgiuenes of our sinnes is signified.

The father willeth the seruants to bring forth the best robe, and giueth no time of delay; for in this case, delay breedes dan­ger. When a sinner in this sort dooth re­count his manifold offences,Despayre. and is vexed with the torment of conscience, it is high time to yeeld help, for feare least through despayre he be cast away. There is no stay betwixt forgiuenes of our sins, and Gods grace and fauour. The health of the body [Page 94]is not recouered but by little and little, be­cause the matter is not of so great waight, but the distressed estate of the soule, must be releeued with all speede, that may con­ueniently be offred and affoorded. When the body is sicke, wee are meruailous dili­gent to haue health, yea, if it bee but the head-ache, we can suffer no delay, seeking for helpe, and calling for Phisitions, ac­cording as our power and abilitie vvill stretch. So after our sinne committed, we shoulde be as hasty to rise and to repent;Repentance. but heerein euery little excuse stayeth vs backe, and wee are content to delay thys time of our conuersion, a great deale lon­ger then we should, & so much the more, beeing intangled in wordly affaires, and al­together drowned in forgetfulnes. In so dooing, thou loosest the practise of good workes, and art troubled for want of the peace and quietnes of conscience.

Againe, thou knowest not hovve sud­dainelie thy lyfe shall be taken from thee. The humble confession of thy fault, is the happy entrance to obtaine Gods mercie. VVash you, make you cleane, sayth the Prophet Esay, chapter 1. verse. 16. take avvay the euill of your vvorkes, from [Page]before mine eyes, cease to doe euill. The whole Church, which is the company of the godly, shall helpe thee with their pray­ers, or if thy confession bee priuate, thou shalt be much comforted by the admoni­tions of thy faithfull friendes, or godly Mi­nister, vnto whom thou shalt confesse thy fault. Loose not so great a benefit through thy negligence, and deferre not the health of thy soule. Suffer not so vgly & so loth-some a guest as the deuill is, long to abide in thy soule; which by right is the Temple of God. Suffer not the deuill to make any mansion in thy soule, who should not haue the least entertainment, but expell him, and thrust him forth.

And if thou doe perceiue thy selfe, to be in the iawes of this cruell Woolfe, call for the help of Christ, that most stout & vali­ant Shepheard, which can teare in peeces the lawes of the Woolfe, yea, of the most stoutest Lyon. 1. Sam. 21.9. As the sword which is neuer occupyed, gathereth rust in the sheath, and is fit for nothing, so that soule which gathereth still the filth of sin, and is neuer clensed, is fitte for no vse, but onely for destruction. The seruaunts are willed to bring foorth the best robe. God [Page 95]onely giueth grace, and forgiuenesse of sinnes, but by the handes of his seruaunts the Ministers, it is applyed vnto sinners; who vpon theyr true repentance, in Gods name, and in his behalfe, do absolue them from their sinne. As the psalme 130. saith, With the Lord there is mercy, and vvith him there is plentious redemption, and he shall redeeme Israell frō all his sames. The Ministers, they bring foorth this precious robe out of the Wardrobe of Gods mer­cie, and of the infinite merrits of Christ his death and passion.

He put on a ring on his hand.] That is,Ring. hee gaue him power to practise all good workes. Hee restoreth vnto this penitent sinner, the garment of holines and grace, and all other good workes which hee did in the state of grace, before hee fell from thence.

He put shooes on his feete.] That is,Shooes. he made the rebellious affections, of his cor­rupted hart and stubborne will, obedient and subiect to the rule and gouernment of his godly and sanctified soule: hee made them most swift and ready to doe good, which before were slow to all godlinesse, and most quicke to all wickednes.

But God not content onely here-with, of a Reuenges doth shew himselfe a great Comfor [...] not onely forgiuing sinne, but granting grace, to take heed of future fol­lies, and how we fall into the like offences againe. As Iob saith, chap. 22. If thou re­turne to the Alo [...]ghtie, thou shalt be built vp, and thou shalt put iniquitie farre from thy tabernacle. Thou shalt lay vp gold for dust, and the gold of Ophir, as the flints of the riuers. For weakenesse thou shalt haue strength and for ignorance & blind­nes, thou shalt haue heauenly wisedome, & in stand of the wine of the pleasures of this worlde, thou shalt drinke of the water of life, & shalt neuer thirst after the pleasures, profits, and vanities of this world, but still continually thou shalt growe in dislike of these, and long for those ioyes which ne­uer shall haue end.

Many a one forgiues through feare, o­thers would reuenge, yet cannot, but God with his onely beck can destroy whom he will. Yet he being so often prouoked, de­spised, & refused, dooth patiently forbeare vs, and louingly allure vs, and friendly re­ceiueth vs, and most comfortably embra­ceth vs. Making great ioy at our repen­tance [Page 97]and amendment, and stedfast pur­pose to continue in goodnes; therefore he biddeth his seruants,Kill the fa [...] calfe. to [Being the fa [...] calfe and kill him. And le [...] vs [...]te and be, merry. For this my soone, saith he [...], [...]as dead, and is aliue againe, and be was los [...] but he is found, and they began to be [...] ­rie.]

This doth represent the great ioy wh [...] Christ tooke out of the conuersion of sin­ners and publicanes, with whom hoe did [...], and for the which matter he was re­proued of the Sotibes & Pharisies. Vnto whom he [...]swered, that he came not to call the righteous, but the sinners to re­pentance. Againe head [...]led them to con­sider what this meant. I will haue mercy (saith he) and not sacrifice. Not onely the Angels in heauen, reioyde at the conuer­sion of a sinner; but also the whole church and God himselfe, and therefore he saith, let vs be merry. The first thought of a sinner is of his sinne, next of his owne ma­ [...], [...] froward disposition▪ he [...]re-hence [...], [...]eth the hatred and [...] of sinne. This made Petes to say, Depart from me, 6 Lord, for I am a sinfull man. There is not so much ioy▪ [Page]when the sinner [...] there is also a [...]gr [...] ioy,The ioy of a sinner [...] ­ [...]ed. when he [...] a good course, and [...]eth himselfe to liue well, after the [...] of Go [...] most holy will.

Not only his [...], [...]ends, & houshold [...] all some him­selfe [...] see so happy a change. No tong can vtter the extraordinary ioyes and [...], which God granted to the soules & inward [...] of them, which ha­uing [...]spans [...] to God. If after th [...] [...], there were no glory remaining for the godly [...] illegr [...] [...] th [...] [...] they haue, should pers [...] thē [...] out sin. See the diffe­rence betwixt the keeping of Swine & the ple [...] [...] fathers table. In sinne there is not [...], & [...]me, & [...]th, [...] in [...] abound a [...] & gracious fa­ [...] [...] sinners are decea­ [...]ed [...], th [...] in that they [...]ink ther [...] [...] so grea [...] cōfort & plen [...] to be sound [...] life as they [...] they [...] a lew [...] life, esteeming [...] [...] of [...]his [...] [...]he [...]fore they are [...] [...] lewd woman [...] [...]ence for [...] life, would s [...]er diuine, [Page 98]but that she fea [...]eth pouerty and diuert o­ther worldly helps & for that cause endan­gereth her soule for euer. But let that of the prophet cōfort thee, Psal 36. I neuer saw the righteous forsaken, nor their seed be [...] ­ing their bread. The birds of the heauen, they neither sow nor spin, yet God proui­deth for thē; how wil not god prouide for them much rather, which truly tu [...]ne vnto him. See how he prouided for this prodi­gal son who as soon as he left his sinful life, found a banket prepared, & ioyfull cōpa­ny, & pleasant musick. The children of Israel departing frō the bondage of Egipt, saw Gods miraculous deliuerance, sang & reioyced, & neuer wanted food from hea­uen vntil they can into the promised land of Can [...]an. They which leauing the vani­ [...]es of this world, make their volage throgh the Deserts of this life, se [...]sing God & see­king [...]enly Cana [...]. God granteth thē many, worthy meditations & heauenly cō ­forts, where with they are inwardly fed, as with Manna frō be [...], hauing diuers s [...] ­ [...]es [...] [...]agements, that they should not saint. The Israelites, in Egipt fed vpō Oni­ons & Garlick, but in the Desert they fared most daintily▪ so this prodigal son before he [Page]came to his father fed vpon husks, but be­ing returned, hath his part of the fat calfe.

It is worthy the noting, to see howe in the beginning of our conuersion, it plea­seth God to graunt aboundance of ioy, as he did to this prodigall sonne, and to the Israelites going out of Egipt. This God doth in great mercy, considering the great frailty of them, who newly haue returned. For they stand in neede of speciall helpe and comfort. Who although they be re­turned by Gods especiall appointment, su­stain [...] many labous, and endure many ten­tations, as the people of Israell did in the Desert. Yet in all these labours and trialls, they are not forsaken of the Lord, but at last they haue the vpper hand, as the Israe­lites had of the Cana [...]nites. Many thinke a vertuous life is painfull, and a vicious life most pleasan [...], but the difference is in the end. For the end of the vertuous life is ioy in another wo [...]ld▪ how troublesom so euer it hath beene in this world, but the end of a vic [...]ous life is most l [...]mentable▪ whē these short ioyes a [...] soone out off. The begin­ning of our conuersion, and the end of our perfection, God doth crowne with greatest ioy. Fruite trees when they begin [Page 99]to bud, haue a flourishing shew, and when they yeeld their fruite, then are they most accounted of. In some God doth magni­fie his mercy, in others he rewardeth their good deedes.

When God by his secret grace, doth e­spouse himselfe to the soule of any man or woman, because hee receaueth the s [...]me poore and naked, of his owne cost he ma­keth a bountifull feast neither doth he or­der the matter after the deserts of that soule which is espoused vnto him, but accor­ding to his owne wealth and aboundance, hauing all from him selfe, & nothing from that. Therefore it is said in the Canticles, My sister is but a little one, and hath no breasts. The parents loue their children, but especially the yong ones, they carry in their armes, & tender them most. So God is most tender ouer them, that are newly conuerted vnto him, and beareth much with their infirmities, and helpeth them forward, and stayeth them as a nurse doth her children. Therefore Christ did not onely louingly and mercifully receaue the publicanes and sinners that repented, but was conuersant with them, and did eate with them. He that found his lost sheepe, [Page]laid it on his shoulders with ioy; and when he ca [...]h home he called together his friends and his neighbours, saying vnto them, Re­ioyce with me, for I haue found my sheepe which was lost. So the woman when she had found her groate that she lost, called had friends & neighbours saying, Reioyce with me, for I haue found the peece which I had lost.

The prodigall Sonne sayde, I will rise and goe to my Father, and say vnto him, Father I haue finned against heauen and before thee, and am no more woorthy to be called thy Sonne, make mee as one of thy hired seruants. So he arose and came to his Father, and when he was yet a great way off, his Father saw him and had com­passion, and ranne and fell on his necke and kissed him. Then the Father said to his seruaunts, Bring foorth the best robe, and put it on him, and put a ring on his handes, and shooes on his feete. And bring the farte calfe, and kill him, and let vs eate and be merry. For this my sonne was dead, and is aliue againe, and hee was lost, But he is found, (for the Scripture tern [...]eth them dead that are giuen vp to finde, and they are risen from the dead, [Page 100]which r [...]pent and amend.) And they be­ganne to be me [...]ry at so happy a change▪ For I say, vnto you, that ioy shall bee in heauen for one sinner that [...]onuerteth▪ more then for ninety and nine iust men, which thinke they need none amendmen [...] of life] Yea, there shall be joy in the pre­sence of the Angels of God, for one sin­ner that conuerteth.

But now let vs behold the murmuring of the Pharises, whom this elder grudging sonne doth represent; and howe Christ playeth the aduocate pleadeth for sinners, & taketh their part, which is the last thing to be spoken of and wherein the whole parable is conclude.

Now the elder brother was in the fielde, and when hee came and drewe neere to the house, hee heard melody and daun­cing▪ And called one of his seruants and asked what those thinges meant. And he said [...] vnto him, Thy brother is come, and thy Father hath killed the fatted calfe, be­cause he hath receaued, him safe & found. Then he was angry and would not goe in, therefore came his Fa [...]her out and entrea­ted him [...]

In this last consideration, in contained a great encouragement, to them that liue well, that they may continue in well doing, and be godly still. As we reade Re. 22.11. He that is righteous, let him be righteous still, and he that is Holy, let him be holy still. Behold I come shortly, and my reward is with mee, to giue vnto euery one as his worke shall be. Sonne (saith this Father) thou art euer with me, and all that I haue is thine. Also heere is contained an in­struction vnto the godly, not to murmure at Gods workes, but rather to reuerence them, and to [...]eioyce, that it hath pleased him to deale so graciously with sinners, & to call them home, that went so far astray. Whereby we are further taught, not rashly to iudge of any, but to hope the best, and in charity to pray for their amendment. Ia 6.2 [...]. Ga 6.1. [...].

As we are willed to mourne with them that mou [...]e, so also are we counsailed to reioyce in all christian sort, with them that reioyce, and not to repine and grudge at any thing that good is. Especially wee should reioyce and be g [...]d one with ano­ther, at the conuersion of a sinner, as the Apostles reioyced at the conuersion of the [Page 101]Gentiles, Acts, 11, 18. When they heard these things they held their peace, and glo­rified God saying. Then hath God also graunted to the Gentiles repentance vnto life. The Pharisies through the pride and high conceite of their own worthines, and disdaine of sinners, could not reioyce at the conuersion of sinners, or that any sa­uour should be shewed them. Our Saui­our Christ sitting at table in the house of a Pharise, and Mary Magdalen standing behind him, and wiping his feete with the haires of her head, the Pharise which bad him, thought this with himselfe. If this man were a propher, he would surely haue knowne who and what manner of woman this is, which toucheth him, for she is a sin­ner. To whom Christ aunswered, by way of a parable, that many sinnes were forgi­uen her, because she loued much, because she turned from her vaine loue, and turned to the Lord with all her heart, Math. 20. The maister of the vineyard, when he was to pay the labourers their hire gave vnto them that came in last, as much as he gaue vnto them that came in first, therefore the labourers murmured against the maister of the vineyard, saying. These last haue [Page]wrought but one houre, & thou hast made them equall vnto vs, which haue born the burde [...] and heare of the day. And he an­swered one of them sayings Friend, I do [...] thee no wrong, is it not lawfull for me to doe as, I will with my owne. Is thine eye euill, because mine is good [...] Ionas when he had prephecied the destruction of Ni­niuie, went out of the Citty, & sate on the cast side of the Citty, and there made him a Booth and fate vnder i [...] in the shaddow, till he might see what should be doone in the Citty. And God made a gourd to rise vp, which shadowed Ionas from the heat of the sound, whereas he was glad. Anone after GOD caused it to perish, where­vppon Ionast wished in his heart to die. Then God saide vnto Ionast Dost thou well to be angry for the gourd? And bee said. I doe well to be angry vnto the death. Then said the Lord. Thou hast had pitty on the gourd, for the which thou hast not laboured no [...]ther mads shi [...] grow, which came v [...] in one [...]ight, and perished in a­nother, and, should not I spare Niniuie that, [...] Citty wherein are sixe score thousands persons, that cannot discerne betwixt they [...] [...]ight hand and theyr left? [Page 102]Should man that hath neede of Gods mercy, repine when GOD shewth mer­cie vnto others, especially Ionas, which had so manifolde try all of Gods mercie. VVee knowe not into what sinnes wee may fall, when as wee would be glad to cry and call for mercy, and to desire o­thers to pray for vs. VVho was more ap­proued of the Lord, the Leuit, or the Sa­maritane that helped the wounded man, that fell among theeues.

Many in these our dayes are like to those before recited,Enuie. which are sorry that God is eyther bountifull, or mercifull vnto o­thers, and doe enuie that GOD dooth good vnto sinners; vvhich in a manner seeme to sinne against the holy Ghost, be­cause they are agreeued to beholde Gods goodnes and gracious vvorkes in others. VVho by reason of GODS mercie, growe to bee malicious, beeing heerein lyke vnto spyders, vvho out of good flo­wers, canne gather nothing but poyson, and in so dooing, treasure and heape vp vnto them-selues wrath agaynst the day of vvrath, and of GODS iust indig­riation. They oppose them selues a­gayrist Charitie, vvhich is the Ladie [Page]and Queene of all other vertues. Wherein their sinne is so much the greater; as also the wise man faith, Wisd. 2. Through en­uie of the deuil came death into the world, and they that holde of his side prooue it. Through enuie of Gods glory, the Angels became deuils, through enuy of mans e­state, the deuill tempted him to disobey God and so ouerthrew him. Caine slew Abell, because his owne deedes were euill, and his brothers good. Iosephs brethren through enuy sold him, and Saul persecu­ted Dauid and the Iewes crucified Christ. Ah cruell vipers, that sought his death, who came to giue them life.

If we were as holy and as righteous as e­uer were Dauid, Samuell, Esay, Ieremy, yet heerein wee should not murmure, to see God shew mercy to others. Moses wished himselfe to be raced out of the booke of life for the Israclites. Samuell prayed for Saul, I [...]remy wished his head were a found­taine of teares that he might weepe for his people. Christ prayeth for his persecu­tours. Father forgiue them they know not what they doe and S. Stephen prayed that the Lord would not lay that sinne to their charge. Poore publicanes and sinners that [Page 103]are distressed in conscience, & faine would come, suffer them to come vnto me, for of such and to such appertaineth the king­dome of heauen. For they are your bre­thren, and I am the father of them, and of you, and loue them entirely. They hauing care of their saluation; at last are turned to the Lord, whereof you also ought to re­ioyce, and to giue God great thanks. If we grudge and repine at Gods mercy toward others, and it proceede from enity, our na­ture is most bad, if from out seuerity, wee are too extreame Iudges, little considering what we would should be done to vs, in the like case, and what may fall our vpon our selues. Let vs marke the high mind of the Pharise, and howe he boasted of his owne righteousnes, Luk. 18. I thank hee & God, that I am not as other men, decea­ [...]e [...]s, adulterers, or enen as this publican! I fast twice in the weeke. I giue [...]ithe of all that I possesse. The selfe same thing saith the elder brother, Loe these many yeares haue I done thee seruice, neither brake I at any time they commaundement, and yet tho [...] neuer gau [...]st [...]n [...] a Kid, that I might make [...]e [...]y with a [...]y friends. But when this th [...] [...]o [...]e w [...] come, (dis [...]infully spo­ken) [Page]which hath deuo [...]d thy goods with harlots, thou hast for his sake killed the fat calf [...]] T [...] 3, 3. For wee our selues also were [...] times past, vnwise, disobedient, de­ceaued, seruing the lusts and diuers plea­sures, liuing in maliciousnes & enuy, hate­full, and ha [...]i [...]g one another. But when the bountifulnes and loue of God our Sa­uiour toward man app [...]a [...]d; Not by the worke [...] of righteousness [...] which wee had done but according to his mercy he saued vs by the washing of the new b [...]th, & the [...]ene [...]ing of the holy ghost [...]. Which hee shedde on vs abound and through Iesus Christ and Sauiour, that fat calfe and that [...] on late Lamb, which was slain for [...]s that our [...]ou [...]es might [...] on his deserts and hand of especiall comfort there hence. These Pharise [...] neuer tooled vpon th [...] a merciful disposition, & [...]fore [...]ev, not [...] [...]o mercy [...]u [...]s the poore [...] away [...] iustified in gods sight, [...] boasted so much of his [...] d [...]de [...],) so gods mercy is [...] his goodnes more a­bound [...] & are [...] [...]iffe [...]p­pon [...] For they [...] [Page 104]stand, may fall; & let them that think they stand, take heede least they fall.

If we will be accounted the children of god, we must brotherly forgiue those faults & offences, which god himselfe forgiueth Many vnderstande the Iewes, vnder the name of the elder brother, for w [...]e knowe how with great pride & lo [...]es, they did grudge at the calling of the Gentiles. But they which so expound this parable, doe not well confider the true [...]ing therof; although it may suffer that application; Hipocra [...]es cannot abide that gods mercy should be so large, who were they such o­bedient sonnes as they boast the selues, yet they ought not so proudly and so disdain­fully, to enuy and grudge at their poore brethren, who repent and turne to new­nes of life.

Oftentimes the elder are set aside, and they ou [...]ger made more account of so [...] pleaseth God to debase the iudgements of [...] Esa [...] the elder, yet Iaco [...] [...]ad the bles­sing Manasses the elder, yet Ephraim pre­se [...]ed, king Dauid [...]ad elder brethren▪ A­doniah was the elder, but Salomon had the [...] the world, [...] the elder [...] [Page]estimation, so hipocrites [...]eare the greatest shew of holines. In outward seruices, they are obedient as Esau, i [...] the meane time they can hardly abide that Gods mercy should [...]e shewed to sinners, being ready in a manner to [...]all GOD to account, as though, [...]ne were [...] of Gods fa­ [...]ou [...], but [...]ly they themselues, who al­though they seeme still to be in the fathers presence yet are not alwaies heires. For the last shall be first, and the first last. Hi­pocrites who may be [...]med the sonnes of Ag [...] [...] are preferred, and for a whi [...] they stand for [...]ei [...] who like Isma­ [...]ll vaunt themselues of their birth-right, and [...] & disdain [...] their younger bre­thren▪ Whose intolle [...]a [...]e pride and seue­rity, doth further appeare; in that they must be entreated of no lower a man them the fath [...] [...] they [...]ould not think hard­ly, th [...] mercy should be shewed to their brethren. By the example of the father, [...] learne to be [...]ourable toward the [...] faul [...] of [...] brethren, al­though God doth [...] request vs there­ [...]to.

To [...] effect, [...] chap of Maister [...], vpon [Page 105]these wordes. My brethren be not manie Maisters, knowing that wee shall re [...]aue the greator condemnation. For in manie things we s [...]all.

Which words he [...]de [...]idoth; first int [...] exhortation or admonition, that the godly and Saints of God, doe not ambitiously or rigorously censure theyr brethre [...].

Secondly, into the reasons of that his exhortation, which are two. 1. From Gods [...]ine [...]dgement, which shall be the [...] ­uien [...]n [...]nvs; li [...] wee shall iudge othe [...] s [...] s [...]a [...]ply. [...]. From the imbecilitie & frailty of our nature which are subiect to sin, as well as other then are.

VVe [...]s [...] in thoughts, in speeche [...], and deedes, as the examples of holier men then we are, being recited in Scriptures do de­clare. Three respects there are in men, wherby their rigour towards other should be ab [...]te [...] First, to recount what in former times themselues haue beene. Secondly, to think what here-after they may be. Third­ly, to remember what presently they are. Ou [...] of other mens falls, a foure-fold pro­fit insueth. 1. The glory of god, his power & mercy is made manifest, in making thē vessels of glory, who by theys fins deserued [...] [Page]A soft aunswere putteth away wrath, but greeuous words stir vp strife. An enemies hasty nature, may bee appeased by gen­tle words, and all strife and contention by this meanes may soone cease. So the Apo­stle S. Paule teacheth vs, not to bee quar­relsome, but to be modest, shewing al gen­tlenes vnto all men.

But he aunswered and said to his father. Loe, these many yeeres haue I doone thee seruice, neyther broke I at any tyme thy commaundement; and yet thou neuer ga­nest me a Kidde that I might make merry with my friends. But when this thy sonne was com, which hath deuoured thy goods with harlots, thou hast for his sake killed the sat Calfe.]

Hipocrites accuse God of iniquitie, and iudge themselues iust. For when they haue performed the outward obedience of the law, they think they haue perfectly fulfilled the whole law, & that by right they ought to haue, not onely the blessings of this life, but also the loves of another. For say they, wee neuer broke thy commaundement. As the young rich man sayde, All these things haue I obserued from my youth. Math. 19.20. But when they heare out of [Page 107]the gospell, that GOD doth not respect mens merrits and deserts, but dooth freely forgiue sinnes, & receiue sinners vnto mer­cie, of his owne good will and vndeserued fauour, they by and by iudge GOD to be most vnrighteous, which doth reiect those which haue deserued so worthy well in the sight of the world, and doth receiue noto­rious sinners, and knowne offenders. Esay. 58.3. Wee haue fasted, say they, and thou hast not regarded; we haue humbled our soules, and thou knewest not. What righ­teousnes is this, to condemne vs that haue fulfilled the lawe, and to saue them which haue so diuersly transgressed it? This is the foolish boasting of hypocrites. Thys elder brother is worthy of reproofe in two respects: First, that he had, no cause to [...]e angry, to see his younger brother to be s [...] well dealt withall, seeing it was no hurt o [...] harme, or any disaduantage vnto him. Se­condly, hauing no regard of the welfare of his brother, he is sad and heauy, to see him so ioyfully receiued.

This elder brother, this Pharise, this b [...] ­sting iusticiary, saith not; So many yeer o [...] thou hast bredde mee vp: thou hast taken great sorrow and care for mee; and I shall [Page]neuer be able to make recompence and a­mends. But hee forgetting his dutie, is vp with his deserts: So many yeeres haue I serued thee. As the other sayd, I fast twice in the weeke, I pay tythes of all that I pos­sesse, and so forth.

What could be spoken more arrogant­ly, then to say he neuer broke his comman­dement? Who coulde of right say so, but the onely sonne of God, who truly might say, I do those things which please my Fa­ther, Ioh. 8. All other may say, Wee haue gone astray, and are vnprofitable seruants, psal. 14. Luk. 17. If he had committed no other sinne, yet in this he broke the rule of charitie, enuying at the good estate of his brother, and taking no compassion of his former misery. Neyther dooth he say, My brother, but in contempt, Thy sonne. So great was his pride and high mind.

These Pharises would haue Christ to be conuersant with none but themselues, and these iusticiaries, would haue none to haue part in Christ, but onely themselues. But now let vs marke how tenderly and mild­ly Christ answereth vnto this murmuring and grudging sonne: not stirring him vp, or prouoking him to anger, but rather by [Page 108]all meanes making him to know his boun­tifull minde toward him, & what he min­deth to doe for him, that with all thank­fulnes h [...]e might accept of his goodnesse, and be well content with his Fathers dea­lings.

And hee sayd vnto him, sonne thou art euer with mee, and all that I haue is thine. It was meete that we should make merrie & be glad; for this thy brother was deade, and is aliue againe, and he was lost, but he is found.

The great gentlenes of God is heerein seene, in that so graciously he beareth with the faults of murmurers, & vouchsafeth to call him sonne, although hee were a most grudging sonne. He would also winne & weane him from his fault, by making him consider the daily bessings that are pow­red vpon him, & the great abundance, that he is like hereafter to be partaker of. Ney­ther doth he reproue him sharply, but ex­horteth by milde perswasions, saying;

It vvas meete that we should make mer­rie, and be gladde; and why art thou thus offended, seeing thou shouldst be in thys case as ioyfull as vvee. For thys thy Bro­ther.]

Note how hee saith not. My sonne, but This thy brother, to allure him to mutuall concord loue, & good will. Whereby we also haue a warning, to shew compassion one toward another, and to reioyce at the good one of another, seeing wee are the same people & Nation, hauing one God, one Redeemer, one Baptisme. Exod. 32. When the people had offended, the Lord said vnto Moses. Goe downe, thy people haue committed a great sin. And Moses likewise vnto the Lord, O Lord, let not thy wrath breake forth against thy people, vtterly to consume them. Therefore nowe if thou pardon theyr sin, thy mercie shall appeare, but if thou wilt not. I pray thee rase me out of thy booke, which thou hast written.

He was dead, and is aliue againe.] And such is the estate of those that depart from God, that they are counted for dead, and lost, but when they returne to God, they liue againe. For repentance it is, that makes the way to Gods mercy: of which mercie we take hold by faith, but yet wee are not capable of that mercy, vntill wee displease our selues. Through sin co [...]meth death. For death is the wages of sin. Rom. 6. In [Page 109]that we are [...]ecouered from sin and death, it is Gods mercy, as the prophet Ose spea­keth, chap. 13. O Israell, one hath destroi­ed thee, but in me is thy help. Where had Ionas beene, or what had become of him, if God had not thought of him in mercy; and brought him to comfort againe. The benefits that GOD daily poureth downe vpon vs, shewe that our destruction com­meth not from him, but wee our selues are the workers of our owne ouerthrow. And when we are restored, we are to reioyce of Gods mercy and goodnes, &c to accuse & condemne our owne wilfulnes, froward & stubborne nature, which so rebelliouslie is set to contrary Gods commaundements, and holy will and law.

By this parable, sinners are to behold an assured trust in Gods mercy that they may learne to repent, and to yeelde themselues to Gods calling. Also, those that stande, may learne to feare God, and not to con­temne poore penitent sinners, but let them feare Gods iudgements, there-withall ac­knowledging Gods mercy for forgiuenes of sinnes, that euen they also may obtaine saluation through Iesus Christ. Who was therefore sent of God the Father, into this [Page]world to saue sinners. 2. Tim. 1.15. For God hath not sent his Son into the world, to iudge the world, but that the world by him should be saued. Ioh. 3.17.

The Father of this prodigall sonne, had more ioy in the recouery of his sonne, then in the losse of that great wealth and sub­stance. Vnder the example of the Father, pleading in the behalfe of his prodigall sonne, is manifestly declared howe Christ aunswereth for sinners, becommeth theyr Patron, Aduocate, and defender: that we also may learne to humble our selues, to the release and helpe of sinners, to be gra­cious, louing, and modest to all, and to be well inclined euen toward our very ene­mies, which continually murmur & speak ill of vs. Which thing if thou shalt frame thy selfe vnto, & doe thy endeuour to the best of thy power, thou shalt liue in peace, both with God and man, & haue the loue and good will of all, and after this life en­ded, thou shalt be pertaker of eternall ioy. Amen.

Soli Deo laus, et gloria, et gratia.

The Parable of the Rich man and Lazarus.

THis parable setteth foorth vnto vs, the wofull estate in time to come, of vnmercifull rich men in this world, for they are worthy to haue all mer­cie denyed them, which when they vvere requested there-vnto, yet shewed no to­ken thereof.

In this parable are set downe these fiue considerations following.

First, the example of a wicked world­ling, very loose & carelesse, setting light by God, & despising his poore neighbour.

Secondly, the patterne of a godly man, submitting himselfe to Gods will in all his distresses, and waiting for comfort and de­liuerance, according to Gods good vvill and pleasure.

Thirdly, the ioyfull estate of the godly after death, being ful of vnspeakable com­fort and glory.

Fourthly, the lamentable estate of the wicked after death. Wisd.

Lastly, the word of God, beeing deliue­red by the prophets, Christ, and the Apo­stles, is reuerently to be heard, & dutifully to bee obeyed, which to our great good, calleth vs to repentance, & newnes of life.

The Euangelists haue not disposed all things in order, but haue set forth the effect of Christ his exhortations, so farre forth as vvas needfull, to the edification of the Church. And in this parable, our Sauiour doth shew what shall be come of thē here­after, which hauing no regard of the pore, giue themselues wholy to their pleasures, in the meane time suffering the poore to hunger and starue, while they might re­lieue them. Although it seeme to some a plaine parable, yet it is more likely it was a thing doone, because the name of Laza­rus is put to. The effect of this parable is, to with-drawe vs from the abuse of our wealth and riches, and to perswade vs vnto bountifulnesse and liberalitie towarde the poore. For whom would not the lamen­table and of the Rich man feare, & in time to make them learne to be mercifull to the poore.

The rich man is heere set downe with­out any mention of his name, because god raketh no care of the wicked, nor remem­breth their names. We are willed to make vs friendes of our riches, not by purcha­sing Lands, but by giuing to the poore, that when we shall want, as the poore now doe, then they may receiue vs into euerla­sting habitations. And by this example he perswadeth vs, that we doe not neglect, or forget, or disdaine to giue almes. For who would not these words tenisie, [Sonne, re­member that thou in thy life time recei­uedst thy pleasures, and like wife Lazarus paynes; now therefore is he comforted, & thou art tormented]

This is a in of trailous change, and a mise­rable alteration, to see any but the other day, to fare daintily, and to goe brauely, & after a while to be tormented with thirst, to be naked and spoyled of all helps. In this sort shall the vnmertifull rich. suffer hunger and thirst, when as they that haue serued GOD, and liued in his feare, shall want no manner of thing that is good. By the rich man is signified not onely he that hath great wealth, but that hath wise, chil­dren, die [...] & for ualities in aboundance. Whose [Page]estate Iob doth liuely describe, chapter 21. And these are they vvhich banker euery day, [...] Iobs wastful children. But if you consider the estate of the poore, all things are quite coutrary. And the end & theyr death doth shewe all, or rather theyr estate which shalbe after death, which ma­keth the godly that were miserable in this life, to be then most glistering and glori­ous, and the rich, which in this life liued as Kings and Emperours, and were vngodly withall after death to be in farre worse ac­count, then the lowest pages, & the basest vassals, and the vilest and poorest beggers on the earth. Yea, full gladly vvould they change, if it vvere possible, on this conditi­on, that they might returne againe from death to life.

It is not theyr riches that bringeth them to this vnspeakable misory but the abuse of riches, which do soone mooue vs to the forgetfulnes of GOD and our selues, & to commit many greauous sinnes and of­fences, the deuill taking occasion thereby to ouerthrewe vs. For no doubt, as there haue [...] godly rich man as Abraham, Isaac, Dauid, Ichosaphat, Iob, so there are many yet in the world, and God in crease [Page 112]the number of thē: but for the most part they giue themselues to great wicke [...], and as they increase in wealth, so they de­crease in godlines.

This story teacheth vs, that there is ano­ther life after this, and that the soule is im­mortall,Immor­talitie. which many rich men can n [...]t a­bide to heare, or at least wise could wish it were not so. But the godly that are poore, and miserable, and wretched, heere may comfort themselues, with that saying of the Apostle, 1. Cor. 15.10. If in thynlyfe onely we haue hope, we are of all men the most miserable. And theyr hope of ano­ther life, dooth make many thinges in this life which are bitter, to seeme pleasant.

If GOD be iust he will giue glory to the good, and punishment to the badde. Rom. chap. 2. ver. 7. Heb. chap. 11. ver. 6. But thys righteousnesse is not performed in this life, and therfore is it reserued to an other. In this life, the rich and wealthy in­ioy the world at will, & the godlie are op­pressed and cast downe, and suffer much iniurie. But to the good, this is their com­fort, that all thinges fall out to the best, & they are aboundantly recompenced in an­other life.

Lazarus had comfort for all his miseries, and [...], and eternall inly [...]s, for temporall greefes and sorrowes. VVee reade not in this story, that the rich ro [...] got his good sv vhi [...]stly, but that hee was [...] for his ha [...]i [...]es, in that hee did not dispose of thē according to Gods will and [...]. As the holy A­postle saith, Charge them that are rich in this world. [...] Timo. [...]on [...], that they doe good, and b [...]ri [...]h in good wo [...]lls, and rea­dy to distribute. Laying vp in store for themselues a good foundation against the time [...] that they may obtaine eternal life. And Christ also giueth vs a faire war­ning, Math [...] that [...] lay not vp for our selues insures vpon earth, where the rust and moth doth c [...]ple. And vvhen we make a f [...]st not to bidde the rich and [...] might bid vs againe, but to bidde the poores for although they can make [...] pence, [...] in pence shall he [...]ned with life to come, and at aboue surfuction of the iust.

If nothing were to be [...]leed for, or to he [...] after this life, what were more [...] Lazarus life, & what more stately & glorious, then the life of the rich [Page 113]man, & how kingly were his tyranny. But therfore hath god appointed a day to iudg all matters, when as the cause of the godly shall be heard and righted, and the wicked brought downe full low, which did ad­uaunce themselues so high. And then the Emperour shall stand at the barre, and the King & Iudge himselfe shall hold vp their handes. Therefore this story, as it doth cō ­fort the godly, so it doth wonderfully ter­rifie the wicked. It teacheth the godly to be constant and patient, and full of hope; it also sheweth how necessary good works are, and among the rest, the works of cha­ritie and mercy.

This Rich man was not an infidell, or Gentile, but of the stock of Abraham, nei­ther let vs thinke that God will spare vs, for the name of Christians, if our deeds be worse then the heathens. This Rich man was not condemned for his incredulitie or vnbeleefe, but for his hardnes of hart, and vnmercifulnes toward poore Lazarus.

This story is set before our eyes, for our example, and let vs take heede, least that fall out to vs, as fel out to him. Beware that thou beest not giuen too much to the pleasures of this world, and to the vanities [Page]of this present life. See thou doost not for­get the poore, which lie at thy gate, suffring hunger & thirst. Hee might haue vsed his wealth well, & serued God, but he abused it diuers waies. First in his apparell, beeing too sumptuous, clothing himselfe in pur­ple & fine limen. Secondly in his fare, be­ing too delicate, not nowe and then, but e­uery day. Thirdly, in applying it otherwise thē to the benefit of the poore. No doubt in these daies, there bee very many of his pitch & qualitie in all respects, and yet are very iocund and ioyfull, vainely promising vnto themselues euerlasting life. VVoe be vnto them, for euerlasting damnation doth stay for them. And as the world doth de­cline to his end, so in all bad vsages it ex­ceeds.

Howe can wee thinke our selues to be in the nūber of Christians, when as Christ most earnestly taught humility, tempe­rance, contempt of the world, and charitie in words and in deedes, when as now there is nothing lesse practised? But rather in steede thereof, pride, lechery, couetous­nesse, and crueltie. But surely the enemie of our saluation, the enuious man hath sowed this darnall, while wee sleepe, and [Page 114]while our Pastours slept, which shoulde watch ouer vs, and instruct vs: and this his cockle and darnell, hath hee sowed in the midst and thickest of our corne. Let vs heereafter learne, that wee are not called to these fore-said vanities, but to beare Christ his crosse.

If thys vve will not vouchsafe to learne, let vs feare to taste of the Rich mans tor­ments. VVee easily slide into these ex­tremities, through the corruption of our ovvne nature. For the roote of iniquitie is in vs, sending foorth branches, which still budde foorth blossoms, and our nature to euill, is very fruitfull and very aboundant. Gene. chap. 6. psalm. 14. A couetous rich man, is loued of no man, because hee is onely good for himselfe. Other sinners, al­though they hurt themselues, yet they are profitable to others. The proude man hath a great familie; the gorgious builder sets manie men a worke.

Beside, the couetous hurt the Common vveale mightily, keeping in prouision, and making a dearth. And many of them in thys theyr florishing, would be accounted of the poore people and common sort, as if they were gods.

There was a certaine Rich man.] For indeed they looke to be alone. There was, but now he is not, he is gone and vanished. psal. 37.36. I my selfe haue seene the vn­godly in great prosperity, & florishing like a greene Bay tree: and I went by, and loe hee was gone, I sought him, but his place could no where be found. And beeing in hell, this they can say, Wisd. 5. What hath pride profited vs, and the pompe of riches brought vs? All these things are passed a­way like a shadow, and as a post that pas­seth by, as an arrow out of the bow, and as a shyp vppon the sea, which is swift vnder saile. Where are infinite number of wel­thy men, that haue liued heretofore, and is not theyr remembrance quite forgotten? They that seeke fame in earthly thinges, theyr fame hath an end,Name. but the remem­brance of the iust shall alwaies florish, as Iosias, whose remembrance is as honny in the mouth, and as musick at a banket. The memory of the wicked. God dooth roote out, as he rooted out the remembrance of Amelek from of the earth. The Rich man is not named, as the psal. 69.29. saith, Let them be wiped out of the booke of the li­uing, and not be written among the righ­teous. [Page 115]As when wee talke with a stranger, and our friend aske who it was, we say, we know him not, because we regard him not, neither doe we care for him.

Clothed in purple.] Not that all gorgi­ous apparrell displeaseth God, or that the finenesse thereof is vtterly damnable, but because it seldome falls out, but that vvee exceede heerein. He that desireth brauery in apparell,App [...]rell. will daily by new additions in­crease riot, and after awhile wil throw him selfe into all intemperance. But this Rich man in this place, is not so much condem­ned for his riot, as for his cruelty.

For his rich and ouer-sumptuous appa­rell, he spent his riches wastfully. Not but according to theyr degree, men and vvo­mens apparrell may be more costly then other-some, and yet all ought to bee in a measure. But now the worlde is giuen to this excesse, that euery one wil go in these expences of apparell, farre beyond theyr bounds. Nay, in this respect, seruants, and those of the meanest calling, can scarcely be knowne from theyr maisters & betters. Euery ones minde is on great ruffes, and for want of maintenaunce, they will ven­ture the best ioynt in theyr body, til at last [Page]theyr great ruffes come to rough halters. Alas, if they did confider, a time of sicknes may come, when theyr great ruffes wil do them no good, a time or trouble, when thy mony may stand thee in steede, thy ruffe cannot help: a time of preferment, a time of age, and diuers are the casualties of our life, whereon our mony might farre be bet­ter bestowed.

The men and vvemen in former times, were not so arraied, but were content with that which was decent. The garments that God prepared for our first parents, vvere of Goates skinnes. Gene. 3.21. Christ his garment was simple and plaine, without any seame. The holy vvemen in the first age of the world, euen Abrahams vvife, that great rich woman, tyred herselfe most modestly, herein obeying her husband. 1. Pet. 3. chap. For many vvemen in this do much contrary theyr husbands will, with­out modestie, going beyonde their hus­bands calling, and without care of impo­uerishing his estate, florish for a time, and afterward come to decay. But the modest and sober behauiour of men and vvomen in thys respect, especially of Christians, is a meane whereby other are wonne to nue [Page 116]religion. 1. Pet. 3.1. Heb. 11.37.38. Such of whom the world was vnworthy, vvan­dered about in Sheepskinnes. Because they placed not theyr delight in this world, but they that had rather please the world, and please themselues then God, cannot frame themselues to any modest attire.

By braue attire, the mind is reared vp in pryde, and in forgetfulnesse of GOD: and who is it among a hundred, that in this case thinke themselues to be but dust and and ashes, and that they haue no long time of continuaunce heere? Yea who is it that had any meditation of another life, that would not treade this vanity vnder foote. Before sinne man had no neede of gar­ments, for as the Sun doth glister in light, so was man adorned with grace, and as the white Lilly, so was hee decked with inno­cencie. And when hee was wounded by sinne, then hee sought to clothe his naked­nesse, and vvho vvoulde bous [...] of those clothes▪ that haue beene lapped [...]d [...]rap­ped about his woundes? In [...] costly couerings thy pompe is spred do [...] to the ground, and the wo [...]me i [...]spredde vnder thee, and the vvormes couer thee, saith the prophet Esay, chap. 14.11. [...] [...] [Page]especiall care of the hidde man of the hart, that that bee vncorrupt, ioyn [...]d vvith a meeke and quiet spirit, which before god is a thing much sette by, chap. 3.4. And is not chast and pure conuersation before God, the rarest iewell, and the brauest at­tire that can be? Though iewel [...] be Gods gifts, & the riches of the ea [...]th Gods good­nesse, yet the abuse of these is our sin. And howe much this displeaseth GOD, vvee may read, Esay chap. 3. where the prophet pronounceth a threatning, to the gorge­ous apparrell and excessiue pry de of the women of Isra [...]h.

The Rom [...]es (the rich [...]st people in the world) made a [...]awe, that no mans wife should hau [...] ab [...]e halfe an ounce of gold in theyr raiment. Thou that [...]rt a Christi­an, beh [...]ld Christ hanging on the Crosse naked, for thy manifold offences, that by that consideration, thou mais [...] put out of thy minde all foolishnesse, and vvorldlie bra [...]crie. And [...]fithys doth not moue thee, thinke what braue apparrell thou carriest with thee [...] thy graue, a simple shee [...], and so fare well, fr [...] the fight of [...]he vvorlde for euer▪ and presently doost thou turne into wormes and [...]ttennes, and into stin­king [Page 118]sauour, not to bee abidden aboue the earth. And this strange change commeth suddenly, it may be in the ruffe of thy ror­alie.

And fared desicatly euery day [...] Ma­king his belly his God, as many do,Diet. whose glory is to theyr shame, who onelie [...]nde earthly things, Phil. 3. Who as they should honour GOD with great reuerence, yet make great care to prouide most precious things for the belly. Yea, many a mans ta­ble is serued with greater reuerence, then God is serued in the church. And many a ones chiefest glory, is their chiefest shame, while they reroyce in their vanitie, and in the works of iniquitie. Many liue to eate, but let vs liue to serue the Lord. Modesty and temperance, doe rather respect neces­sitie then curiositie; and the reasonable sa­tis-fying of hunger, then the daintie plea­sing of our appetite, which prouoketh to fulfill the lusts of the flesh.

GOD hath created vs to knowe the heauenly happinesse, that knowing it, we might bee in loue there-with, and beeing in loue there-with, vvee might so ear­nestly desire it, that vvee might in vvished time enioy it. And why doost thou leaue [Page]these matters, and take all thy care for the bodie. Yf any shoulde be so gracious with a King, as to be made his chiefe Secretary, and anone after to be made the groome of his stable; were not this a great disgrace, neither coulde this Secretary take these things in good part. No more can God abide thee, when thou turnest away from prayer and fasting, and almes, and other holy exercises, to satis-fie thy pleasure. I take my selfe to be of farre better account▪ saith Seneca, then that I should be borne to become a bond-slaue to my body. And this commeth to passe among vs, whē we make small account of heauenly meditati­ons and godly exercises.

O wretched man that I am, saith the A­postle Saint Paul, who shall deliuer mee from this body of sin? Ro. 7. Let vs walk honestly, as in the day not in gluttony and drunkennesse, neither in chambering and wantonnes: but put ye on the Lord Iesus Christ, and take no thought for the flesh, to fulfill the lusts of it. Rom. 13.13. Take heede to yourselues saith Christ, Luk. 21.34. least at any time your harts be oppres­sed with surfetting and drunkennesse, and least that day come on you at vnawares. [Page 119]For as it was in the daies of Noe, Luke, 17.26. so shal it be in the dayes of the sonne of man; they are, they dranke, they marri­ed wiues, and gaue in marriage, vnto the day that Noe went into the Arke, and the flood came, and destroyed them all. The nourishing of the body is not forbid, but the superfluitie thereof; building of hou­ses is not denied, but glorious and sump­tuous buildings are spoken against: gar­ments are profitable, but the brauerie of garments, and excessiue expences are to be auoyded. The meane would very well serue our turnes and the excesse might ve­ry well be bestowed to the benefit and be­hoofe of the poore.

Haue conuenient care for thy body, but let it not be thy chiefest studie, but rather let it be thy chiefest care, how thou mayst be rid from these cares. The body is but the garment of thy soule, and who would make more account of the garment, then of the body, and of the body, rather then of the soule? Yet for the most part, the world is set vppon banketting and carow­sing, & he is not a man in these dayes, that cannot quaffe and carowse, and drinke as much as a horse. Indeede beeing like vnto [Page]horse and mule, that haue no vnderstan­ding. And so is the world, that Christiani­tie is turned vp-side downe, into good fel­lowship and Epicurisme. Birds of a fea­ther will flie together. yea and draw many into the snare, that little thought of any such matter. The Phisition will say, that the body is best nourished with one dishe of meate, and nowe it is no dinner of ac­count, that hath not great store and varie­tie of dishes; but which of them comes to the poore mans share? Stand at the gate of rich mens houses, and see what store of scraps come forth; who if they did rightly consider Gods commaundement, vvould make the poore their chiefest guests.

Poets haue mightily inueighed against the ryot of their people, but if they vvere now among Christians, what would they do? what would they speak? what would they write? Surely they would hold theyr peace and wonder and grieue with sorrow of hart. This I thinke was a great cause of the vnmercifulnes of the rich man, toward Lazarus, that he thought all prouision but little enough for himselfe. Let vs learne abstinence and sobrietie, according to the counsell of the Apostle, Ro. 8. If yee liue [Page 120]after the flesh, ye shall die, but if ye morti­fie the deeds of the flesh by the Spirit, yee shall liue. That shyp which hath too hea­uie a burden, must needes sincke, and that body which is ouer-loden with gluttonie, must needs make the soule more guiltie. God that he might shew, how small a care man should haue for meate, did first ap­poynt him the hearbes and the fruites of trees, to be his meate. Gen. 1.30. to teach him abstiuence and sobrietie. Paule the e­lect vessell of God, did diuers waies keepe vnder his body, 1. Cor. 9.27. & wilt thou spend thy time in eating and drinking, in quaffing and gur [...]nun dizing? Daniel, that he might be more ready for heauenly con­solation & comfort, fared ful barelie. Dan. 1. The deuill hath no greater weapons a­gainst vs, then our owne sinfull appetites, and if thou wilt ouercome him, take away his weapons, & keep thy body in subiecti­on. Cruel beasts are tamed with watching, & by this maner of resisting, the deuill fly­eth frō vs. For if thou shalt afflict thy body with watching, & fasting, & prayer, thou shalt tryumph ouer the deuill. Nothing is more against the deuill, then asperitie of life, and nothing maketh him more bold, [Page]to tempt vs, and to set vpon vs, then when we giue ourselues to liberty, and to pam­per vp our bodies with delicat [...] and dain­ties.

And fared delicatly euery day.] Some­times to fare delicatly is no fault, and to be merry with our friends in good & honest, and ciuill [...]ort, as is the custome of some men; else how should we passe away thys wearisome life of ours, if wee were debar­red of all libertie, and all recreation. But to vse this continually, and euery day, is the fault heere spoken against. For a day or two thou maist be merry with thy friends, but in such sort that thou leaue not of thy manner of praying, heauenly meditations, & thy straite course of life. But in thys thy mirth, turne all to the best, and giue God thankes for his great aboundance, vvhich the sensuall and sencelesse Rich man can­not frame himselfe to doe, looking vpon the varietie of meates, how and with what manner of meate he may fill and stuffe his belly.

Yet this is worthy the noting, that God dooth graunt these sinners and rich men, health, riches & many dainties, to this end, that by these meanes, he might allure and [Page 121]win them, to serue him with freer mindes, and to consider frō whom they haue them, that they may vse them as he hath appoin­ted, if not heereby to leaue them without all excuse. You see the sleeting Hawke which flies astray, is not brought againe with threatning, but by shewing the baite. So God vseth the rich and wealthy which goe astray from him; thee allureth them with his manifolde blessings and benefits, that they may reioyce to come to his l [...]re, and to obay his will. The Lord wayteth for the conuersion of sinners, that they see­ing his great goodnes, and how much they are indebted, may at the last relent. But if there be some few that doe relent, there are many thousands, the more is the pitty, that are too too stubberne, abusing Gods bles­sings at their pleasure, as this rich man did. To such the Prophet Ezechiell giueth warning, chap. 16. by the example of So­dome. This was the sin of Sodome pride, fulnes of bread, aboundance of idlenes, nei­ther did they strengthen the hand of the poore and needy. Thus much of this rich mans excesse in apparrell, and riot in fare; the third is of his vnmercifulnes towarde poore Lazarus. But before we handle that [Page]point, let vs see what manner of man this poore Lazarus was, euen an image & pat­terne of the godly, afflicted in this world, and in manifold distresse.

And there was a certaine begger named Lazarus, which was laid at his gate full of sores.] Lazarus is heere named, because GOD hath care of the godly, and their names are written in the booke of life, be­cause being sustained by hope, with pati­ence they endure such crosses and afflic­tions, that it pleaseth GOD to lay vp­pon them, for the try all of theyr fayth, and for theyr further exaltation in the lfe to come.

2 And heere beginneth the second prin­cipall matter, namely that vnder Lazarus, is contained the patterne of a godly man, submitting him selfe to Gods will in all his distresses, and wayting for comfort and deliuerance, according to Gods good will and pleasure.

Among worldly men, the rich men are knowne aboue the rest, and when wee talke of them, their names are perfectly re­membred; but as for the pore, their names are vnknowne, or if wee doe know them, we can scarcely vouchsafe to call them by [Page 122]their names. Howbeit the Pastours and Ministers ought to haue care of them, as if they were their own children. Where we reade in the booke of Deut. That there should be no poore, we must not think it a cōmaundement, that none should beg, but that the rich shold not see the poore want, & that they should minister all things ne­cessary for thē. And indeed if the rich men were such as they should be, there should be no begger, nor any to beg from dore to dore. For if they duly consider it, they are but stewards, & God hath put thē in trust, to dispose those riches which he hath put into their hands. Many wonder and fay, Why doth God grant to the wicked rich man, such store of wealth & riches, & why doth he suffer poore Lazarus,Why the godly af­flicted. & the god­ly for the most part, to be subiect to such extremities, & to endure so many inconue­niences? In which question they are so en­tangled, that they cannot finde out any fit answere to satisfie their minds. But Gods works doe proceede in such order, that if any thing doe seeme to vs to goe out of order, wee must blame the weakenes of our owne capacity, and not the wisedome of God, which is farre beyond our reach.

The vviddowe of Sarepta, which gaue Eliah entertainment, lost nothing. 1, King. 17. The Shunamite also that entertained Elisha, 2, Kings, 4, gained an especiall fa­uour; and doubtlesse they that haue done good to the poore, somtime or other finde it. God appointed Lazarus to be the rich mans triall, who was found to be merci­lesse, and therefore in his greatest need, did misse of mercy and fauour, when he requi­red but one drop of water, for he vouchsa­fed not to giue Lazarus of the crums that fell from his table.

Which was laid at his gate full of sores.] This & other circumstances,Which. &c. are set down to make the rich mans fault without ex­cuse. If he should say that there were ma­ny poore, & he could not satisfie all, there was but Lazarus onely. If hee should say I knewe him not, I saw him not; why he lay at his gate. Or that hee was not so sicke, but that hee might labour for his ly­uing; hee was full of sores: or that hee stoode not in so great neede; he desired to bee refreshed with the crummes that fell from the rich mans table, and could not haue them. So iust shall his punishment be at the day of iudgment, that he hath no [Page 124]excuse for himselfe, but must needes stand dumb and speechlesse.

Lazarus shewed no token of impati­ence all this while,Affliction. so the godly reioyce in tribulations, knowing that patience brin­geth foorth experience, and experience hope, and hope maketh not ashamed. By Lazarus example let vs learne to take our crosse and affliction patiently. In short space things shall be altered. Reue. 22. Be­hold, I come quickly, to giue euery man as his work shall be. And then shall this our short affliction, be turned into euerlasting ioy.

And desired to bee refreshed with the crummes,And, &c. that fell from the rich mans ta­ble, but no man gaue him.]

The rich mans vn­merciful­nes.The vvorlde most liberally graunteth all thinges necessary to the rich man, bee­ing most plentifully prouided, and enioy­ing all thinges at his vvill: and contrari­vvise it suffereth poore Lazarus to haue many wantes. Hovve ignoraunt or for­getfull is the vvorlde, vvhich makes no more account of that vvhich God eom­maundeth, and which heereafter shall re­dound so greatly to theyr good, I meane to be mercifull to the poore.

uants, and if the Maister be cruell, the ser­uants also be as vnmercifull. Ecclus, 10, 2. As the Iudge of the people is him selfe, so are his Officers, and what manner of man the Ruler of the Citty is, such are all they that dwell therein. If the Maister be a di­cer, or a whore maister, such also are his ser­uants, if the maister be pittifull and merci­full, and of good behauiour, such also are his seruants and his children, most willing and glad to helpe the poore. Gene. 24, 12. and 43, 23. 2, Sam. 13, 28. And the youn­ger take example by the elder, by course of nature.

Abraham being giuen to hospitality, his vvife and his seruaunt were as willing to giue entertainement; such also was Lot, beeing brought vppe in Abrahams house. Ioseph beeing godly, had a godly seruant, which said to his Maisters brethren, Peace be vnto you, feare not, your GOD and the GOD of your Father, hath giuen you that treasure in your sacks, I had your money, and hee brought foorth Simeon vnto them. Contrariwise, wicked Abso­lon had wicked seruaunts, which killed his Brother Ammon at theyr Maisters cō ­maundement. 2, Samuel, 13.28.

Let Fathers and Mothers therfore teach theyr people vnder them, not onely in wordes, but in deedes and godly qualities. But how this is performed nowe a-dayes, no man can be ignorant, when as in steede of vertuous qualities, they teach them all manner of vices, bringing them vp in idle­nes, and all licentious liberty. It is no mer­uaile therfore to see the seruants out of or­der, when the Maisters are without any godly behauiour, or good gouernment, who beeing by nature giuen to follovve all euill vvayes, will quickly prooue as bad as their Maisters. The distempered beha­uiour of many rich men in these dayes is such, that what to mayntayne theyr bra­uery, and other excessiue charges, they runne into other mens debt, and seeing they are not good to themselues, hovve can they be good to the poore. Rich men giue giftes to the rich, but towarde the poore they are too sparing: too prodigall tovvard the vvorlde, and toward GOD too wretched. As the Israelites gaue their Iewels, to the making of a golden calfe, so doe the rich men to their harlots, and to the committing of outrages, they care not what they spend.

Oh howe wicked are these daies, wherein no man loues the poore, no man doth cō ­fort them for Gods sake, yea few or none will scarcely vouchsafe to looke vpō them. These louers of the world, and enemies of their owne soules, how many Lazarus doe they see, & will not see, turning away their eyes, being more carefull for their Horses, and Hounds, & Pages, then for the poore, whom Christ hath cōmended vnto them. Of such maner of people, the Lord com­plaineth by his prophet Amos, chap. 6. They put farre away the euill day, and ap­proach to the seate of iniquity. They lie vpon beds of Iuory, & stretch themselues vpon their beds, and eate the Lambs of the flocke, and the fat Calues. They sing to the sound of the Violl, they drinke vvine in boules, and annoynt them selues with the chiefe oyntments, but no man is sorry for the afflictions of Ioseph. And this rich man in his iolity, had no regard of poore Lazarus. But that the rich man and all his house should be vtterly ashamed, and left without excuse: see what followeth.

Yea, and the doggs came, and licked his sores.] When the Prophet Balaam did wickedly, God opened the mouth of his [Page 127]Asse hee rode on, to giue him vnderstan­ding, and these doggs that had better fare to tast, licked Lazarus sores, to reach their maister mercy. O cruell people, more mercilesse then dogges, which commonly hunt the poore from the doore, yet nowe they were pittifull to condemne their mai­sters great vnkindnes, and to make them if they had any grace, to blush for shame. The property of dogs is to barke and bite at strangers, and to driue them away. But heere the kind nature of doggs, ouercame the hard harts of men, and they are more gentle and louing, then men that should haue shewed mercy. The rich man was cloathed in soft and costly rayment, & fed with dainties to the full, and is laide vpon his beds of downe. But the poore man pines with famine, is pincht with cold, and a meruaile it is, that hee liueth among his great wants, and as the other lay easily vp­pon his soft bed, so the poore man had no other lodging then the bare ground. But as they were vnlike in life, so were they far vnlike in death, as the euent of the history doth prooue. We all die, and as water we passe away, the rich and poore, the noble and base, the learned and vnlearned, all are [Page]subiect to death, and when death com­meth, that makes a newe alteration. For many that haue beene most miserable in this world, after death haue a ioyfull estate, and many that did flourish in this worlde, after death see all thinges changed quite contrary.

And it was so that the begger died, and was caried by the Angels, into Abrahams bosome.] Lazarus dieth as though hee were forsaken of God and man, and the rich man lyueth yet longer, to enioy his pleasure. Yet a little while, and surely but a little while, although in the sight of the world, his life be long.

3 This is the third principall considerati­on in this History, setting foorth the ioy­full estate of the godly after death, bee­ing full of vnspeakeable comfort and glo­ry. The godly greatly desire to bee vn­burdened of this miserable life, wherein they are daily in daunger to loose eternall life, for the best may fall. Philip. 1.21. And when this life is ended, all sinnes and sorrowes haue an ende also. God calleth the sinner to repentance, that hee may en­ioy heauen. Doest thou not knowe that Gods bountifulnes and patience leadeth [Page 128]thee to repentance? If thou dooest not knowe so much, thou heapest vnto thy selfe wrath, against the day of wrath. The deuill dooth greedily wayte for the death of a sinner, fearing least while he liueth, he may repent, although hee seeme neuer so desperate. But when the sinner dyeth in his sinne, the deuills reioyce, saying, Now thou art ours, and hast lost euerlasting life for euer, thou art ours and no man can deliuer thee, or take thee out of our hands. Then shall hee see heauen shutte vppe a­gainst him, and GODS displeasure to take full place, and him selfe to be in most lamentable misery, and past all hope of remedy.

VVherefore nowe bethinke thy selfe, novve craue mercy and forgiuenesse at GODS handes, novve shedde aboun­dance of teares; for this is the time of grace, this is the acceptable time, this is the day of saluation. And if ye haue the grace to to heare and vnderstande, and to fore-see your ovvne misery, harden not your harts from God, harden not your hearts vnto your owne destruction.

The order of the narration of the Hi­story is to bee considered, for vvhen the [Page]Euangelist speaketh of them being aliue, hee p [...]ferreth the rich man before Laza­rus. For in this life the rich are of chiefest account, in chiefest places, in bankers and iudgement seates, in honour and dignity, who but they. But in speaking of them; being dead, Lazarus is first mentioned, for before the wicked rich, the godly poore are preferred in another life. The glory of the godly begins in their death, as the glo­ry of the wicked doth end in their death. The misery of Lazarus is ended in his death, for hee whom no man regarded in his life, the Angels tooke him vppe after death. And who would haue thought, that this poore wretch being so despised, shold be so accepted of God, but the wayes of God doe far differ from the waies of men, neither are his thoughts as our thoughts. Esay, 55. But to see howe God doth ho­nour the godly in their death, let vs marke what followeth.

And was carried by the Angels into A­brahams bosome.And, &c.] Whereby we vnder­stand that the Angels are present at the death of the godly, to performe theyr charge appointed vnto them. Heb. 1, 14. Psal. 91, 11. O happy soule which heere [Page 129]was visited of none but of dogs, nowe not one Angell, but many Angels come to do it seruice. So that the deuill hath no power ouer the soules of the godly, but ouer the vessels appointed vnto wrath. A bay or bosome is a hauen & place, free from tur­bulent waues; the world is the maine sea, and heauen the hauen of rest. And he that in life could finde no comfort, after death was carried into Abrahams bosome, that man of great compassion and hospitalitie. Or rather, because Abraham was the Fa­ther of the faithfull, hee is there placed where Abraham is: or more neere, where Christ our head is, there shall the godly & faithfull, Christ his members be. Iohn. 14.1.2. And although heere is no mention made of Lazarus buriall, wee must not therefore suppose, that he was cast foorth to the foules of the ayre, or the beastes of the field, for no doubt he was laid in Chri­stian buriall, but his buriall is not remem­bred, because it was not performed vvith pompe & solemnitie, as the rich mans bu­riall was, which was the last of all the Rich mans pride and brauery. And what good can a pompous buriall doe, to miserable soules that are damned in hell.

world, for the world passeth away, and the lusts thereof, but he that fulfilleth the will of God, abideth for euer. It is appointed to all men to die, and after death commeth iudgement. Heb. 9.27. And no otherwise likely it was, but that this Rich man had his doome and iudgement, before he vvas sent to hell. For after his death and buriall, was hee condemned and forsaken of God, and vtterly depriued of all ioy and com­fort.

And beeing in hell in torments, hee lyft vp his eyes,And &c. and sawe Abraham a farre of, and Lazarus in his bosome.] VVhat did his pompous buriall doe him any good, as the rich men take great care for theyr glo­rious funeralls; but as for poore Lazarus, there was no mention made of his buriall. But better were it for rich men, to haue a rich soule to God, then after theyr world­ly braueries, to be throwne down into hell. Hee went not downe to hell, to see vvhat there was done, but to feele that which was intollerable, and to abide such misery, that neuer should haue end. And why was it? he came to his goods aright, but hee did not dispose them as God commaunded. Hee was no thiefe nor Vsurer, but onely [Page 131]vnmercifull, and therefore found no mer­cie. If he were so greeuously punished, for not vsing his owne goods well, what shall become of thieues & Vsurers, which de­ceaue other men of theyr goods, and doe vniustly detaine them.

Hellish torments can no more bee con­ceaued, then heauenly ioyes, both beeing infinite. And as in hope, wee haue some taste and feeling of heauenly ioyes, so is it sufficient to knowe these endlesse vvoes in grosse, and after a sort, though confused­ly, so farre foorth, as may serue to keepe vs in Gods feare. And though we cannot en­ter into the depth of these matters, let vs leaue of to be curious, & meditate on those things which are most necessary. In thys example we learne, that the wicked throgh the feeling of their misery, are meruallous­ly vexed, and are desirous of some com­fort. Yet all hope being cut of, they feele a double torment. First, the remembrance of theyr manifold and hainous sinnes, is a continuall torment vnto them. Secondly, the consideration of the ioyes of the god­ly, increaseth their griefe farre more, com­paring their vnspeakable ioyes, with their endlesse and vnsufferable miseries.

This rich mans sorrowes, therfore were mightily increased,The rich mans woes increased. first by seeing Lazarus in so good case, and himselfe in such end­lesse woes. Secondly, beholding how vn­recouerable his state vvas, for out of hell, there is no redemption. Thirdly how cō ­fortlesse hee was, in that hee required but one drop of water to coole his tongue, and could not haue it, although he earnestly re­quested the same, hauing the least comfort denied him, that was vnmercifull in small matters. And lastly, in fearing the damna­tion of his bretheren, which were yet a­liue, and were like to drinke of the same cup. In vaine doth he looke vpon him af­ter death, which was vnmercifull to him in his life. He doth not behold him with the eyes of his body, but with the eyes of his mind, his vnderstanding was now opened, which in his life time was shut. The Wise man counselleth, that we should not turne away our eyes from the poore, least the Lord turne away his face from vs. And as the Mold-warpe, so is the rich man blind all his life, and cannot see himselfe, nor God, but is altogether busied about earth­ly considerations. And as the Moldwarpe is said to open his eies at the time of death, [Page 132]so these rich men at the time of death, can say, Vanity of vanities, vanity of vanities; and all is but vanitie. After death they can say, What hath pride profited vs, or the pompe of riches? Wisd. 5. It is well spo­ken, but it is considered and thought vp­pon too late.

Hee sawe Abraham a farre of, for salua­tion is farre from the wicked. psalm. 118. So farre of was the Rich man from Laza­rus, as the grace of God from sinne, vertue from vice, heauen from hell. Hee that lay at the rich mans gate, is in great glory, & farre aboue him; and hee that in this lyfe wanted no comfort, now wanteth no mi­sery. To this agreeth that of Salomon, pro. 14.19. The euill shall bowe before the good, and the wicked at the gates of the righteous. Diues liued in this world in ple­sure, & Lazarus in labour and sorrow, but now is Lazarus exalted & hee tormented. As the Lord saith by the prophet Esay. 65.13. Behold, my seruaunts shall eate, & ye shal be hungry, my seruants shall drink, & ye shal be thirsty, my seruants shal reioyce, and yee shall be ashamed. Behold, my ser­uaunts shall sing for ioy of heart, and yee shall cry for sorrovve of heart, and shall [Page]howle for vexation of minde. Lazarus in this life begged of the rich man, but the rich man after begged of the poore man: and as the rich man heard him not, so was not he heard. As wee reade, Prou. 21.13. He that stoppeth his eare at the crying of the poore, hee shall also cry, and not be heard. As it was a paine to the poore man, to lie before the rich mans gate, hee in pe­nury, and the rich man serued so plentiful­lie; so was it a paine to the rich man, to see Lazarus in such great glory, and himselfe in such great misery, and vnspeakable tor­ments. For as God when hee cast Adam out of Paradice, placed him not farre from thence, that hee might daily beholde from what a blessed place hee was banished, so did GOD set before the eyes of the rich man, the happy estate of Lazarus, that he should be vexed so much the more. Wisd. 5. Then shall the righteous stand in great boldnesle, before the face of such as haue for mented him. And they shall change theyr mindes, and sigh for griefe of mind, and thy within themselues. This is he whō we sometimes had in derision, and in a pa­rable of reproch. Wee fooles, thought his life madnes, and his end without honour. [Page 133]Howe is he counted among the chyldren of God, & is portion is among the Saints. It is not sayd heere,The diuer­sity of tor­ments. that the rich man vvas in torment, but in torments, for manifold are the torments of hell. The vvant of Gods most comfortable presence, vvhich no doubt the damned doe desire, if not for the loue of Gods goodnes, yet for theyr owne ease and infinite refreshing. The outward torments of the body, expressed by the fire, in respect of which, our fire is but a painted fire. The worme of a gnaw­ing and byting conscience. Most ouglie darknes, worse then the darknes of Egypt. A most beastly stinke, with infinite other torments, whereof the least is most intol­lerable, or more then can be suffered or de­uised in this life. Euen against nature, they shall desire not to be, and wish they had neuer been borne. There shal be no power able to deliuer them from thence, and the remembrance thereof, from time to time, shal most greeuously torment their minds. These paines endlesse and comfortlesse, shall make them die vvhich cannot die. VVherefore, considering these torments, there should be nothing so hard in this life, which God did cōmaund, but wee should

Then hee cryed and said; Father Abra­ham haue mercy on mee, and send Laza­rus, that he may dip the tip of his finger in water, & coole my tongue. For I am tor­mented in this flame.]

What great increase of sorrow was this, that he should desire to haue comfort frō Lazarus, & yet could haue none. He cry­ed and made a great lamentation, because his paine was so exceeding great. Now he calleth him Father Abraham, whom hee would not follow in his life time; againe, he calleth him father too late, & repenteth too late. See what it is to boast of the name of a Christian, and not to shewe the prac­tise thereof in our life & conuersation. For not euery one that can say, Lorde, Lorde, shall enter into the kingdome of heauen, but hee that dooth the will of my Father which is in heauen. Math. 7.21.22. Ma­ny shall say in that day, Lord, Lord. And hee shall say vnto them, I know yee not; Depart from me yee that worke iniquitie. The foolish Virgins, Math. 25.11. could say, Lord, Lord, open to vs; But he aun­swered and said, Verily I knowe you not. And they that sayd, Lord, when sawe wee thee a hungry, or naked? To them it shal [Page 135]be sayd, Inasmuch as yee did it not to the poore for my sake, yee did it not to mee, knowing that I committed and commen­ded the poore vnto you in my steed. The poore yee haue alwaies with you, but mee shall ye not haue alwaies. Then also shall they heare that dolefull doome, sentence, and iudgement, Depart from me yee cur­sed, into euerlasting fire. Math. 25.41. Fa­ther Abraham haue mercy on me. He cal­led for mercy too late, as also he was farre vnworthy of mercy, which would take no pitty and compassion of his poore neygh­bour. And he shall haue iudgement with­out mercy, that sheweth no mercy. Math. chap. 18.

Heere-hence wee may gather two pro­fitable instructions. The first is, to shewe mercy to our poore neighbour, if vve will looke for mercy at Gods hands. Second­ly, to call for mercy and forgiuenes, and pardon of our sinnes in this life, and not to deferre it vntill the last howre, or at least wise till after death. To defer it to the last howre, is to hazzardous and venterous, when as we may sooner misse, thē to haue our request graunted; the other that is af­ter death, is altogether vaine and vnprofi­table. [Page]He that would not shewe mercy to his fellowe seruant, that ought him but a hundred pence, was greeueously punished. Ecclus. 28.2. Forgiue thy neighbour the hurt that he hath done to thee, so shall thy sinnes bee forgiuen thee also, when thou prayest. What measure thou metest, the same shall be measured to thee. Endeuour therefore what thou canst. to be mercifull to the poore, calling thy selfe to remembe­rance, how greatly thou standest in neede of mercy from God. As for this rich mans too late repentance, hee was not so wise as Dauid, psal. 50. Heare ô Lord, and haue mercy vpon me, Lord be thou my helper: for what profit is there when I goe downe to the pitte; and out of hell there is no re­demption. And therefore earnestly and humbly hee prayeth for mercy in his lyfe time, before the eternall barres doe close him in. Neither did this rich man repent that hee had offended God, but beeing in excessiue paine, he called for release, vvhen as then none would bee granted. Follow the Wise mans counsell, Eccles. 9.10. All that thy hand shall finde to doe, doe it with all thy power; for there is neither worke nor inuention, not knowledge, nor vvise­dome, [Page 136]in the graue, whether thou goest. O Lord in death who wil remember thee? and in hell whose tale shall be heard?

So long as a great peece of timber is ca­ried vppon the water, so long it seemeth light, but when it is cast vppon the Land, then he that before could moue it with his hand, cannot now doe it with all the force of his body: Likewise, so long as wee liue, the burden of sin seemeth light, as though wee had no burden at all, but when death Gods messenger hath cited vs to appeare, before the court of his tribunall seate, then doe our sinnes appeare in theyr collours, shewing themselues to be infinite, and the burden of them intollerable. And vvee which woulde not fore-see these eternall punishments, shall then be thrust dovvne among the damned, for euer to feele them. My sinnes, saith Dauid, are gone ouer my head, and are like a burden too heauy for me to beare. psalm. 40. My sinnes haue ta­ken such holde vpon mee, that I am not a­ble to looke vp: yea, they are moe in num­ber then the haires of my head, & my hart hath failed mee. O Lord, let it be thy ple­sure to deliuer mee; make hast ô Lord to helpe mee.

Set the 50. psalme before thee, for a pat­terne to follow, and let thy hart shed forth teares aboundantly. And then shalt thou finde that comfort which Christ promi­seth, Math. 11.28. Come vnto me all yee that are weary and laden, and I vvill ease you. And howe comfortable this easing shall be, looke vppon the historie of the prodigall sonne. Luke. 15. Thys foolish rich man, would not lay downe his burden in his life time, & after death is was bound of so fast, that he could not shake it of.

But why did he speake to Abraham, & not to Lazarus? Because hee iudged him after his owne disposition, that hee would not forget to reuenge: whereas vvith the godly there is no such qualitie euen in thys life, much lesse in another. Thinking thys with himselfe; If I in my great prosperity, had no care of him, surely hee will haue as little care of me, neither will he come vnto me. Therefore he maketh his request vnto Abraham, supposing that hee knewe not what was happened. But let vs heare what his request vvas.

Send Lazarus, that hee may dip the typ of his finger in water, & coole my tongue, for I am tormented in this flame.] Alas, [Page 137]what could a droppe of water comfort him, and should he not by and by againe; be in as great torment? And what was the torment of the tongue, to the vnspeakable paines of all the rest of the body? Iust are the iudgements of God, and hee reco [...] ­penceth accordingly. For he that denied small matters, was enforced to craue euen the least helpe, which neuerthelesse accor­ding to his desert, was denied him.

Let no man despise the poore, for God can make the richest man poore in a mo­ment. The sonnes of Iacob came after­ward into the hands of Ioseph,Despise no body. whom be­fore they hated vnto the death, contemned and despised. Thou mayest stand in need of his helpe, whom now thou dost scorne. For so it may fall out, that GOD may ap­point him to doe thee good. Saul deadly persecuted Dauid, & God deliuered Saul into his hands twice; and had not the god­ly hart of Dauid had more pitty, the cruel­ty of Saul had iustly deserued death. Si­mei that cursed Dauid, and thought hee should neuer returne any more to raigne, was faine to cast himselfe downe, as it were at his feete, to craue mercy. Haman was enforced to doe Mardocheus great ho­nour, [Page]whom before hee could not abide to looke vpon. And this hapneth to ma­ny. VVherefore if thou beest placed in high authority, doe not exalt thy selfe too high, for he whom thou contemnest, may be in higher estate then thy selfe, and may requit thee againe.

VVhere there is mention made of the rich mans tongue, wee must vnderstand that the soule hath no tongue, nor hands, nor fingers,Tongue. but this is rather to be vnder­stoode in a spirituall consideration. The soules haue no parts nor members of the body, because they are spirits. Yet they are sayde to suffer in the members of the body, because in those members they haue most offended. As this rich man in his dainty fare and delicate dyet. Balthazar after his banquets and boules of vvine, lost his Kingdome and his life, 2, Maccabees, 15, 13. Nicanor blasphemed GOD, and therfore Maccabeus hand conquered him, caused his head and hands to be cutte off, and his tongue to be cutte out, and giuen to the fowles.

They that haue abused theyr tongues in swearing and cursing, by GODS ap­poyntment at the time of theyr death can­not [Page 138]speake, vvhereby they might con­fesse theyr sinnes and craue mercy, vvho as this rich man shall bee cruelly tormen­ted in hell, vvhen their soules are parted from theyr bodies. This torment is ex­pressed by Saint Iohn, in his Reuelations, 16, 10. They gnew their tongues for sor­rovve. And blasphemed the GOD of heauen for theyr paynes, and for theyr sores, and repented not of theyr vvorkes. Heere-hence lette vs learne to bridle our tongues, because as Saint Paul saith, What soeuer thinges are written, are written for our instruction.

VVhy did not the rich man require the helpe of Iacob, Ioseph, Iob, Dauid, and the lyke; because the poore vvere brought foorth for the rich, that they see­ing them might be prouoked to liberality, and that GOD might fauour them the more:Many good instructions in behol­ding the poore. and especially that the poore mans prayers ascending aboue the skies, might preuaile for them: not after death, for our prayers preuaile one for another while we liue.

That wee beholding the poore might be put in minde of our great wantes, that wee might exercise the workes of charity, [Page]that wee might giue God thankes that hee hath prouided for vs better; that we might learne deuotion from them. That wee might be put in minde to aske of God, as they aske of vs, that we being good to the poore, we might cut off all languishing ex­pences, and fulfill Gods commandement, that it might be a meane to practise all ver­tue and god lines? Now followeth the an­swer of Abraham to this rich man.

But Abraham saide, Sonne, remember that thou in thy life time, receauedst thy pleasures, & likewise Lazarus paines, now therefore is hee comforted, and thou art tormented.]

He puts him inmind of his former flou­rishing estate, to vexe him so much the more. For it is one of the vnhappiest thinges in our great misery, to remember that we haue been happy. Remember that thou in thy life time as if he had said; Thou hast liued to thy selfe & not to God, thou hast serued thy owne lusts and pleasures, & hast not lined in Gods obedience, thou hast had all the care for thy selfe, and not for thy neighbor. Remember, or else there should be no sting of conscience, for wee would faine forget.

God graunts the wicked many good things in this life, for special causes, to teach vs not to murmure at their estate. As God doth lay many afflictions and crosses upon the godly, to purge them, to refine them, to try them. But after this life the one haue perpetual torments, the other most happy ioyes. Looke not thou therefore for ioy and prosperity heere on earth, and to haue thy heauen heere and in another worlde. The rich man for his stately houses, hath darl hell, for his dainties and delicates, eter­nall torments, for his mirth and musicke, weeping and gnashing of teeth, and pitti­full wringing of hands. Contrariwise, La­zarus for his manifold afflictions and tried patience, infinite recompence. 2, Cor. 4, 17. For our light, affliction which is but for a moment, causeth vnto vs a farre most ex­cellent and an eternall waight of glorie. While we looke not on the things which are seen [...], but on the things which are not seene, &c. Also the Lord saith by his pro­phet Esay chap. 6, My seruants shall cate and you shal be a hungry my seruants shal reioyce, and you shall be ashamed. Let vs learne to suffer afflictions with the people of God, as Moses, rather then to enioy the [Page]pleasures of sinne for a season. They that reioyce heere shall sorrow there, psal. 126, 6. They that sowe in teares, shall reape in ioy, Mathew. 5, 4. Blessed are they that mourn, for they shal be comforted. When Iacob blessed Iosephs sonnes, hee put the youngest at the right hand. In this world the wealthy are at the right hand of glory, the poore at the left hand of shame, but in the world to come, it shal be otherwise, for God will exalt the poore and throw down the mighty. When the Egiptians lay dead vpō the Sea-shore, the Israelites sang prai­ses vnto the Lord. When Lazarus wept, the rich man was in ioy, but after a while the rich mans ioy was turned into most la­mentable teares. Let vs learne not to de­spise those that be poore and weake, for this is Gods worke in them, to purge their manifolde infirmities and imperfections: and in like case vvas Iob tryed, and in ma­nie such distresses are the godly afflicted from time to time, and so shall bee vnto the worlds end. Againe, let vs not iudge the rich and vvealthy to bee happy, be­cause they suffer no aduersity. For the end trieth all, not in this vvorld, but in another. psalm. 73.

Sonne.] This is spoken by way of re­proach, because in his life time hee did so much and so vainely boast, that he was A­brahams sonne, nowe his hipocrisie and vaine boasting is laide before his eyes, to wound his mind the more. Againe, heere­with-all wee must not so take it, that eter­nall destruction is reserued for them al­wayes, that haue had aboūdance of wealth. For riches doe not debarre or shut vs out of the Kingdome of God. But the mea­ning is, that this rich man beeing drun­ken with the pleasures of this present lyfe, gaue himselfe to all worldly delights, set­ting light by GOD, not beleeuing, but contemning heauenly ioyes, therefore is hee woorthily plagued for his great negli­gence and contempt. VVho when thou wast created to immortality, & the law of God did lift vp thy mind to heauenly me­ditations, thou forgetting thy excellent e­state, hadst rather be like the swinish Epi­cures, who put all their felicity in pleasure, therfore thou receauest a reward meet, cō ­uenient, & sutable to thy brutish life. And nowe where is thy fine silkes and purple, where be thy perfumes, where be thy fea­stings & bankettings, where is thy piping [Page]and dauncing, and the variety & diuersity of thy manifolde pleasures. While thou wert aliue, no kinde of wine could please thee, being cloyed with them, so great was the deliciousnes of thy mouth, neyther wouldest thou all that while so much as giue a little water to Lazarus being thirsty, and now thou canst not obtaine so much at a pore drop of water, to refresh the scal­ding heate of thy tongue. Insteede of thy gallant Mannours which thou hadst then, thou hast now the darke dungeon of hell, for thy delicate pastime, euerlasting paine, for thy songs and merriment, continuall weeping and howling. And now by the iust iudgement of God, which cannot be changed, thy due place is limitted vnto thee, where thou must remaine for euer.

He is comforted, who suffered so many miseries and distresses of this life, which no man must foolishly so interpret, as to apply the same to all that haue endured miseries heere in this life, to whom it shall be so far off, that their afflictions shall doe them good, that it shall be vnto thē a beginning of endlesse miseries. Howbeit, the patience of Lazarus is heere commended, because it ariseth of faith, and of the true feare of [Page 141]God. For euery one that suffereth mise­ries, doth not deserue the praise of pati­ence, but they which for the triall of theyr faith, and in a good cause obaying God, haue abidden & endured great extreami­ties, in hope of a better life: For thē which haue endured such a christian warfare, is reserued a crowne, and perpetuall rest and heauenly ioyes. Contrariwise, the pro­phane contemners of God, and the deri­ders & scorners of all godlines, which wal­low in all fleshly pleasures, and who haue so choaked vp the light of nature, that all desire and care of godlines is quenched & vanished, for such perpetuall torments are prepared, to make a wofull and sorrowfull change, for their earthly & vaine delights. Furthermore, we must remember, that the comfort which the children of God doe enioy, consisteth heerem, that they behol­ding this blisful estate in meditation, mind, and contemplation, should stedfastly goe through the course of a godly life, resting themselues vpon the sure & certaine hope of enioying the same. As on the other side the wicked are miserably vexed, as it were with a sence and feeling of hellish torments, which hang ouer then heads, [...] [Page]that they may haue of his grace, to liue a godly life, in all holy obedience, according to the will of God, for feare least it be said, Depart ye cursed into hell fire, there shall be weeping & gnashing of teeth. But this godly course, of exhorting and praying one for another, is not practised, but rather scorned and contemned of this vvicked world, which how necessary it is, they shall know heereafter when they feele the smart of it.

His desire of his brethrens repentance, proceeded not from the loue of God, that by their conuersion God, might be glori­fied, but onely that his paines might be ea­sed & their torments preuented; not least in their life they should not offend God, but least after death, their estate should not fall out to be most damnable. Let Laza­rus coole my tongue, for I am tormented in this flame; the ease of tormentes, is all the matter they ayme at they are not gr [...]e­ued, that God is not serued, or many of­fended by their example, but these among the vngodly, are the rich mans speeches; I am tormented, and least they also should come into this place of torment.

As they that by doctrine, and counsell, [Page 143]and perswasion, and godly life, and con­uersation, haue wone many to God, shall haue a singuler prerogatiue aboue many other; so also they that haue been the cause of other mens falls, sins, and offences, either in doctrine or wicked counuersation, theyr torment thereby shall be the more increa­sed. Therefore S. Austine saith, that the paine of Arrius the Heritique, is daily en­creased, because by his euill doctrine, hee led away many from the knowledge of the truth, and of their owne saluation. For as wicked people, while they liue heere, seeke only their own things, & not those things which are Iesus Christs, as also neglecting their poore brethren, not regarding theyr good or commodity; so in hell likewise they care for no more, but their owne af­faires. What burnes in hell but our owne wilfull will, what destroyeth the world but selfe-will, inclined to stubbernes, and all rebellion & disobedience. And heere are they c̄ofuted, that think the dead haue care of the affaires of them that are liuing. For heere is no doctrine deliuered to confirme it, but that which is heere set downe, is to shew the miserable estate of the rich wick­ed man, and of all wicked men, in that re­quests [...] [Page]and others would faine heare voyces out of the ayre. But such strange desires of men God will not satisfie, neither will hee by this meanes derogate from the authori­ty of his word. Againe, faith doth not de­pend vpon miracles & wonders, but is the special gift of Gods holy spirit, which pro­ceedeth frō the hearing of the word. And it is the proper gift of God, to draw vs vn­to him, which worketh effectually by his worde. Therefore there is no hope that those meanes may profit vs, which draw vs from the obedience of Gods word. Wee must confesse that our nature is inclined to nothing more, then to vaine reuelations, and we see how eagerly they throw them­selues into sathans snares, that refuse the word. From hence came Negromancie, and the blacke vnlawfull Arts, which the world doth greedily hunt after, & in a mad mood doth search to the bottome.

We must not therefore harken vnto the dead, by which meanes the deuil spreadeth his lies and illusions, neither must we look to be taught by Angels from heauen, Ga. 1, 8, The wisedome of men must be lay de a-side, which is altogether foolish in Gods affaires, 1. Cor. 2, 14, & 3, 18. And we must [Page 145]desire to bee instructed by Moses and the prophets, that is, by Gods word onely, that we may be edified and take profit thereby, and especially that we may heerein shewe our obedience to God, who hath appoin­ted this meanes onely to knowe his vvill. And he that will not beleeue Gods word, will not beleeue Christ, if hee should re­turne againe, much lesse the Angels, or them that arise from the dead.

When a voyce came down from hea­uen, concerning Christ, saying. This is my beloued sonne, in whom I am wel pleased, heare him; should the disciples haue said, Nay, but an Angell from heauen, shal cer­tifie vs better of thy will. The chiefest ser­uice we can shew to God, is to obey him according to his will. Should Moses, after God had prescribed him how his taberna­cle should bee made, haue caused it to be made and fashioned after his owne mind? When Saule was appointed by GOD, to smite Ameleck, and to slay both man and woman, infant and suckling, both oxen & sheepe, camell and asse, hee spared Agag the King, and the better sheepe and the oxen, and the fat beasts, and the Lambes, & all that was good, & would not destroy [...] [Page]vnbeleeuing world, hath had more care, & giue greater credit, then vnto the directi­on of Gods word; & by that meanes hath many a soule perrished, which otherwise might haue beene saued. But if there be a­ny godlinesse, sence, or reason in vs, let vs marke the wordes of the holy Apostle S. Paule, Gala. 1.8. Though that wee, or an Angell from heauen, preach vnto you o­therwise, then that which wee haue prea­ched vnto you, let him be accursed. And that it might sineke more deepely into our harts and minds, he repeateth his wordes againe, least we should not remember thē, or least we should not regard them. As we said before, (saith he) so say I now againe, If any man preach vnto you otherwise, then that ye haue receiued; let him be ac­cursed. He addeth a reason here-vnto. For now preach I mans doctrine, or Gods, or goe I about to please men? For if I should yet please men, I were not the seruaunt of Christ.

What did the Lycaonians to Paule and Barnabas, Gods sayd they are com downe to vs in the likenes of men; therefore they would needes doe sacrifice vnto them. So soone [...] mans hart withdrawne from the [Page 147]seruice of God, and great neede it was the Apostle should instruct them otherwise. The worlde in this great light of Gods truth, is yet deceaued, wandring in dark­nes, when the sunne shineth faire to direct theyr steppes. Thy Word, saith the pro­phet, is a Lanterne vnto my feete, and a light vnto my steps: but the foolish world she from the light of Gods word, to mans traditions. And the gospell is yet hidde to them that perrish. 2. Cor. 4. In whom the god of this world hath blinded the minds, that is of the infidels, that the light of the glorious gospell of Christ, which is the I­mage of God, should not shine vnto them. But to thē that are yet stedfast in the pro­fession of Gods truth; and are perswaded in the true Religion, which is grounded vpon the warrant of Gods World, let mee speake vnto them, as the Apostle S. Iohn speaketh, 1. Epist. 4.1. Deerely beloued, beleeue not euery spirit, but try the spirits, whether they are of God. For many false prophets are gone out into the world, and are euen at this day rife in the world, and so will be toward [...] the worlds end, & prin­cipally then. Which shal be a token of the latter day. For many shal say, here i [...] Christ [Page]and there is Christ this is the true religion, and that is the true religion spreading lies, & men [...] traditions, beleeue them not. Yea, they shall be so forcible in theyr perswasi­ons, that if it were possible, they should de­ceiue the [...]y elect. But those harts which are established in true religion, wil alwaies make the Word of God, theyr guide, and theyr warrant, come signes or vvonders. Angels [...] frō the dead, to shew them otherwise.

If one came from the dead, they vvould amend: The rich man is deceiued: for Lazarus no this that he [...] is spoken of but the brother of Martha, of whom vvee read. Iohn. 1 [...]. being raised from the dead, yet wo [...]lde they not beleeue but woulde haue slaine him. Nay they would not be­leeue Christ to be raised from the deade, but hired the fouldlours to make a contra­rie tale lusty the are they reproued, which seek after miracles & after death me us do [...] trines. According to that we read Deut. 18. Let none be found among [...], that asketh doun sell at the dead. Fo [...] that doe such things, a [...] [...]o abhomidation the Lord. They are heere reproched Which vvould haue religion taught them by miracles, for [Page 148]as a learned Father saith. Hee that seeketh after miracles, that he may beleeue, he him selfe is a miracle, who beleeueth not, when all the world else beleeueth, Againe, at the beginning of Christ his doctrine and true religion, it was necessary that miracles should haue beene shewed, as Christ vvas plentifull in them: but after his doctrine was plaine and euident, the ordinaunce of miracles is now taken away, and the vvar­rant of Gods Word ought onely to take place. Being instructed of Gods will and Worde, by godly and faithfull Ministers, we ought with all reuerence to embrace it, and to make speciall regarde and account thereof seeing that GOD hath ordained it a meane, for our happy conuersion and repentance, & for the working of amend­ment and newnesse of life in vs. For ac­cording to the rule of Gods Word, both our fayth must be directed and our sinfull life con [...]ted, and amended and ordered.

The saying of Abraham pleased not the rich man that his brethren shold hear Mo­ses & the prophets for the rich & mighty of this world, do do [...] [...]neuer vouch­safe to hear the word at the mouthes of the preachers, least [...] thereby, they [Page]should be counted good & godly, or least they should be reproued of theyr faults, or debarred of their pleasures. They loue their beds better then the Church, & ple­sure and pastime is their paradice. So farre of are they from honouring God as they ought, that they can scarcely vouchsafe to giue their presence in the Church, when as many with their lips serue god, but their harts may be farre away from him.

No meruell that he remembred his fiue brethren, who were drowned in the depth of worldly busines, whose chiefest delight was to spende whole nights at cardes and dice but could not yeeld theyr presence for an howre or two to heare Gods Word, it was irksome vnto them, and they were a­wearie thereof. As for bookes of pastime, and merry tales, they could heare them all day, and not be aweary. The foode of the soule, the heauenly Manna they loathed, desiring to satis-fie their minds in the lusts of the flesh; euen as the rebellious Isralites longed after the flesh-pots of Egipt. And such as the world was then, so is it now, if not worse, full of Atheists and Epicures. O yee foolish, when will ye vnderstand, & seeke after God, has your soules may liue?

See the importunity and rashnes of this rich man, which goeth about to reach A­braham, Nay father Abraham, &c. So we beeing reprooued by the mouth of the Preacher, begin to repine thereat, being as willing to be spoken vnto from the dead, rather then to heare the voyce of the ly­uing, and that is full little or nothing at all. Saule was desirous to be instructed by Sa­muell, beeing dead, whose wordes beeing aliue he did not regard. Abraham seeing his wordes cannot preuaile vvith this im­portunate rich man, breaketh of his talke, and leaueth him vnto himselfe. For as si­lence is the best answere to a foole, so a dis­creet aunswere may satis-fie and importu­nate and troublesome person.

Then hee saide vnto him: If they heare not Moses and the Prophets, neyther will they be perswaded, though one rise from the dead againe.] When Christ was dead, many bodies of the Saints arose, and vvent into the holy Citty, and appeared vnto many. But were the Iewes euer awhit the better for it? nay rather the worse, and a great deale more hard harted. The An­gels, although they be in high degree, and the ministers of the highest, yet are we ra­ther [Page]to beleeue the Maister, then the ser­uaunt. And the onely way to learne well, is to giue credit to the wordes of our Mai­ster and Teacher. And that we may cut of the rebellion of our own sinfull dispositi­on, wee must be prepared to the hearing and reading of God word, and pray that God would open our eyes and that it may bring forth fruite in vs, to the glorie of his Name the benefit one of another, and to our owne great comfort. Which thing is mightily furthered, by often hearing the Word preached and by daily & due me­ditation therof. The reason of euery thing may not be demaunded for the misteries of Diuinity passe our reason and capacity, As the Apostle, speaketh vnto the Corin­thians, 1 Col. 3.1. I could not speaks vnto you brethren as vnto spirituall men, but as vnto carnall euen as vnto babes in Christ. I gaue ye milk to drinke, and not meat, for ye were not, yet able to heare it, neither yet now are ye able. The articles of our beliefe are the principles of [...] religion, vvhich although we cannot vnderstand presently, nor sounde the depth of them at the first view yet it is required of v [...] that we should beleeue for vnless we beleeue, vvee shall [Page 150]neuer vnderstand any thing.

The conuersion of the whole Worlde vvas brought to passe, not by wise & lear­ned men, but by simple men and fishers, vvhich coulde neuer bee effected by the power and strength of any great Empe­rour, or by the wisedome and learning of any heathen Phylosopher. For [...] our doth not beleeue the Word of God, vvill hardly giue credite to any worldly meanes or miracles what soeuer. So froward is our wilfull ignorance, and so stubborne, that it will hardly on neuer yeeld it selfe to be in­structed.

This historie painteth forth vnto vs, the wonderful course of the world, & the vnri­able estate of the sonnes of men: som rich, some beggers; som liue in all aboundance, som are pinched with great extremity, and inioyful, & another mourneth. Yet neither [...] the one to be counted happy, nor the other miserable, vntil the tinne & day co [...], when the s [...]en [...]ts of all harts shall be made manifest. 1. Cor. 4.5. It teacheth vs also to despise the vanities of this world. VVee would by our good wils be [...]ith & mighty in the vvorld, and for the same vvee ven­ture many a hard iourny by sea & by la [...]el [Page]yet if it should be put to thy choyce whe­ther thou wouldest haue the rich mans life with eternall torments, or the poore mans life with heauenly ioyes, thou wouldest be well aduised what thou didst. For vvhat could all the pleasures, and wealth, & trea­sures of this rich man, comfort or help him after death? They can neither deliuer him from the power or howre of death, nor from the hand of hell; and being in hell in torments, they can afforde no manner of remedy psal 48.16. Bee not thou afrayde though one be made rich, or if the glory of his house be increased; for he shall carry a­way nothing with him, neyther shall his pompe follow him when he dieth. Hee is cast into hell, where for temporal plesures, he shal be punished with eternal torments, because [...]ee preferred those worldly vani­ties, before the [...]are of another and a bet­ter life. The poore shall not alwayes bee poore neither shall the rich be alwayes flo­rishing. Looke vpon Lazarus, nowe like a King and looke vpon the rich man, bee­ing farre worse then a begger. And this for the most part is the end & period of earth­lie honours and wealth, and this is the vn­happy issue of fleshly pleasures and sinfull [Page 151]lusts, and of the dainty sweete delicates of this world. Euerlasting life is giuē to those workes of charity, which proceede from faith, and likewise the vnmercifull, are like to be too too miserable.

Heereby we haue especiall warning, not to faint in our mindes, and to be offended with God, when we see the wicked in this world full of wealth, & hauing no punish­ment layd vppon them, dooing in a man­ner what they list; as also in seeing the godly to bee poore and miserable in this life, and subiect to diuers extremines. For God dooth order all thinges better in ano­ther life, and this world is but the place & time of tryall. The long sufferance & pa­tience of God, doth make the punishment of the wicked more iust; and the long pa­tience of the godly, doth make their ioyes in another life farre more comfortable. If in a Gold-smiths shoppe, thou seest drosse and coales, and such refuze, and there­withall precious vessels of gold and siluer, rings and iewels, it doth somewhat discon­tent thee to see so disorderly a sight: So in the Church of God, where there are ma­ny holy and godly people, you see manie wicked; such mighty men like Nemrods,

Of the wounded man that fell among theeues.

THis worldly Wise-man had know­ledge enough, and so no doubt hee thought of himselfe, therefore hee did not demaunde the question to learne, but to try and to tempt, as they do that take a pride in their learning. Marke how the great learned men, and those that thought themselues full wise, were Christ his heauy freends and deadly foes, & they are the first that set themselues against his doctrine. There is no people so bad & so dangerous as learned men, that haue an e­uill conscience, dooing more hurt in a cit­tie and Common-weale, then a hundred plaine men, & simple ignorants. For they infect more then a plague, the one distroy­ing the body, the other indangering the soule. Such are those that set vp and main­taine false doctrine and idolatry, filling all the world with troubles and tumults, with [Page 153]seditions and treasons; as in these dayes Campian, and Hart, and other theyr con­federates, flowing from Rhemes, ioyning to their false religion, trecherous practises, allowed by Cardinall Allen, Saunders, Moorton, and the like, howe many true subiects harts haue they drawne from her Maiesty, from true religion, from the hope of their true saluation; from God, and ma­king themselues most lamentable specta­cles.

In an Apothecaries shop, painted box­es, with goodly inscriptions haue poyson within them, and from many learned men, may proceed most dangerous doctrine, & manifest errour, as poysoned wine may be drunke out of a golden cup. Many learne to know, and fewe to practise, and to be­come good. Wicked Herod, Math. 2. ser­ched the scriptures, not that hee might be the better thereby, or edified in soule and cōscience; but that he might know where Christ shoulde be borne, that hee might come to kill him.

Many are very painfull in the studies of the lawes,Lawyers. searching Chronicles and Anti­quities, proposing vnto themselues pro­motion and gaine, as their chiefest scope, [Page]and therfore much wrong is done by such manner of men, the law wrested, & many a good cause ouer throwne. But where are those learned Lawyers, that with a good conscience vndertake other mens causes; if they be good, they stand for him, & di­spatch him without demurrs, and long de­layes: if they be wrongfull, they will not once meddle with them, giuing the partie counsell to surcease, and to liue charitably. as a mutuall member of the same body, & as a good Christian and louing subiect, vn­der a milde and gracious Prince. God for­bid but that there should be store of them, and I doubt not but that there bee manic good men among them, of a good con­science, and worthy to dwell in a Christi­an common-weale, but I must needes say they are hard to be found; and a man shal a great deale sooner light vppon the quite contrary, so great a number there is of that profession, & I had almost said of that di­sposition. In all knowledge, the ground­worke and foundation ought to be a holy life & godly cōuersation, the glory of god, & the benefit of his church and common­weale. This knowledge is rectified know­ledge, the other is wrested, greatly abusing [Page 154]so excellent a gift, and so worthy an orna­ment. And what grace is it to see a preci­ous ring in a swines snout. Godly & vertu­ous, is better then wise & learned, without the which, wisedome and learning is like a sword in a mad bodies hand, who careth not whō he strike, yea though he slay him­selfe. A learned man without vertue, wise­dom and gouernment, ouerthroweth him­selfe, & many more, by his euill example, & false doctrine. First learne to knowe God rightly & truly, and then thy learning shal stand thee in steed. psal. 119. First the pro­phet Dauid praieth that the Lord vvould teach him the way of his statuts, & thē that he would giue him vnderstanding. Let ler­ning be built vpon the foundation of ver­tue. Put a precious garment vpon a dead body, and it warmeth not, because there wanteth naturall heate in the body, which giueth life and moouing. So if the fire of Gods loue, doth not burn in thy hart, all o­ther external matters, be they neuer so glo­rious in the sight of the world, as authori­tie, learning, knowledge, eloquence, wise­dom, shall doe thee but little good.

This Lawyer, vnder the shewe to be in­structed, commeth to tempt Christ: the [Page]deuill vnder the shew to aduance our first Parents,Tentation. vndermineth them: seeking to re­lieue Christ in the Desert, went about to make him offende God, and to obey him. Math. 4.3. The Euangelist calleth the de­uill by the name of a Tempter, because it is his chiefest worke. And in diuers places of the gospell, we shall read, that many as­ked questions of Christ, or rather vvere sent from his enemies; to intangle him in his talke. To whom he sometimes wel an­swered. Why tempt ye me ye hypocrites. As in the cause of giuing tribute vnto Cae­sar: for when they shewed him a peece of siluer, hee asked whose Image and super­scription it was, & they said vnto him Cae­sars Giue therefore (saith he) vnto Caesar, the things that are Caesars, and to GOD those things that are Gods.

Many aske questions, not because they are ignorant, but because they woulde in­trap. Achab asked of Micheas the Pro­phet, 1. Kin. 22. whether he should goe to battell? not that he would know the truth, but onely to satis-fie his minde. So many aske needlesse questions, not to be instruc­ted, but to shew theyr vnprofitable curio­sitie. But let vs heare what his question is.

Maister, what shall I do to inherite eter­nall life.] Hearing Christ speake of bles­sednes,Maister. &c. he enquireth the meanes that leade there-vnto, beeing not ignorant thereof, as appeareth by his answere, Thou shalt loue the Lord thy God, &c. But temptingly he spake it; Besides, hee calleth him Maister, that vnder the shew of good wil he might the sooner deceiue him i [...] as the Scorpion hath aslattering countenaunce, but sting­eth with the [...]aile. Vnder fine coucht words mallice doth not alwaies appeare. God in his law cōmaunded, we should not weare a garment of linsie wolsie, as they do which haue one thing in their mouth, & another in their hart. The world is too full of such people, which can speake well of thee to thy face, but behind thy back sell thee, and stil making thee beleeue they are thy espe­ciall friends. They haue a policie to speak vvell of others, whom they hate, to make thee do the like, that they may intrap thee, and bring thee into trouble, by som words that may fall from thee vnawares, vvhich shalbe made farre worse. Woe to the dou­ble hart, & to the lyps that speake vvicked things, and to the sinner that goeth two manner of waies. Ecclus. 5.15. & 6.13.

He might also call him Maister in moc­kery, as in the court of Pontius Pilate, they clapt a crowne of thornes vpon his head, put a reed in his hands, & bowed the knee disdainfully, and sang, Haile King of the Iewes, and all to deride him. Also in the house of Caiaphas, making a iest of his propheticall function, they hid his eyes, & strooke him on the face, saying: Prophe­cie who it was that smote thee. And as in his passion and prophecy, they scorned him, so now in his doctrine, they call him maister, but in the way of mockage.

He is desirous to know howe to obtaine euerlasting life, because it is the marke that euery one shooteth at, though there be few that vse the means. This life although it seeme neuer so long, yet is it but of short cōtinuance, in respect of the time to come: for he that shall recount with himselfe the time past, it seemeth vnto him but as ye­sterday, or rather but as a moment. So Ia­cob at his first comming into Egypt, when Pharao demaunded of him how olde hee was, aunswered: The dayes of my pilgri­mage, are a hundred and thirtie yeeres: fewe & euill are the dayes of my life. Few, because they suddainly vanish, and euill, [Page 156]because of the manifold miseries, & vvea­risome labours that fall out continually in our life.

VVherefore, as the fowles desire to flie, the fishes to swimme, and creeping things to craule vpon the earth, neither is nature deceaued in these operations: so doe men naturally desire euerlasting felicitie, the which the minde dooth alwayes long af­ter, and cannot be satis-fied, and neuer re­steth, vntil it hath obtained it; which hap­pinesse cannot bee accomplished in thys life, but in that which is to come. So that the soule desireth GOD most inwardly; for onely in his presence is life, and at his right hand are ioyes for euer-more.

Thys Doctour of the Lawe, although hee be vvoorthy of reproofe, because hee tempted our Sauiour Christ, yet heerein hee is vvorthy to be commended because he dooth not put foorth vnprofitable and vaine questions:Curiosities & needlesse questions to be auoyded. but is rather desirous to know & vnderstand, the way that leadeth to euerlasting lyfe. VVould GOD all our speeches, conferences, and meetings, were to this end that we might know how to bee saued. Yee shall see many mens mindes runne vpon needlesse curiosities, [...] [Page]vineyard, gaue vnto euery one a penny, he hyred labourers, not loyterers, painefull dooers, not vaine boasters. Christ saith in the gospell of Saint Iohn, Euery branch that beareth not fruite, hee taketh away: by taking away, hee meaneth casting into the fire, that it may burne, because it brin­geth not foorth fruite. And the Prophet Esay, chapter 1. vvilleth the people of his ty me, to doe well. He sayth not, Learne to say well, though that be good, but learne to doe well, which is harder; and also far more necessary.

Infinite are the places of Scripture to this effect, all which conclude, howe that God doth farre more accept godly dooers, then idle talkers. To the substance of water, is added moysture & cold, it hath also these qualities, to be cleere, and very fluent, all which if they vvant, yet the substance of water remaineth. In a well ordered Com­mon-weale, the substance thereof is the peace and quietnes of the Cittizens, the necessary helps, are the mechanicall Sci­ences and trades. So in the spirituall life of the soule, is faith, hope, charity; the out­ward & necessary forniture thereof, is the Sacraments, spirituall sacrifices, of prayer, [Page 158]prayse, thanks-giuing, almes deedes, and all other godly and holy practises. For in these, thou must be fruitfull, if thou vvilt shew vnto the world, that thou hast faith, hope and charitie. How shal it be known, that thou hast charity, when thou hast no almes deedes? how shall it be known, that thou hast hope of another life, when as all thy ioy is setled in this world. All the glory of the Kings daughter, saith the Psalmist, is from within, hauing within fayth, hope, and charity, and beeing outwardly ador­ned with godly works. Heereby the soule becommeth glorious, but not so glorious, as it shalbe in the world to come. To these are required patience, constancie in perse­cution, chastity, perseuerance, & many o­ther vertues also, which nowe I cannot re­cite. But how can they say, that they haue a true fayth, whose life is most vngodly & vncleane, being ouerloden with manifold iniquities.

He asketh what he shal do, to inherit and possesse eternal life, for this life is but a te­nement at wil. The heauenly inheritance is without chang & that possessiō is without displacing, or any alteration, & how excel­lentis the estate of man, that is born to inioy [Page]and possesse heauen. Which in this life he cannot attaine, till death hath giuen the stroake, & made a happy passage for him. Yet in this thy life, by thy lewdnes & wic­kednes, thou mayst dispossesse thy selfe of that heauenly inheritance. And in that it is called an inheritance, the bountifulnes and mercie of God, doth wonderfully shine & shew it selfe; for they that are heires, come not vnto their inheritance by desert. But now let vs heare what Christ his aunswere was.

And hesayd vnto him, What is written in the law? how readest thou?] Certaine it is that the law doth set down a rule, how to frame our liues, and to obtaine euerla­sting life, yet can it doe nothing els but cō ­demne vs: and therefore it is called the ministration of death and condemnation. 2. Cor. 3.7. Yea, it increaseth the gilt and waight of our sinne, and maketh it to ap­peare more manifestly. Rom. 7.13. All vvhich comes not to passe through the fault of the law,Law. beeing holy, iust, & good, but because our corupt nature is so badde, that it is more ready to breake. then to keepe the lawe. Rom. 8.3. Therefore, al­though no man be iustified by the Lawe, [Page 159]yet the law dooth containe perfect righte­ousnes, neither doth it promise euerlasting life in vaine, if wee were able perfectly to fulfill it. Neither ought this doctrine to seeme strange vnto vs, that God doth first require the righteousnes of works, & then offer euerlasting life without the desert of works. Because it is most necessary that we should first know our miserable estate, not onely in transgressing the Law, but also in deseruing the curse and punishment ap­poynted there-vnto, that so we may more earnestly and more humbly, seek the mer­cie of God, in the death and passion of Ie­sus Christ.

Our owne righteousnes cannot obtaine euerlasting life, therefore it must be the free mercy of God that must do it. Christ hauing regarde to the Lawyers question, aunswered him aright. For hee did not in­quire howe hee might obtaine euerlasting saluation, but by what workes hee might accomplish the same, saying: What shall I doe to inherit euerlasting life. The Lawe doth shew how we are iustified by works, and yet no man is iustified by workes, be­cause we cannot performe it. In the meane time Christ doth preuent their slaūderous [Page]offence, vvho sought to intrap him, as though he did peruert and ouerthrow the law.

A maruell it is that thou, saith Christ vn­to him, which art a Doctor of the lawe, art ignorant of this point, who should teach others. Would God many that are Christi­ans, and of great yeeres, did not stand in neede to be instructed in the doctrine of Christianitie, or rather in the principles of religion. Who make great boast of theyr perfection, & yet being asked, are not able to render an account of their faith. And yet this is a further inconuenience, that al­though they are so ignorant, yet they wold be loth so to be accounted, and also vnwil­ling to learne. Set shame aside, for this is no shame to learne to bee instructed. A craftsman is of no reckning that is vnskil­full in his trade, and hee is vnwoorthie the the name of a Christian, that is such an in­fant in Christian religion. And as foolish pitty dooth marre a Cittie, so vvorldlie shame in matters of religion, dooth ouer­throw pietie.

Christ sends this Lawyer to the Law, in the knowledge whereof he did so aduance himselfe: first, that he should be satis-fied [Page 160]by his own knowledge: and secondly, that he should make it manifest, that in the law and word of GOD, is shewed the way of saluation, which teacheth what we should beleeue, doe, follow, feare, and auoyd. For the whole Scripture, as saith Saint Paul. 2. Tim. 3.16. is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct in righteousnesse. That the man of God may bee absolute, beeing made perfect vnto all good works. Therfore Christ cōmaundeth vs to search the Scriptures. Iohn. 5.39.

Christ sendeth the Lawyer to the Law, and the searching of the word: hee sendes him not into the pallaces of Princes, where it seemeth is the most happy life, but in­deed the soule doth there gather infection, which dooth rather tende to the destructi­on then the saluation thereof. For what is there to be learned, but the desire of ho­nour and promotion, enuy, strife, & facti­ons; there shall yee see pride and brauerie, and boasting of valour, daintie banket­ting, and gorgeous attire, all which are the deuils temptations, to lead vs vnto hell. In the houses of noble men, dicing frō mor­ning to night, and outragious swearing.

Hee sendeth him not into the house of Merchants, that he may learne lies & false othes, how he may deceiue his neighbours. Take counsell from Gods lawe, not from the world, learne to gouerne thy selfe after Gods commaundements, and not after the fashions of this wicked world, which is al­together an enemy vnto God. And the be­ginning & cause of our destruction ariseth here-hence, that in all our affaires wee ra­ther take counsell of the worlde then of God. If thou hast receiued an iniurie, the worlde biddeth thee seeke reuenge, that thou shouldest doe well to thy friends, & hate thine enemies: yea spill the deerest blood, if it be in thy power. But the royall law of God, speaketh of peace and loue, willing vs to loue our enemies, and to doe good to those that hate vs, and to pray for them that persecute and hurt vs.

If the tentation of the flesh doe trouble thee, the world would haue thee to satisfie thy lust, to follow thy pleasures, to offend God, to be vncleane and beastly. But God saith, heereby thou loosest thy honour, thy soule, thy conscience, the ioyes of heauen, and that blessednes which neuer shal haue end; thou loosest thy selfe, thou loosest [...] [Page 169]with-draw thy loue. But seeing there is no howre, wherein GOD doth not blesse vs with his benefits, wee alwaies owe all duti­full affection vnto him. VVho planteth a vinyard, and eateth not of the fruite there­of? and to whom is the fruite due, but to him that planted the viniard? Who would not shew loue to him that doth him good? The brute beasts are most louing to theyr benefactors, the fierce Lyon is as meek & mild as a lambe, to him that feedeth him. How doth the dogge fawne vpon his ma­ster, yea and mourne for him, & fight for him, committing himselfe to danger and hazard, to doe his Maister good. Onelie vngratefull man, doth not know his Crea­tor, which doth sustaine and nourish him, and seeketh by all meanes how to befriend him. Esay. 1. Here-hence it is that the pro­phet exclaimeth, The oxe knoweth his owner, and the asse his maisters cryb, but Israell hath not knowne, my people hath not vnderstood. O the sencelesse brutish­nes of man, who in his duty may bee in­structed of the brute beasts.

Thou louest thy grounds, thy cattell, thy possessions, because they are thine, & why doost thou not loue GOD, who is thine,

The deuision of the hart, is the death of the soule; for as the body beeing deuided cannot liue, so neither can the hart if it bee deuided. How long, saith the prophet E­liah, doe yee halt betweene two opinions? If riches increase, saith Dauid, set not thy hart vpon thē. If God possesse that roome, why should wee giue place to any other? God is a iealous God, who as the husband would haue his wife not to set affection on any but vppon him alone, so God requi­reth thy whole hart. If he see our harts and mindes too much set, either on wife, chyl­dren or goods, hee taketh them away, that we should not be forgetfull of him. But if we will needes continue in that mind, hee giueth vs ouer to our distempered humor. I will take away my zeale from them, saith the Lorde by his prophet Ezechiell, loue what thou wilt, fulfill thy desire.

The Prophet Esay, when hee sawe the people of his time so vnbrideled, & so do­ted vpon the loue of the world, wondred howe God could so patently beare it, and being so iealous, hee asketh the question. Where is thy zeale whereof thou speakest, I will put my zeale in them, and now doe I see euery soule play an adulterous part. [Page 171]God therefore, seeing hee is most iealous, saith, prou. 23.26. My sonne, giue me thy hart, yeelding no part thereof to any other, but loue him with all thy hart, with all thy soule, & with all thy vnderstanding. Con­cerning which matter, read maister Smiths sermon, intituled, The Christian sacrifice, most excellently penned.

This commaundement seemeth vnpos­sible, that we should loue the Lord with al our hart; so that there be no regard, left to any thing else. VVhich is especially to be vnderstood, in matters of weight, & great necessity, as in the cause of religion, in time of persecution, and in the tryall of thy ho­nestie, when thou art tempted as Ioseph, and Susanna, and in auoyding any sinne what-soeuer. Setting God alwaies before thy eyes, and treading vnder foote, vvhat­soeuer the world, or the deuill, or thy flesh shall moue thee vnto, beeing either most delightfull & pleasant, or profitable to the outward man. And such a one is truly said to loue God, with all his hart, and with all his soule. In the meane time, while there is no occasion of sinne offred, wee may loue our parents, wife, and chyldren, & friends, on this condition, that our soule haue al­waies [Page]a watchfull cave, not to sinne against god at any time for them or for our selues, or for any cōsideration in the world what­soeuer. Holy loseph, that patterne of hu­militie, loued god aboue all, who being in­uited by his Mistresse to commit adultery, gaue this wise and discreete aunswere, set­ting God before his eyes, Gen. 39. Hovv canst doe this great wickednes, and so sin against god? He had rather loose his vn­lawfull pleasure; then loose God. Holy Dauid, when hee might haue slaine King Saule, chose rather not to offeud god, then to reuenge himselfe.

Renouned and chast Susanna, when she might haue offended god without any im­peachment, or open knowledge in respect of the world, the thing beeing kept close: yet shee had rather in a good cause, vnder­goe any worldly shame, or great wrong & iniury what-soeuer, then to forsake God, her hope, her crowne, & her castle. Loue those thinges which god dooth suffer thee to enioy in this vvorlde, as much as thou wilt, for god dooth giue thee large liberty, so that when there is any occasion of of­fending god offered, then wee gather our wits together, and looke about vs, as did [Page 172]holie Ioseph, Dauid, Daniell, & the three chyldren, Susanna, and the like, louing god aboue all, and in the highest degree, rather submitting our selues to any tor­ment what-soeuer, then by offending god to hazzard our soules, in euerlasting tor­ments.

And thy neighbour as thy selfe.] Our Sauiour may seeme heerein too much to cōmend vnto vs the loue of our neighbor, in that he ioynes it so neere vnto the loue of god. How-beit, the loue of god, & the loue of thy neighbour, spring both from one fountaine, & from one inward affecti­on, & frō one cause, so that they cannot be separated or parted a sunder. Therefore S. Paul saith. Hee that loueth his neighbour, hath fulfilled the lawe. Thou canst not a­uoid the loue of thy neighbour, but thou must shake off the loue of god also. Wher­in we may cleerly see, how much god doth account the loue of thy neighbour, that he thinks he is not loued, vnlesse for his sake we loue our neighbour also. As also that God in the 2. table of his lawe, hath spo­ken more largely of the loue of thy neigh­bor. For the cōmandements of the first ta­ble are but 4. in nūber, the cōmandements [Page]of the second table, are sixe, and yet in the first table, is contayned the loue of God. In the second table, the commandements are all negatiue, but one, which doth shew the seueritie and straitnes thereof, to make vs take the better heede. Therfore our Sa­uiour saith, Ioh. 13. In this shal they know that you are my disciples, if ye loue one an other. He sayth not that ye are knowne to be my disciples, by working miracles, or by the gift of prophecie; but if yee shall loue one another: for this is the badge of Chri­stians, whereby they are distinguished frō the douils company.

VVhen our Sauiour Christ taught his disciples, (the time he was conuersant with them) humilitie, patience, contempt of the world, and other christian vertues and du­ties: the perswasion of loue, charitie, and good will, he reserued to his last supper, to the intent that hee might most firmly im­print the loue of our neighbour, into the harts and memories of his disciples. For this is giuen vs by nature, that looke what our friend doth giue vs last in charge, whē he departeth from vs, that stickest longest in our remembrance. In this duty of loue, consisteth the perfection of al christianity. [Page 173]Therefore S. Paule sayth, that the whole lawe is comprehended in this one thing: Thou shalt loue thy neighbor as thy selfe. He that fulfilleth both these commaunde­ments as he ought may without blushing appeare before God. Dauid saith, ô Lord I haue loued thy commaundements, and therefore he desired the presence of God, but Adam beeing called, fled from God, & hid himselfe, because hee had disobeyed God: and therefore durst not come into his presence. The prophet saith not, I haue knowne thy law, or I haue kept thy lawe, but I haue loued thy lawe. To keepe thy lawe, is of necessity and feare, but to loue, proceedeth from inward affection. The loue of God is perpetuall, but the loue of the worlde, or of our selues, is but for this life; for the loue of the worlde and of our selues, we indanger our selues, but for the loue of God, we finde a meanes to be per­takers of the kingdome of God, and of e­uerlasting ioyes. The especiall cause of lo­uing our neighbour, is in respect of his soule. And a good shepheard wil not spare to lay downe his life for his sheepe, and many haue been content to be offered vp, for the confirmation of the faith of others.

This do [...], and thou shalt liue.] See how Christ doth prouoke vs vnto good works,This do. &c. teaching vs that we should walke in them. He saith not, Say this, or beleeue this, but doe this That is, loue God, and loue thy neighbour, and shew forth the vvorkes of charitie. As the Apostle speaketh. 1. Ioh. 3. Let vs not loue in word, neither in tunge onely, but indeed & in truth. Hee that see­eth his neighbour in necessity, & shutteth vp his compassion from him, how remai­neth the loue of God in him. Hee that lo­ueth his neighbour, hath life, and hee that loueth not, abid [...]th in death. 1. Corin. 13: Though wee speake with the tongue of men and Angels, & haue not loue, it were nothing. As the body is sustained by natu­rall heate, so is charitie the life of the soule, without the which it is as dead. If thou ha­test, thou hast a name that thou liuest, but thou art dead and if thou findest thy selfe thus dead, loue and liue. We are translated from death to life, because wee loue the brethren. Nothing is so precious vnto vs, as life, whereof this is an cuident token, that for the same, we can be cōtent to haue an [...]r me or a leg cut off, and to drink most bitter potions. Yet is this life no true lyfe, [Page 175]but rather a shadow, & an image of death. If we can be content to endure such things for this life, which is of so short continu­ance, how should we bestirre our selues, & what should not wee vndertake, to attaine the glorious life euerlasting. For Christ speaketh not heere of this transitorie lyfe; but of euerlasting life, which is the seate & dwelling place of the blessed. The Gods of the Gentiles, require the death of in­fants, and that men should sley themselues, but the Lord saith by the prophet Ezech. 18. I will not the death of a sinner, but ra­ther that he returne & liue. Oh how good is our God, who I would were loued of vs as meete is, and that wee could frame our selues to obey his holy will: and for thys our loue and holy obedience, requiteth vs not onely with this transitory life, but will crowne vs hereafter with eternall ioyes.

But hee willing to iustifie himselfe, sayd vnto Iesus; Who is then my neighbour?But. &c.] Heerein he sheweth himselfe to be an hy­pocrite, that he would iustifie himselfe, as though he had fulfilled the whole lawe of God perfectly, and left nothing vndoone. Our hypocrisie is especially founde in the keeping of the second table, for that is the [...] [Page]sold & giuen to the poore, not being mo­ued there-vnto through charitie, but be­cause hee was a thiefe, and bare the bagge. The sonne of Iacob, when they sold their brother Ioseph, willing to iustifie, them­selu [...]s before theyr Father, and to cleere themselues from all offence, brought their brothers garment, stayned with blood, as though nothing might be lay de to theyr charge. So Herod purposing to kil Christ, made a shewe that he would goe & vvor­ship Christ. The wicked Iudges woulde haue cleered themselues, to be farre from the offence which they lay de to Susannas charge. But let all these vnderstand which dissemble with their double hart, that there will come a time, when all shall bee reuea­led, as the trechery of Absolon, Heliodo­rus & Herods was, & if not in this world, yet in another.

He sayth he loueth God, and yet maketh question who is his neighbour. But he that loueth not his neighbour, whom hee seeth daily, how shall hee loue God whom hee hath not seene? He speaketh suspiciously, as though a man might loue God, and yet neuer thelesse be cruell and hurtfull to his neighbour. The Iewes, they had onelie [Page 177]respect to them of their owne nation, sup­posing it was lawfull for them to hate all­ants and forrenners, and to let them alone, without dooing them any benefit on good at all. But the name of neighbour dooth extend it selfe to a further compasse, to wit vnto all men. Forasmuch as oftentimes it chaunceth, that hee which is nighest to vs in birth or country, is farther from vs in af­fection and loue, then our very foe.

And Iesus aunswered and said, A cer­taine man went downe from Ierusalem to Icricho.] This might bee, for Ierusalem was in the high mountaine Sion, and I [...]i­cho in a low place: Besides, there was a de­sert betwixt Ierusalem and Iericho, where passengers were spoyled by theeues, and where Zedechias the King vvas taken by by the Captaines of the king of Babel, when he fled from Ierusalem. Some apply this man that was woūded by theeues vn­to Adam, and vnto man-kinde: the priest and the Leuite vnto the sacrifices of the old lawe, and Christ vnto the Samaritane which healed man-kind, being spoiled by the deuils temptations, of the gifts & gra­ces of God, the denill beeing compared heere vnto theeues.

Some compare the man that came from Ierusalem to Iericho, vnto a sinner that fal­leth from the estate of grace, vnto the de­formity of sin. But how far this is from the sence and true meaning, euery man may perceiue. For the chiefed cope that our Sa­uiour a [...]eth at [...] to shewe vvho is our neighbour. For hee is our neighbour that can do vs any good, whether he be bethen or Christian, faithfull or vnfaithfull, good or euill, We ought to loue God, more then our selues, & our neighbour as our selues. Euery one liuing is our neighbor, who al­though he be euill, yet may come to a bet­t [...] course of life, if hee so continue, vvee must seeke to winne him by our example and good exh [...]r [...]a [...]on. They that are in the estate of misery, are chiefely our neigh­bours, and they that haue compassion of other mens distresses, and are willing to help them, doe most of all performe the dutie of neighbours.

By this man vvhich vvent down [...] from Ierusalem to Ie [...]icho, Christ vnderstan­deth any man of what state and condition [...] he be the poore, abiect, humble sad, [...] and des [...] of our help [...] ▪ and in a word [...] to conclude, euery one to whom [Page 178]we may do good. Consider therfore thou that art ri [...], that tho poore man is thy neighbour [...] thou that art wise, that thou are bounde to helpe the simple and the ig­norant; thou that art bealthfull, remem­ber him that is sick and comfortl [...]sse, and that Christ hath commended him vnto thee: if thou beest ioyfull and in prosperi­tie, that the band of loue and charity doth make thee to open the bowels of compas­sion, towards him that is in affliction and misery. By him that went downe from Ie­rusalem to Iericho, Christ vnderstandeth all that are in neede and necessity, to whom hee would haue thee to shew compassion and mercy after the example, of the Sama­ritane. Not onely the poore and distressed, but also the rich and wealthy, are here con­tained vnder the title of neighbours.

A certaine man cam down.] Principali­lie this is to be referred to the poore man, vvhich leadeth a solitary life, alone by him selfe, hauing no companion nor comfor­ter, being left and forsaken in a manner of all. Euery man will visite the rich man, and keepe companie vvith him, euerie one pray seth hym, and vvaiteth vpon him. But the poore mans estate is lamentable, [Page]who suffreth his miserie alone, and scarce a neighbour to make any question of him, or to make any inquirie after him. If the rich be sicke, Phisitians are sent for, & hee hath many friendes, and many helps: the poore man in his sicknes hath small helpe, liueth alone, & dieth alone. Ierusalem had many friends in her prosperity, but beeing in distresse, they l [...]ft her all alone. There­fore shee weepeth, saying; All my friends haue despised mee, and are become mine enemies. The rich in their distresse, haue friends at will, and more then they would, but where are they that helpe the poore, and they are woorthy of commendation; and therefore no maruell if Christ doe so point out a mercifull man, with this exam­ple of wonder.

The poore-man suffereth his miserie a­lone, and no man will vouchsafe to know him, neither is there any reckning made of him. It may well be said. The poore man went downe from Ierusalem to Iericho; for the rich men they rise, and are promo­ted vnto honour, but as for the poore, they haue many hinderances, and euery man keepeth them downe, they are in a man­ner cast downe head-long, & made to goe [Page 179]from worse to worse. He went from Ieru­salem to Iericho; that is, frō riches to po­uertie, from prosperity to aduersity, from a quiet, to a troublsome life. The poore man that hath not to bring vp, or to pre­ferre his children, dooth breake his sleepe with diuers troublesom cares. The wheeles of a clocke are alwayes running, and what is the cause, but the weights that pull them down? so is necessity as the heauy weights that hang at the whe [...]les of a clocke, that neuer suffreth him to take any rest.

God hath knit together all man-kinde with a holy band of fellowship, and surely the Lord for no other cause, hath set down the name of a neighbour in his lawe, but that hee might more louingly inui [...]e vs to the loue one of another. But because men being blinded with a natural kind of pride, and selfe-liking, cannot thinke so well of others, as of themselues, therefore they re­fuse to doe the duties of christianitie and charity. Whereas nature it selfe beeing our director, teacheth vs that we were created one for another.

And fell among theeues.] And vvhat could the thieues get at a pore mans hand, according to that of the Poet; That an [...] [Page]meanes; so fame of is it, that thou doost o­pen the bowels of pitty & compassion vn­to him. Iob sayth, chap. 12.6. The Ta­bernacles of robbers doe prosper, & chap. 20.19. Hee hath vndone many, and forsa­ken the poore, and hath spoyled houses which he builded not. Extortioners haue spoyled the people, saith the prophet E­say.

And wounded him.] The woundes of the poore, is the griefe of his hart,Wounded. beside the extremitie vvhich is shewed against him. Which things are as grieuous, if not more grieuous, then any outward wounds can be.

And departed.] As Wolues beeing sa­tis [...]fied with dead carkasses.Departed. Ezech. 22.27. cōplaineth of such in his time; Her Prin­ces in the midst thereof, are like VVolnes, rauening the pray, to shed blood, and to destroy soules; for theyr own douetous lu­cre. And theyr prophets haue daubed thē with vntempered morter. The people of the land haue they violently oppressed, by spoyling and robbing, and haue vexed the poore and theneedy [...] yea, they haue op­pressed the strangers against right. And I sought for a man among them, that shold [Page 181]make vp the hedge, and stande in the gap before mee for the land, that I should not destroy it, but I founde none. Therefore haue I poured forth my indignation vpon them, and consumed them with the fire of my wrath: Theyr owne wales haue Iren­dred vpon their heads, saith the lord God. If rich men woulde call themselues to bet­ter remembrance, and repent themselues of theyr dooings, the recompence vvere halfe made. But the more is the pitty, they remember no such matter, and goe away without rebuke or blame, and without re­morce.

Leauing him halfe dead.] When vpon any exigent thou takest away the poore mans oxe or his cow, doost thou not leaue him halfe dead, seeing thereby his life is maintained. When thou castest him into prison, hee cannot labour for his liuing, neither can he pay his debt [...]uer aw [...]i [...] the sooner. And not onely himselfe, but his whole familie is in great miserie, do there­fore to him, as thou wouldest be done vn­to in the like case, let thy hart relent, and worke a deede of charitie, release him, for­giue him, and God will pay thee & blesse thy store; if in the meane time thou be not [Page]so forgetfull, that thou callest not to re­membrance hovv many wayes, and after what fort God hath released and for giuen thee. Remember what ill successe he had, that would not forgiue his fellow seruant. Math. 18. When thou pinchest the labo­rer in his hire and wages, thou leauest him halfe dead. Iam. 5.4. Ecclus. 34.22. The bread of the needfull is the life of the pore, hee that defraudeth him thereof, is a man of blood. Hee that taketh away his neigh­bours liuing, slaieth him, and hee that de­fraudeth the laborer of his hire, is a blood­shedder. Deu [...]: 4.10. to 16. Ecclus. 7.20.21. & 33.29. Le. 19.13. It is no maruel that that is called the life of man, without the which hee cannot liue, and in taking away that which should be his liuing, although hee liue a free a fort, yet is hee through for­row, hare broken, & as a man halfe dead. And for a [...]e the poore the widdowes, the Orphants and the afflicted, dealt withall in this life. But now our Sauiour exhorteth vnto char [...]tie and mercy, as in the wordes following.

And by chaunce there came downe,Priest. a certaine priest that way, and when he sawe him; he passed by on the other side.] And [Page 182]it chaunced that a certaine priest was go­ing a iourny, which lay the very same way, and whereas for the very order and pro­fession of priest-hoode, vvhich he had ta­ken him vnto, hee ought cheefelie aboue others, to haue fulfilled the commaunde­ment of GOD: yet notwithstanding, himselfe beeing a Ievve, saw one that was a Iewe, and beeing himselfe a man of Ie­rusalem, sawe one of Ierusalem spoyled, wounded, and lying halfe dead & yet pas­sed by, no whit mooued with any drop of pietie and compassion. And although the Iewes by the priuiledge of adoption, were seperated from all other Nations, that they should be Gods holy inheritance, yet such was their barbarous, vnciuill, & hethenish contempt one of another, as though there had beene no acquaintance, no fellow ship among thē; as though they had not beene people of one and the selfe same Nation. Therefore our Sauiour Christ doth heere in this Parable, desenbe theyr cruell neg­lect of charitable affection, whereof theyr owne consciences did pronounce them to be guiltie.

The couetousnes of this world hath offred violence vnto iustice, & she being thus [Page]disgraced, hath ascended vp into heauen, so that it is hardly or not at all to bee seene on the earth. They that shoulde be most bountifull, are for the most part too hard-harted; and they that haue theyr liuings to be good to the poore, beeing blinded by couetousnes, dissemblingly passe by the poore, neither will they take notice of thē, neyther will they enter into any feeling af­fection, or inward consideration of theyr miseries; the Lord make them to remem­ber themselues, that they may learne to be mercifull. For they are the seruants & mi­nisters of him, that is most mercifull, and who causeth his raine to fall as well vppon the vniust as the iust.

God gaue no possession to the Leuites, because he was theyr inheritance, whereby is signified, that he that then left the priests without any earthly possession, would also haue it so nowe, that their harts should be be estranged, from the loue of thys world, and earthly possessions, and from the gree­die desire of wealth, looking for no more then that, which shoulde serue their turne. Therefore, If the Minister serue God, and imploy his vocation diligently, let him not feare, seeing the Lord is his portion.

The Lord commaunded the people of Israell to allot out Cities to the Leuites. Numb. 35.2. which he did to this intent, that they should not be intangled in world­ly busines. Pharao gaue inheritance vnto the priests, & when all the Egyptians were inforced to sell theyr land for foode, the priests were spared. But now in these daies, the Ministers liuings are so curiold, and theyr maintenaunce for the most part so poore and bare, that they are in a manner inforced with Saint Paule, to make Tents, & to seeke wayes how they may liue, there are so many Church-robbers euery where.

And likewise also a Leuit,Leuite. when hee was come neere to the place, went and looked on him, and passed by on the other side.] A Leuite also passing by the same way, at whose hand a man might iustly haue loo­ked for the due obseruing and keeping of Gods commaundement: because he bee­ing a man dedicated to the Temple, was a minister of Gods holy seruice, and there­fore ought to haue beene a man of deuo­tion, yet shewed small token thereof. For this man, euen as the other had doone, though hee sawe the wounded man vvell enough, yet passed forth on his way, and [Page]did no helps at all to his brother & coun­triman of the same City, that himselfe was of, And such as the priest was, such also was the Leuite, the inferiour taking exam­ple of the better. There was no pitty, no compassion, no bowels of mercy in any of them both. According to that of the pro­phet Ieremie, chap. 8.10. Euery one from the least to the greatest, is giuen to coue­tousnesse, from the prophet euen to the priest. Full little were they exercised in almes deedes, and in the workes of chari­tie, which should haue giuen good exam­ple vnto others.

Then a certaine Samaritane, as he iour­nied,Samaritane. came neere vnto him, and when hee saw him he had compassion on him.] The Samaritanes were not of the Iewes, but strangers and idolaters. For when Salma­nasar the King of the Assyrians, had caried away capture, the tenne tribes of Israel, for theyr manifolde offences, out of Samaria, into Assyria the king, least the land should be wast placed diuers people of diuers na­tions, there to inherite & to inhabit. Who not knowing GOD, but worshipping idols, and at the beginning of their dwel­ling not searing the Lord, the Lorde sent [Page 184]Lyons among them, which slewe them. Which thing when it came to Salmanasers cares, the King of the Assyrians, taking counsell with his Princes and Nobles, hee sent thether one of the priestes, vvhich he had brought from Samaria, to teach them how they should feare the Lord. By whō they hauing heard the Law of Moses, with a certaine reuerence, beganne to worship God, yet so that they serued theyr idols al­so. These did the Iewes hate, & they were despised of them, whom they called Sa­maritans, to whom they obiected that they had deuils, because vnder idols they wor­shipped deuils. And this thing [...] lay de vnto our Sauiour in great reproch, that he was a Samaritane, and had aedeuill.

Then a certaine Samaritane.] Hecre we are fully taught, not only who is our neigh­bour, but how we must bestow our [...]d mes, and in what measure. First, the Samari­tane seeing the vvounded mand was mo [...] ­ued with compassions, therfore the reis re­quired in vs, an affection of mercy, where bis we shold thinke other mens distresses to pertai [...]e euen to our selues. The minde mst hee throughly affected and induell with this quality, according to that of the [Page]Apostle, Heb. 13.3. Be mindfull of them that are [...]ound, as though ye were in bands with them. For Paule saith, that there are certaine wicked men; without naturall af­fection. Rom. 1.30.

After the priest and the Leuite came the Samaritane who espying the man that had beene robbed, and lay halfe aliue, halfe dead, and maruelling what the matter was, hee drew necre vnto him, and perceauing the exes come, misery of the man, was mo­ued with petty & compassion toward; this Iewe, whereas himselfe was a Samaritane, and yes [...]e Iewes doe very sore abhor & hate all Samaritans. For all his iourney hee doth not passe by him, but commeth and draweth nerae vnto him; neither doth he only pirry his case wish lamentable words, and so make hast onward on his iourney, and who busines, as most men doe. For as Samaritane saith, chap. [...].25. If a brother or a sister be [...], and destitute of daily foode, and one of you say [...]o them, De­partmence, warme your selues, and fill your [...], notwithstanding yee giue thē not those thinga [...]ich are needfull no the body▪ what had path it? The Samaritane [...] to his helping hund, [Page 185]such phisick as he had he applieth, he doth not excuse the matter that he is no phisiti­on, but for the present necessity, hauing wine and oyle about him, and knowing thē to be good, first cleanseth his wounds with wine, & then supples them with orle vntill better remedies could be had. Hee thinks not of the losse of his wine & oyle, and what hinderance it was vnto him, but is glad it serued to so good a purpose. He lights off from his horse, to set the woun­ded man thereon, the wounded man being vnable, he helps him vp with his-hands, he directs him forward, committing the care of him to no other but to himselfe, & see­ing he could not bring him into his owne house, hee conuayeth him into an Inne. There hee spares not, eyther for costes or paines, and he lookes to him him selfe, be­cause in Innes and strange houses, such poore mens miseries are little regarded, neither are they tended as they ought. And seeing his busines required hast, & that he could no longer tarry, hee makes further promsion for him, he takes forth our of his purse, so much mony as might serue, till his returne, & deliuereth it vnto the Host, re­questing the Inne-keeper that he should [Page]see the wounded man well attended and kept, vntill such time as his iourney being done, he should returne the same way back againe saying; Mine Host, ye haue mony for the purpose, see to this man at my cost & charge, that if ye shall beslow any thing aboue this sum that I haue deliuered you, you for your part shall not be a looset one mite by it, reckon it to me whē I returne a­gain this way, & whatsoeuer ye shal lay out vpō him, I wil pay it you againe. He pro­miseth to returne, & al his gesture & beha­uiour was, to shew that he could not be in quiet till he saw him well & whole againe. Behold heere a most plentiful & wonder­full measure of loue & christian charity.

And a great shame it is to christians, that heathen people are more mercifull, yea, many of the Recusants herein excell vs, & shal no doubt rise vp in iudgement against vs. If we be slow in ordinary distresses, yet in great extreamities let vs shew our selues forwardly, at leastwise for the shame of the world, if Gods mercy doe not mocue vs. Shew forth the fruits of thy profession, & let not faith be dead within, & let not God and the world, & thy own conscience con­demn thee. Be not as the rest of the world, [Page 186]who either passe by & regard not, or else giue but some good words & wishes, or if they giue any releefe, it is but very slender, so that it doth the poore but little good. Alas, what is the releefe of a peny or a shil­ling, to him that standeth in neede of a pound. Yet the fashion of the world is, to make great boast of this slender reliefe, like vnto the boasting Pharise, as though we were great almes folks to be wondered at and chronicled. But who wil like this Sa­maritane, seeing a poore man in great di­stresse, light off from his horse, and hinder his iourney, & forgetting his affaires, bend himselfe wholy for the time to help in such a case. The prouerb is, that many a little makes a mickle, & we think when we giue somwhat, that euery one will likewise; but God knowes almes-folks are very rare, for how should it be a thing so greatly cōmen­dable, if it were common. Little knoweth the ful belly what the hungry belly means, and if we did feele for a while the penury and scarsity of the poore, wee would be more willing to releeue them, and also we should manifestly see and perceaue, how small the number is of them, that giue no more but poore Peter pence.

Seeing this Samaritane shewed greater kindnes, thē eyther the Priest or the Leuit, heere-hence we may learne, that if we will be accounted more holy then other, & of greater perfection, that we doe not so be­haue our selues, that our conuersation be worse then souldiours & publicans. You see that the priest and the Leuit, both of them were of the elect people of the Iews, and of that tribe which was prepared to doe God greatest seruice, and which were iudged the holieft among the people, as they should haue beene, and yet was there found in them, neyther charity nor com­passion. But this Samaritane which was a gentile & an idolater, which had no know­ledge of God, & was despised of the Iews, so that it was counted a reproach, if a Iewe did talke with a Samaritane, or had any bu­sines, or any thing to doe with him; this Samaritane I say, shewed him selfe more godly then the Iewes, and not better then the cōmon sort, but better then the priests and the Leuits, which did teach & exhort to vertue and holines, and which should haue giuen woorthy examples, like lights vpon a hill. So the priests of the temple, which descended of the holy patriarkes, [Page 187]Abraham, Isaac, and Iacob, did slander our Sauiour Christ, who was reuerently vsed of the woman of Canaan, which came of cursed Cham. He found not that faith in Israel, which he found among the Canaa­nites. I feare me it wil fall out, (& I would in this I might be found a lyer,) that in the day of iudgement many publicans, and of the common sort, shall be preferred before vs, which preach the word, and exhort o­ther vnto vertue, and make great boast of Religion, seeing many of those whom we doe teach, doe farre passe vs in life & con­uersation, and may teach vs, if not in words & exhortation, yet in godly works. As the Lord saide to many proud Pharises, that publicanes and sinners should goe before them, into the kingdom of heauen. Many shall come from the East and from the West, and shall sit downe with Abraham, Isaac, and Iacob, when as the children of the kingdome shall be cast out into vtter darknes. Which is enough to teach vs, to despise no man, but alwayes to liue in holy feare and humility. For before God the works of charity and godlines, are more e­steemed, then either learning, wisedome, or the glorious shew of Religion. For God [Page]hath not respect of the persons or of high degrees, but God regardeth more the in­ward affection, and the perfection of cha­rity. The Priest and the Leuite were of higher degree then the Samaritane, but the Samaritane shewed himselfe the bet­ter man. For the priest and the Leuit be­ing of the same nation, should haue had compassion on the wounded Iewe, but they did nothing lesse, passing by, and re­garding not.

Heere also we learne, how few there be that haue mercy on their poore neighbors, when of three there was but one that had compassion. And such are our times, which in steede of mercy, exercise cruelty towarde our neighbours. Then among three yet there was some mercy found, but nowe you shall scarce finde one among a hundred, which remembreth & releeueth the estate of the poore and distressed, as daily experience sheweth. Nowe a man may see a great company of poore & La­zarus people, lie at the church dores, & all the company passe by, neither is there one among twenty that wil turne his eyes vnto the poore, so farve off are they from com­forting them, eyther in words or deedes. [Page 188]And most lamentable it is, that there be many poore housholders that are eshamed to shew their distresse, yet is their estate well knowne of the rich & wealthy neigh­bors, which can scarcely find in their harts to talke of them, or to be sorry for their ne­cessity. And if they be requested to shew releefe, & to giue somwhat, their eares are shut vp, and their stony harts cannot re­lent, to heare their pittious moane, but as though they heard nothing, they dissem­ble all. But if thou wilt not hearken vnto my words, haue som regard to gods word, Pro. 21, 13. Hee that stoppeth his eare at the cry of the poore, hee shall also cry and not be heard. The which thing the most patient Iob considering with a mercifull heart, maketh manifest his godly disposi­tion, as a patterne of mercy vnto all, chap. 31, 16. If I restrained the poore of their desire, or haue caused the eyes of the wid­dow to faile, or haue eaten my morsels a­lone, & the fatherlesse hath not eaten ther­of (for from my youth he hath growne vp with me as with a father, and from my mo­thers a wombe I haue beene a guide vnto her,) if I haue seene any perish for want of cloathing, or any poore without couering. [Page]if hi [...] [...] haue not blessed me, because he [...] wi [...] warmed vvith the fleece of my sheepe. If I haue lift vp my hand against the [...]a [...]hedesse, when I sawe that I might helpe him in the gate. Let my arme fall from my shoulder, & my arme be broken from the bone.

Thirdly, we are taught by this example, to shew charity and mercy, not niggardly, but in alarge and plentifull measure, for God regardeth a cheerefull giuer. This Samaritane had not onely compassion, but went to him, poured oyle into his wounds, bound them vp, brought him to an Inne, prayed the Host to haue care of him, and left money in his Hosts hands. Compare this example to the rich man, who would not refresh poore Lazarus at his gate, yea, Lazarus found more mercy of his dogges then of him, for they licked his sores. But as the one found fauour with God, so the other no doubt feeleth eternall torments. VVhat is a slender releefe to him which standeth in neede of great succour, bring him into thy house, and supply his wants; if thou wilt not bring him into thy house, goe to the poore where they are and shew thy almes as God hath enriched thee. This [Page 189]Samaritane was no penny-father, no nig­gard, his hands were not shut, but most li­berally and plentifully did he releeue the wounded man. Let this Samaritane be thy example, and be it knowne vnto thee, that whatsoeuer thou be slowest on the poore, thou giuest into the hand of Christ, which will recompence it with aduantage. For many are his blessings, which he hath, and may heereafter bestow vpon vs, in respect both of our body & soule. Pinch not thy selfe therefore, which surely thou doest, when thou dost not help the poore.

By this Samaritane also we are taught, not to be ouer-squemish in beholding the sores & wounds of the poore, as many too daintily turne their eyes away, & stop their noses. This Samaritane, hee handled the poore mans wounds, and bound them vp. Christ humbled himselfe, and healed eue­ry disease among the people, and refused not their company.

Fiftly in giuing our almes, we must not consider his Countrey or personage, his qualities or deserts, that thereby we should with-draw our hand from doing good, but onely we must remember he or she is our neighbour, as also we must haue an eye to [Page]their great wants & necessities. Many are not willing to giue almes, but to their kin­dred, & such as they know, other some fall into the examination of the liues of the poore, whether they be of good or euil be­hauiour. This sheweth mercy not to one of his owne nation, but to an enemy. Re­fraine not therefore thy liberality from thy neighbor in his necessity, although he haue spoken very badly of thee, although he be thy enemy. Yea, let him be a stranger, whō thou neuer sawest in thy life before, yet cō ­sider that he is thy neighbour, & that he is made according to the image & likenes of God, let that be thy looking glasse, & help his miserable estate It is the duty of iustice, to enquire into other mens faults, but the property of mercy is to haue compassion.

Last of all, heereby we are warned, not onley to be inwardly affected, but also to put to our helping hand. Many rich peo­ple will take pitty, but there-with-all they haue many dolaies and diuers excuses.

Which now of these three thinkest thou was neighbour vnto him that fell among the theeues? And he said; He that shewed mercy on him. Then said Iesus vnto him, Goe & doe thou likewise.] Now Christ [Page 190]cōmeth to the application of the parable, & to answer this learned Doctor. And this is the conclusion of the parable, where our Sauiour reserueth the wāightiest matter to the last. Shewing that not onely he is our neighbour, which may doe vs good, but he also that standeth in neede of our helpe. Whom we must help, not onely in words & passionate speeches, but also in cōforta­ble releefe, which is acceptable both before God & man. The more mercifull that any one is, the neerer doth he come to the na­ture of God. Delay not thy mercy, put so acceptable a work in practise, be not slow, goe & doe thou likewise. Titus the Em­peror would say, that he lost a day, when in that day hee had not done one good turne, to some man or other.

Iesus commended this Doctor, that he had made a right answer & a true, mouing him there-with-all, that his life should be like and answerable vnto his words, & that he shold be willing, rather to be like to the Samaritane, then to the priest or the Le­uite, who as men liuing to the behoofe of themselues and no more, had little or no regard of any other, but the Samaritane, where by birth and kinde hee was enemie [Page]vnto the Iew, in charity and loue became his neighbour.

All the vniuersall progeny of mankind, being through the malice of sathan, spoi­led out of the cloathing of innocencie, sore wounded with all kind of vice, cast a side, destitute of helpe, halfe dead, and euen at the next dore to desperation, Iesus com­ming downe from heauen, vouchsafed to visite and see them. And to the ende hee might the better helpe them, by taking mans nature on him, he came very neere to man, both seeing and being seene, hea­ring and being heard, feeling, and being felt; and hauing pitty on our extreame di­stresse, he tooke vpon him our sinnes, and beare them on his owne body, he did in his own proper person suffer that we had de­serued. The same Iesus hath seene to the curing of vs, who neuer turned his face from any sinner, were he neuer so vile or abiect. Whereas the proud and disdain­full priest passeth by him, euen then giuing vp the ghost, whereas the Leuit neglec­teth him, bidding God haue mercy vpon him and so going foorth on his way as hee had begun, least he should sustaine some hinderance or damage in the things of the [Page 191]world, while hee helpeth his neighbour. Iesus this Samaritane hath his Hosts and In-holders, to whom he leauing the earth, and ascending into heauen, doth commit the wounded man to be wel looked vnto, promising a reward in heauen, if through the aboundance of charity, they shall haue laied out any thing more, then was com­maunded, for the healing of the pittious body. And by these In-holders, are to be vnderstoode, the Apostles, Ministers, and Preachers, by whose painfull preaching, he doth cure and helpe mankind, and gathe­reth the same from the violence of theeues, into the inner roome of the church, where the wounds of sinne are healed.

By the doctrine of the gospell, our very enemies must be loued, and by Christ his example, the poore, the strangers, the fa­therlesse, and widdow, are to be releeued by our almes and charitable deuotion. For true it is that Christ is loued in his mem­bers, in whom likewise he is offended, whē their weake consciences are offended, and is put to open shame of the world, when they be put to shame, and is put to death whē they be put to death, & wants releefe, when they are in need and necessity.

The fountaine of mercy is the loue of thy neighbour, for if thou doest not affect the party, thy mercy will soone grow key colde. And that thou mayest take liking to the party, yea, although he be thy ene­my, if it be no more but for Gods cause, and at his request, mark what Christ saith. If ye loue mee, keepe my commaunde­ments, whereof this is one, Loue your ene­mies, doe good to them that hate you. Kill thy anger and thy wrath, bury thy ha­tred, and tread it vnder thy foote, GOD hath been fauourable vnto thee, doe som­what at his request, doe more for his loue. Heb. 6, 10. God is not vnrighteous, that he will forget your works and labour, that proceedeth of loue. Heb. 13. To doe good, and to destribute forgette not, for with such sacrifices God is pleased, 2, Cor. 9, 6, 7. Hee which soweth little, shall reape little, and he that soweth plenteously shall reape also plenteously. Let euery man doe according as hee is disposed in heart, not grudgingly, or of necessity, for God loueth a cheerefull giuer, 1, Iohn, 3, 17. Who so hath this worldes good, and seeth his brother haue neede, and shutteth vp his compassion from him, how dwelleth [Page 192]the loue of God in him. Tob. 4, 7. Giue almes of thy goods, and turne neuer thy face from any poore man, and then the face of the Lord shall not be turned away from thee. Be mercifull after thy power, if thou hast much giue plenteously, if thou hast little, doe thy diligence gladly to giue of that little. For so gatherest thou thy selfe a good reward in the day of necessity, Pro. 19, 17. Hee that hath pitty vpon the poore, lendeth vnto the Lorde, and looke what he layeth out (he shall loose nothing) it shall be paide him againe. Psalme, 41. Blessed is hee that considereth the poore and needy, the Lorde shall deliuer him in the time of trouble. The Lorde preserue him, and keepe him aliue, that hee may be blessed vppon earth, and deliuer not thou him into the will of his aduersaries and e­nemies. The Lorde comfort him when he lyeth sicke vpon his bed, make thou all his bed in his sicknes. Gal. 6, 10. While we haue time let vs doe good to all men, and specially to them which are of the house­holde of faith. 1, Timo. 6, 17. Charge them which are rich in the world that they be ready to giue, and gladly to destribute, laying vp in store for themselues, a good [Page]foundation against the time to come, that they may obtaine eternall life.

In conclusion, gather this lesson also, to see the mildnes of our sauiour Christ, how largely, and modestly, and delightfully, he aunswereth and satisfieth his enemy, which came to intrap him, that wee may learne with [...] modesty and good will, to answere them that seeke our hurt. Yea, all superi­ours are heereby aduertised, not to be too austere to them, that demaund any thing of them. See you not how Christ answe­red this crafty Lawyer to the full, when he might haue cut him off in shorter termes, or else aunswered him with silence.

See also how by these demaunds, and by euery little occasion, our Sauiour deliue­red many profitable & wholsome instruc­ [...]ons. By this example righteous men, & the friends of God, and the louers of mens soules, are glad vpon the least matter offe­red, to profit as many as they may, and for the loue of God and their neighbours, to shew forth many good works. According to the exhortation of our Sauiour Christ, Math. [...], 16. Let your light so shine before m [...], [...] they [...] see your good works, & glorifie yo [...] s [...]h [...]r which is in heauen.

In another s [...]nce, Ierusalem is sayde to signifie Paradice, where-hence man vvas cast out, and depriued of all spiritual gyf [...] and graces, as immortalitie, righteousnes, and holines, the true knowledge and feare of God. Iericho signifieth this world, and the calamities and miseries thereof, & the diuers infirmities where-with man is op­pressed by sinne. By theeues, the deuil and his kingdome, euill counsell, company, ex­ample. By garments, heauenly graces, and the perfection which man had before his fall. By wounds, his infirmities, & the cor­ruption of his whole nature, which hinde­reth vs that we cannot loue and serue god as we ought. By the priest and the Leuite, the sacrifices of the old Testament, which could not deliuer vs from sinne and death. By the Samaritane Christ, which deliue­red vs from sinne, death, the deuill & hell. By the Samaritanes iournying, Christ his descending from heauen, and taking vp­pon him the nature of man. By comming neere, vndertaking the affections of man, beeing like vnto him in all thinges, sinne onely excepted. Had compassion. The cause that mooued him, was his mercy, & not our desert [...]. He bindeth vp our wouds [Page]when he forgiueth our sinnes, and healeth our manifold infirimities, & asswageth our sorrowes. Oyle is the gladsome tydings of the gospell, comforting & raysing vp our distressed consciences. VVine signifyeth the law, which dooth sharply vrge and ac­cuse the conscience, as the wine doth strai­ten the wound, doth purge it, and make it cleane from putrefaction. He put him on his owne beast, so hath Christ taken vpon his owne body our infirmities. Brought him to an Inne, and made prouision for him, Christ hath brought vs into the Church, according to that of Saint Paule, Whom he hath chosen, them also hath hee called. For those who are not called, are no members of his Church, neither any of his people. The two pence heere named, are the Lawe and the Gospell, the two Testa­ments, by the ministery wherof, the church is instructed & gouerned, & so shall be to the end of the world. The law doth terrefy, the gospell doth comfort, and proposeth Christ vnto vs, to be our spirituall Phisiti­an, which doth mollifie the wounds of our conscience, with the oyle of his grace. The Host is euery faithful & painfull Minister & preacher, which with conscience taketh [Page 194]care of the flocke committed to his charge. Who is willed to take care of his flock,Directions for the Mi­nister. and commanded so to do frō god, & that in the gouernment of the church, they shew not themselues vnfaithful & negligent. Who may not ad mans deuises to gods word, but in expounding therof, must direct his full scope, to the proportion of faith, & beeing also painful in his profession, no doubt he shal receiue the promised reward. And if a­ny trouble & persecution grow thervpon, let vs refer al to Gods good wil & plesure, & in all extremities, learne to depend vp­on Gods prouidence. In our painfull cal­ling, God will assist vs with his grace and heauenly blessing & will strengthen vs in the continuance therof, giue vs courage, & make vs constant. And what dangers soe­uer fall out, God will not then and there forsake thee, but hee will stand by thee, as the Phisitian standeth by the sicke man, or the Nurse by the chylde. In all extreami­ties hee will be thy guyde and comforter. A faythfull Minister, and a diligent man, shall haue good successe and manie com­forts.

Goe thou and do likewise.] They shew mercy, which haue a fellow feeling, & help [Page]according to their calling and abilitie, as did this Samaritane. And though this doc­tor of the lawe, might boast much of the fulfilling of the lawe, as many doe, which did neuer fully examine themselues, and their consciences, by the due tryall and touchstone of the law, yet had hee, and so haue we neede of the mediation of Christ, to giue a salue to our sore, & to recouer vs from our corrupion & imperfection. And this doth Christ performe freely,No perfec­tion in this life. & of his mercie, which mercy we take holde on by faith. And seeing thou hast not yet fulfil­led the law, why doost thou brag & boast of thy owne righteousnes. Which is farre from the righteousnes of the law, where­vnto our corrupt nature cannot make it selfe subiect. Besides, no man can perfect­ly fulfill Gods law in this life; here we be­gin, but else-where we shall end in perfec­tion.

Soli Deo omnis laus, et gloria, et gratia.

The Parable of the vn­mercifull Seruaunt.

NExt after the notable example of the mercifull Samaritane, by com­parison and contrarietie, the exam­ple of the vnmercifull seruant see­meth most worthy of our cōsideration & edification. Euery one ought to forgiue his neighbour that hath offended him, so often as he asketh forgiuenes. According to that which else-where our Sauiour ex­horteth, Luke. 17.3. Take heede to your selues, if thy brother trespasse against thee, [Page]rebuke him, and if he repent, forgiue him. And though he sinne against thee seauen times in a day, and seauen times in a day turne againe vnto thee, saying; It repen­teth mee, thou shalt forgiue him. As thys parable doth shewe, by Gods great pati­ence, and by the riches of his mercy, howe ready wee also ought to be to forgiue one another. The kingdome of heauen, may be applyed to the Church of God in thys lyfe, the which God doth rule by his word and by his Spirit, and dooth mightily and miraculously defend it, from all enemies, priuie hypocrites, open Atheists, cruell Tyrants, the deuill, death, sinne, and all the power of hell. God is the King, & wee are his seruants, into whose hands hee putteth his gyfts and graces, that we may employ them to his glory, and the benefit of his Church. And in this sence also we are deb­ters vnto God, because no man can fulfill his law, as hee requireth, but diuers wayes we doe transgresse the same.

1 In the first part, that is in the exhortation to mutual forgiuenes, first he setteth down how far we are indebted vnto God, vnder the person of the seruaunt, that was called to giue an account. Wherby we are giuen [Page 196]to vnderstand, that all of vs shall giue ac­count of those things, we haue done in this body, 2. Cor. 5.10. Hebr. 9.27. Rom. 2.6. Iohn. 5.28. Tenne thousand talents doth shewe our infinite debt, and our manifold sinnes and transgressions, more then the hayres of our head. And as he whose debt is infinite, and beeing farre vnable to pay, hath no other meane to helpe himselfe, but to fall downe on his knees, and to craue mercie: so are wee willed by this parable, that seeing we cannot satis-fie for our ma­nifold offences, wee shoulde flie vnto the mercy of God, wherof we haue assured & most precious promises, through the mer­rites of Christ our Sauiour. By which one­ly meane satisfaction may be made, & not through our good workes and merrits. Which if they were all stretched out to the vtmost aduantage that might be, yet can they come nothing neere, if all were sold, yet payment cannot be made. For in this our corrupt nature, vvho is it that can in the least part thereof, satis-fie Gods lavv? And therefore, that that vvas impossible to the lawe, inasmuch as it was weake be­cause of the flesh. God sending his owne Sonne, in the similitude of sinfull flesh [Page]for sinne, condemned sin in the flesh, that wee might flie to him for our satisfaction, and the gracious forgiuenes of our most huge debt, after the example of this ser­uaunt, which acknowledgeth his great vn­worthines and insufficiencie, prayeth for mercie, and obtayneth the same.

Peter puts forth this question after the common custome of men, who would be forgiuen, but are loth to forgiue others. The third or 7. time, is not heere limitted, but rather wee are willed neuer to faint, in so godly a worke of charitie. Luke. 17.4. and alwaies to frame our selues to be mild­ly and mercifully disposed, and that our mindes and harts, should be free & cleere from hatred and malice. This is one sort of forgiuenes, all desire of reuenge set apart, to loue him that hath offended thee, & to requite an euill turne with a good, althogh wee thinke hardly of him according to his desert. Many abuse this doctrine of pati­ence and forgiuenes, caring not what hurt they doe, because we are bound to forgiue. But in this place is meant, that they should be sorry for theyr fault, confesse, and aske forgiuenes. Yet many are so stubborne, that they will not acknowledge their iniu­ries, [Page 197]but adde now vnto the old, how-beit, in this case also, wee are commaunded to forgiue. Another kinde of forgiuenesse it, when we so receiue him to mercy that hath offended vs, that we thinke well of him, & are fully perswaded, that the remembrance of his sin is forgiuen before God. Which is not onely spoken of priuate iniuries, but of all other offences. Therfore he willeth, that they that are fallen, should be releeued by our mercifull endeuours.

This doctrine is very necessary, because by nature we are for the most part too au­stere, and sathan sets vs on to this cruell se­ueritie, that they that cannot be forgiuen, should be driuen to sadnesse and despaire. But heere a question may be made, if wee may beleeue others vpon their words, whē as often-times they breake. Where-vnto we answer, that when such through theyr leuity & inconstancie, abuse our patience, yet asking forgiuenes, wee ought to par­don them, with this wisedome, that after, wee take heede of them, and pray to God to mend them, acknowledging theyr ma­nifold weakenes, and beeing sorry for thē And because it is a thing in a manner vn­possible to flesh and blood, and most hard [Page] [...] drawne to mercy and forgiuenesse, especially when the often faults of our br [...]he [...] are to be indured, & that wee are wearied with their manifolde offences, therefore the Lord vseth a most fit para­ble to this purpose. Teaching them that are intractable, & which cannot be intrea­ted in this case, that they prouide but bad­ly in theyr owne behalfe, because they shal find the like measure at Gods hands. This similitude standeth in three comparisons: that is, the Maister is compared to the ser­uaunt, a great summe to a small debt, and Gods wonderfull and vnspeakable mercy, to our extreame crueltie. All which de­clare, that we farre more grieuously offend God, then any brother, or enemy, or mor­tall man can offend vs.

The seruaunt therefore fell downe,The ser­uant. &c. and besought him, saying: Maister appease thy anger toward me &c.

Heere is the patterne of true instificati­on, which requireth that wee shoulde ac­knowledge our vnwoorthinesse, and flie vnto Christ our Mediatour; The one is tryall of our repentance, the other rea­cheth [...] the height of fayth, whereby wee assure our [...]nes of forgiuenes, through [Page 198]Christ his merrites.

Then that seruaunts Maister had com­passion, and loosed him, and forgaue him the debt.] Heere is declared the order and manner of free iustification; namelie, that GOD doth freely forgiue vs our sinnes, and iustifie vs, that is, hee reputeth vs as iust, and dooth discharge vs from the guilt of sinne, for his Sonnes sake; and dooth impute vnto vs the righteousnesse, mer­rites, and deserts of his Sonne, as though we had perfectly in our persons, fulfilled the law of God.

Concerning forgiuenes, it is either Ec­clesiasticall, or ciuill. Ecclesiasticall, when in the publique congregation, by the com­fortable tydings of the Gospell, eyther priuately or generally, we receiue the com­fort of forgiuenesse of sinnes. Or vvhen vppon the peculiar and particular confes­sion of some one or more, with publique prayer the Minister pronounceth pardon. Ciuill forgiuenesse is, vvhen among our selues, we forgiue one another, not bearing hatred in our harts, for wrongs commit­ted, nor yet thirsting after reuenge.

Some will say we must forgiue one ano­ther, therefore we must not defende our [Page]selues, nor seeke redresse. But there is a dif­ference betwixt a lawfull defence, and pri­uate reuenge, & God hath appointed the Magistrate to doe right and equitie. After which sort a Christian may defende him­selfe, as Paule did, appealing vnto Caesar. Acts. 15. But priuate reuenge, which is a desire to hurt, proceeding from a wrathful minde, is heere forbidden. As it is written, Rom. 12. Vengeance is mine, I wil repay saith the Lord. And sutes of law in matters of extremitie, (as that must be the last re­fuge, whē nothing else will preuaile) these sutes of law, I say, with a godly mind, may be followed with charitie. Alwaies reser­uing our selues to equitie, & to neighbor­hood, not caring to sit downe by a little losse, so that we may recouer our own, in any good and indifferent sort.

But heere it was necessary to be spoken, to preuent an obiection, that seeing his maister willed him to be sold, his wife, and children, and all that he had, & payment to be made that some gather here-hence, that satisfaction may be made for our sinnes, by our part, and through our endeuours. But the prophet Esay in his 53. chapter decla­reth other-wise. Therefore all of vs being [Page 199]debters in this case, are inforced to flie vn­to Gods mercy, and to craue the release of this our great debt, which wee can neuer satisfie. Neither doth God alwayes shewe his seueritie at the beginning, that wee be­ing compelled, should seek for release, yea, rather by his free mercy offred vnto vs, hee dooth preuent vs in this case; but onelie in this parable is declared, that if God should deale with vs in extremetie, what shoulde become of vs. As also, if he should exact­ly require of vs, that which wee are indeb­ted vnto him, how needfull it were for vs, to fall downe vpon our knees, and to sue for fauour. For this is the onely hope of helpe, that sinners haue. Therefore the prophet Dauid being oppressed, with the great waight and burden of his sinnes, cry­eth out. psalme 143. Enter not into iudge­ment with thy seruaunt, ô Lord, for in my sight shall no man liuing be iustified.

But when the seruaunt was departed, he found one of his felowes,2. The ingra­titude of the world. which owed him an hundred pence, and he layde hands on him, and tooke him by the throat, saying; Pay mee that thou owest.] Heere follow­eth the crueltie of an vnmercifull hart, which shortly after was reuenged vpon it [Page]selfe. And heere is declared, the second matter woorthy of noting in this parable, which is the ingratitude of the worlde to­wards God and theyr vnmercifull dispo­sition towards theyr neighbour. VVho woulde haue beene to forgetfull, as sud­denly, when the greatnes of his Maisters benefite was so fresh in his remembrance, that his hart could be so cruell toward his fellow seruaunt. For surely, if any of vs all, coulde remember Gods great mercy to­ward our selues; and howe deeply wee are indebted to God we should neuer find in our hart [...] to shew such extremitie towards others. And therefore he may be poynted at with a note of wonder.

VVho woulde haue doone it but that seruaunt, that gracelesse and vnthankfull creature [...] little considering that hee would be loth so to be dealt with all himselfe: and as we are went to say in this case, shewing himselfe vvorse then a Iew or Turke. His cruelty is further expressed, from the per­son of his fellowe seruaunt, who kneeled downe to him, and could find no mercie, a [...] hart that had no pittie: he coulde haue [...] no more, if hee had vtterly de­nied him.

Again, his cruelty in expressed by his g [...] ­sture, in that he tooke him by the thr [...]e, vvithout any former ciuill and [...]u [...]teous means of demaunding; al which did shew a hart fully possessed with cruelty. But that all cruell mindes may somwhat relent, l [...]t thē consider the manifold causes to moue them to charitie and forgiuenes.

The first is Gods commaundement Se­condly, because reuenge is the honor due onely vnto God. Thirdly, because we are guiltie of manifold offences, wherein wee desire forgiuenes of God, and therfore we ought to forgiue others. Fourthly, the cō ­mon peace and quietnes of the Church, which is mightily troubled by this meanes. Fiftly, our prayers, the most necessary work in this life, are hindered by continuall ha­tred, which thirsteth after reuenge. And lastly, heereby many waightie affayres of this life are broken of.

Either the second, third, or fourth war­ning may take place, and it is the dutie of Christians, to seek peace & insue it. If they be iniuries doone vnto our selues, then be pacified and mittig [...] to thy anger, forgiue them for the causes afore-sayd. If they cō ­cerne the honour of God, then may vvee [Page]be [...] let our zeale be [...] with wise [...]. As in the case of blasphemy, heresie, and Atheisme, which we [...]ght to redress [...] to the vtmost of our [...], and such stubborne people whom we cannot [...], wee ought to leaue to the iudgement of God. 2. Tim. 4.14. The godly often times [...]ire and giue offence, & among them also [...]re dissentions. These [...] fall out among them that are more perfect then others, and therfore the scrip­ture doth so manifestly set down, the faults and offences of the godly. The reprobate & euill disposed, after twice or thrice war­ring are to be left vnto themselues, and to GOD, [...] those that haue any sparke of grace, cannot be too often warned.

This vnmercifull seruaunt should haue [...], what power his Maister had [...] him, when hee kneeled downe vnto him, asking forgiuenes in a case very des­p [...] and past hope. His maisters bound­tifulnes, and his [...] should haue drawne him to mercy and compas­sion. [...] all th [...]se [...] vvere [...], had so fraught him, and possessed him with cruelty, and [...] him, [...] into [...]. [Page 201]Whose [...] selfe in these [...] had [...] from hi [...] [...] had [...] with him, and [...]ec­ting with [...] by, will [...] of his crueltie. Secondly, [...]pan [...] toward a stranger, which [...], but [...] his owne f [...]llow [...]. Thirdly, for a finall [...] himselfe was [...] for­giuen; for what is a [...] h [...]ndred pen [...]. Where by tal [...] are sig­nified our gre [...]ous and ha [...]nous of [...] and by the persee, c [...]s [...]el [...] and finall [...] f [...]lts. His [...] [...] ­leth downe, yet doth [...].

His fellowe seruaunts [...] and cruel [...] behaued, [...] hart, for the godly haue a fellow- [...] world be to passe by, o [...] full [...]. The godly are not only [...] when they cannot [...] vnto God [...] and [...] prayer, for redresse & [...]. The [...] vnmercifull of [...], [Page] [...] and what ini [...]de [...] will not put in practise, ha­uing [...] [...]enly cōsideration. Christ his [...] death for them, and the heauy an­ [...] and distresses of his soule, are not [...] Heb. 4.15. Rom. 5. [...]. & [...]. No such [...] doe enter into theyr [...]. VVell the poore cryeth & com [...] his cause to God, and GOD will [...] a time to consider it, psalme. 10. For [...] [...]ing [...]ed with the pray­ers of the godlie, who are greened to see such [...] [...]ing highly offended [...] the grea [...] ingratitude of worldlie [...] for these great disorders pu­nish [...] with [...]ue [...]s miseries & ca­ [...] [...].

3 And now the third matter commeth to he [...]and [...]ed which containeth the punish­ment of this ingratitude [...]nd, cruell beha­uiour.

Then his Maister called him, and sa [...]d to him [...] [...]ill s [...]unt. I forgaue thee all [...] &c.] This great cruelty cannot [...] vnpu [...]hed, though it be to [...]er [...]ted for a [...] ▪ And as God is the god of wis­dome so [...]ee handleth his matters most [...] dooth not rashly punish him, [Page 202]but first repro [...]ueth him, and debt [...] the cause with him. So do [...] God by his Mi­nisters, and messengers, reproo [...] vs be­fore he doth punish vs.

Ough tell thou not▪ &c.] Christ requi­reth of vs thankfulnes, for his bene [...] be­stowed, and for the forgiuenes of ou [...] [...] ­nifold offences, that wee should not be [...] ­gorous vnto our brethren, and vnto our neighbours, but that wee should be ready, and ensie to forgiue.

So his Maister was wreth.] This shew­eth the infinite anger of God against sin, especially, against those sinners which [...] hard harted towards others, and are [...] desirous of reuenge, the [...] inclined to mer­cie and forgiuenes.

And deliuered him to the Iaylers.] which is spoken concerning the doleful prison of euer lasting damnation. For although god do offer mercy vnto all, yet this cruel min­ded people are not worthy of it, vvho [...]ll yeeld no fauour nor pardon. Which say­ing agr [...]th with that of Saint Iames chap. 2.1 [...]. Th [...] shall be iudgement vvithout mer [...] to him that wil shew no mercy. The same punishment is appoynted to them, which will not bee reconciled to other in [Page]this [...] Thou shalt not come thence all thou hast paide the vtmost far­thing. Whe [...] hence the aduersaries of true religion, gather theyr fained doctrine of pu [...]gatori [...] [...] will deliuered (say they) to the [...]aylor,Purgatory. [...] he payd, which was some time or other though if were long first. Though not in this world, nor in hell, yet [...] [...]orie. But this place dooth euer­ [...] [...] purgatory. For certaine it is that Christ meaneth he [...]re eternall [...]amna­tion, & no tempo [...] punishment, where­ [...] [...] Gods iudgement. And [...] cōde [...]ed to these eternall pu­ [...], there is no release.

[...] [...]ylors & [...]ormenters, are his con­science condemning his sin, the [...]ble ac­ [...] of the [...], outward punish­ [...] [...], warre, pe [...] [...] and [...] a thousand such dangers, and [...] punishments of this life, but [...] come. He [...] deliue­ [...] [...] any hope of re­ [...] [...] so much [...] is no hope of re­ [...] [...] to the [...]ay [...]our, [...]. To [...] Gods eternall iudg­ment [Page 203]and punishment [...] so gri [...]ous are the punishments and paines, that are appoin­ted to them that will not forgiue. So that if men & women cannot bet drawn to mer­cifull dealing, by Gods commaund [...], and for his loue, and for his sake, [...] le [...] ­wise for theyr own safetie, yet let thē [...]ue especiall care there vnto, for the terrible & most eternall torments, which are reserued for vnmercifull people▪ Gods plagues in this worlde, and his punishments in ano­ther.

The debt of thy manifold offences still remaineth, & vnlesse thou forgiue others, thy grieuous punishment also remaineth. The debt of our manifolde sinnes still re­maineth, and therefore wee had neede of continuall forgiuenes, during our life. But doth this forgiuenes of our neighbour, and of one another, deserue forgiuenes at gods hande? No in no wise; but rather it is a signe & testimonie vnto vs, assuring vs of Gods mercy & forgiuenes, [...]ther of gods free gif [...] and grace and goodres, the [...] of our deser [...] any way forth.

Till [...]oe shoulde pay all that [...] [...]oe to him.] Which is a thing [...]. For [...] [...] whom w [...] [...] [Page]is infinite, so is ous sinne, as the offence a­g [...] the Princ [...], [...]ore then against a p [...] person. For it wee be not able to [...] were one for an hundred, howe shall a thousand talents be payd, much lesse tenne thousand, by him that hath not a hundred pence to satisfie. But if hee were cast into prison, vntill the time that hee might pay, there were some likelie-hoode, that that tyme might come, wherein hee might sa­t [...]fie; and so there might be forgiuenesse of our sinnes, if not in thys life, yet in ano­ther.

Howbeit this word vntill, doth not heere [...] as wee may suppose, any limitati­on of time, but rather a time without time, which neuer shalbe ended. For the paines and torments of the wicked, shal be end­lesse. Againe, by man, Gods iustice can neuer be satisfied.

But it seemeth too hard and extreame punishment, that temporall offences should be punished with eternal torments. Adams eating of the fruite forbidden, did seeme a light offence, but it was not so in Gods light. For the offence is not so much to bee consid [...]d, as the partie against wh [...] wee [...] offend: and seeing it is a­gainst [Page 204] [...] pu­nish [...], [...].

So li [...]e wi [...] [...] do vnto you, [...] [...] [...] ­pass [...].]

4 Fourthly, the vp [...] of this [...] and miner, especially to be conside [...] [...] set downe in the conclusion, which [...] ­ [...]eth vnto vs, the true vse, and app [...]an­ [...] of this doctri [...].

Our forgiuenesse ought to be [...]olu [...] ­ne, not forced by constrained? VVe are follow [...]er [...]aunts vnder our Lord [...] Mai­ster, and therefore wee ough [...] free [...]ly and brotherlie to be [...]e with the [...] and in [...] [...] one of mother. [...] [...] ­g [...]l [...] themselues are [...] which [...] o [...] [...]gligence and [...] [...] so waig [...]ly they see it, they [...] sor­ry, & they make complaint, & [...] s [...] a righ [...] us [...], which wi [...] [...] & [...], before [...] no respect [...] persons. Neither [...] [...] ­sted, either by fauour [...] [...] way with any [...].

[...] afte [...]-times to for­giue [...] do we do is from [...] them into for­ [...] [...], and [...]ee as willing to [...] th [...] good [...] haue beene F [...] most commonly there remaineth in ous [...], a hard remembrance of i [...]iuries pass [...] ▪ But God [...], & cannot abide [...] or dissembling, and therefore, if we d [...] [...] [...]erly [...] ou [...] of our minds these wrongs committed against vs, it is not for vs [...] for fauour and forgiuenesse of [...] offences. According to that Christ ha [...] [...] vs [...] pray. Forgiue vs our tres­passes [...] forgiue them that trespasse a­gainst▪ [...] vnless [...] euery man: forgiue hi [...] [...]pan [...] th [...] with all his here ligh­ter [...] against him, our hea­uenly [...] not forgiue vs, the grea­ted [...] against him; but also w [...] [...] and call [...] those which hee [...].

[...] God [...] Father, doe [...] offences let vs [...] they offences; [...] [...] ▪ Forgiue vs our [...]esp [...]s­s [...] [...] that trespasse against vs. Such [...] other shall, [Page 205]God [...] [...] ­uenging minde [...] [...] with [...] ­nall [...]. Now [...] wee must not onely in [...] shew forgiue, but frō the [...] [...] ­ly & in hypocrisie as the law doth [...] perfect obedience, not only out-wo [...], [...] inward also. Ye shal not keep [...] [...] in your har [...], which vpon euery light [...] ­casion, you may put in practise, but [...] your [...], forgiue offences, rememb [...] gods commaundement, and be not for­getfull how many offences hee hath for­giuen thee & what he hath done few thee. Thou [...] doe much for a friend, do more for God. Nourish peace, concord. & vn [...] ­tie vse and seeke all mea [...] [...] preserue the same. Whereby our priue [...] estate and the common commoditie of all [...] ma [...] tained which thing is most acceptable, and com­mendable before God and godly then.

We must, remember first, who it is that is meant by the Creditor secondly, when the Creditor demaund [...] the [...]. Thirdly how great the s [...]mme is. Fou [...]h [...] to be [...]one in this case, [...] selues [...]ing de [...], as [...] them [...]

The [...] GOD the heauenlie King, who h [...] [...] vs many good things, righteousnes holi [...], and many other hea­uenly gifts & graces, and also hath made vs [...]ewards of [...]ny other his blessings, which vvee ought to dispose to his glorie, the good of his Church, the benefite one of another, and to our owne comfort and [...]o [...]tentment. But we haue beene so farre [...], sa [...] fying the debt required at our [...], that by our abusing of Gods gyfts and blessing [...], vvee diuers vvaies increase the debt, vvhich grovveth to so great a so [...], that no [...]table to pay the same, though he should sell himselfe, and all that h [...] hath.

Secondly, although, GOD doe conti­nually put [...] in minde of this debt, yet hee is to be though [...] then chiefely to call for a [...]ing first [...] often as our conscience chargeth [...] sinne, and as it were ci­ [...] [...] to the iudgement seate of GOD. Secondly, when the holy Ghost commeth [...] minist [...] [...] of the Lavve, and by the [...] thereof, r [...]prooueth sinne, and [...] vnto punishment. Againe, [...] of God [...] [...] are seene. [...], by [...] cre [...] [Page 206]iudgements, and [...] punish [...] [...] off [...]ders that [...] [...]. verse 24. Add [...] ve [...]ed with crosses, or sicknes, [...], which are as it w [...]re Gods [...] and sargants, to call vpon vs for the payment of the debt:

But why are sinner called debt [...] ▪ Because that as ordinarie debts, doe binde [...]en to payment, so doe our sinnes binde vs to the satisfaction of such on infinite penal­tie.

Thirdlie, the debt amounting to tenne thousand talents, is farre beyond [...] poo [...] ­er VVhether [...] meane the number of our iniquities, vvhich are [...] hayres of our head, [...] whether we [...] the fulfilling of the Lavve of the Lorde, vvhich we can in no manner of wise come [...]eere vnto the satisfaction and full obedi­ence thereof.

Fourthlie, vvhat is to be doo [...] in thys case, concerning our selues a Wee must follow [...] the example of this Debt [...], which [...] down be [...] [...] editor [...] himselfe and [...], which [...] the greatnes of our sinnes, & be [...] wo [...].

[...]; into so great [...] [...]po [...] trust of Christs deserts, we [...] to [...] beau [...]nly, Father, desi­ [...] [...] [...]ness [...] and re [...]sement of the [...] Wh [...] thing if we doe faithfully & [...]tly we [...] [...]mise that hee will forgiue vs the whole debt, and receaue vs into [...] Although the releasement of the debt be v [...]etly free in respect of our s [...]l [...] yet if wee look [...] vpon Christ, vvho for our s [...]nes suffered dreadfull punish­ment, there is made satisfaction to god for our [...]. Secondly, beside this sufficient p [...]pent, it ouereweth mans merrits, & [...] [...]eth the fire of purgatory; for if the debt [...]leased, vvhy is the debter puni­shed. Lastly, i [...] openeth to wretched sin­ [...] [...] of [...]ly grace, & spiritual comfort, especially in the conflict of death & d [...]spi [...]re. And so much the more is our distresse cased, when wee thinke vpon the [...] which i [...] the precious death of Christ, wh [...] become a sacrifice for our [...] to opp [...]st Gods weath, to satisfie the [...] sinnes, and to [...] in [...] s [...] & by vvhich [...] off [...], and sinne [...]

How [...] we [...] the [...] th [...] so great me [...] [...] repen [...]de [...] [...] red [...]ion In [...] our whole [...] think vpon on [...] thankful [...] [...] we may glorifie God [...] so gre [...] [...], with hart mouth, profession, and [...] our. And most heed [...] must wee [...], in framing our whole [...] wee [...] not so great a benefit through out [...] [...] this [...] off all debter did.

What the [...] of the vn [...] ser­ [...] was, it is to apparant, and [...] rea­son and common sence doth [...], ye [...] thereby is shewed the most [...] [...]ture of the common sort, which is most eager vpon reuenge, and [...] from [...]. But if, they woulde be [...] the [...] of the prophet Eli [...] [...] and [...] ­ [...]er it, they would [...] [...] a great [...] the sooner inc [...]ed to [...], who [...] hee [...] [...] brea [...] [...] [...] sought [...] [...] shall sooner [...] be [...] then [...] [...] into [...] [Page] [...] Alexander the great hea­ [...] [...] most trus [...]ie friends to be at [...] onely rebuke [...] hath that when the [...] [...] out againe [...] would kill them both [...] him that wa [...] the causes so that [...] they liued pe [...]teably. In like case if was sh [...]ulde duly consider the heaui [...] doome, & iudgements, which was layd vp­pon this [...] welfull [...], [...]yther wee would easily forgiuen, or not be hastie to reuenge, but [...]king p [...]se, wee would be [...] [...]ised▪ Bu [...] leauing the vnmerci­full [...] to his Ma [...]ster, let vs for our [...] story, [...]-what is needfull for vs [...] toward the [...] that haue offended [...]

VVherein was must vnderstand, that there are two kind [...] of men that offend vs, So [...] [...] one as the [...] [...]rceiue themselues to ha [...] offended, [...] and by in ho [...] ble [...]st desire, for [...], But as concer­ [...] [...] that is [...]orne and, wilfull let [...] all des [...] menge, and cease [...] him sti [...] b [...] rather requite him [...] and turne just [...]de of a [...]i [...]trie▪ [...] in the, [...] time, then hast a [...] vn [...] him. For when as God [Page 207]willeth to wish well to our member, has doth not soo [...]th, with [...] should like well of those things [...] himselfe conde [...]th [...] incoming is onely, that our mindes shoulde be [...] from mallice? Ma [...]e ouer. there are pri­vate offences betwixt man and [...] publiques offences by [...] go [...] [...], both which vpon amendenter [...], must [...]ha­ritably be forgiuen, as wee would look [...] to be forgiue [...]t Gods hands.

Sol [...] D [...] [...], s [...]glo [...]ia at gra [...].

The Parable of the faith­full Seruaunt.

OF all vn [...]full [...] the care­lesse & negligent Minister, is most [...] s [...]ffereth the soules of them that are committed to [...]charge, to perrish for want of spiri­tuall [...]ode, beeing heerein also very vn­mercifull vnto them-selues, because the blood of them that perrish, shall be requi­red a [...] theyr hands. Ezech. 3.18. Who as theyr calling and dutie is very honourable, beeing the seruaunts of the most High, so their charge is very waighty. For next vn­to the Prince and Magistrate to rule, the Ministers haue the chiefest & waightiest charge imposed vpon them. And as the [...] and wea [...]ly, ought to prouide for [...] of them that stand in neede of theyr [...]halpe, s [...] farre foo [...]th as they may, so [Page 209]must the Minister [...] care [...] deli [...] the heauenly [...] of the [...] no occasion, [...] of th [...]se tha [...] are [...] [...] his charge [...] to comfort the distress [...] & [...] to [...]pan [...] the [...] her [...], & generally, to [...] into the true sh [...]epfold, Such a one may be cōpared vnto afterward, that can being forth of his treasurie things both new and old, Math. 13.52, and can apply himselfe vnto the performance of his dutie, a [...] occa­sion f [...]th; and that this parable is prin­cipally meant of the Ministers, the [...]de [...] of the Apostle S. Peter declare [...], 1 [...].4 [...]. Who asked of our Sauior Christ whe­ther [...] tolde that parable o [...]ly to th [...]. Of which sort and degree of men, because there are more that are negligent & care­lesse, then painfull and diligent, therefore the qualities of both are hee [...]e set downe, and also what reward each of them shall looke son

Because godly & painfull Ministers be very [...]a [...]e to be founde, therefore the [...]olie Christ, maketh it a [...]estion of wonders VVho then, [...], faithfull seruaunt. No doubt th [...] be many thus disposed, but [Page] [...] of the [...]tude, that are contra­ [...] [...], they be but very fewe, and as [...] a hundred, and hee that run­ [...] [...] easily [...] the number. The faith­ [...] [...] beeing [...]full of his Mai­sters co [...]ng, is watchfull; and setteth [...] performe [...] [...]osines, with care & conscience. And i [...] the number of them be bu [...] small; good Lorde daily increase them, and thrust forth such labourers into thy v [...]ard, and into thy [...]aruest. Math. 9.37.38.

The cause that godly Ministers, are watchfull, painfull, and faithfull is, that they looke for theyr Maisters comming, approuing themselues to GOD, in al vp­r [...]ies and good conscience, Acts, 20. Heb. 19.1. Sam. 12. referring all theyr in­iuries to God. 1. Cor. 4.3.9. to 14. & 15.19. Who in his good time will send them comfort. Wis [...]. 5.

A good Minister hath his commendati­on from these two qualities.1. Faithfull. First, that hee is faithfull, and secondly; that he ordereth his a [...]sayres vvith great wisedome. And such a one is he [...], whom his Maister ch [...] ­feth to be Ruler o [...]er his houshold; Such also that are destitute of these qualities, do [Page 210]rather intrude [...], they are ch [...]se [...]. This ground, the Apostle S. Paule [...] the Minister, that they should work vpo [...]. [...] [...] of vs [...] of Christ, and [...] of [...] of God. And as for the rest, i [...] is [...] of the disposers, that euery man [...]ee found [...] faithfull. The faithfull behauiour of a Minister, is the painfull discharge of his that in his place & [...]. Of whom the Apostle speaketh [...] Epist. [...]. [...]7. The Elders th [...] [...] vvell, are wee [...] hi [...] of double honour. [...] there which labour in the word [...] and doc­trine [...]. And h [...] waightie this m [...]ter is [...]he Minister, to be found faithfull, [...] Saui­our Christ declareth, when he wa [...] [...]or [...]e [...] th [...] his [...]aue of his disciples, in that earnestly h [...] [...], Peter of all loue [...] to feede his sheepe; and that [...]ee sh [...] not for [...]et it; hee pun [...]sh, him in [...] thereof three times together. Io [...]. [...]. Those things which are [...] [...]st [...] of and our most desirous to [...] filled, wee keepe to the latter end [...], of out sp [...]ch, [...] out last fa [...]e [...]ell. And a [...] Peter ha [...] his charge, so likewise [...] suffici­ent [Page]try [...]ll [...]owe w [...]ghty and necessarie a [...] was to [...]each and feede the peo­ple, [...] at his last f [...]re­w [...], [...] the Elders in h [...]nde of the [...] in the last chapter of the first [...] Elders also that are a­mong you▪ I beseech, and earnestlie [...] and a [...] of Christ, and also [...] [...] of God, which dependeth [...] you. [...]ing [...] [...]ot by [...] for filthy lucre, but of a [...] Not a [...] though yee [...] Gods her [...]gh, but that [...]e [...] flocke. And be­ [...] [...] of man is to do [...] that [...] and with a courage, whereof [...] therfore the Apostle le [...]th nothing [...], that [...] them to so not ess [...] a word, adding to his exhortation [...], of [...] And [...] appeare, sayth [...] a [...] incorruptible drowne of glory.

The Apo [...] Saint Paule, one of the most faithfull [...] that [...] [Page 211]in Gods sel [...], [...]king [...]i [...] leaue of the E­phe [...]ians, Act [...] [...] & gi [...]eth thy [...] last spe­ciall no [...] of remembrance. [...] therefore [...] selues and [...]o all the flocke, whereof the holy Ghost [...] made you ouer-seers, to feede the Church of God, which he hath purchased vvith [...] owne blood. And there-withall sheweth the cause of his earnest exhortation, in the two verses following, that after his depar­ture, greeuous Wolues should griter in a­mong them, not sparing the flocke. And moreouer, that of themselues [...] should arise speaking per [...]se thinges, [...]o dravv [...] disciples after them. Therefore, if they would shew themselues faithfull, s [...]u [...]es, they must watch, and looke to these mat­ters putting them in minde by his ovv [...] [...]mple, I ceased not (sayth he) to vvar [...] euery one both day and night with [...]eare [...] That hee might well say, 1. Cor. 11. [...]. [...] ­ye followers of me euen as I am of Christ, Whose painfull labour how gra [...] i [...] vvas not onely appeareth by his Epistles which he wrote but also by his owne [...] without boasting or fa [...]ning: 1. Co [...]. [...]. [...] By the g [...] of God I am that I am, and his grace which is in me, was not [...] [Page]But I laboured [...]ore [...]ho [...]dan [...]y the [...] they all, [...] but [...] grace of GOD which is w [...]h are [...]. Tim. 1.12. Therefore I thank him which ha [...] made me strong, which is Christ [...]esus ou [...] Lorde; for he [...] cou [...]ed mee faythfull, and put mee in his [...]. And how faythfull he was, and all Ministers ought to be, he expresseth by a fit simi [...]. 1. Cor. 3.9. For we together [...] God labourers, ye are Gods husban­dry, and god [...] building.

And as hee himselfe according to the glace of GOD [...] him, was a skilfull master build [...], so ought we to be diligent and painfull, & neuer to leaue till we haue brought the building from the foundati­on to the very roo [...]e. And as husband­men cease not from theyr labour in tilling the earth, by fallowing, and dunging, and st [...]ing, and sowing, till they haue prepa­red the [...]and to bring forth fruite, & then [...] rest to Gods good will, to giue [...], and a plentifull ha [...] ­ [...]. So ought the Ministers vvhich are [...] of the grounde of mans [...] in roo­ting [...] king againsting & de­no [...]ting [...] of God, as also [Page 212]in [...] at [...] other was the te [...]ing vs, [...] is the [...] of the ground. They must [...] of in­structing and [...] theyr best, by sowing the seede of Gods word: & so as men that can goe no [...], they commit the prosperous success [...], of theyr labours vnto gods wisedome, who saith what is most fit and conuenient. For [...] that plant [...]h any thing [...] but God that giueth the i [...] crease. And although we [...] our selues, in the performance of ou [...] d [...] ­tie, and that acknowledging our manifold wa [...] and great insufficiencie, (as indeede who is sufficient for these things, and that in consideration we begin to fay [...] and [...] be discouraged ye [...] let vs. [...] comfort, which we read, [...]. Cor. [...]. [...]. Th [...] if th [...] be first a willing min [...] [...] according to that a man hath, and not according to that hee hath [...] also consider, that God hath not [...] one, and that [...] himselfe any sufficiency [...] a [...], and [...] [...]e [...] faithfull, and painfull, Now [...] [...]e is [...] a faithfull [...] which [Page] [...], but he [...] with all can, [...] and for [...], see [...] the [...] of his power [...] pro [...]ore the glory of God the co [...]ing of the Church and the [...] of [...]. And what it is to be [...] [...]ll and [...]yt [...]ull in thi [...] [...] Apostle shewed [...] I [...]ge [...] Timo [...]y, before God [...] before the but do Iesus Christ, which [...] [...]dge the quicke and [...] at [...] kingdome [...] the word be [...] [...]ason, and our of [...] improus rebo [...]es, exhort, with all long [...] and doctrine.

You see howe straight a charge the Mi­ [...] [...] to be painfull; and least hee [...]ould [...]age excuses for his negligence, [...] howe and wherein he should [...] Towe [...] paines. They that haue the greatest g [...] haue the greatest abiditie & yet I know not how it sommeth to passe, [...] out most often [...] that they be­come [...] painfull [...] the deuilly to [...] gospell, to take a­ [...] the so [...] of the so [...]e, and to [...]pe [...] blin [...] and ignorable, [...] such Pallours [...] [...] of [...] probation plea­sure, [Page 213] [...] are our apped vpon a [...] and [...] ob [...] the [...]th [...] that the [...] patse [...] does shall be [...] to they [...] [...] But many [...] they [...] discharged them [...] if [...] [...]nd ther [...]in theyr B [...]rl effces;, [...] for the most part of the years [...] [...] Yet they doe same butter [...] leaue in they [...] a godly, [...] and diligent Pastour, allowith go him sufficient [...] our age him the [...] for God pegardeth a [...] recall and [...] niggardly giu [...]

If weath and [...]stimation be the vtmost scope of they desires if they haue [...]yes [...]o [...] [...]o hares to confider, the [...] did promotion is not in this world [...] in another God said to Abraham [...] cr [...]eding great reward: and the Lod [...] had no part among their brethren, [...] God is they [...] ▪ If they looke for [...] things in this world, they haue [...] Math [...] ▪ But how [...] no out God Rom [...] ▪ What is it [...] dindering among the [...] and then how can they prospe [...] po [...] [Page] [...] If the day [...] of Israel [...] had [...] from heauen [...]rie [...] p [...]sh [...]d for want of foode You that [...] great [...] & for the most part [...] of people committed [...] your charge, in [...] on three places [...]more or lesse consider what I say, and God put it into your harts, in haue due care thereof, it is [...]site, and shall hereafter no doubt [...] required [...] your hands, when you shall be called to your account; vvhich tyme you your saldes know you cannot eseape. And these words; To who [...]se [...]ues much is giuen of him shal be much required, are annexed to the punishment of the sloth­full and negligent sen [...]nt. Luke. 12.47. That s [...]uant that knew his Maisters will [...] not himselfe, neither did ac­couding to has will, shall be beaten vvith many stripes. 1. Tim. 4.16. Take heed vn­to thy selfe and vnto learning, continue [...] ▪ For is dooing this, thou shalt both save thy selfe & them that heare th [...]e. But if thou be [...]egligent therein, assure thy selfe [...] in [...]ing, thou runnest into grea­ten [...] then thou are well divine of. And [...] the rather because a number do punish son [...] of [...]ode, that are com­mitted [Page 214]to thy dia [...]ge [...]. For [...] no preaching [...] the [...]

Faithfull in deliuering Gods truth, without er­rour.Her shall shewe hin [...]dse at [...]full [...] [...] painful per [...]tance of his but i [...] but also [...]hen [...]e [...] [...] ­ciall care with all warines and [...] spe [...] ­tion to deliuer the truth of God in ill sin­ceritie, without my [...]ot of hesesie, or mingling mans decious there wil [...] ▪ What is chasse in comparison of wheat, or [...]sse in respect of gold what is darknesse vnto light [...] Iere. 23.28. What a foolish wo [...] is it to lay hay or stubble vpon Gods buil­ding? and to bring in gross [...] [...] and palpable heresies; through [...] constering, and misinterpreting of Gods word [...] after our owne foolish fa [...]ies. Nay if [...] bring gold and siluer, and precious stopes, that it to say, the finest denices of man, as are [...] of congradity, and super [...] gation, in [...]tion of Saints & the like all come [...] to nothing. Therefore leveu [...]y one that [...] take heede how he [...] deth. For other foundation can no man lay [...] that which is layd which is I [...] Christs [...] C [...]or. 3. [...]. And as for [...] and tra [...]tions of men, they are [...] i [...] respect of Gods [...] and [...] [...] [Page]and admonished. Some of man, I haue [...] a Watch [...] adomonish them [...] if thou [...] not speak he shall [...] iniquitie; but his blood will I [...] hand. But if thou doe warne [...], and hee doe [...] hee shall die [...] his [...] thou hast deliuered thy [...]. Th [...] [...] something is repeated in the [...] of the same prophecy, [...] the [...]ssity of this mat­te [...] and how [...] [...]esh and bloode doe dr [...] book [...]; yet gods commaundement [...] [...]ur [...]o them; and alp [...]ick [...] Esay, [...]. If I euen I am he [...]. Who [...] thou that thou should [...] [...]are a mortal man. & the sonne of [...] s [...]ll [...] as grasse: And for [...] Lord [...]y Ma [...], that hath [...] heauen [...] the [...] of [...]. Our Saui [...] Christ know [...] before hand; the [...] of [...] [...]heref [...] doth [...] and [...] them [...] this [...] speciallie in the gospell of [...] chapter [...]0, 28. And [...] them which like the bo­ [...], [...] the soule, but [...] which is able [...] destroy [Page 216]both soule and body in h [...] you, I say vn­to you, [...] him [...]. 17.14.

In vvhat great danger their are they, which [...]w [...] vnder [...] not [...] the [...] [...] for [...] finnes For [...] the Wis [...]an saith, Pr [...]. [...] flattering mouth causeth ruine, both to them that vse it, and to other [...] See the [...] of King [...], 1. Kings 22. I [...] [...]3, 3 [...]. Behold, I wil come against the prophets (saith the [...]) which [...] chap. 6.14. They ha [...] healed the hurt of the daughter of any people, with sweet wordes, say [...]g [...] p [...]ce, when that [...] peace. [...] They say still vnto them that [...]. The Lord hath sayd, ye shall haue peace and they say to euery one [...] af­ter the stubbornnes of his [...], no euill shal come vpon you, chap. [...].13. [...] 16.1. Thes. 5, 3. Prou. 24.24. He that saith to the wicked thou art righterou [...] [...] shal the people curse, and the [...] shall [...] him. But to them that [...] shall be pleasure, and vpon [...] sh [...]l come the blessing of goodnes. Pro. [...]7, 15. Esay, [...], [...]3. Therefore the Apostle Saint Paul [...]e [...]yeeth in the [...] of a good [Page]consci [...]. [...] We speake not such he, as they that [...] men, but God, [...] neyther did vv [...]e­ [...] [...] [...]loured doue­ [...]ous [...] [...] is [...]cord▪ [...] [...] therefore [...] to follow [...] and let vs take [...] of the contr [...]i [...] [...] though [...] with [...]ohn Baptist, for re­pro [...] of [...] happy shal we be. And [...] the [...] this poynt nowe [...] it is counted a [...]aul [...] and [...] of reprpo [...] ye [...] [...] of [...]de [...] these which are contrarilie [...] at [...] th [...] stirreth up in [...] and fer­ [...] [...] in b [...]a­ [...] [...] and [...] iniquity. [...] where of [...] all [...] occasions and excuses, to harden [...] h [...]rts and consciences there­ [...] [...].

[...] and [...]ompe­ [...]y with them, [...] shall neuer th [...]ten and [...] Gods [...] they [...] offen [...], him [...] to speak. & [...] them. But if he touch [...] and thirst the re­formation [Page 217]of abu [...], [...]eking they [...] good &c amend [...]m [...]t; the [...] by and by he [...] ­eth out of favour, and is subiect to [...] da [...] ­gers. Acts. 22.22. Away with such a fel­low from the earth, for it is not mo [...] that he should liue.

How-beit, as in waighty matters, great wisedome is to be vsed, so doubtlesse in this duty of the Minister, Dan. 4, 24. Iere. 26; 13. to 16. And at one saith very well, C [...]m [...] reprehensi [...], omnes [...]ones, c [...]d [...] [...] alia (que) host [...]l [...]a portendat, tanto maiore vt [...] ­dum s [...]p [...]entis [...] ominis (que) malutiae et turb [...] [...] ­ms, vel minima suspicio remouenda. Ano­ther also very effectually; Quanto ze [...]f [...] nidior, ac vehementior spiritus, profus [...]que charitas, eo vigil [...]ntiori opus est scienti [...], quae zelum supprimat, spiritum tempere [...], o [...] [...] charitatem. Let all things be done in loue, in order, in time in place, with dis [...]ion and circumspection, hauing due conside­ration of the circumstances, which is an e­speciall poynt of wisedome. Hereof shal I speake more, when I come to intreat of the wisedome of a faithfull ser [...].

But the greatest breake-backe [...]o a Mi­nister, in performing his duties, [...] [...]sp [...] ­ally to keepe him from reproo [...]ing [...] [Page] [...] care of worldly commodities, [...] in discharging his d [...]y, a­ [...]o [...] the care of worldly cō ­modities. which [...] [...]s th [...]rn [...]s, and doe so choke vs, [...] they make vs altogether vnprofitable in our ministery. For if rewards doe blind the eyes of the Wise, & peruert the words of the iust, Deut. 16.19. shall not the Mi­nister be too much carried away, that hath regard to these thinges. Therefore that which is iust and right follow, & although thou be debarred and abridged of earthly commodities, (as nothing so ready then to take frō the minister) yet make thou more [...]cc [...]nt of Gods blessing, & perswade thy selfe, that a good cōscience is a princes trea­sure, yea, & more worth then all the world. Shall I make the question? Is there a man that respecteth the discharge of his dutie, more then siluer and gold, he may truly be said to be a faithfull man, and woorthie of great commendation. And no doubt there be many so disposed, though to say the truth, and in comparison, they be but rare and [...], which seeke not theyr own pro­fit, but the good and profit of many, that they might be saued. 1, Cor. 10, 33. 2, Tim. 2▪ 4. Appar [...]nt vari, [...]asto in g [...]rgite nautes. No [...] that w [...]rr [...]h, intangleth himselfe [...] the affayres of this life, because hee [Page 218]would please him that hath chosen him [...] bee a [...]o [...]diou [...]. The H [...]sb [...]d man [...] not onely labour before hee rec [...] the fruite [...] but hee must also wai [...] the time of haruest with all patience, Iames. 5▪ 7. And he that proueth masteries, [...]bstaineth from all things, that he may obtaine a corrupti­ble crowne, but wee for an vncorruptible 1. Cor. 9, 25. The Lorde giue euery Mini­ster wisedome in this cause, and that he be not too much doted vppon worldly com­modities.

Yet is there another waighty hinderance to keep him from the faithful discharge of his duty,Contempt maketh him faint, which would be faithfull. that is when the minister cannot endure scoffs & taunts, contempt and dis­daine. Here is the practise of his patience, & the trial of his humility. For hee lightlie whom persecution will not make af [...]y de, will sloope at this crosse. It is wisedom to redresse iniuries in all godly charitie, but many things must patiently be born, which cannot be amended. Take the Apostles rule for thy direction. 1, Cor, chap, 4, verse 12. VVee are reuiled, and yet vvee blesse, vvee are persecuted and suffer it. [...] are e­uill sp [...] of, & we pray. Wee are disdai­ned, mad [...] a iesting stocke, and a Table-talk, [Page]we are made a [...] the [...]th of the world, and the of soo [...]ng of all things vnto this [...]. [...]nd shall it still so continue, without red [...]ss [...], without amendement. Yea, as long as the world endureth: and therfore vpon necess [...]y thou must arme thy selfe with patience, goe forward in thy duty, & tr [...]ade all such disgraces vnder thy feete. Hebr. 12.2. Looking vnto lesus the Au­tho [...]r & finisher of our fayth, who for the ioy that was set before him, endured the Crosse, & despised the shame. If they haue [...] the Maister Belzebub, what are the seruants to looke for better entertainment, at the hands of this shamelesse world. Ioh. 1 [...], 18. If the world hate you, you knovve that it hated me before you: if yee were of the world, the world would loue his own, but because yee are not of the world, but I haue chosen you out of the world, there­fore the world hateth you. Remember the word that I say de vnto you, the seruaunt is not greater then his Maister. Let vs not deserue reproches as euill doo [...]rs. 1, Pet. 4, 1 [...]. but rather let vs behaue our selues blamelesse, without reb [...]ke in the midst of a naughtie and crooked Nation. Phil. 2.1 [...]. That by our good workes, which they [Page 219]shall [...], [...]et. [...], 12. they may glo [...]sie god in th [...] [...] when it shall please God [...]all them, [...] to co [...]uert them Mat, [...], 1 [...], Blessed and [...] man reuile you, and say all mann [...] of euill a­gainst you, for my sake, and for the fayth­full discharge of your d [...]tie, and shall doe these things falsely, without any dese [...] of yours. And l [...]t this be an It [...] vnto vs, Luke, 6, 26. Woe be to you, when all [...] speake well of you. 1, Cor, [...]5.32 2, Tim, 4, 7. The Apostles fought with beasts as E­phesus, and surely these scoffers be no rea­sonable creatures, theyr, behauiour [...]ing altogether foolish, & they themselues be­ing such, whō Christ compareth to si [...]ne; Cast not pearles before swine. Eze. 33, 30, to the end of the chapter. If they vvill not be amended, yet be not tho [...] discouraged. Commit thy cause to GOD, 1, Pet 4, 19, who in his good time, will order all things beyond thy expectations and leaue such scoffers and scorners to him, which is rea­die to iudge quick and dead, 1, pet, 4, 5, to whom they shall giue their accounts. And a time shall fall out, that they shall knowe that a prophet was among them, Eze, 33, 33. Wherefore, let vs learne to say with the [Page]Apostle, 1. Cor. 4, 5. I passe very little to [...]dged of you, [...] of [...] iudgement.

S [...]ake off all discontentment [...], & let no such [...]ners be any hinderan [...]e vnto vs, why we should not shew our selues faith­full to the vtmost of our power Rom, 8.18 In all thinges let Ministers haue especiall o [...]e, to pray vnto God continually, and to beseech him, that they ministerie through the holy Ghost, may be effectuall toward them which are cōmitted to their charge, for whom they shall giue account, & with whom they are put in trust: and that god would blesse his owne ordinance, and let them endeuour what they may, so to ap­ply themselues, that they may be fit instru­ments, not onely to winne them that be godly disposed, but also to recouer such, which seeme to be desperate & past hope. The Lord giue vs wisedom, to behaue our selues in this ease as we ought to doe.

Who then is a faithful seruant and wise.] The next property in a minister is,Wisedom also requi­red. that he ioyns to his faithfull care all wisedom. And to this intent, not onely to win the vveake, but also to worke a miracle, vppon those which he obstinate; I could vvish the mi­niste [...] still to s [...] before his eyes, the coun­sell [Page 220]which the Apostle Saint Paule giueth to Timothy, 2, Tim, 2, 24.2. Cor, 12, 16, The seruant of the lord must not striue, but must be gen­tle toward all men, apt to [...]e [...]ch, suffering the euill men patiently. Instructing them with meeknesse that are contrary minded, proouing if GOD at any time, vvill giue them repentance, that they may know the truth. And that they may come to amend­ment, out of the snare of the deuill, which are taken of him at his vvill. Rom, 1, 14. Colos. 1, 28. VVee preach Christ, admo­nishing euery man, and teaching euerie man in all wisedome, that we may present euery man perfect in Christ Iesus. And as Salomon prayed vnto GOD for vvise­dome, aboue all other thinges to gouerne his people well, 1, Kings. 3.7, to 11, because bee knew not howe to goe out and in be­fore them, so the learnedst man that is, & that hath most experience, is often to seek in this matter.

Iames 1, 5. And if any lacke wisedome, let him aske it of God, which giueth to all men liberally, and reprocheth no man, & it shall be giuen him. For as wee knovve not what to pray as we ought, Rom, chap. 8, 26. but the Spirit maketh request for vs, [Page]so we know not how to behaue our selues wi [...]sely and discreeth, without the directi­on of the same spirit. Our mindes by na­ture are full of darknes, and he that is gui­ded by his naturall reason and mother-wit, and great learning, doth often-times misse in bringing his matters to passe. In this case let vs obserue all occasions, and watch all opportunities, and applie our selues vnto them, vnto whō we are bound to doe good, seeing we are debters not on­ly to the wife, but also to the vnwise. Rom, 1, 14. And here the Apostle sheweth him selfe an, excellent patterne and example, 1, Cor, 9, 19. Though I be free from al men, yet haue I made my selfe seruaunt vnto all men, that I might win the mo [...]e. And vn­to the Iewes I become as a Iewe, that I might winne the Iewes: to them that are vnder the law, as though I were vnder the Law, thus I might winne them. To them that were without the Lawe, as though I were without the lawe, (when I am not without the law, as pertaining to GOD, but [...] the lawe through Christ) that I may win them that are without the lawe. To the weake, I become as weake, that I may win the weake: I am made all things [Page 221]to all men, that I might by all meaned saue some. And howe can this be brought to passe, but with singular [...], where­in although some may be op [...]ded, yet it is rather an offence taken them giuen, [...] Cor. 10, 32, Especially let vs take neede of grosse offences, whereof is said, It were better a milst [...] should be hanged about their necks, and they drowned in the S [...], Math. 18, 6, 7. Wherein we ought to haue great care of godlie conuersation, that all be done to edifying. Ephe, 5, 1, 10 5, Let vs f [...]are ourselues to graui [...]e, agreeable to our calling, auoyding foolish iests a [...]d vn­seemly behauiour, but rather let vs exhort vnto godlines, and admonish vnto vertue, and giue thanks for Gods benefits & bles­sings, and in all things behaue your selues as it becom [...]eth Saints, saints by calling, & saints by profession & conuersation. And seeing we are [...] Candle set vppon a hill, let our light so shine, that they which see our good workes, may glorifie our Father which is in heauen. Math, 5, [...]6.

He cannot behaue himselfe wisely in his minister [...],Wise in cu­ring spiritu­all infirmi­ties. that hath not a feeling of the infirmities of others. For this [...] it is te­stified of [...]. Heb, 4, [...]5, We haue not [Page]an High priest, which cannot be touched with the [...]ling of our infirmities, but was in all things [...]pted in like sort, yet with­out [...] chap. 2, 18. For in that he suffe­red and was [...]pted. ver. 10. It became him for whom are all things, & by whom are all things, [...] that he brought many children vnto glory, that he should conse­cr [...] the [...] of their saluation through [...] was said to Peter, Luke, 22, [...]. When thou are con [...]ted, strengthen [...]. 6.1.2. The Apostle in this [...] sp [...]th very wisely, Brethren [...] a man [...] by occasion into anie [...], yee which are spirituall, restore such a [...] the spirit of meeknes, cōsidering thy selfe, least thou also be tempted. Beare yee one anothers burden, and so fulfill the law of Christ. A great f [...]therance heere-vnto is, when they shew themselues meeke & mild, & [...]le to be [...]lked withall,See more beereof, in the first leafe of B. Hoo­pers history, in the book of Martins. with all [...] without all some and seuere behaviour. In this quality the Apostle S. [...] not onely in that he be­ [...] [...] to al [...] in godly sort, as we [...] but also where it is sayd, Asts, 18, [...] all that came [Page 222]in vnto him. And for want of [...] wisdom, the peoples [...] oftentimes estran­ged, who otherwise might be wo [...]e and gained vnto God.

A great difference there is betwixt them that giue the raines to their wicked dispo­sition, and betwixt them, that feeling them sel [...]e [...] subiect to mighty sinnes, are [...] with the Apostle, saying, O wretched man that I am, who shall deliuer mee from thys body of sinne. The godly are often ouerta­ken with their infirmities, wherein theye case is to be pinied, and wee must pray for them, and be sorry with them, sometimes in a maner not to take knowledge of their weaknes, sometimes gently to admonish, but bi [...]erly to reprooue them wee ought in forbear, vnlesse the case do grow toward [...]ire mities. Looke vppon the estate of S. Paul himselfe, Ro. 7. This weaknes of ours s [...]eth wel to ho [...]e vs, & to make vs more [...]arnestly to call for gods help, this would ease vs from all murmuring and grudging against God, considering our owne vn­worthines. Againe, in matters of religion, they that are yet [...] & backward, may hereafter be more strong & [...], yea, though some start aside to [...], [...]for­saking [...] [Page]those in whom there is any hope, we are to account of them not as en [...]mies, but as bre­thren 2. Thes. 3.15. The ciuill Magistrate punisheth diuers offences with death, but the Minister is alwayes to seek the amend­ment of the party.

His mind must far differ from the mul­titude in this respect, who are giuen to de­spise and condemne, and make a triumph of other mens faults, making them odious vnto al men, which is the next way to driue them to despaire, little considering, that if their faults were written in their owne for-heads, they wold depart one after another, hauing nothing to say to to the offenders, as we read of the Scribes and Pharises, Iohn. 8. which set the woman taken in adulterie before Christ, & being reproued by their owne conscience, went forth from the El­dest to the last. A difference there is be­twixt open and wilful offenders, & them which [...]yther through negligence or infir­mitie goe astray. The one rise againe and repent, the other are bent to continue in they [...] sinne defending the same, and con­te [...]ing all good admonitions. Those that sin vpon [...]firmitie, are to be brought into the way [...] [...]cted & condemned. And [Page 224]this we shall performe, not by fo [...]e, or vp­brayding speeches, or aust [...]ty of counte­naunce, but by all mildnes and gentle [...] considering the manifold tentations of the deuill, & the pronenes of our corrupt na­ture and sinfull flesh, beside [...]ill exam­ples, counsell, and company. Rom. 15.1. Wee which are strong, ought to beare the infirmities of the weake, and not to please our selues. For Christ also woulde not please himselfe. Math. 12.20. Who would not breake a brused reede, not quench the smoaking flaxe. Finally, the behauiour of a Minister in this behalfe, must be friend­ly, familiar, louing, like vnto a father, ano­ther, or nurse, hauing respect to time, place, persons, and as the cause it selfe shall re­quire.

Wisdom in reprouing.Many not considering the frailtie & in­firmitie of man, are too bitter in theyr re­proofe and admonition, putting no diffe­rence in respect of times, of persons, and places. 1. Tim. 5.12. Who first should seek remedie by all gentle meanes, before bit­ter reprehensions and heauy threatnings be denounced against any. In threatning also, vvee must keepe that measure, that the boundes of charitie be not broken, so [Page]long as th [...] i [...]my hope, & to count them that offend not as enemies, 2, Thes, 3, 15. But good God, what hurly burly and vn­ [...]ph [...] [...] often-times seene in Church assay [...] for want of this wisedome. And as the Magistrate dooth often wincke at some offendes, so the Minister must beare vvith some infirmities;Extat pre­clara diui. Barnardi homilia h [...]c de re. and better it is to temporise, then by vntimely remedies, to set mis [...]fes abroade. Many mens minds which otherwise might be won, are aliena­ted & estranged, through the ouer seuere behauiour of the Ministers: as againe, through theyr negligence and childish le­nity, and too milde behauiour, many grow to be too loose, and giue great offence. As occasion serueth, the ministers must shewe themselues either milde & compassionate, or rough and seuere. And he that wil per­forme his ministery in good sort, as is meet and conuenient, must secretly knowe and inquire the inclinations and dispositions, the manners and customes of those, ouer whom hee is set. And furthermore, hee ought earnestly and continually to pray vnto God, that hee woulde grant him the spirit of wisedome & vnderstanding, that hee woulde giue him fauour among his [Page 225]people, and incline their harts toward him, and that he would make his admonitions toward them effectuall, and that he would giue good successe to his labours. The most part doe offende greeuously in the maner & circumstances of reprehending, either for such matters which they doe not well consider and looke into, or they doe it vnceasonably, in respect of time and place, and company, or without all reue­rence of their persons and callings, and for themselues most vncharitably, & far from the rule of Christianity. For the amend­ment of others, and peace and quietnes ought to be the scope of reprehensions. Let al things be done honestly & in order, to edification, & not to destruction. Gods dishonour must rather moue him, then his owne priuate wrongs, neyther must his publique ministery be troubled by such distemperature, let nothing fall from them vnaduisedly, or that may tast of their owne discontentments. Hauing alwaies regard to Gods cause, first we must conuince thē of their sinne, and the exhort to repen­tance. Many cry repent and amend, and thunder out the iudgements of God, this in deede ought to be done; but if we doe [Page]not first, shew them, what is amisse, it will not be effectuall. For then wil Dauid con­fesse his sinne, when Nathan shall lay the parable close to his conscience. 2. Sa. 12.13. Then is Nabal stroken as dumb as a stone, when Abigael shall wisely watch her time, and tell him of his churlishnes. 1. Sam. 25.36.37. There is a time for all things, & he is wise that knowes opportunity, and the Minister must sometime waite his time. Ecclus, 31.31. and 6.7.26. and 21.25.26. 2. Tim. 2.24. Then will the Samaritane woman leaue her scoffing, when Christ shall come home to her conscience. Iohn, 4.18. And then let the Preacher looke to profit by his publique doctrine, and the brother by his priuate counsaile, when first they shall prooue to their consciences, that of this or that sinne they are guilty. Yet this withall they must remember, that with the heate of their reprehensions, they ioyne consolation and comfort, especially to them that are to be comforted. As the prophets in their prophecies, giue euident example. 2. Sam. 12.13. Da. 4.24. Heb. 6.9. 2. Cor. 7.8.9. & 2.7.

It is lawfull and necessary for the Mini­ster of God, somtime to vse sharpe words, [Page 226]if he meaneth to doe any good, especiallie when hee hath to deale with men, whose faces are of brasse, and therefore cannot blush, whose necks are of iron, & therfore will not bowe, whose harts are of flint, and therfore are not easily softned, whose con­sciences are euen as it were seared vp with a hot iron. Howbeit, the Minister of God is not alwaies to lay on load, as some vndis­creetly fill their sermons with inuectiues & exclamations, whereas a litle wisely spoken and in time, in godly and christian zeale, shall more preuaile, then all such hot infla­mations. Somtimes therfore with Paul he is to doubt whether he should come with a rod, or with the spirit of meekenes and mildnes. And as he shal perceiue thē either more obstinate or tractable, so to make the edge of his reprehension blunt or sharp, as he seeth his Still to drop, so to quicken or slake his fire, and so to straine or let downe the string, as that neyther by too much straining, or too much loocing, that string be brought more out of tune then it was at the first, and so be still left out of tune. A­gaine, he is not to handle all a like, but to remember, that all the strings of an instru­ment are not a like placed, a like natured, [Page]a like sounded, not all tuned and strained a like, not all out of tune at once, nor all out of tune a like, and that according to their place, greatnes, or smalenes, nature, quannty, & quality, euery one must more or lesse be strained. And euen so it is a­mong men; the Magistrate must be re­proued, but with great reuerence and sin­guler modesty; the elder sort must be re­proued, but as fathers, the younger sort, but as children, and euery one according to his place and calling must be dealt with all. 1, Tim. 5, 1, 2.

Againe, if hee shall perceaue two to be fallen downe into one and the selfe same sin, he is wisely to obserue, how they came downe, and warily to put a difference be­tweene the one and the other. For the one may fall by weakenes, the other of wilful­nes, the one of ignorance, the other of ma­lice; the one therfore with lenity, the other with seuenty must be proceeded against. And alwaies he must temper his speeches, according to the nature & disposition of the persons, with whom he hath to deale; and recording to the quality & quantitie of the sinne against which he dealeth. Ex­amples heereof we haue not a fewe in the [Page 227]scriptures. Christ will not breake the bru­sed reede, nor queneh the smoaking flaxe. Math. 12, 20. Esay, 42, 3, but the rebels wil he batter in peeces, like a potters vessell. Psal. 2, 9. Moses was the meekest man vp­pon the earth, yet none more angry with Aaron then hee, nor more seuere against idolaters then he. Paul will perswade A­grippa, to become a christian, and wil con­uay himselfe into the bowels of the Gala­thians, to win them vnto Christ, but hee meaneth to take vp Peter for halting, and to pronounce Elymas the very childe of the deuill.

Neuerthelesse, to be reproued iustly and soundly out of Gods word, and according to their desert, hath not a like effect in all. As may be seene both in the stubborne behauiour of Ieroboam, in the old Testa­ment, & of the malicious & wicked Iewes, when Stephen the martir laid their faults before their eyes, Acts, 7, 54. For heereby they were made the worse, their harts burst for anger, they gnashed at him with their teeth, they stopped their eares, and ran vp­pon him all at once. Neuerthelesse what­soeuer happen, the wicked must stoutly be resisted, neither is their force to be fea­red, [Page]howsoeuer the feare of danger make many to draw back. But if our labour take not effect, according to our wish & desire, let vs vnderstand, that this christian forti­tude, is a sweet smelling sauour vnto God. The nature of the wicked dooth heerein liuely shewe it selfe, in that they become worse and more stubborne. For as doggs being cast in the water, or tied by the neck or legs barke & bite at them which stretch our their handes to helpe them, for they thinke they come to doe them more hurt: So they that are bound with the chaines of wickednes, cannot take in good part the godly endeuours, of them which would set them free, but take all in the euill part, and interpret all to the worst, taking them to be their chiefest enemies, and after the fashion of doggs, they turne back againe, and bark, and bite, and teare.

Godly & christian seuerity, is both pro­fitable & praise-worthy, most agreeable to the nature of medicine and phisick. Some must be so gently vsed, that neuerthelesse we doe our best, to amend their faults, first by primate admonition, & causing other to ioyne with vs, in the same busines: but if that will not se [...]e, to vse open reprehensi­on, [Page 228]and if that preuaile not, to commit the matter to the censures of the church, to leaue thē to Gods indgment, either in mer­cy to be conuerted, or in iustice to be con­founded, and so to auoid them, as those in whom there is little hope of amendment.

Our admonitions & reprehensions, must be tempered with wise moderation, least if they be too hard, strait, & too seuere, som be vtterly cast down & ouerthrowne. For there are that yeeld themselues so humbly vnto the worde preached, that when anie thing is denounced, their hart melteth, and their flesh trembleth. And though it be not applied by the preacher, yet they ap­ply it very strictly vnto themselues. And if any fault wherof they are guilty be ampli­fied, or a comfort not presently ministred, they are in the horrors of death, & brought almost to desperation. Now because these are the best people, and n [...]erest vnto the king dome of God. Psal. 51.17. Esay, 61.2. and 66.2. Math. 11.28 therefore the more wisedome must be vsed. For as in a pur­gation in some poyson, but great preserua­tiues mixed there-with all, so reproofes gi­uen to tender consciences, and trembling harts, must haue consolations to comfort, [...] [Page]we are no whit glad of their faults, but ra­ther greeued at their falls. Our reproofes must proceede from a hatred of sinne, and a conscience, and care to amend our bre­thren, and not of a stomack to reuenge, or vtterly to disgrace them, thereby making them more obdurate, and in a manner de­sperate.

Paul speakes to King Agrippa, Acts, 26, 27, as though he would teach vs a way to winne sinners, euery worde is a motiue, & shewes, that he which fisheth for soules, had neede to haue many nettes, and ob­serue time, place, and calling, and fitte all words before in his mind, least he loose his baite. He that hath Pauls spirit, knoweth howe to handle all in due order, both the froward & the gentle disposition, & is wel instructed, both to apply comfort, as well as reproofe. Of all professions the Deuine must be ready to lay his hande in a man­ner vnder their feete, to winne them vnto GOD, as the the Apostle speaketh. 2. Co [...]th 4.5. Wee preach not our selues, but Christ Iesus the Lord, and our selues your sema [...]s for Iesus sake. And rea­ding the Historie of Queene Katherine Patre, in the booke of Martyrs, hee may [Page 230]learne some-what thereby. By nature wee would haue others humble themselues to vs, but Paule humbled himselfe to his in­feriours, to make them humble them­selues to GOD. Hee that beseecheth, (which is for the most part the Apostles phrase) shall easter perswade, then he that thundreth, and many haue beene drawne with the cordes of loue, which could ne­uer be hawled with chaynes of iron. God is loue, and his Ministers must speake in loue, or else they doe not speake lyke Paule. Hee that fisheth for soules, and dooth not take this nette, shall fish all day, as Peter fished all night, and caught no­thing.

Be wise to beare vvith infirmities, shew thy selfe gentle, that thou mayest the bet­ter winne them, and not onely to be as a Father to teach them, but as a Nurse to weane them from vice, as the child is wea­ned from the breasts, vvhich is doone by all faire meanes. Knovving this that per­fections come not vpon a sodaine, Rome vvas not built in a day, nor Troy vanqui­shed in a yeere, stay the time, and the ef­fect vvill shevve great wisedome. In the means time, vvatch all occasions, and [Page]aduantages, and vse all meanes to recouer them, of whom there is any hope: as for the obstinate and the scorner, leaue them to God, who eyther for their further pu­nishment, will giue them vp, or else in his good time will conuert them, and amend what is amisse. And that his doctrine, re­prehension, admonition, and exhortation, may be of more force, let him remember that he is no priuate but a publique per­son, and therfore he must behaue himselfe with all grauity. In this vocation, labours are to be endured, greeuous dangers, ha­tred, and persecutions are to be expected, & so much the more, by how much more faithfully we shall discharge our duty. The which things our flesh doth meruailously abhorre: all which notwithstanding wee are not therefore to refuse the ministerie, but with a good mind and courage to vn­dergoe all dangers that may fall out, conse­crating our selues, goods, and liues, and all that ere we haue vnto God. More heere­of might be spoken, but I referre it vnto another time, when I shall haue leasure to set it downe, more orderly.

Applications are as necessary as repre­hensions,Application. but many deliuer generall doc­trines [Page 231]without applications, forgetting or at least not vnderstanding, they doe but little good, when they speake not to the hart. For this is one of the chiefest points and parts of the ministerie, which hath his vse in teaching, comforting, confuting, ex­horting, and the like. Which ought to be done both publiquely in the congregati­on, and also priuatly in cases of sicknes, and all other afflictions, against the tentations of the deuill, especially in the troubles of a distressed conscience, when as the wise­dom of the Minister, shal most appeare.

His wisedom must be seene also, in lay­ing the foundation of his building,Wise in the order of tea­ching. and in his order of teaching, which at his first en­trance, ought to be obserued. Wherein if his auditorie be learned, it were good to deliuer the principles of Religion briefly; if his people be vnlearned to speake of thē more at large, and so to ground all his doc­trine there-vpon, and to shew how euery thing may be referred to some part there­of. And they that are most learned, may take it in good part, to heare those thinges which their children and seruants are to be instructed in, and which they themselues had wel-neere forgotten. Our Sauiour [Page]spake many thinges vnto the people, but yet in such sort, as they were able to heare it. Mar. 4.33. We haue many things to say, saith the Apostle, Heb. 5.11. which are hard to be vttered, because ye are dull of hearing. 1. Cor. 3.2. I gaue you milke to drinke and not meate for ye were not able to beare it, neither yet now are ye able. Ac­cording therfore as the congregation is, so ought we to apply our selues, not to teach misteries, where principles are to be deli­uered, vntill by long custome they haue been throughly exercised. Still we ought to regard the capacity of our auditory. 1, Cor. 3.1.

Vnderstanding is to be referred to the mind, but wisedome is the directour of our particuler affaires and daily actions, which teacheth, what, when, and how euery thing is to be done. And they are said to be vn­vvise, vvho frame not themselues accor­dingly, although they know what is to be done: a great difference there is betwixt contemplation and action, and they that are well learned, are often-times farre to seeke heerein. Sometimes he must shewe himselfe sober and grane, that hee be not contemned, sometimes friendly and fami­lier, [Page 232]that hee be not iudged too arrogant and too proude, sometimes hee must vse moderation, and sometimes exhort and entreate those things, which by right may be commaunded and enioyned. But how and when this is to be done, wisedom is to direct. So must they gouerne themselues in their places, that they be rather loued then feared, or else they shall bring all to hauocke, where otherwise they might doe good; and through their troublesome be­hauiour, they may stirre vp such stormes and tempests, which will not easily be a­layed and pacified. And hauing care of so many, hee ought to be as the eye in the head, which ouer-vieweth all other parts, and seeth alwayes what is most fit, neces­sary, and conuenient. The Lorde in his law cōmanded that they should offer no­thing vnto him that was blind, & a Mini­ster without wisdom, is as one that is blind, who often-times runneth into great dis­credite, through his owne foolishnes, & o­uerthroweth his estate, which otherwise might be of longer continuance. Deut, 1.15. Moses appointing gouernours, called for men of wisedome and vnderstanding, and such whose behauiour was well tried. [Page]A Gouernour without wisedome is like a ship without a rudder, which is carried a­way with euery wind and tempest. In their places Ministers are gouernours, & what manner of gouernours they ought for to be, we may reade Exo. 18.21. They must be chosen with all deliberation and aduise­ment, such as be men of courage, and not faint-harted;Ministers what man­ner of go­uernours. men fearing God, and not of loose behauiour, whose lyues may breede more offence, then their doctrine may doe good; dealing truly without corruption, 1. Pet. 5. rather regarding their duty then their commodity, whose behauiour ought to be in sincerity, without all hipocrisie. And hauing these qualities, they are wor­thy to be set ouer thousands, and ouer hun­dreds; without these, they are not to be placed ouer fifties, no not ouer tenns. Let him gouerne as well by his example, as by his doctrine, let him be forgetfull of iniu­ties, and slow to anger, constant & patient in aduersity, circumspect and wary in pro­sperity; let him be giuen to doe good vn­to all, to hurt none of set purpose, and so shall he easily win their harts & good wils, and make a way to doe much good, in his teaching and gouernment. When they [Page 233]thus [...]t [...] i [...] the s [...]ght [...] i [...]tion of theyr d [...]ty or [...] themselues [...] vvhen they call to minde [...] that they [...] to giue ac­count of the people, commi [...] to theyr charge.

I cannot [...] all the poyn [...] [...] [...] ­dome, which are to be require [...]in [...] say the full Minister, because the [...] of [...] infinite; and who [...] [...]ll [...]et down wh [...] it fit in this [...], but many thinges must be left to priuate vse, and paticul [...]r experience, [...] time & occasion shal s [...]oe. Onely I will giue a further cau [...] accor­ding to the direction of our Saint Christ, th [...] Minister [...] [...]me to be wi [...] [...], and inno [...]nt as Do [...]es. Among men see­ing there are many troubled [...], they cannot [...] too wary, & [...] [...]our Christ would not commit him­selfe [...] he know what [...] man. Iohn [...]. The [...] know­ing himself, to be hated, doth [...] a­ [...]y [...] danger [...]ther is the Minister in­ [...]der [...]ly [...] runne [...] danger [...] [...] as the h [...]mlesse Do [...], [...] by na [...], subiect to many dang [...] [...] take her flight, looking vvhen [Page]she shall be [...]ken or t [...]ken, and often­times falleth into the hand of the Fowler: So ought not the Minister to be too feare­full, but to g [...]on in hi [...] [...]ourse, & to com­mit himselfe to God [...] gouernment, and gracious protection, who can turne all ad­ [...]ti [...], afflictions, and calamities, to our good, and to the best Rom. 8. as it fell out to I [...]seph. He that is to [...] wary will ven­ [...]ur [...] [...] and againe, hee that is too carelesse, and too secure, shall suddainlie come to a fall.

Such faithfull and vvise Ministers, are seldome p [...]ferred by man; For, for the most part in this case, temporall Patrons [...] such, vvho are most fit for theyr commodity, vvho are farre vnfit to mini­ster spi [...]i [...]all foode in du [...] season, for want of [...]. And as for giuing bodily food to the [...], & to strongers, they are kept [...] enough. Yet [...] Ministers meete not with such [...]o [...]eto [...]s: Patrons, and Church [...], God forbid they should, and GOD in his good time, eyther alter theyr minder or diminish and decrease the [...] them. (As contrariwise, manie great [...] fauour learning, and set it forwards, whereof we reioyce, and pray [Page 234]that God would blesse them in theyr doo­ings, that still they may haue care to pro­mote Gods glory, and to doe good to his Church.

2 Blessed is that seruant, when his Mai­ster when he commeth shall finde so doo­ing. Verily I say vnto you, hee shall make him ruler ouer all his goods.]

He that fulfilleth the law of God,The reward. shall liue thereby, and hee that is faithfull and vvise, shall not be without his reward. But as he is not worthy of a reward, that dooth his worke by halfes, so none shall receiue the blessing, but they that holde out to the end. Blessed is hee vvho when the maister commeth, shall be founde so dooing, Ro. chap. [...].7. Math. chap. 10.22. Rom. 11.22. Ezeck. 18.24. Those Ministers that bee faithfull, and wise, diligent and painfull, are hated of the world, scorned, and mis­vsed: and they that are negligent, carelesse and good fellowes, are highly esteemed of i [...]ille world, and much made on, but they [...] not in what danger they are before GOD. Yet ought [...] to be no discou­ragement, to painfull and faythfull Mini­sters, vvhose reward is not in this life, but in another, 1, Cor. 15.19.

Vntill the time that the Maister com­meth, is the seruaunts tryall, and before the maister commeth, he cannot receiue a re­ward. It is neuer saide during this life, It is well done good seruant and faithfull: but when wee shall be called to our account. And if then wee shall be founde to haue done faithful seruice, to our liues end, then shall wee be receiued to our eternall rest. According to that comfortable saying: Reue. 14.13. I heard a voyce from heauen saying vnto mee, Write, Blessed are the dead which heereafter die in the Lord, E­uen so sayth the Spirit, for they rest from theyr labours, and theyr workes follovve them. No man is blessed before his death, the crowne of reioycing is after this lyfe: and happy is that man that continueth in sayth, hope, and charitie to the end of his life; whose delight is in the law of the lord, and whose continuall practise, is in all god­lie and christian exercises.

This hope, of blessednesse, is the thing that euery one aymes at, and fewe doe at­taine there vn [...]oly [...] this is the recompence of a faithfull Minister; whose troubles & afflictions of all men, as they are great, and such as are able to daunt, and to discourage [Page 235]him vtterly, (so vnthankfull, froward, and mischieuous is this wicked world, to them that seeke theyr good) yet in the midst of all his extremities, this ought to stay his minde, that hee shall be blessed in another life. This ought also to comfort him, and much to reioyce him, that he hath his mai­sters good will. For the more faythfull a Steward shal shew himselfe in his maisters affayres, the more shall hee procure vnto him the euill will of the seruants and hous­hold. The which he must not so much re­gard, (though it greatly molest and vexe his mind) as he ought especially to consi­der, eyther the fauour or the displeasure of his Maister, that hath put him in trust.

The faythfull seruaunt shall not labour in vaine, and for nothing, neyther is the Word and promise of God, to be compa­red to the vnmerciful dealing of many co­uetous Maisters; who when the seruaunt hath vsed all diligence, and hath been an­swerable to all trust, that might be requi­red at his hands, and hath spent the best of his time in his affayres, & hath been great­ly for his profit, yet hath no ca [...] and con­science to reward him, but send him away empty. But the Lord is most plentifull in [...] [Page] [...] and vvhen wee thinke be [...] and that vvee [...] of his remembrance, then wil [...] himselfe a gracious and boun­tifull. GOD. For shall there be a liberall thought [...] [...], and shall it not be farre more in God [...] riches and trea­sured, [...] this disposition. [...] not so much as once dreame that he should be arrayed in the royall ap­parrell, which the King did weare, [...] that he should be set vpon the King horse▪ and that the crowne-royall shoulde be placed vppon his head, and that one of the Kings most noble princes shoulde see it perfor­mer and that such a ioyfull proclama­tion should goe before him; Thus shall it be done vnto the man whom the king wil honour. This resemblance and compari­son, may sti [...]e vp the weak minds of faith­full ministers, who through manifold mi­stries are in a manner discouraged. For the recompense that GOD hath in store for them, in [...]e greater them can be vttured, or can be imagined: so that the Apostle might w [...]ll say, Ro. 8.18. I count that the affliction of this present time, are not worthy of the glory which shal be shewed [Page 237]vntov [...]. And although wee may comfort our selues, that wee are the sonnes of God, yet this heapeth infinite comfo [...] vppon vs, to thinke that yet it [...] what wee shall bee. 1, Iohn. 3.2. [...]ing that when our ioyfull Redeemer [...] [...] ­peare, we shall be like him as he is. And if wee continue in our faithfull and painfull endeuours, let vs assure our selues, this say­ing of Christ pertayneth vnto vs, Luk. 22.29. I appoynt vnto you a kingdome as [...]oy Father hath appoynted vnto me: that yee may eate and drinke at my Table in my kingdome, and sit on seates, and iudge the twelue Trybes of Israell. Heereof dooth Christ himselfe assure vs, Luk. 10. [...]. Bles­sed are those seruaunts, whom the Lorde when hee commeth shall finde so waking, verily, I say vnto you, he will gird himselfe about, and make them to sit downe at ta­ble, and will come forth & serue them. Set­ting before themselues the diligence of the Apostle Saint Paule; they may looke for the same recompence, 2, Tim [...]. I haue fought a good fight, and haue finished my course; & therefore in full hope of Gods mercifull acceptance, he might w [...]ll com­fort himselfe, From hence forth is layd vp [Page]for [...] owne of righteousnes. And though theyr diligence be not equall to that of the Apostle, yet if it be to the vt­most of our power, the Apostle himselfe do [...]th p [...] vs in comfort of the same re­compence, as wee may read in the same place. Which vnspeakable recompence, is well compared to no lesser a dignitie, then a mou [...]e, which is the chiefest heere in this vvouldes nay the comparison of a crowne, is inferiour to that reward, seeing the excellencie thereof, neyther eye hath soma nor [...]aro hath heard, nor hath euer entredi [...] the h [...]rt of man. 1. Cor. 2.9. It behoueth them therefore to consider, that are [...]lled to so honourable a worke, as to he Sea [...]a [...]d [...] of the most high GOD, the God of heauen and earth, that they per­forme not theyr charge negligently, but if it be possible, beyond theyr power and strength. For if the cōmon seruants bring in their, ta [...]ke appoynted, how much more painfull must the Steward of the house shewe himselfe to be, who hath a far grea­ten charge▪ For to what purpose doth the Lord so highly prefer them, but that they should pas [...] all other in faithfulnes, wise­dome, and diligence Generally, all haue a [Page 238]charge to looke to their busines, and to set themselues roundly there vnto, and there­fore slothfulnes and negligence in a Mini­ster, is too great a blot & blemish. If they were sluggish & vnmindful, yet the hope of so excellent & exceeding reward, shold rouse them, & also make thē most cheer­full and forward, & to be angry with them selues, to behold their owne backwardnes [...] What my sonne, & what the sonne of my wombe, & what the sonne of my desires, giue not thy strength to the vanities of this bewitching world. Let no man take thy crowne from thee. Reu. 3.11. but remem­ber how honorable a maister thou se [...]uest, who wilful wel accept of thy diligence, & recōpence thee more then a hundredfold, Faint not, be not weary. Behold, saith be, I com shortly. & ver. 21. To him that ouer­commeth, wil I grant to sit with me in my throne. The Angels appeared to the shep­herds watching their flocks. Luk. 2.8.

3 But if the euill seruant shal say in his hart, My master doth defer his cōming, & be­gin to smite his fellowes, &c.] How com­mendable a faythfull & vvise Minister is, that continueth in his painfull endeuours, stil looking for his Maisters comming, is [...] [Page]are fully perswaded, they shal neuer be cal­led to account. Psal. 14.1. The foole hath said in his hare, there is no God, because he feeth th [...] the wicked are not alwaies puni­shed, who are let run on, that their iudge­ment may be both greater and more iust. 2. Peter. 3.3. There shall come in the last dives mockers, which will walk after their lust [...] and say. Where is the promise of his comming▪ for since the Fathers clied, all things continue alike from the beginning of the creation Eze. 12.22.23. Zeph. 1.12. Ames 5.18. Although Christ doth defer his comming. it is not because hee is slacke [...] his promise, as som men count sla [...] 2. Pet. 3.9 but he is patient toward [...] and would haue no man to perrish, but would all men to com to repentance. The [...] the day of iudgement, and Christ his comming are fear [...]full remembrances, to euil sen [...] [...]nes, they are matters most cer­taine and [...]ur [...] [...] come to pass [...]s we thinke it long, and therefore make bolde to doe [...] lift; b [...] thee o [...]e certified to the [...] Pe [...]. [...].7. N [...]we the end of all [...]sapan [...] hand. The time of thy death, which thou knowest not whether it shall be to morrowe, is the day of iudgement [Page 240]vnto thou, and the [...] of Christ [...] com­ming to call thee to thy accounth Where­fore put aside thy foolish [...], that because the maister deferr [...]th his coming, thou maist let loose the raines to all licen­tiousnes; but let the instruction of the A­postle Saint Peter, in this place be thy di­rection. Be ye therefore sober and [...]rch­ing vnto prayer. The time of the latter end of the worlde, and of thy last [...]nd, is kept close from thee, that thou mayst be alwaies in a readines. The time of defer­ring the Maisters comming, is no matter whereon thou maist ground, but rather thou must looke for the contrary. The one is fo [...]ld, that it shall be su [...]da [...]e [...] cen­tai [...], b [...] for the other, thou hast b [...]yth [...] proof [...] of warrant. And when [...] be assured of Christ his comming? [...] it shal not be farre of but th [...] thou [...] looke for it [...]ue [...] day, and [...] the very expectation of so [...] fence so often as it sinkes in [...] by due consideration, [...] will [...] vp our dull and slumbering [...] [...] the course of a carelesse [...] wicked lyfe, and make vs lay aside all vaine and vvorldlie boasting.

So that there is no perswasion more rehe­ [...] and [...], then the fearefull con­sideration of Gods tribunall seate, vvhich [...] of vs all shal [...]oyde or be free from. Wherefore, that wen may be s [...]red up to the [...] [...]forma [...]ed of our duties, in our seueral c [...]lling [...], let euery one of vs giue di­ligent [...]eade there vnto, setting before our [...]eel this suddaine and vnlooked for com­ming of our lord & Sauior in the clowds, through the long forbearance wherof, the wicked one so forgetfull of God, and of themselues, and are so hardned in sinne. Ti [...] [...] 11.10.15.

But generally from other degrees of people, [...] are heard per [...]iculerly to speak [...] Minister [...], vvho [...] are [...] by the euill serua [...]nt. Of vvhom I woulde to GOD I had no oceasion to [...] as in a great num­ber all [...] p [...]se [...]all be not blamelesse, [...] suppose the, greatest part to be [...] if there be any spots [...] I would they were remoued, [...] there might [...] no offence in the [...] God. The first euill propertie of them, is the presuming of the long stay, either of the end of theyr liues, or of the [Page 241]latter and of the world, of the day of [...]dg­ment, & of the comming of [...] Sauiour Christ, to call them to aco [...]t [...]d there­vpon they become [...] of theyr [...]. Following the example of De [...], who forsooke [...] [...]alling, [...] this present world. And this [...] layd of many Ministers, onely to [...] rich & wealthy, whereby they become vn­fit for Gods seruice, for no man can serue two [...]nisters; for leaning to the one, h [...] must eyther despise, or at leastwise neglect the other. Renowne, estimation, vvealth, case, [...]o hunt after these things, this is fa [...]e from sending. And many parents set forth their children to learning for [...]hi [...] inte [...] & [...]pose, hauing no further consideration, [...] wic [...] themselues. My son [...] [...] and merry life, he shall get [...] [...]ings, promotions, and dig [...] whereby to pleasure himselfe and hi [...] friend [...]. And surely the building follower [...] the most which they come to [...] this Tesson which they learned of [...] [...]thers, doe b [...] [...]edy [...] of Bl [...]es and pron [...] [...] th [...] [...] fecders of their [...] though [...], [...]o teach, [...] [Page] [...] strange matter and fame from [...]. These are they, which if they feed [...] flock at all it is rather vppon con­s [...]int th [...] [...]gly, rather for filthy in­ [...] then of [...]dy minde, rather to inri [...]h their coffe [...] then to build to themselues a good [...] to seeking that which i [...] their owne, & not that which it Iesus Christs 1. Pet. 5. Phi. 21. 2. Cor. 1 [...].14. And so it fal­leth out that the greate [...] main [...], the lesse come, th [...] greater [...], the lesse dili­gence, so that the deceit of [...]iche [...], and the [...] of this would do not onely choke the Word, and make [...] frui [...]ul his them that heart is but also doe stop the [...] of the [...] of that he cannot speake, and weak­neth the hand of the sower, that he cannot [...] for [...] [...]ede. How many Ministers at [...] who before they come to wealth and [...] into [...], [...]in full but afterward [...] Gods cō [...] [...] fo [...]ting themselues, and the [...] [...] & what account heere afterthdy [...] Heb. 18.17. The Apostlegent has [...] the people, to obey the [...] has [...] the our [...] of them, for they [...] [...]aith [...] for yo [...] soulds, as they that must [...]. But these has [...] [Page 242]sight, and yet warth not [...] who least [...] of giuing ga [...], and yet greate [...] shall be required at their hands. They [...] rule well are worthy of double [...] specially they that labour in the World and doctrine, 1, Tim, 5, 17, but they that labour not, but in this case shew them [...] gr [...] lo [...]rers, are worthy great reproose, who rather séeke the cro [...]ite of the wordde, then that they will appro [...]ue themselues vnto God [...]d whose d [...]i [...]est desire is to become wealt [...], and to inriel [...] themselues by win­ning soules vnto God, that is [...]hey [...] least care Greater wealth they haue from God, then they can haue in this world for God doth giue them the gyfts and graces of the holie Ghost, whereby they may discharge that waight [...] calling which is [...] had vn­to them. And therfore the Ap [...]ste [...] 1, 14 calleth it a wo [...]rthy thing: and few the [...] be that haue that ability from god, to deho [...] his Word to the edifigation of the people. But many carelesse ministers loose the pic [...]i [...]s graces of the holy ghost, and are the [...]ed of that woorthy thing, & rich treasare, through their owne d [...]aul [...], and through want of practise. See more hereof in M [...]. Smith sermon of he a [...]nly [...]rife. [...].

Math. [...].13. Ministers are saide to be the [...] of the earth, whose office is to season man with the sole of heauenly doctri [...]. But if the sal [...] haue lost his sau [...]r, wherwith shal it be salted [...] It is thenceferth good for nothing but to be cast out, & to be troden [...]der fo [...] of men. Meate not onely be­commeth [...]s [...]ry, for want of salt, but is [...]erly lost, through the fault of them that should better see to it; & for want of prea­ching, the people pe [...]rish through theyr f [...]lt, that haue the ouer-fight of thē. Acts. 19, 28. Heb. 13.17. And by this meanes, such negligent Ministers grows out of fa­ [...]our, not onely with God but also vvith [...] vvho woulde not [...]erly dislike that Phisition, that suffereth his patient to die [...] his hand, who if he would haue [...] might haue recovered him. Tim [...]hy is willed that he should study, & [...] by all [...] to shewe himselfe a [...] man approued of God, that needeth not to [...] But with what face shal hee appeare before Gods tribunall seate, vvhich ha [...] [...] ded all painful end [...]ors, su [...]ring the people [...]ted [...] his charge to [...] for want of spirituall food. Ezec. 13. If the wicked be not [...]ooished, they [Page 243]shall die in they [...], but [...] blu [...] shall be requ [...]red at the [...] hand of the slothful Minister. [...] and blood spy [...], what [...] the wealth of the world make [...] A good Shephe [...]d is wa [...]e [...] night, as Iacob was, Gene. 3 [...] [...] property of a [...] euill sheph [...] [...] eareth not which way the [...] [...] der, nor into howe many [...] they [...]nes and these are [...] do [...] ­med h [...]elings then shephe [...] [...] his owne example the Apostle [...] the qualities of a tru [...] ministed, [...] 27, who spent his time in [...] pa [...]nsu [...]nes, in watching often, in [...] and thirst, in fastings often, in cold an [...] [...]dnes. Beside all these things [...] outward, faith he; I am comb [...]d [...] [...] the care of all the Chu [...] [...] ther the [...] he would be [...] laboured with his handes, to [...] that the gospell by his preaching [...] the more free [...] [...] [...] the Apos [...] [...] [...] [...] [Page] [...] [...]mple. But if there be [...] God is their belly, and whose [...] wholy [...] vppon earthlie [...] let them assure thēselues that theyr glorie shall be to their shams, & that their [...] in Gods affayres, shall turne to theyr destruction. Wherefore in the name of God & in his feare, let not vs make euil [...] and slothfull w [...]him en our ex­ [...]pla but rather as a dashing rocke let vs [...] once, fore casting the [...] may follow, & let vs goe for­ward [...] but vocation, and make an end thereof with feare and trembling, which may [...] more carefull and more dili­gen [...] [...] flesh and blood had neede to be [...] forward; which is soone with­ [...] [...] doing good by the least bin­ [...] [...] may be. Let vs make straight [...] feet, least that which is hal­ [...] [...] and of the way, but let it ra­ther [...] Give all diligence to your [...] & ioy [...] [...] [...]tiou with your [...] good conscience in all [...] in the [...] and [...] and the [...] [...] & patience, & [...] [Page 244]of [...]ill that [...] losse both of [...] of [...] may [...] be compared [...] of the [...] of the [...] Re. 9. [...]5. where vnder the [...] the minister of that congregation is [...] stood Vnto who in God [...] wors [...] that thou art neither cold [...] For what betw [...] the care of theyr [...] wherein they cannot but in [...] what be touched, and betwixt the [...] this world wherin they are [...] they may wel be termed such that they [...] neither hote nor cold. Now then [...] heare further, what was said to the [...] of the L [...]odicians, that by his [...] they may take heed. Therfor [...] [...] art luke-warme, & neither cold [...] wil com to passe, that I shall [...] of my mouth. For thou saye [...], [...] and in [...] eased [...] haue [...] of nothing & knowest nor [...] [...]how are vvreched and [...] and powe, and blind at [...]ked. As [...] Archip­pus, [...] is take illed [...] of [...] calling [...]. Take [...] [...] Lorde, [...] [Page]and [...]lk wisely [...] them that are with [...] s [...]ke [...] way and oc­casion they [...] to diff [...] the Ministers, thereby [...]ding to [...]aspheme the glo­rious gospell of Christ, after which they be [...]ed. The minister must fight a good fight, hauing sayth and a good conscience, in the performance of theyr ministery, whereof ma [...] doe daily make shipwrack. And if they haue care of an incorruptible [...], 1. Cor. 9. [...]5. 1. Pet. 5.4. Let them [...]sta [...]e from all thinges that may binder them, and let them, endeuour so to runne, that they may obtaine. 2, Tim, 1, 6. Stirre vp the [...] of God which is in you, and [...] not the Spirit, 1. Thes. 5.19. For wherefore hath God giuen the gifts of the holy Spirit, but to the edifying of the Church Ephe. 1.12. & h [...] that by his dai­ly exercise, and studious labour, doth not endeuour to [...] these gyfts, shal loose them by littl [...] and [...]. And the lamenta­ble expe [...]nce of th [...]se [...] dayes dooth sh [...], the wherein ministers should show themselues most artfull; that the [...] theyr negli [...] [...] 1. Cor. 4, 5. We [...] saith the Apo­stle, [...] the Lorde, and our [Page 245]selues your serua [...] for I [...]s [...]s [...]e [...]. Would God euery minister, could [...] say, [...] his cōscience did not inwardly accuse him, that hee made not himselfe a [...] to worldly wealth, and diuers other worldlie hinderances. For surely the pro [...] [...], Religion hath brought forth the [...], & the daughter hath deuoured the mother.

These carelesse ministers, may [...]ell be cōpared to sleepers; for as they that sleep, exercise no part of their body, so these, as men without conscience, or any feeling [...] remor [...]e, doe vtterly let goe the considera­tion of theyr dutie, wherein they cannot shewe themselues too painfull. Therefore let not vs sleepe as doe other. 1. Thes, 5, 6. but let vs watch & be sober. For they that sleepe, sleepe in the night; & they that are drunken, are drunken in the night. And seeing euil minister put of the day of their ministers comming, let them remember the warning the Apostle S. Peter glor [...]. 1. E­pist. 4, 7. Nowe the end of all thinger [...] [...], be ye therefore sober [...] watching in praye [...], watching in your [...] & cal­ling. For the day of the [...] vpon a sudd [...]e, euer [...] vpon [...] with child, when as [...] [Page]and [...]hful ministers, shall not escape the dreadful sentence of iudgement, and the torments of hell which are endlesse.

And begin to smite his fellowes, and to [...] and drinke with the drunken.] The second property of an euill seruaunt and negligent Minister is, that presuming of his m [...]stres long stay, and beeing altoge­ther carelesse of his dutie, he behaueth him selfe very loosely, and giueth himselfe to all licentiousnes. Among seruants, in one and the selfe [...]me house, is so falleth out, that they that are diligent, are hated & enuied of them that are slothfull; so in the house of God, which is his church, the seruaunts are of diuers and contrary qualities, some are wel giuen, and some are set to disdaine, contemne, & despise them; some through care and conscience, are diligent in theyr calling and other-some that haue little or no card: and conscience, thinke it a need­lesse curiosity for Ministers to be so dili­gent.

But [...] they [...] [...]tter like of pain­full [...] them theyr ex­ample [...] behold the charge of [...] downe, 2. Tim. 4.1. [...] Apostle, spea­king [Page 246]vnto Timothy, before God, and be­fore the Lorde Iesus Christ, which shall iudge the quick & dead at his appearing, and in his kingdome, preach the word, be instant in season & our of season improue, rebuke, exhort, with all long suff [...]ing and doctrine. Heb. 3.12.13. Take heeds [...]e­thren, least at any time there be in anie of you, an euill hart and vnfaithfull, to depart away from the liuing GOD. But exhort one another daily, vvhile it is called to day, least any of you be hardned, through the deceitfulnes of sin.

VVho shoulde exhort, if the Minister should not? and also how often he should exhort is heere set downe, that hee should doe it daily. But as learning and knovv­ledge hath none so great an enemie, as him that is ignorant, so surely the painfull and diligent Ministers, haue no such great e­nemies, as they that are most slothful, care­lesse, & negligent in theyr calling. Hence arise scornfull and disdainfull behauiour, slu [...]derous, and vntrue reports; and re­proches, vvhich are more gre [...]ous to the minds, th [...] shipes are to the fl [...]sts and blood, which may be vnderstood vnder smiting of his fellowes.

The Lord by the prophet Esay, chap. 21, 22, 23. doth greatly reproue them, who when they were called to weeping and mourning, gaue themselues to ioy and gladnes; slaying oxen and killing sheepe, d [...]ting flesh, and drinking wine, [...]ating & drinking; as though they should [...]ie the next morrow. But this iniquity, as there we may reade, was not purged till they dyed. And when Ministers, giue themselues to spende their time in the vanities and plea­sures of this world; as though this vvorld, and the transitory ioyes thereof, were their portion, Wise, 2, 9, it may well be sayde of them, that they thinke theyr maister is far of, & that he will neuer come. So did not Moses that faithfull seruant in gods house, who chose rather to suffer aduersitie vvith the people of God, then to enioy the plea­sures of sinne for a season. These that are so giuen to worldly pleasures, the Apostle Saint Iudo, ver. 18. termeth to be mocleers, which shall arise in the last time, & which shall walke after their owne vngodly lusts, which hauing a sh [...]w of godlines, haue de­nied [...], which turns the grace of God [...], shewing he [...]by whereinto they are ordained.

Whose worldly and sinfull life, as it ought to be no example vnto vs, so are we willed to auoyde & to turne away from such: Ea­ting and drinking in a moderate sort, is no other, but to bee pertakers of Gods bene­fites, Eccles, 5, [...]8. but to eate and drink & to be drunken, and the excessiue abuse of Gods creatures, shall make ministers (of all kind of people) most g [...]il [...]e, and to be without all excuse. For to him that know­eth how to doe well, & doth it not, to him it is sinne. Not that it is no sinne to others, but that it is the greater sin to him.

How worthy of reproofe this euill ser­uaunt and negligent worldly minister is, will better appeare, by companing him to that minister, who deserueth commenda­tion. 1, Tim. 3. He giuen to watching and sob [...]ietie, this to carelesnes and pleasures of this present life: He being harberous, be­stowing his goods vpon strangers and the pore, keeping hospitalitie for the that are worthy thereof; this being couetous, and giuen to spend nothing on the poore, or to good vses: he apt to teach, this will not [...] into the hatred of the world, by be­ing too busie, who had rather keepe mens good-will by saying nothing: [...] no stri­ker▪ [...] [Page]what is they [...] d [...]ie, and still set this as their gl [...]sse before them; the negligent & care­lesse ministers, beholding heerein, in howe many [...]atters they offend, may learn wa­rily to [...]yth [...], and speedily to amend thē. There great faults are heere reprooued, where vnto [...] nature is mightily ad­dicted, that is, First ease and idlenes: Se­condly, [...]ouetousnesse: and thirdly, hard dealing by which meanes, many worldlie ministers, strange the minds of those that are committed to they [...] charge, whom by they [...] discreet and charitable dealing, they [...]ight otherwise w [...]. Much wrong is to be p [...] vp, many displeasures to be born [...] [...] [...]sgested, some toff [...] and disaduanta­g [...] not so greatly to be regarded. Their [...] ought to be of greater account, which [...] not so easily performed. These things wise minister, hath in de [...]p [...] con­sideration, whereas they that [...] vndis­ [...], [...] gods stray in sin, and in of­fending GOD, and yet they doe neglect [...] ha [...] they [...]y car [...] to admi­ [...]s [...] [...] them in any dis [...]sse [...], they giue them no com­fo [...] [...] they ow [...] them any thing, they [...], beeing ouer­hasty [Page 249] [...], and l [...]ng goe [...], ch [...] ­ [...]y [...] are of their soules, [...] might gain [...] vnto God, [...] the [...] the [...] commodity, that they might receau [...]. Being the end, nay die [...] of all their [...], The [...], 19, [...] to be the very vtmost, of the [...] of a true, godly, and pa [...]full [...] Who is it now a daies, that [...] which hee may haue, and the excell [...] and slauery of a mans [...], is their in sil­uer and golde, and worldly commodities, wherein a Minister should shew great wis­dome, rather regarding the good estate [...] his people then to satisfie his owne hun­gry de [...].

Company­ing with worldlings.Lastly, to are and drink with the drun­ken, i [...] well spoken of them, who of all company m [...] their cho [...]e of [...] worldlings, father then of those that be godly and ve [...]y disposed. Which if they did to [...] them vnto God, as Christ [...] Publicans and sin­ [...] [...] of their sinfull life, but [...] them out of the kingdome of [...] and to deliuer them from th [...] straies of the de [...]ll. [...]. Tim. 2. [...], [...] [...] [Page]of the wicked, so long as we dwell in this world; 1, Cor. [...], 10, but the godly are gree­ued with th [...] euill examples, as the soule of righteous [...], was vexed with the vn­cleanly conuersation of the wicked. 2. Pet. 2, 7. And [...]eere-hence it ariseth, that the prophet Dauid, Psal. 120. is greeued at the hart, that he must dwel among the wicked. Wee is [...] that I am constrained to dwell with Meseck, and to haue my habitation among the tents of Cedar. In the meane time, to long as the Ministers and the god­ly liue in the world, which is so full of of­fences & corruptions, Phil. 2.15. let them learne to be blamelesse and pure, a [...] the forms of God without rebuke, in the midst of a naughty and crooked Nation, among whom they ought to shine, as lights in the world Mat. 5, 16.1, Pet. 2, 12. And for their further comfort, this they may assure them selues, that how so [...]uer in this worlde they are troubled with the wicked, yet in the world to to [...] they shall be altogether free from them. For no Cana [...]oite shal enter or be se [...]e in [...] them ably Ierusalem. Zach; [...] any vncleane thing. Re. 21.17.

And for an [...]m, a cau [...]at, and forewar­ning, to take heede of the company of the [Page 251]vngodly, let vs consider these weighty rea­sons. First, that they can minister no mat­ter of true comfort vnto vs, seeing all their waies are full of offence. Secondly, they are strong to draw vs vnto euill, and wen weake to resist, and to shunne their ill ex­ample. For flesh and blood without the speciall grace of God, and the assistance of his holy spirit, is easily taken in the snare. The vse therefore heereof, is to teach vs, first, neuer to take any delight in their cō ­pany, and secondly, to auoid their compa­nie to the vttermost of our power, and where wee cannot, to suspect euen theyr friendship.

Howe the euill exam­ples of the ministers are to be inter­preted.But least by the declaration of the pro­perties of an euill seruant & negligent Mi­nister, as also beholding their faults & falls, wee should grow out of loue with Gods word and our christian profession; or else through their offences and scandalous ex­amples, we should fall away from God, & from our owne saluation, by sliding into herisie and papistry, or letting loose the reines to licentiousnes and vngodlines, it is meere & conuenient, that we should speak somwhat, that mens minds might be stand, & better instructed in this matter. Indeed [Page]many are the examples of offence, where­by the more is the pitty, many hundreds are carried away, and the church of God is not so perfect in this life, but that it hath many blemishes. I must needes confesse, that such euill ministers are a great discre­dite & disgrace vnto Religion, and who by their euill life, hang milstones about their neckes, too heauy for them to beare, and which shall plunge them downe, not into the depth of the sea, but into the bottome of hell, if they take not heede, and amend betimes and repent.

The ministers of Gods word and truth, ought to be lanternes of good life & con­uersation to the world, and if they giue of­fence, their fault is greater, then if it should come from any of the inferiour sort. How­beit wee are to consider, that they are not made of so perfect a mold, but that they are subiect to faults, as well as other men. The high priest, the consecrate priest, the holy priest, who only was to enter into the holi­est place of all, he was first to offer for him selfe, and for his owne faults, and then for the offences of the people. Heb. 9.7. Now although ministers be sinfull men, & some through their fault more in disgrace then [Page 252]others, as Peter saide, Lord depart from me, for I am a sinfull man, yet are not we therefore to refuse their instruction, b [...] rather to consider, and g [...]dly to recrea [...] the treasure, that is brought vnto vs in [...] then vessels. Wee can accept the good tydings, that beggers bring, yea, it may come from our vtter enemies, as the newes of plenty, brought by the foure Leapers, was ioyfull to them of Samaria, 2, King. 9. The prophet Esay complaineth that he is a man of polluted lippes. Dauids godly psalmes are not refused for Dauids noto­tious faults, & Peters perithy, hath not v [...] ­terly disgraced his godly perswasions. For as coales from the Altar, touching Esayes lips, made them cleane, so repentance was the salue for Peters sore.

VVoe be to them that giue offence Math. 18, and that wee haue too often in our minds and in our mouthes, being too forvvard to giue sentence of iudgement against others, and by they [...] example we make bolde to doe the like, as though theyr offences should be sufficient exe [...] ­ses for vs, making not the right vse of such offences, that is to take heede by them [...]d not to make them our pa [...] to follo [...]. [Page] No [...] vi [...]it [...] [...] [...]rfe [...]tis, pl [...]que sapi [...] ­ [...], the godliest man that is hath his fall, his weakener frailties, and infirmities. Pro. 3 [...], 16▪ and many bad examples are too ap­parent, Non taman examples vinitur, sed le­gi [...]. It is not the euill example of man, but the direction of, Gods worde, which ought to be the rule of our life and of our actions. For them by wee shall be iudged Iob. 12.48. Wee shall not be called to ac­count, why wee liued not as such a good Minister gaue vs example, or why we did euill, because such a Minister did offende, but our account shall be, why we haue not liued according to Gods word. Psal. 1199. Reuel 20.12. The word is pure of it selfe, though man be sinfull, the cunning and commendable works of a Mason or of a pain [...] is not disgraced for the euill life of the work-man for the work will shew and comend it selfe & as I said before, treasure is not to be refused, though it be brought in place but [...]ly.

And that you may know what manner of vessels they are which God doth vse in the ministration of his holiest work in hea­ring his name before the world and prea­ching the [...] of Christ the richest trea­sure [Page 253]that euer the earth it [...]aued; they are earthly vessels, made of clay [...] of the selfe same mold whereof [...] kind is fashioned Prophets they are but as Mo­ses sp [...]ke like vnto their brethren [...] only in similitude of flesh but of sinfull & [...]le flesh, G [...] 5, 3. Apostles they are and Christ chose twelue of them, but Iuda [...] [...] e­uill incarnate, and Peter was a fathan in his kind, and none were Angels. They are al­so the men of God, yet men, or if they be Angels, by a more honourable stile then their nature can beare, Re. 8.1. Behold he bath not found stedfastnes in his Angels, Iob, 4, 18, or if they be starres in the same vision, behold the starres are n [...]ur [...] in his sight. Iob, 25, 5. From both which pla­ces of Iob, is inferred by way of [...]ri­son; much lesse they that dwell in [...]ooses of clay, whose foundation is in, the [...]st, and they are consumed before the [...]ath, much lesse man that is but [...]nnes and the sonne of man, that is but a [...]. He fear [...] bear [...]h a tongue in the sad dayes, that f [...]th not this or [...]th like obiecti­ons against vs. They say and [...] phi­sition first [...] thy [...] preach that a man should keepe the [...], by [...]a­king [...] [Page]The Bishop therfore saith the same father, is not without fault, whose sonne is eyther disobedient or dissolute. Be it that some such there are, that feed themselues & not the flock, some wicked and irreligious, ac­counting gaine godlines that haue made the house of God a den of theeues, that are but spots in our feasts: yet the Lorde be praised, the Lord hath his, who watch ouer Sion day & night, that weepe for her, that pray for her, that preferre Ierusalem in all their mirth, that goe in & out before Gods people, that giue them food in due season, that care for the soules committed to their charge, as men that must giue a straite ac­count to the searcher of harts & reines.

Doe we approoue the faith by the per­sons, or the persons by the faith, as sayth Chrisostome. When thou shalt see an vn­worthy priest accuse not his calling, Iudas was a traytor, yet was it not the fault of the Apostolick order, it is the fault of his mind, not of his ministery. As water that run­neth through a wooden or leaden pipe, neither washeth away the furrednes of the pine no [...] defileth it selfe, but watereth the garden whither it goeth, & maketh it fruit­full: and as the sun-beames shine through [Page 255]many loathsome places, and yet can neuer purge the place, nor the place pollute thē; euen so the word of God, may be fruitfull to others, when it is fruitlesse in him that teacheth others; it may be a whetstone to giue an edge, or a trumpet to stir vp, when yet we may be as dull as stones, & as heauy as lead. And therefore the Apostle pray­eth, that when hee hath taught others, he may not himselfe be found blame-worthy, Good corne is not the woorse for a patche sacke, nor bad wine the better for a golden cup; no man refuseth gold for the drosse that is mixed with it, nor Roses for the thornes that grow among them. What if Saul be among the prophets? what if Iu­das be among the Apostles. If the like measure might be vsed against any estales, against the Nobility of this Land, the Iud­ges, and Gentlemen, or any other degree besides ministers for the pretended faults of some few, to ouerturne the estate of all; who might promise to himself one houres security.

Seeing then the matter so standes, that ministers are but men, and the go [...]est, iu­stest, and wisest haue had their falls, we are not in this sort to set our selues [...] [Page]hatred against thē, neither to scoffe, taunt, scorne, or libell at their faults, but rather in a fellow-feeling, as though the case were our owne to pitty them, and to be sorrie for their faults and falls, especially if they proceeded of infirmity, and not of vse and custome. To pray to God that he would vouchsafe in mercy to pardon their faults, and that hee would graunt them better grace, not onely to repent and ament, but also that they offend not againe, in that or the like sort, and that they may continue in grace and goodnes, to their liues end. And that as they haue dishonoured God by their offences, so now they may showe themselues good examples, to Gods glo­ry, [...] good of the church, and the satisfy­ing of their owne conscience; that if it be possible they may recouer what they haue lost, both before God and men.

Furth [...]ore, wee haue in them an ex­ample of our owne weaknes, what we are of ourselues, & that we might haue fallen into the same, or the like offence; as also we haue occasion to giue GOD thanks, that hi [...]to wee haue not so fallen into open [...]dite or shame, though our pri [...] and pa [...]ler sinnes, haue beene [Page 256]and [...] God, as theyr knower offen [...] [...] most profita­ble vse we gather from ho [...]e, that [...]ing of our own strength we, [...] [...] ­right, not a day not an how [...] with out Gods assistance, but that [...]slesh is [...]yle, and the deuils temptations strong, so are wee of our selues euery way too [...]ke to resist such f [...]ie darts; and therefore d [...] and howrely, instantly and earnestly, and humbly to call to GOD for his [...]pe and grace to deliuer vs from ouer throwing temptations, and that God would giue vs strength to ouer come them, and that hee would giue an issue vnto the temp [...]; that we may be able to beare it 1. Cor. 10.13. And let him that it strongest & most resolute, and in his ovvne conceite sure, let him take heeds least hee fall. For as for the wicked and vngodlie who are already in the deuils spares, & vnder his [...]h [...]dome and captiuitie, he taketh no ease for theyr back-slyding; but as for thē which yet are not his he is still about, and sli [...] theyr el­bowe to prouoke them: he [...] thee when thou least thinkest of him [...]ight and day hee vvaites vpon thee, and against him that stands out most, euen against him [Page]doth [...]be [...] all his [...] Those thinges we [...]ly and ho [...]fully to looke vnto, [...] of [...] and in respect of th [...] [...] we are to performe the [...] of [...]ty, to doe as we would be [...] and to [...] to God for them, that they may rep [...] & amend. And that God [...] renue [...]ns holy spin [...] within [...] 54, which is almost e [...]nigui­shed and driue [...] on [...]ly some remnant less [...] of fire vnder a heape of a­sh [...] That is would pl [...]se God, not to cast [...] [...]tly, as they [...] desh [...]ed, but [...] with the comfor­table [...] passion [...] of his grace, he would sh [...]w them mer [...]y, as [...]e shewed vn­to [...] [...]he Apostle. Ga 6, 1.

4 That seruant maister wil come [...] day [...]te [...] [...] for him, and in an [...] and aware of. And wil eu [...] hi [...] off; giue [...] his portion with hi­po [...]. Th [...] sh [...]ll be weeping & gna­shing [...].

The pu­nishment of the negli­gent mini­ster.As the [...] [...]ruant and painfull mi­nister, [...] his blessing & reward, so [...] the euill seruant and negli­gent [...], [...]ooke to r [...]pe according to [...], 2, Cor. 5, 10. Gal. 6.8. [Page 257]Ro. 2.9, 13. The punishment therefore of the euill seruant and negligent. Minister is two-fold. First, that his expectation shalbe deceiued, and his hope suddenly cut off. And secondly, that his portion, shalbe with hypocrites. The grieuousnes of which pu­nishment, is here expressed in these words, that there shalbe weeping & gnashing of teeth.

Such euill seruants and negligent Mini­sters, which presuming of the long stay of their maisters comming, giue themselues to all licentiousnes, hauing no care eyther of theyr inward conscience, or outward conuersation, beeing rocks of offence, and making themselues examples of euill d [...] ­ings, cannot looke for any other, then a iust punishment for theyr due deserth. Accor­ding as the Lord speaketh by the prophet Ieremy, chap. 9.9. Shall I not visite them for these things, faith the Lord, or shall not my soule be auenged, on such a Nation as this? Yea, theyr punishment shall be grea­ter then they are aware of, and it shal come more suddainly then they looked for it. And the suddaine ouerthrow of the wic­ked, shall be farre more terrible, then that which is looked for. For those troubles & [Page]inconueniences, vvhich come vnto vs, whereof wee haue a forwarning, are borne more patiently, and with a more conten­ted mander but vnlooked for mischiefes, besides the grieuous extremity of them, do greatly amaze our mindes, with the sud­den fright thereof. The rich man saide to his soule, Soule, thou hast much goods laid vp for many yeeres, when suddenlie his yeeres, and his dayes, and his long expec­tation was expired, and finished in one nights warning; O foole, this night shall they take away thy soule from thee. Our [...]ter and, and the day of iudgement, and the comming of Christ, all is kept close, to the intent that through hope of long lyfe, men might not become too presumptu­ous, in the meane time playing the A­theists, forgetting GOD and themselues. For as though this thing were certaine, that mens liues were to bee prolonged accor­ding to their wish and desire, many settle themselues to enioy the pleasures of thys life, spending their time in all vngodlines, mal [...]ing this account, that if they haue but op [...]re to repent before theyr death, all shall be safe with them. VVho are as farre vvide in their iudgement, as the hea­uen [Page 258]is from the earth. For when they shal thinke of nothing, but of peace and rest, then hastie destruction shall comin place. 1. Thessalonians, chap. 5.3. 1. Conn chap. 15. ver. 5, 32. When as no time or respite of repentance shall be graunted. And ma­nie in theyr death hauing time, yet finde repentance a most harde thing to per­forme: & that repentance as it is too late, so in a manner it is neuer true and effectu­all. Which thing is commonly seene in the lyues of them, whom GOD doth grant to recouer theyr former health after dan­gerous and desperate diseases, that they returne to theyr olde byas, and become as badde if not vvorse then euer they vvere before.

Others there are of another vaine, Let vs eate and drinke, (say they) for to mor­rovve vvee shall die: VVhich kinde of people are so farre from loooking for their Masters comming, that they thinke there is no such matter at all; & that after death there is no more remembrance. VVho had great neede to be often put in mind [...], that they be not deceaued, for such [...]uill wordes doe not onely corrupt their [...] that vtter them, but make them also farre [Page]worse that heare them; and euill speeches often-times proue more offensiue, then e­uill deedes, because we are far more easilie drawne to sin and vice, then to goodnes, and euill wordes doe soone corrupt good manners. Awake therefore to liue righte­ously, and sin not. For some haue not the knowledge of God; nay many haue the knowledge of God, and yet make theyr Christian profession reprochfull, through their euill behauiour, and to them it may well be so spoken to theyr shame. To whom theyr maisters comming shall be in the twinckling of an eye, vvhen as the dreadfull sound of a trumpet, shall call & summon them in all hast, to appeare be­fore his tribunall seate of iudgement, there to giue their accounts, who no doubt will be found altogether vnprepared and vn­readie.

They vvhich in the vvhole course of theyr life, haue refused the grace of God offred vnto them, and haue not harkned vnto the Lorde, knocking at the doore of theyr harts and consciences, Reu. 3.20. shal at the time of theyr death, and in theyr [...]st neede, misse of that grace & fauour, which so often negligently and carelessie [Page 259]they haue refused and despised. When the time is, let thē accept thereof, god knowes when euer the time shal be againe, and let them take heede it be not said vnto them; The time was, and the time is past [...] Gods grace and fauour is not at our commaun­dement, as time and tyde tarrieth no man, so the time of Gods grace must pe [...]e neglected of any. For such a sudden time of death may come, that all thought of [...] ­pentance may be out of the way, when as feare and horror shall wholy possesse their mindes.

The second part of the punishment of an euill and negligent minister is, that has shall be cut of, and that his por [...]n, shalbe with hypocrites. He shall be cut of and se­parated from the company of the godlie foreuer. During this life, the tares and the whea [...]e grow both together, and the wic­ked shall be mingled with the godly: [...], in this life it so falleth out; that the wicked shall be preferred, and set ouer the godlie, & also are in their company, but in the life to come, then they shall be parted as [...] ­der the sheepe from the Goates, the [...]l [...]ct frō the reprobates. After death there shall be a separation, and by death they shall be [Page] [...] off, they shall [...] no part in the ioy [...]l of the elect, they shall haue neyther fel­lowship not company with them. They shall not onely be not off from the com­pa [...] of the godlie but also from the pre­sence of GOD. They shall not come in­to the mount Sio [...] to the Cane of the li­ning God, the celestiall Ierusalem, ney­ther [...] the cornp [...]ie of innumerable An­g [...] Nor to the congregation of the first bo [...] that are written in heauen, neyther to the Spirits of inst [...]dip erfect them.

But as the Wheate and chaffe are both vppon one floor [...] [...]ll the time [...] voin no­ing, und then the winde bloweth away the [...], Mathew, chap, 13.47. In the Net there are all fif [...] good and b [...]dde, but wh [...] they come to the Sea-shore, they [...] gather the good into vessels, and [...]st the badde away. The golde and the [...]sse [...] joyned [...]ogether insper ably, till [...] pu [...] in the fire, then the golde goeth one way, and the [...]osse anothers in the [...] of h [...]uest, the Tares are first gathe­red and bound in sheaues to be burnt, but [...] being gathered, shalbe brought [...] the Barne: So shall it be at the end of the world, the time of cutting off, the time [Page 260]of triall, the time of sep [...], the Angels shal goe foorth, and so [...] [...] from a­mong the iust, & shal cask them into a s [...] ­nace of fire, there shall be wayding & gna­shing of teeth. And the shall the ins [...] [...] in the king dome of their [...]. This se­paration shal be farre worse, then was that of king Nabuchadnezzer, Dan chap 4, 20 when as the watchman and the Holie one came downe from he auen, and said, Hour downe the wee, and destroy it; for though he vvas driuen from the company of men, to liue among the beasts, being, thrust [...] of his throne, to liue a long time in great dishonour and disgrace, y [...] he re [...]orned a­gaine to his kingdome. But these euill [...] ­uaunts and negligent ministers, being d [...]c [...] cut off, shall neuer come to th [...]r place, &c neure reconer their for men estate again.

The maister vvhen he cōmeth, shall not only put this euill seruant beside his office, but also he wil out him off & separate him, & ioyne his part with hypocsiles, vvhich haue the title and name of the office of the gospell, which haue the name of christians, but their liues & behaui [...] are quite [...] ­ry, betwixt whose inward cōscience, & [...] ward profession there is great difference. [...] [Page] [...] appeare vnto you. For a hard iudge­ment shall they haue that bear e [...]le. Prin­cipally all euill stewards, vnfaithfull ser­uants, and negligent ministers, & generals lie, all that haue knowledge, if they leade a wicked life, shall haue a greater iudgment, because of theyr knowledge, where-with God hath youchsafed to open the eyes of theyr minde, that they may discerne be­tweene good and euill. Luke, 12. That ser­uant that knew his maisters will, and pre­pared not himselfe, neither did according to his wil, shalbe beaten with many stripes. For knowledge, without a life aunswera­ble there-vnto, is like the Letters which V [...]iah carried against himselfe, it draweth with it a greater iudgement, & oftentimes condemnes the bearer. Knowledge vvith­out vertue, leanes a man without excuse, and is a witnesse against him, because hee vnderstandeth what is good, and yet vvill not doe it. Iam. 4.17: To him that know­eth howe to doe well, and doth it not, to him it is sin. To him it is sin with a witnes; with a witnes of forwarning, with a witnes of a [...]ful con [...]s [...]ence, with a witnesse of God [...] displeasure, and of the grieuous pu­nishments that hang ouer our heads.

He that wittingly offendeth GOD, is woorthy of the greater iudgement. For if that seruant which ignorantly doth fal into sin, shall not escape punishment, what is he worthy of, who vpon set purpose shall transgresse his maisters commandement? They which haue charge ouer gods peo­ple, if they offend, they doe it not vpon ig­norance, but beeing ouer-come of theyr owne euill affections, they dishonor theyr Lord and maister, and prouoke his great displeasure against thē. In the mean time, let no man thinke that ignorance shall ex­cuse him from his fault, and from the pu­nishment thereof. For lightly, ignorance commeth through negligence, and many may know, which refuse to know. A great difference is betwixt them that sin of ig­norance, and them that violently and fu­riously rush against the witnesse of theyr own conscience. Let vs therfore pray, that Gods will may be done, & that our rebel­lious will may yeeld obedience vnto him. And the more froward that we finde our affections, the greater neede haue wee to pray to God for grace. Rom. 7.23. I [...] an other lawe in my members, rebel [...]g a­gainst the law of my minde, & leading me [Page]captiue vnto the law of sin which is in my members. O wretched man that I am, who shall deliuer mee, 2, Cor. 12.8. I besought the Lord thrice. And he said vnto me, My grace is sufficient for thee; For my power is made perfect through weaknes. Mini­sters are chosen to bee the light of the world, and the salt of the earth, and there­fore greater watchfulnes is required at their handes. Our Sauiour considering mans weaknet and frailtie, and the great charge of his disciples, willeth them instantlie to watch and pray, least temptation should o­uercome them, least theyr own vnruly dis­positions, shoulde ouer-rule them, least when they had preached to others, they should become, like vnto the Carpenters, that made Noahs Arke. 1, Cor. 9, 27.

Wee are all the seruaunts of God, and therefore we ought all of vs, to be painfull in the works of godlines, & they that haue greatest knowledge, and greatest gyfts, & graces frō God, ought to shew themselues Good examples, to win other, & not to de­stroy, manie, by giuing great offence. All in [...] case are not funished alike vvith Gods [...]yfts, and therefore more is requi­ [...] [...] theyr handes, to whom God hath [Page 264]shewed himselfe more beneficiall. He that hath the greater knowledge, must be more circumspect & warie in his behaviour, not only before God who knoweth all things, but also before men, that wee giue no of­fence, as much as is possible, and to the vt­most of our power. Hee also whom God hath inriched with temporall blessings, see­ing God hath put him in trust there-with, must haue care and conscience to be bene­ficiall, where God appoynteth. Else shall we be like to that euill and vnfaithfull ser­uaunt, who negligently and vnwillinglie let passe and set light by his maisters com­maundement. For he that knoweth howe to doe vvell, and dooth not, heapeth sin, and heapeth vvrath. Many heare Gods Word preached, good exhortations, and good admonitions, and yet sinne wilfully, hauing knowledge & forwarning to for­beare.

The contempt of Gods word shall ne­uer goe long without punishment. And this was the cause, that made our Sauiour to denounce so great a iudgment Math. 14, 21. Woe be to thee Chorazin, wee be to thee Bethsaida: for if the great [...] vvhich were doone in you, had beene [Page]done in Tirus and Sidon, they had repen­ted long agone in sack-cloth & ashes. But I say to you, it shall be easier for Tirus and Sidon at the day of iudgement, then for you. The dissolute behauiour of Tirus & Sidon, might haue excuse through igno­rance, wherein Gods Word was not prea­ched, to call them to repentance; vvho though they wanted Gods word, yet had they the light of nature, and the lavve of theyr conscience to direct them. But Cho­razin and Bethsaida, which heards Gods Word, and yet were neuer the better, shall be worthy of greater iudgement. Whom God doth not vouchsafe of mercy, them he doth iustly appoynt to destruction, and from whom he with-draweth the blessing of his Word, them doth he suffer to per­rish, Acts. 16.6.7. Againe, to make other without excuse, he causeth his Word to be preached, and that they should be exhor­ted vnto repentance.

But of all other, the Ministers are heerin to looke to themselues and as they knowe most, so to frame themselues to liue best, and [...] suspect a fall in the greatest time of theyr strength. 2. Pet. 2.20. For if they, af­ter they haue escaped from the filthines of [Page 265]the vvorld, through the knowledge of the Lord, & of the Sauior Iesus Christ, are yet intangled againe and ouercome, the latter end is worse with them then the beginning. For it had beene better for them, not to haue knowne the way of righteousnesse, then after they haue knowne it, to turne from the holy com­mandement. psal. 125. Vnto those that are good and true of hart, the Lord no doubt will doe well. But as for such as turne back vnto their owne wickednes, the Lord shal leade them forth with the euill dooers. It was said to the Scribes and Pharises, who had the interpreting of Gods law, and to deale in Gods af­faires. Math. 23. Woe be to you Scribes and Pharises, hipocrites, for you shall receiue the greater condemnation. And let the saying of the apostle to the Heb. chap. 10.26.27. preuaile, sufficiently to admonish vs. If we sinne willingly, af­ter that wee haue receaued the know­ledge of the truth, there remaineth no more sacrifice for sinnes, but a fearefull looking for of iudgement. The Lorde therefore in mercy grant vs his grace, to liue in his feare, & let vs endeuour what [Page]we can, to make an end of our saluation with feare and trembling. phil. 2.12. and 3.14. And let vs follow hard toward the marke, for the price of the high calling of God in Christ Iesus, and continue so vnto the end. For as none shal be crow­ned before the end of their race, so be­fore the day of our death, we may fall away from GOD. Solomon that was perfect in Gods seruice, yet toward his latter end, his out-landish wiues woone his hart vnto idolatry.

This second part of the punishment of the euill seruant, and negligent mini­ster, is aggrauated and made more gree­uous, by that which is added thereunto, that their portion & wofull inheritance shall be in that place, where shall be no­thing else, but weeping and gnashing of teeth, perpetuall sorrowe without the least tast of comfort, no not so much as the least droppe of colde water shall be granted to them, that shal be tormented in those flames. Iere. 48.10. Cursed be he that doth the work of the Lord neg­ligently. 1. Cor. 9.16. They that preach the Gospell haue nothing to reioyce of, in respect of merrit & desert. Luk. 17.9. [Page 266]10. for necessity is laid vpon them. But if they preach not, they must looke for a woe. For if they doe it willingly, they haue a rewarde of Gods bountifulnes, but and if they doe it against their will, notwithstanding the dispensation is cō ­mitted vnto them. I would to God they would consider this, that haue the grea­test gifts, and yet vse them least; which are fit instruments to glorifie God, and yet make themselues the vassalls of this present world, forgetting the Apostles earnest perswasion, Ro. 12.1. I beseech you brethren, by the mercies of God, that ye fashion not your selues, like vn­to this present world. 1. Iohn, 2.17. For the worlde passeth away, and the lusts thereof, but he that fulfilleth the will of God, abideth for euer. Such hipocrites and loose-liuers, and also carelesse and forgetfull ministers, for their sweet plea­sures, where-with they are drunken in this world, taking so deepe a draught of this cuppe of transitory fornication, e­stranging their harts from God, vnto whom once they had espoused them­selues in holy marriage, and giuen their names vnto him, shall be punished with [Page]intollerable torments. And they that by the dutifull performance of their of­fice and calling, would not waite for their maisters comming, but gaue them selues in the meane time, to all libertie and licentiousnes, their laughing shall be turned into weeping, and their songs into gnashing of teeth. The worme of their conscience shall neuer die, & they shall be vexed with perpetuall greefe, for the neglect of their duty; and they shall alwayes weepe and mourne, that they had no better grace. They that behaue themselues most negligentlie, thinke least of all to come to this tor­ment. I could wish that men would be­times looke vnto themselues, and haue a due consideration of their waighty charge; and not so much to be exhor­ted thereunto, through the feare of hell torments, as to be allured with the con­sideration of the vnspeakable reward of eternall ioyes. As the Apostle S. Peter 1. Epistle. 5.4. doth most comfortably perswade all ministers. Feede the flock of God, which dependeth vppon you willingly, and with a ready mind. And when the chiefe sheepheard shall ap­peare, [Page 267]ye shall receaue an incorruptible crowne of glory. Which he hath pro­mised that cannot lie, and with whom is no variablenes nor shadowing by tur­ning, Iames, 1.17. Heauen and earth shall passe away, but the promises of GOD shall be most sure and certaine. To which gracious God, be all prayse and thanks-giuing, in the congregation for euer. Amen.

Soli Deo omnis laus, sit et gloria, et gratia.