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
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
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
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
it proceedeth namely from affliction the knowledge and feeling of his owne misery Seuenthly how Christ is our present Aduocate in our distresse and misery when we call vpon him earnestly and vnfainedly and in truth and sincerity Because through the humble sure of Christ the prodigall son obtained mercie Eyghtly the infinite mercy of GOD which is not ouercome by the multitude of our sinnes to remoue all despaire Ninthly the great solemnity that God and all the holy Angels doe make at the conuersion of a sinner Lastly an incouragement to them that liue well that they may continue in well dooing and be godly stil As also an instruction to them not to murmure at Gods works but rather to reuerence them and to reioyce that it hath pleased him to deale so graciously with sinners and to call them home that went so far astray Whereby vvee are further taught not rashly to iudge of any but to hope the best and in charitie to pray for their amendment There is no parable in the gospell more full of comfort consolation Whereby I am perswaded that there is no such greeuous sinner nor hainous offender vvhich would not turn vnto God if he consider in this example gods goodnes boūtifulnes and the entire loue of so mercifull a Father which of his own gracious accord went out to meete his prodigall sonne and to receiue him without any shew of deniall contrary to the custome of earthly Fathers vvhich fret and fume and are hardly drawne to such mercy How kindly doth he embrace him array him put a ring on his finger kill the fatted calfe for him make merry reioyce for him And howe farre of hee was frō casting in his teeth his former euill life that he maketh no mention thereof but rather findeth fault vvith the elder brother that repined thereat seeking to satis-fie and appease him The younger sonne not in age but in manners not in yeeres but in want of wisdome whereby he is the more easily inclined and drawne vnto bad wayes Some aged men are but young in theyr wordes gesture and conuersation and these the prophet Esay 65. calleth young men of an hundred yeeres old Some are young men concerning their time yet are aged men in good behauiour as Ioseph Dauid Samuell Daniell Iohn Baptist According to that the Lord said vnto Moses Numb 11. Gather vnto me seuenty men whom thou knowest to be auncient in discretion giuen to be vertuous and godly well disposed The foolishnes and lightnes of a sinner is heere set forth in that he is termed a young man For for the most part they know but little and haue experience but of a fewe matters they are vnskilfull in theyr owne affayres and stand in great neede of counsell If this prodigall Sonne left his Fathers house Foolishnes and sought his owne decay and destruction it was through his owne folly where-with hee was ouer-ruled and headlong carried away As fore-cast is more worth then great maintenaunce so is wisedome the disposer the continuer of great wealth Children consider no more then that which is before theyr eyes neyther doe they fore-cast things to come Deut. 32. O that they were wise then woulde they vnderstand this they would consider theyr latter end And our Sauiour Christ saith Luke 19. O that they had known the time of theyr visitation at the least in thys theyr day The Apostle Saint Paule wisheth euery where vnto the faithfull that they bee filled with the knowledge of God For it is no meruaile if God be forsaken of them to whom hee is not knowne which neyther heare the worde of God nor haue it nor make any care or regard thereof The prodigall sonne vnderstood not the great blessings that vvere in his Fathers house but afterward affliction gaue him to vnderstand when he felt the want thereof So we leaue God fall into sinne Blindnes because we know not the mischiefes that flow from thence Were it not that the Hawkes eyes were hidde and his feete tyed hee would mount aloft into the skies so if the eyes of our minde were not blinded with worldlie pleasures and vanities wee should sure be lifted vp with heauenly thoughts to despise these earthly delights For all the commodities and pleasures of this life haue but a short time of continuance Phil. 3. Sinners continuing in theyr sinfull race are inwardly blinded that they cannot see the light of God nor finde the way to come out of theyr lothsome darknesse For although there be many sins some of weaknes and some of malice yet ignorance is the roote of all For when we know not whether there be a God or a deuill heauen or hell ioyes or torments no meruaile if wee wilfully runne into all wickednesse All vvhich if the sinner did well knovve and beleeue hee would not so easily offend as he doth at least-wise hee would not fall into so many and so great and dangerous sins as he doth and that daily No man sinneth but hee that seeth not what hee looseth by sinning Therefore let vs pray with the prophet psalme 12. Lord lighten mine eyes that I fall not in death And psalm 118. Giue mee vnderstanding and I will search thy law yea I will keepe it with my whole hart Let vs desire true knowledge that we doe not leaue GOD that wee may remaine with him and be in his house be content to be ruled by him keepe his commaundements Not onely ignorance of Gods goodnes blessings gyfts and graces doth turne vs away from God Confidence in his owne wisedom but also the confidence in our owne strength our owne selfe will and our owne selfe-loue No perswasions can alter a young mans mind and a wilful sinner vntill he haue fully tryed his own way Beyond all measure they trust too much to themselues to their own strength and wisdome policy and fetches thinking themselues to be of such good gouernment that they know well enough how to order to dispose their owne matters And this selfe wisdom is the cause that many forsake god Therefore the Lord saith Reuel 3. Thou sayest I am rich and want nothing and knowest not that thou art miserable and poore and blind and naked But how little wee are able to doe without Gods helpe and grace shall be shewed hereafter Peter was bold and presumed saying Though all men be offended yet will not I be offended who because he trusted too much to his owne strength was ouer-come by a filly maid Mat. 26. So also Dauid heerein confesseth his owne fault Psal 29. I sayde in my prosperitie I shall neuer be remooued and presently after Thou turnedst away thy face from me and I was troubled And hauing full tryall in himselfe hee reproueth them which put not theyr trust in God Psal 52.8 Loe this is the man that tooke not God for his strength but trusted vnto the multitude of his riches and strengthned himselfe in his wickednes But
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
confession of thy fault is the happy entrance to obtaine Gods mercie VVash you make you cleane sayth the Prophet Esay chapter 1. verse 16. take avvay the euill of your vvorkes from before mine eyes cease to doe euill The whole Church which is the company of the godly shall helpe thee with their prayers or if thy confession bee priuate thou shalt be much comforted by the admonitions of thy faithfull friendes or godly Minister vnto whom thou shalt confesse thy fault Loose not so great a benefit through thy negligence and deferre not the health of thy soule Suffer not so vgly so loth-some a guest as the deuill is long to abide in thy soule which by right is the Temple of God Suffer not the deuill to make any mansion in thy soule who should not haue the least entertainment but expell him and thrust him forth And if thou doe perceiue thy selfe to be in the iawes of this cruell Woolfe call for the help of Christ that most stout valiant Shepheard which can teare in peeces the lawes of the Woolfe yea of the most stoutest Lyon 1. Sam. 21.9 As the sword which is neuer occupyed gathereth rust in the sheath and is fit for nothing so that soule which gathereth still the filth of sin and is neuer clensed is fitte for no vse but onely for destruction The seruaunts are willed to bring foorth the best robe God onely giueth grace and forgiuenesse of sinnes but by the handes of his seruaunts the Ministers it is applyed vnto sinners who vpon theyr true repentance in Gods name and in his behalfe do absolue them from their sinne As the psalme 130. saith With the Lord there is mercy and vvith him there is plentious redemption and he shall redeeme Israell froÌ„ all his sames The Ministers they bring foorth this precious robe out of the Wardrobe of Gods mercie and of the infinite merrits of Christ his death and passion He put on a ring on his hand That is Ring hee gaue him power to practise all good workes Hee restoreth vnto this penitent sinner the garment of holines and grace and all other good workes which hee did in the state of grace before hee fell from thence He put shooes on his feete That is Shooes he made the rebellious affections of his corrupted hart and stubborne will obedient and subiect to the rule and gouernment of his godly and sanctified soule hee made them most swift and ready to doe good which before were slow to all godlinesse and most quicke to all wickednes But God not content onely here-with of a Reuenges doth shew himselfe a great Comforâ—â—â— not onely forgiuing sinne but granting grace to take heed of future follies and how we fall into the like offences againe As Iob saith chap. 22. If thou returne to the Aloâ—ghtie thou shalt be built vp and thou shalt put iniquitie farre from thy tabernacle Thou shalt lay vp gold for dust and the gold of Ophir as the flints of the riuers For weakenesse thou shalt haue strength and for ignorance blindnes thou shalt haue heauenly wisedome in stand of the wine of the pleasures of this worlde thou shalt drinke of the water of life shalt neuer thirst after the pleasures profits and vanities of this world but still continually thou shalt growe in dislike of these and long for those ioyes which neuer shall haue end Many a one forgiues through feare others would reuenge yet cannot but God with his onely beck can destroy whom he will Yet he being so often prouoked despised refused dooth patiently forbeare vs and louingly allure vs and friendly receiueth vs and most comfortably embraceth vs. Making great ioy at our repentance and amendment and stedfast purpose to continue in goodnes therefore he biddeth his seruants Kill the faâ— calfe to Being the faâ—â—â— calfe and kill him And leâ— vs â—â—te and be merry For this my soone saith heâ— â—as dead and is aliue againe and be was losâ—â— but he is found and they began to be â—â—â—rie This doth represent the great ioy whâ—â—â— Christ tooke out of the conuersion of sinners and publicanes with whom hoe did 〈◊〉 and for the which matter he was reproued of the Sotibes Pharisies Vnto whom he â—â—â—swered that he came not to call the righteous but the sinners to repentance Againe head â—led them to consider what this meant I will haue mercy saith he and not sacrifice Not onely the Angels in heauen reioyde at the conuersion of a sinner but also the whole church and God himselfe and therefore he saith let vs be merry The first thought of a sinner is of his sinne next of his owne maâ—â—◠〈◊〉 froward disposition heâ—re-hence 〈…〉 â—â—â—eth the hatred and 〈◊〉 of sinne This made Petes to say Depart from me 6 Lord for I am a sinfull man There is not so much ioy when the sinner 〈…〉 there is also aâ—grâ—â—â— ioy The ioy of a sinner â—â—â—â—â—â—ed when he 〈◊〉 a good course and â—â—â—eth himselfe to liue well after the 〈◊〉 of Goâ—â— most holy will Not only his 〈◊〉 â—â—â—ends houshold 〈…〉 all some himselfe 〈…〉 see so happy a change No tong can vtter the extraordinary ioyes and 〈…〉 which God granted to the soules inward 〈◊〉 of them which hauing â—spansâ— to God If after thâ—◠〈◊〉 there were no glory remaining for the godly 〈◊〉 illegrâ—â—◠〈…〉 thâ—◠〈◊〉 they haue should persâ—â—â— theÌ„ 〈…〉 out sin See the difference betwixt the keeping of Swine the pleâ—â—◠〈◊〉 fathers table In sinne there is not 〈…〉 â—â—â—me â—â—â—th 〈◊〉 in 〈…〉 abound a 〈◊〉 gracious faâ—â—◠〈…〉 sinners are deceaâ—ed 〈…〉 thâ— in that they â—â—ink therâ—â—◠〈◊〉 so greaâ— coÌ„fort plenâ—â— to be sound 〈…〉 life as they 〈◊〉 they 〈◊〉 a lewâ—â— life esteeming 〈…〉 〈◊〉 of â—his 〈…〉 â—heâ—fore they are 〈…〉 〈…〉 lewd woman 〈…〉 â—â—â—ence for 〈◊〉 life would sâ—â—â—er diuine but that she feaâ—eth pouerty and diuert other worldly helps for that cause endangereth her soule for euer But let that of the prophet coÌ„fort thee Psal 36. I neuer saw the righteous forsaken nor their seed beâ—ing their bread The birds of the heauen they neither sow nor spin yet God prouideth for theÌ„ how wil not god prouide for them much rather which truly tuâ—ne vnto him See how he prouided for this prodigal son who as soon as he left his sinful life found a banket prepared ioyfull coÌ„pany pleasant musick The children of Israel departing froÌ„ the bondage of Egipt saw Gods miraculous deliuerance sang reioyced neuer wanted food from heauen vntil they can into the promised land of Canâ—an They which leauing the vaniâ—â—es of this world make their volage throgh the Deserts of this life seâ—sing God seeking â—â—â—enly Canaâ—â—â— God granteth theÌ„ many worthy meditations heauenly coÌ„forts where with they are inwardly fed as with Manna froÌ„ beâ—â—â— hauing diuers sâ—â—â—es 〈◊〉 â—â—â—agements that they should not saint The Israelites in Egipt
shew of holines In outward seruices they are obedient as Esau iâ— the meane time they can hardly abide that Gods mercy should â—e shewed to sinners being ready in a manner to â—all GOD to account as though â—â—ne were 〈…〉 of Gods faâ—ouâ— but â—â—â—ly they themselues who although they seeme still to be in the fathers presence yet are not alwaies heires For the last shall be first and the first last Hipocrites who may be â—â—â—med the sonnes of Agâ—◠〈◊〉 are preferred and for a whiâ—â— they stand for â—eiâ—â—â— who like Ismaâ—ll vaunt themselues of their birth-right and 〈◊〉 disdainâ— their younger brethren Whose intolleâ—aâ—â—e pride and seuerity doth further appeare in that they must be entreated of no lower a man them the fathâ—◠〈◊〉 they â—â—ould not think hardly thâ—â— mercy should be shewed to their brethren By the example of the father 〈…〉 learne to be â—â—â—ourable toward the 〈◊〉 faulâ—â— of 〈◊〉 brethren although God doth 〈◊〉 request vs thereâ—â—to To 〈◊〉 effect 〈…〉 chap of Maister 〈…〉 vpon these wordes My brethren be not manie Maisters knowing that wee shall reâ—â—aue the greator condemnation For in manie things we sâ—â—all Which words heâ—deâ—idoth first intâ—â—â—â— exhortation or admonition that the godly and Saints of God doe not ambitiously or rigorously censure theyr brethreâ— Secondly into the reasons of that his exhortation which are two 1. From Gods â—â—â—ine â—â—dgement which shall be the â—â—â—uien â—nâ—â—nvs liâ— wee shall iudge otheâ—â— sâ— sâ—aâ—ply â— From the imbecilitie frailty of our nature which are subiect to sin as well as other then are VVeâ—sâ—â— in thoughts in speecheâ— and deedes as the examples of holier men then we are being recited in Scriptures do declare Three respects there are in men wherby their rigour towards other should be abâ—teâ— First to recount what in former times themselues haue beene Secondly to think what here-after they may be Thirdly to remember what presently they are Ouâ— of other mens falls a foure-fold profit insueth 1. The glory of god his power mercy is made manifest in making theÌ„ vessels of glory who by theys fins deserued A soft aunswere putteth away wrath but greeuous words stir vp strife An enemies hasty nature may bee appeased by gentle words and all strife and contention by this meanes may soone cease So the Apostle S. Paule teacheth vs not to bee quarrelsome but to be modest shewing al gentlenes vnto all men But he aunswered and said to his father Loe these many yeeres haue I doone thee seruice neyther broke I at any tyme thy commaundement and yet thou neuer ganest me a Kidde that I might make merry with my friends But when this thy sonne was com which hath deuoured thy goods with harlots thou hast for his sake killed the sat Calfe Hipocrites accuse God of iniquitie and iudge themselues iust For when they haue performed the outward obedience of the law they think they haue perfectly fulfilled the whole law that by right they ought to haue not onely the blessings of this life but also the loves of another For say they wee neuer broke thy commaundement As the young rich man sayde All these things haue I obserued from my youth Math. 19.20 But when they heare out of the gospell that GOD doth not respect mens merrits and deserts but dooth freely forgiue sinnes receiue sinners vnto mercie of his owne good will and vndeserued fauour they by and by iudge GOD to be most vnrighteous which doth reiect those which haue deserued so worthy well in the sight of the world and doth receiue notorious sinners and knowne offenders Esay 58.3 Wee haue fasted say they and thou hast not regarded we haue humbled our soules and thou knewest not What righteousnes is this to condemne vs that haue fulfilled the lawe and to saue them which haue so diuersly transgressed it This is the foolish boasting of hypocrites Thys elder brother is worthy of reproofe in two respects First that he had no cause to â—e angry to see his younger brother to be sâ— well dealt withall seeing it was no hurt oâ— harme or any disaduantage vnto him Secondly hauing no regard of the welfare of his brother he is sad and heauy to see him so ioyfully receiued This elder brother this Pharise this bâ—sting iusticiary saith not So many yeer oâ— thou hast bredde mee vp thou hast taken great sorrow and care for mee and I shall neuer be able to make recompence and amends But hee forgetting his dutie is vp with his deserts So many yeeres haue I serued thee As the other sayd I fast twice in the weeke I pay tythes of all that I possesse and so forth What could be spoken more arrogantly then to say he neuer broke his commandement Who coulde of right say so but the onely sonne of God who truly might say I do those things which please my Father Ioh. 8. All other may say Wee haue gone astray and are vnprofitable seruants psal 14. Luk. 17. If he had committed no other sinne yet in this he broke the rule of charitie enuying at the good estate of his brother and taking no compassion of his former misery Neyther dooth he say My brother but in contempt Thy sonne So great was his pride and high mind These Pharises would haue Christ to be conuersant with none but themselues and these iusticiaries would haue none to haue part in Christ but onely themselues But now let vs marke how tenderly and mildly Christ answereth vnto this murmuring and grudging sonne not stirring him vp or prouoking him to anger but rather by all meanes making him to know his bountifull minde toward him what he mindeth to doe for him that with all thankfulnes hâ—e might accept of his goodnesse and be well content with his Fathers dealings And hee sayd vnto him sonne thou art euer with mee and all that I haue is thine It was meete that we should make merrie be glad for this thy brother was deade and is aliue againe and he was lost but he is found The great gentlenes of God is heerein seene in that so graciously he beareth with the faults of murmurers vouchsafeth to call him sonne although hee were a most grudging sonne He would also winne weane him from his fault by making him consider the daily bessings that are powred vpon him the great abundance that he is like hereafter to be partaker of Neyther doth he reproue him sharply but exhorteth by milde perswasions saying It vvas meete that we should make merrie and be gladde and why art thou thus offended seeing thou shouldst be in thys case as ioyfull as vvee For thys thy Brother Note how hee saith not My sonne but This thy brother to allure him to mutuall concord loue good will Whereby we also haue a warning to shew compassion one toward another and to reioyce at the good one of another seeing wee are the same people Nation hauing one God one Redeemer one Baptisme Exod. 32. When the
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
Name the benefit one of another and to our owne great comfort Which thing is mightily furthered by often hearing the Word preached and by daily due meditation therof The reason of euery thing may not be demaunded for the misteries of Diuinity passe our reason and capacity As the Apostle speaketh vnto the Corinthians 1 Col. 3.1 I could not speaks vnto you brethren as vnto spirituall men but as vnto carnall euen as vnto babes in Christ I gaue ye milk to drinke and not meat for ye were not yet able to heare it neither yet now are ye able The articles of our beliefe are the principles of 〈◊〉 religion vvhich although we cannot vnderstand presently nor sounde the depth of them at the first view yet it is required of vâ— that we should beleeue for vnless we beleeue vvee shall neuer vnderstand any thing The conuersion of the whole Worlde vvas brought to passe not by wise learned men but by simple men and fishers vvhich coulde neuer bee effected by the power and strength of any great Emperour or by the wisedome and learning of any heathen Phylosopher For 〈◊〉 our doth not beleeue the Word of God vvill hardly giue credite to any worldly meanes or miracles what soeuer So froward is our wilfull ignorance and so stubborne that it will hardly on neuer yeeld it selfe to be instructed This historie painteth forth vnto vs the wonderful course of the world the vnriable estate of the sonnes of men som rich some beggers som liue in all aboundance som are pinched with great extremity and inioyful another mourneth Yet neither 〈◊〉 the one to be counted happy nor the other miserable vntil the tinne day coâ—â— when the sâ—enâ—ts of all harts shall be made manifest 1. Cor. 4.5 It teacheth vs also to despise the vanities of this world VVee would by our good wils beâ—ith mighty in the vvorld and for the same vvee venture many a hard iourny by sea by laâ—â—â—el yet if it should be put to thy choyce whether thou wouldest haue the rich mans life with eternall torments or the poore mans life with heauenly ioyes thou wouldest be well aduised what thou didst For vvhat could all the pleasures and wealth treasures of this rich man comfort or help him after death They can neither deliuer him from the power or howre of death nor from the hand of hell and being in hell in torments they can afforde no manner of remedy psal 48.16 Bee not thou afrayde though one be made rich or if the glory of his house be increased for he shall carry away nothing with him neyther shall his pompe follow him when he dieth Hee is cast into hell where for temporal plesures he shal be punished with eternal torments because â—ee preferred those worldly vanities before the â—are of another and a better life The poore shall not alwayes bee poore neither shall the rich be alwayes florishing Looke vpon Lazarus nowe like a King and looke vpon the rich man beeing farre worse then a begger And this for the most part is the end period of earthlie honours and wealth and this is the vnhappy issue of fleshly pleasures and sinfull lusts and of the dainty sweete delicates of this world Euerlasting life is giueÌ„ to those workes of charity which proceede from faith and likewise the vnmercifull are like to be too too miserable Heereby we haue especiall warning not to faint in our mindes and to be offended with God when we see the wicked in this world full of wealth hauing no punishment layd vppon them dooing in a manner what they list as also in seeing the godly to bee poore and miserable in this life and subiect to diuers extremines For God dooth order all thinges better in another life and this world is but the place time of tryall The long sufferance patience of God doth make the punishment of the wicked more iust and the long patience of the godly doth make their ioyes in another life farre more comfortable If in a Gold-smiths shoppe thou seest drosse and coales and such refuze and therewithall precious vessels of gold and siluer rings and iewels it doth somewhat discontent thee to see so disorderly a sight So in the Church of God where there are many holy and godly people you see manie wicked such mighty men like Nemrods Of the wounded man that fell among theeues LVKE 10.25 Then beholde a certaine Expounder of the Law stood vp and tempted him saying THis worldly Wise-man had knowledge enough and so no doubt hee thought of himselfe therefore hee did not demaunde the question to learne but to try and to tempt as they do that take a pride in their learning Marke how the great learned men and those that thought themselues full wise were Christ his heauy freends and deadly foes they are the first that set themselues against his doctrine There is no people so bad so dangerous as learned men that haue an euill conscience dooing more hurt in a cittie and Common-weale then a hundred plaine men simple ignorants For they infect more then a plague the one distroying the body the other indangering the soule Such are those that set vp and maintaine false doctrine and idolatry filling all the world with troubles and tumults with seditions and treasons as in these dayes Campian and Hart and other theyr confederates flowing from Rhemes ioyning to their false religion trecherous practises allowed by Cardinall Allen Saunders Moorton and the like howe many true subiects harts haue they drawne from her Maiesty from true religion from the hope of their true saluation from God and making themselues most lamentable spectacles In an Apothecaries shop painted boxes with goodly inscriptions haue poyson within them and from many learned men may proceed most dangerous doctrine manifest errour as poysoned wine may be drunke out of a golden cup. Many learne to know and fewe to practise and to become good Wicked Herod Math. 2. serched the scriptures not that hee might be the better thereby or edified in soule and coÌ„science but that he might know where Christ shoulde be borne that hee might come to kill him Many are very painfull in the studies of the lawes Lawyers searching Chronicles and Antiquities proposing vnto themselues promotion and gaine as their chiefest scope and therfore much wrong is done by such manner of men the law wrested many a good cause ouer throwne But where are those learned Lawyers that with a good conscience vndertake other mens causes if they be good they stand for him dispatch him without demurrs and long delayes if they be wrongfull they will not once meddle with them giuing the partie counsell to surcease and to liue charitably as a mutuall member of the same body as a good Christian and louing subiect vnder a milde and gracious Prince God forbid but that there should be store of them and I doubt not but that there bee
to shew such extremitie towards others And therefore he may be poynted at with a note of wonder VVho woulde haue doone it but that seruaunt that gracelesse and vnthankfull creatureâ— little considering that hee would be loth so to be dealt with all himselfe and as we are went to say in this case shewing himselfe vvorse then a Iew or Turke His cruelty is further expressed from the person of his fellowe seruaunt who kneeled downe to him and could find no mercie a 〈◊〉 hart that had no pittie he coulde haue 〈◊〉 no more if hee had vtterly denied him Again his cruelty in expressed by his gâ—â—sture in that he tooke him by the thrâ—â—â—e vvithout any former ciuill and â—uâ—teous means of demaunding al which did shew a hart fully possessed with cruelty But that all cruell mindes may somwhat relent lâ—t theÌ„ consider the manifold causes to moue them to charitie and forgiuenes The first is Gods commaundement Secondly because reuenge is the honor due onely vnto God Thirdly because we are guiltie of manifold offences wherein wee desire forgiuenes of God and therfore we ought to forgiue others Fourthly the coÌ„mon peace and quietnes of the Church which is mightily troubled by this meanes Fiftly our prayers the most necessary work in this life are hindered by continuall hatred which thirsteth after reuenge And lastly heereby many waightie affayres of this life are broken of Either the second third or fourth warning may take place and it is the dutie of Christians to seek peace insue it If they be iniuries doone vnto our selues then be pacified and mittigâ— to thy anger forgiue them for the causes afore-sayd If they coÌ„cerne the honour of God then may vvee be 〈…〉 let our zeale be 〈…〉 with wiseâ—â—â—â— As in the case of blasphemy heresie and Atheisme which we â—â—ght to redressâ— to the vtmost of our 〈◊〉 and such stubborne people whom we cannot 〈◊〉 wee ought to leaue to the iudgement of God 2. Tim. 4.14 The godly often times â—â—ire and giue offence among them also â—re dissentions These 〈◊〉 fall out among them that are more perfect then others and therfore the scripture doth so manifestly set down the faults and offences of the godly The reprobate euill disposed after twice or thrice warring are to be left vnto themselues and to GOD 〈◊〉 those that haue any sparke of grace cannot be too often warned This vnmercifull seruaunt should haue 〈…〉 what power his Maister had 〈◊〉 him when hee kneeled downe vnto him asking forgiuenes in a case very despâ—â—â—â— and past hope His maisters boundtifulnes and his 〈…〉 should haue drawne him to mercy and compassion 〈…〉 all thâ—se 〈◊〉 vvere 〈…〉 had so fraught him and possessed him with cruelty and 〈…〉 him 〈…〉 into 〈◊〉 Whose 〈…〉 selfe in these 〈…〉 had 〈◊〉 from hi◠〈…〉 had 〈…〉 with him and â—â—â—ecting with 〈…〉 by will 〈…〉 of his crueltie Secondly â—panâ— toward a stranger which 〈…〉 but 〈◊〉 his owne fâ—llow 〈◊〉 Thirdly for a finall 〈…〉 himselfe was 〈…〉 forgiuen for what is a 〈…〉 hâ—ndred penâ—â— Where by talâ—â—â—â— are signified our greâ—â—ous and haâ—nous of 〈◊〉 and by the persee câ—sâ—el 〈…〉 and finall 〈◊〉 fâ—â—lts His 〈…〉 â—â—â—â—leth downe yet doth 〈…〉 His fellowe seruaunts 〈…〉 and cruelâ— behaued 〈…〉 hart for the godly haue a fellow 〈…〉 world be to passe by oâ— full 〈…〉 The godly are not only 〈…〉 when they cannot 〈…〉 vnto God 〈…〉 and 〈◊〉 prayer for redresse 〈…〉 The 〈…〉 vnmercifull of 〈…〉 〈…〉 and what iniâ—de 〈…〉 will not put in practise hauing 〈◊〉 â—â—â—enly coÌ„sideration Christ his 〈◊〉 death for them and the heauy anâ—â—â— and distresses of his soule are not 〈…〉 Heb. 4.15 Rom. 5. 〈◊〉 〈…〉 No such 〈◊〉 doe enter into theyr 〈◊〉 VVell the poore cryeth comâ—â—â— his cause to God and GOD will 〈◊〉 a time to consider it psalme 10. For 〈◊〉 â—â—â—ing â—â—â—ed with the prayers of the godlie who are greened to see such 〈…〉 â—â—â—ing highly offended 〈◊〉 the greaâ— ingratitude of worldlie 〈…〉 for these great disorders punish 〈…〉 with â—â—ueâ—s miseries caâ—â—◠〈◊〉 And now the third matter commeth to he â—andâ—ed which containeth the punishment of this ingratitude â—nd cruell behauiour Then his Maister called him and saâ—d to him 〈◊〉 â—ill sâ—â—â—unt I forgaue thee all 〈…〉 c. This great cruelty cannot 〈◊〉 vnpuâ—â—â—hed though it be toâ—â—erâ—ted for a 〈◊〉 And as God is the god of wisdome so â—ee handleth his matters most 〈…〉 dooth not rashly punish him but first reproâ—ueth him and debt 〈◊〉 the cause with him So doâ—â—â— God by his Ministers and messengers reprooâ—â— vs before he doth punish vs. Ough tell thou not c. Christ requireth of vs thankfulnes for his beneâ—â—â— bestowed and for the forgiuenes of ouâ—â—â—â—nifold offences that wee should not be â—â—gorous vnto our brethren and vnto our neighbours but that wee should be ready and ensie to forgiue So his Maister was wreth This sheweth the infinite anger of God against sin especially against those sinners which 〈◊〉 hard harted towards others and are 〈◊〉 desirous of reuenge theâ— inclined to mercie and forgiuenes And deliuered him to the Iaylers which is spoken concerning the doleful prison of euer lasting damnation For although god do offer mercy vnto all yet this cruel minded people are not worthy of it vvho â—â—ll yeeld no fauour nor pardon Which saying agrâ—â—th with that of Saint Iames chap. 2 1â— Thâ—â—â— shall be iudgement vvithout merâ—â— to him that wil shew no mercy The same punishment is appoynted to them which will not bee reconciled to other in this 〈…〉 Thou shalt not come thence all thou hast paide the vtmost farthing Wheâ— hence the aduersaries of true religion gather theyr fained doctrine of puâ—gatoriâ—◠〈◊〉 will deliuered say they to the â—aylor Purgatory 〈◊〉 he payd which was some time or other though if were long first Though not in this world nor in hell yet 〈◊〉 â—â—â—orie But this place dooth euerâ—â—◠〈◊〉 purgatory For certaine it is that Christ meaneth heâ—re eternall â—amnation no tempoâ—â—â— punishment whereâ—â—◠〈…〉 God 's iudgement And 〈…〉 coÌ„deâ—â—ed to these eternall puâ—â—â— there is no release 〈◊〉 â—â—ylors â—ormenters are his conscience condemning his sin the â—â—â—ble acâ—â—â— of the 〈◊〉 outward punishâ—â—◠〈…〉 warre peâ—â—◠〈◊〉 and 〈…〉 a thousand such dangers and 〈…〉 punishments of this life but 〈…〉 come He 〈◊〉 deliueâ—â—◠〈…〉 any hope of reâ—â—◠〈…〉 so much 〈…〉 is no hope of reâ—â—◠〈…〉 to the â—ayâ—our 〈…〉 To 〈…〉 God 's eternall iudgment and punishmentâ— so griâ—â—ous are the punishments and paines that are appointed to them that will not forgiue So that if men women cannot bet drawn to mercifull dealing by Gods commaundâ—â—â— and for his loue and for his sake 〈◊〉 leâ—â—â—wise for theyr own safetie yet let theÌ„â—â—ue especiall care there vnto for the terrible most eternall torments which are reserued for vnmercifull people Gods plagues in this worlde and his punishments in another The debt of thy manifold
〈◊〉 â—â—â—eth the fire of purgatory for if the debt â—â—â—leased vvhy is the debter punished Lastly iâ— openeth to wretched sinâ—â—◠〈◊〉 of â—â—â—ly grace spiritual comfort especially in the conflict of death dâ—spiâ—â—â—re And so much the more is our distresse cased when wee thinke vpon the 〈…〉 which iâ— the precious death of Christ whâ—â— become a sacrifice for our 〈◊〉 to oppâ—â—â—st Gods weath to satisfie the 〈…〉 sinnes and to 〈…〉 inâ—â— sâ—â—â— by vvhich 〈…〉 offâ—â—â— and sinne How 〈◊〉 we 〈◊〉 the 〈…〉 thâ—â— so great me 〈…〉 〈◊〉 repenâ—â—â—de 〈…〉 redâ—â—â—ion In 〈◊〉 our whole 〈…〉 think vpon on 〈◊〉 thankfulâ—â—◠〈…〉 we may glorifie God 〈…〉 so greâ—â—◠〈…〉 with hart mouth profession and 〈◊〉 our And most heedâ—â—â— must weeâ—â— in framing our whole 〈…〉 wee 〈◊〉 not so great a benefit through out 〈…〉 〈◊〉 this 〈◊〉 off all debter did What the 〈◊〉 of the vnâ—â—â— serâ—â—â— was it is to apparant and 〈◊〉 reason and common sence doth 〈…〉 yeâ— thereby is shewed the most 〈◊〉 â—â—â—ture of the common sort which is most eager vpon reuenge and 〈◊〉 from 〈◊〉 But if they woulde beâ—â—â— the 〈…〉 of the prophet Eliâ—â—◠〈…〉 and â—â—â—â—â—â—er it they would◠〈◊〉 a great 〈◊〉 the sooner incâ—â—â—ed to 〈◊〉 who 〈◊〉 hee 〈◊〉 brea◠〈…〉 〈…〉 sought 〈…〉 〈◊〉 shall sooner 〈…〉 beâ—â—â— then 〈…〉 〈…〉 into 〈…〉 〈…〉 Alexander the great heaâ—â—◠〈…〉 most trusâ—ie friends to be at 〈…〉 onely rebuke 〈…〉 hath that when the◠〈◊〉 out againe 〈◊〉 would kill them both 〈◊〉 him that waâ— the causes so that 〈◊〉 〈◊〉 they liued peâ—teably In like case if was shâ—ulde duly consider the heauiâ— doome iudgements which was layd vppon this 〈…〉 welfull 〈…〉 â—yther wee would easily forgiuen or not be hastie to reuenge but â—â—â—king pâ—â—se wee would be 〈◊〉 â—â—â—ised Buâ— leauing the vnmercifull 〈◊〉 to his Maâ—ster let vs for our 〈…〉 story â—â—â—-what is needfull for vs 〈◊〉 toward the 〈◊〉 that haue offended 〈…〉 VVherein was must vnderstand that there are two kindâ— of men that offend vs Soâ—◠〈◊〉 one as theâ—â—â—â—â—â—rceiue themselues to haâ—â—â— offended 〈◊〉 and by in hoâ—â—â— bleâ—â—â—st desire for 〈◊〉 But as concerâ—â—◠〈◊〉 that is â—â—â—orne and wilfull let 〈…〉 all desâ—â—â— menge and cease 〈…〉 him stiâ— bâ—â—â— rather requite him 〈…〉 and turne justâ—â—â—de of aâ—iâ—â—trie 〈…〉 in the 〈◊〉 time then hast a 〈…〉 vnâ—â— him For when as God willeth to wish well to our member has doth not sooâ—th with 〈…〉 should like well of those things 〈…〉 himselfe condeâ—â—â—â—th 〈…〉 incoming is onely that our mindes shoulde be 〈◊〉 from mallice Maâ—e ouer there are private offences betwixt man and 〈◊〉 publiques offences by 〈◊〉 goâ—◠〈◊〉 both which vpon amendenterâ— must â—haritably be forgiuen as wee would lookâ— to be forgiueâ—â—t Gods hands Solâ— Dâ—◠〈◊〉 sâ—â—gloâ—ia at graâ—â—â— The Parable of the faithfull Seruaunt 〈…〉 45. 〈…〉 wise whâ—m 〈…〉 Râ—der queâ— his 〈…〉 OF all vnâ—â—â—â—full 〈◊〉 the carelesse negligent Minister is most 〈…〉 sâ—ffereth the soules of them that are committed to â—â—charge to perrish for want of spirituall â—â—ode beeing heerein also very vnmercifull vnto them-selues because the blood of them that perrish shall be required aâ— theyr hands Ezech. 3.18 Who as theyr calling and dutie is very honourable beeing the seruaunts of the most High so their charge is very waighty For next vnto the Prince and Magistrate to rule the Ministers haue the chiefest waightiest charge imposed vpon them And as the 〈◊〉 and weaâ—ly ought to prouide for 〈◊〉 of them that stand in neede of theyr â—halpe sâ— farre fooâ—th as they may so must the Minister 〈◊〉 care 〈◊〉 deliâ—â— the heauenly 〈◊〉 of the 〈…〉 no occasion 〈◊〉 of thâ—se thaâ— are 〈…〉 〈◊〉 his charge 〈…〉 to comfort the distressâ—◠〈…〉 to â—panâ— the 〈…〉 her 〈◊〉 generally to 〈…〉 into the true shâ—epfold Such a one may be coÌ„pared vnto afterward that can being forth of his treasurie things both new and old Math. 13.52 and can apply himselfe vnto the performance of his dutie aâ— occasion fâ—â—â—â—th and that this parable is principally meant of the Ministers the â—â—â—deâ— of the Apostle S. Peter declare 〈◊〉 1â— 4â— Who asked of our Sauior Christ whether 〈◊〉 tolde that parable oâ—â—ly to thâ—â— Of which sort and degree of men because there are more that are negligent carelesse then painfull and diligent therefore the qualities of both are heeâ—e set downe and also what reward each of them shall looke son Because godly painfull Ministers be very â—aâ—e to be founde therefore the â—olie Christ maketh it a â—â—â—estion of wonders VVho then 〈◊〉 faithfull seruaunt No doubt thâ—â— be many thus disposed but 〈◊〉 of the â—â—â—â—tude that are contraâ—â—â—◠〈◊〉 they be but very fewe and as 〈…〉 a hundred and hee that runâ—â—◠〈◊〉 easily 〈◊〉 the number The faithâ—â—â—◠〈…〉 beeing â—â—â—â—full of his Maisters coâ—â—â—ng is watchfull and setteth 〈…〉 performe 〈◊〉 â—osines with care conscience And iâ— the number of them be buâ— small good Lorde daily increase them and thrust forth such labourers into thy vâ—â—â—ard and into thy â—aruest Math. 9.37.38 The cause that godly Ministers are watchfull painfull and faithfull is that they looke for theyr Maisters comming approuing themselues to GOD in al vprâ—â—â—â—ies and good conscience Acts 20. Heb. 19.1 Sam. 12. referring all theyr iniuries to God 1. Cor. 4.3.9 to 14. 15.19 Who in his good time will send them comfort Wisâ— 5. A good Minister hath his commendation from these two qualities 1. Faithfull First that hee is faithfull and secondly that he ordereth his aâ—sayres vvith great wisedome And such a one is heâ— whom his Maister châ—feth to be Ruler oâ—er his houshold Such also that are destitute of these qualities do rather intrude 〈…〉 they are châ—seâ— This ground the Apostle S. Paule 〈…〉 the Minister that they should work vpo◠〈…〉 〈…〉 of vs 〈…〉 of Christ and 〈◊〉 of 〈…〉 of God And as for the rest iâ— is 〈◊〉 of the disposers that euery man â—ee foundâ— faithfull The faithfull behauiour of a Minister is the painfull discharge of his that in his place 〈◊〉 Of whom the Apostle speaketh 〈…〉 Epist â— â—7 The Elders thâ—◠〈◊〉 vvell are weeâ— hiâ— of double honour 〈…〉 there which labour in the wordâ— and doctrineâ— And hâ—â—â— waightie this mâ—â—ter is â—he Minister to be found faithfull 〈◊〉 Sauiour Christ declareth when he waâ—â—orâ—e 〈◊〉 thâ— his â—aue of his disciples in that earnestly hâ—◠〈◊〉 Peter of all loueâ—â— to feede his sheepe and that â—ee shâ—â—â—â— not forâ—et it hee punâ—sh him in 〈◊〉 thereof three times together Ioâ—◠〈…〉 Those things which are 〈◊〉 â—â—st 〈◊〉 of and our most desirous to 〈…〉 filled wee keepe to the latter endâ— of out spâ—â—ch 〈◊〉 out last faâ—eâ—ell And aâ— Peter haâ— his charge so likewise 〈◊〉 sufficient tryâ—ll â—owe wâ—â—ghty and necessarie a 〈…〉 was to â—each and feede the people 〈…〉 at his last fâ—rewâ—â—◠〈…〉 the Elders in hâ—nde of the 〈…〉 in the last
against the witnesse of theyr own conscience Let vs therfore pray that Gods will may be done that our rebellious will may yeeld obedience vnto him And the more froward that we finde our affections the greater neede haue wee to pray to God for grace Rom. 7.23 I 〈◊〉 an other lawe in my members rebelâ—â—g against the law of my minde leading me captiue vnto the law of sin which is in my members O wretched man that I am who shall deliuer mee 2 Cor. 12.8 I besought the Lord thrice And he said vnto me My grace is sufficient for thee For my power is made perfect through weaknes Ministers are chosen to bee the light of the world and the salt of the earth and therefore greater watchfulnes is required at their handes Our Sauiour considering mans weaknet and frailtie and the great charge of his disciples willeth them instantlie to watch and pray least temptation should ouercome them least theyr own vnruly dispositions shoulde ouer-rule them least when they had preached to others they should become like vnto the Carpenters that made Noahs Arke 1 Cor. 9 27. Wee are all the seruaunts of God and therefore we ought all of vs to be painfull in the works of godlines they that haue greatest knowledge and greatest gyfts graces froÌ„ God ought to shew themselues Good examples to win other not to destroy manie by giuing great offence All in 〈◊〉 case are not funished alike vvith Gods â—yfts and therefore more is requiâ—â—◠〈◊〉 theyr handes to whom God hath shewed himselfe more beneficiall He that hath the greater knowledge must be more circumspect warie in his behaviour not only before God who knoweth all things but also before men that wee giue no offence as much as is possible and to the vtmost of our power Hee also whom God hath inriched with temporall blessings seeing God hath put him in trust there-with must haue care and conscience to be beneficiall where God appoynteth Else shall we be like to that euill and vnfaithfull seruaunt who negligently and vnwillinglie let passe and set light by his maisters commaundement For he that knoweth howe to doe vvell and dooth not heapeth sin and heapeth vvrath Many heare Gods Word preached good exhortations and good admonitions and yet sinne wilfully hauing knowledge forwarning to forbeare The contempt of Gods word shall neuer goe long without punishment And this was the cause that made our Sauiour to denounce so great a iudgment Math. 14 21. Woe be to thee Chorazin wee be to thee Bethsaida for if the great 〈◊〉 vvhich were doone in you had beene done in Tirus and Sidon they had repented long agone in sack-cloth ashes But I say to you it shall be easier for Tirus and Sidon at the day of iudgement then for you The dissolute behauiour of Tirus Sidon might haue excuse through ignorance wherein Gods Word was not preached to call them to repentance vvho though they wanted Gods word yet had they the light of nature and the lavve of theyr conscience to direct them But Chorazin and Bethsaida which heards Gods Word and yet were neuer the better shall be worthy of greater iudgement Whom God doth not vouchsafe of mercy them he doth iustly appoynt to destruction and from whom he with-draweth the blessing of his Word them doth he suffer to perrish Acts. 16.6.7 Againe to make other without excuse he causeth his Word to be preached and that they should be exhorted vnto repentance But of all other the Ministers are heerin to looke to themselues and as they knowe most so to frame themselues to liue best and 〈◊〉 suspect a fall in the greatest time of theyr strength 2. Pet. 2.20 For if they after they haue escaped from the filthines of the vvorld through the knowledge of the Lord of the Sauior Iesus Christ are yet intangled againe and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue knowne the way of righteousnesse then after they haue knowne it to turne from the holy commandement psal 125. Vnto those that are good and true of hart the Lord no doubt will doe well But as for such as turne back vnto their owne wickednes the Lord shal leade them forth with the euill dooers It was said to the Scribes and Pharises who had the interpreting of Gods law and to deale in Gods affaires Math. 23. Woe be to you Scribes and Pharises hipocrites for you shall receiue the greater condemnation And let the saying of the apostle to the Heb. chap. 10.26.27 preuaile sufficiently to admonish vs. If we sinne willingly after that wee haue receaued the knowledge of the truth there remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement The Lorde therefore in mercy grant vs his grace to liue in his feare let vs endeuour what we can to make an end of our saluation with feare and trembling phil 2.12 and 3.14 And let vs follow hard toward the marke for the price of the high calling of God in Christ Iesus and continue so vnto the end For as none shal be crowned before the end of their race so before the day of our death we may fall away from GOD. Solomon that was perfect in Gods seruice yet toward his latter end his out-landish wiues woone his hart vnto idolatry This second part of the punishment of the euill seruant and negligent minister is aggrauated and made more greeuous by that which is added thereunto that their portion wofull inheritance shall be in that place where shall be nothing else but weeping and gnashing of teeth perpetuall sorrowe without the least tast of comfort no not so much as the least droppe of colde water shall be granted to them that shal be tormented in those flames Iere. 48.10 Cursed be he that doth the work of the Lord negligently 1. Cor. 9.16 They that preach the Gospell haue nothing to reioyce of in respect of merrit desert Luk. 17.9 10. for necessity is laid vpon them But if they preach not they must looke for a woe For if they doe it willingly they haue a rewarde of Gods bountifulnes but and if they doe it against their will notwithstanding the dispensation is coÌ„mitted vnto them I would to God they would consider this that haue the greatest gifts and yet vse them least which are fit instruments to glorifie God and yet make themselues the vassalls of this present world forgetting the Apostles earnest perswasion Ro. 12.1 I beseech you brethren by the mercies of God that ye fashion not your selues like vnto this present world 1. Iohn 2.17 For the worlde passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer Such hipocrites and loose-liuers and also carelesse and forgetfull ministers for their sweet pleasures where-with they are drunken in this world taking so deepe a draught of this cuppe of transitory fornication estranging their harts from God vnto whom once they had espoused themselues in holy marriage and giuen their names vnto him shall be punished with intollerable torments And they that by the dutifull performance of their office and calling would not waite for their maisters comming but gaue them selues in the meane time to all libertie and licentiousnes their laughing shall be turned into weeping and their songs into gnashing of teeth The worme of their conscience shall neuer die they shall be vexed with perpetuall greefe for the neglect of their duty and they shall alwayes weepe and mourne that they had no better grace They that behaue themselues most negligentlie thinke least of all to come to this torment I could wish that men would betimes looke vnto themselues and haue a due consideration of their waighty charge and not so much to be exhorted thereunto through the feare of hell torments as to be allured with the consideration of the vnspeakable reward of eternall ioyes As the Apostle S. Peter 1. Epistle 5.4 doth most comfortably perswade all ministers Feede the flock of God which dependeth vppon you willingly and with a ready mind And when the chiefe sheepheard shall appeare ye shall receaue an incorruptible crowne of glory Which he hath promised that cannot lie and with whom is no variablenes nor shadowing by turning Iames 1.17 Heauen and earth shall passe away but the promises of GOD shall be most sure and certaine To which gracious God be all prayse and thanks-giuing in the congregation for euer Amen Soli Deo omnis laus sit et gloria et gratia