hath forsaken him persecute and take him because there is none to deliuer him Therefore the prophet prayeth Psal 51.11 Cast me not away from thy presence and take not thy holy Spirit from me VVhen the King leaueth his Court all goe with him and when God departeth from the soule all his blessings goe after neyther doe they stay behind As if they should say God is not in thys place in this man or this vvoman therefore let vs depart hence and be gone Ezech. 3.20 If a righteous man turne from his righteousnesse and commit iniquitie I will lay a stumbling block before him and hee shall die Hee that hath gone the right way and hath turned backe with resolution or vpon presumption I wil giue him vp into a reprobate minde Againe chap. 18.24 If the righteous turne away from his righteousnes commit iniquity and do according to all the abhorninations that the wicked man doth shal he hue All his righteousnes that hee hath doone shall not be mentioned but in his transgression that he hath committed and in his sin that he hath sinned in them shall he die Were it not great follie in that man which had brought great treasure from a far country with his owne danger and hazard that hee should venture all at the throwe of a Die which hee hath laboured so painfully for and shall we for a little pleasure of sin lose all the hope of a vertuous life runne into so great danger as may follow there-after Yea wee shall shewe our selues farre more mad for he that hath lost his treasure may vndertake the iourney and bring as much more againe But the presumptuous sinner GOD forsaketh him and sildome or neuer doth helpe him The deuill tempteth man consenteth and obeyeth God forsaketh Such a one shal be like vnto Lots wife that was turned into a piller of salt the earth which is sowed with salt can bring foorth no fruite Of turning of Lots wife into salt Maister Doctor Babington writeth very effectually in his comfortable notes on Genesis to this present purpose When Zedekiah was taken his eyes were put out and hee was led into captiuity so whē the deuil taketh vs the second time he blindeth the eyes of our mind and keepeth vs in continual bondage vntil the time doe come that he may thrust vs into hell That shippe which is without a guide goeth not where it were best but where the tempest enforceth it So that man or woman which is destitute of Gods grace doth not that which is meete and conuenient but that which the deuil tempteth thē vnto leading them along with sweete and sugred baites If one onely offence of our first parents brought so great mischiefe vnto all mankind how much more dangerous shall our manifold daily and hainous offences be The light of nature doth shew vnto vs the dishonesty and shame of sinne because it makes vs to be noted and pointed at For this cause we hide our selues would not be seene or knowne perceauing well how great honour credite we loose by sinne and that thereby we fall into publique disgrace and discredit I let passe the wofull punishment after this life and think good to make mention of those griping sorrowes where-with an euill conscience is tormented in this life First End the end of sinne is dolefull and hath such a sting with it The sting of conscience that it often-times bringeth despaire vnto the party that for want of Gods grace and true repentance grounded vppon the promises of Gods sweete and euerlasting mercies they become the lamentable executioners of them-selues The sting of thy conscience is a sharpe thorne and as a dagger to stab thee at the hart The sound of feare is alwayes in thy eares and when thou thinkest of peace thē treason is toward thee and when thy body would take rest thy restlesse mind will suffer no sleepe When Ammon defiled his sister his conscience abhorred the deede and his sister was loathsome vnto him Iudas the Traytour when he had solde his Maister his guilty conscience neuer rested vntill it had brought his damned body to a shamefull death Shame The second torment of a guiltie conscience is vvorldly shame That woman that hath a spotte in her face is alwayes desirous to hide it but being beautifull and faire shee reioyceth to be seene Adam getteth Figge leaues to couer his shame and afterward hideth himselfe out of sight Dauid would hide his adultery by sending for Vriah home to his house that he might take her home vnto him and lie with her and to this intent hee sendeth him delicate fare to prouoke him to lust all which when hee refused and nothing would serue he sent him into the vvarre to be slaine The thirde torment of an euill conscience Feare of punishment is the restlesse feare of punishment in the vvorlde to come which the distrustfull minde by the light of reason and guilt of sinne and the threatnings of Gods lawe doth fore-cast so that wee neede not eyther Scripture to prooue it or fayth to perwade it seeing that GOD is a iust Iudge and sendeth punishments in this vvorld as fore-runners of the punishmentes in the world to come The wicked man is alwaies fearefull and distrustfull and leades a life without comfort He flyeth when no man pursueth him Pro. 28. The thiefe flyeth at euery least suspition The Viper is not killed with his owne poyson but sinne destroyeth that conscience wherein it enhabiteth it ray seth vp feares and prouoketh to despaire The last state of that man that is fallen into sinne agayne not so much of infirmity as of delight and purpose The last state worse in three respects continuance in sinne is worse then the first in three respects First in respect of the deuill Secondly in respect of the sinner himselfe and thirdly In respect of the deuill in respect of God In respect of the deuil because he handleth him more cruelly and watcheth him more narrowly giuing him no liberty nor scope to escape The laylour fearing not his prisoner giueth him some liberty but if he escape and returne againe he layeth on double fetters looking to him day and night least eyther he should file his irons in sunder or breake prison In like case the deuill hauing vs within his compasse he takes little thought and care perswading himselfe that we are sure enough Well by Gods help and by his grace and goodnes we escape his hands we are freed from his thraldom and set him at defiance and find in our selues a meruailous readines and cheerefulnes there-vnto But if thou beest so vnhappy as to fall into his thraldom againe then is thy second misery worse then the first then wil he lay on load of irons and watch euery instant and at euery turne Where before he offered thee a few temptations he wil now practise a thousand wayes he will lay many stumbling blockes before thee
this is the badge of Christians whereby they are distinguished froÌ„ the douils company VVhen our Sauiour Christ taught his disciples the time he was conuersant with them humilitie patience contempt of the world and other christian vertues and duties the perswasion of loue charitie and good will he reserued to his last supper to the intent that hee might most firmly imprint the loue of our neighbour into the harts and memories of his disciples For this is giuen vs by nature that looke what our friend doth giue vs last in charge wheÌ„ he departeth from vs that stickest longest in our remembrance In this duty of loue consisteth the perfection of al christianity Therefore S. Paule sayth that the whole lawe is comprehended in this one thing Thou shalt loue thy neighbor as thy selfe He that fulfilleth both these commaundements as he ought may without blushing appeare before God Dauid saith ô Lord I haue loued thy commaundements and therefore he desired the presence of God but Adam beeing called fled from God hid himselfe because hee had disobeyed God and therefore durst not come into his presence The prophet saith not I haue knowne thy law or I haue kept thy lawe but I haue loued thy lawe To keepe thy lawe is of necessity and feare but to loue proceedeth from inward affection The loue of God is perpetuall but the loue of the worlde or of our selues is but for this life for the loue of the worlde and of our selues we indanger our selues but for the loue of God we finde a meanes to be pertakers of the kingdome of God and of euerlasting ioyes The especiall cause of louing our neighbour is in respect of his soule And a good shepheard wil not spare to lay downe his life for his sheepe and many haue been content to be offered vp for the confirmation of the faith of others This doâ— and thou shalt liue See how Christ doth prouoke vs vnto good works This do c. teaching vs that we should walke in them He saith not Say this or beleeue this but doe this That is loue God and loue thy neighbour and shew forth the vvorkes of charitie As the Apostle speaketh 1. Ioh. 3. Let vs not loue in word neither in tunge onely but indeed in truth Hee that seeeth his neighbour in necessity shutteth vp his compassion from him how remaineth the loue of God in him Hee that loueth his neighbour hath life and hee that loueth not abidâ—th in death 1. Corin. 13 Though wee speake with the tongue of men and Angels haue not loue it were nothing As the body is sustained by naturall heate so is charitie the life of the soule without the which it is as dead If thou hatest thou hast a name that thou liuest but thou art dead and if thou findest thy selfe thus dead loue and liue We are translated from death to life because wee loue the brethren Nothing is so precious vnto vs as life whereof this is an cuident token that for the same we can be coÌ„tent to haue an â—r me or a leg cut off and to drink most bitter potions Yet is this life no true lyfe but rather a shadow an image of death If we can be content to endure such things for this life which is of so short continuance how should we bestirre our selues what should not wee vndertake to attaine the glorious life euerlasting For Christ speaketh not heere of this transitorie lyfe but of euerlasting life which is the seate dwelling place of the blessed The Gods of the Gentiles require the death of infants and that men should sley themselues but the Lord saith by the prophet Ezech. 18. I will not the death of a sinner but rather that he returne liue Oh how good is our God who I would were loued of vs as meete is and that wee could frame our selues to obey his holy will and for thys our loue and holy obedience requiteth vs not onely with this transitory life but will crowne vs hereafter with eternall ioyes But hee willing to iustifie himselfe sayd vnto Iesus Who is then my neighbour But. c. Heerein he sheweth himselfe to be an hypocrite that he would iustifie himselfe as though he had fulfilled the whole lawe of God perfectly and left nothing vndoone Our hypocrisie is especially founde in the keeping of the second table for that is the sold giuen to the poore not being moued there-vnto through charitie but because hee was a thiefe and bare the bagge The sonne of Iacob when they sold their brother Ioseph willing to iustifie themseluâ—s before theyr Father and to cleere themselues from all offence brought their brothers garment stayned with blood as though nothing might be lay de to theyr charge So Herod purposing to kil Christ made a shewe that he would goe vvorship Christ The wicked Iudges woulde haue cleered themselues to be farre from the offence which they lay de to Susannas charge But let all these vnderstand which dissemble with their double hart that there will come a time when all shall bee reuealed as the trechery of Absolon Heliodorus Herods was if not in this world yet in another He sayth he loueth God and yet maketh question who is his neighbour But he that loueth not his neighbour whom hee seeth daily how shall hee loue God whom hee hath not seene He speaketh suspiciously as though a man might loue God and yet neuer thelesse be cruell and hurtfull to his neighbour The Iewes they had onelie respect to them of their owne nation supposing it was lawfull for them to hate allants and forrenners and to let them alone without dooing them any benefit on good at all But the name of neighbour dooth extend it selfe to a further compasse to wit vnto all men Forasmuch as oftentimes it chaunceth that hee which is nighest to vs in birth or country is farther from vs in affection and loue then our very foe And Iesus aunswered and said A certaine man went downe from Ierusalem to Icricho This might bee for Ierusalem was in the high mountaine Sion and Iâ—icho in a low place Besides there was a desert betwixt Ierusalem and Iericho where passengers were spoyled by theeues and where Zedechias the King vvas taken by by the Captaines of the king of Babel when he fled from Ierusalem Some apply this man that was wouÌ„ded by theeues vnto Adam and vnto man-kinde the priest and the Leuite vnto the sacrifices of the old lawe and Christ vnto the Samaritane which healed man-kind being spoiled by the deuils temptations of the gifts graces of God the denill beeing compared heere vnto theeues Some compare the man that came from Ierusalem to Iericho vnto a sinner that falleth from the estate of grace vnto the deformity of sin But how far this is from the sence and true meaning euery man may perceiue For the chiefed cope that our Sauiour aâ—â—eth at 〈◊〉 to shewe vvho is our neighbour
to allure and to prouoke vs he commeth neere vnto vs and feeleth our affections and inclinations and offreth matters to our sences If wee be giuen to drunkennes he will intice vs by the pleasantnes of the wine and the sweetnesse of the drinke If vnto gluttony he will entice vs with plenty of meate and belly-cheere If possessed by the lustes of the flesh he will tempt vs with the beautie of women who haue no care of theyr chastitie and make small account of theyr honestie and good name If vnto anie of these or the like motions and temptations wee giue our consent then hath the deuill what he would and so will hee vse meanes to proceed fâ—rther so will hee take aduantage against vs by watching and prying into the corruption of our owne nature and so becomming daily and continually our domesticall foe And although wee may keepe our selues in neuer so warily and restraine our selues and haue an eye vnto our own inclinations yet if we be too hard for him one way hee will venture vpon vs another way hee will neuer leaue but stil be tempting of vs. And therefore our life is truely said to be a warfare that wee might alwaies stand in a readines to fight against these temptations to be alwaies practised in auoiding that which is euill When one temptation vvill not take place our enemy tryeth another as an inuincible fighter that is still prepared vnto the combat One temptation followeth in the necke of another either in matters which concerne the body and outward affayres or such as pertaine to the spirit and minde of man and to the estate of another life Therefore vvhen one temptation is past and the trouble ended we must not thinke to rest vnmolested as flesh blood naturally perswadeth it selfe we must not be lulled in the cradle of security but we must alwayes prepare our selues to a newe fresh assault to be ready to incounter with euery new temptation And this is the cause why many are ouer-come by temptations because they promise peace and safetie vnto themselues in this life because they are alwayes vnprouided and neuer looke for the worst neuer looke to preuent temptations Beeing altogether ignorant of the deuils diligence who is ready at all assaies and looketh after euery occasion But wee in this matter are altogether as carelesse as they that are recouered from some great and dangerous sicknesse vvee thinke vvee shall not fall into the same or the like againe Howbeit we must knowe that temptations are more rife with vs then sicknesses and the dangers of the one farre greater then the other Most men and wemens mindes hee inforceth to grosse and shamefull sinnes The vncleane Spirit and foule faults whose harts by custome hee hath fully possessed and who lye open to his assaults And aboue all other his ordinary temptation is by adultery whoredome vncleannes and wantonnesse and therefore he is truly termed in this place to be the vncleane Spirit Hee is called an vncleane spirit not onely because he hath lost his purity and his innocencie wherein hee was first created but also because hee delights in all vncleannesse is an vtter enemy to all holines Knowing well our inclination and howe prone our corrupt nature flesh blood is to this sinne he maketh vs to fight against our selues while hee standeth by to behold the conquest According to that the Apostle Saint Peter giueth vs warning of saying Deerely beloued I beseech you as strangers and pilgrims to abstaine from fleshly lusts which fight against the soule It is not barely sayd the Spirit but the vncleane Spirit to put a difference betwixt it and the Spirit of God which is mentioned without any addition Gal. 5. 6. Rom. 8. Esay 41. An euill spirit possessed Saul The deuill is sayd to be vncleane principally in respect of his vncleane qualities because he prouoketh vs to vncleanenesse making vs to fall from goodnes that hee may draw vs to eternall torments But how subtle craftie how powerfull and maisterfull soeuer his temptations be 2. There is a time when hee goeth out yet there is a time when he goeth out of vs though it be much against his wil. By good counsell much is brought to passe vvhich is the meanes which GOD vseth to bring some into the way againe Theyr owne conscience also testifying vnto them howe farre they goe astray and mouing them to forsake the deuill and all his workes But the cheefest meanes whereby he is throwne out is the conuerting grace of God which doth not onely minister good thoughts good wishes and good desires but giueth sufficient effect and power thereunto making vs able to throw out the deuill and to resist him The effect of this grace is that it prouoketh vs to true repentance vvhich doth not consist in the shedding of teares so much as in the conuersion of the hart the amendement of our life and conuersation All this notwithstanding how soeuer he be throwne out like a male-content he neuer resteth but seekes to enter in againe being ful loth to be long without his Mansion and dwelling place The force of Christ his redemption doth principally work this exile and banishment of the deuill his daily intercession in the behalfe of the godly doth worke it more and more Where by the way wee haue a notable instruction to consider how miserable the estate of mankinde is by nature that he is the habitation resting place of the deuill and of the vncleane spirit Neyther is it true onely in this or that man but in all the posterity of Adam And this is the glory renowne of our naturall or rather corrupt integrity that both in body in soule the deuill raigneth in vs. By howe much the more therefore haue we cause to extoll the vnspeakable mercy of God who of filthy and lothsome stables of the deuill maketh vs temples to himselfe consecrat places for his holy spirit to rest in Only diligent carefulnes is heere required that we continually remember how great a benefit we haue receaued in that we are freed from so troublesome a guest and so deadly an enemie And now haue we time to consider Gods goodnes to continue therein and to behold the great dangers we were in and to learne to auoide them and to detest the deuils malice and mischieuous working to make a vow with our selues not to be ouercome and ruled by him By good counsell hee may be throwne out and yet no sufficient discharge but as he will thrust in againe so will he easily be admitted Some doe vtterly refuse good counsaile and cannot abide to heare it and hate them that bring it shew their good will herein And they that shew themselues tractable for a while may giue consent and also haue a purpose to order themselues there-after and yet the deuill can alter all and make them stoope againe and they that were at defiance
him rest frō all his enemies then did he commit adultery and murder Heere wee may learne to take dislike against the riches honours and prosperous estate of this world For for want of wisedome and through negligence great danger commeth at vnawares In the Mountaines of Gilboa King Saul and his sonnes were slaine and in the honours and prosperitie of the world vertue dooth oftentimes take a fall Prosperity at the first shew appeareth most sweet and pleasant but bringeth there-withall great dangers to the soule if they be not wisely preuented In prosperitie therefore thinke of aduersity so the thought of alteration change shal breed wisedome and moderation The pride of prosperitie cast downe this prodigall Son into extreame misery Haman was happy when he was in fauour with the King but in his greatest iolity his destruction vvas then most neere The same fell out to Pharao and Senacharib the one beeing drowned in the Red-sea the other beeing stabd in by his owne sonnes But when this prodigall Sonne had this libertie let vs see what hee did and how hee imployed himselfe He tooke his iourny into a far country Farre away hee thought not himselfe farre enough But who willed him to depart who put him out of the house Into a farre Country His Father sent him out into banishment neyther vvilled him to go out of his house but he himselfe no body denying him of his ovvne accord or rather through his owne lightnesse hee went away and left his Fathers house So the sinner of his owne accord dooth leaue the gouernment of his heauenly Father doth make a voluntary separation Will. refusing the direction of Gods word the counsell of the godly of their faithfull friendes yea spurning against the secret warning of their owne conscience No doubt many about his Father gaue him counsel to the contrary but they could not turne his mind all meanes were assaied but nothing woulde serue the turne nor beate backe the humor of his licentious libertie his stubborne will coulde not be tamed his minde must needes bee fulfilled Vnder this parable the lawlesse affections of many young men are sette downe For this prodigall sonne liueth yet and will do vntill the worlds end But if they wil needs goe and will needes haue their swinge and sway if they will needes run their race they haue theyr time euen such a time that god doth leaue them to themselues For God doth not for sake any till hee be first forsaken And if we will needs goe be it known vnto vs that we runne vpon our manifest hazzard danger For who can tell whether in this disordered course he shal come to mischiefe or to some miserable end or whether God will shew him mercy that he may cal himselfe to better remēbrance As we read Eccles. 11. Reioyce ô young man c. God worketh with those that flie from him diuers wayes eyther by secrete crosses and afflictions or by open punishments miserable ends 1. Tim. 5.24 or els by granting vnto some the gracious gift of repentance Hee runneth far that neuer returnes as indeede many are so desperatly bent that they neuer returne But into this prodigall sonne God poured such abundance of his mercy that it had his issue in plentifull teares and he became a new man And so happy was his conuersion that his Father had great ioy thereof expressing the same in diuers comfortable tokens Out of this example we may gather that the cause of sin is our owne will not God or the deuill yea our owne sinfull flesh how soeuer many can make blind excuses for theyr owne euill life The first beginning of all euill is to turne away from God The children of men saith the Prophet psal 62.9 are deceitfull vpon the weights For in one ballance they put their pleasures and profits in another they place GOD and heauenly considerations making the one to weigh a great deale lighter then the other making more account of earthlie things then of God whom we should loue aboue all with all our hart and with all our soule All that God hath done for thē they consider not and they altogether neglect Your sinnes saith the prophet Esay haue made a separation betwixt you and your God A false ballance is an abhomination vnto god prou 11 1. This prodigall sonne as a man of no experience went rashly to worke Rashnes neyther did he consider what good things hee enioyed in his Fathers house nor what he lost nor yet howe great danger hee did vnder-take He little considered the manifold inconueniences that fall out in this life Hee that is too rash shall afterward repent Man sinneth in hast because hee cannot a little refraine his wilful affection before he do dulie and wisely consider the end of sin the euil successe therof But if we could refraine our selues and not rush on so hastily little considering the danger of our soules vvee would not run on into such head-long sin Therfore Dauid said psal 118. I considered my waies turned my feete vnto thy testimonies The Bethulians were too rash to yeeld themselues to Holofernes if God did not helpe them within fiue daies As oft as thé people of Israell came to Moses before he would giue them an aunswere he asked counsel of God O that we would take this course as oft as the desire of reuenge honour or lust should prouoke our mindes not to giue any of these any aunswere vntill we had asked counsell of god but wee aunswere hastily rashly not considering god nor his commaundements so runne into diuers mischiefes and dangers Iosua rashly beleeuing the Gibeonites was deceaued Good aduisement must goe before good deeds much more before euill deeds The virgine Mary before shee aunswered the Angell did wisely consider what manner of salutation that should be A foolish Nation Deut. 32. without counsel wisedome doth not consider nor forecast their latter end Dauid too hastily beleeuing Sheba his lying tale did great wrong to Mephibosheth contrary to his couenaunt VVhen the woman taken in adultery vvas brought before our sauiour Christ he made a stay before he spake his mind When Achab was throughly bent to warre the prophet Micheas warned him hee should not doe it hee tooke not his warning but the King was one of the first that died nay the onely man and none but he that perished For the King of Aram made proclamation on fight neyther against small nor great saue onely against the King of Israell And when the King was smitten the battel was ended 1. Reg. 22.34.36 So the sinner which is as it were bewitched and too much giuen to any sinne no warning of Preachers nor counsell of friends shall vvithdraw him frō sin or bring him to amendement vntill his owne rod hath made him smart or his own deserued destruction hath made an vtter end of him As also on the contrary side there be bad companions to perswade him
apparant His Father dooth not debate the case with him doth not chyde and threaten him but straight-way dooth embrace him VVherefore they gather foolishly heere-hence that say gods mercy is not ready for sinners till they by repentance prouoke him there-vnto Heare say they our heauenly Father is set forth to be most easie to forgiue but not before the the sinner doe purpose to returne therefore God dooth not vouchsafe any his famous before they seeke it True it is that the sinnen may obtaine pardon forgiueries that it is most requisite that he should be toucht with sorow of conscience wherby he may be displeased with himselfe but it followeth not therefore that repentance which is the gift of God should haue his first beginning of mans owne motion And in this sort farre vnfitly is an earthly father compared vnto God for it is not in mans power by the secrete instinct and working of the holy spirit to renue and alter and change the hart of a sinner and of a stony to make a fleshly hart Eze. 11.19 and 36.26 But the question is not heâ—re whether man being conuerted of himselfe returne vnto the Lord but vnder the person of an earthly father Gods mercie is coÌ„mended and his readines to forgiue The grace of God which hastneth speedily worketh requireth no delay As the nurse seeing the weak child to set forward to go doth presently run to stay him So dooth God help those by his grace to begin and continue in godlines of life whom he hath framed therevnto Iob. 14. Thou shalt call me and I shall aunswere thee thou louest the worke of thine owne hands The mercie of God is not slowe to them that trulie repent As soone as we being toucht with sorrow call vnto him for mercy and forgiuenes he openeth the wings of his mercie to receiue those that flye vnto him that they may returne into his fauour and be reconciled vnto him How-beit it falleth out most backwardly that the more diligent God is to doe vs good the more forward are we to all euill and slow to goodnes How hasty were the Israelites to giue theyr iewels and earings to the making of a golden calfe and to bad purposes we are liberall enough if not too prodigall But who is there that to the releâ—â—e of a poore man would giue his ring off his finger or golde out of his purse nay scarce a poore penny and what small helpe is a penny Vpon whores and harlots most vngodly we consume great wealth but vppon our poore kinred wee are loth to bestowe the least helpe Vertue calleth vnto vs commaundeth vs and wee are fast asleepe and heare not Vice and wickednes dooth but becken and hold vp the finger wee run most speedily We are hastie to doe euill but slow to good works He fell vpon his necke VVhereby is declared not onely Gods loue but his great care in preseruing guiding and gouerning of them which turne vnto him he doth cherrish and embrace the repentant sinner with both his armes of mercy loue and compassion His lest arme is the forgiuenes of sinnes and his right arme is the promise of glory and euerlasting life According to that of the prophet Hosea 11.3 I led Ephraim as one should beare him in his armes I ledde them with cordes of a man euen with bands of loue and I vvas to them as he that taketh of the yoke from theyr iawes And kissed him Which signifieth the infusion of his heauenly grace pouring forth the greatnes of his affection shewing the effect of his heauenly bounty and goodnesse toward a penitent sinner By these sencible matters of embracing and kissing more high and heauenly things are meant By the kisse is meant the perfection of grace because a kisse is a signe of perfect reconciliation good will peace and loue therefore it is set in the last place Great is the gracious fauour that God sheweth to man-kinde The manifold mercies of God for if hee should straight lie deale with the most godly he should find matter enough to condemne them But so excâ—eding is his mercy compassion that hee presenâ—eth sinners calleth backe those that flie froÌ„ him gathereth together those that are disperced deliuereth them that are readie to perrish quickneth those that are dead in sin iustifieth them whose deserts haue been farre otherwise rebuketh those that are negligent stirreth vp those that sleepe in sin raiseth vp those that are falne instructeth those that are ignorant bringeth back those that are gone astray embra-braceth them that returne and keepeth preserueth theÌ„ by all means possible Who soeuer therefore doth duly consider Gods mercy compassion hath no cause to distrust and to fall away from God but rather to be coÌ„forted with hope of pardon Why therfore ô sinner dost not thou depart froÌ„ sin seeing that thou maist bee graciouslie receiued For at what time soeuer a sinner doth repent him of his sin I wil put out all his wickednes out my of remeÌ„brance saith the Lord. Howe ready is Gods mercy toward thee that hee may graciously receiue thee and crowne thee also with honour Come out then out of thy prison into this place of liberty if it be possible that thou canst wind thy selfe out of the slauerie of sin thou shalt finde thy Sauiour vvith his armes wide open most louingly and graciously to receiue thee and also to prepare thee an euerlasting dwelling place in heauen after this wretched life and that more princelike theÌ„ any king in this world doth enioy Feare not little flock contemptible base despised in the world for it is your Fathers pleasure to giue you a kingdome Why doost thou not stirre then from sin beeing almost ouer-whelmed why doost thou stand in dirt and mire when thy feet may goe vpon cleere ground Some Father woulde haue taken vp his prodigall child very sharply corrected him seuerely hee woulde haue called thys spend-thrift to account how he had spent his goods how he had wasted his patrimonie where he had beene so long as a vagabond But beholde the great compassion of the father of this prodigall sonâ—â— resembling Gods mercy to a desolate sinner He dooth not aske account of him where hee was or how hee had wasted his substance he doth not reuile neither doth he handle him sharply but with a most mild ioyfull countenaunce and a louing behauiour goeth out to meete him embraceth kisseth him and maketh great ioy O inestimable loue infinite charitie goodnes vnspeakeable VVhat minde is it that would not burst forth in teares what hard hart is it if it were harder then the Adamant which would not be mollified and relent at so great kindnes and curtesie offred Returne therfore vnto the Lord who art farre off from him it is his desire a sinner should liue he would not his death how head-long and voyde of reason then is he that will refuse life and take hold of death
a spirituall consideration The soules haue no parts nor members of the body because they are spirits Yet they are sayde to suffer in the members of the body because in those members they haue most offended As this rich man in his dainty fare and delicate dyet Balthazar after his banquets and boules of vvine lost his Kingdome and his life 2 Maccabees 15 13. Nicanor blasphemed GOD and therfore Maccabeus hand conquered him caused his head and hands to be cutte off and his tongue to be cutte out and giuen to the fowles They that haue abused theyr tongues in swearing and cursing by GODS appoyntment at the time of theyr death cannot speake vvhereby they might confesse theyr sinnes and craue mercy vvho as this rich man shall bee cruelly tormented in hell vvhen their soules are parted from theyr bodies This torment is expressed by Saint Iohn in his Reuelations 16 10. They gnew their tongues for sorrovve And blasphemed the GOD of heauen for theyr paynes and for theyr sores and repented not of theyr vvorkes Heere-hence lette vs learne to bridle our tongues because as Saint Paul saith What soeuer thinges are written are written for our instruction VVhy did not the rich man require the helpe of Iacob Ioseph Iob Dauid and the lyke because the poore vvere brought foorth for the rich that they seeing them might be prouoked to liberality and that GOD might fauour them the more Many good instructions in beholding the poore and especially that the poore mans prayers ascending aboue the skies might preuaile for them not after death for our prayers preuaile one for another while we liue That wee beholding the poore might be put in minde of our great wantes that wee might exercise the workes of charity that wee might giue God thankes that hee hath prouided for vs better that we might learne deuotion from them That wee might be put in minde to aske of God as they aske of vs that we being good to the poore we might cut off all languishing expences and fulfill Gods commandement that it might be a meane to practise all vertue and god lines Now followeth the answer of Abraham to this rich man But Abraham saide Sonne remember that thou in thy life time receauedst thy pleasures likewise Lazarus paines now therefore is hee comforted and thou art tormented He puts him inmind of his former flourishing estate to vexe him so much the more For it is one of the vnhappiest thinges in our great misery to remember that we haue been happy Remember that thou in thy life time as if he had said Thou hast liued to thy selfe not to God thou hast serued thy owne lusts and pleasures hast not lined in Gods obedience thou hast had all the care for thy selfe and not for thy neighbor Remember or else there should be no sting of conscience for wee would faine forget God graunts the wicked many good things in this life for special causes to teach vs not to murmure at their estate As God doth lay many afflictions and crosses upon the godly to purge them to refine them to try them But after this life the one haue perpetual torments the other most happy ioyes Looke not thou therefore for ioy and prosperity heere on earth and to haue thy heauen heere and in another worlde The rich man for his stately houses hath darl hell for his dainties and delicates eternall torments for his mirth and musicke weeping and gnashing of teeth and pittifull wringing of hands Contrariwise Lazarus for his manifold afflictions and tried patience infinite recompence 2 Cor. 4 17. For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall waight of glorie While we looke not on the things which are seen◠but on the things which are not seene c. Also the Lord saith by his prophet Esay chap. 6 My seruants shall cate and you shal be a hungry my seruants shal reioyce and you shall be ashamed Let vs learne to suffer afflictions with the people of God as Moses rather then to enioy the pleasures of sinne for a season They that reioyce heere shall sorrow there psal 126 6. They that sowe in teares shall reape in ioy Mathew 5 4. Blessed are they that mourn for they shal be comforted When Iacob blessed Iosephs sonnes hee put the youngest at the right hand In this world the wealthy are at the right hand of glory the poore at the left hand of shame but in the world to come it shal be otherwise for God will exalt the poore and throw down the mighty When the Egiptians lay dead vpō the Sea-shore the Israelites sang praises vnto the Lord. When Lazarus wept the rich man was in ioy but after a while the rich mans ioy was turned into most lamentable teares Let vs learne not to despise those that be poore and weake for this is Gods worke in them to purge their manifolde infirmities and imperfections and in like case vvas Iob tryed and in manie such distresses are the godly afflicted from time to time and so shall bee vnto the worlds end Againe let vs not iudge the rich and vvealthy to bee happy because they suffer no aduersity For the end trieth all not in this vvorld but in another psalm 73. Sonne This is spoken by way of reproach because in his life time hee did so much and so vainely boast that he was Abrahams sonne nowe his hipocrisie and vaine boasting is laide before his eyes to wound his mind the more Againe heerewith-all wee must not so take it that eternall destruction is reserued for them alwayes that haue had aboūdance of wealth For riches doe not debarre or shut vs out of the Kingdome of God But the meaning is that this rich man beeing drunken with the pleasures of this present lyfe gaue himselfe to all worldly delights setting light by GOD not beleeuing but contemning heauenly ioyes therefore is hee woorthily plagued for his great negligence and contempt VVho when thou wast created to immortality the law of God did lift vp thy mind to heauenly meditations thou forgetting thy excellent estate hadst rather be like the swinish Epicures who put all their felicity in pleasure therfore thou receauest a reward meet cōuenient sutable to thy brutish life And nowe where is thy fine silkes and purple where be thy perfumes where be thy feastings bankettings where is thy piping and dauncing and the variety diuersity of thy manifolde pleasures While thou wert aliue no kinde of wine could please thee being cloyed with them so great was the deliciousnes of thy mouth neyther wouldest thou all that while so much as giue a little water to Lazarus being thirsty and now thou canst not obtaine so much at a pore drop of water to refresh the scalding heate of thy tongue Insteede of thy gallant Mannours which thou hadst then thou hast now the darke dungeon of hell for thy delicate pastime euerlasting paine for
thy songs and merriment continuall weeping and howling And now by the iust iudgement of God which cannot be changed thy due place is limitted vnto thee where thou must remaine for euer He is comforted who suffered so many miseries and distresses of this life which no man must foolishly so interpret as to apply the same to all that haue endured miseries heere in this life to whom it shall be so far off that their afflictions shall doe them good that it shall be vnto theÌ„ a beginning of endlesse miseries Howbeit the patience of Lazarus is heere commended because it ariseth of faith and of the true feare of God For euery one that suffereth miseries doth not deserue the praise of patience but they which for the triall of theyr faith and in a good cause obaying God haue abidden endured great extreamities in hope of a better life For theÌ„ which haue endured such a christian warfare is reserued a crowne and perpetuall rest and heauenly ioyes Contrariwise the prophane contemners of God and the deriders scorners of all godlines which wallow in all fleshly pleasures and who haue so choaked vp the light of nature that all desire and care of godlines is quenched vanished for such perpetuall torments are prepared to make a wofull and sorrowfull change for their earthly vaine delights Furthermore we must remember that the comfort which the children of God doe enioy consisteth heerem that they beholding this blisful estate in meditation mind and contemplation should stedfastly goe through the course of a godly life resting themselues vpon the sure certaine hope of enioying the same As on the other side the wicked are miserably vexed as it were with a sence and feeling of hellish torments which hang ouer then heads that they may haue of his grace to liue a godly life in all holy obedience according to the will of God for feare least it be said Depart ye cursed into hell fire there shall be weeping gnashing of teeth But this godly course of exhorting and praying one for another is not practised but rather scorned and contemned of this vvicked world which how necessary it is they shall know heereafter when they feele the smart of it His desire of his brethrens repentance proceeded not from the loue of God that by their conuersion God might be glorified but onely that his paines might be eased their torments preuented not least in their life they should not offend God but least after death their estate should not fall out to be most damnable Let Lazarus coole my tongue for I am tormented in this flame the ease of tormentes is all the matter they ayme at they are not grâ—eued that God is not serued or many offended by their example but these among the vngodly are the rich mans speeches I am tormented and least they also should come into this place of torment As they that by doctrine and counsell and perswasion and godly life and conuersation haue wone many to God shall haue a singuler prerogatiue aboue many other so also they that haue been the cause of other mens falls sins and offences either in doctrine or wicked counuersation theyr torment thereby shall be the more increased Therefore S. Austine saith that the paine of Arrius the Heritique is daily encreased because by his euill doctrine hee led away many from the knowledge of the truth and of their owne saluation For as wicked people while they liue heere seeke only their own things not those things which are Iesus Christs as also neglecting their poore brethren not regarding theyr good or commodity so in hell likewise they care for no more but their owne affaires What burnes in hell but our owne wilfull will what destroyeth the world but selfe-will inclined to stubbernes and all rebellion disobedience And heere are they cÌ„ofuted that think the dead haue care of the affaires of them that are liuing For heere is no doctrine deliuered to confirme it but that which is heere set downe is to shew the miserable estate of the rich wicked man and of all wicked men in that requests and others would faine heare voyces out of the ayre But such strange desires of men God will not satisfie neither will hee by this meanes derogate from the authority of his word Againe faith doth not depend vpon miracles wonders but is the special gift of Gods holy spirit which proceedeth froÌ„ the hearing of the word And it is the proper gift of God to draw vs vnto him which worketh effectually by his worde Therefore there is no hope that those meanes may profit vs which draw vs from the obedience of Gods word Wee must confesse that our nature is inclined to nothing more then to vaine reuelations and we see how eagerly they throw themselues into sathans snares that refuse the word From hence came Negromancie and the blacke vnlawfull Arts which the world doth greedily hunt after in a mad mood doth search to the bottome We must not therefore harken vnto the dead by which meanes the deuil spreadeth his lies and illusions neither must we look to be taught by Angels from heauen Ga. 1 8 The wisedome of men must be lay de a-side which is altogether foolish in Gods affaires 1. Cor. 2 14 3 18. And we must desire to bee instructed by Moses and the prophets that is by Gods word onely that we may be edified and take profit thereby and especially that we may heerein shewe our obedience to God who hath appointed this meanes onely to knowe his vvill And he that will not beleeue Gods word will not beleeue Christ if hee should returne againe much lesse the Angels or them that arise from the dead When a voyce came down from heauen concerning Christ saying This is my beloued sonne in whom I am wel pleased heare him should the disciples haue said Nay but an Angell from heauen shal certifie vs better of thy will The chiefest seruice we can shew to God is to obey him according to his will Should Moses after God had prescribed him how his tabernacle should bee made haue caused it to be made and fashioned after his owne mind When Saule was appointed by GOD to smite Ameleck and to slay both man and woman infant and suckling both oxen sheepe camell and asse hee spared Agag the King and the better sheepe and the oxen and the fat beasts and the Lambes all that was good would not destroy vnbeleeuing world hath had more care giue greater credit then vnto the direction of Gods word by that meanes hath many a soule perrished which otherwise might haue beene saued But if there be any godlinesse sence or reason in vs let vs marke the wordes of the holy Apostle S. Paule Gala. 1.8 Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And that it might sineke more deepely
For hee is our neighbour that can do vs any good whether he be bethen or Christian faithfull or vnfaithfull good or euill We ought to loue God more then our selues our neighbour as our selues Euery one liuing is our neighbor who although he be euill yet may come to a bettâ—â— course of life if hee so continue vvee must seeke to winne him by our example and good exhâ—râ—aâ—â—on They that are in the estate of misery are chiefely our neighbours and they that haue compassion of other mens distresses and are willing to help them doe most of all performe the dutie of neighbours By this man vvhich vvent downâ— from Ierusalem to Ieâ—icho Christ vnderstandeth any man of what state and condition 〈◊〉 he be the poore abiect humble sad 〈◊〉 and desâ—â—â—â— of our helpâ— and in a wordâ— to conclude euery one to whom we may do good Consider therfore thou that art riâ—â— that tho poore man is thy neighbour 〈◊〉 thou that art wise that thou are bounde to helpe the simple and the ignorant thou that art bealthfull remember him that is sick and comfortlâ—sse and that Christ hath commended him vnto thee if thou beest ioyfull and in prosperitie that the band of loue and charity doth make thee to open the bowels of compassion towards him that is in affliction and misery By him that went downe from Ierusalem to Iericho Christ vnderstandeth all that are in neede and necessity to whom hee would haue thee to shew compassion and mercy after the example of the Samaritane Not onely the poore and distressed but also the rich and wealthy are here contained vnder the title of neighbours A certaine man cam down Principalilie this is to be referred to the poore man vvhich leadeth a solitary life alone by him selfe hauing no companion nor comforter being left and forsaken in a manner of all Euery man will visite the rich man and keepe companie vvith him euerie one pray seth hym and vvaiteth vpon him But the poore mans estate is lamentable who suffreth his miserie alone and scarce a neighbour to make any question of him or to make any inquirie after him If the rich be sicke Phisitians are sent for hee hath many friendes and many helps the poore man in his sicknes hath small helpe liueth alone dieth alone Ierusalem had many friends in her prosperity but beeing in distresse they lâ—ft her all alone Therefore shee weepeth saying All my friends haue despised mee and are become mine enemies The rich in their distresse haue friends at will and more then they would but where are they that helpe the poore and they are woorthy of commendation and therefore no maruell if Christ doe so point out a mercifull man with this example of wonder The poore-man suffereth his miserie alone and no man will vouchsafe to know him neither is there any reckning made of him It may well be said The poore man went downe from Ierusalem to Iericho for the rich men they rise and are promoted vnto honour but as for the poore they haue many hinderances and euery man keepeth them downe they are in a manner cast downe head-long made to goe from worse to worse He went from Ierusalem to Iericho that is froÌ„ riches to pouertie from prosperity to aduersity from a quiet to a troublsome life The poore man that hath not to bring vp or to preferre his children dooth breake his sleepe with diuers troublesom cares The wheeles of a clocke are alwayes running and what is the cause but the weights that pull them down so is necessity as the heauy weights that hang at the wheâ—les of a clocke that neuer suffreth him to take any rest God hath knit together all man-kinde with a holy band of fellowship and surely the Lord for no other cause hath set down the name of a neighbour in his lawe but that hee might more louingly inuiâ—e vs to the loue one of another But because men being blinded with a natural kind of pride and selfe-liking cannot thinke so well of others as of themselues therefore they refuse to doe the duties of christianitie and charity Whereas nature it selfe beeing our director teacheth vs that we were created one for another And fell among theeues And vvhat could the thieues get at a pore mans hand according to that of the Poet That an meanes so fame of is it that thou doost open the bowels of pitty compassion vnto him Iob sayth chap. 12.6 The Tabernacles of robbers doe prosper chap. 20.19 Hee hath vndone many and forsaken the poore and hath spoyled houses which he builded not Extortioners haue spoyled the people saith the prophet Esay And wounded him The woundes of the poore is the griefe of his hart Wounded beside the extremitie vvhich is shewed against him Which things are as grieuous if not more grieuous then any outward wounds can be And departed As Wolues beeing satisâ—fied with dead carkasses Departed Ezech. 22.27 coÌ„plaineth of such in his time Her Princes in the midst thereof are like VVolnes rauening the pray to shed blood and to destroy soules for theyr own douetous lucre And theyr prophets haue daubed theÌ„ with vntempered morter The people of the land haue they violently oppressed by spoyling and robbing and haue vexed the poore and theneedyâ— yea they haue oppressed the strangers against right And I sought for a man among them that shold make vp the hedge and stande in the gap before mee for the land that I should not destroy it but I founde none Therefore haue I poured forth my indignation vpon them and consumed them with the fire of my wrath Theyr owne wales haue Irendred vpon their heads saith the lord God If rich men woulde call themselues to better remembrance and repent themselues of theyr dooings the recompence vvere halfe made But the more is the pitty they remember no such matter and goe away without rebuke or blame and without remorce Leauing him halfe dead When vpon any exigent thou takest away the poore mans oxe or his cow doost thou not leaue him halfe dead seeing thereby his life is maintained When thou castest him into prison hee cannot labour for his liuing neither can he pay his debt â—uer awâ—iâ— the sooner And not onely himselfe but his whole familie is in great miserie do therefore to him as thou wouldest be done vnto in the like case let thy hart relent and worke a deede of charitie release him forgiue him and God will pay thee blesse thy store if in the meane time thou be not so forgetfull that thou callest not to remembrance hovv many wayes and after what fort God hath released and for giuen thee Remember what ill successe he had that would not forgiue his fellow seruant Math. 18. When thou pinchest the laborer in his hire and wages thou leauest him halfe dead Iam. 5.4 Ecclus. 34.22 The bread of the needfull is the life of the pore hee that defraudeth him thereof is a man of blood Hee that