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
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
deuill take new possession after hee hath beene throwne out and so throw vs out of Gods fauour and remoue vs from our happines wherein wee were newly placed Surely it may be well said of vs the last state of that man shall be worse then the first Our great vnconstancy and weak frailty and vile corruption and most infected dispotions does heerein shew them selues in that solemnly professing our repentance for any bad behauiour and vowing to the Lord and with our selues that no more wee will doe so yet contrary both to promise and to purpose we fall againe into the selfe same offence and sinne And if the Lorde should neuer receaue vs againe after such a transgression we had but what iustly and greatly we deserued Yet Gods mercy is more not to embolden any to wickednes and impiety but to comfort them that are inwardly greeued with their great frailties Wherefore with desire to stand all possible endeuour against such second falls let vs heare yet what the Lord saith if in our great weaknes we doe fall I meane into the same offence again after repentance For we see the prophets in euery place exhort men to repentance not which had once offēded but which with an obstinate cōtempt of God had not staied to run into all kind of wickednes which after a shew of repētance yet returned to their sinfull course again the prophet Ieremy of all other is full of places if you list to read any Againe the Lord in his law would haue daily sacrifices offred somtime in the name of the whole people somtime in the name of a priuate person as well for offences cōmitted by ignorance as for voluntary transgressions and falls which assuredly should not haue been done except there had been mercy euen for second falls For the Lord would not deceaue his people with vaine figures In the 78. Psalm we very plainly see that God was entreated to forgiue most hipocriticall obstinate sinnes And now in the time of his Gospel his goodnes is not straited or deminished but euen now also more plainly it is proclaimed to the world that at what time so euer a sinner sorroweth from his hart there is pardon with the Lord without exception against often cōmitting of the same offence When the Lord inioyneth vs to forgiue our brethren seauenty times feauen times doth he meane new offences only such as they neuer committed against vs before or he meaneth all whatsoeuer or how often so euer fallen into to by their frailty And if so doth he require more mercy of man then he the God of mercy wil shew or shal the creature excell the Creator in any goodnes God forbid See it therefore and be with comfort most assured of it that if we sin not seauen times but seauenty times seauen times against his Maiestie and euen in the same thing and so often with weeping eyes and sobbing soule fall at his feete for mercy for so great frailty there is mercy with him and pardon to true repentance But take heede we turne not the grace of God into wantonnes presumption Beware presumption For if I seeke and suck out loosenes and liberty out of this doctrine be sure I sauour it to death and not vnto life And what know I whether euer I shall haue grace truly to repent what so boldly and presumptuously I haue dared to commit When the Apostle saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and he is the propitiation for our sinnes doe ye think we may tie this to only such sinns as were neuer committed before without a very plaine and great iniury to that place of Scripture No no we cannot therefore a true ground of comfort euen for sinns often fallen into so that frailty and not loosenes be the cause Reade the ninth of Daniel and see if he confesse not sinne often committed and as it were in a continued course and yet despaireth not of mercy What meaneth that article of our faith I beleeue the forgiuenes of sins shall we glose vpon it thus that is of such sinnes as I neuer committed but once Surely if we doe it must be said cursed be the glose that corrupteth the text For that article comprizeth all sinne before baptisme and after baptisme before repentance and after repentance euer through the course of my life in this world whatsoeuer it is how often so euer I haue slided into it through frailty yet God giuing me true repentance for it I beleeue the forgiuenes of it Yea it is that spirituall comfort that cannot be spoken of sufficiently neyther can wee enter into the depth or heigth thereof to wit that GOD would haue his children so sure of the pardon of their sinnes euen of all their sins without exception whereof he giueth them a dislike and true abborring as that he would haue it an article of their faith so that they should not be sound Christians if they beleeued it not Lastly euen the petition in the Lords prayer craning daily forgiuenes of daily trespasses dare you restaine it to trespasses committed onely before repentance and exempt all second falls after such repentance and purpose to amend the Lord forbid And therefore take it also with the former as a sure proofe of pardon also for these offences Onely let mee admonish you which I cannot too often speake of beware presumption beware loosenes beware negligence and haue due care to auoide these second falls And say not God is mercifull and therefore I will sin Ro 6.1 For as he is gracious to a sorowful sinner so is he dreadful to a presumptuous offender and frailty shall find mercy when boldnes shall finde iudgement and wrath for euer The godly although they fall through the infirmity and weakenes of the flesh yet they doe not giue their consent to sin but by mourning striue against it being sorry they cannot haue the better hand being ashamed of themselues So that they may truly say with the Apostle Ro. 7. The euill which I would not doe that doe I. And if Manasses after so many abhominations found fauour with God as his effectuall prayer doth testifie why should the godly mind be cast away in despaire And though it seeme somewhat impertinent to this purpose let vs beholde the estate of King Solomon beeing so rarely endued with wisedome the knowledge of Gods seruice yet fell away by idolatry of whom some doubt whether he were condemned Yet that it was not so these reasons briefly set downe Reasons to prooue why Solomon was not cōdemned may perswade vs. First that he was a figure of Christ Secondly considering his most excellent prayer which hee made at the dedication of the temple a note of Gods spirit inhabiting in him which also did worthily shew it self in his most rare wisedome Thirdly for his repentance testified in his booke called Ecclesiastes Fourthly because God loued him 2. Sa. 12.24
comfort of God doth more reioyce the soule WhoÌ„ we die we must leaue all our goods behind vs but if we haue not the good wil of god what shall after becom of vs Againe the care in keeping and the trouble in gathering and the feare of loosing our worldlie wealth breed great hinderances vnto vs keep vs from the seruice of God while all the roomâ— in our soule is taken vp for this golden guest that God who ought to be more deere vnto vs then golde and all the treasures that we can deuise cannot be receiued of vs. Eccles. 2. I haue made mee great works built me houses planted me vineyards c. yet for all this Salomon pronouÌ„câ—d that all was but vanity He that drinketh of this water shal thirst again but hee that drinketh of the water of life shall â—â—â—er thirst again Ioh. 4 All the time that Iacob was in Labans house he was intangled wearied with many labors but when he was departed from him hee met with a company of Angels God is the fountaine of all goodnes therefore the soule desireth God that it may inioy these 〈◊〉 Honor riches are transitory but the goodnes of God is perpetuall Hee that is in his iourny his minde cannot be at qâ—iet 〈◊〉 he com to the end therof he that maketh a long voiage by sea is diuersly â—oubled vntil be com to his wished hauen the chiefest end of man is to be vnited vnto God Vpon whoÌ„ al our desires wishes should be setled for thou shalt shew me the path of life faith the prophet psal 16.12 In thy presence is the fulnes of ioy at thy right hand there is pleasure for euermore There are not many but one chiefe happines and that is in God without whom there is no happines to be found The knowledge of his offence Confession did compell the prodigall sonne to turn vnto god Christ willed the daughters of Israel not to weep for him but for theÌ„selues for their owne offences This acknowledgment of our fault repentance is of great vse if it be ioyned with humility So are euill matters turned vnto good as the Berroâ—â— of soâ—râ— Heâ—bâ— doe sucke out sweet 〈◊〉 The proude Pharise lessning his faults made them greater and the Publican making his faults great by humble coÌ„fession did bring them to nothing For after repentance and amendment commeth forgiuenes The one thiefe that was crucified vvith Christ did not acknowledge his fault and therfore was he condemned the other with humility submitted himselfe to Gods mercy confessing the greatnesse of his sin and crauing mercy therefore was hee receiued into Paradice It is no small helpe to the Phisition that the sicke partie doth shew his greefe and where it lyeth can open declare som cause of his sicknes so shall he the better apply himselfe to worke his cure Againt the bountifulnes of his Father and the good vsage that hee founde in his house made him not onely to thinke but verily to purpose to returne The image of God beeing defaced by sinne cannot appeace but in those that are predestinate Predestinate chosen to euerlasting life there remaineth still an inclination to godlines a sighing for Gods who although they be intangled in manifold sins yet do they carry the porâ—â—â—â—â— of their nobility As it may happen in a young man who comming of noble stock and through want of gouernment wandereth from his Fathers house into strange countries beeing out of apparrell and base in the sight of the world yet in his behauiour sheweth his breeding that wee may say Surely this youth commeth of great kinred So may it be sayd of the predestinate who although they fall into sin seeme contemptible to the eyes of men yet doe they retaine an inward forwardnes to vertue and goodnes whereby they are mightily furthered that they may rise from sin Furthermore the remembrance of the great clemency and gentlenes of the Father did prouoke the prodigall Soune to set forward For our instruction this we may learne not to sâ—t or â—st in sin but to rise walke that we may follow Christ They that follow Christ do not sit but as it becommeth the sonnes of light they walke Therefore if thou wilt followe Christ thou must rise and walke in godlines and good works giuing good example Math. 13.44 Hee that found a treasure hid in the field went and sold all that hee had Wherefore let vs not sitte and continue in our vices but as the Hart which is beset with hounds sigheth and mourneth the more if he see anie man passe by as it were crauing help and rescue So wee beeing compassed about with so many dangers call for helpe from Christ who was made man for vs and therfore hauing some tast doth know our infirmities and dangers This prodigall Sonne comming to his father cast in his mind what he should say so should we examine our consciences before we come into Gods presence And also we may confesse to a learned and discreet Minister and to a godly and faithful friend that before them we may be humbled from them we may receiue comfort and instruction But what is it that this prodigall Sonne hath in his minde to say Father I haue c. Father I haue sinned against heauen and before thee And am no more worthy to be called thy Sonne make mee as one of thy hired seruaunts Seuenthly is nowe declared howe that Christ is our present Aduocate in our distresse and misery when we call vpon him earnestly vnfamedly and in truth Because through the humble sute of Christ the prodigall sonne obtained mercy The hope of mercy forgiuenes made him call GOD his father for otherwise through the desert of his wicked life hee coulde not imagine him but to be a seuere Iudge And how could he or can any of vs all call God our Father but by the meanes of Christ who hath satisfied for our sinnes and paide the raunsome with his own precious blood and by that meanes hath procured vs fauour Hee is the sonne of God by nature we by adoption and grace Before we were subiect to sin to the deuil to the feare of death damnation but nowe hath Christ deliuered vs from this flauery and captiuity from this feare and danger For hee hath sent his Spirit into our harts to testifie that we are the sonnes of GOD. Ro. 8. to giue vs coÌ„fort against despaire to incourage vs in the worke of godlines knowing that our workes are accepted of him so long as we liue in his fear col 2. We which were in sin are quickned in Christ hauing our sins forgiuen For he hath put out the hand-writing of ordinances that was against vs he euen tooke it away and fastned it vppon the Crosse And hath spoyled the Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them
and not your garment so likewise allthe Prophets The first degree therefore is to call himselfe to better remembrance A second degree is to compare together the losse the gaine the good things we haue lost the euill which we haue falne into therefore he sayd Howe many hirelings are in my Fathers house c. The third degree in to rise and to raise himselfe vp and with a stedfast purpose to returne vnto God to confesse thy sinnes as this prodigall sonne did effectually And when hee was yet a great way off his Father saw him had compassion on him The eyght matter worthy of our consideration in this parable is the infinite mercie of God which is not ouercome by the multitude of our sinnes to remoue all despaire vvhere-into we are most easily readie to fall Behold a patterne of the gracious mercifulnesse of God who hauing iust cause to be angry yet when he saw this lost son turned his anger into pitty and compassion The Vulture seeth a carkasse a far of then flyeth vnto it then ceazeth vppon it and lastly feedeth therâ—on Christ saw this prodigall sonne a farre off in the region of sinne for health and saluation is farre from sinners vntill it please GOD to make it neere Hee saw him with the eyes of pittie and compassion as he looked vpon Peter after he had thrice denied him God dooth not looke when wee will returne vnto him but rather doth preuent vs with his mercy and grace Therefore it is no doubt but that when wee doe repent GOD dooth receiue vs into his fauour And if men which by nature are desirous of reuenge which stand too much vppon theyr owne authoritie yet through a fatherly kinde of affection forgiue the great offences of theyr sonnes yea of theyr owne accord vvill endeuour to seeke after them shall wee thinke that God is or will be more hard to vs whose goodnes is infinite which far surpasseth all the kindnes that an earthly father can shew Esa 65.24 Before they cry I wil heare them psal 32.5 I saide I will confesse vnto the Lord my vnrighteousnes thou forgauest the iniquitie of my sinne It is the mercy of the Lord that wee are not vtterly consumed as the prophet Iere. speaketh When he was a farre of that is when he first purposed to return vnto the Lord. So soone as hee had a minde to be made whole euen before hee made his moane vnto Christ or knew what Christ was this most louing and gentle Father friend and Sauiour made him whole and bad him sin no more least a worse thing might befall him And here is fulfilled that which God speaketh by the prophet Esay chap. 65. It shall be that ere euer they call I shall aunswere them and while they are yet but thinking howe to speake I shall heare them He did behold him as Dauid desired psalm 25.17 Looke vpon mine aduersitie and misery and forgiue mee all my sin God hath great care ouer the godly euen when they goe astray from him neyther dooth he straight-way cast them off The prodigall sonne coulde not returne nor once conceiue so holy a desire vnlesse God had looked vppon him with a most gracious aspect 2. Cor. 3.5 The image represented in the glasse cannot lift vp the eyes vnlesse he whose image it is doe first looke vp Therefore that thou must lyft vp thy eyes to heauen thou hadst neede that God whose image thou art shoulde first looke down vpon thee from heauen and cast the eyes of his mercy vppon thee that thereby thou maist be drawne to lyft vp the eyes of thy minde to him that looketh vpon thee For vnlesse hee doe first by a speciall influence looke vppon thee thou canst neyther looke vpon him nor be conuerted vnto him Thou canst not rise and goe vnto him vnlesse he mooue thee and leade thee or inforce and drawe thee As our Sauiour saith No man commeth vnto me vnlesse my heauenly father draw him Ioh. 6. Wherefore the spouse in the Canticles acknowledging his secret power most friendly operation prayeth saying chap. 1. Draw mee after thee wee will runne after the sauour of thy sweet oyniments If thou doost not draw mee I cannot come after thee So the prophet Eze. chap. 2.2 When God commaunded him to stand vpon his feete the spirit entred into him set him vpon his feete for vnlesse the Spirit of the Lord had holpen him hee could not haue flood by himselfe Lam. 5.21 Turn thou vs vnto thee ô Lord and we shall be turned So fist he be held Peter and after he wept bitterly The psal 104. speaketh of God ver 32. The earth shal tremble at the looke of him if he doe but touch the hills they shall smoake This is he which bringeth the lost sheep into his fold who onely doth heale our infirmities and hath mercy on our iniquities This is he onely of whoÌ„ Iob speaketh chap. 27. God hath mollified my hart and the Almighty hath put my soule in bitternes God onely doth giue repentance For as Saint Paule saith It is the gift of God 2. Tim. 2.25 When he willeth vs to instruct with meeknes them that are contrary minded proouing if God at anie time will giue them repentance that they may know the truth So that the mercy of God is necessary not onely in the worke of repentance but before wee doe repent According to that in the psalm Thy mercy ô Lord shall preuent me All our endeuours are not sufficient to iustifie vs 〈◊〉 to reconcile vs vnto the lord Iustification but that which is wanting in vs the Lord most bountifully dooth supply Some vvorkeâ— pâ—â—â—yning vnto our iustify cation are onely vvrought of God yet must not we be dile but doe our best endeuour For as that body is dead vvhich hath not motion and stirring so that fayth is not so effectuall which wanteth good works Some vvorkes of GOD goe before our instification vvhich doe not requite eythâ—r our consent or our helpe and furtherance Of vvhich sort are Predestination Election and Calling to knocke at the doore of our conscience by his secrete and most gracious inspirations Betwixt these wherby our iustify cation is begunne ended there are other middle works concurrent as Fayth Hope Charitie Repentance Practise of a godly life which require also our endeuour The free gift of Gods grace and an abilitie to perâ—â—â—â—â— good-vvorks is onely Gods gyft which be doth most largely graunt to them which are obedient to his holy calling When he was a farre off his father sawe him and had compassion on him therefore the forgiuenes of our sinnes and our iustify cation is onely ascribed to his mercie And that thou mayst perceiue howe ready God is to forgiue finners to help to fauour them therefore it followeth in the Text. He ran and fell on his neclâ—e and kissed him In his foreknowledge â—unning and embracing him his great clemencie and mercy is
apparant His Father dooth not debate the case with him doth not chyde and threaten him but straight-way dooth embrace him VVherefore they gather foolishly heere-hence that say gods mercy is not ready for sinners till they by repentance prouoke him there-vnto Heare say they our heauenly Father is set forth to be most easie to forgiue but not before the the sinner doe purpose to returne therefore God dooth not vouchsafe any his famous before they seeke it True it is that the sinnen may obtaine pardon forgiueries that it is most requisite that he should be toucht with sorow of conscience wherby he may be displeased with himselfe but it followeth not therefore that repentance which is the gift of God should haue his first beginning of mans owne motion And in this sort farre vnfitly is an earthly father compared vnto God for it is not in mans power by the secrete instinct and working of the holy spirit to renue and alter and change the hart of a sinner and of a stony to make a fleshly hart Eze. 11.19 and 36.26 But the question is not 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
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
hate thine enemies yea spill the deerest blood if it be in thy power But the royall law of God speaketh of peace and loue willing vs to loue our enemies and to doe good to those that hate vs and to pray for them that persecute and hurt vs. If the tentation of the flesh doe trouble thee the world would haue thee to satisfie thy lust to follow thy pleasures to offend God to be vncleane and beastly But God saith heereby thou loosest thy honour thy soule thy conscience the ioyes of heauen and that blessednes which neuer shal haue end thou loosest thy selfe thou loosest with-draw thy loue But seeing there is no howre wherein GOD doth not blesse vs with his benefits wee alwaies owe all dutifull affection vnto him VVho planteth a vinyard and eateth not of the fruite thereof and to whom is the fruite due but to him that planted the viniard Who would not shew loue to him that doth him good The brute beasts are most louing to theyr benefactors the fierce Lyon is as meek mild as a lambe to him that feedeth him How doth the dogge fawne vpon his master yea and mourne for him fight for him committing himselfe to danger and hazard to doe his Maister good Onelie vngratefull man doth not know his Creator which doth sustaine and nourish him and seeketh by all meanes how to befriend him Esay 1. Here-hence it is that the prophet exclaimeth The oxe knoweth his owner and the asse his maisters cryb but Israell hath not knowne my people hath not vnderstood O the sencelesse brutishnes of man who in his duty may bee instructed of the brute beasts Thou louest thy grounds thy cattell thy possessions because they are thine why doost thou not loue GOD who is thine The deuision of the hart is the death of the soule for as the body beeing deuided cannot liue so neither can the hart if it bee deuided How long saith the prophet Eliah doe yee halt betweene two opinions If riches increase saith Dauid set not thy hart vpon thē If God possesse that roome why should wee giue place to any other God is a iealous God who as the husband would haue his wife not to set affection on any but vppon him alone so God requireth thy whole hart If he see our harts and mindes too much set either on wife chyldren or goods hee taketh them away that we should not be forgetfull of him But if we will needes continue in that mind hee giueth vs ouer to our distempered humor I will take away my zeale from them saith the Lorde by his prophet Ezechiell loue what thou wilt fulfill thy desire The Prophet Esay when hee sawe the people of his time so vnbrideled so doted vpon the loue of the world wondred howe God could so patently beare it and being so iealous hee asketh the question Where is thy zeale whereof thou speakest I will put my zeale in them and now doe I see euery soule play an adulterous part God therefore seeing hee is most iealous saith prou 23.26 My sonne giue me thy hart yeelding no part thereof to any other but loue him with all thy hart with all thy soule with all thy vnderstanding Concerning which matter read maister Smiths sermon intituled The Christian sacrifice most excellently penned This commaundement seemeth vnpossible that we should loue the Lord with al our hart so that there be no regard left to any thing else VVhich is especially to be vnderstood in matters of weight great necessity as in the cause of religion in time of persecution and in the tryall of thy honestie when thou art tempted as Ioseph and Susanna and in auoyding any sinne what-soeuer Setting God alwaies before thy eyes and treading vnder foote vvhatsoeuer the world or the deuill or thy flesh shall moue thee vnto beeing either most delightfull pleasant or profitable to the outward man And such a one is truly said to loue God with all his hart and with all his soule In the meane time while there is no occasion of sinne offred wee may loue our parents wife and chyldren friends on this condition that our soule haue alwaies a watchfull cave not to sinne against god at any time for them or for our selues or for any cōsideration in the world whatsoeuer Holy loseph that patterne of humilitie loued god aboue all who being inuited by his Mistresse to commit adultery gaue this wise and discreete aunswere setting God before his eyes Gen. 39. Hovv canst doe this great wickednes and so sin against god He had rather loose his vnlawfull pleasure then loose God Holy Dauid when hee might haue slaine King Saule chose rather not to offeud god then to reuenge himselfe Renouned and chast Susanna when she might haue offended god without any impeachment or open knowledge in respect of the world the thing beeing kept close yet shee had rather in a good cause vndergoe any worldly shame or great wrong iniury what-soeuer then to forsake God her hope her crowne her castle Loue those thinges which god dooth suffer thee to enioy in this vvorlde as much as thou wilt for god dooth giue thee large liberty so that when there is any occasion of offending god offered then wee gather our wits together and looke about vs as did holie Ioseph Dauid Daniell the three chyldren Susanna and the like louing god aboue all and in the highest degree rather submitting our selues to any torment what-soeuer then by offending god to hazzard our soules in euerlasting torments And thy neighbour as thy selfe Our Sauiour may seeme heerein too much to cōmend vnto vs the loue of our neighbor in that he ioynes it so neere vnto the loue of god How-beit the loue of god the loue of thy neighbour spring both from one fountaine from one inward affection frō one cause so that they cannot be separated or parted a sunder Therefore S. Paul saith Hee that loueth his neighbour hath fulfilled the lawe Thou canst not auoid the loue of thy neighbour but thou must shake off the loue of god also Wherin we may cleerly see how much god doth account the loue of thy neighbour that he thinks he is not loued vnlesse for his sake we loue our neighbour also As also that God in the 2. table of his lawe hath spoken more largely of the loue of thy neighbor For the cōmandements of the first table are but 4. in nūber the cōmandements of the second table are sixe and yet in the first table is contayned the loue of God In the second table the commandements are all negatiue but one which doth shew the seueritie and straitnes thereof to make vs take the better heede Therfore our Sauiour saith Ioh. 13. In this shal they know that you are my disciples if ye loue one an other He sayth not that ye are knowne to be my disciples by working miracles or by the gift of prophecie but if yee shall loue one another for
of mankind being through the malice of sathan spoiled out of the cloathing of innocencie sore wounded with all kind of vice cast a side destitute of helpe halfe dead and euen at the next dore to desperation Iesus comming downe from heauen vouchsafed to visite and see them And to the ende hee might the better helpe them by taking mans nature on him he came very neere to man both seeing and being seene hearing and being heard feeling and being felt and hauing pitty on our extreame distresse he tooke vpon him our sinnes and beare them on his owne body he did in his own proper person suffer that we had deserued The same Iesus hath seene to the curing of vs who neuer turned his face from any sinner were he neuer so vile or abiect Whereas the proud and disdainfull priest passeth by him euen then giuing vp the ghost whereas the Leuit neglecteth him bidding God haue mercy vpon him and so going foorth on his way as hee had begun least he should sustaine some hinderance or damage in the things of the world while hee helpeth his neighbour Iesus this Samaritane hath his Hosts and In-holders to whom he leauing the earth and ascending into heauen doth commit the wounded man to be wel looked vnto promising a reward in heauen if through the aboundance of charity they shall haue laied out any thing more then was commaunded for the healing of the pittious body And by these In-holders are to be vnderstoode the Apostles Ministers and Preachers by whose painfull preaching he doth cure and helpe mankind and gathereth the same from the violence of theeues into the inner roome of the church where the wounds of sinne are healed By the doctrine of the gospell our very enemies must be loued and by Christ his example the poore the strangers the fatherlesse and widdow are to be releeued by our almes and charitable deuotion For true it is that Christ is loued in his members in whom likewise he is offended wheÌ„ their weake consciences are offended and is put to open shame of the world when they be put to shame and is put to death wheÌ„ they be put to death wants releefe when they are in need and necessity The fountaine of mercy is the loue of thy neighbour for if thou doest not affect the party thy mercy will soone grow key colde And that thou mayest take liking to the party yea although he be thy enemy if it be no more but for Gods cause and at his request mark what Christ saith If ye loue mee keepe my commaundements whereof this is one Loue your enemies doe good to them that hate you Kill thy anger and thy wrath bury thy hatred and tread it vnder thy foote GOD hath been fauourable vnto thee doe somwhat at his request doe more for his loue Heb. 6 10. God is not vnrighteous that he will forget your works and labour that proceedeth of loue Heb. 13. To doe good and to destribute forgette not for with such sacrifices God is pleased 2 Cor. 9 6 7. Hee which soweth little shall reape little and he that soweth plenteously shall reape also plenteously Let euery man doe according as hee is disposed in heart not grudgingly or of necessity for God loueth a cheerefull giuer 1 Iohn 3 17. Who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him Tob. 4 7. Giue almes of thy goods and turne neuer thy face from any poore man and then the face of the Lord shall not be turned away from thee Be mercifull after thy power if thou hast much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good reward in the day of necessity Pro. 19 17. Hee that hath pitty vpon the poore lendeth vnto the Lorde and looke what he layeth out he shall loose nothing it shall be paide him againe Psalme 41. Blessed is hee that considereth the poore and needy the Lorde shall deliuer him in the time of trouble The Lorde preserue him and keepe him aliue that hee may be blessed vppon earth and deliuer not thou him into the will of his aduersaries and enemies The Lorde comfort him when he lyeth sicke vpon his bed make thou all his bed in his sicknes Gal. 6 10. While we haue time let vs doe good to all men and specially to them which are of the householde of faith 1 Timo. 6 17. Charge them which are rich in the world that they be ready to giue and gladly to destribute laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life In conclusion gather this lesson also to see the mildnes of our sauiour Christ how largely and modestly and delightfully he aunswereth and satisfieth his enemy which came to intrap him that wee may learne with 〈◊〉 modesty and good will to answere them that seeke our hurt Yea all superiours are heereby aduertised not to be too austere to them that demaund any thing of them See you not how Christ answered this crafty Lawyer to the full when he might haue cut him off in shorter termes or else aunswered him with silence See also how by these demaunds and by euery little occasion our Sauiour deliuered many profitable wholsome instrucâ—â—ons By this example righteous men the friends of God and the louers of mens soules are glad vpon the least matter offered to profit as many as they may and for the loue of God and their neighbours to shew forth many good works According to the exhortation of our Sauiour Christ Math. â— 16. Let your light so shine before mâ—◠〈◊〉 they 〈◊〉 see your good works glorifie yoâ—â— sâ—â—hâ—r which is in heauen In another sâ—nce Ierusalem is sayde to signifie Paradice where-hence man vvas cast out and depriued of all spiritual gyfâ—â— and graces as immortalitie righteousnes and holines the true knowledge and feare of God Iericho signifieth this world and the calamities and miseries thereof the diuers infirmities where-with man is oppressed by sinne By theeues the deuil and his kingdome euill counsell company example By garments heauenly graces and the perfection which man had before his fall By wounds his infirmities the corruption of his whole nature which hindereth vs that we cannot loue and serue god as we ought By the priest and the Leuite the sacrifices of the old Testament which could not deliuer vs from sinne and death By the Samaritane Christ which deliuered vs from sinne death the deuill hell By the Samaritanes iournying Christ his descending from heauen and taking vppon him the nature of man By comming neere vndertaking the affections of man beeing like vnto him in all thinges sinne onely excepted Had compassion The cause that mooued him was his mercy not our desertâ— He bindeth vp our wouds when he forgiueth our sinnes and healeth our manifold infirimities
he would make his admonitions toward them effectuall and that he would giue good successe to his labours The most part doe offende greeuously in the maner circumstances of reprehending either for such matters which they doe not well consider and looke into or they doe it vnceasonably in respect of time and place and company or without all reuerence of their persons and callings and for themselues most vncharitably far from the rule of Christianity For the amendment of others and peace and quietnes ought to be the scope of reprehensions Let al things be done honestly in order to edification not to destruction Gods dishonour must rather moue him then his owne priuate wrongs neyther must his publique ministery be troubled by such distemperature let nothing fall from them vnaduisedly or that may tast of their owne discontentments Hauing alwaies regard to Gods cause first we must conuince thē of their sinne and the exhort to repentance Many cry repent and amend and thunder out the iudgements of God this in deede ought to be done but if we doe not first shew them what is amisse it will not be effectuall For then wil Dauid confesse his sinne when Nathan shall lay the parable close to his conscience 2. Sa. 12.13 Then is Nabal stroken as dumb as a stone when Abigael shall wisely watch her time and tell him of his churlishnes 1. Sam. 25.36.37 There is a time for all things he is wise that knowes opportunity and the Minister must sometime waite his time Ecclus 31.31 and 6.7.26 and 21.25.26 2. Tim. 2.24 Then will the Samaritane woman leaue her scoffing when Christ shall come home to her conscience Iohn 4.18 And then let the Preacher looke to profit by his publique doctrine and the brother by his priuate counsaile when first they shall prooue to their consciences that of this or that sinne they are guilty Yet this withall they must remember that with the heate of their reprehensions they ioyne consolation and comfort especially to them that are to be comforted As the prophets in their prophecies giue euident example 2. Sam. 12.13 Da. 4.24 Heb. 6.9 2. Cor. 7.8.9 2.7 It is lawfull and necessary for the Minister of God somtime to vse sharpe words if he meaneth to doe any good especiallie when hee hath to deale with men whose faces are of brasse and therefore cannot blush whose necks are of iron therfore will not bowe whose harts are of flint and therfore are not easily softned whose consciences are euen as it were seared vp with a hot iron Howbeit the Minister of God is not alwaies to lay on load as some vndiscreetly fill their sermons with inuectiues exclamations whereas a litle wisely spoken and in time in godly and christian zeale shall more preuaile then all such hot inflamations Somtimes therfore with Paul he is to doubt whether he should come with a rod or with the spirit of meekenes and mildnes And as he shal perceiue thē either more obstinate or tractable so to make the edge of his reprehension blunt or sharp as he seeth his Still to drop so to quicken or slake his fire and so to straine or let downe the string as that neyther by too much straining or too much loocing that string be brought more out of tune then it was at the first and so be still left out of tune Againe he is not to handle all a like but to remember that all the strings of an instrument are not a like placed a like natured a like sounded not all tuned and strained a like not all out of tune at once nor all out of tune a like and that according to their place greatnes or smalenes nature quannty quality euery one must more or lesse be strained And euen so it is among men the Magistrate must be reproued but with great reuerence and singuler modesty the elder sort must be reproued but as fathers the younger sort but as children and euery one according to his place and calling must be dealt with all 1 Tim. 5 1 2. Againe if hee shall perceaue two to be fallen downe into one and the selfe same sin he is wisely to obserue how they came downe and warily to put a difference betweene the one and the other For the one may fall by weakenes the other of wilfulnes the one of ignorance the other of malice the one therfore with lenity the other with seuenty must be proceeded against And alwaies he must temper his speeches according to the nature disposition of the persons with whom he hath to deale and recording to the quality quantitie of the sinne against which he dealeth Examples heereof we haue not a fewe in the scriptures Christ will not breake the brused reede nor queneh the smoaking flaxe Math. 12 20. Esay 42 3 but the rebels wil he batter in peeces like a potters vessell Psal 2 9. Moses was the meekest man vppon the earth yet none more angry with Aaron then hee nor more seuere against idolaters then he Paul will perswade Agrippa to become a christian and wil conuay himselfe into the bowels of the Galathians to win them vnto Christ but hee meaneth to take vp Peter for halting and to pronounce Elymas the very childe of the deuill Neuerthelesse to be reproued iustly and soundly out of Gods word and according to their desert hath not a like effect in all As may be seene both in the stubborne behauiour of Ieroboam in the old Testament of the malicious wicked Iewes when Stephen the martir laid their faults before their eyes Acts 7 54. For heereby they were made the worse their harts burst for anger they gnashed at him with their teeth they stopped their eares and ran vppon him all at once Neuerthelesse whatsoeuer happen the wicked must stoutly be resisted neither is their force to be feared howsoeuer the feare of danger make many to draw back But if our labour take not effect according to our wish desire let vs vnderstand that this christian fortitude is a sweet smelling sauour vnto God The nature of the wicked dooth heerein liuely shewe it selfe in that they become worse and more stubborne For as doggs being cast in the water or tied by the neck or legs barke bite at them which stretch our their handes to helpe them for they thinke they come to doe them more hurt So they that are bound with the chaines of wickednes cannot take in good part the godly endeuours of them which would set them free but take all in the euill part and interpret all to the worst taking them to be their chiefest enemies and after the fashion of doggs they turne back againe and bark and bite and teare Godly christian seuerity is both profitable praise-worthy most agreeable to the nature of medicine and phisick Some must be so gently vsed that neuerthelesse we doe our best to amend their faults first by primate admonition causing other to