The prodigals teares. With a heavenly new yeeres gift sent to the soule; contayning many most zealous and comfortable prayers, with deuout meditations: both worthie the acceptance of all Christians, and their expence of time to peruse. By H. G. preacher of the most sacred Word of God

The prodigals teares. With a heavenly new yeeres gift sent to the soule; contayning many most zealous and comfortable prayers, with deuout meditations: both worthie the acceptance of all Christians, and their expence of time to peruse. By H. G. preacher of the most sacred Word of God

Table of contents

Title page

TO THE RIGHT Honourable, Sir William Cokayne, Knight, Lord Maior of the Honourable Citie of London, the Right Worſhipfull the Aldermen his Brethren, and Sherifes of the ſame; Together with thoſe two ſplendent Ornaments therein, M. Robert Heath, Eſquire, Recorder, and M. Thomas Iones, Eſquire, Common Serieant: The God of their Fathers guide, proſper, and defend them in this life, and indue them with that vnexpreſsible Bleſſedneſſe of the life of Glory hereafter.

TO ALL GODLY, zealous, religious, ſanctified, and Chriſtian-minded People, who expect and vnfainedly deſire the comming of our Lord Ieſus Chriſt, fruition thereof, to the euerlaſting ioy of their Soules.

THE PRODIGALS Teares.

The Prodigals teſtimony of his conuerſion, manifeſted in the deteſtation of his former follies.

The Prodigals comfortable and vndoubted aſſurance, that God will accept his teares and contrition, relying and truſting in the mercies and promiſes of God.

The prodigals confeſsion of the manner of his vanities, with a feeling of Gods great goodneſſe.

The Prodigals bequeſt to God.

The Prodigall deſcribeth, how the things in this preſent world, doe hinder man in his beſt deuotions & ſeruice vnto God, and his forſaking of them▪

The Prodigall expreſſeth, that nothing can content the Soule, or hath any right in the Soule, but God, only and alone.

The prodigals earneſt deſire.

The Prodigals Faith ſtrengthened, and ioy expreſſed, in the rembrance of Gods moſte louing receyuing, and accepting of Sinners, into his fauour.

The prodigall ſoules pennance, or mourning weede.

The Prodigals concluſion.

The Prodigall condemning his Iudgement.

The prodigals Reſolution.

The prodigall deſireth Humility, to accompany him in his way to God.

The Prodigals hearty ſuite vnto God, to pardon the ſinnes of his youth.

The Prodigals contempt of the world, declared in condemning the multiplicities, and varieties of faſhions in the ſame.

The Prodigall condemning the ſpent thrifts of time.

The Prodigalls care, to redeeme his expence of time paſt.

The Prodigals deſcription, of the diuerſities of theft.

The Prodigall ſheweth, wherein true content conſiſteth.

The Prodigall ſheweth, how the Soule is annoyed with the Fleſh, and her two Confederates, the Worlde▪ and the Diuell, &c.

The Prodigals relation of the deſtruction of the wicked.

The Prodigals harmony, to the afflicted children of God.

The Prodigals admonition to reſolution, and conſtancie in the Battell, and ſeruice of the Lord Ieſus Chriſt.

The Prodigals offering.

The Prodigall deſcribeth the manifold paſsions, and diſtractions of the heart and minde.

The Prodigall ſheweth, how that paſsions with there contraries are cured.

The Prodigals Inquiſition.

The Prodigals treatiſe of the honourers of the Worldlings.

The Prodigals deſire vnto God, for mortification of the Fleſh, to inable him to ſubdue it to the Spirit.

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THE PRODIGALS TEARES. WITH A HEAVENLY New yeeres Gift ſent to the Soule; Contayning many moſt zealous and comfortable Prayers, with deuout Meditations: Both worthie the acceptance of all Chriſtians, and their expence of time to peruſe.

By H. G. Preacher of the moſt ſacred Word of God.

Pſal. 118.

We wiſh you good lucke, ye that be of the Houſe of the Lord.

Ouid.

Flectitur iratus voce rogante Deus.

Auguſt.

Oratio Coelum penetrat, nubes tranſit, Dei aures attingit.

LONDON, Printed by B. A. for Iohn Browne, and are to be ſold at his ſhop in Little Brittaine neere Duck Lane end: or elſe at Bernard Alſop his Houſe, at S. Annes Church, neere Alderſgate. 1620.

TO THE RIGHT Honourable, Sir William Cokayne, Knight, Lord Maior of the Honourable Citie of London, the Right Worſhipfull the Aldermen his Brethren, and Sherifes of the ſame; Together with thoſe two ſplendent Ornaments therein, M. Robert Heath, Eſquire, Recorder, and M. Thomas Iones, Eſquire, Common Serieant: The God of their Fathers guide, proſper, and defend them in this life, and indue them with that vnexpreſsible Bleſſedneſſe of the life of Glory hereafter.

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RIght Honourable, and right Worſhipfull; Theologie, Nature, Moralitie, and Heathen Philoſophers, do all condemne and brand [Page] (Ingratitude) and diſciplines Man (gratefull Retribution) Whence (Benefits) receiued and conferred in the ſeuenteenth Chapter of S. Luke, verſe 18. ten Lepers were by Ieſus Chriſt cleanſed, and but One returned for to giue God prayſe: the Nine are recorded for their Ingratitude, and that One ſtranger, for his thankefulneſſe, commended by Chriſt for the ſame, and in holy Scriptures recorded, of all good Chriſtians to be imitated. In the ſeuenth Chapter of S. Luke, verſe 37. is likewiſe publikely noted, with the brand of Ecce, that all might obſerue and take notice, what ſtrange newes ſhould enſue, Behold a Woman in the Citie, which was a ſinner. As her ſinne did defame her; likewiſe [Page] her teares and penitent behauiour did waſh away and blot out her crime and infamie: for Chriſt Ieſus, her moſt mercifull Sauiour, to whom ſhee ſued, and wholly applyed, pittied her vnfained Teares, cleanſed and remitted her Soule of all her Sinnes, commended her Faith, and recorded her Zeale and Charitie: That whereſoeuer that Goſpel ſhould be read, or preached; that which was done by her vnto him, ſhould likewiſe be ſpoken of, and be remembred. Nature inſtructeth; and thankfull Dauid bluſheth at Man in the 49. Pſalme, verſe 10. Man being in honour, hath no vnderſtanding, but is compared to the Beaſts that periſh. How farre the Beaſts, in whom there is but inſtinct [Page] of Nature, excells many men in gratefulneſſe to their Benefactors; the firſt Chapter of Iſaiah, verſe 3. expreſſeth: The Oxe knoweth his Owner, and the Aſſe his Maſters Cribbe; but Iſrael hath not knowne, my people hath not vnderſtood. The Horſe neigheth, when his Owner commeth to Prouender him; the Oxe, and Cow, loweth, when their Owner foddereth them: the Sheepe know the Voyce and Whiſtle of their Shepheard; for at the Eccho thereof, they looke vp, and flocke together, and then bleat, as an acknowledgement of him. Aeſope in his Fables maketh mention of a Lion, out of whoſe Paw a Shepheard tooke a Thorne; and gratefully the Lion requited the Shepheard [Page] for ſuch his former kindneſſe: for when the Shepheard, for a notorious Crime, was adiudged to be put among Lions, of them to be deuoured; it happened this Lion was one of them, and knew the Shepheard, and came and fawned on him, and ſaued him from the others: and ſo his life was thus ſtrangely preſerued. Aeſope in his 22. Fable thereupon inſculped this Motto, Accepti memores nos decet eſſe boni; It behooueth vs to be thankefull, and alwayes mindfull of them, that doe good vnto vs.

Moralitie iuſtly exacteth, where kindneſſe and courteſies haue been performed, Men to be Reciprocall, in ſome meaſure, and not to burie them in obliuion; no [Page] ſooner done, but forgotten, and written in the Duſt: Theſe kind of People are Sordidum genus hommum, the baſeſt and reſpectleſſe Generation, not worthie to be accounted as a People; Heathens, not Chriſtians, for they ſcorne it: and I would that Chriſtians did not too much affect, and diſgrace Religion by it. Bias ſayth, That two Heads in one Bodie, is a monſtrous ſight; but one vnthankfull Heart, in one Boſome, is more odious to behold. Nay, Cui beneficia excidunt, haerent iniuriae? Some are ſuch Pagans, and Iudas-like to their friends, that they who haue fed them at their Table, cloathed their Nakedneſſe, harboured them in their Houſes, ſuccoured them [Page] at all times in all their Diſtreſſes, and ſupplyed their Wants, and Neceſſities: theſe, with Iudas, for baſe Gold and Siluer, will ſell and betray an invaluable truſtie and louing friend. The Heathen Philoſopher Simonides beeing demaunded, What would quickly grow out of date, or bee ſoone forgotten, and waxe old? thus anſwered, Beneficium, a good Turne, or Benefite. Seneca ſayth, Memoria Beneficiorum labilis, iniuriarum vero tenax; Good Turnes done, are ſoone forgotten, and ſlide ſuddenly out of Mens minds; but reuenge for Iniuries done vnto them, they will hold that in memorie, and for a thouſand good Turnes that you haue done to them, [Page] requite and repay you with miſchiefe, for a ſmall iniurie or treſpaſſe, vnwillingly or not wittingly, committed by you againſt them. Diogenes ſayth the ſame. Plato ſayth, All humane things grow old, and come to the end of their time, except Ingratitude; for the greater the encreaſe of mortall man is, the more doth Ingratitude augment. That Heauenly Propheticke Dauid would not be guiltie of this monſtrous ſinne; but in his 116. Pſalme, verſe 11. inquireth, Quid retribuam Domino? What ſhall I render vnto the Lord, for all the benefites that he hath done vnto me? And ſo proceedeth in others of his Pſalmes; zealouſly ſtirring vp his Soule to a recapitulation and remembrance [Page] of Gods great Goodneſſe towards her: Prayſe the Lord, O my Soule, and forget not all his Benefits. Lucian compareth an vnthankefull Man to a Veſſell bored full of holes, which is neyther apt to contayne nor receiue any thing. Aurelius ſayth, It behooueth a Man, in receiuing of Benefits, to be thankfull, though hee want power to requite them. And Seneca 38. Epiſt. Beneficia bene ſoluere, interdum ſolutio eſt ipſa confeſſio; To repay, and well requite, whence a Benefite was beſtowed; ſometimes, the acknowledgement, and confeſſion thereof, is an accepted Solution, and an acknowledged Satisfaction: Which willingly and humbly I pay at this preſent to [Page] your Honor and Worſhips, and come with the poore Cottager and Tenant at Will, to preſent, with him, as this Time it is vſuall, a few Lemons, Oranges, or Diſh of Pippins; ſhewing with him therein my Loue, and the meaneneſſe of my Eſtate, who am not able to preſent Gifts of better value: but therein expreſſing my duty, and a poore Beads-mans heartie prayſing, and praying to God for your Honor and Worſhips health, and proſperitie: by whoſe kind permiſſion, and mutuall generall conſents, in the Maioraltie of the late deceaſed graue Senatour, Sir Iohn Swinnerton, which is ſeuen yeeres and a halfe ſince; I was admitted Preacher to the Gaole of Ludgate, and [Page] by your Honour and Worſhips Predeceſſors, hitherto ſucceſſiuely therein haue bin continued: And moſt willingly, long ſince, your Honour and Worſhips, in Court, did generally condiſcend, the Stipend thereunto belonging, to augment. In acknowledgement, heartie thankefulneſſe, & in ſome lieu thereof, vouchſafe to receiue the firſt Fruits of my poore Harueſt, a Bunch of Grapes, of my firſt Vintage, a Flower from a Slip of the firſt growth. I do vnfainedly acknowledge, I owe my ſelf, and mine, by your Hon. and Wor. all to be commanded, who haue been ſo good and beneuolent lately to me & mine. Continue fauorable ſtill, in receiuing of this my ſmall grown Wheat, & leaue [Page] the Chaffe; my Wine, leaue the Dregges; my ſweete Flower, leaue the vnpleaſant ſented Earth: nay, I hope, a little Treaſure, though in a baſe Earthen Veſſell preſented to your view. I am the miſerable Sonne of Man, that is ſubiect vnto Mutabilitie; but poore & meane, and therefore the more reſpectleſſe, and leaſt regarded, in theſe dayes, wherein Money is ſo loued, and Mammoniſts adored, reſpected, and of all, capped and crouched vnto with low-bended knee. I am a Vine, whoſe Branch is weake, young, and tender, and ſtands in need of ſupporting: Will your Honour and Worſhips vouchſafe, with your powerfull hands, to ſupport mee? I am a [Page] new gathered freſh flouriſhing Flower, which ſoone fadeth. I am in the Bud, and Bloome, ſoone blaſted: Vouchſafe your carefull Ouerſights, and Protections, that the Critikes of this our Age, wherein we liue, may not breake into your Fields, Orchards, or Gardens, which like a wild Boare will extirpate me wholly: and I will, by Gods grace, as by dutie bound, for euer heartily and dayly pray and ſupplicate vnto the Almightie, for continuance of his great goodneſſe, and mercie, towards your Honour and Worſhips. Now the Lord Almightie, who of his infinite goodneſſe feeds you all with the fineſt Wheat, and cloatheth you with the pureſt Wooll, continue Peace, [Page] Plentie, Proſperitie, Safetie, and Health within the walls of that moſt famous and Honourable Citie, whereunto God hath elected and made you the prime Gouernour, and eminent Magiſtrat, next vnder our moſt gracious Soueraign, and dread Lord, the K. Maieſtie; a place conſpicuous to the whole World, and admired at the ſtate and ciuill gouernment thereof. May it ſtill ſo flouriſh, in Plentie, Honour, and with diſcreet vnderſtanding Magiſtrates. The Lord God grant, that all your ſucceſſors may be ſuch vigilant Watchmen, for the preſeruation & maintenance thereof, as now it is; may that good care be continued ſtill, from generation to generation, from predeceſſors vnto all ſucceſſors; [Page] and from this your Lo. time, wherein all things quietly are gouerned, and ſafely reſt. And when ye ſhal ſurceaſe to liue amōg men, your names may liue for euer, and be remembred for the good you haue done; that as now men do reioyce to heare of your names, whilſt you are liuing; they may lament for the loſſe of you, when you are gone. May this be an Inheritance beſtowed by the Almighty, to cōtinue vnto all your Ho. and Wor. ſucceſſors, to the Worlds end. Amen. Now that Bleſſedneſſe, the Lord vouchſafe your Ho. & Wor. which is mentioned in Pſal. 128. To feare him, & walke in his wayes, & quietly to eat the fruit of your endeuours, the fatted Oxe in your Stalls, the Sheepe of your Fould, and [Page] the Doue that flyeth about the Courts of your owne Houſes. The Lord make your Wiues like Dauids Vine, fruitfull; make your Children like Oliue Branches, decking and ſtanding round about your Tables; and may they drop ſweetneſſe and goodneſſe to the Church, and Commonwealth, wherein they are borne, bred, and brought vp. O Lord let them veſtigiate the ſteppes of their Fathers, to be an honour vnto their Poſteritie & Linage, a godly Preſident vnto ſucceſſiue Poſterities, and Generations; that many hundred yeeres hereafter it may be ſpoken both of you and your Children: Loe theſe are the Men that feared the Lord; and therefore God [Page] did ſo bleſſe them, that they did ſee their Childrens children, vnto the third and fourth generation, to flouriſh, proſper, graciouſly and vertuouſly to liue; and in Magiſtracie, & doing good, their Parents to ſucceede. Furthermore, the Lord Ieſus giue vnto your Honour and Worſhips, from the firſt day of this New yeere, at the expiration of your dayes, the New Heauens, and the New Man, Chriſt Ieſus, in the immortalitie of your Soules; and of his infinite mercie graunt, that as here on Earth yee feaſt like Princes, yee may be partakers of that moſt Royall Feaſt and Banquet of Ieſus Chriſt, the Prince of Glorie, and Light of the whole World, who came a Light at this [Page] time into the World, to light all thither. And this bleſſedneſſe, I will dayly and heartily pray vnto Almightie God, to beſtow on you all, at the end of this your mortall liues. The Lord Ieſus, with that bleſſed Life of Glory, indow you and all your Poſterities for euermore. Amen.

Your Honor and Worſhips much bounden, and in the ſeruice of my Lord and Maſter Ieſus Chriſt, at all times to be commanded. Henry Goodcole.

TO ALL GODLY, zealous, religious, ſanctified, and Chriſtian-minded People, who expect and vnfainedly deſire the comming of our Lord Ieſus Chriſt, fruition thereof, to the euerlaſting ioy of their Soules.

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PEruſe mee, Will you pleaſe?

Then finde helpe for each Diſeaſe:

Soule and Body I apply,

And cure both their Maladie.

Such good meanes not diſdaine,

When to thee ſo friendly ſent;

Leſt in ſickneſſe thou remaine,

And thy folly doe repent.

[Page]Had I wiſt, breedes much woe,

Gentle Patient be no foe

To the health and happie ſtates

Of ſuch peereleſſe louing Mates.

Farewell, good Soule, till wee meet

In Heauens Bliſſe, each to greet:

Expect wee doe, and dayly pray;

Lord graunt to vs that happie day.

CHriſtian and conſcionable Reader, thou mayeſt now iuſtly, with Apelles, reprooue and deride me, who thus haue preſumed to diuulge and diue into the height of all Learning, Arts, Sciences, Knowledge, Wit and Skill, whoſe vnskilfulneſſe in all of them recommands me [Page] to the loweſt degree that may be to be abaſed. I know it is but loſt labour to caſt water into the Ocean; an vnthankefull reſpectleſſe Gift, to caſt a Sheaue of Wheat into a rich mans Garner, or to put a ſmall Bunch of Grapes into a vaſte Winepreſſe, ſmall encreaſe thereof can iſſue. Yet ſeeing I am called and ſent into my Heauenly Lord and Maſters Harueſt, hired and ſent to his Ʋineyard, in both to worke, and not to loyter; That I haue in both endeuoured, I preſent thee good Chriſtian friends, this little of my hard labour, and gleaned Corne, obtained by following others of my fellow Labourers: Though theirs was pure, yet mine not without Chaffe: receiue my Grapes, though not without ſome ſoure and ſharpe diſtaſte, altogether diſliking your Pallat, [Page] and diſappointing your expectation. The Lord of the Ʋineyard hath ſent by me ſome Bread and Wine, to ſtrengthen and comfort you withall: eate a morſell thereof, and draw out your Wine, for his ſake that ſent it, and doe not refuſe or diſlike both, for the meaneneſſe of the Meſſenger, that brings & now preſents his Lords affected loue expreſſed to you therein. If you accept thereof thankefully and gladly, I ſhall returne my Maſter intelligence, and thinke my paines well beſtowed, reſt well ſatisfied, and account my ſelfe moſt bountifully by you to be rewarded, if my ſuit be graunted; namely, your kind acceptance therof from my vnworthy hands.

Thine at all times, to bring thee to my Lord and Maſter Ieſus Chriſt his Courts. H. G.

THE PRODIGALS Teares.

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The Prodigals teſtimony of his conuerſion, manifeſted in the deteſtation of his former follies.

HEare, O heare, you that walk after the luſts of your hearts: you that ſpend your time in vanitie, deferring the time of Repentance; from Infancie to youth, and from youth to Age; not caring to turne from you the euill day, which draweth neere, nor applying your hearts to wiſedome, but how to ſatisfie [Page] the inordinate luſts & affections of the fleſh you draw on ſinne after ſinne, multiplying trāſgreſsions: you are become a ſtiff-necked people, hardning your hearts againſt the ſweete and comfortable motions of Gods Spirite, ready to awake you from this ſleepe of ſinne, and to renewe in you that image which was well-neere defaced in you, by meanes of your tranſgreſſions. Heare the teares and attende the complaint of a conuerted peruert: one that hath wandred too login the field of vanitie. And now after the taſte of [Page] thoſe bitter huskes of penurie, returnes home with blubbered face, contrite heart, and humbled ſpirit, crying Peccaui, I haue ſinned, I haue ſinned; walking in the fooliſhnes of mine owne heart, and like the wilde Aſſe, ſhifting the wind, ſo haue I ſhut mine eares to the words of diſcipline and correction. And what did the Prodigall in the Goſpell, which I did not? He receiued his portion, and conſumed it; and haue not I receyued the portion of Gods loue in as ample manner as any, euen the portion of my heauenly Father, [Page] which hee no ſooner beſtowed on me, then I in the height of my heart waſted? Nor did the prodigall goe further from his Father, then I from the Inſtructions of my heauenly Father. Departing from Bethel the houſe of God, to Bethauen the houſe of iniquitie.

Oh miſerable Exile! From the manſions of peace, concord, and tranquillitie, to the receptacles of ſinne, horrour, and impietie. From the ſmooth running ſtreames of Syloe, to the waters of bitternes, from the tower of my ſtrength, to the vale of deſolation. Vnhappie [Page] exchange, to depriue my ſelfe of ſo glorious inheritance, ſo exquiſite bleſſings, ſo incomparable bounties, for the vaine flouriſh of a little worldly delight, which in the ende conuerted to bitterneſſe: for a momentanie pleaſure (to forfeite an eternall Treaſure) not ſubiect to the change or mutability of Time, nor expoſed to the violence of any perturbations, nor engaged to popular reſpect: but in it ſelfe, & of it ſelfe perfectly refined; deriuing her beſt luſter from none other ſubject, then the originall of all Beauties: the Idaea of all [Page] perfections, the mirrour of all luſtres, God himſelf. And this to looſe for any Earthly reſpect: how much were the eies of my vnderſtanding eclipſed? to conceyue no better of an infinite goodnes, then of a floting pleaſure, producing none other Fruite then bitternes, anguiſh, and ſorrow. And what remedie? Eſau could not regaine his Byrth-right, with many teares. And can my vnfayned repentance (though I ſhould blinde mine Eyes with weeping, and groane in the heauines of my heart) repoſſeſſe me of all that I haue loſt? Can the ſighes [Page] of a troubled ſpirite and the extreame heauineſſe which I ſuſtaine, by reaſon of the burden of my ſinnes preuayle with the Lord, who poyſeth the ſinnes of men, and hath ſworne in his wrath to be euenged of the wicked? Yes Lord, yes: as I haue found grace and fauour in thy ſight, ſuffer mee to ſpeake a word vnto thee, be not diſpleaſed with me.

The Prodigals comfortable and vndoubted aſſurance, that God will accept his teares and contrition, relying and truſting in the mercies and promiſes of God.

REmember not my ſinnes paſſed, let thy [Page] mercies preuent them: I am weakened and cleane out-worne, and go mourning euery day. I ſhall remember all my yeares vnto thee with bitterneſſe of heart. I know Lord, that Peter wept, and was pardoned, and ſhal I that knocke at the gate of thy mercie bee excluded?

Marie Magdalene had in her manie legions of Diuells, yet with teares of vnfained repentance, ſhe was aſſoyled, and made a Temple of the Holie-Ghoſt: Behold Lord my teares are vnfayned, my anguiſh of heart aboundant, and my griefes bee not hid from thee. Thou [Page] haſt promiſed to looke to him that is poore, that is broken in ſpirit, and that trembleth at thy wordes. Beholde Oh Lord, I amEſay 66. poore, depriued of thy fauour, broken in ſpirite to haue offended ſo benigne a Sauiour, and I tremble at thy words, as at iudgements of terror, worthily deſeruing to be eternally thruſt from thy preſence, and to haue my beeing with the reprobate: Yet Lord wilt thou bee good vnto Iſrael: thou wilt waſh mee from my filthynes, and cure my infirmities: thou wilt binde vp my wounds with that good Samaritane, powring the [Page] oyle of thy Diuine comforts into them: For this (Lord) will I thanke thee and for this badge of thy loue will I ſing praiſe vnto thee. I will make melodieEpheſ. 5. 19 in my heart to the Lorde: For it is a good thing to bee thankefull; Theſe teares which I ſhed ſhall witnes my contrition, the prayſes which I ſing to thee: ſhall expreſſe my affection: and the ſpeedie renewing of my wayes, ſhall ſhew my conuerſion.

The prodigals confeſsion of the manner of his vanities, with a feeling of Gods great goodneſſe.

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FAther, I haue fed too long vppon the huskes of Vanitie, I haue ſtrayed too farre from thy Temple, and walked in vnknowne wayes, where I was famiſhed for want of Spirituall foode: all athirſt for want of Spirituall drinke: For the well was deepe, and I had not wherwithall to draw: butIohn 4. now, ſince my returne I am repleniſhed with all things, thou haſt put on me a new Garment, ſo as [Page] I haue layde away all my olde affections, and betaken me to a new ſpirituall Schoole: Thou haſt put vpon my finger a Ring, to intimate that I am married and affianced to thee; thou haſt feaſted me with thy choiceſt dainties, expreſſing the ioy thou conceyueſt at my conuerſion: I will ſtay thereforeLuke 10. no longer in the Tents of Kedar, nor with the inhabitants of M [...]loch. I am now for my Fathers houſhold: for my Father hath many ſeruants, and in my Fathers houſe there bee manie manſions. I haue fedde too long with the Hogge, eating Akornes [Page] vnder the Tree, but neuer looking vp, from whence they came.

When thy greateſt benefits, O Lord, were multiplyed vppon mee, and thy Fatherly kindnes was ſhewne in aboundance I was as one that had not receiued, or as one that had not taſted them. For why, the vanityes of the world had bewitched me, and the deluding Objects of ſeeming happines had captiuated me: But now Lord, I am eſcaped the ſnare of the Fowler, the Net is broken, and my ſoule is deliuered: or as a brand from the fire: ſo [Page] haue I bin preuented by thy mercies.

The Prodigals bequeſt to God.

ANd what ſhall I giuePſ. 116. 12. vnto the Lord, for all that hee hath giuen vnto mee? Sacrifices and burnt-offerings thou wilt not haue, but a contrite and broken hart (O Lord) thou wilt not deſpiſe:

My heart is prepared, myPſal. 47. 47. heart is prepared: I will giue thee what thou haſt ſo long time asked. And if thou ſay as thou ſayedſt vnto Dauid, Giue mee thyPro. 23. 26. heart: I will anſwer with Dauid, I will giue thee [Page] my heart: It is thine, O Lord, it is thine: for thou ſufferedſt thine owne heart to be pierced for it: and ſhould I then detaine it from thee, that haſt ſo dearely purchaſed it? I will reſerue it only for thee: thou ſhalt make it thine owne Temple; for the heart is the Temple of God. To whom fitter1. Cor. 4. 16 may I bequeath my heart, then to thee, who haſt giuen thy ſelfe for a ranſome, thy Spirit for a pledge, thy word for a guide, the world for a walke, and reſerues a kingdome for my inheritance? To whom fitter then to thee that createdſt [Page] mee after thine owne forme, renewed it when I had defaced that forme, illuminated mee with thy Spirit, inueſted mee with thy grace, and miniſtreth whatſoeuer thou knoweſt to be neceſſary for the conſeruation of Nature? Who fitter then thou, whoſe mercy preuenteth mee falling, whoſe grace conducteth me walking, and whoſe comforts raiſe me drowping? I will therefore with vnfained repentannce returne to thee; for I ſhall find fauour in thy fight. My heart will I ſacrifice vnto thee, for more acceptable it is vnto [Page] thee then many burnt offerings: I will not ſuffer it to ſtray from thee (O Lord:) for I feare as Dina was defloured when ſhe ſtrained from home; ſo my heart by gadding from thee, her beſt home and ſureſt Sanctuary, may chance to be corrupted with the filthineſſe of this world. Shee hath many ſuiters, and all hope to haue her. Giue her mee ſayeth the Tempter; giue her mee ſaith riches; giue her mee ſaith pleaſure; but none of theſe ſhall haue her: for what is riches that I ſhould ſet my minde vpon them? or pleaſure, that I ſhould [Page] giue my ſelfe ouer vnto her? Haue I not taſted the vanitie of the one, and the perill of the other: For wherein can the Epicure glory, or the ſenſuall man pleaſe himſelfe? hee hath taſted of pleaſures in aboundance, and ſlaued his beſt affections to vnworthieſt obiects. Hee hath drunke deepe of the Babylonian Cup, expoſed himſelfe to the places of publique ſhame, and made himſelfe heire of beggary. What delights were vpon Earth, which this licentious man embraced not? what conſorts hee embraced not? what meanes of ſpending [Page] houres, and that without tediouſnes he vſed not? And is there any thing ſo vaine? Behold, his time is expired, the period and date of his dayes extended, and all his former delights like a vapour vaniſhed. And great is hisMatth. 25. account: when it ſhall be demaunded of him, Where is thy talent? What aduantage haſt thou made of it? O quam amar a eſt ea voluptas, &c. ſaith a bleſſed father, which ruines thy ſoule, depriues thee of an inheritaunce, driues thee from heauen, preſſeth thee to hell, and makes thee eternally wretched: what [Page] fruits then of ſo many idle houres? What comfort in the vaile of bitterneſſe, or by the riuer wherein repent thou wouldeſt, but no time is admitted; weepe thou wouldſt, but teares are fruitles: ſuffer thou wouldeſt, but ſufferings areLuke 16. effectleſſe: There is no ioy left which may any way ſolace thy poore forlorne ſpirit. Being placed there, where neither theAnſelm in Med de amiſſ. Virg. Saints can come vnto thee, or thou to the Saints. O miſery aboue miſeries! to looſe, and to looſe that irrecouerably, which ſhould haue beene kept eternally: inſtead of [Page] felicitie to gaine miſery, inſtead of comfort and ſpirituall conſolation, death, ruine, and perdition. Shall then pleaſures haue my heart, that produce no better fruits then bitter repentance? No, no: leaue me all delights, and all outwardly-ſeeming comforts, goe farre from mee: You cannot content me; for I am of a more incircumſcribed nature. Once I confeſſe were you too much poſſeſſed of my heart: for my affections were deuoted, my vnderſtanding darkened, and all my intellectuall powers and faculties ſo expoſed to your ſeruice, [Page] as I walked in darkneſſe;Caecus eram, & caecitatem meam neſciebam; nudus & non cognoſcebam. August. and yet which was more miſerable, imagined that I was in light: I was blind, and knew it not: in darknes, & perceiued it no: naked, and felt it not. But the Lord hath giuen me ſight, that I may ſee his glory: light, that I may walke in his light; and apparrelled me with the beſt ornaments of his diuine Spirit, a defence againſt the inclemency of all ſeaſons, taking vppon me the whole ſpirituall armour of a Chriſtian to diſcomfit Sathan, ſubdue the fleſh, renew the ſpirit, and confirme in me the power of the Almighty.

The Prodigall deſcribeth, how the things in this preſent world, doe hinder man in his beſt deuotions & ſeruice vnto God, and his forſaking of them▪

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YEt honour, with her ambitious and elated titles challengeth a part in me: it is a fine thing to haue ſtore of attendance, to be great in the eye of the world, to haue the chiefe place in Feaſts, to be admired &c. once it is mortally dangerous, and as the world goes, of a thouſand leaſt meritorious: Euer to be gaping with the fiſh, and with a greedineſſe to apprehend euery occaſion, leſt while the water is in [Page] troubling, the meanes ofVt ſemper pendeat hamus. obtaining be cut off. Deſerts in precedencies of this kind leaſt obſerued: where all Arts be ofttimes exiled, learning diſcountenanced, and ignorance for a purple Magiſtrate honoured—vt Iuuenal pueri Iunonis auem: alas poore honour! when merite ſeldome poſſeſſeth thee: The Laconians would not haue honour hereditarie, from the father to the ſonne, without the demerits of the ſonne. Alas then howTrunco (que) ſimill [...]nus: Heros: ibid. many of Iuuenalls Blockes ſhould we ſee repreſented vpon the Theatre of Honour? Braue deſcents [Page] baſely diſparaged, and prodigality without one prodigalls teare in greateſt families. Farewell then Honour, thy name is onely worthy, becauſe onely men of name poſſeſſe thee: thou art not a fit harbor for the poore Prodigall to lodge his heart in.

Yet riches be faire inducements, and worthy a heart of gold. True, they are ſo, but many Mammons haue them: They build on a weake foundation: they know how to enlarge their Barnes, but not to communicate to the neceſſity of the Saints. They can ſing aLuke 12. [Page] Requiem to their ſoules,Luke 12. with, Now ſoule take thy eaſe; but they remember not what the Prophet ſaith: There is no reſt to the vngodly. Then muſtEſay 48. 22. my heart plant my pauillion elſe-where: for ſhe would gladly haue a reſting place, that when the deluge of ſinne is paſt, ſhe may bring one Oliue braunch vnto the Arke of her Soule, to expreſſe her peace is made.

The Prodigall expreſſeth, that nothing can content the Soule, or hath any right in the Soule, but God, only and alone.

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GIue vnto God thatGeneſ. 8. 2▪ which is Gods. It isMat. 22. 21. he that deſerueth thee, O my heart! and there is none fit to poſſeſſe thee, but he. He it is that can onely ſatisfie thee, he it is that can onely ſuffice thee; thou requireſt peace, he will giue it thee, as hee gaue it vnto ſuch as followedAuguſt. him. Hee is the God of peace, who then can eſtabliſh my heart in peace, but he that is the God of peace. Teneat te [Page]cor meum quia perfodiſti Luke 24. Iohn 20. eor tuum vt ſaluares meum: It is not pleaſure ſhall tranſport me, nor riches enſnare me, or honour inflame mee, I am wholy preſt for my Sauiour: I will take vp his Croſſe willingly, with Simon of Cyrene, and on my ſhoulders beare it: where, though I faint vnder my burden; yet will hee ſupport me with his mercies: for his loue is more ſtrong then wine. What afflictions can ſeparate me from the loue of my God? No Lord, I haue ſinned, I haue ſinned, and in the abundance of my ſorrowes doe I flie vnto [Page] thee for refuge; neither hunger nor nakednes ſhall take me from thee, I haue taſted thy exceeding mercies towards me, and thy compaſſions haue beene from generation to generation. For whoMarke 10. Luke 13. Marke 7. 9 Matth. 9. Luke 7. & infra. euer came vnto thee for ſight, and went away blind? for hearing, and went away deafe? for ſpeech, and went away dumbe? for health, and went away ſicke? for comfort, and went away ſorrowfull? for the forgiueneſſe of ſinnes, and went away a ſinner? O inexplicable mercy! O inſcrutable pietie! O ineffable clemencie! I that haue euer [Page] offended, and neuer till now repented: I that haue multiplied trangreſſion vpon tranſgreſſion, making league with my ſinnes: I that haue beene a rebellious childe, and haue turned my eare from thy diſcipline and inſtruction. I that neuer felt remorce of conſcience, neuer made recourſe to thy Temple, neuer brake the bread of comfort to the hungerſtarued ſoule. To bee ſhort, I that gloried in my ſinnes, and made light of my offences, deferring repentance from day to day; am now heard in thy mercy, comforted in [Page] my miſery, and promiſed an inheritance of glory.

Cyrus, that renownedQu. Curt. & Iuſt. 1. l. Prince of Perſia, promiſed ſuch as aided him againſt his grandſire Aſt yages, that if they were footemen, he would make them horſemen, if horſemen, they ſhould ride in their Charriots. But the King of Hoſtes that rideth in the clouds, for things temporall, things eternall, for things of no valew, bounties of incomparable eſteeme. No, heeAdiuuat languentes, hortatur pulſantes coronat vincentes, ibid. will do more, euen whileſt we ſoiourne heere in this tabernacle of clay; for he will helpe vs fainting, exhort and excite vs fighting, [Page] and crowne vs vanquiſhing. Hence it is (poore Prodigall) that I reape comfort: ſeeing his mercy vpon all fleſh, readier to ſaue then to kill, willinger to heare then wee to aske, and as forward to crowne as we to fight.

The prodigals earneſt deſire.

THough Father, I haue euer retired my ſelfe, in the heate of the day, and haue not laboured in thy Vineyard; yet comming in the euening of my dayes, the Sunneſet of my life, it is thy fatherly [Page] will, that I ſhall haue my penny. Suffer mee, at leaſt (Father) toMatth. 15. Luke 15. feede vpon the crummes vnder thy Table: or as the Prodigall ſonne, let me be one of my fathers meiny. I deſire no great place in thy houſe, for I am vnworthy of thy acceptance: yet Father, ſpeake but comfortably to thy Seruaunt, and my ſoule will be glad.

Thou haſt promiſed, that at what time ſoeuer a ſinner doth repent him of his ſinnes, thou wilt put all his offences out of thy remembrancr. Behold Lord, I preſent my ſelfe vnto thee proſtrate [Page] vpon the ground, deſiring remiſſion and pardon of all my ſinnes; nor be theſe teares I ſhed diſſembling, for thou knoweſt the ſecrets of al hearts, and examineſt the reins: and I know thou haſt denounced a double woe, vpon the Hypocrite and Phariſee. It is not my prayer, but my harty praier, not my tears, but my harty teares, not my conuerſion, but my harty conuerſion which pleaſeth thee. For the Phariſes praier, the harlots vow, the traitors kiſſe, the ſacrifice of Caine, the faſt of Iezabel, the oblation of Ananias, theteares of Eſau are nothing; [Page] they are not accepted, becauſe not heartily offered; but this ſacrifice which I offer proceeds from my heart, otherwiſe (Father) had I not giuen it thee. For I know thou art iuſt and righteous, and conſidereſt all the wayes of man, whether they be ſtraight or crooked. How long Lord, how long, ere thy fury will be appeaſed? that my wayes may be directed to thee, my hope erected by thee, and my confidence planted in thee; ſo may the tempeſts rage, but not diſmay mee, the flouds riſe, but not come neare mee, the [Page] winds blow, but not remoue me: for my foundation is built on a rocke, a rocke impregnable, a mount in acceſſible, a fort irremoueable: BleſſedVide Aug. in Medit. fort where the Saints be enthroned, glorious mount with Gods preſence beautified, and puiſſant rocke, which againſt the gates of hell hath preuailed. O that I might be but a doorekeeper in the houſe of the Lord, ſinging Songs of mirth and ſpirituall melody, to inhabite there all the dayes of my life. Happy Cittizens which bee enfranchiſed there ioyfull Quiriſters that [Page] may ſing there, and victorious ſouldiours, that for the Church millitant, are tranſplanted to a Church Triumphant: Heere they beginne to fight, there to raigne: Heere they were in Tents of Clay, now in Campes of Immortality. Now in heauen, heere on earth: In heauen to receiue their reward, in earth to ſuſtaine all Afflictions. For whoſoeuer will pertake of conſolations, muſt likewiſe haue his ſhare of tribulations: And that which the Poet ſaith is true.

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Pati nonceſſet,

Qui regnare cupit;

Fit it is (deere Father) that thy Children ſuffer here, to raigne elſ-where: that no puniſhment, how intollerable ſoeuer, may ſeeme worthy of the infinite loue which is borne vnto vs in CHRIST our Lord. For is the maiſter inferiour to the Seruant? Thy Sonne (bleſſed Father) whoſe foot ſteps we ought to folow, was whipped that we might be exempted: ſcourged, that wee might bee ſpared: Crowned with Thornes, that wee might be crowned with a Crowne of pure golde: Crucified, [Page] that wee might be glorified.

Farre be it from me to refuſe thy Croſſe, which bore that Croſſe, that I ſhould haue borne ſo willingly: Thy Croſſe was my gayne, thy death my life: thy wonndes, my cures; thy Caluarie where thou waſt hanged, my place of Glorie, whereto I ſhall be aduanced.

Woe is mee, that I ſhould ſo long wander from the folde of the true Sheepheard: Hee that is the great Sheepheard of our Soules: Long haue I ſtrayed from theſe green and flouriſhing paſtures of true conſolation, [Page] following mine owne vanities erring in the pricking brakes of ſenſuality, briars and brambles of all inordinate affections. Serote amaui Deus meus, ſerote amaui pulchritudo mea. August: But now my repentance purchaſed with much experience: my portion of comfort, obtained with a great portion of Teares, my miſereis ended by the ſweetneſſe of thy mercyes diffuſed, reſpites my griefe reliſheth my diſtaſte, and giues me hope, as one addreſſed to conuerſion, ſo to taſte the fruites of thy ineffable conſolations.

The Prodigals Faith ſtrengthened, and ioy expreſſed, in the rembrance of Gods moſte louing receyuing, and accepting of Sinners, into his fauour.

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I Know (LORD,) theActs 9. Luke 21. Iohn 20. Luke 9. greateſt Conuerts haue beene grieuons ſinners: Paul a perſecutor, Peter a denyer: Thomas incredulous: litle Zaccheus couetous: Magdalene, an adultreſſe: yet Paul ſtrucken blinde, leaues perſecting: Peter put in minde by a Cocke, bewayles his denying: Thomas by his finger becoms a belieuer: [Page] Zacheus from the figge tree becomes Chriſts receiuer, and Magdalen becomes a conuert by hearing her Sauiour. Sinners vſe to be touched, before they be conuerted: Manaſſes 2. Chron. 33. 12. Ionas 1. 15. 2. Sa. 19. 2. 2. Kin. 5. 6. Dan. 4. 23. Exod. 9. muſt bee in priſon before hee feele himſelfe, Ionah in the depth, before hee find himſelfe: Dauid muſt find ſome diſcomforts, or hee will be aboue himſelfe: Na [...]man ſtrucken with leproſie, ere hee be conuerted: Nabuchadnezzar muſt feede amongſt beaſts, ere Gods power muſt be acknowledged: Pharaoh muſt haue many plagues ſent him, ere Gods people be [Page] diſmiſſed. Yea Lord, and wherefore ſhould ſinners murmure or repine at thy Iudgements pronounced againſt them? Should the pot aske the Potter, why he breaketh it in peeces? Or ſhould man expoſtulate the cauſe with GOD? Oh farre bee it, that I which am but duſt and aſhes▪ conceiued in nothing but ſinne, drinking iniquitie like water, ſhould ſpurne at the will and pleaſure of GOD? No Lord, though thou leaue mee at Deaths doore, yet know I, thou wilt haue mercy vpon me: For thou art euer gracious to thy ſeruants. Touch [Page] me gently (O Lord) and let mee feele thy correction, as thy childe, to ſaluation, not as the reprobate to confuſion: and though my many tranſgreſsions haue deſerued thy iuſt ire and indignation againſt mee, yet Lord, intuere filium tuum toto corpore extenſum: In Medit. Beholde thy Sonne ſuffering, and conſider fot whom hee ſuffereth: not for himſelfe, for hee was innocent, but for me (miſerable wretch) that by my ſinnes nayled my Sauiour to the Croſſe; yet behold, I haue recrucified him, adding wound vpon wound, by [Page] multiplying ſinne vpon ſinne: It was not ſufficient for me to crucifie my Sauiour vpon earth, but I muſt moue his indignation in heauen: It was not enough for mee to caſt lots vpon his garments: but I muſt makeIbidem. large rents in that garment of righteouſneſſe, which hee cloathed mee withall at his paſsion. Hence is it that I haue loſt Felicity, for which I was created, and purchaſed my ſelfe miſery, for which I was not created: And how is it poſsible for mee to redeeme the time I haue ſo vainely conſumed, my Talent ſo [Page] careleſly neglected, and thoſe comfortable motions of thy diuine Spirit euer moouing and in flaming mee to goodnes: and I peruerting thoſe excellent motions▪ proſtituting my ſelfe vnto the ſenſuall pleaſures of the fleſh, altogether reſpectleſſe of my ſoules health: ſo preſently I may ſatisfie the inordinate luſts and affections of the fleſh.

The prodigall ſoules pennance, or mourning weede.

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WEepe, weepe, diſconſolate ſoule, let thoſe many houres which thou haſt ſpent in feaſting, be redeemed by faſting: let thy ſenſuall meetings, nightly carowſings, and thy daily rioting, bee now ſupplied with inceſſant praying, continuall weeping, and charitable diſtributing Firſt, render what thou haſt taken by violenceNi restituatur ablatum non remittitur peccatum. from any man: Oppreſsion is a crying ſinne, and will be heard. Make reſtitution [Page] with good Zacheus, diuide thy goods, and giue vnto the poore: For` better is one pennie in the life time, then an hundred on thy death-bed.

Large teſtaments little auaile the giuer, they proceede from a miſerable ſpirit, that hee cannot vſe it, is content to giue it: But wee are taught to doeCol. 3. 23. all things hartily: not to delay our charitie to our end, leſt we be preuented of our purpoſe before our end, It is little to giue vnto the poore, whē it is not in our power to detain it frō them. And why be good wills, (ſince they proceede not frō good wil) ſo highly cō mended? [Page] The beſt of our rich worldlings giue but a part, and they bee prayſed: The worſt worldling that euer was, the Traytour Iudas gaue all, and he is condemned.

The Prodigals concluſion.

I Will diſtribute to the poore; For, who can indure ro ſee CHRITS Image contemned?

I am but Gods Almoner; I will then make vſe of mine owne, and get Friendes by mine vnrighteous Mammon. A Chriſtian like concluſion [Page] fitting the obſeruance of the greateſt mannager of States, who oftentimes heare the crie of the poor obturatis Auribus: not imitating that excellent vſe of Phillip Prince of Macedon: Qui alteram ſemper ſeruat aurem: A good Eare that is applied in the hearing of Iuſtice: emploied in the diſcuſſion of Trueth, and exerciſed in performing due Iudgement.

Sylambris his skinne, was a good Caueat to temporizing juſtices, it was the onely memorable acte that euer Cambyſes did, and more worthie in him, becauſe worthleſſe in all [Page] Actes ſaue it: May that Princeſſe of all Vertues,Vide Arist. in Ethic. long ſit as Preſident ouer the Princes of all Iles. So may Albyon, as her name is deriued from Whiteneſſe, receyue a greater luſter, by the colour of Iuſtice.

This Vertue is reſembled by the Phyloſopher, vnto the Euening-Starre, and rightly ſo ſhee may: Shee ſhynes the brighteſt when the Sable clowdes of all vices crawle the thickeſt: ſhee expelleth darknes, makes the intellectuall parte more piercing, giues vs now to diſtinguiſh betwixt the Cymerian cloudes of errour, [Page] and the true portraiture of Honour: teaching vs to deſcend ere we aſcend, and that Scala Iacobi is, Hnmilitas Animi.

The Poet in the deſcription of Tideus, who in the right of Polynices, diſcomfited Etecles, and many valiant Thebes, to his immortall glorie, wryteth, that on the right hand of his Shielde hee had the Image of Iuſtice, and a paire of Scales in her Hand, with this Motto;—Et cauſa penſare iuuat: And on the lefte hand a Lyon fierce and couragious, with this impreaſe: Ʋincere qui neſcit, pereat.

[Page]Heere was one to diſcuſſe the cauſe, & an other to manage it: Equity poiſing, Fortitude vanquiſhing, auſpicious attendants for the braueſt Champions.

The Prodigall condemning his Iudgement.

BVt alas (poore Prodigall) thou art, me thinkes, running as farre from thy wit, as thou ranneſt before from grace; what haſt thou to doe with cardinall vertues, that canſt truly diſtinguiſh of nothing but vices? Theſe bee fitter obiects [Page] for Statiſts, and beſt guardians of Thrones. I will diſcend into my ſelfe, and vnrip mine owne vanities, that the ſource dried from whence they were deryued, the Characters of Vertue may bee imprinted, where vice was cockered.

Nothing eaſeth a melancholy ſoule bteter then comfort; Let the Phyſician but ſay, his bodie is ſtrong, and he is reuiued: the ſtate of himſelfe depends on anothers word, hee is not his owne, for why hee is ſlaued to his owne indigeſted paſſions.

But my diſeaſe hath bin [Page] much otherwiſe; I was ſicke, and knewe it not: had Vlceres running and felt them not: For I was obdurate, and became as one that heard not. Cuſtome in ſinne, tooke away from mee all ſence of ſinne.

Oft hearde I the Lord inuiting, and his holy ſpirit inducing me to returne with the Shunamite; But beholde, I cryed with theCant: 6. Prou: 10. 19 Sluggard: Yet a little, and then a little: preſuming on mercie, and deferring my returne.

There was no portion of ſacred Scripture mentioning mercie, but I had it: no ſentence of Iuſtice, [Page] but I would turneQuideras & cras, cur non hodic? cur non ha [...] hora: finis turpitudinis tuae? Aug. in Re [...]. from it: making the arme of his mercie longer then the arme of his juſtice,

I delayd from this day till tomorow, and I found my ſelfe more vnapt too morrow then today: For I was bound to the yoke of ſeruile affections, and turned my minde from correction; pampering my ſelfe with, Sure God will bee mercifull; Am not I his Image? And will hee ſee his owne ſimilitude defaced? Did he not creatc mee? and framed hee mee to deſtroy me? Though I haue worthily incenſed my Creator, [Page] I can be no leſſe then his creature.

Tuſh, tuſh. God hath forgotten it: Let vs eate, and drinke, and be merry. Miſerable foode that famiſheth the eater: vncomfortable drinke that poyſons the taſter: and harſh melodie that confounds the hearer.

The prodigals Reſolution.

NOw (Father) will I change my diet: itIohn 4. 34. Epheſ. 5. 19. 2. Sa. 6. 14. ſhall be meate and drinke to mee to doe thy will: The melody which I make ſhall be in my heart vnto the Lord: and if I [Page] daunce, it ſhall be as Dauid did before the Arke: and if I ſing in this ſtrang land, in this place of my pilgrimage, it ſhall be the Lords Song.

Thus will I conuert my ſelfe vnto the Lord, and regaine my inheritance with many teares. I will weepe and weepe bitterly, iudicium enim eſt quod ille teneat qui pro amiſsione tui amare flebit: Is it a light thing for thee, O my Soule, to be bereft of that ſoueraigne Good which ruleth thee, and conducteth thy feete in the wayes of Peace? O no: Sell all thou haſt: heere is a gemme of an [Page] incomparable valew: looſe this, and thou makeſt ſhipwracke of thy Soule, depriues thee of all hope: the tempeſt is great, nor can the Port be attained, except the Anker be fixed. Riſe then poore diſconſolate ſpirit, and meete thy Sauiour, that is walking vpon the Sea as vpon drie places, meete him, and entertain him: for both Seas and winds obey him: hee is the beſt Pilote: though thy ſhippe ſincke, he will preſerue thee. For hee came not to wound, but to heale, to ſaue, not to kill.

Hee it is that is protection [Page] to the fatherleſſe, a Caſtle of defence to the deſolate. For, who euer truſted in him and was left ſuccourleſſe? though my friends forſake mee, yet the Lord taketh mee vp: Hence it is that my ſoule reapeth comfort. It is not the high-towring Cedar of this world that expreſſeth his minde by his looke, his ſpirt by his gate, ſhall depriue me of this prerogatiue: he was ambitious heere, hee will be as deſpicable there. Humility is the beſt ſtep and directeſt path to this honour: ſhe thinkes none worſe then her ſelfe, and in that ſhewes her owne [Page] eminency: ſhe neuer entertaines compariſon, confeſsing herſelfe the miſerableſt of all creatures, without compariſon.

The prodigall deſireth Humility, to accompany him in his way to God.

SOueraigneſſe of Vertues,The Prodigall craueth Humilities companie. let me haue thy company, I ſhall more delight in thy aſpect then the obiect of Beautie. Thou haſt perfection in thee, and not knowing thy ſelfe, thou knoweſt farre aboue thy ſelfe.

Bleſſed Attendant, may thou liue in the [Page] Court, free, without a writ of Protection, at Princes inſtalments, may thou euer bee in their Election: may thou be (as thou ſhouldeſt be) worne, but not out worne by greatnes. Thou art the beſt ſeruitour of Honour: elated mindes can not poſſeſſe thee, becauſe their ſphere is farre aboue thee. I wiſh (admiration of ages) that thou might ride on thy foote-cloth: but I doubt it thou wouldſt change thy nature (with thy honour) it is dangerous ſitting in a poyſoned ſaddle: Humility can ride without ſtirrops.

[Page]Thou it was preſented thy ſelfe, when I was not my ſelfe: Ambition had puffed me vp, Wantonneſſe brought me on my knees, Selfe-conceit made mee admire my ſelfe, Emulation (not in vertue, for ſeldome appeares it in the vitious, but in the corriualſhip) poſſeſt me of a phrenſie, aloue-ſicke fancy. I was made a Cage of vncleane Birdes; no impiety to which I was not ſlaued.

Humility, I thanke thee, thou readſt a Lecture of Mortification vnto mee: before I knew not what Mortality meaned: Thou Anatomizedſt to me my [Page] Conſtitution: keepe me but company a little while longer, and I will anſwere thy hopes.

But let mee rip vp mine owne errors a little further: I know he deſerues not Humilities conuoy, that Apologizeth his ſinnes. Two cauſes I haue of inward ſorrow; one of outward. The twoTwo cauſes of teares to the prodigall. inward haue relation to my ſelfe onely, the outward to others generally. The firſt in my ſelfe inſtanced, the ſecond to others traduced.

The inward motiue cauſes of ſorrow of ſinnes committed, vertuous workes omitted. Many [Page] come into my remembrance which I am aſhamed to expreſſe, yet becauſe maladies concealed are moſt augmented, I will augment my ſhame, that the Lord may couer my ſinne.

The Prodigals hearty ſuite vnto God, to pardon the ſinnes of his youth.

FOrgiue (O Lord) my ſecret ſinnes, and race out of thy memorie the exorbitances of my youth Spare the ſprigge (O Lord) for it was tender, ſoone wreaſted from the primarie ſeedes of [Page] goodnes, and drawne into the mazie labyrinth of all errours. May not my crooked wayes be once made ſtreight, that the oblation that I offer, might be accepted with Abel, and I find fauour in thy ſight? Yes Lord, theſe penitent teares I offer will be able to appeaſe thy wrath: It is recorded, that Antipater on a time, charging in a Letter which hee wrote to Alexander, Vna materna lacrima multas huiuſmodi delebit literas. Qui. Curt. his mother Olympias, with great crimes was anſwered againe by Alexander, One mothers teare will race out many of theſe Letters.

Though the mother [Page] ſhould forgether childe, or the child the mother that bare him: yet Lord, wilt thou be mindfull of our teares, and cancell that great Bill thou haſt againſt vs, if we returne vnfainedly to thee, and in the ſorrow of our heart make confeſſion of all our ſinnes. Behold, Lord, I haue committed great folly; and from the bortome of my heart confeſſe that I haue worthily deſerued thy diſpleaſure. My commiſsions and omiſsions, like two heauy poiſes weigh me downe: Erect my hope, (O Lord) for I haue none to flie vnto but thee. Woe is [Page] me, what excellent works of mercy haue I ommitted? and what ſhall I anſwere (O Lord) when thou ſhalt aske me, where is the naked thou clothed? the afflicted which thou viſited, the ſuccourleſſe which thou releiued, the hungar-ſtarued which thou fed? alas Lord I ſhall not be able to anſwer one for a thouſand. I haue fared with the rich Glutton deliciouſly euery day: I haue abounded with all dainties, repleniſhed my heart with all delights, whilſt my poore brother, (ſilly Lazarus) cryed at my gate for one ſmall Almes. I [Page] ſhut my eares to his cry, and comforted my ſelfe with Muſicke, ſicke, and heart-ſicke was Lazarus, and I viſited not him: hungry, yea hungerſtarued was he, & naked I did not cloath him: Impudent Beggar, was the beſt Liuery I gaue him.

Me thinks I ſee my ſelfeHomr. li. 7. Odiſſ. Iram vocabant quoniam ſi quis vellet, Nuntium ferebat more Iridis, ibid. ſeconded in Antinous: he was angry with poore Vliſſes, comming in the forme of a Beggar to his owne houſe, giuing him no better entertainement then a knock with a footſtoole: alas poore Vliſſes, Irus hath better welcome and [Page] reaſon good, my pernicious Beggar can play the officious Pander. Chriſtian charitie growes like a ſmall brooke in a drie Summer: not the leaſt refreſhing for the wearied paſſenger, or comfort for the ſmothered traueller. The dayes of hoſpitalitie runne out: The Great mans chimny, that vſed to ſteame vp with Engliſh ſmoake, is tranſplanted to his Noſe, and that like to a ſecond AEtna, breaths nought but Indian ſmoake. And where art thou, poore beggar, all this while? thou maiſt ſee monuments of honour, remaines of hoſpitality: [Page] but comming to his houſe, you ſhall find the Romane Aphoriſme to proue true, Pater patriae, In perennij tempor. is become Paraſitus Curiae: no matter, a good outſide will beare it.

But returne my ſoule to thy owne character: Hypparchion was ſtrucken blinde, for ſaying there were moates in the Sun. And great mens errours muſt be wouen vp, or the ſpider will throw her web ouer them.

Thy outward motiues ofOutward motiues of ſorrow. ſorrow be traduced from thy ſelfe to others, as thy inward were engroſſed to thy ſelfe. Theſe motiues be exemplarie, giuing occaſion [Page] of offence to others, or inſtructing others how to offend: of great force be examples, and farre more powerfull then precepts: and excellent is the definition which that generally generous Knight maketh of Imitation, ſaying, it is a Globe of precepts, much am I aſhamed, that in the caſting vp of my accompts, I can find nothing, through all the progreſſe of my time worthy obſeruation, deſeruing this Inſcription at my death, that merited no better in my life. Hic vir diu fuit: ThisNon diu vixit. man was long, onely being [Page] without liuing. And hence is it which Seneca Seneca. ſayth.

There is no ſight more vnſeemely, then to ſee a man in Age, that hath no other argument that hee hath liued long, ſaue his Age. Manie be olde in yeares, that are young in houres: which moued the Cinique to anſwer, vnto a miſerable fellow, that ſaide hee had liued ſo manyVide Laert. in vitae Phyloſ. yeares: No my friend thou haſt ſcarce liued ſo many houres.

This remembrance moueth mee to inceſſant lamentations, & inforceth mee with the Prophet, to roare out amaine in the [Page] conſideration of my manie miſ-ſpent howres: both employed and idle, and worſe when employed then when idle; For, worſe is not to doe, then not to doe well: as it isA Phyloſophers Aphor: better to doe well, then to doe good: For, a man cannot offend in dooing well, but hee may offend in doing good: if he do not well, the Intention making the Action abſolute.

But (woe is mee) I am neither for the Primitiue nor Diriuitiue, neyther doe I well nor good: But if Iacob ſayde vnto Pharaoh: Gen. 47. 9. Few and euill haue my dayes beene: How much [Page] more I, that haue paſſed my dayes altogether in vanitie, may I ſay, Few be my houres of vertue, many the yeares of vanity: which though fewe in number, yet many in reſpect of my crimes.

How many might I haue inſtructed, how many wained from the loue of this world, if I had ſpent my Oyle, in the ſeruice of my Creatour? What excellent Obſeruations drawne from the liues of others, exemplified in my ſelfe, communicated to others, with my ſelfe, might I haue contracted vnto one head, to eſtabliſh the inconſtancie of humaine [Page] frailty, & make the Image of my owne life the repreſentation of another.

The Pagan would in any caſe liue for his Countrey, but I, a Chriſtian, neither liue for my ſelfe, my Creator, nor my Countrey: nor as it ſeemes, doe I know my Creation: from whence, or to what end: Man is ex terra, but not ad terram: But I liue as one ſecureGeneſ: 2. 7. of Gods ordinance,Adam. rubra terra, [...]nxit Hominem de puluere terrae. planting▪ my ſelfe on earth, as one euer made to dwell on earth: All tongues (euen from the Etimology of earth) teach mee whereto I ſhould truſt, and of what weake [Page] and infirme ſubſiſtence I am: yet neither Tongue not Nation, neither Precept nor Example, can rightly teach me to know my ſelfe: but I muſt be euer ſoaring, euer aſpiring, raiſing my minde aboue my meanes.

Alaſſe of vanitie: What to this houre can I demonſtrate in my ſelfe deſeruing immitation? That worthy Prince Titus, the loue and Darling of mankind, thought that day to be loſt, wherein hee had not in ſome meaſure expreſſedSuet: in vita Tit: & Anr: Sen. ibidem. the royaltie of his diſpoſition by the bountie of his minde.

The very ſame rule [Page] ſhould euery Chriſtian man obſerue; confirmed by the word of Almighty God: Actes, the twentith Chap. and the fiue & thirtie verſe, It is more bleſſed to giue then to take. Then curſed it is, euer to take, and not to giue.

He expreſſeth his minde by his hand: If the one were as open as the other there were hope in him, though his pouerty could not away with bountie: for the Widdowes-Mite is accepted.

A Gardner offering a Rape-roote, (beeing the beſt preſent the poor man had) to the Duke of Burgundie, was bountifully [Page] rewarded by the Duke: which his Steward obſeruing, thought to make vſe of his bountie, preſenting him with a very faire Horſe: the Duke, vt perſpicaci erat ingenio, preſently conceyues his Stewards purpoſe: wherefore hee thought good to receiue the horſe, and fruſtrate his hopes, giuing him nothing.

A ſingular rewarde, and accommodate vnto your auariciouſly bountifull man: who as the Comike ſayth, Semper in dando verſatur, vt priuatas opes augeat.

But (miſerable wretch that I am) what can I [Page] giue vnto my CREATOR, in lieu of his manyfolde Fauours? Shall I weepe? little enough, hee is Senceleſſe of himſelfe, that will not weepe for himſelfe.

How ſhould I (LORD) reconcile my poor diſtracted ſoule vnto thee? with what face cā I require for mercie? I haue offred the prime of my dayes to the ſeruice of Belial: my firſt Fruites be gone already: and wilt thou be content with the gleanings? My yeares of abilitie, wherein I could haue laboured in the Vineyard, and earned my pennie, are gone ouer mee, and I in the [Page] penſiueneſſe of mine owne heart, ſeeing my diſability, am forced to crie out with Mylo; at hi Plutarch. in Moralib. lacerti iam mortui ſunt: Once was I apt for thy ſeruice: but behold, my ſinewes are weakened, my ſtrength impaired, and my eyes bedimmed, not for that men keepe not thy Law, but for that I haue walked in vnknowne wayes, and with the Sodomites ſtumbledGen. 19. 2. in the Lake: euery night will I therefore waſh my couch with teares, and fall downe before thy foote-ſtoole. For what am I that I ſhould perſiſt in my ſinnes? or whence [Page] came I that I ſhould promiſe to my ſelfe continuance? Eſau compareth mans life to the Graſſe that ſoone withereth: Iob, to a Poſt, a Shuttle, a Breath, a Vapour. Dauid lengthens his dayes but to a Spanne: if then as Graſſe, it muſt of neceſſitie fade: if a Poſt, it muſt runne: if a Shuttle, it muſt paſſe: if a Breath, ſonne blowne ouer: if a Vapour, ſoone vaniſhed: if a Spanne, ſoone ſhortened. O that my feet were as hinds feet, that I might walke the way of thy ſtatutes; not looking backe like Lots wife, nor behind the plow-ſtilt with the ſluggard, [Page] for curſed is he that doth the buſines of God negligently. Ier. 8. 10. Heerein, Lord, haue I grieuouſly offended, repairing to thy Temple, but without reuerence; praying but with ſmall ſeruencie, truſting in thee but with a doubtfulneſſe. And how can theſe many obliquities be ſtreightned, but by the leuell of thy Word, that can make all things ſtreight? It is true Lord, it is true: that the generall deprauedneſſe of all the World giues ſinne, vpon earth, a Paſport: But thou, O Lord, ſeeſt thou the ſinnes of men, and wilt be auenged. [Page] Thou carrieſt thy Fanne in thine hand, to ſweepe the vngodly from off the face of the earth: And where then ſhall be a place for all the Inhabitants of the earth? Loe all ſhall then become (ſaieth the Prophet Ieremie Ier. 48. 10. in the ſame place) as a naked Tree in the wilderneſſe, bereft of both flowers and fruit: becauſe like to the wilde Figgetree it brought foorth no fruit when thou expectedſt it ſhould.

Lord I pray thee, though mine harueſt bee but yet in the blade, accept my ſlender indeuours, and ſo ripen them [Page] that they may bring a plentifull croppe to thee, in propagating thy Glory, the Churches Vnitie, and the benefit of ſuch as thou haſt ioyned to mee in neighborhood, affection or affiance.

Much adoe (thou knoweſt Lord) there was in the building of the materiall Temple: and euery one was enioyned to bring in ſomething towards the erection of it: My portion, O Lord, is but ſmall, yet is my loue with the greateſt.

Though I can not bring1. Reg. 5. 9 Gold from Ophyr, nor the Cedar and Firre from Lebanon, yet will I offer [Page] my prayers in thy Temple, confeſſing thee before much people.

Marie reioyced that ſhe had a little oyle to ſprinckle vpon Chriſt the widdow of Zareptah was ioyfull that ſhe had a little food for the Prophet. I will likewiſe be glad, and reioyce, if I can reſerue but one ſmall moity for the Saints of God: for workes of this nature neuer paſſe vnrewarded. A cup of colde water is as acceptable as the ſilkes of Tyre, or the Treaſures of Aegypt: happy then am I if rich in ſpirit (though poore in ſtate) purchaſing for a [Page] Cup of colde water, the water of Life.

But there muſt euer be ſomething done by man, before the promiſe bee performed by God. The battell muſt be fought, ere the victory be atchieued: the tree muſt bee planted ere it bring forth fruit: and the ſeede muſt bee throwne into the ground before it multiply. We muſt haue a perfect knowledge of God, ere we can dedicate our members ſeruants to righteouſnes, offering them to GOD. But how ſhould wee know God? there is an harbinger which goes alwayes before [Page] the knowledge of God, to prepare his houſe, and that is Loue, the bond of perfection. Now how ſhould we loue him whom wee haue not ſeene, being at enmitie amongſt our ſelues whom we daily ſee? So good is our loue now a dayes, as the Italian Prouerbe may be verified of it: Tanto buon, che val niente. So good as it is, good for nothing. Yet how poore and fruitleſſe ſoener God deſires it, let him then haue it, for hee onely deſerues it.

I will loue thee (my Lord) and will conſecrate my vowes vnto thee, [Page] where I meane thus to expreſſe them. In the humblenes of my ſpirit (without deiection) and in the confidence of my heart, without preſumption, will I humble my ſelfe before thee with reuerence, and offer vp my vowes vnto thee with affiance. I will come nearer thee in ſpirit, becauſe remoued from thee by the veile of my fleſh: the one ſhall caution mee of my ſhame, the other put me in minde of my glory. Hagar ſhal not get the vpperhand ouer her miſtris: my fleſh ſhall bee taught to obey, that if neede were, ſhe might ſafely gouerne. [Page] As there is butSal & Sol hominis dicitur. one Sunne to giue light to the vniuerſall World, ſo there ſhall be but one Sonne to enlighten my little world: and that is, the Sunne of my Soule. This Sonne ſhall obſerue the ſame courſe which the naturall Sunne obſerueth. Her two Tropickes ſhall be reduced to two remembrances of my birth, and of my death. That as the Sunne, by theſe two equall circles equally diſtant, turneth either higher, hauing bin at the loweſt, or lower, hauing beene at the higheſt: ſo my Soule, tranſported too high with the [Page] remembrance of her diſſolution (to wit) her liberty, may be brought backe to the remembrance of her birth, the very originall of her miſerie.

I will not haue my fleſh to intermeddle in theſe conſiderations: for ſhee is like an harſh Inſtrument that ſoundeth nothing but diſcord: when the Soule tels the fleſh of a diſſolution, ſhe trembles and feares her accounts, like an Vſurer at the ſight of deaths head: or as Felix hearing Paul diſpute ofActs 24, the laſt Iudgement: Many obiects of delight there be which captiuate the fleſh, being conuerſant [Page] only in outward thinges. I will haue the fleſh therfore be put to ſilence, leſt my ſoule conceiue a difficulty in departing when ſo harſh and diſconſonant muſicke ſounds in her eare, the ſunne of my ſoule ſhall purifie the corruptions of my body: which impure mettall muſt of neceſſitie be refined, or it will blemiſh the excellencie and beauty of that is contained in it.

I know a mirtle is a mirtle though planted amongſt nettles: and at one time or other the ſoules beautie will ſhew it ſelfe, enlightning the poore caſe which couers [Page] it. I know alſo that the cauſe of my long ſtraying hath proceeded from my indirect diſpoſing, preferring the bodies aduice before the iudgement of the ſoule. But the Prouerbe ſhall be confirmed in my fleſh; Euill councell ſhall be worſe for the Councellour. I will chaſtiſe my fleſh for her raſh and indiſcreete aduiſing, and admire the reſolution of my ſpirit, that euer ſtoode in oppoſition againſt her. Recollect your ſelues, you wandring & vnſetled thoghts of mine, fixe your intention, where there is no further extenſion, [Page] the fruition of perfit content. I knowe the time hath beene when vanity ſo betwitched you, as like poore Vlyſſes companions, you were forced (too willing a force) to heare the inchanted harmony of euery Syren. But nowHomer in Odiſſ. you haue that Moli, that hearbe of experience, that will charme the inchantreſſe, and teach you true reſolution. Shall a little taſte, or diſtaſte rather of voluptuous affections, withdraw you from your primarie eſſence? you proceed from the ſoule, and ſhall any extrinſecall obiect draw you from her? alas it were pitie: [Page] your founder the ſoule is impriſoned already, and one that beares her ſmall good will, a domeſticall enemy, that euer plants her battery to ouerthrow the faire and beautifull ſtructures of the ſaid impudencie it is, and ſhameles boldnes for the handmaide to dominiere ouer her Miſtris: for the caſe to bee better eſteemed then the inſtrument is in it: alas! what harmony would a faire and curious caſe make without her inſtrument? ſilent muſicke: if Arion had played on ſuch, hee had neuer inchanted fiſhes, but had beene as mute as any fiſh. [Page] But the Body vſeth to ſay to the Soule, as our gallant to the ſimple plaine man: He is a good ſoule: ſeeming to diſparage Goodneſſe with the Epethite of Simplicitie. But theſe braue cutters are deceiued: that diſparagement maketh them worthy; It is the trueſt badge of a Chriſtian to walke in Trueth and ſimplicitie.

Theſe ſimple ſhrubbes will find footing in the narrow wayes, when our lofty Cedars ſhall ſeeke for broader paſſages. And whence I pray you commeth this haughtineſſe of minde, but from the corruption [Page] of the bodie?

Alas! if man would but conſider, his compoſition: How weake in his birth, how naked in his life, how perplexed, and in his Death ofte-times how irreſolued, he would faſhion himſelfe to an other forme, neyther how to imitate the Apiſh faſhions of the Spanyarde or Italian, but how to expreſſe himſelfe in the duty of a Chriſtian.

The Prodigals contempt of the world, declared in condemning the multiplicities, and varieties of faſhions in the ſame.

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IF GOD were in loue with faſhions, he could neuer bee better ſerued, then in theſe our dayes: For, our World is like a Pageant, where euery mans Apparrell is better then himſelfe, where if our bodyes did chaunge formes, ſo often as our Apparrell changeth faſhions, they ſhould haue more ſhapes then fingers or toes,

[Page]Miſerable Age, when our beſt parte is diſ-valued, and the worſt of man, like Eſaps Crow, ſo ridiculouſly varied with all colours. The ſoule being of more tempered judgmēt, cā no way chuſe but laugh at the bodies foolery: and ask her as the philoſopher did Scylla. Whereto doe all theſe tend? muſt theſe euer be ſtript off thee? Dare death affront one of ſuch eminencie?

Surely no: ſhe will diſſpence with thee for a time, if it be but to inſtruct the World in new vanities. O ſilly man! how much imputation thou aſperſeſt on thy ſelfe in [Page] affecting ſuch trumperies?

Goe but vnto the firſt ordinance, and how farre are theſe faſhions altered from the letherne coats which God made in Paradiſe? There were none of theſe vanities, but the corruptions of theſe times haue introduced many errours of no leſſe occurrence: When in reuolutions of times, we euer haue obſerued the following age to be worſe then the precedent, and that of Homer to be true:Homer: in Odiſſ: Pauci nunc ſimiles patribus naſcuntur boneſtis.

I will wiſh a better cloathing for my bodie; [Page] not ſo obſeruant to the eye, but better fitting for her ſtate: Theſe outward couers ofte times make vs forget our imperfections, caring for no more then to garniſh the body, whileſt we all together ſtand neglectfull of the ſtate and condition of the ſoule. The Ancients that were ſequeſtred from the world, and onely meditated of their ends, though ſuperſtitiouſly deuoted, yet in this reſpect to be admired. They ſtoode not vpon earthly pompe, nor on outward gariſh vanities: their refectory was a Cell, their companion a deathshead [Page] their remembrancer, an hour-glaſſe, and their ſtudie how to dye.

And death certainely could not bee terrible to ſuch: fixing their mindes on nothing heere in this life, which might trouble them in departure vnto a better life. It is true, the pompe of death more terrifieth then Death it ſelfe.

Obiects of vanitie make our diſſolution heauie: and ſome I haue ſeene paſſe away with an indifferencie of life: others, before repreſentment of death merry, but at their approach, when Reſolution ſhould haue ſhewne [Page] her ſelfe beſt, prowde recreants to themſelues.

Cauſes I haue conceyued two-fold; eyther forTwo cauſes why men differ▪ that their minde were ſeated on Earthly affaires, and could not pierce into2. Cauſe. the excellencie of their future hopes: or that oppreſſed with the heauie remembrāce of their ſinnes they trembled to appeare ſo vnprouided or grieuouſly loaden before a throane of iuſtice, where they muſt of neceſſity anſwer: theyr meditation, at the inſtant of death, is all of his Iuſtice, without recourſe to his mercie.

O theſe (if they might) would ſue a repriue at [Page] Deaths hands, with many intreaties. I obſerued this (poore ſoule that I am,) & it hath bin an eſpecial, motiue to my conuerſion admoniſhing my ſelfe by their conuerſion & life, to preuēt their miſerable end

I will therfore firſt deſire to liue well, before I will wiſh to die will: for hard it is for him that will not liue the life of the righteous, to die the death of the righteous, life and death beeing in this nature concomitants, the cōcluſions euer ſeconding the begining. I muſt obſerue S. Ieroms rule, who whither he ſlept or wakt, euer thoght that ſūmons to [Page] be ſounding in his eare, Ariſe ye dead, and come vnto Iudgement: This preparation will addreſſe me to thinke of my end, before I come to it: and the more welcome will it be when I come to it.

I haue wondred at men, when they deſired one time after an other: for it makes me weepe, when I ſee my houre glaſſe beſide mee, and ſee euery drop of ſand follow other ſo ſpeedily. How precious is that treaſure which can neuer be redeemed? and ſo precious is Time, ſhewing State in himſelfe, for he will ſtay for no man: but offering his [Page] opportunity, (which accepted) yeeldes remedie to any malady: if thou be ſicke in minde, no time ſo ſiniſter or akward but will ſhewe in ſome ſeaſon, a cordiall to thy diſcomforts: if in body, euery day is not canicular, there be ſome promiſing helpes, euen in dayes, if not to cure, yet to allay thy infirmities. Change of Fortune, the worldlings greateſt ſickeneſſe; is ſoone taken away by continuance, either by reſpect to our ſelues, or to others; to our ſelues, conſidering they were but lent vs, to others, ſeeing the like accidents [Page] common vnto them with vs.

The Prodigall condemning the ſpent thrifts of time.

O That our worldling would but call to minde the preciouſneſſe of the Time! Hee would not deſire ſo ſpeedyrunning horſes for his pleaſure, to ſoake the poore, grate vpon the bons of the needy, making ſpunges of them to inrich himſelfe: nor the ambitious wholly expoſed to the inſatiare deſire of honour, would abuſe ſo ineſtimable good, with ſo [Page] indefinite an euill, in Courtiers applauſe, ſpending the beauty of the day with the complements of an oylie tongue. That holy Father well obſerued this, who to put himſelfe in minde of his dayes taske, would euer ſommon himſelfe in the Euening with this account: O my ſoule! what haſt thou done to day? Haſt thou employed thy time in ſtudies well fitting Gods glory, thy brothers benefit, and thine owne ſoules health? Whom haſt thou oppreſſed? Whom haſt thou iniured? O! theſe commemorations are able to [Page] rowſe vp the ſluggiſh ſoule from the ſleepe of ſinne and ſecuritie, and to bring him to the knowledge of himſelfe and his owne infirmities.

Alas! how many vaine houres wee ſpend with Nabuchadnezzar in walkingDan. 4. 26. vainly in the pride of our hearts: nay euen in the royall places of Babel? ſtrowting in the very height of our hearts, as veſſels not compoſed of ordinary ſubſtance, but admiring our owne demerites, beginne to boaſt of our owne actions: Heere we glory in gorgeous buildings, when indeede our houſes ſhould [Page] be like Obadiahs, templesActs 26. dedicated to Gods worſhip. There of our learning, yet for all our learning, we are but Agrippaes halfe-chriſtians. Heere of the applauſe of people, and amidſt our glory, with Herod, become miſerable.Vox Dei & non hominis. There of policie,Act. 12. Eſth 5. 7. but Haman like, it becomes ſtarke folly: vaine be the imaginations of man, full of vanities, falſhood, and vntrueths: and wherein can we glory of our owne ſtrength? O then! ſince our times is ſo ſhort, our houres ſo few, and our conſtitution ſo weake: let vs become reſpectiue of the time, [Page] leſt hauing loſt it, we be neuer able to recall it againe.

The Prodigalls care, to redeeme his expence of time paſt.

O My ſoule! thinke thou of this: redeeme that time thou haſt ſpent, if not in houres (for many haue beene the houres of my vanity) yet in teares, that the Lord God beholding thy contrition, may take thy repentance, in lieu of thy times expence: Thou haſt a reckoning (O Lord, of all my idle houres; how vainely I haue conſumed [Page] my daies in the affections of vanity: O that I might redeeme the time with ſorrowing! and yet there is ſome comfort appearing. For as thou haſt a booke of accounts, wherin my ſinnes are ſet downe, ſo I know thou haſt a bottle wherein to put my teares: albeit I be vnworthy to lift vp mine eyes to heauen, to pray to thee; yet am I not vnworthy by blinding mine eies with teares to weepe before thee.

True it is, that teares be the beſt and ſoueraigneſt Balme, to cure the wounds of a ſin-bleeding Soule, and neuer came teares [Page] from the heart, which cured not the poiſon of ſinne. Mine eyes therefore, like plentifull fountaines, ſhall euer be ſending forth water to rince the vlcers of my ſoule, and fire of zeale to conſume the thorny cares, in which I haue beene too long enwrapped. There ſhall be no impediment now, if the progreſſe of my pilgrimage doe hinder mee from ſo heauenly an expedition. O that I had not eyes to ſee my follies before this time! or hauing eies, woe is me, I directed them not to the line and leuell of wiſdome: yet my comfort is, [Page] though, poenitentia ſera Auguſtin. raro eſt vera, yet, poenitentia vera nunquam eſt ſera: Neuer too late vnfainedly to forſake my euill wayes: for thou wilt receiue the thiefe, rather then faile, euen at the laſt houre, to expreſſe thy mercies and fatherly compaſſion to penitent ſinners: yet that example Miniſters mee a double vſe; not to deſpaire at the laſt, becauſe there was one; nor to deferre my repentance to the laſt, becauſe there was but one. Happy thiefe, happy theft, the thiefe an heire in heauen, the thiefe an inheritance in heauen. Amongeſt [Page] the Scythians,Luke 23. Iohn 19. Matth. 27 Marke 15. no fact was with ſuch ſeueritie puniſhed as theft: for (ſaith the Hiſtorian) if it had beene lawfull to ſteale amongeſt them, what had beene ſafe amongſt them: But I ſay no theft (in this kind) was lawful to this good thiefe, for without it nothing at all had beene ſafe vnto him.

The Prodigals deſcription, of the diuerſities of theft.

THe oppreſſors of the poore ſteale: for they ſucke the blood of the Orphanes, and treaſure [Page] vp vengeance for themſelues.

The Monopoliſts ſteale, for they doe ingroſſe to themſelues a peculiar gaine, inlarging the Garnars with the Rich man, to make their puniſhments the greater.

The Lawyer with his mentall reſeruations, for he who ſhould procure his Clients peace, prolongs his ſuite, becauſe he hath an Action to his purſe, as his aduerſary had to his land.

The proud Phariſee ſteales, for he meanes to ſteale Gods glory from him, attributing that to his owne merites, which [Page] is none of his; making himſelfe the Author and accompliſher of euery deſeruing worke; let mee be none of theſe (good Father) I ſee their miſerable ends by their ſiniſter meanes: For how ſhould vicious beginnings haue vertuous ends? They peruerted the wayes of Iuſtice, walking in crooked by paths, where the Saints of God neuer traced; Be it farre from me, to be ſaid to ſteale thy glory with the Phariſie, or protract the poore widdowes cauſe with the trifling Lawyer, or hoord vp vengeance for my ſelfe with the couetous ingroſer, [Page] or ſucke the blood of the needy with the remorceleſſe oppreſſor.

The Prodigall ſheweth, wherein true content conſiſteth.

I Will deſire one thing of thee, O my GOD, and that ſhall bee all: to taſte true contentation, and not the worldlings ſeeming content, who profeſſe themſelues to be fully ſatisfied, yet crie ſtill more and more: that content proceedes enforced, I would haueRom. 13. 14. mine enfranchiſed: let it be riches to mee to poſſeſſe thee: cloathing to me to put on my Lord Ieſus: foode unto mee to [Page] feede on the bread of his word: and life vnto mee to liue for my Sauiours glory: So ſhall my riches be eternall, not ſubiect to the caſualties of Fortune or Chance, for no moates can corrupt that treaſure which is reſerued in Heauen for the Elected: So ſhall my cloathing neuer be worne out, but like the Iſraelites garments, continue euermore new: For they which put on Chriſt, ſhall continually haue their raiments renewed: So ſhall my foode, for it is Spirituall Manna, feede my ſoule with holy and heauenly meditations nouriſhed: ſo ſhall my [Page] life neuer fade, being by the Almighty preſerued.

Alaſſe (Lord) if I ſhould continue in my old tranſgreſſions, and in the hardneſſe of my heart, aſſay to clime vp to heauen (with the Gyants) ſhould not I be ſoone deſtroyed? yea Lord, what am I, that I ſhould be able to ſtand againſt thee? Or is my houſe of Clay ſo firme, that it can ſupport it ſelfe without thee? When the King of Iuda proclaimed warre againſt the King of Iſrael, the King of Iſrael returned2. King. 14. 9. anſwere, That the Thiſtle rebelled againſt the Cedar. And ſhould I, that am [Page] lighter then vanitie, oppoſe my ſelfe againſt the Eternall power of the Almightie? No Lord, I will rather humble my ſelfe before thy Throane, and with teares of heartie remorce, purchaſe pardon. Thou haſt hung the white banner out, to expreſſe thy mercie vnto all ſuch as will ſubmit themſelues. I will deſcend therfore before the red ſignall of thy wrath, denounceDan. 5. 3. bloud and vengeaunce. I haue fore-ſlowed my returne (O Lord) too long, ſleeping on the bedde of ſecuritie: I haue carowſed Balthazar-like, [...]n the veſſells of the Temple, [Page] prophaning thy moſt Holie 2. Sam. 12. Name: till thy terrible Hand appeared.

I haue Dauid-like feaſted on Beauty, and drunke deepe in bloud, till by a Nathan, rowzed, and by a taſte of thy iudgements throughly awaked.

I haue Manaſſes-like erected2 Kings. 12 Et in Manaſſ. orat. High-places, although not publiquely in the ſtreete, yet ſecretly in my heart, till by captiuitie and bondage tamed,

Laſtly, like the Prodigall as I am, haue I wandered from my Fathers houſe, the houſe of my ſpirituall-Father, till by penurie I was inforced toLuke 15. return home againe. And [Page] what were the pleaſures which drew mee from the obedience of my Father? Nothing but bitterneſſe, anguiſh, & ſorrow. How tedious were thoſe houres of my choyceſt delights, hauing euer for one minutes ſweetnes an houres diſtaſte: For what earthly ioyes bee not attended by repentance? and farre worſe bee thoſe ioyes, which be not attended by repentance. Different be the ſorrows of the iuſt and vniuſt: as their ioyes, the one continuate, the other abridged. The righteous man may be ſorrowfull for a night, but ioy cōmeth in the morning. But the wicked [Page] ſuſtaine an Eternall torment: their reſt is but a ſeeming reſt: their comfortes meere ſhadowes, but no reall comcomforts. They haue euer a worme gnawing and conſuming them, the reaſon is, their hearts be not fixed on the deſire of Eternitie, hut on momentarie delights: which as they be ſhort in continuance, ſo in the ende they yeeld repentance.

The Continent (ſaithVide Auguſt. in manual. ca. 25. the Phyloſopher) muſt of neceſſitie be greater then the contained: For otherwiſe, how ſhould it comprehend a ſubſtance ampler then it ſelfe?

[Page]But man planting the affections of his Soule vppon a mundane delight: hoping to ſatisfie her large Circumference with ſo ſtraight a Centre, erreth both in Diuine and humane phyloſophie.

Of a thing ſo little in ſeeming, nothing ſo extended as the nature of the ſoule: for it aſpires higher and higher till it attaine to that height, then which nothing can bee higher: the reaſon wherefore ſhe can not come to her expected, and indeed limited end, is the heauy maſſe & burthen which ſhe carrieth euer about her, to wit, [Page] this vnbrideled Fleſh, the which not brought into ſubiection, like vnto a turbulent and factious Souldier, maketh head againſt her Captaine: and although ſhee cannot vtterly vanquiſh him, (yet by her two Confederates.)

The Prodigall ſheweth, how the Soule is annoyed with the Fleſh, and her two Confederates, the Worlde▪ and the Diuell, &c.

THe Worlde and the Diuell, ſhee is euer annoying the Soule, now moouing her to elation of minde, preſently to deſpaire: [Page] now to forget her Creator, by rep [...]eſenting her owne beautie, preſently ſhe expreſſeth the ſeueritie of GODS iudgments, his wrath to ſinners, and the multitude of her owne tranſgreſsions.

And if the Soule doe deſire, diſſolution with Paul, then commeth the fleſh, and preſenteth her with the deluding obiects of Vanitie, ſeeking to captiuate her Guardian with new temptations.

This mooued that deuout Father to weepe bitterly, who walking one day in the field, chanced to eſpie a Sheepheards [Page] boy, who had catched aAnſelmus. Bird, and tied a threed to the legge of her: The Bird was euermore flickering, and endeuoured to ſoare vp, but the threed kept her backe that ſhee could not. This poore Bird is my ſoule (ſaith he) that deſireth to mount vp, and liue with her Creator; but this threed, the fleſh, holds her backe that ſhe can not. An obſeruation worthy of our conſideration that lie manacled with the fetters of ſinne, ſubiected to the ſlauiſh delights of the fleſh, and expoſed to miſerable ſeruitude, by reaſon of the [Page] corruptions of our fleſh. The beſt remedy I could euer find, to ſet my ſoule at liberty, was the taming and macerating of my body, to giue her as litle countenance as may be, leſt whileſt her fancie be ſatisfied, the fortreſſe of my ſoule be razed.

The Laconians euer had their gouernement moſt flouriſhing, when their diet was moſt ſparing: I muſt deale ſo with my body, temper and moderate her affections, if ſhee ſuggeſt any thing into the eare of my Soule, preſently to reprooue her for her boldneſſe.

[Page]It is not for the Maide to profeſſe her ſelfe a Councellour to her Miſtreſſe. If ſhe preſent vnto her eye the ſundry moouing delights of the world, to chaſtice her ſharply, daring to ſeduce her Miſtreſſe from her allegeance towards her Creator. No aſſay ſhould paſſe vnpuniſhed: for impunitie confirmeth ſinne, ſtrengthening the meanes of ſinning, through the want of puniſhing.

Chooſe not thou with Martha the worſer part: ſet all houſhold affaires aſide, let temporary delights vaniſh, and let ſuch [Page] as ſet their mindes vpon them, periſh. I haue but one ſoueraigne end, at which my ſoule aymeth, let her obtaine that and it ſufficeth.

The Prodigals relation of the deſtruction of the wicked.

THe candle of the wicked ſhalbe ſoone put out, but the light of the Righteous ſhall remaine for euer, their flouriſhing ſhall abide, when the other fadeth: for behold, though the wicked flouriſh like a greene palme tree, and ſeeme happy in all outward [Page] bleſſings; though his Garnars be full, his fields fruitfull, his creatures aboundant: though his paſtures be fat, and his children (mans greateſt bleſſing) be like the Oliuebranches about his table: yet doe I know his faire buildings ſhall be deſtroyed, his Garnars, which he enlargedd, conſumed: his faire and fruitfull fields laid waſte, his treaſures rifled, his paſtures with all his hierds diſperſed, and his children vtterly rooted out and extinguiſhed.

But the Righteous man, whoſe gaine is godlineſſe, whoſe profeſsion [Page] is vprightnes, and conuerſation holineſſe: prouideth for himſelfe an eſtate of an other nature: Hee hath his eye euer fixed vpon his end: he will not enrich himſelfe by oppreſsion, or inhaunce his meanes by his brothers ruine. For hee knoweth that the Lord will ſee a conuenient time to execute iudgement. He notethPſal. 37. 2. how many haue bin taken tripping in their wickednes: Balthaſar in his mirth, Herod in his pride, the Philiſtines in their banquetting, the men of Ziglag in their feaſting, the Iſraelites in their rioting, with Manna and [Page] Quailes, Iobs children in their drunkennes, the Sodomites in their filthineſſe, the Steward in his ſecurity, the churle in his plenty, the old world in their marrying, the Aramites in their ſenſuall liuing. Miſerable end when men-end in their ſinne, where iudgement muſt receiue them, where ſinne left them: woe and alas ſhalbe their beſt melody: ſorrow and vexation their inſeparable attendants: call to minde this (O my ſoule) and tremble; ſleepe not in thy ſinnes, leſt the ſleepe of death ſurprize thee; caſt vp thy accounts each Euening, [Page] let not thy ſoule take her reſt, till by the free confeſsion of thy ſinnes, thou find reſt of conſcience: for when the night commeth none can worke, I will worke therefore while it is day.

The day hath reſemblance to mans life, as the night hath to death: I will imitate the Sunne, that ſhineth euer brighteſt when it ſetteth, making the period of my dayes a happy concluder of many toylſome houres which I haue ſpent in this vale of teares, that the remnant of my time may redeeme the vanitie of my youth, lamenting to [Page] haue committed that in the prime of my yeeres, which makes mee grieue in the winter of mine age.

Yet in the very extent of my griefe, there is one thing that comforteth me: I know Lord.

The Prodigals harmony, to the afflicted children of God.

THou neuer forſookſt the man that reſpoſed his confidence in thee, but when the faithfull Soule is plunged in greateſt afflictions, contrary to all humane expectation, thou forthwith [Page] deliuereſt him.

Thou neuer ſhewedſt thy ſelfe more mercifull to Daniel, then in the Lyons denne: nor to Dauid, then when perſecuted, and purſued by Saul: nor to Suſanna, then when ſhe was falſely accuſed by the Elders: nor to thy choſen people the Bethulians, then in the defeat of Holofernes Army Gods mercy is neuer better expreſſed, then by the character of mans miſery, where euents aboue expectance, make Gods people moſt bleſſed, where they were ſuppoſed to be moſt wretched. Hence is it (Lord) that I [Page] admire thy mercies: I haue wandered, and thou diddeſt guide mee, yea thou reducedſt mee to thine owne ſheepefold, when I had loſt my ſelfe in the deſarts of ſinne: I was ſicke, and ſicke to death, for I laboured of the lethargie of ſinne, and thou cameſt to the caue of my Sepulchre, the place where I had beene long ſleeping in the graue of ſinne, and awaked my ſoule, bidding her follow thee. Shee ſhall follow thee like the goate vpon the mountaines, ſhe ſhall not ſtay in the brakes of vanitie, for thou haſt reuiued my [Page] ſoule from death, and haſt renewed her like the Eagles feathers.

It is ſaid, that the Eagles feathers conſume all feathers that lie with them: So ſhall the diuine motions of my ſoule fixed vpon the braſen Serpent, a type of Chriſt curing all infirmities, diſpell the vnſtable and wauering repreſentments of earths vanity, no comfort ſhall ſeeme perfect, no delight pleaſant, no meditation Concordant to the eare of my ſoule, but the meditation of my Chriſt crucified, that in imitation of his humility, I may not onely ſubmit [Page] my ſelfe to the Croſſe, but make it both bread and drinke to doe my Fathers will; ſo in the very comfort of my ſpirit, I may truly ſay; my yoake is eaſie, and my burden light.

For well doe I knowQuatere non decutere: moliri non demoliri, bellare non debellare &c. (Lord) though thy ſeruants be tempted, they cannot be tainted, though aſſaulted, neuer ſurprized: and though the Cittie of God be alwayes beſieged, yet neuer ruined. Chriſtians and perſecutions cloſe together like Chriſt and his Croſſe. The Iſraelites before they came to their Land of Promiſe, their temporall [Page] Canaan, endured many difficulties: and ſhall I that am in my iourney to a ſpirituall Canaan, ſuffer impatiently any affliction, any difficulty, or anxiety whatſoeuer? No Lord, I know the more I ſuffer in this life, the greater ſhall be my victory; for impediments attending a Conqueſt, maketh the Conqueſt more glorious. A Cittie lightly aſſaulted may long hold out: but that Citty is to be commended, that inuironed on euery ſide, hemmed in with troupes of Aſſailants, incloſed with violent opponents, yet maugre the fury of [Page] warre or hoſtile incurſions, fortifies her ſelfe with courage inſtead of wals, and aſſures her ſelfe either of victory or a glorious end.

The Prodigals admonition to reſolution, and conſtancie in the Battell, and ſeruice of the Lord Ieſus Chriſt.

REſolution muſt be aAut vincam velaadepta gloria peream. Trag. Chriſtians beſt cogniſance; he ſhould not be amazed at any oppoſition, but in the ſincerity of his owne cauſe, the integritie of his profeſsion remaine conſtant, without wauering, reſolued without [Page] diſmaying, and patient in enduring any occurrence that can any way befall him. Such was the reſolution of thoſe three children, who rather then they would fall downe before falſe gods, willingly ſubmitted themſelues to the extreameſt torments, which either tyranny could inflict, or fleſh and blood endure. Such was the reſolution and magnanimity of all the Apoſtles, who went to death willingly to propagate Gods glory. Yea euen in all thoſe perſecutions, mentioned in the Eccleſiaſticall Hiſtorie, We ſhall manifeſtly [Page] ſee portraied the patience of Martires continually ſuffering, and the cruelty of Tyrants with all inhumanity puniſhing. Raſis is renowned for his reſolution in the Machabees, pulling out his owne bowells to intimate his contempt of life, which is taxed by Saint Auguſtine, ſaying; That this fact was done Magne, non Bene, But alas (Lord) where is that Chriſtian fortitude? we are now ſhaken with euery wind of contrarily working paſsion: euery ſhadow, euery feare, euery perturbation doth now diſmay vs. Wee feare death, becauſe we haue [Page] deſerued Death afterAuguſtin. death: wee reade of the conſtancie of the Apoſtles, Martyrs, and Confeſſors, and reading admire them, but are loath to imitate them: We ſay, they are good Records, excellent Annalls, and worthie memorie: yet thoſe memorials be quickly extinguiſhed, thoſe Annalls ſoone raced out of our memorie.

Manie ſuffer in minde, if they looſe their goods: or if defamed, they will endeuour to repurchaſe heir good name, with the expence of their bloud. Theſe be imputations ſo impropriate to [Page] thēſelues, as they cannot heare them. Alas! if man would conſider the deprauednes of his own nature what aſperſions, how ſcandalous ſoeuer: what reproches, how contumelious ſoeuer: or what inuectiōs how bitter ſoeuer, cā giue him a Title due, in regard of his naturall vileneſſe.

Heyres of ſinne, ſlaues of ſinne, and champions of ſinne; what can ſuch heyres haue, but an inheritance of ſhame? What can ſuch ſlaues haue, but the hire of ſhame? And what can ſuch champions glorie of, but that they are boulſterers of ſhame?

But if wee will fight [Page] the Lords battell, for heyres of ſinne, wee ſhall become heyres of righteouſneſſe: For ſlaues of ſinne, ſeruants in Chriſtes Familie: and for Champions of ſinne, Armourers, in the Lords Army.

Were not this a Battell worth fighting? when our Earthly Tents ſhould be trāſlated to heauenly manſions, our tabernacles of clay, to ſanctuaries of eternitie: where we putting on the whole cōpleat armour of reſolued Chriſtians, may ſay with the Apoſtle, Wee haue fought a good fight, and thanks be to the Lord that hath giuen vs victorie, through our [Page] Lord Ieſus Chriſt.

Ieſus Chriſt, a moſtNunquā vē nit Ieſus ſine ſaluatione, nunquam Christus ſine vnctione. happy name indeede, where I neuer heare the name of Ieſus, but I heare the name of Saluation: nor of Chriſt, but I heare in it the name of Vnction. Who would not fight vnder this name, to purchaſe to himſelfe an eternall name of glory, not on earth, for that is vaine, and temporary, but in heauen, for that endureth perpetually.

Ranke mee (O ChriſtThe Prodigall craueth to be ranged in the Lords battell. amongſt thy ſquadrons: Set me in the forefront of the battell, and let mee fight with that reſolution, as no fury of Antichriſt, [Page] though neuer ſo violent, may daunt me, but as one prepared againſt the extreameſt of perills, not to looſe ground, nor play recreant to my faith, which I haue alwayes profeſſed, but to ſtand vnto it manfully, till I haue gotten the victory.

Cato tearmed it Nobile lethum, to die in the defence of ones Countries libertie: And is it not a farre more Noble and glorious death to die in defence of our owne Soule? where many temptations be daily & hourely aſſaulting, perpetuall inducemēts enſnaring, & alſo [Page] not violent ſiege lying, we had need haue expert Captains to marſhall our Troups: to wit, our paſſions; prepared mindes, to wit, all afflictions, and impregnable Bulwarkes, to withſtand the violence of ſiege. To wit, preparatiues againſt all inducements.

A Soule thus Fortified, cannot well be ſurprized: The Enemie may well lye at the gates, but it will be matter of greater difficultie for him to enter; A poore man had need haue no trayterous paſſions or motions within him, to render vp the caſtle and Fortreſſe of his Soule.

[Page]He hath enemies enow without, all ſhould bee faithful vnto him at home: Hee muſt haue no effeminate appetite, leſt like another Tarpeia, it ſeek to ruinate her poſſeſſour, as that wantonly-amourous Maide would haue betraied the Capitoll to an Hoſtile vſurper.

We ſhould therefore haue our paſſions in ſubjection, our illimited deſires in bondage:Vide Lucium Flor. in Sab: Bell. Sabinis, prodite junt nocte per virginem. leſt they (beeing as they are) boundleſſe in themſelues, enforce the Soule, to paſſe the bounds of diſcreete moderation.

It was excellently obſerued [Page] by that father ofIn Moral. Moralitie Plutarch, eſteeming him that could moderate his affections, to be halfe vertuous, but hee that had ſoueraigne command ouer his paſsions, to bee a perfit man.

But as theſe dayes goe, we take ſuch to be good men, with Cicero, as haueIn 1. Offic. onely appearance of vertue in them. Perfection is too abſolute for this time: and inferiour vertues, ſaith one, be good enough for yron Ages. If with Balaam wee deſireNum. 22. 22 to die the death of the righteous, it is enough.

[Page]No matter for the interim of our life: we ground vpon an infalliable Axiome, A good end is euer attended with a good life: it is true: But an euill life ſeldome or neuer produceth a good end: he therefore that meanes to die in Gods fauour, muſt liue in his feare, for hee that on the ſtage of this world, makes not his entrance in his feare, ſeldome makes his Exit in his fauour.

But I will dedicate my heart to God, that hee who requires it may poſſeſſe it: ſo ſhall both his feare and fauour lodge in the harbour of my heart: [Page] and bleſſed is ſuch a Temple as ſhall be thought worthy to receiue ſo comfortable a gueſt; hee that hath his heart poſſeſſed of God, can find no diſcordant paſsion tranſporting him, no exhorbitant affection raigning in him, all things be ſafe, all all ſecure: for the God of peace liueth in him, the holy Spirit wholly poſſeſſeth him, and the Angells as miniſtring ſeruants are deputed by GOD to attend him, O then! let my heart enioy thee, that the reſt of my members may follow thee whither ſoeuer thou goeſt: For like as the poize of a clock [Page] turneth the wheeles one way: ſo the heart, being the maine poize of euery humaine Compoſition, what manner of way ſoeuer it doth turne, draweth (by an attractiue power) all the corporall motions with it.

Or like as the yron isAt que vt Helio trophium, & flores quidam ſemper ad Solem, &c. Lypſ. 1. de conſt. drawne by the Adamant, the Strawe by the Ieate, and the Helyo trophic by the Sunne: Euen ſo bee the faculties of the body drawne by the attractiue power of the heart: For, as they receiue all life by her, ſo, like loyal ſubiects, they render, as to their ſoueraigne, their legeance vnto her.

The Prodigals offering.

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GOe then▪ (O my hart)He giueth God his heart. I giue▪ thee to my Maker, he craneth thee, and he onely ſhall haue thee. Whileſt thou waſt mine, thou waſt a wandering heart, a faithleſſe heart, a ſecure and carnall heart, a remorceleſſe and impenitent heart; but being now thy Creators, he will apparell thee anew, adorning thee with the excelent gifts of his Spirit, that being cloathed heere with the ornaments of his grace, thou mayeſt bee tranſplanted hence to the Kingdome [Page] of Glory.

And what gift better or more acceptable then my heart, to my Maker that made my heart? I will ſay with that bleſſed father, My heart (O Lord) was created by thee, and it can find no reſt till it come vnto thee; no reſt indeede. For what reſt or peace in this world? what comfort in this life:Feciſti Domine cormeum ad te & inquietum eſt donec requieſcat in te. August▪ in ſolil. Quaequanto▪ magis procedit, tanto magis ad mortem accedit: Where there is of that ſide feare, of this ſide trembling: heere hunger, there thirſt: heere heate, there cold: heere griefe, there anguiſh of minde aboundeth: and [Page] to all theſe ſucceedeth importunate death: which with a thouſand kinds of diſeaſes, daily and ſodainly ſeaſeth vpon wretched man: why then ſhould man ſo attentiuely ſet his heart vpon the vaine delights of this world? let him but conſider the certainty of it, and hee ſhall confeſſe nothing more inconſtant, light, and wauering: let him obſerue the vanity of it, and hee will acknowledge nothing ſo fooliſh, contemptuous or vndeſeruing.

Well might Democritus laugh in theſe dayes, where the world, as that [Page] Philoſopher imagined, ſeemes to be made of nothing but diſcords.

Many diſcords indeed, where there is no vnity betwixt man and his conſcience, policy and religion, Church and Common-wealth, youth and age, and that I may vſe the Churches very annexion, man and wife: where ſome eſteeme wife and children as billes of charges. Which moued the wiſemans anſwere, being demaunded when a man ſhould marry? A yong man not yet, an old man not at all.

Wherefore Arminus a Ruler of Carthage being [Page] importunately perſwadedOpinions of marriage. to marry, anſwered: I dare not: for if I chance to light vpon one that is wiſe, ſhe will be wilfull, if wealthy, then wanton: if poore, then peeuiſh: if beautifull, then proud: if deformed, then loathſome: and the leaſt of theſe is able to kill a thouſand men. A ſtrange age, when our greateſt comforts be oftentimes peruerted and made the indefiniteſt euills. What concord in ſo maine oppoſitions? Eſteeme this for a life, let him that pleaſeth: I haue ſeene in my fewe yeeres expenſe, and many houres bitter [Page] experience, that the very greateſt comforts were but appearances, and where a promiſing euent ſhewed it ſelfe, there ſome ſiniſter occurrent euer thwarted the effect. I will ſo reſolue to liue, that I may die cheerefully: without looking backe to what I leaue behind: IThe Prodigals reſolution. will iudge of delights as impertinences, auailing little to my heauenly voyage. What I haue, I will vſe freely, without profuſeneſſe, and without ſparing, to ſhew I am Maiſter of mine owne. Lauiſhly to conſume what I may with reputation keepe, I will not: and [Page] to ſpare where Diſcretion bids mee ſpend, I ſcorne it: the one implies a Prodigall humour, expoſed to obſeruance: the other a niggardlineſſe indiſcreetely parcimonious: for the pleaſures of this life (I thus reſolue) if they had more permanence, and not ſuch motiue cauſes of repentance, I ſhould welneare as much doate on them, as I now loath them. But to haue delights immixed with ſuch interchangeable courſes of diſcontent, falling to their ebbe, before euer they come to their flowe: I thinke euery wiſe man will conclude [Page] with that wiſeſt of men: Vanity of vanities, and all Eccleſ. 1. is but vanitie.

The Prodigall deſcribeth the manifold paſsions, and diſtractions of the heart and minde.

LEt me deſcant on eueryNon ignaua mal [...] miſeris ſuccurrere diſco. paſſion (for I my ſelfe am not ignorant of theſe diſtractions) which are ſubiects of the minde, and in ſome mindes ſoueraigneſſes: that in their deſcription, and thoſe attending inconueniences, which euer wait on them, man may learne to be wiſe, cautioning himſelfe by others miſeries.

[Page]I will beginne withLoue. that paſsion which (in the purity of her owne nature) is the perfection of all vertues, the Accompliſher of the law, and the myſticall Vnion betwixt Chriſt and his members: yet peruerted, an vnmatched euill, laying open a breach to the enemie (inWhat the ſenſuall mans loue is. the fortreſſe of the Soule) and expoſing it vnto all illimited and vndiſciplined affections. It is the ſenſuall mans loue, who tranſported with the vnbrideled deſires of his fleſh, ſeekes the eſſence of the refineſt vertue, to wit, loue vnder the pretence of the deteſtableſt [Page] vice, to wit, luſt.

This is hee that makes his heires, heires of Beggary: conſumes his eſtate vppon painted Sepulchres: degenerates from himſelfe, in hanting pleaſures vnworthy of himſelfe. This man reſpectethProuer. 22. not his good Name, which Salomon preferreth before great riches, and whoſe beauty hee eſteemeth more of then gold or ſiluer.

And yet what account maketh the ſenſuall louer of this ſo ineſtimable a good, pawning it to harlots, letting out his houſe to ſhame, and that body which ſhould [Page] be the Temple of the holy Ghoſt, become a cage for vncleane Birds. Miſerable blindnes! when man falleth with open eyes into the pit of perdition, ſlauing his vnderſtanding, the beſt part of man, to appetite, which hee hath common with beaſts. Hee conſiderethTwo maine inconueniences. not a two-folde inconuenience riſing from this inordinate paſſion. Firſt, Repentance heere, and if not entire, confuſion elſe-where: Repentaunce is neuer there entire, where we commit that againe, and with a willingneſſe, which we deſired before might be forgiuen [Page] vs with a ſeeming penſiueneſſe. This repentance is onely a lippe-labour; farre from the heart, for hee that returneth to his olde vomite, ſtrengtheneth the arme of ſinne. Sickeneſſe at the heart wee know to be beſt cured by cordialls applied to the heart: externall remedies little auaile inward maladies: The ſalue and the ſore muſt be of one nature: Pray therefore with Dauid, that they eyes may not looke after a woman: but if thou canſt not preuent thine eyes, but they muſt looke after a woman; at leaſt pray, that thou maiſt [Page] ſo preuent thine eyes, that thy heart luſt not after a woman: ſo may thyA ſalue for this ſore. luſtfull affections be reſtrained, and thy vnderſtanding reſtored, which thou waſt ſo long bereſt off, as thou frequentedſt the houſe of the ſtrange woman; bee her houſe eſtranged to thee, and to thy ſteppes: for (ſaith Salomon)Prou. 6. 26. Can a man hide fire in his boſome, and his clothes not burned? Or, can a man walke vpon coales, and not burne his feete? euen ſo hee that entreth the houſe of his neighbour, ſhall not be cleane when hee hath toutched her.

[Page]Thou knoweſt, whatſoeuer thou be, that haunteſt theſe vicious and odious conſorts, that the Adage which was written vpon Lais, that famous ſtrumpet of Corinth, is verified in thy Engliſh Curtezan: He commeth on a booteleſſe errand to Lais of Corinth, that hath not to giue ſo much as ſhee requireth. Hence then by an vnbrideled appetite mayeſt thou ſuſtaine a double wracke: Ruine of ſoule and body. Thy ſoule made the hire of baſeneſſe: thy body, which was created for the ſeruice of her Creator, becommeth ſeruant [Page] (no vaſſall) to the diſpicableſt of all his Creatures, let the Prodigalles Teares warne thee, who wiſheth from his heart thy returne with him; that is the beſt parte of Beautie, which a picture can not expreſſe. Looke at the rare and exquiſite workmanſhip of thy ſoule, and thou wilt be loath to ſtaine it, with the refuſe of a painted beautie.

Ambition is the great mans paſſion, who builds imaginarie kingdomes in the ayre, and climing for moſt part breaks his owne necke, he is inſatiate of honor, nor can hee ceaſe from ſoaring, vntill his [Page] wings be ſinged.

This is an hereditary euill to great perſons, and though they ſee by daily experience, that the loftieſt Cedars are ſubject to tempeſts, yet, rather then they wil looſe honor, they will oppoſe themſelues againſt all perills.

Theſe men are euer for the greateſt deſignes: managements of warre, to raiſe their glorie, they vndertake willingly, & growing once popular, they apprehēd euery occaſiō that may anſwer their hopes.

Tis ſtrange to ſee how vainly they bee carryed aboue thēſelues; how they admire their owne demerites, [Page] none be ſo fit followers for them as factious and turbulent ſpirites: for Catiline muſt not want his Cethegas, How great is this Frenſie, when man by ſtriuing to outſtrippe him ſelfe, vtterly ouerthrowes himſelfe. Who is ſafe, and would be in danger? who at reſt, and would ſubiect themſelues vnto the force of publique diſſentions?

Theſe Abſolon-like neyther regarde Nature nor Sexe: they ſee the hooks of honour hung out, and they are euer nibling, till they be choaked.

There be alwayes Achitophels that ſuggeſt matter [Page] of innouation, in theſe ambitious heads, but the Councell periſheth with the councellour. TheſeSalust: in Iugurth: Bell. men naturally ſpeak much and doe little, and not with Iugurth, Speake little, and doe much: for if they ouer-valewed not themſelues, they could neuer fall to ſuch admiration of themſelues. Theſe ſpirits had neede be cooled: til they taſt the bitter pill of repentance.An excellēt portraiture of an ambitions man.

He portrayed the ambitious man rightly, that pictured him ſnatching at a Crowne, & falling, with this Motto, Sic mea fata ſequor.

[Page]It is very true: For the Ambitious man euer followeth himſelfe to his owne end: the beſt remedie can bee miniſtred, is conſideration, drawne from themſelues, or experience from others: From themſelues, in regard of their owne frailty: from others, in hauing an eye to their fall.

We are apteſt to be moued to conſideration of our ſelues, when wee haue an eye rather to ſuch as are below vs, then aboue vs: for the one doth asRemedy to an Auaricious minde. much humble and abaſe vs, as the other doeth tranſporte vs aboue our ſelues.

[Page] CHRIST ſeeing his Diſciples to ſtriue among themſelues, for preheminence ſaid: He that is the leaſt amongſt you, ſhal be as the greateſt: and taking vp a Childe, exhorteth them to bee humble, like that Childe.

Alas! what hath man to be prowde on, that he ſo ſets forth himſelfe? Is hee of rarer compoſition then earth, that he ſhould eſteeme of himſelfe aboue Earth?

Many inferiours he hath of leſſe dignitie then himſelfe, manie poorer: yet which of theſe not equall to him in deſerts? And ſhall there bee but one [Page] Sunne, and like another indiſcreet Phaeton, will he ſtriue to haue the regimēt of it? Remember thineBeſt honor that can be deſired. ende, and thou wilt make it thy greateſt honour, to Attribute all Honour to thy Creator.

Conſideration, drawne from others, I would haue thee thus to applie to thy ſelfe: Thou haſt ſeene, heard, or read, of manie who haue attained the end of their hopes, & became ſoueraignes of their wiſhes: They deſired a Kingdome, and they poſſeſſe it: Yet if thou conſider thoſe manie indirect means, by which they poſſeſt it, thou wilt prefer the [Page] ſubiect that liueth on a poore Farme, rightfully poſſeſſed, before that King who enioyeth a Diadem wrongfully vſurped: For the one is ingaged to great accounts, the other free of all after reckonings: But if thisVid: Lycosthen. Apothegm. will not humble thee, goe to the ambitious mans graue, and ſee (as Diogenes ſaid) if the duſt of honour haue a better luſtre then the duſt of the ignoble: Nay, this alſo is vanity and vexation of Spirit. Exhortation to the ambitious man. Draw in then thy piecoulored, Sailes, and now retire in harbour: Humility though ſhee goe behind Ambition on earth, [Page] ſhe ſhall goe before her in heauen: and better tis to be a dore-keeper in the houſe of the Lord, then to bee conuerſant with Princes: Vſe ſo thy honour in this life, that thou maiſt haue honour in the life to come aboue meaſure: for God hath ſaid, I will honour them, that honour mee. The miſerableThe miſerable man. I would caution too: Vertue keepes a direct courſe (as in an euen diameter) betwixt exceſſe and defect: the one inclining to Prodigality, the other to Parcimony: of theſe two my opinion in briefe is: That Prodigality is a vice more [Page] tranſitiue, Auarice a vice of firmer and deeper roote, and therfore hardlier ſupplanted: We haue an example of the ProdigalsExamples in Scripture of the Prodigals returne. returne in Holy Scripture: but we reade in the eighteenth of Saint Lukes Goſpell, when CHRIST willed the rich-man to ſell all that he had, and deſtribute to the poore, he went away ſorrowfull: For (ſaith the Euangliſt, Hee was very rich: this Sell all was a hard ſpeach, he could not digeſt it: this was the cauſe why thoſe that were inuited could not come to the marriage-feaſt: they had their affections [Page] planted on an other obiect; one had a wife to marry, an other a yoake of oxen to trie, an other is for his farme: earthly reſpects muſt bee firſt ſought after, for what can earthly mindes relliſh, but earthly affaires? he is blinded with the loue of money, that ſetteth his ſoule at ſale for money.Auidus a non videndo: & Mydas according to the Etymologie of the Greeke is blinde. Acts 19. Gehezi will haue the leaproſie with it, rather then he will looſe it: Iudas will betray his Maiſter, or haue it: Long liue Diana of the Epheſians, (ſay the Siluer-ſmiths) ſo long as they gaine by Diana of Epheſus.

Of all afflictions incident [Page] to the minde, for I may well tearme auarice, with the Philoſopher, an affliction, none ſo inſupportable as this, yet none more common. He charactered him rightly, that ſaid; the miſer was good to none, but worſt to himſelfe: Worſt to himſelfe; for hee macerates himſelfe; and as the Poets faine of Prometheus, Miſer nemini eſt bonus, ſibi peſsimus. that an Eagle is continually gnawing and feeding vpon his heart: Euen ſo this poore Anatomy of man, feeles euer a gnawing at his heart, he cannot ſleepe: for cares will not let the rich man ſleepe: he can take no reſt. For [Page] what reſt vnto the wicked? Hee can take no recreation,Eſay 48. 22. for though the aire breath vpon him, yet doeth it not refreſh him. His minde is diſturbed and diſtracted with ſtore of paſſions, as feare, deſire, enuy, ire, and many others, which for want of better attendants, be of his meiny continually. This man hath, and hath it not; he hath ſtate, but cannot vſe it: if hee giue any thing, the one hand knowes what the other hand doth, and wiſheth with all his heart, hee had it againe after he hath giuen it: Hee neither thinketh of Death nor Reſurrection: [Page] or at leaſt, if there bee a laſt Iudgement, hee hopes to purchaſe a Writ of Remooue with his money, or to find, as on earth, ſo partiall a Iudge in heauen that will be corrupted, and diſpence with his crimes.

When he dies, he makes himſelfe his owne executor, and the Diuell, who was his purueiour liuing, he maketh his ſuperuiſor dying. Hee leaueth the world ſorrowfully, for like a man in a miſt, he is roming hee knowes not whither. Briefly, as hee was eſteemed a iolly prouident fellow for this world, he hath prooued [Page] himſelfe a meere foole for the world hee ſhould goe to. Hee got himſelfe not ſo much as one faithfull friend, with all his vnrighteousLuke 16. Mammon: In this life hee was a ſlaue to his owne; in the life to come hee is conuicted by his maine indiſpoſed paſſions attend his vice: for the loue of mony is the roote of all euill; I will pray that I may haue a competence, and with it a content: in want I would not bee, for it driues many into deiection of minde: nor too rich, leſt tranſported aboue my ſelfe, by my eſtate, I forget him that [Page] bleſſed mee with that eſtate. Euer patient let me be (O Lord) in my ebbe,The Prodigall onely wiſheth 2 competence. as continent in my flowe: he is not thankfull which thanketh God for his benefits; but he is thankfull indeede that thankes him for his chaſticements.

Euery paſſion may be thus deſcribed, and by a ſound ſincere minde eaſily remedied; I know we haue a part in vs that diſtaſts all earthly things, and in it ſelfe hates all irregular paſſions: but alas I ſee with Seneca, Partem in homine diuini Inclytum Sen▪ dict. Vide Lypſ. de conſt. l. 1. ſpiritus merſam: That part which reſembled a diuine power, [Page] drowned in the lees and dregs of corruption, vaſſailed to an vnworthy part, and contemned by the ſenſible power, where it ſhould be moſt reſpected: As thoſe therefore,Ibidem. that in rooting out a tyrannie, firſt ceaze and raze his principalleſt Cities, Caſtles, and Fortreſſes, wherby al means of retire may bee preuented him: ſo in this tyranny where the paſsions and affections of the minde ſeeme to captiuate and detaine (in miſerable ſeruitude) the reaſonable and operatiue faculties of the ſoule: we muſt race downe all thoſe places of aſſiſtance, [Page] which like ſo many fortreſſes giue retire vnto thoſe tyrannicall paſſions. Yea we muſt, obſtare princip [...]s, leſt by encreaſe the arme of ſinne bee ſtrengthened.

Dauid wounded the1. Sa. 17. 49. Philiſtin in the forehead, and ſo muſt wee kill the ſerpent in the egge: ſinnes not come to their ripenes, are eaſier cut downe then in their height: and paſſions before they be firmely rooted, be quickly ſuppreſſed. Words ſpoken in due time (ſaith Salomon) are like apples of golde with pictures of ſiluer: and an occaſion apprehended [Page] Miniſters facility in diſpatch.

Where delay is vſed, this opportunity can neuer be accepted: I haue couenanted therefore with my ſoule, that ſhee vſe her time offered, chaſtice the fleſh whileſt ſhe is low, and will take chaſticements; for being erected and tranſported aboue the ſoule, ſhee will hardly endure chaſticing or reproofe.

I will alſo with patience endure afflictions: that the worldlings delights may ſeeme to mee vanities, and the rules of mortification my hourely directrices, that in the Suruey [Page] of this world, I may admire the follies of ſuch as euer deſire to liue in the world, euery repreſentment, how vaine ſoeuer, diſtracteth the minde of the carnall man; the the eyes of his vnderſtanding be darkened, he cannot diſtinguiſh of tranſitory delights, and heauenly.

Hee cannot define of goodnes that neuer heard of it.

The Prodigall ſheweth, howPaſsions beſt cured by contraries. that paſsions with there contraries are cured.

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PAſſions are beſt cured by their contraries: therefore, if my minde bee inclined to pride, I will preſently expoſtulate the cauſe with my ſelfe: why I ſhould be proud: I will compare humility with pride, their meanes and ends. For the meanes or mediate courſe I ſee humility more honored, leſſe enuied, more proſperous in her affaires, and more abſolute in her end. I ſee pride oftentimes diſtaſtfull [Page] to herſelfe: for friends ſhe looſeth many, getteth none. And what deſart or wilderneſſe greater then to bee without friends? She is neuer obſerued, but either with laughter or hate: and what is that obſeruance worth which either purchaſeth contempt or ſpite? but where humility goes, the eyes of men follow, as if they had ſpied a mirror for themſelues to imitate, or ſome worthy Maieſty ſhrowded in an humble couer.

This vertue I haue euerThe nobleſt borne euer moſt humble. obſerued to deſcend lineally to the greateſt and nobleſt borne: which [Page] mooued the Philoſpher to call it an Heroicke Vertue. We ſhall ſee an early muſhrome that is nowe growne to a little honour (bought perchance) for ſeldome merited) put on a ſtrange counterfeit face of ſeeming honour; ſmile hee dare not beyond a point, for feare to vnſtarch his looke. He holds this opinion, which is a flat hereſie, That pride is the beſt habilliment of Honour, where true honour will ſhew it ſelfe without a foot-cloth: thus will I compare theſe two ſeuerall ſubiects together; where if pride ſcorne to [Page] be compared to ſo poore a creature as is humilitie, I ſhall loue her the worſe: for, compariſons to them that deſerue leaſt, are euer moſt offenſiue.

If I finde the diſpoſitionOf miſery and her opponent. of my minde naturally free, engaged to ſome miſerable deſire of hauing, I will ſet againſt her Liberalitie, how worthily eſteemed the one is, and how contemptible the other; where, if Precepts will not doe it, I will confirme my Doctrine with Examples: if I finde my minde hard to be weaned from miſerable ſparing, I will firſt inforce a bounty: ſo in time [Page] my minde enforced to do that ſhee would not, will become willing and readie to doe that I would;Of Enuie, and her opponent. If Enuie raigne in mee, I will oppoſe againſt her brotherly loue; that mutuall loue which is required, not onely in humane ſocietie, but in the perfection of Gods Law; Loue one an other (ſaith our Sauiour CHRIST.

The reaſon is confirmed by a bleſſed Father: The loue of GOD (ſaith hee) ingendereth loue to our Neighbour, the loue of our Neighbour increaſeth our loue vnto G [...]d.

This was the Serpents ſinne, and is to this day: [Page] hee enuyed the welfare of our firſt Parents in Paradiſe, and continues his enuie to their race expulſed Paradiſe.

Farre bee it that my Soule, hauing ſo louing a mirrour to follow, as her CHRIST, ſhould harbor that vice which is moſt oppoſite to CHRIST:

The Iewes Crucified CHRIST, through enuie, and I ſhould re-crucifie my deere Sauiour, by lodging in my hart enuie.

My Soule, which ſhould be a temple for GOD, ſhall not be made a Sinagogue for ſathan. The purer mettall is to be choſen: Charitie is of all others, a mettall [Page] moſt refined. Enuy, of all others, moſt adulterate and corrupted.

Thus, oppoſing vertue againſt vice, Reaſon will direct me to preferre vertue before vice: for where Sence becommeth obedient to Reaſon, there the New-man is more ſet by then the Olde-man: but where there is a conflict, which whileſt wee ſubſiſt in this Tabernacle of clay, we muſt of neceſſitie endure, and where the New-man ſeemes too weake for the encounter, then the worſt part becomming ſoueraigne, all thinges ſeeme confounded, and as in the firſt [Page] Chaos, without order or diſpoſition: To ſtrengthen me in this encounter, I muſt inceſſantly call vpon God, that he would aſſiſt me with his grace, that inclining mine eare to his Commandements, I may learne vnderſtanding, according to that of the Pſalmiſt, They which Pſal. 100, 1 obſerue them, haue a good vnderſtanding: So by the light of my vnderſtanding, I ſhall be able to diſcomfite ſinne, diſtinguiſh betwixt ſence & reaſon, re-ally my forces orderly, fight valiantly, and vanquiſh in the end.

I know (Lord) vnder whoſe banner I fight: the [Page] aſſaultes therefore of theA Chriſtian reſolution. fleſh ſhal not ſurprize me, nor the world enſnare me, nor the diuell, though hee come from compaſſing the whole Earth, make a prey on me.

If the death of the Saints be precious in the Lords ſight, much more the life of the Saints, nor ſhall one haire fall from my head without thy permiſſion.

Who would not be preſt to the Lords battell? hee is that Lyon of Iuda: He it was that bruiſed the head of the Serpent▪ he it was that diſcomfited death, and became conqueror ouer hell, and ſhall [Page] I feare to follow ſuch a Captain? if I be in darkneſſe, and in the Deſart, hee will ſend forth a firie cloud to conduct mee: if ſo I be way-faring, as I am, during this Earthly pilgrimage, hee will ſend a Raphael to guyde mee: To be ſhort, hauing him, I haue more with mee then againſt mee. The thought of him made the Philiſtines flye, and ſay: God is come into the Hoſt: 1. Sam. 4. 7 Where hee fighteth, all the Elements are vnited together, in his aſſiſtance and ayde.

When he fought againſt the Aramites, the Sunne tooke his part: when hee [Page] fought againſt the Sodomites,Eſ. 1. 14. Ioſh. 3. 10. Geneſ. 16. Exod. 14. Numb. 26. the fire tooke his part: when hee fought againſt the Egyptians, the water tooke his part: when hee fought againſt the Murmurers, the Earth tooke his part. No; as he is the Lord of the Forreſt, ſo the beaſts of the Forreſt aſſiſt him: When he fought againſt the Idolaters,Dan. 3. the Lyons tooke his part: when hee fought againſt the Mockers, the Beares tooke his part.2 Kin. 2 24.

Thus all things make with God, for God made all things: and who can diſtruſt ſo puiſſant a Captaine, ſo inuincible a Generall? It was but a vaine [Page] and inſolent brag, when the King of Iuda proclamed warre againſt the King of Aram, and ſayd: no man ſhall deliuer them out of my hands: but2. King. 1. 9. where the Lord ſaith, No man ſhall deliuer them out of his hands, it is true. For the Author to the Hebrewes ſaith, It is Hebr. 10. a fearefull thing to fall into the hands of God. Let vs fight therefore, not with Philips ſiluer words in Greece not with Artaxerxes golden Archers in Perſia, but with Pythagoras weapons, one minde, one heart, and one ſoule, perpetuall weapons theſe be, the triumphs whereof [Page] haue euerlaſting Trophies.

Powers diſnuited, be weaker then thoſe which are knit together: and where the powers and organs of our ſoules bee not combined, there the caſtle is ſoone ruined. There be three things obſerued3. Things obſerued in diſcipline of warre. ſerued in managements of warre, a diſcreete commaund in the Generall, an vnfained obedience in the Souldier, and a conuenience in the ſeate of the Campe. Theſe three ſhould bee obſerued in our ſpirituall warrefare; where the Spirit is Generall, the motions or affections of the Soule be [Page] the ſouldiers: and the campe the Theatre of this world. As the Generall ſhould command, ſo ſhould that ſoueraignty be mixed with a ſweet attempered diſcretion: not too violent in commaund, for that implies a tyranny, nor too ſoft, where the preſent affaires requires a roughneſſe: hee is a good captaine who can diſtinguiſh of his ſouldiers diſpoſitions, vſing lenitie to men of eaſier temper, ſeuerity,The properties of a good captaine. where a more intractable diſpoſition is ſeated. Wee haue paſsions of all natures, ſome more equally temperates [Page] others more illimited: the one ſort to be cheered, the other chaſticed. Thoſe are to be cheered, which are either good, or indifferently diſpoſed, for ſemi-vertues, as thisQuae rationis trutina quaſi norma quadā & obruſa non ſunt diſpoſitae. Lypſ. de Conſt. age goes, are to be made much of. Such are to be chaſticed as oppoſe themſelues directly againſt the ſquare of right reaſon, or which leuell not themſelues to the marke of reaſon. The beſt and moſt reſolute ſouldiers vſe to bee placed in the fore-guard, ſo ſhould the ſtayed affections: the recreanteſt in the rereward, leſt being ſet in the face of their enemy, the eminencie [Page] of danger makes them recoile.

The generall, hauing thus ranked and ranged his ſouldiers in battell a ray, fit for preſent incounter: the ſouldiers muſt (with an inforced obedience) follow his commaund: for this obedience is an imperiall obedience: cui parere, imperare eſt: This impliethno ſeruitude nor baſeneſſe, but a certaine Soueraignty in commaund: Now to the place where the conuenienteſt repoſe for aduantage, and retire for danger ſhowes it ſelfe.The Camp where they muſt really their forces.

The Campe is this world, where there bee [Page] multitudes of perils continually threatning ruine, ſtore of Opponents offering vs battell: We muſt either fight or leaue the field, and cowardly yeeld vp our Armes to our enemy.Vid: Volaterr. de castr. metam. & loc. Bellor. aptiſſ. It is fit therefore that we chuſe the conuenienteſt place we can find for aduantage, both to offend and defend.

I do not like the mountaine ſo well, the place is too eminent: the Valley is more ſecure, and better for aduantage in our Chriſtian warfare: The Mountaines may ſeeme to reſemble our Courts, and places of eminence: where many obiects will [Page] ſeeke to draw vs from Reſolution, to a more ſoft and ſenſuall liuing: There is too much vanity, too much admiration, and too little Diſcipline: perfumes are not for ſouldiers: Such as will fight in this battell muſt lie hard, fare hard, and fight hard: They muſt not ſatisfie their deſires, but repreſſe them: for before the generall victory be atchieued, there muſt be a victory in our ſelues.

Abſtinence and continence2. Excellent vertues required in a Souldiour. be the commendableſt attendants for a Souldier, and ſuch as promiſePlutarch. in vit. Phylop. In v [...]t. African. an vndoubted victorie. Philopemen was [Page] his Countries beſt friend, and onely eſteemed worthy to gouerne an army, becauſe hee abſtained from riot, the greateſt ruin of Armies. So was Affricane reputed worthy to Rule, becauſe he could rule himſelfe, teaching himſelfe continence amidſt his victories. If then the place of aduantage be not found in the eminent and ſpacious places of this world, wee muſt trauerſe our ground and ſeeke out a place of more conuenience: where there is leſſe danger, fewer enemies, and fitter retire: lets to the Vally then, where wee may [Page] take ſure footing: priuate and ſequeſtred liues, free from popular concourſe▪ ſingular in their vſe of ſpirituall diſcipline.

There is no affection to corrupt vs, no obiect of honour to enſnare vs: we may be ſafe, becauſe not obſerued.

Heere wee may cope with our enemie, vpon aduantage; wee neede feare no ciuile mutinies within our ſelues, for all meanes of rebellion be cut off.

Heere, whileſt thou liueſt, and enioyeſt thy ſelfe; thou canſt now ſay with Dauid IPſal. 131. 1. [Page] am not high-minded.

And what meanes better, to diſcomfite that man of Pride, that Serpent of Pride, that prince of Pride, then in true Humilitie, lowlyneſſe of minde, and meeknes of ſpirite, to cope with him: and ſay with the Royall Shepheard, In the Name of the Lord, I will ouercome him.

The Pride of man ſhall bring him low, but humilitiePro. 29. 23. ſhall exalt him: Let our paſſions therefore, brought in ſubjection to the Spirite, and our Spirites ſubiected vnto Almightie GOD, contract their power togither [Page] they haue more with them then againſt them, and they are planted vpon aduantage, they haue cut off the head of our enemie by their ground, which they haue choſen to fight in, and with that many alies, tis the world I meane: for being ſequeſtred out of the world, how ſhould any mundane obiects or delights moue them▪ while we liue in the world there is a neceſſity inioyned vs, we muſt be in it, but no neceſſity to be of it. Many Ethnickes wee reade on, that ſo much contemned the loue of this world, that they choſe rather a [Page] priuate life, with the fellowſhip and ſociety of their minde, than any other earthly reſpect.

We haue heard many of them wiſh for one thing or other, yet in all their wiſhes wee neuer read of any that wiſhed for wordly preferment, among the Philoſophers. I dare ſay Plato gaue God thankes for three things, for that hee was borne a man and not a beaſt; a Grecian and not a Barbarian: but aboue all, for receiuing the benefit of life in Socrates time. The like of Zeno, the CynickeIn vita Philost▪ apud Laert. Diogenes, Anaximenes: many, whoſe liues, thogh [Page] Pagan, yet in their contempt of the world, memorable.

And ſhall wee that haue the ſeale of our adoption, and a more ample hope in the world to come, debaſe our mindes with the refuſe of this world? No; as wee are pilgrimes, ſo ſhould wee deſire that theſe dayes of miſery may be blowne ouer vs. This place is an impediment to our better voyage: Thoſe obiects which bee in it, eye ſoares to our ſoule, darkening the luſtre of the inward man with the cloudes of error, preſenting (in ſtead [Page] of true and reall ioyes) meere shadowes, and appearances of delight. Let vs fight therefore (out of the eye of the world) that by the aduantage of the place, and the ritiredneſſe of our paſſions, we may diſcomfite all opponents, and obtaine the palme ofThe fruit of this victorie. that glorious victory, by which we may be tranſlated from theſe campes of earth to thoſe celeſtiall campes of eternity, where there is a meaſure aboue meaſure of ineffable ioyes reſerued for the elect of God: who would not fight to purchaſe ſo ineſtimable a prize? If any earthly preferment be in [Page] our way, what indefatigate meanes we make to purchaſe it. And ſhall any worldly reſpect moue vs rather to follow it, then that neceſſary good by which we are made happy in goodnes.

I approoue of his opinion that thought riches ſhould be vſed, as a pilgrime vſeth his ſtaffe: when it helpeth him he leanes vpon it, but when it hinders him in his iourney, hee throweth it from him. Many haue ouervalued them, and thought mans beatitude to conſiſt and haue their dependencie vpon them: theſe be our earthly minded [Page] moles, that alter the forme of their creation: They were made with their face to looke vpward, but it ſeemes they find more beauty below, then hope to poſſeſſe that beauty is aboue.

I will eſteeme riches, honours, and the like, as they are, earthly bleſſings, but not by the vſe of them, to peruert them, and make them curſings. This commeth to paſſe when oftentimes men of immerited ranke obtaine honour: they ſeeme ſtrangely tranſported aboue themſelues: ancient acquaintance is daſhed out of date with their [Page] preſent rayſing: TheyAn obſeruation in honour beſtowed, and not deſerued▪ Luk. 18. liue as they might euer liue to haue ſupplicants, and neuer to be petitioners themſelues: if theſe heare a poore mans ſuit, and doe him right, it is as the vnrighteous Iudge did to the Widow, rather for importunacie, then feare either of God or Man: Theſe men no ſooner attaine honour, then they get ſome face caſten in a mould, which may ſuit with their honour. Too publike acceſſe they ſay, purchaſeth contempt, the client muſt pay his entring penny, before he approch his preſence. It is a braue thing, will [Page] ſome thinke, to be a dorekeeper to an honourable man, yet had I rather be a dore-keeper elſewhere: I will not proſtitute my ſelfe, for an vnlawfull gayne, to the heauieſt poyze of honour. It isThe Prodigals poſition. enough for me, to obſerue and admoniſh my friend, of an after-accompt. This hath beene my poſition, and I would not willingly forgoe it: I will not purchaſe me that eſtate pro termino vitae, which ſhould forf [...]it my eſtate poſt terminum vitae.

Prouidence hath taught me many things, traduced to me from the ſillieſt of Gods creatures. [Page] For I thinke my ſelfe of farre more excellencie then the Piſmire; and ſhould I then bee outſtript by her, in that which maketh me moſt excellent? I haue paſſed too much of my Spring alreadie: and now the Winter is come, and my fruit ſhould be ripe, and the great Husbandman expecteth it; yet am I but where I was. It is a Rule in Chriſtianitie, Non progredi, eſt regredi: and behold, I haue not onely not come forward, but made a cowardly retreat: yet doe I come to ſhare the victorie, that neuer was at the battell; to the [Page] reaping, that neuer was at the ſowing, and to taſte the fruit of that Vine I neuer planted. I will ſtand no longer idle▪ but with all feruencie of deuotion, heattie contrition, and integritie of heart, returne with the good Shunamite, and receiue the bleſſing of my father.

If Eſau will not, Iacob ſhall: the preſent delight of this world, though it relliſh as well in the pallat of a carnall man, as euerGen. 27. Eſaus pottage did, yet I find the ſubſtance of my ſoule created for another end, a more excellent inheritance.

[Page]The remainder of my time ſhal be ſpent in weeping for the ſinnes of my youth: That mine age may expreſſe her ſelfe ſorrowfull in ſome proportion, as my youth was ioyfull. Graunt thereforeThe Prodigals requeſt holy Father, that the ſenſuality of my youth bring me not to a lethargie in mine age: If my Spring was without flouriſh, let not my Winter be without fruit. And though habite of ſinne take away from the reprobate all thought of ſinne, where the Tree lyeth as it falleth: yet let mine eyes be as continuall Lauers, to waſh away the [Page] pollution of my ſoule: for a cleane Lord alwayes requireth a cleane habitation.

How much I haue erred in the vanitie of my heart, ſuppoſing my ſelfe to ſtand where I did fall, to goe forward, where I made a retrograde in the courſe of vertue: yet, when I was blinde, thy Mercies directed mee, when I was downe, thy Might ſupported mee, and when I renewed my errours (by a new relapſe) making my ſickneſſe more dangerous. Thou (the great Phyſition of our Soules) binde vp my Wounds, powre Balme [Page] into my Sores, and ſet me on my feet againe.

The Prodigals Inquiſition.

WHat ſhall I giuePſal. 119. to the Lord for all that hee hath giuen to me? if I look into my creation, I ſee my ſelfe created of nothing: if I looke into my recreation, I ſee my ſelfe renewed, that was become worſe then nothing: if I looke into my dayly conſeruation, I ſee my ſelfe, without Gods mercie, hourely returne to nothing. As there is noAuguſt. moment, nor point of time, wherin I ſtand not in need of Gods prouidence, [Page] ſo ſhould there bee no point of time, wherein I ought not to ſhew my thankefulneſſe.

For that vice, of all others, is moſt hatefull to the Almightie: it is called Deſiccans Ventus, drying vp the fountaines of Gods mercies.

Farre be it from me, to ſtop the ſpring of Gods exceeding bounties, by my own vnthankfulneſſe: but as I haue receiued much, ſo to render vnto the Almightie, for that I haue receiued.

In Athens, no vice was more extremely puniſhed, then Vnthankefulneſſe: and amongſt the [Page] Perſians, ſuch as were more readie to receiue, then giue, were marked with the note of infamie.Pſal. 147.

That Lord, who is good to all, and whoſe mercie is ouer all his workes, ſhould be dayly prayſed and glorified, in his workes. But how ſhould my ſoule praiſe the Lord? Prayſe is not ſeemely in the mouth of a ſinner: I am a man of polluted Lippes, and vncircumciſed Heart, expoſed vnto the vanities of the World, conuerſant in things outward, ſatisfying the fleſh and affections thereof. How can I then prayſe the Lord? [Page] Or if I prayſe him, how ſhould my prayſe be acceptable vnto him? But ſhall I therefore hold my peace, and ceaſe to prayſe him, who hath prepared for my ſoule a Manſion of Peace? No, Lord, Vae tacentibus: I will declare thy mercie betimes in the morning, and I will preuent the euening Watch with my Meditations: my heart ſhall no longer be diuided from my Lord, for a heart diuided, cannot liue.

Saul ſaid to Samuel, Honour mee before this people.

The Prodigals treatiſe of the honourers of the Worldlings.

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SO the Rich man ſayth to his Riches, the Ambitious man to his Honours and Preferments, carnall Man to his Temporary Delights: Honour me ye Riches, honour me ye Preferment, honor me ye Delights, before this people. But my ſoule ſhall diſclayme theſe outward Honors: theſe, like the Pagans, adore their imaginarie Gods, which notwithſtanding, wil leaue them miſerable, wretched, and deſpicable.

[Page]Here the Italian hathBaccbus in India. Thebes vid. Annal. Iul. Plutarch. his Saturne, Candie her Iupiter, Samos her Iuno, India her Baccbus, Egypt her Iſis and Oſyris, olde Troy her Veſta, Tritonia in Africke, her Pallas; France, and Germanie, their Mercurie, vnder the name of Teuthe; Athens her Minerua, Delphos Apollo, Delos Diana, Paphos Venus, Thrace her Mars, Lampſacho, of Helleſpont, her Priapus; and Lypara, with Lemnos, their Vulcan.

And what doe our Chriſtians elſe now adayes? They erect StatuesChariſmata, Numiſmata, &c. in honor of riches: ſo doth our worldling, whoſe [Page] Scriptures be his Sculpturae; in honour of our great and eminent places, ſuch be our ambitious men: others in gorgeous edifices with a daring motto vpon them.

Non norunt haec monumenta mori:

And theſe be our vaine men, who built faire houſes for their bodies, & let the manſions of their Soules lie deſolate; others doe ſatiate their boundleſſe affections in the pleaſures and delights of this world (where like Penelopes wooers) they contriue their one ſubuerſion.

[Page]How miſerably be theſe men led into captiuitie, and know it not: deceiued by Iſmael, and ſee it not: ſlaued by the fleſh, yet curbe her not: taught better things by the Spirit of God, yet beleeue them not. Pitty it is, that creatures of ſo promiſing a feature, ſhould for the hardnes of their hearts, heare like ſtones, and goe like ſnaile.

It is written of theVide Plin. in Natur. hiſtr. Hart, that when hee lifteth vp his eares, hee is quicke of hearing, and heareth euery noiſe: but when hee laieth downe his eares, he is deafe and heareth nothing: the worldlings [Page] eares bee euer downe, for the hearing euer goeth with the heart, and that is neuer fixed by a worldling on the tidings of the Spirit or affections of the new man, but on a deare ſummer, a ſcarce harueſt, or ſuch like publike ill, whereby he may chance to reape a priuat good. The ambitious and vainglorious mans eares bee neither downe nor vp, but about him: he looketh for obſeruance with his eyes, and liſtens for fame with his eares.

The diſſolute young man, hee hath his eares engaged to the report of [Page] Beautie: not one of theſe will heare Wiſedome, cry ſhe neuer ſo lowde in the open ſtreetes. Theſe know not that a diuine Tongue, and an holy Eare make ſweete Muſicke, but a deafe eare maketh a dombe tongue.

Alas, What concord with Belial? when the Tongue ſhould be conuerſant in thankeſgiuing, the Eare in attentiue liſtening, the faculties of the Soule in vniformitie of operation: the Tongue, for thankeſgiuing is employed in curſing: the Eare for attentiue▪hearing, is giuen to peruerting▪ the faculties of the Soule, for vniformity [Page] of operation, are ſtrangely diſtracted by a prepoſterous confuſion.

Here may the Prophets of Almighty God pipe long, before any of theſe daunce▪ for why, the couetous man trembleth at their doctrine, they talke too much of Diues: and yet they like the hiſtory well, ſo long as this Diues was clad in Purple, and fared deliciouſly euery day: But when it followeth, his ſoule was carried to hell, there to be tormented for euermore, O there the end ſounds not ſo well as the beginning.

The Ambitious man, if he heare any thing which [Page] may bee applied to his owne vanitie: heere an aſpiring Abſolon, there a politicke Haman, a vaineglorious Herod, and their miſerable ends: though they tremble with Foelix, yet they will ſay with Foelix, We will find ſome other time to heare thee. Oras, one of the Polemarchi anſwered Archias Letter, wherein he was aduertiſed of the conſpiracie intended againſt his Soueraignty: RES SERIAS ad craſtinum differamus. Plutarth in vita Felo.

The preſent time muſt be reſerued for their priuate honour, the ſerious and important ſtate of [Page] their ſoule muſt be deferred.

The wantan, if he heare words of inſtruction or diſcipline, hee preſently returneth to his Glaſſe, not to his houre-glaſſe, for then he ſhould be put in minde of the expence of his time, where ſeeing no riuells in his face, no emblems of age, but all like the freſheſt of AutumnesPulchrorum Autumnus pulcherrimus, &c. floures: hee thinkes it pitty ſo good a face, ſhould be ſo ſoone mortified. That it is hard for ambition, auarice, or ſenſuality to aſcribe honor where honor belongs: becauſe they be partiall followers, and [Page] giue them honour onely, which they affect hartily: it agreeth with Minius the Philoſophers ſaying: there is no honour or adoration which proceeds not from admiration.

O let vs then onely admire, that we onely adore, the Soueraigne of heauen and earth: not any ſubiect within the circumference of earth, for though it allay perchance our deſires, yet can it no way ſatisfie them. We ſee in the natures of Elements they continue their owne courſe, fire and aire aſpiring, earth and water declining: each body tends to her proper centre.

[Page]If our eſſentiall partVniforme mixtum ſimplex, ſecretum ab omni fece & lentore &c. de const. were compoſed of earth or any other groſſe ſubſtance, then no maruell if we tended to the place of our compoſition, but being of a purer, clearer, and lighter nature, let not the viler and baſer part depriue the better of her Soueraigne end.

The worſe ſhould be in ſubiection to the better, and not the better to the worſe. I haue found two meanes as ſpeciall motiues, to reduce the body to the ſubiection of the minde: the firſt by force, the ſecond by awe: By force, when all depraued motions be expelled, by [Page] a certain violence wreſtling with the rebellious fleſh, and diſcomfiting it by the argument of reaſon, and ſoueraignty of will: By awe, when ſhe expreſſeth her ſelfe, and the neceſſity of her command; ſhaking onely the rod of her diſcipline at the ſeruile fleſh, to imply that ſhe is Miſtris: and if eaſier meanes will not preuaile, then rougher and ſeuerer chaſticements muſt.

I reade how the ScythiansT [...]g. Pom. libr. 2. in their third expedition into Aſia, hauing beene abſent for the ſpace of ſeauen yeeres from their wiues [Page] and children, were entertained at their returne with a ſeruile warre: for their wiues, wearied with expecting their huſbands, imagining them to be rather diſcomfited, then detained by warre, married their ſeruants which were left at home to graze their cattell: the Maiſters at laſt returning home with victorie, were denyed the entrance of their owne prouinces, as if they had beene ſtrangers, by their owne ſeruants.

Long and doubtfull was the victory, till the Scythians aduiſed to change the nature of the battell, [Page] calling to memory, how they fought not with enemies, but with their vaſſailes, and therefore not to be vanquiſhed by lawe of Armes, but the awe and authority of maiſters: ſo they reſolued, for weapons, to carry whippes and other inſtruments of ſeruile feare, where they no ſooner aſſaulted the enemy, then with the ſight of their whippes, they became ſo diſmayed, as they tooke themſelues to flight: ſo as that which (ſaith the Hiſtorian) they could not atchieue by the power of their ſwords, they atchieued by the feare of their whips.

[Page]I would haue the ſpirit to deale ſo with the fleſh; to put her in minde ſhe is but a ſeruant, and muſt obey: and now and then to ſhew the badge of her authoritie, the ſymbole of her power, and the extent of her might.

Miſerable doe wee account that State to bee, where indiſcreet Gouernours manage the affaires of State: and ſubiect to ruine muſt that Armie needes be, which is guided by an effeminate Leader. Alas then, poore Soule, whereſoeuer thou bee: for many of this ſort I know there be, that transferreth the gouernment [Page] of thy State, the helme of thy Shippe, to ſo diſſolute a Guide, ſo ſecure a Pilote, as the irregular paſſions of the fleſh. Theſe (like Ionah) ſleepe in the ſhippe, and prouide not for a tempeſt; theſe neuer fore-ſee ruine, vntill it ſuddenly come vpon them, & euen in the imminencie of danger; ſo ſecurely be they rocked in the ſleepe of Obliuion, as they take it for a dreame.

That Sage of Greece thought no foole could bee better charactered, then with Non putaram: thinking leaſt, when greateſt apparancie of danger [Page] demonſtrated her ſelfe. Fooliſh fleſh, that would gladly gouern, yet knows not how: would ſteere the Barke, and precious Veſſell of my Soule, yet neyther expert in weighing anchor, nor how to ballaſe thy ſhippe euenly, (to wit) with the laſtage of Reaſon, and poyſe of Diſcretion, nor knoweſt thou thy Points and Diſtances, and therefore hazardeſt thy Shippe in Shelues and Sands continually.

Little knoweſt thou, that rockes be neereſt, where the ſeas ſeeme whiteſt. Not a Syrens voyce, but may tempt thee, and [Page] draw thee to folly: thou haſt no power ouer thy ſelfe, and therefore vnfit to haue power or ſoueraignetie ouer another. No, as thou waſt created a ſeruant, thou ſhalt ſubiect thy ſelfe to the guidance of reaſon, the line and ſquare of a diſcreete obedience. I will ſee thee play the ſubiect better before thou be King. Better is it for me, that my fleſh ſerue in a Turkes galley, then in tyrannicall diſcipline to dominiere ouer my ſoule: poore and miſerable ſoule, that hath ſuch a guardian.

The Prodigals deſire vnto God, for mortification of the Fleſh, to inable him to ſubdue it to the Spirit.

[Page]

O Lord, let me (I pray thee) be rather impriſoned in my fleſh, then by my fleſh: for the one endureth but a moment, in compariſon of the other. Peter was in priſon, and was deliuered; Paul in priſon, and was releaſed; Manaſſes preſſed with many yrons, yet at laſt enfranchiſed. But when was Demas, that was impriſoned to the World, freed: or the Sodomites▪ [Page] impriſoned to the filthie luſts of their fleſh, exempted; or the proud Phariſes, impriſoned to outward Obſeruances, publique Reuerences, Hypocriticall Semblances, when ſhall they bee diſmiſſed?

Kill me in my fleſh, ſo I may liue in the ſpirit: for I know, Lord, that heeMatth. 10. Luk. 14. who will ſaue his life, muſt looſe it: no affliction, no croſſe, no perturbation, ſhall ſeparate mee from the loue I beare to my Sauiour; and little is it for me, to giue him my life, now when he requireth it, that gaue for mee his life freely, before I did aske it.

[Page]Who would not goe to Heauen, although it were (with Eliah) in a Whirlewinde? When Dauid ſpeakes of Troubles, hee ſpeaketh of Troupes, and Heapes, and Starres, and Sands; and rightly too: for fit it is, that our troubles in ſome ſort, anſwer the proportion of our ſinnes. They are multiplyed like the Starres in the Firmament, or the Sands vpō the Sea-ſhore, that cannot be numbred. Our ſinnes therefore, like Sands in number, ſhould be ſeconded with troupesExercent n [...] terrent, fidemque inflammant non d [...]primunt. of Troubles, ſucceeding in order. The righteous neuer want them: [Page] they are ſo inured with them, as they terme them to be but exerciſes to trye them, and not Terrors, to the end to diſmay them.

I know the Worldling makes not Troubles his exerciſes, nor Afflictions his trialls: It is miſerie enough for him to looſe his temporall eſtate, or to be bereft of honour, or the like; and the reaſon is, for that hee expecteth no further, he findes his Non vltra heere, the period of his hopes extend no further, then to bee rich, to be obſerued, that in the fulneſſe of his eſtate, his ſoule may be at peace.

[Page]Farre be his peace from the manſion of my ſoule: Farre be my hopes enlarged aboue his: farre be it from mee to liue with him in this World deliciouſly, and ſtaruing my ſoule in the World which is to come eternally.

Though I carrie not ſo much with me liuing, I ſhall carrie more with mee dying; a ſincere Conſcience, and the ineſtimable Treaſures of an vndefiled Soule: And theſe will weigh downe all earthly mindes, being poſſeſſed by ſuch corrupt mindes and opinions.

[Page] Socrates anſwered one wittily, being demanded, Who could carry a Citie about with him (ſaith he)Ciuitatem ſe ferret Mundanum, reſpondit, &c. Ibid. the worldly minded man. Alas (poore rich man) haeret lateri laetales arundo: Thou haſt bought thy many Poſſeſſions at a deare rate: when Earth ſhall receiue thee, thoſe many acres of earth ſhall leaue thee; and then muſt thy account bee made, for thou canſt be no longer Steward. Here the Prodigals Vow to Heauen, his Legacie to Earth, that as he is reſolued for his Creatour in Heauen, thou mayeſt be willing to bee diſſolued [Page] from the Tabernacle of the Earth. Thou wilt not die one houre, to liue for euer: but the Prodigall wiſheth, he may quickly die, that hee may liue for euer. Nothing ſo ſweet to thee as life, for life is to thee aduantage: but nothing more ſweet to this poore Prodigall, then death, for death is to him aduantage.

Thou thinkeſt of thy accompts in this life onely; hee of his accompts after this life: Death to thee, is entrance to ſorrow; Death to him, is ender of ſorrow: reade but his Legacie, and thou [Page] ſhalt heare him reſolued for death.

If I could leaue anyThe Prodigals Legacy. thing (poore Earth) behind me, it ſhould be my prayers, that the ſimple honeſt-minded man may quickly leaue thee: Vertue is no Tenant for thee, ſhee ſhall bee ſhut ſoone out of doores, hauing no other Trade then honeſtie.

If I ſhould giue thee any thing, it ſhould be that which thou needeſt, leſſe vanitie, more ſtayedneſſe, leſſe hypocriſie, and more ſincereneſſe.

If I ſhould begge any thing of thee, it ſhould neyther bee fame, nor [Page] popular praiſe, for I am mortified, and doe not loue it: it ſhould be, that thou wouldeſt rumour my vices, that others hearing them may be cautioned.

If thou wouldſt haue me doe aught for thee, I will doe it willingly, ſo it be not to ſtay with thee. If I ſhould aske any thing now at my farewell from thee, it ſhould be no curious monument: for what would that auaile me? I haue a better monument prouided for me, with this Impreaſe, Nec Vnde mihi lapidem: Horac. The Prodigals Impreſe. ſpe, nec metu; will I tarry with thee. As I did once loue thee, ſo am I willing [Page] to leaue thee; for I haue obſerued ſuch as loued thee, die in their beds vnquietly. As I made thee once my palace, bee now my graue: I loue thee not ſo ill, but I will leaue ſomething with thee: my body thou ſhalt haue, for thou foſteredſt it, but my ſoule ſhall fly to him that made it.

This is all the legacie I will make to earth: it now reſts that I make my vowes to heauen, this little which I gaue to the firſt, is too much; this all which I giue to the ſecond, is too little: yet will my vowes be acceptable to heauen, proceeding [Page] from him that willingly for heauen forſakes earth.

I haue ſoiourned long enough vpon earth, now am I for my war-fare to heauen; hauing charity for my ſcrip, confidence for my ſtaffe, and deſire for my guide: charity towards my brother, confidence in God, and deſire towards heauen: in my abode heere I haue patience to indure, prouidence to retire, reſolution to conquer. Patience to indure afflictions, prouidence retiring to Chriſts compaſſion, and reſolution to conquer all incurſions. I will neuer [Page] ſo preſume on Gods mercy, as to forget he is a Iudge, or deſpaire on Gods mercy, to forget he is a Father. I will rather with the ſeruants of God ſuffer afflictions, though with bitterneſſe, then enioy pleaſures of ſinne for a ſeaſon, and looſe my inheritance. My beſt Arithmeticke, ſhall be numbring of my dayes, that when my dayes bee ſummed vp, I may receiue for them length of dayes.

I am ſorry I haue reſerued but my Winter for Chriſt, hauing ſpent my Spring in the ſeruice of Antichriſt.

[Page]Yet ſo much ſhall my feruencie appeare now at my returne, as it may counterpoize my ſecuritie, before my returne. As I was clothed before with the garment of vanitie, I will put on me the ſimple robe of Chriſts humilitie. I will not waſh my ſelfe in Syloe, nor in Iordan, but in the poole Betheſda of Spirituall Syon. Thus am I to my Chriſt eſpouſed, for my troth is plighted: I will ſay therefore with the Spouſe: I haue waſhed my feete, how ſhould I defile them againe? Now let the Prodigals teares end with the Pilgrimes wiſh. I deſire to be diſſolued: [Page] not as one willing to ſuffer afflictions, for his SAVIOVR, but as one willing to leaue the Earth, that hee may liue euer, in the armes of his REDEEMER.

FINIS.

Information about this book

Title statement

The prodigals teares. With a heavenly new yeeres gift sent to the soule; contayning many most zealous and comfortable prayers, with deuout meditations: both worthie the acceptance of all Christians, and their expence of time to peruse. By H. G. preacher of the most sacred Word of God

Brathwaite, Richard, 1588?-1673.

Edition statement

1620

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A68977

ID [STC]

STC 3580

ID [STC]

ESTC S114442

ID [EEBO-CITATION]

99849667

ID [PROQUEST]

99849667

ID [VID]

14828

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Early English books online.

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(EEBO-TCP ; phase 1, no. A68977)

Transcribed from: (Early English Books Online ; image set 14828)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1477:07, 1551:09)

Source

— The prodigals teares. With a heavenly new yeeres gift sent to the soule; contayning many most zealous and comfortable prayers, with deuout meditations: both worthie the acceptance of all Christians, and their expence of time to peruse. By H. G. preacher of the most sacred Word of God, Brathwaite, Richard, 1588?-1673., Goodcole, Henry, 1568-1641..

Extent

[24], 238 [i.e. 258]; [2], 299, 298-313, [1] p.

Printed by B. A[lsop] for Iohn Browne, and are to be sold at his shop in Little Brittaine neere Duck Lane end: or else at Bernard Alsop his house, at S. Annes Church, neere Aldersgate,. London :: 1620.. (By Richard Brathwait.) (H. G. = H. Goodcole.) (Printer's name from STC.) (The second part, "A heavenly new-yeares gift" has separate dated title page and pagination; register is continuous.) (The implication that Goodcole wrote Brathwait's portion as well as his own is apparently the publisher's idea--STC.) (In first part, page 258 misnumbered 238.) (The second part formerly STC 18488.) (The second part identified as STC 18488 on UMI microfilm, reel 1551.) (Reproduction of the original in the Bodleian Library.) (Appears at reel 1477 (first part only) and at reel 1551 (second part only).)

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