our teares that they shoulde not gush out of our soules to water and refresh vs in the middest of our extremitie Matt. 2 Wherefore kil Herode that Christ may liue slay thy sinnes that thy soule may liue If wee liue after the flesh we shal die Gal 5. but if we die to the flesh wee shal liue and Herod being dead Christ wil returne againe into Egypt As Iacob was called Iacob which signifieth a supplanter â—en 3â— before hee was called Israel which is seeing God so wee must first bee Iacob and supplant our sinnes and take them by the heeâ—â— as Iacob did Esau and giue them a fall before wee can be Israelites and see God and be partakers of his kingdome â—od 19 As God gaue commandement to stone the beast which would approch and touch the mountaine so we drawing neere by heauenly meditations to Gods most holy mountaine it is enioined vs to kill the beast our sensuall pleasures and sinfull lusts which are nothing else but beastly Wherefore poure out thy heart like water We must repent our selues of all our sinnes Lament 2 as Hieremy exhorteth thee before the face of God like water not like honie oyle or wine If any other liquour beside water bee poured out of a vessell somewhat of the liquour will hang vnto the sides or remaine in the bottome especiallie clammy and limie substance as oyle and honey or at the least the sauour of that liquour is still retained and remaineth in the cup if both these faile yet will the glasse vessell or cup draw vnto it the outward colour of that liquor as it were wholie altered and changed into that colour But water doth none of these for it runneth out clearely it leaueth neither substance colour or sauour at all behind it Therefore we must as the Prophet warneth poure forth our spirits like water as to our power we may leaue no remainder no dregs no substance no shewe of sinne behind vs but poure it out al out of the vessels of our hearts Wherefore as God commanded Saul to destroy Amalech and to reserue no creature aliue 1. Sam 15 neither sheepe or oxen or any other thing Rom. 6. so God commandeth vs vtterly that we doe abolish the whole body of sinne that no part of sinne bee kept aliue in vs. When as the Israelites were vnder Pharao his bondage Exod. 10 and when as Israell was to sacrifice vnto the Lorde Pharao spake thus vnto Moses and to Aaron Go sacrifice vnto the Lord only let your sheep and cattel remaine Hee would haue a pledge and assurance of their returne and so would the Diuell haue of his captiues whome hee holdeth in there sinne when they should depart from their sinne by true repentance and returne vnto GOD. Hee would haue some sinne that wee shoulde not repent of that we may leaue as a pawne in his hande of our comming againe But aunswere thou the Diuell as Moses and Aaron did aunswere Pharao All our Cattell shall goe with vs their shall not remaine a hoofe behinde vs there shal no sinne tarrie behinde vs all shall be slaine and vtterly destroied As the Angell when he deliuered Peter out of prison Act. 1â— hee willed him to girde himselfe and to binde on his sandales not to leaue them behind him least hee should bee mooued to retire againe for them so wee going out of the prison of sinne let vs not leaue anie sinne behinde which maie cause vs to returne and may drawe vs backe after it Leuit. 8 The Bullocke that was slaine by Aaron the priest for a sinne offering was not onelie sacrificed but also all the fatte that was vppon the inwardes the kall of the liuer and the two kidneyes with their fatte were burnt vppon the altar yea the Hyde the flesh the doung was burnt with fire without the hoast as the Lord had commaunded Moses So wee for our attonement must offer this sinne offering wee must burne with fire and consume all our sinnes the very doung and excrements must be done away there must bee nothing left We must serue sin as the altars of idolatry Deut. 7 which God commanded should be throwne downe and crushed in peeces Our sinnes which we haue worshipped must be serued as the Calfe which the Israelites adored Moses grinded it to powder and gaue it to the people of Israel to drinke that so hee might be sure nothing should remaine of it But this tractate of true repentaunce Obiection will seeme needlesse to some to whome repentance it selfe seemeth needles For there be those who think that it needeth not or booteth not to repent themselues of that which cannot bee helped to bee sorrowfull for that which cannot bee called backe sinnes that are done cannot bee vndone and therefore it is in vaine to bee sorrowfull for them This is a lewd and vngodly obiection and the argument most weake Trewe it is Answere that euill deedes and actions committed cannot bee reuersed yet are they not so paste as if nothing remained present for the memorie the remorse the guilt of them remaineth It was sometime tolde a Philosopher that he ought not to mourne for his dead son because there was no remedie all the sorrowe and lamentation that he made could not reuiue him but the Philosopher answered that therefore hee had iust cause of lamenting because it coulde not bee otherwise so ought the godly to grieue that they haue sinned and also because it could not be otherwise Obiection Othersome there be who when as they see that of their sinne there hath come good as God out of euill thinges can bring good thinges to passe they thinke this kind of sinne hath a priuiledge and protection and that it is not to bee repented of of vs. Shall we repent our selues say they of that which hath done vs so much good nay let vs rather bee glad of it and reioice There was a religious woman by profession who hauing had two base children being willed by hir confessour in time to bee sorrowfull for this loose and lewde behauiour she answered that there was no reason of that for as much as those children proued so good men the one beeing the great schooleman Gratian and the other Peter Lombarde the maister of the Sentences she rather wished that she had more such children shee was so far from sorrowing for those which she already had Answere But this conceite is as idle as the former and hath no reason in it The Apostle setteth it down as a flat conclusion and Canon in diuinitie that we must not sinne that good may come of it Shall we sinne then saith he that grace may abound Rom. 6 Nay God forbid How shall wee that are dead to sinne liue yet therein Wherefore let vs who are burdened with our sinnes come before God in a godlie sorrowe for them that he might ease vs of them Let the straie sheepe returne vnto his shepheard the sicke
sinner very grosse garlicke leekes and onions and in regard thereof thy breathâ—s 〈◊〉 loathsome to euery good man who shunneth thy presence and indureth not thy company but thou vilde wretch who hast no nostrels without sense feeling art not annoied with theÌ„ they neuer trouble or come neare thy conscience 〈◊〉 is oppoâ—te vnto all â—â—d the â—â—se of all â—â—ll And it is no maruel that sinne doth this euill because it is all euill in it self as being in his nature no positiue thing 〈◊〉 the priuation of all goodnes It is flatly opposit to al vertue therfore it must needs bee an exceeding euill A sinner must needs be depriued of all goodnes because by sinne he shutteth himselfe from God the authour of all goodnes As the wife of Lot by reason of her sin â—n 19 was in iust iudgment molten into a piller of salt so is a sinner barren and fruitles like vnto lande that is sowed with salt which can bring forth no fruit â—militude As there be manie who doe rise vp agaynst a poore widow and offer her much wrong because shee hath no husbande or friend to assist her and pleade her iust cause so if we loose God as we do by our sinne the diuell and all creatures seeke after our soules vtterlie to destroy them saying God hath forsaken him Psa 71 persecute him and take him for there is none to deliuer him Dauid therefore putteth vp this his sute to god Be not thou far from me O Lord for what then will follow Psal 51 Manie oxen will come about mee manie fat Bulles of Basan will compasse mee about on euery side God is willing to abide with thee wherfore take thou heed thou constrainest him not by thy wilfull sinnes against his will to depart from thee If thou accountest not of him as thou oughtest and giuest him not that honour which is due vnto his name he hath no reason to abide with thee If thou placest a strange woman A similitudâ— blacke and mis-shapen at the vpper end of the Table and makest thy Ladie a peerlesse princesse to wait vpon the table and to serue her is not she iniuried in the highest maner and doth she not indure the fowlest disgrace that possiblie can be and hath she not good cause to forsake thy fellowship to dwel no more with thee In the like maner sinfull man dealeth with his god preferring his inordinate loose lusts the beggerly creatures and substance of the earth before the eternall creator of all thinges the maker of the world For this cause God doth stomacke this peruerse peeuishnes and cannot abide it but thereupon immediatlie he withdraweth himselfe and with himselfe all his blessings and his graces from vs and we are worthily serued 〈…〉 As Iacob when he saw that Laban his countenance was chaunged against him and that hee looked sowrely and grimlie vpon him he resolued with 〈◊〉 to abide no longer with him but to depâ—â—◠〈◊〉 him so God serueth vs if we as Laban looke not vpon him as we ought to do but are of a crooked and froward disposition Exod. 3 3 This is a lamentable and heauie case and who doeth not tremble that considereth iustlie of it When as God made answere vnto the people of Israel that he would not ascend with such a people so stubborne and stiffenecked the people were driuen to their dumps vpon it and wept verie bitterlie and so ought we to do when God forsaketh vs and taketh his presence and fauour from vs. I might lead you further with a large discourse and treatise of this matter for large is the compasse and bounds of sinne Infinite reasons might bee vrged to enforce vs to a hatefull detestation thereof but if there were nothing else beside the prodigall sonne his example and punishment is a motiue of much moment to perswade the same We might here intreate iustlie of the grieuous punishments of the life to come in hel fire to be inflicted vpon sinners for fire and brimstone storme and tempest this is the portion of their cuppe But it is inough to consider of the intollerable hell which they endure in this life in their tormented consciences â— is most 〈…〉 The first hellish torment is the gnawing and consuming worme of conscience which dismaieth the minde and driueth it into a dreadfull despaire The ende thereof is as sowre as the beginning was sâ—reeâ—e As a man when hee drinketh dead and badde wine the bitternesse of it he â—asteth in the ende A similitude so man drinking sinne as an Asse drinketh water this wine ouercommeth him and hee feeleth the hurt that it doth him in the end Sinne sheweth vs a colour as the wine doth in the glasse and it presenteth vnto vs a vaine shewe of delight and it maketh vs drunken but by and by it aggrauateth and surchargeth the heart and so inflameth it with a fire and hel of griefe as it suffereth vs not to rest or take any quietnesse As Iob Iob. 1 in the mids of his troubles and afflictions waÌ„ted not a swift messenger to grate his eares with sorrowes and to bring him bad tydings so a sinner hath peales and alarums in his eares crying out agaynst him rubbing his memorie with a rehearsall of such blessings and benefites which he hath lost and such curses and iudgements which hee hath runne into by sinne These are prickes in our sides and thornes in our eyes which do wound vs continuallie and suddenlie bereaue vs of all former ioy of our sinfull pleasures 2. Sam. 13 As Ammon assoone as hee enioyed his pleasure of his sister Thamar immediatelie loathed her as much as euer hee loued her so all vngodlie pleasure is suddenlie dashed and is turned into sorrow The second torment which sinne Sin excuseth and câ—uereth it selfe procureth is shame and confusion making vs to holde downe our heades like bulrushes to seek solitarie places wherein to hide our heades our consciences pronouncing vs so guiltie of sin as for verie shame we dare not behold the face of man As a woman that hath a blemish in her face A similitude shee is alwaies hiding it that she might not seeme deformed when as shee that is beautiful vncouereth her face is very glad when euery one beholdeth her so euery sinner deformed with sin would shrowd his sinne vnder the cloake of shame and excuse it hide it as much as he can that it might not bee knowne and espied in him as Adam did with God and Dauid with Nathan Gen. 3 2. Sam. 11 onely the godlie and vpright man holdeth vp his head looketh vp to heauen and is not ashamed The third tormeÌ„tor of a woful sinner A sinner is tormented with the feare of punishment is the fear of iudgement which is alwaies before his eies He coÌ„sidereth with himselfe what he hath deserued and he feareth to be recompenced after his deseruings His minde
the mercie and compassion of this father shewed vnto the prodigall sonne pag. 205 Cap. 3. The readinesse of God in forgiuing sinne and his slownes in punnishing it signified by the father his running out to meete his prodigall sonne pag. 212 Cap. 4. Of the other circumstances of the Father his loue shewed to his sonne by his falling on his neck and kissing him pag. 224 Cap. 5. Of the Royall Robe giuen by the father vnto the prodigall son when he was in presence pag. 229 Cap. 6. Of his ring and shooes which were giuen vnto him pag. 234 Cap. 7. Of the banquet mirth and musicke wherwith the father welcommed his sonne pag. 241 Cap. 8. Of the ioy which God conceiueth of a sinners repentance considered in the ioy and triumph that is made vpon the returne of the prodigal son pag. 248 Cap. 9. Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prosperitie with aduersitie pag. 253 Chap. 10. That God vsuallie giueth vnto a sinner more then he can aske pag. 259 Chap. 11. Of the felicitie of the faithfull figured by the mutuall mirth and melodie that was made for the ioyfull welcomming home of the prodigall sonne pag. 263 FINIS THE FIRST BOOKE WHICH SETteth out the Progresse of the Prodigall Sonne The first Chapter Of the Argument Allegory and manifolde vse of this principall parable THere are two sortes of persons who are the subiect and Argument The argument of this Parable The one is the person of a renowned father the other is of his children This worthy father as hee had but two sonnes so were they deuided and diuerslie disposed The one of them was indifferentlie conformable to his father but the other was out of course and most vnnatural vnto his father This yonker was the younger not in yeares â—ut manners of so wilde wilfull and wicked inâ—lination as all lewde conditions in him did seeme â—o striue which of them should exceed all kind of mischiefe to grow vp to a heade and the mysterie of sinne so to be compleat in him as no vile quality could be found in any which did not redounde and take deepe root in him For being glutted with his fathers goodnesse and surfeted with his bounty fulnesse bred fulsomnesse prosperitie presumption and familiarity contempt So as both his eies of his vnderstanding being out hee fell as Sampson into his enemies handes 〈◊〉 similitude and as a hooded Hawke was caried to and fro whither his lustes led him In this sorâ—â—anged hee about and fetched a great compasse and proceeded in his progresse vntill by his chargeable trauailing by the way hee had lauished out his substance and had set out himselfe as a patterne of pity in the theater of this world for all men to gaze vpon Saint Luke hath taken out his image very liuelie and in a iust proportion hath painted him out vnto vs in his orient colours But first as it is vsuall with Painters and Lapidaries hee shapeth him vnperfectlie drawing out his lineaments and portraiture with a coale but afterwarde hee finisheth it curiouslie comming ouer it with his pensill againe polishing and adorning it with siluer and golde and with all kinde of beautifull and costlie colours Wee will first view him in his deformed shape in the which we are to loath him next we will reuiew him as he is reformed for the which we are to loue him His forme deformed as hee is cast into a coale is described thus First of all impatient to attende his fathers death or to abide his good pleasure he challengeth sawcily and imperiouslie enough his portion of his father not onely before hee could of right demaund it but also before hee could rightlie gouerne it Secondlie not contented therewith his eyes were so euill because hee was good as hee woulde no longer tarrie in his sight but whereas his two sons were the two crutches and supporters of his age to beare vp his body he cruelly without pitty bereaueth him of one by roauing abroade and taking his vagaries after his sinnefull pleasures Thirdlie like a wastgood and ryotous Ruffian hee so lasheth it on as his goods melte like waxe before the heate of the Sunne hee bringeth his goods and substaunce to an ende as a tale that is tolde Fourthlie ietting and iogging vppe and downe till hee tyred himselfe with riotous spending and running vppon the skoare hee purchaseth at the last repentance of his pleasure at too deere a rate A similituâ— For the man and his money being once parted hee was as the Asse trauailing in the daie time loden with golde when the night came disburdened of his treasure and turned into the stable with a galled backe For throwing himselfe by his rechlesse prodigalitie into all extremitie his former prosperous and honourable estate in his fathers house was chaunged into the basest and vildest condition in his Maysters forme For of a sonne he became a seruant of free bonde and in stead of former satietie and plentie hee pined and was almost consumed away with want and penury But this vexation was his reformation and his good schoolemaister who gaue him best instruction For it wrought in him a speedie alteration and turned him to a godlie sorrowe to saluation It did put a newe song into his mouth euen a dutifull submission to his God For whilest hee stoode by the waters of Babylon hee bitterly wept when he remembred thee O Sion â—al 137 His regarde of the prosperitie of hyred seruantes in his fathers Sion coulde not but make his eyes a fountayne of tears standing now by the waters of trouble which were readie to runne ouer his soule in this worldlie Babylon But this his heauinesse which endured but for a night brought vnto him all ioy in the morning For as much rayne and great showers doe cause the enemy who assaulteth anie place similitude to breake vp his siege and giue ouer the place so the showers of teares which gushed from his soule discomfited and â—â—attered his hoast of troubles which compassed him about and redeemed brought his soule out of aduersity So as in him this prophecy is fulfilled â—â—l 68 The Morians land shall soone stretch out hir hands vnto God Hee that before by reason of his sinne â—â—l 68 was black like a Morian is now made white by his returne from sinne as the snow in Salmon â—â—l 68 Though he hath lyen among the pots yet nowe he is as the wings of a Doue that is couered with siluer wings and her feathers of gold This we shall well see if wee shall reuise him in his renued holines in his perfect forme as he is absolutely shaped out vnto vs and oriently trimmed and expressed in his colours For in him wee may behold the image of that man that pleaseth God such a one that resigneth renounceth the world and is changed by the renewing of his minde Rom 12 prouing what is the will
for the meate that perisheth Iohn 6 but for the meate which endureth vnto euerlasting life Heb. 11 And couet thou with Moses rather to suffer aduersitie with the people of god then to inioy the pleasures of sinne for a season We are born weeping and we shall die sorrowing and woulde we liue reioycing More sorrow then ioy doth that father taste of A similitude who in one and the selfe same day seeth his sonne both to be borne and buried and to haue no continuance The prodigal sonne spilt his goods like water that runneth apace it melted like wax before the heat of the fire it was no sooner gathered but it was scattered what ioy then could he haue therin when as coÌ„fort lasted but the twinkling of an eie but sorows endured for a loÌ„g season Wherfore for asmuch as this is our condition we are soon depriued of the grace of God our portion in this worlde lasteth not with vs The mirth of tabrets resteth Esai 24 the noyce of them that reioice endeth the ioy of the harp ceaseth 1. Cor. 9 Let vs vse this world as though we vsed it not vsing worldlie substaunce as wee vse oares to rowe with A similitude which wee vse to lay aside when wee come to land and as stanes in our hands whilst we trauaile by the way laying them away at our iourneyes ende The ninth Chapter Of the maner howe the prodigall sonne lauished out his portion vnder which the damnable effectes of whordom and riotous liuing are displaied THis ding thrift not only spent but mispent his portion he deuoured it with whores as it is in the clause and riotously concocted it as it is inserted in the beginning of the history It had beene well with him if hee had sustained but a temporall losse and had not lost God as well as his gold But running ouer the shooes he rested not till he was ouer the eares Beeing once impudent he grew past grace being fallen into Châ—ribdes hee desperately plunged himselfe into Scylla the merciles gulfe of perdition and destruction Oh how is it to be wished and feruently prayed for that worldlings who go spoiled of their riches to the graue might not goe spoiled of all vertue into hell Hee is taxed principallie for two grosse sinnes Whoredom and Ryot the very froath and fome of all sinne Hee liued riotously and the story sheweth how euen by lashing it on vppon harlots and knaues and inordinate companions And such mates such kind of men alwaies doe cull out For like will to like as it is in the olde prouerbe Such as are wantonly cockered from their cradles and are suffered to liued â—sely without awe or gouernment as they growe in yeares so will they grow in wantonnesse they will be then conso ted with none but wanton companions In that the story saith that he liuâ—d in ryotousnes Ryotousnes and Whordom the cause of all sinne it is as much as if it had saâ—â— that he liued in al wickednes For what wickedâ—es doth ryotousnesse omit or what mischiefe doth it not â—ommit It mispendeth all the giftes and graces of God in must fearful maner there is no grace of God to be found in such who wallowe in the mire and puddle of this sinne The Doue going out of the Arke of Noah Genes 8. finding no place for the sole of hir foote but vncleane carcasses would not rest there Math. 3 but returned to the Arke so the holy spirit of God who descended like a Doue willing to remaine and dwell in our hurts if he findeth them polluted with this carrion which is all abhomination it will sâ—e away from vs and not abide with vs. As the nature of Dones is to delight in cleane houses so the nature of Gods spirit is to delight in clean soules Aspicis vt veniant ad candida tecta columbâ—e Ouidius Accipiet nullas sordida turris aues This fire of the flesh is the fire of hell Note thâ— saying our ryotous diet gluttony and drunkennes are the coales that kindle it the flame therof is filthines the ashes vncleannes the smoake infamy the end of it a torment to the soule a destruction to the bodie a shortning of our life the corruption of good manners and an absolute transgression of the whole law of God Let one fire therefore put out another for the greater fire doth ouercome the lesser Ouercome this lesser fire which burneth in thy bodie by setting before thine eies the greater fire of hell which vtterlie shall burne thy body and thy soule Hee that keepeth not himselfe from this fire in earth shall bee sure to burne in the other fire in Hell for the Apostle hath flatâ—e concluded it That they that doe such things shall not inherit the kingdome of God The grieuousnesse of this sinne may be iudged of sufficiently by the grieuousnes of the punishment The grieuous punishment of whoredom Aug. lib. 2. â—ont Donaâ—stas which God at al times hath inflicted vpon it Hereupon saith saint Augustin Quis dubitauerit hoc esse sceleratius commissum quod est grauius vindicatuÌ„ Who doth doubt that that is hainously committed which is of the Lord so seuerely punished â—â—n 7 â—â—n 1â— For Ryot and Whoredome the Lord ouerwhelmed the first world with water and Sodome and Gomorrha and the cities round about he burnt vp with fire â—â—n 38 â—â—n 3â— He did smite Onah with suddaine death he wasted and destroied the city of the Sichemites and almost vtterly extinguished and raced out the whole tribe of Beniamin â—â—g 20. â—â—m â—3 â—in 11. â—â—g 16. 〈◊〉 13 This brought Ammon vntimely to his death Salomon to idolatry Samson to his blindnesse the aduersaries of Susanna to their iust destruction 2. Sam. 12 Num. 25 and Dauid Gods seruaunt vnto manifolde afflictions This caused a miserable massacre among the Israelites for by reason of this sinne three and twenty thousande soules were murdered without mercie and did fall in one day Nay further what may we thinke of this sinne which hath beene thus punished when as diuerse others verie grieuous sinnes haue escaped vnpunished Howe manie sinnes vngraciously committed in Christes sacred societie by his domesticall disciples did hee mercifullie remit and doe we reade how Ryot or Whoredom hath beene tolerated in any of them Incredulity is a foule fault Iob 20 yet Thomas Didymus was stained with this blot and al the disciples were tainted with this Mark 16 whome Christ doth vpbraide because of their vnbeliefe Ambition and Pride is a venemous Viper and doth more mischiefe then any man canne deuine Yet the two brethren Iames and Iohn swelled therewith Matth. 20 and the other tâ—nne were not a little blown and puffed vp with disdaine Finallie at the Passeouer and last supper what a broile Luke 22 and bitter brawle did breede among them about the primacie whilest each of them did striue for
which will not soone be extinguished hee wil quickly draw on copesmates and disciples after him If thou wouldest knowe the inclination of a man and howe hee is disposed marke but the company whome commonly he keepeth Euerie creature in his kind seeketh after such mates as are like vnto themselues Therefore the Lacedemonians very wisely enquiring after the manners and behauiour of their children demanded with what plaifellowes and companions they were linked not doubting but they wold be like vnto such whose felowship they to fancied The regarde of this animated Elihu to find fault with Iob Iob. 34 for that he walked with wicked men And this was turned to Christ his reproch Mat. 9 and ministred matter of much murmure to his aduersarie the Scribes and Pharasies in that he was familiarlie in commons and companie with Publicans and sinners Yea this tooke such impression and deepe roote in the â—â—art of Simon the Pharisie Luk. 7 as hee doubted of his â—asting and could hardly bee perswaded to thinke that man good who kept with companie that were so bad If this man were a Prophet saith Simon to himselfe he â—ould surely haue known who and what maner of woman this was which toucheth him for she is a sinner And trulie this is a dangerous clench and temptation for it is almost as difficult to bee godly among the wicked as to swimme against a raging streame Genes 19. There be fewe who liue as Lot did among the swinish Sodomites yet his righteous soule was vexed with the conuersation of the wicked and he was in such danger to bee destroied with them as God sent his Angell to drawe him by the armes to hale and dragge him from this Citie from amongst theÌ„ We cannot walke so purelie as Christ did among the impure Publicanes and therefore his example is no protection vnto vs vnles we had his pietie let vs not assume vnto our selues his libertie If thou canst be holie among vnholie people Non equidem inuideo miror magis I enuie it not but I maruaile the more at it The doctor of the Gentiles mightily magnified and extolled the Philippians because in the midst of a crooked generation they walked vpright â—hil 2 and shined like bright lightes 〈◊〉 2 and burning torches in this worlde The Church the spouse of Christ is greatly graced and commended by hir bridegrome in the mysticall song of Salomon because being a Lillie it thriueth among thornes It is exceeding hurtful for a tender and soft Lillie to spring vp and prosper among hard sharpe thornes wicked men are verie pricking thornes vnto godlie consciences and their vilde deedes cannot but wounde the simple to the hart It is hard to liue among them and to receiue no hurt from them The detriment and daÌ„mage which naughtipacks do vs is so much euery way as if we loue our soules we must haue no doings with them For this cause God his precept in this case is so peremptory in the person of his people to vs his people so often giueÌ„ vnto vs in the holy scriptures 〈◊〉 6 The sonnes of God in contracting themselues with the daughters of men so powred out sinne as water as the earth was so stained and defiled with it as for to clense it and wash away that filth the Lord thought it needfull to ouerwhelme it with his floud King 13 The true Prophet who was sent from God into Samaria fell in company by the way with a false Prophet and he was slaine for it the Lord caused a Lyon to deuoure him vp King 1â— Iehosaphat King of Israell was a verie good king yet his league and fellowship with wicked Achab put him in great danger and ieopardie of his life The Iewes a roiall Priesthood and peculiar people Isai â— in combining commixing themselues with the Gentiles learned their manners and were corrupted with their customes and thereby as Esay the Prophet vpbraideth them Their siluer became drosse their wyne was mixt with water their Princes were rebellious and companions of thieues The similitude A similitude which the Prophet borroweth froÌ„ the wine expresseth liuelie the hurtfull operation of bad men in the societie of the good For euen as wine mingled with water looseth his heate so godlie men matched with the vngodlie loose their former zeale and heate of Gods spirit and doe grow keie cold or neither hot nor cold but vtterly vnholsome and to be spued out And as wine delayed if it looseth not all his vertue yet looseth it his orient and fresh colour so if wee loose not out goodnesse by euill companie yet shall wee loose thereby the good name and opinion before conceiued of vs for vices being drawn from sooner examples and imitated then vertues vices like ill weeds growing vp naturally of their owne accord we must be circumspect take heed of such who will hale vs on violentlie by their companies to their customes and draw vs to their detestable and damnable waies When as a sottish fellow Vaâ—â—â— Maâ—â—â— 7 soothed himselfe greatly in his custome of conuersing with vngracious companie and saide with shame and impudencie though that 〈◊〉 rather would be in company wâ—â—â— light â—omâ—â— then â—n fellowship with Philosophers Pythaguras grauely and sharpelie thus answered him that swine take more pleasure to be â—â—â—bed with dirte then to bee washed with pure water One infected and contagious sheepe will 〈◊〉 miserable murreme and rotte vppon the wâ—â—â—â— flocke beside 〈◊〉 With the holy thou shalt bee 〈◊〉 â—â—â—th holie Dauid but with the fâ—owaâ—â—e mâ—n thou shalt learne frowardnesse If thou beeâ—â— bad hâ—â—â— fellowship with the good and it shal do thee good Fâ—â—he is the best schoolemaster to teach thee goodnesse 〈◊〉 When Saul was among the Prophets hee did 〈◊〉 prophecie and hee became a Prophet with them 〈◊〉 Saint Peter in the companie of good disciples 〈…〉 a good confession but being with the wicâ—â—◠〈…〉 â—â—iestes hall 〈◊〉 he badlie and madly 〈…〉 confession He was as cold in tongue 〈…〉 was then at a fire of coales to confesse Christ beeing with the wicked 〈◊〉 as hee was hot in 〈…〉 before in presence of the godlie to defend his master Take thou liking of godly men and make much 〈◊〉 and delight thou in their companie and 〈◊〉 whether god wil not giue it a blessing other â—â—ghty men haue fared well for the good sake hope thou of the like and I nothing doubt but that thou shalt find the like Consider howe Laban his estate was bettered and how be thriued in the world whilest he gaue entertainement to Iacob in his house and had him at his boorde Did not Laban see it and did not Iacob plainelie late it downe vnto him and shewe him wherein saying thus vnto him The little that thou haddest before I came is increased into a multitude Gen. 3â— and the Lorde hath blessed thee by my comming There was corne enough in Egypt
giueth Principijs obsta seâ—o medicina paratur Ouidius Cum mala per long as inualuere moras It is good to stop an euill in the beginning that it doe not proceed to a greater mischiefe the medicine commeth too late when the wound and dis ease through sufferance and continuance is grown incurable A similitude It is too late then to wash a garment which is nowe consumed and rotten with dirt and filthinesse A similitude that hath long aboade in it Hee doth peruerslie who hauing a beautifull standing cuppe of golde and hath verie precious balme giuen vnto him to put into the cup will not put it in before the cup hath stoode long before full of filthie lyquor and doth now retaine the force and strength of the sauour of the liquour So is he as bransicke and preposterouslie peeuish who when GOD hath giuen him the precious balme of his holie grace and his cup may ouerflowe hee will not accept of it in his young age but will first fill his vessell fall of sinne and filthinesse till hee come to bee olde â— similitude It is good to withstande the enemie at the first assaulte and not to suffer him to enter into the cittie or to chase him out at the first entrance it is harde to driue the strong manne out of possession and it is too late to resist his forces when as he hath inuaded similitude and gotten thy strong holds It is too late for thee to powder thy meate and to sprinkle it with salte alreadie greatlie tainted and much saâ—â—ring of corruption and swarming with Flie blowinges similitude Hee that mindes to prooue an expert rider hee will beginne betimes and at ten yeares olde hee will bee practising and assaying with himselfe what he is able for to doe Hee that intendeth a shepherds life A similitude will endeuor with a sling to be dealing when he is a boy he wil vse himselfe betimes to a shepheards scrip and hee will harden himselfe asore hande to abide the wrath and violence of the seasons Thus ye see howe in worldly matters we knowe our opportunities by these therfore let vs be taught to knowe our times for our religious duties Our youth which is our best time is also the best for the seruice of God let vs then in this time seeke by all meanes to subdue sinne and to stir vp the spirit to all works of godlines If wee doe not this but let our youth haue his ryotous race this will followe of it one sinne will hale and drawe on another One sinne draweth on an other so as in shorte time with this prodigall young man wee shall as it were be nothing else but sinne Well saith learned Gregory Greg. lib. 25 moral cap. 12 Peccatum quod per poenitentiam non diluitur mox suo pondere aliud trahit Sinne which is not done awaie with repentance with the waight and burden of it draweth another after it To the like effect Saint Augustine Aug. lib. 5 contrae Inlianum speaketh thus Vnum peccatum est poena alterius vnum peccatum Dominus permittit vt aliud puniat One sinne is the punishment of another and God suffereth one sinne to take vengeance of another as it is written in Saint Iohn his Reuelation Reuel 22 Hee that is filthie let him be filthy still When as Cain laboured of the sinne of Enuie he staide not there but his enuie brought forth murder Geâ— 4 his murder heresie supposing he could hide his iniquitie from God and last of all hee fell into vtter desperation the very next doore to perdition and destruction In Dauid wee haue an example of the like For first sinne brought forth lust 2. Sam. 1â— lust adultery adulterie the murder of an innocent man The like may bee saide of Peter Hee first simplie denied Christ Mark 14 hee secondlie more boldelie stoode to the deniall but thirdlie verie impudentlie hee bound it with banning and most accursed swearing When as Iudas prooued a thiefe hee grewe a murmurer disdaining and grudging the deuotion of Marie Magdalen â—on 12 and after that a traytor and finallie a desperate destroyer of himselfe This prodigall companion when hee first became vntowarde he neuer rested vntill he grewe past grace and came to the extremity and top of al inquity This is the mischieuous operation of sinne these be the dangerous and damnable effects thereof â—imilitude As a stone that is cast into the water raiseth vp a bubble and that immediatly raiseth vp another so one sinne occasioneth another vntill we grow obdurate and hardened in our sinne When Samson gaue consent to be bound of Dalila â—g 16 hee came so into bondes as hee coulde not come out beeing first bounde with greene cordes that were neuer dried secondly beeing bounde more surelie with new ropes that were neuer occupied but thirdlie seuen locks of his heade were platted with the threeds of the woofe and were fastened with a pinne but last of all hee was shauen and depriued of his strength and deliuered vp into the hands of the Philistines who did cruellie entreate him and so from one mischiefe he ran into all danger So euerie sinner if he taketh not good heed from one sinne falleth into a thousand his ende is farre woorse then his beginning â—say 5. He draweth iniquitie as the Prophet sayth with cords of vanitie and sin as it were with cartropes He is still faster bounde in the diuels Chaines till the iron enter into his verie soule to the destruction of his soule Osea 4 If a man maketh entrance into a sinne by swearing hee proceedeth with lying and breaketh out into stealing whooring and killing and blood toucheth blood And what is the cause hereof Trulie onelie this in that a sinner hath no feeling of his sinne A sinner hath no feling of sinne One sinne doth more vex and torment a iust man then huge heapes of sinnes do an vngodly person There is no element that is heauie in his spheare A similituâ— If a man that would swimme plungeth himself into the bottom of a ryuer albeit he be couered with neuer so much water yet is not that water anie burthen vnto him so long as he abideth and continueth in the riuer but out of the riuer a bucket of that water laid vpon his shoulders is too heauie for him for thâ—â— is the Element out of his place and by meanes therefore is burdenson A similiâ—â—â—â— A scoppe of water whilest it is in the Well may bee haled and dragged to and fro of a childe but beeing eleuated aboue his element and raysed vâ—â—boue the toppe of the water it requireth the strength and force of a mans arme A similitude He that eateth Onions smelleth not the grosnes and ranknes of their sauour but another who commeth nigh him dooth soone perceiue and feele it Thou hast swallowed vp O
sanctifie them and that was the cause it came speedilie on them 〈◊〉 â—1 The Prophet Esaie declaring the office of Christ in preaching the Gospell sheweth that the subiect of this preaching is to publish Gods readinesse to pardon sinners and his vnwillingnes to take iudgement of them And to make proofe thereof hee compareth them together and maketh his clemencie to be far greater and of longer continuance towardes vs then his iustice For hee restraineth his vengeance and limiteth it to a daie but hee extendeth his mercie infinitelie beyonde it giuing a continuance of time vnto it the space of a yeere For thus the spirit speaketh Isai 54 To preach the acceptable yeere of the Lord and the daie of vengeance of our God The same Prophet in an other place confirmeth the same doctrin most comfortablie vnto vs when in the person of God himselfe hee saith A little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer The due regard hereof breedeth no admiration but it tendeth exceedinglie to our consolation for this is natural and proper vnto God to be gracious and mercifull it is a strange worke to him as the scriptures say of him to punish and shewe vengeance A similitudâ— Euen as a Painter when he hath elaboratelie finished a picture if so be he be constrained in regard of some faultes which he findeth in it vtterlie to blot out and deface all his worke hee is much grieued for it so when God seeth manie defaults and blemishes in vs who are his workmanship engrauen image vpon whome he hath bestowed such exceeding cost as varnishing vs and adorning vs with liuely colours which must be reformed for which cause he must marre that he hath made and begin his worke anew it cannot but bee grieuous and troublesome vnto him A similitude If thou wouldest place a stone of great waight vppon the roofe of thine house thou hast neede of pullies cables for to reare it but if thou wouldst throw it to the ground thou needest doe nothing but let it fall from thee for it will fall of his accord vnto the grounde for naturallie heauie things doe tend downeward as those that are light do ascend vpwarde It is as naturall with God to shewe mercie to a sinner as it is for a stone that is heauie to fall downewarde for the Sunne to shine for the fire to burne or anie other thing to performe his nature Wherefore thou readest euerie where in the historie of Christ of innumerable mercies which hee shewed vnto many but thou readest not of his punishments inflicted vpon any but only at one time when hee made him a whip â—n 2 and chased out of the temple such impure copesmates as had too abhominably prophaned the temple Was there euer any that intreated his mercy and did not obtaine it He healed graciously Malchus his eare â—â—ke 21 his professed and sworn enemie then one of the furious bloud thirsty souldiours who combined together intending his destruction The murmuring Israelites exasperated the Lord exceedingly against them when as the spies returning from Chanaan their tidings displeased them for they so mutinously muttered against God as they were threatned of him that they should not possesse the inheritance promised them or enter into the lande Yet after that when the people were in armes and prepared vnto battell in the middest of iudgement the Lorde could not vtterlie forget mercie hee is so naturallie disposed to bee mercifull and therefore both in anger and loue hee saieth vnto them Doe not ascende vp Num. 14 for I am not with you least yee fall before your enemies If he had not been with them he would not so graciouslie and louinglie haue warned them that they should not go vp but would haue suffered them to fall vpon the sword and bee a pray vnto their enemies Againe if so be he had beene with them and had not been angry with them he would not haue said so directly vnto them I am not with you He was with them and was not with them He was not with them that they should haue the conquest he was with them that they should not be conquered If the Lord be thus mercifull when men are so sinful it is thereby manifest that hee is soone satisfied The foure beasts which Ezechiel did see in a vision had the faces of a Lion Ezech. 1 also of a man in the right side to signifie vnto vs that as he looketh like a lion vpon a sinner that cannot repent vtterlie to destroy him whilest there is none to helpe him so when a sinner returneth from his sinnes and turneth vnto him he hath the louing and kinde face of a man and intreateth him familiarlie and kindlie as a man This father could not be more forwarde in fauor towardes this his lost sonne then to looke out after him and to cast his eyes about to espie where hee might see him and when he had happily seene him a far off to hic out vnto him to embrace him to fall on his neck and kisse him Al these are good notes of good nature and affections but when they do paâ—ley and talke together the zeale is admirable which he expresseth towards him For he is so soon pleased as no sooner the sonne beginneth to speak but the bowels of the father are so presentlie mooued as hee suffereth him not to vtter all he meditated for before he could come to this clause of his set speech Make me one of thy hired seruauntes the father interrupteth him and breaketh off his speech preuenting him graciouslie with his blessings of goodnes and granting infinitly more then he desired Thy God as so reaâ—â—e to shew â—is sinner â—h mercy The father in great wisedome vsed this great speede because his sonnes estate and neede so required it For when as a sinner through anguish of sinne is in extremity as this sinner was hee hath neede of present comfort to preuent despaire and ready encouragement to allaie the rage and furie of his passions which otherwise woulde bee verie dangerous vnto him For this cause God vseth no delay with such but immediatly vpon the forgiuenes of sinnes hee giueth therewithall the riches of his grace there is no time betwixt them but they come both together The remission of sin and the giftes of grace come together Before we can recouer our bodily health after a great sicknesse it is a long time by little and little and by degrees we leisâ—râ—ly attaine it for the body is not of that moment as the soule therefore there is no such vrgent necessitie of the present health of it for by lingering and time it may do wel enough It is otherwise with the soule which woulde languish with griefe