also far more necessary Infinite are the places of Scripture to this effect all which conclude howe that God doth farre more accept godly dooers then idle talkers To the substance of water is added moysture cold it hath also these qualities to be cleere and very fluent all which if they vvant yet the substance of water remaineth In a well ordered Common-weale the substance thereof is the peace and quietnes of the Cittizens the necessary helps are the mechanicall Sciences and trades So in the spirituall life of the soule is faith hope charity the outward necessary forniture thereof is the Sacraments spirituall sacrifices of prayer prayse thanks-giuing almes deedes and all other godly and holy practises For in these thou must be fruitfull if thou vvilt shew vnto the world that thou hast faith hope and charitie How shal it be known that thou hast charity when thou hast no almes deedes how shall it be known that thou hast hope of another life when as all thy ioy is setled in this world All the glory of the Kings daughter saith the Psalmist is from within hauing within fayth hope and charity and beeing outwardly adorned with godly works Heereby the soule becommeth glorious but not so glorious as it shal be in the world to come To these are required patience constancie in persecution chastity perseuerance many other vertues also which nowe I cannot recite But how can they say that they haue a true fayth whose life is most vngodly vncleane being ouerloden with manifold iniquities He asketh what he shal do to inherit and possesse eternal life for this life is but a tenement at wil. The heauenly inheritance is without chang that possessiō is without displacing or any alteration how excellentis the estate of man that is born to inioy and possesse heauen Which in this life he cannot attaine till death hath giuen the stroake made a happy passage for him Yet in this thy life by thy lewdnes wickednes thou mayst dispossesse thy selfe of that heauenly inheritance And in that it is called an inheritance the bountifulnes and mercie of God doth wonderfully shine shew it selfe for they that are heires come not vnto their inheritance by desert But now let vs heare what Christ his aunswere was And hesayd vnto him What is written in the law how readest thou Certaine it is that the law doth set down a rule how to frame our liues and to obtaine euerlasting life yet can it doe nothing els but cōdemne vs and therefore it is called the ministration of death and condemnation 2. Cor. 3.7 Yea it increaseth the gilt and waight of our sinne and maketh it to appeare more manifestly Rom. 7.13 All vvhich comes not to passe through the fault of the law Law beeing holy iust good but because our corupt nature is so badde that it is more ready to breake then to keepe the lawe Rom. 8.3 Therefore although no man be iustified by the Lawe yet the law dooth containe perfect righteousnes neither doth it promise euerlasting life in vaine if wee were able perfectly to fulfill it Neither ought this doctrine to seeme strange vnto vs that God doth first require the righteousnes of works then offer euerlasting life without the desert of works Because it is most necessary that we should first know our miserable estate not onely in transgressing the Law but also in deseruing the curse and punishment appoynted there-vnto that so we may more earnestly and more humbly seek the mercie of God in the death and passion of Iesus Christ Our owne righteousnes cannot obtaine euerlasting life therefore it must be the free mercy of God that must do it Christ hauing regarde to the Lawyers question aunswered him aright For hee did not inquire howe hee might obtaine euerlasting saluation but by what workes hee might accomplish the same saying What shall I doe to inherit euerlasting life The Lawe doth shew how we are iustified by works and yet no man is iustified by workes because we cannot performe it In the meane time Christ doth preuent their slaūderous offence vvho sought to intrap him as though he did peruert and ouerthrow the law A maruell it is that thou saith Christ vnto him which art a Doctor of the lawe art ignorant of this point who should teach others Would God many that are Christians and of great yeeres did not stand in neede to be instructed in the doctrine of Christianitie or rather in the principles of religion Who make great boast of theyr perfection yet being asked are not able to render an account of their faith And yet this is a further inconuenience that although they are so ignorant yet they wold be loth so to be accounted and also vnwilling to learne Set shame aside for this is no shame to learne to bee instructed A craftsman is of no reckning that is vnskilfull in his trade and hee is vnwoorthie the the name of a Christian that is such an infant in Christian religion And as foolish pitty dooth marre a Cittie so vvorldlie shame in matters of religion dooth ouerthrow pietie Christ sends this Lawyer to the Law in the knowledge whereof he did so aduance himselfe first that he should be satis-fied by his own knowledge and secondly that he should make it manifest that in the law and word of GOD is shewed the way of saluation which teacheth what we should beleeue doe follow feare and auoyd For the whole Scripture as saith Saint Paul 2. Tim. 3.16 is giuen by inspiration of God and is profitable to teach to improoue to correct and to instruct in righteousnesse That the man of God may bee absolute beeing made perfect vnto all good works Therfore Christ cōmaundeth vs to search the Scriptures Iohn 5.39 Christ sendeth the Lawyer to the Law and the searching of the word hee sendes him not into the pallaces of Princes where it seemeth is the most happy life but indeed the soule doth there gather infection which dooth rather tende to the destruction then the saluation thereof For what is there to be learned but the desire of honour and promotion enuy strife factions there shall yee see pride and brauerie and boasting of valour daintie banketting and gorgeous attire all which are the deuils temptations to lead vs vnto hell In the houses of noble men dicing frō morning to night and outragious swearing Hee sendeth him not into the house of Merchants that he may learne lies false othes how he may deceiue his neighbours Take counsell from Gods lawe not from the world learne to gouerne thy selfe after Gods commaundements and not after the fashions of this wicked world which is altogether an enemy vnto God And the beginning cause of our destruction ariseth here-hence that in all our affaires wee rather take counsell of the worlde then of God If thou hast receiued an iniurie the worlde biddeth thee seeke reuenge that thou shouldest doe well to thy friends
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
and to harden him in his sin that hee cannot turne backe nor so much as haue any leysure to entertaine a thought of repentance Therfore if thou wilt not goe wandring out of the way of life lay aside thy disordered passions affections Balaam before hee went to curse the people of God asked counsell of God had the deniall yet through the desire of rewards and promotion hee was foolishlie led along to his owne destruction GOD opened the mouth of his Asse hee gaue him warning and it would not be his eyes were opened as Elisha his seruant to see the hoast that compassed Elisha and he saw an Angell with a drawne sword ready to sley him yet must he needs goe forward whom the deuill driues When thou art set to sin thy conscience doth reproue thee but thou wilt not be warned and beatest it backe therefore if thou payest for it by Gods correction and punishment gods iudgement is iust thou hast cause to condemne thy owne wilfulnes as many doe when they are brought to lamentable ends Therfore the Wise man saith Ecclus. 18. Goe not after thy concupiscence nor followe not the inticement of thy lust let reason and iudgement take place pray with the prophet psalm 17. O Lord lighten my darknes Euery determination goeth awry vvhich proceedeth rather from thy will then from reason and iudgement The Iewes hauing theyr choyce rather call for Barrabas to be deliuered thē Christ and wee iudge them woorthy of extreame punishment that were so vniust in theyr verdict and so wicked in their consent But consider thy selfe and thou makest a farre worse choyce for thou yeeldest thy selfe to sin and giuest thy soule to the deuill refusing Christ thine own saluation Heereby shewing thy selfe farre worse then euer the Iewes were in theyr choyce The prodigall sonne had rather follow his lust then obey his father and made more choyce of his owne licentious libertie then of all the benefits that were to be had in his Fathers house So the sinner maketh more account of his owne sinfull delights then of all the ioyes of heauen The prodigall sonne goeth into a farre country Degrees in finning and one sinner goeth farther from god then another some sinne of infirmitie some of ignorance some of malice some of presumption and some against the holy Ghost Many thinke they cannot run far enough from god of whom the prophet speaketh psalm 139. Whether shall vvee flie from gods presence Shall we flie into heauen it is no part of our thought Shall we flie into the vttermost part of the earth the whole world is vnder Gods gouernment Shal we flie into hel no say we that way of all other we would escape auoid although indeed we make choyce of it and the broade way that leadeth to destruction is more beaten Why if it were there surely gods hand would finde vs out there Shall wee take a long voyage by sea into some new-found Land it may be God wil send vs further then we are minded to flie For little did Ionas thinke by flying from God that god would send him into the bottome of the sea For though Ionas returned from death to life yet was that a rare example of gods mercie and the like punishment rather to be feared then such a strange euent to be looked hoped for Well if we will not venture so farre but onely flie into the darknes we must know that with God the darknes and light are all one Ecclus. 23.18 And although Adam hid himselfe from gods presence yet was he still in gods presence neither could he escape He that trauels into a farre country may meete with theeues to spoyle him may wander into deserts and vnknowne wayes may light among wild beastes that may deuoure him Howsoeuer hee shall come among vnknown people whose conditions he may feare but scarcely trust and sooner shall he fall into the company of bad cōpanions then of those that shal do him good or haue care of his welfare All these dangers inconueniences might hee auoyde by remaining in his Fathers house yeelding himselfe into his fathers gouernment The prophet Esay chap. 29. maketh mention of some that did honour God vvith theyr lips but theyr harts were farre from him But how can it be that seeing God is euery where that any of vs all can goe farre from him As the prophet Dauid sayth psalme 139. Whether shall I goe from thy presence If I goe vp into heauen thou art there if I goe downe into hell thou art there also If I take the wings of the morning and remaine in the vttermost parts of the sea euen there also c. There is no distance of place betwixt God and the sinner for God by his power and omnipotencie is euery where neither can wee escape gods presence But the sinner goeth farre away from the Lord by his rebellious will Honour thy father and thy mother Thou shalt not kill steale beare false witnes couet The practise of a sinner is quite contrary vnto these as the common experience of the world doth shew The Scribes Pharises loued that which Christ hated and hated that which Christ commaunded Either in thought word or deede wee are quite contrary vnto Gods law and so goe far away from him Therefore the prophet saith well Health and saluation is far from the sinner because they haue refused the righteousnes of God The sinner is separated from GOD by his vngodly behauiour and wicked deedes Hee goeth farthest from god that committeth the greatest sinne as hee that doth wrong to his parents rather then he which hurteth his neighbour and hee sinneth more that killeth his neighbour then hee that lusteth after another mans wife Being in the estate of grace our sinne is greater then when before we tasted Gods goodnes had a feeling thereof and when thou hast forsaken the world to cleaue againe to the world to embrace it whē thou hast repented thee of thy sin and then to fall into it againe is a greater offence Of whom Christ sayth Nowe thou art clensed sin no more least a worse thing come vnto thee Thou goest farre from God by adding and multiplying thy sinne so that thou despisest or neglectest all good exhortations and warnings Many goe farre away from God Sinne by degrees not vpon the suddaine but by little and little For as many sicknesses goe before death so many sinnes goe before destruction First a dislike of goodnes and then a loathing and so by little and little we are with-drawne from godlines and vvee which heretofore were earnest professours become key-colde in religion and in the works of charitie First Eue saw the forbidden fruite then she desired it then shee tasted it then shee gaue it to her husband Caine the brethren of Ioseph first tooke a dislike then came enuy then hatred then murder Potiphers wife first lusted then was not ashamed to open her lustfull
shalt most readily performe if thou doost returne the same way thou wentest from him Eph. 4. Cast off lying and speake euery man truth vnto his neighbour hee that hath stolne let him steale no more but rather labour and worke with his handes the thing which is good that hee may haue to giue to him that needeth Let the proude learne to bee humble the drunkard to be sober the riotous to be chast the misers to be charitable If we haue gone away from God let vs approch vnto him by a reformed lyfe holy manners holy conuersation That it may be spoken of vs as Paule speaketh of the Ephesians chap. 2. Ye which were a farre of are made neere But more God-willing shall be saide heereof when vvee shall speake of the returne of the prodigall Sonne Nowe let vs come to the third principall poynt 3. What hee did in a strange country namely what the prodigall Sonne did in a strange country and how hee behaued himselfe that was loosly enough for hee spent his patrimony riotously and wastfully When this youngster had receaued his patrimony he was so prickt vp in pride that hee thought himselfe a Lord or a King to doe what him listed and abroade he must to shewe his brauery His Fathers house could not holde him his licentious will and loose liberty set him forward the deuill beeing at his elbow to tell him what a iolly fellow hee was and the deuils workmen euill companions set this matter abroach to bring him his estate rather to confusion then to perfection to woe then to happines And now this sorrowfull game begins and his shame is set out to euery mans view for he consumed all his goods among harlots And there he wasted his goods with riotous liuing Wasted all Hauing receaued his portion hee sets not himselfe to liue vnder anie ciuill gouernment neither doth hee in any sort regard his credite but as an outlaw an abiect and an extrauagant and a wilfull waster sets all at sixe and seauen hee and his companions being like to the grashoppers of Egypt that eate vp euery greene thing First hee spent all and secondly among harlots in riotous liuing Many a one through pouerty spendeth all some by debt ouerthrowe thēselues some through suretiship are vndone some are ouershot by sutes of law some through sicknes and phisicke are brought to a low ebbe some by fire are made full poore some through shipwracke are cast behinde hand and diuers are the inconueniences that fall out in the worlde whereby a mans estate may be brought to nothing But none of all these hinderances come through wilfulnes for the man that feareth god may be brought to all these hazards but the vngodly vvaster hath no defence for himselfe By this departing from GOD see howe the wretched sinner looseth all that he receaued which was very profitable for him to the attayning of euerlasting lyfe As knowledge vnderstanding and grace yea hee spoyleth both his body and soule in this life and in another All the good deedes which hee hath doone in this lyfe are by this meanes defaced as though hee had doone no such thing According to that we read Ezech. 18.24 If the righteous turne away from his righteousnesse commit iniquity and doe according to all the abhominations that the wicked man doth shalle he liue All his righteousnesse that he hath done shall not be mentioned but in his transgression that he hath committed and in his sin that hee hath sinned in them shall he die Tell me if one abyding among the Indians for the space of twenty or thirty yeres after returning into Spaine loaded with wealth forgetting all his former labours and dangers which hee vndertooke before hee coulde come to that treasure shoulde wilfully in one night hazzard all at the dice or cardes vvould not euery one in his company iudge him not to be well in his wits But the carelesse sinner is farre more foolish vvho running into mortall sinne dooth ouer-throwe the fruites of a godly life 30. or 40. yeeres spent in prayer and fasting almes many other godlie exercises and indangering the hope of a better life Hee for a short delight and by greedy couetousnes to gaine looseth all in a night what hee hath gotten a long while yet thou dooing the like betwixt God thy selfe art far more foolish For he may returne to the Indians and gette as much more but the sinner cannot doe so for the most part rather making himselfe the seruant of sin then seeking to breake of the course thereof as the seruant laboureth for the Maister so the sinner maketh himselfe a bond-slaue to the deuill being altogether vnable to practise any worke to the obtayning of life euerlasting First thou doost loose all thy good deeds which thou hast done and secondly thou doost bring thy selfe into that estate from the vvhich thou canst not easily recouer thy selfe and therefore none more vnhappy none more vnwise But howe did this prodigall sonne wast and consume all his goods With riotous liuing With riotous and licentious liuing among varlets and whores Which often falleth out among thē that are negligently brought vp who when they are come to yeres of discretion care neither for parents nor maisters nor Magistrates nor theyr betters thinking themselues equall to all and inferiour to none They despise both the counsell and the company of those that bee good and godly in gaming banquetting they exceede spending that most carelesly and lewdly which their parents gathered together with carke and care This prodigall child wasted all in wantonnes and whoring Whoredom which vice consumeth the gold of grace and the power and strength of nature weakening the bodie disturbing reason making the wit vnderstanding very dull spoyling vs of money honour of temporall benefits blessings and of eternall happines and bringing vs vnto vtter ouerthrow confusion Therefore Salomon saith hee that nourisheth a whore wasteth his substance Pro. 29.3 and he that loueth feasting shall die a begger Therefore it is compared vnto fire that deuoureth all wasting our welth consuming the body and destroying the soule This sinne prouoked GOD to destroy the world with water to consume Sodome and other Citties thereto adioyning with fire and brimstone The Sichemites and Beniamites for this were put to the sword Absolon killed his brother Ammon at a banquet for defiling his sister Through this Salomon was driuen to idolatry Sampson lost his eyes with shame and discredite Dauid felt the smart heereof his children committing incest murder to his great griefe to heare of it Thys caused the two wicked Iudges to bee stoned to death and for this offence there fel in one day 23. thousand of the people of Israell VVhereby wee may gather howe great this sin is that had so great punishment and whereof in the Scripture there are so many fearefull examples Our Sauiour Christ suffered many sinnes among
then the Maister God hath made all these earthly things for the body and the body for the soule the soule for himself that it might learn to know him loue honour reuerence him I wil praise the lord alwaies saith the prophet psal 33. and my mouth shal be ful of his praise Man throgh sin is dumbe and cannot prayse God I haue finned before thee that is in the inward receit of my soule where-into no mans eyes can pierce but onely God aboue many more hainous are our offences thē are openly known to the world As the prophet saith psal 50. Against thee only haue I sinned done this euil in thy fight He lay with Bathshabe secretly and more priuily did hee conspire the death of Vriah yet was it not so secret but it vvas most manifest to God there were fewe or no witnesses but onely God and his conscience Euery sinne before God is rather esteemed from the inward hart then from the outward worke For out of the hart come adulteries murders the like Mat. 15. And that thou maist know that Dauid finned priuily Nathan said from GOD Thou hast doone this in secrete but that which I wil doe in punishing thy sin shall be before al Israel Ananias Saphira finned before God We commit those things before God which we would be ashamed to doe before a prince or noble man yea before any meane man I haue finned before thee ô Lord my God what small account haue I made of thee howe little haue I regarded thee I shoulde haue considered that thou didst looke vpon me behold my doings that althogh I was much long prouoked by my sinful flesh yet the remembrance of thy presence authority scuerity in punishing should haue restrained mee Is God blind that he cannot see our offences psal 94.9 Eccl. 23.18 He. 4.13 nay our blindnes is lamentable which cannot see our blindnes is lamentable which cannot see our owne misery vntill it be almost past remedy and we in a maner brought to despaire as our first parents in paradice and Iudas after he had betrayed Christ The wicked Iudges that woulde haue defiled Susanna woulde not behold heauen Although sinners beleeue that God knoweth all yet they suspect that he is not offended with their sins or els they flatter themselues thinking that they shall escape scotfree because GOD dooth forbeare to punish them The forbearing of GOD which should prouoke thē to repentance dooth harden them in theyr sines That the eyes of God cannot be blinded let vs heare what the Word of God doth say to this intent 1. Sam. 16. GOD seeth not as man seeth for man looketh on the outward appearance but God beholdeth the hart psalm 7. The righteous God tryeth the very harts and raines He fitly aptly saith that God searcheth for the smallest things that are cannot escape his sight he searcheth diligently as it is said of the vvoman that swept her house lighted a candle to finde her Iost groate The knowledge of God diueth into the bottome of the great deepe Ecclus. 24. so that that which neuer man sawe is manifest vnto him Let no man think his sinne to be vnknowne neither let him say with the wicked Iudges The Orchard doores are shut and no man seeth vs. The Iudge of all the world seeth thee before whose iudgement seate thou shalt stand Many are like the foolish beast which hauing his head hid thinketh all his body hid to Although we see not God ye God seeth vs is about our paths God willed Ezech. chap. 8. to dig through the hole of the wall that hee might see the abhominations of the house of Israell Then he said vnto me sonne of man hast thou seene what the auncients of the house of Israell doe in the dark euery one in the chamber of his imagery for they say The Lord seeth vs not the Lord hath forsaken the earth I haue sinned before thee so impudent and shamelesse was I like a beast before thee neither cōsidering thy secrete knowledge nor fearing the power of thy manifold punishments for diuers are the waies which thou vsest to punish offenders I haue finned before thee for thou onelie knowest my secrets Man doth not see the hainousnes of his sinnes till God do open his eyes The deuill blinded our first parents eyes to make them beleeue they were gods but when God opened theyr eyes they appeared to themselues to bee most miserable creatures and to be ashamed of themselues and their own nakednesse I haue sinned plenty made him wilde and vnciuill and like to a brute beast that hath no vnderstanding beeing altogether disobedient and vnruly therefore came this misdry wel vpon him as a fit meane to bring him to repentance So fit it is that God by great extreamities should violentlie breake our vnrulie nature and that miseries and despaire shoulde pull vs downe vppon our knees whom no other remedie can tame And happy is that distresse vvhich constrayneth a man to amend his cuill life Thys tenor and forme of speaking vnto his Father no eloquence or art of Rethoricke had put into thys young mans mind but his owne conscience beeing greeued and displeased with it selfe and yet not vtterly conceauing an extreame ill opinion of his Fathers goodnes For Gods mercie is not truly receaued till harty repentance become an humble suter which hath all his ground of cōfort in the hope of Gods mercy And the confession of our sinnes ought alwayes to be according to the nature of the offence Psal 32 5. if publique then publique confession if otherwise betwixt God and thy conscience I am no more woorthy to be called thy sonne make mee as one of thy hired seruaunts This is one effectual note of repentance when we are perswaded that we shall not be refused of our heauenly Father but that wee shall obtaine mercy and forgiuenesse although vvee be altogether vnwoorthy Though I am not worthy to be one of thy houshold vouchsafe me to be a hanger on Vnworthy hee was to be called his sonne because by sinne hee had many wayes defaced the Image of God and now beeing farre vnlike vnto him By sinne hee made himselfe the seruaunt of the deuill and of sinne For of whom-socuer a man is ouercome euen vnto the same is hee in bondage 2. Pet. 2.19 Thefore I confesse my selfe vnworthy of fauour or to be vouchsafed the name of a Sonne humblie request that I may bee as one of thy hired seruants So that prudent woman Abigaell knowing that Dauid requested her to wife 1. Sa. 25.41 saith Behold let thine handmaid be a seruant to wash the feet of the seruaunts of my Lord. The Centurion said I am vnwoorthy thou shouldst come vnder the roofe of my house And for this humble cōfession Christ praised the Centurions faith granted his request Luke 7.8.9 Depart from me saith Peter for I am a sinfull man Yet none more worthy then they
that count themselues most vnwoorthy The prodigall sonne for his humble confession obtayned pardon neyther did hee onely confesse his fault but followed his matter throughly So he arose So hee arose and went to his Father Would God we did so rise from sin when we purpose to arise Back goeth he home againe weeping and sighing whereas hee had before departed from his Father as pert and fierce as rash and wilfull as might be All our life is passed in good desires we purpose to arise and yet wee neuer doe arise that is wee neuer settle our selues to performe good works which are the fruits of true repentance Repentance and of a liuely fayth Many detest sinne yet are they like to the doore that is turned to and fro vppon his hinges and neuer moueth out of his place What profit is it to purpose vnlesse thou performe Let vs walke while we haue the light for the night commeth wherein no man can walk but goeth far astray While we haue time let vs doe good Gala chap. 6. Seeke the Lord while he may be found call vpon him while he is neere It ought to moue thee much to make hast to turne vnto the Lord because many are dead and gone which purposed well neuer performed had in their mindes to turne vnto the Lord and yet neuer conuerted This delay hath deceaued many and the sinner that promiseth himselfe long life cōmeth short thereof taking vpon him to dispose of the time to come which onely belongeth vnto God Iam. 4.14 Thou knowest not what shall be to morrow It is not for you to know the times and seasons sayth Christ to his disciples vvhich the Father hath put in his owne power Acts. 1.7 In the time of Noe God cut of twenty yeres of those yeres which he had graunted vnto the world that they might repent because they would not make vse of the time that God graunted And if GOD did abridge the time which hee had promised vnto sinners because they woulde not rerepent what will he do to them to whom he hath made no promise of any time Yea although thou didst know thou shouldst liue long yet oughtest thou speedily to repent For then is thy repentance more acceptable to God when thou doost offer it in the prime of thy youth in the flower of thy age But they which delay the time to theyr decayed age may feare least they drinke vp the dregs of Gods wrath The best of our tyme we offer vnto the world and the worst to GOD vvhen as those things we offer vnto God ought to be the choysest and of chiefest account Deu. 15.21 In the sacrifices of the Lord they were commaunded to offer a male of a yeere old without spot or blemish Mal. 1. They that offered the blind and the lame were reprooued Offer it nowe to thy Prince saith the Lord will he be contented therewith But why dost thou bestow thy best time vpon the worlde and the basest tyme to God How foolish were hee that were almost drowned and shoulde refuse or delay to haue help Late repentance is sildom true and sound but rather inforced and counterfet The rich man in the gospell would haue repented but it was too late for himselfe and therefore he spake for his fiue brethren So thousands after death shall bewaile the time that they lost in their life and did not repent and nowe would but it is to no purpose This prodigall Sonne considering his miserable estate by sinne and from howe great dignitie of Gods grace he was falne purposed to leaue the bewitching loue of sinne and to turne vnto the Lord vvhich as he truly intended so faithfully did hee fulfill it and he rose and came to his Father The same oughtest thou to doe and to rise from thy manifolde offences not delaying vntill to morrowe for thou knovvest not vvhether thou shalt liue so long He came not to God of his own mind but by his speciall grace hee was directed there-vnto The especiall helpe vvhich GOD offereth vnto a sinner to further him in the vvorke of repentance is of two sorts Some before Howe repentance is wrought inuiting vs to repentance some followe and are inseprably ioyned there-vnto Of the former sort are Preachers Sermons holy inspirations exhortations and counsels of friendes the feare of hell-fire the hope of euerlasting life afflictions miracles examples of others and the like For by all these meanes God doth forcibly draw mercifully allure sinners vnto repentance These helps of many are called vneffectuall helpes not but that they are sufficient to turne the harts of wicked sinners or at least to leaue thē without excuse but being made voyd by the stubborne and obstinat mind of sinners who continue in sin with a stiffe purpose those helps want their happy successe Of the latter sort are the continuall good motions of Gods Spirit which neuer leaue vs vntill in secrete sort they haue tamed our rebellious will while the goodnes of God after a most louing and bountifull affection doth make vs pliable to his will So that now wee shed aboundance of teares and are most willing and desirous to alter the euill course of life to frame our selues to all godly wayes These helps are called most effectuall beeing ioyned with the worke of repentance so inseprably that without these it cannot be neyther can these helps be made voyde seeing god himselfe doth make them most forcible Although these latter helps are most necessary and that the former haue no force without these yet the first are mighty perswasions and most auailable inducements for the stubborne mindes of men are not wonne without manifolde occasions and inforcements This prodigal Son had the former helps as affliction pouerty famine and misery which did allure and exhort him to lay aside his sinfull life and to turne vnto God GOD also put in his head the remēbrance of his fathers house that calling to minde his former happines from whence he was falne he might with a most earnest desire seeke to recouer the same againe God granted him the knowledge of himselfe and oponed his mind to behold his misery wherby he was brought the more speedily to returne Whereby he gathered his wits together and stirred up himselfe and rose and came to his father It is to be noted that there be diuers degrees to turne vnto God First hee calleth himselfe to remembrance then hee doth accuse and condemne himselfe for that sin and wickednes whereunto hee seeth himselfe so much giuen and so head-long carried away Thus did this prodigall Sonne returne beholding the miserable estate The degrees of repentance whereinto he was falne through his owne wilful will This is that where-vnto the prophet Esay exhorteth chapter 46. Remember this and be ashamed brings it againe to minde O you transgressers remember the former things of old So Ieremie chap. 18.11 Returne you euery one from his euill way Ioel. 2.13 Rent your hart
people had offended the Lord said vnto Moses Goe downe thy people haue committed a great sin And Moses likewise vnto the Lord O Lord let not thy wrath breake forth against thy people vtterly to consume them Therefore nowe if thou pardon theyr sin thy mercie shall appeare but if thou wilt not I pray thee rase me out of thy booke which thou hast written He was dead and is aliue againe And such is the estate of those that depart from God that they are counted for dead and lost but when they returne to God they liue againe For repentance it is that makes the way to Gods mercy of which mercie we take hold by faith but yet wee are not capable of that mercy vntill wee displease our selues Through sin coâ—meth death For death is the wages of sin Rom. 6. In that we are â—ecouered from sin and death it is Gods mercy as the prophet Ose speaketh chap. 13. O Israell one hath destroied thee but in me is thy help Where had Ionas beene or what had become of him if God had not thought of him in mercy and brought him to comfort againe The benefits that GOD daily poureth downe vpon vs shewe that our destruction commeth not from him but wee our selues are the workers of our owne ouerthrow And when we are restored we are to reioyce of Gods mercy and goodnes c to accuse condemne our owne wilfulnes froward stubborne nature which so rebelliouslie is set to contrary Gods commaundements and holy will and law By this parable sinners are to behold an assured trust in Gods mercy that they may learne to repent and to yeelde themselues to Gods calling Also those that stande may learne to feare God and not to contemne poore penitent sinners but let them feare Gods iudgements there-withall acknowledging Gods mercy for forgiuenes of sinnes that euen they also may obtaine saluation through Iesus Christ Who was therefore sent of God the Father into this world to saue sinners 2. Tim. 1.15 For God hath not sent his Son into the world to iudge the world but that the world by him should be saued Ioh. 3.17 The Father of this prodigall sonne had more ioy in the recouery of his sonne then in the losse of that great wealth and substance Vnder the example of the Father pleading in the behalfe of his prodigall sonne is manifestly declared howe Christ aunswereth for sinners becommeth theyr Patron Aduocate and defender that we also may learne to humble our selues to the release and helpe of sinners to be gracious louing and modest to all and to be well inclined euen toward our very enemies which continually murmur speak ill of vs. Which thing if thou shalt frame thy selfe vnto doe thy endeuour to the best of thy power thou shalt liue in peace both with God and man haue the loue and good will of all and after this life ended thou shalt be pertaker of eternall ioy Amen Soli Deo laus et gloria et gratia The Parable of the Rich man and Lazarus LVKE 16. There was a certaine Rich man which was clothed in purple and fine linnen and fared well and delicatly euery day THis parable setteth foorth vnto vs the wofull estate in time to come of vnmercifull rich men in this world for they are worthy to haue all mercie denyed them which when they vvere requested there-vnto yet shewed no token thereof In this parable are set downe these fiue considerations following First the example of a wicked worldling very loose carelesse setting light by God despising his poore neighbour Secondly the patterne of a godly man submitting himselfe to Gods will in all his distresses and waiting for comfort and deliuerance according to Gods good vvill and pleasure Thirdly the ioyfull estate of the godly after death being ful of vnspeakable comfort and glory Fourthly the lamentable estate of the wicked after death Wisd Lastly the word of God beeing deliuered by the prophets Christ and the Apostles is reuerently to be heard dutifully to bee obeyed which to our great good calleth vs to repentance newnes of life The Euangelists haue not disposed all things in order but haue set forth the effect of Christ his exhortations so farre forth as vvas needfull to the edification of the Church And in this parable our Sauiour doth shew what shall be come of theÌ„ hereafter which hauing no regard of the pore giue themselues wholy to their pleasures in the meane time suffering the poore to hunger and starue while they might relieue them Although it seeme to some a plaine parable yet it is more likely it was a thing doone because the name of Lazarus is put to The effect of this parable is to with-drawe vs from the abuse of our wealth and riches and to perswade vs vnto bountifulnesse and liberalitie towarde the poore For whom would not the lamentable and of the Rich man feare in time to make them learne to be mercifull to the poore The rich man is heere set downe without any mention of his name because god raketh no care of the wicked nor remembreth their names We are willed to make vs friendes of our riches not by purchasing Lands but by giuing to the poore that when we shall want as the poore now doe then they may receiue vs into euerlasting habitations And by this example he perswadeth vs that we doe not neglect or forget or disdaine to giue almes For who would not these words tenisie Sonne remember that thou in thy life time receiuedst thy pleasures and like wife Lazarus paynes now therefore is he comforted thou art tormented This is a in of trailous change and a miserable alteration to see any but the other day to fare daintily and to goe brauely after a while to be tormented with thirst to be naked and spoyled of all helps In this sort shall the vnmertifull rich suffer hunger and thirst when as they that haue serued GOD and liued in his feare shall want no manner of thing that is good By the rich man is signified not onely he that hath great wealth but that hath wise children dieâ— for ualities in aboundance Whose estate Iob doth liuely describe chapter 21. And these are they vvhich banker euery day 〈◊〉 Iobs wastful children But if you consider the estate of the poore all things are quite coutrary And the end theyr death doth shewe all or rather theyr estate which shal be after death which maketh the godly that were miserable in this life to be then most glistering and glorious and the rich which in this life liued as Kings and Emperours and were vngodly withall after death to be in farre worse account then the lowest pages the basest vassals and the vilest and poorest beggers on the earth Yea full gladly vvould they change if it vvere possible on this condition that they might returne againe from death to life It is not theyr riches that bringeth them to this
them selues with the chiefe oyntments but no man is sorry for the afflictions of Ioseph And this rich man in his iolity had no regard of poore Lazarus But that the rich man and all his house should be vtterly ashamed and left without excuse see what followeth Yea and the doggs came and licked his sores When the Prophet Balaam did wickedly God opened the mouth of his Asse hee rode on to giue him vnderstanding and these doggs that had better fare to tast licked Lazarus sores to reach their maister mercy O cruell people more mercilesse then dogges which commonly hunt the poore from the doore yet nowe they were pittifull to condemne their maisters great vnkindnes and to make them if they had any grace to blush for shame The property of dogs is to barke and bite at strangers and to driue them away But heere the kind nature of doggs ouercame the hard harts of men and they are more gentle and louing then men that should haue shewed mercy The rich man was cloathed in soft and costly rayment fed with dainties to the full and is laide vpon his beds of downe But the poore man pines with famine is pincht with cold and a meruaile it is that hee liueth among his great wants and as the other lay easily vppon his soft bed so the poore man had no other lodging then the bare ground But as they were vnlike in life so were they far vnlike in death as the euent of the history doth prooue We all die and as water we passe away the rich and poore the noble and base the learned and vnlearned all are subiect to death and when death commeth that makes a newe alteration For many that haue beene most miserable in this world after death haue a ioyfull estate and many that did flourish in this worlde after death see all thinges changed quite contrary And it was so that the begger died and was caried by the Angels into Abrahams bosome Lazarus dieth as though hee were forsaken of God and man and the rich man lyueth yet longer to enioy his pleasure Yet a little while and surely but a little while although in the sight of the world his life be long This is the third principall consideration in this History setting foorth the ioyfull estate of the godly after death beeing full of vnspeakeable comfort and glory The godly greatly desire to bee vnburdened of this miserable life wherein they are daily in daunger to loose eternall life for the best may fall Philip. 1.21 And when this life is ended all sinnes and sorrowes haue an ende also God calleth the sinner to repentance that hee may enioy heauen Doest thou not knowe that Gods bountifulnes and patience leadeth thee to repentance If thou dooest not knowe so much thou heapest vnto thy selfe wrath against the day of wrath The deuill dooth greedily wayte for the death of a sinner fearing least while he liueth he may repent although hee seeme neuer so desperate But when the sinner dyeth in his sinne the deuills reioyce saying Now thou art ours and hast lost euerlasting life for euer thou art ours and no man can deliuer thee or take thee out of our hands Then shall hee see heauen shutte vppe against him and GODS displeasure to take full place and him selfe to be in most lamentable misery and past all hope of remedy VVherefore nowe bethinke thy selfe novve craue mercy and forgiuenesse at GODS handes novve shedde aboundance of teares for this is the time of grace this is the acceptable time this is the day of saluation And if ye haue the grace to to heare and vnderstande and to fore-see your ovvne misery harden not your harts from God harden not your hearts vnto your owne destruction The order of the narration of the History is to bee considered for vvhen the Euangelist speaketh of them being aliue hee pâ—â—ferreth the rich man before Lazarus For in this life the rich are of chiefest account in chiefest places in bankers and iudgement seates in honour and dignity who but they But in speaking of them being dead Lazarus is first mentioned for before the wicked rich the godly poore are preferred in another life The glory of the godly begins in their death as the glory of the wicked doth end in their death The misery of Lazarus is ended in his death for hee whom no man regarded in his life the Angels tooke him vppe after death And who would haue thought that this poore wretch being so despised shold be so accepted of God but the wayes of God doe far differ from the waies of men neither are his thoughts as our thoughts Esay 55. But to see howe God doth honour the godly in their death let vs marke what followeth And was carried by the Angels into Abrahams bosome And c. Whereby we vnderstand that the Angels are present at the death of the godly to performe theyr charge appointed vnto them Heb. 1 14. Psal 91 11. O happy soule which heere was visited of none but of dogs nowe not one Angell but many Angels come to do it seruice So that the deuill hath no power ouer the soules of the godly but ouer the vessels appointed vnto wrath A bay or bosome is a hauen place free from turbulent waues the world is the maine sea and heauen the hauen of rest And he that in life could finde no comfort after death was carried into Abrahams bosome that man of great compassion and hospitalitie Or rather because Abraham was the Father of the faithfull hee is there placed where Abraham is or more neere where Christ our head is there shall the godly faithfull Christ his members be Iohn 14.1.2 And although heere is no mention made of Lazarus buriall wee must not therefore suppose that he was cast foorth to the foules of the ayre or the beastes of the field for no doubt he was laid in Christian buriall but his buriall is not remembred because it was not performed vvith pompe solemnitie as the rich mans buriall was which was the last of all the Rich mans pride and brauery And what good can a pompous buriall doe to miserable soules that are damned in hell world for the world passeth away and the lusts thereof but he that fulfilleth the will of God abideth for euer It is appointed to all men to die and after death commeth iudgement Heb. 9.27 And no otherwise likely it was but that this Rich man had his doome and iudgement before he vvas sent to hell For after his death and buriall was hee condemned and forsaken of God and vtterly depriued of all ioy and comfort And beeing in hell in torments hee lyft vp his eyes And c. and sawe Abraham a farre of and Lazarus in his bosome VVhat did his pompous buriall doe him any good as the rich men take great care for theyr glorious funeralls but as for poore Lazarus there was no mention made of his buriall But better were it for
boast of the name of a Christian and not to shewe the practise thereof in our life conuersation For not euery one that can say Lorde Lorde shall enter into the kingdome of heauen but hee that dooth the will of my Father which is in heauen Math. 7.21.22 Many shall say in that day Lord Lord. And hee shall say vnto them I know yee not Depart from me yee that worke iniquitie The foolish Virgins Math. 25.11 could say Lord Lord open to vs But he aunswered and said Verily I knowe you not And they that sayd Lord when sawe wee thee a hungry or naked To them it shal be sayd Inasmuch as yee did it not to the poore for my sake yee did it not to mee knowing that I committed and commended the poore vnto you in my steed The poore yee haue alwaies with you but mee shall ye not haue alwaies Then also shall they heare that dolefull doome sentence and iudgement Depart from me yee cursed into euerlasting fire Math. 25.41 Father Abraham haue mercy on me He called for mercy too late as also he was farre vnworthy of mercy which would take no pitty and compassion of his poore neyghbour And he shall haue iudgement without mercy that sheweth no mercy Math. chap. 18. Heere-hence wee may gather two profitable instructions The first is to shewe mercy to our poore neighbour if vve will looke for mercy at Gods hands Secondly to call for mercy and forgiuenes and pardon of our sinnes in this life and not to deferre it vntill the last howre or at least wise till after death To defer it to the last howre is to hazzardous and venterous when as we may sooner misse theÌ„ to haue our request graunted the other that is after death is altogether vaine and vnprofitable He that would not shewe mercy to his fellowe seruant that ought him but a hundred pence was greeueously punished Ecclus. 28.2 Forgiue thy neighbour the hurt that he hath done to thee so shall thy sinnes bee forgiuen thee also when thou prayest What measure thou metest the same shall be measured to thee Endeuour therefore what thou canst to be mercifull to the poore calling thy selfe to rememberance how greatly thou standest in neede of mercy from God As for this rich mans too late repentance hee was not so wise as Dauid psal 50. Heare ô Lord and haue mercy vpon me Lord be thou my helper for what profit is there when I goe downe to the pitte and out of hell there is no redemption And therefore earnestly and humbly hee prayeth for mercy in his lyfe time before the eternall barres doe close him in Neither did this rich man repent that hee had offended God but beeing in excessiue paine he called for release vvhen as then none would bee granted Follow the Wise mans counsell Eccles. 9.10 All that thy hand shall finde to doe doe it with all thy power for there is neither worke nor inuention not knowledge nor vvisedome in the graue whether thou goest O Lord in death who wil remember thee and in hell whose tale shall be heard So long as a great peece of timber is caried vppon the water so long it seemeth light but when it is cast vppon the Land then he that before could moue it with his hand cannot now doe it with all the force of his body Likewise so long as wee liue the burden of sin seemeth light as though wee had no burden at all but when death Gods messenger hath cited vs to appeare before the court of his tribunall seate then doe our sinnes appeare in theyr collours shewing themselues to be infinite and the burden of them intollerable And vvee which woulde not fore-see these eternall punishments shall then be thrust dovvne among the damned for euer to feele them My sinnes saith Dauid are gone ouer my head and are like a burden too heauy for me to beare psalm 40. My sinnes haue taken such holde vpon mee that I am not able to looke vp yea they are moe in number then the haires of my head my hart hath failed mee O Lord let it be thy plesure to deliuer mee make hast ô Lord to helpe mee Set the 50. psalme before thee for a patterne to follow and let thy hart shed forth teares aboundantly And then shalt thou finde that comfort which Christ promiseth Math. 11.28 Come vnto me all yee that are weary and laden and I vvill ease you And howe comfortable this easing shall be looke vppon the historie of the prodigall sonne Luke 15. Thys foolish rich man would not lay downe his burden in his life time after death is was bound of so fast that he could not shake it of But why did he speake to Abraham not to Lazarus Because hee iudged him after his owne disposition that hee would not forget to reuenge whereas vvith the godly there is no such qualitie euen in thys life much lesse in another Thinking thys with himselfe If I in my great prosperity had no care of him surely hee will haue as little care of me neither will he come vnto me Therefore he maketh his request vnto Abraham supposing that hee knewe not what was happened But let vs heare what his request vvas Send Lazarus that hee may dip the typ of his finger in water coole my tongue for I am tormented in this flame Alas what could a droppe of water comfort him and should he not by and by againe be in as great torment And what was the torment of the tongue to the vnspeakable paines of all the rest of the body Iust are the iudgements of God and hee recoâ—â—penceth accordingly For he that denied small matters was enforced to craue euen the least helpe which neuerthelesse according to his desert was denied him Let no man despise the poore for God can make the richest man poore in a moment The sonnes of Iacob came afterward into the hands of Ioseph Despise no body whom before they hated vnto the death contemned and despised Thou mayest stand in need of his helpe whom now thou dost scorne For so it may fall out that GOD may appoint him to doe thee good Saul deadly persecuted Dauid God deliuered Saul into his hands twice and had not the godly hart of Dauid had more pitty the cruelty of Saul had iustly deserued death Simei that cursed Dauid and thought hee should neuer returne any more to raigne was faine to cast himselfe downe as it were at his feete to craue mercy Haman was enforced to doe Mardocheus great honour whom before hee could not abide to looke vpon And this hapneth to many VVherefore if thou beest placed in high authority doe not exalt thy selfe too high for he whom thou contemnest may be in higher estate then thy selfe and may requit thee againe VVhere there is mention made of the rich mans tongue wee must vnderstand that the soule hath no tongue nor hands nor fingers Tongue but this is rather to be vnderstoode in
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
of mankind being through the malice of sathan spoiled out of the cloathing of innocencie sore wounded with all kind of vice cast a side destitute of helpe halfe dead and euen at the next dore to desperation Iesus comming downe from heauen vouchsafed to visite and see them And to the ende hee might the better helpe them by taking mans nature on him he came very neere to man both seeing and being seene hearing and being heard feeling and being felt and hauing pitty on our extreame distresse he tooke vpon him our sinnes and beare them on his owne body he did in his own proper person suffer that we had deserued The same Iesus hath seene to the curing of vs who neuer turned his face from any sinner were he neuer so vile or abiect Whereas the proud and disdainfull priest passeth by him euen then giuing vp the ghost whereas the Leuit neglecteth him bidding God haue mercy vpon him and so going foorth on his way as hee had begun least he should sustaine some hinderance or damage in the things of the world while hee helpeth his neighbour Iesus this Samaritane hath his Hosts and In-holders to whom he leauing the earth and ascending into heauen doth commit the wounded man to be wel looked vnto promising a reward in heauen if through the aboundance of charity they shall haue laied out any thing more then was commaunded for the healing of the pittious body And by these In-holders are to be vnderstoode the Apostles Ministers and Preachers by whose painfull preaching he doth cure and helpe mankind and gathereth the same from the violence of theeues into the inner roome of the church where the wounds of sinne are healed By the doctrine of the gospell our very enemies must be loued and by Christ his example the poore the strangers the fatherlesse and widdow are to be releeued by our almes and charitable deuotion For true it is that Christ is loued in his members in whom likewise he is offended wheÌ„ their weake consciences are offended and is put to open shame of the world when they be put to shame and is put to death wheÌ„ they be put to death wants releefe when they are in need and necessity The fountaine of mercy is the loue of thy neighbour for if thou doest not affect the party thy mercy will soone grow key colde And that thou mayest take liking to the party yea although he be thy enemy if it be no more but for Gods cause and at his request mark what Christ saith If ye loue mee keepe my commaundements whereof this is one Loue your enemies doe good to them that hate you Kill thy anger and thy wrath bury thy hatred and tread it vnder thy foote GOD hath been fauourable vnto thee doe somwhat at his request doe more for his loue Heb. 6 10. God is not vnrighteous that he will forget your works and labour that proceedeth of loue Heb. 13. To doe good and to destribute forgette not for with such sacrifices God is pleased 2 Cor. 9 6 7. Hee which soweth little shall reape little and he that soweth plenteously shall reape also plenteously Let euery man doe according as hee is disposed in heart not grudgingly or of necessity for God loueth a cheerefull giuer 1 Iohn 3 17. Who so hath this worldes good and seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in him Tob. 4 7. Giue almes of thy goods and turne neuer thy face from any poore man and then the face of the Lord shall not be turned away from thee Be mercifull after thy power if thou hast much giue plenteously if thou hast little doe thy diligence gladly to giue of that little For so gatherest thou thy selfe a good reward in the day of necessity Pro. 19 17. Hee that hath pitty vpon the poore lendeth vnto the Lorde and looke what he layeth out he shall loose nothing it shall be paide him againe Psalme 41. Blessed is hee that considereth the poore and needy the Lorde shall deliuer him in the time of trouble The Lorde preserue him and keepe him aliue that hee may be blessed vppon earth and deliuer not thou him into the will of his aduersaries and enemies The Lorde comfort him when he lyeth sicke vpon his bed make thou all his bed in his sicknes Gal. 6 10. While we haue time let vs doe good to all men and specially to them which are of the householde of faith 1 Timo. 6 17. Charge them which are rich in the world that they be ready to giue and gladly to destribute laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life In conclusion gather this lesson also to see the mildnes of our sauiour Christ how largely and modestly and delightfully he aunswereth and satisfieth his enemy which came to intrap him that wee may learne with 〈◊〉 modesty and good will to answere them that seeke our hurt Yea all superiours are heereby aduertised not to be too austere to them that demaund any thing of them See you not how Christ answered this crafty Lawyer to the full when he might haue cut him off in shorter termes or else aunswered him with silence See also how by these demaunds and by euery little occasion our Sauiour deliuered many profitable wholsome instrucâ—â—ons By this example righteous men the friends of God and the louers of mens soules are glad vpon the least matter offered to profit as many as they may and for the loue of God and their neighbours to shew forth many good works According to the exhortation of our Sauiour Christ Math. â— 16. Let your light so shine before mâ—◠〈◊〉 they 〈◊〉 see your good works glorifie yoâ—â— sâ—â—hâ—r which is in heauen In another sâ—nce Ierusalem is sayde to signifie Paradice where-hence man vvas cast out and depriued of all spiritual gyfâ—â— and graces as immortalitie righteousnes and holines the true knowledge and feare of God Iericho signifieth this world and the calamities and miseries thereof the diuers infirmities where-with man is oppressed by sinne By theeues the deuil and his kingdome euill counsell company example By garments heauenly graces and the perfection which man had before his fall By wounds his infirmities the corruption of his whole nature which hindereth vs that we cannot loue and serue god as we ought By the priest and the Leuite the sacrifices of the old Testament which could not deliuer vs from sinne and death By the Samaritane Christ which deliuered vs from sinne death the deuill hell By the Samaritanes iournying Christ his descending from heauen and taking vppon him the nature of man By comming neere vndertaking the affections of man beeing like vnto him in all thinges sinne onely excepted Had compassion The cause that mooued him was his mercy not our desertâ— He bindeth vp our wouds when he forgiueth our sinnes and healeth our manifold infirimities
asswageth our sorrowes Oyle is the gladsome tydings of the gospell comforting raysing vp our distressed consciences VVine signifyeth the law which dooth sharply vrge and accuse the conscience as the wine doth straiten the wound doth purge it and make it cleane from putrefaction He put him on his owne beast so hath Christ taken vpon his owne body our infirmities Brought him to an Inne and made prouision for him Christ hath brought vs into the Church according to that of Saint Paule Whom he hath chosen them also hath hee called For those who are not called are no members of his Church neither any of his people The two pence heere named are the Lawe and the Gospell the two Testaments by the ministery wherof the church is instructed gouerned so shall be to the end of the world The law doth terrefy the gospell doth comfort and proposeth Christ vnto vs to be our spirituall Phisitian which doth mollifie the wounds of our conscience with the oyle of his grace The Host is euery faithful painfull Minister preacher which with conscience taketh care of the flocke committed to his charge Who is willed to take care of his flock Directions for the Minister and commanded so to do frō god that in the gouernment of the church they shew not themselues vnfaithful negligent Who may not ad mans deuises to gods word but in expounding therof must direct his full scope to the proportion of faith beeing also painful in his profession no doubt he shal receiue the promised reward And if any trouble persecution grow thervpon let vs refer al to Gods good wil plesure in all extremities learne to depend vpon Gods prouidence In our painfull calling God will assist vs with his grace and heauenly blessing will strengthen vs in the continuance therof giue vs courage make vs constant And what dangers soeuer fall out God will not then and there forsake thee but hee will stand by thee as the Phisitian standeth by the sicke man or the Nurse by the chylde In all extreamities hee will be thy guyde and comforter A faythfull Minister and a diligent man shall haue good successe and manie comforts Goe thou and do likewise They shew mercy which haue a fellow feeling help according to their calling and abilitie as did this Samaritane And though this doctor of the lawe might boast much of the fulfilling of the lawe as many doe which did neuer fully examine themselues and their consciences by the due tryall and touchstone of the law yet had hee and so haue we neede of the mediation of Christ to giue a salue to our sore to recouer vs from our corrupion imperfection And this doth Christ performe freely No perfection in this life of his mercie which mercy we take holde on by faith And seeing thou hast not yet fulfilled the law why doost thou brag boast of thy owne righteousnes Which is farre from the righteousnes of the law wherevnto our corrupt nature cannot make it selfe subiect Besides no man can perfectly fulfill Gods law in this life here we begin but else-where we shall end in perfection Soli Deo omnis laus et gloria et gratia The Parable of the vnmercifull Seruaunt MATH 18.21 Then came Peter to him and said Maister how oft shall my brother sinne against mee and I shall forgiue him vnto seauen times Iesus said vnto him I say not to thee vnto seauen times but vnto seauentie times seauen times Therefore is the kingdome of heauen likened vnto a certaine king which would take account of his seruaunts And when hee had begunne to reckon one was brought vnto him which ought him tenne-thousand talents c. NExt after the notable example of the mercifull Samaritane by comparison and contrarietie the example of the vnmercifull seruant seemeth most worthy of our cōsideration edification Euery one ought to forgiue his neighbour that hath offended him so often as he asketh forgiuenes According to that which else-where our Sauiour exhorteth Luke 17.3 Take heede to your selues if thy brother trespasse against thee rebuke him and if he repent forgiue him And though he sinne against thee seauen times in a day and seauen times in a day turne againe vnto thee saying It repenteth mee thou shalt forgiue him As thys parable doth shewe by Gods great patience and by the riches of his mercy howe ready wee also ought to be to forgiue one another The kingdome of heauen may be applyed to the Church of God in thys lyfe the which God doth rule by his word and by his Spirit and dooth mightily and miraculously defend it from all enemies priuie hypocrites open Atheists cruell Tyrants the deuill death sinne and all the power of hell God is the King wee are his seruants into whose hands hee putteth his gyfts and graces that we may employ them to his glory and the benefit of his Church And in this sence also we are debters vnto God because no man can fulfill his law as hee requireth but diuers wayes we doe transgresse the same In the first part that is in the exhortation to mutual forgiuenes first he setteth down how far we are indebted vnto God vnder the person of the seruaunt that was called to giue an account Wherby we are giuen to vnderstand that all of vs shall giue account of those things we haue done in this body 2. Cor. 5.10 Hebr. 9.27 Rom. 2.6 Iohn 5.28 Tenne thousand talents doth shewe our infinite debt and our manifold sinnes and transgressions more then the hayres of our head And as he whose debt is infinite and beeing farre vnable to pay hath no other meane to helpe himselfe but to fall downe on his knees and to craue mercie so are wee willed by this parable that seeing we cannot satis-fie for our manifold offences wee shoulde flie vnto the mercy of God wherof we haue assured most precious promises through the merrites of Christ our Sauiour By which onely meane satisfaction may be made not through our good workes and merrits Which if they were all stretched out to the vtmost aduantage that might be yet can they come nothing neere if all were sold yet payment cannot be made For in this our corrupt nature vvho is it that can in the least part thereof satis-fie Gods lavv And therefore that that vvas impossible to the lawe inasmuch as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh for sinne condemned sin in the flesh that wee might flie to him for our satisfaction and the gracious forgiuenes of our most huge debt after the example of this seruaunt which acknowledgeth his great vnworthines and insufficiencie prayeth for mercie and obtayneth the same Peter puts forth this question after the common custome of men who would be forgiuen but are loth to forgiue others The third or 7. time is not heere limitted but rather wee
〈◊〉 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
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
O Lord breake all our stubborne harts and make vs to sigh grone vnder the most heauy burden and waight of sin who are maruailously loden yet thinke our selues in great ease and at great libertie Make an end of thy sin and looke vp to God who will ease thee For when thou night and day doost thinke vpon nothing else and doost set thy selfe to nothing else but to offend and displease God he dailie hourely heaping vpon thee a thousand meanes of his mercy waiteth for thy returne and daily looketh for thy happy repentance The happy remēbrance whereof did make this prodigall sonne to say Father I haue sinned against heauen before thee and am no more worthy to be called thy son Great sinnes great griefe but a short confession and this is a waightie poynt of repentance when with the sence the feeling and remorce of sinne is ioyned both sadnesse and shamefastnesse And where there is not this sadnesse and shamefastnes the sinner can neuer returne to goodnes Therefore there must goe before repentance a holy anger and inward griefe and discontentment that wee haue displeased God For following our owne wayes we grow to great forgetfulnes but returning vnto God then are we brought to true remembrance Truly did the Apostle S. Paule speak 1. Cor. 15.9 I am not worthy to be called an Apostle because I persecuted the Church of God ioyfully remembring gods mercy and his own happy returne For the more graciously the lord doth visit a sinner with his mercy the more deeply doth it sink into the hart of a true penitent sinner the more doth he hūble himselfe before God the more greeuously doth he accuse his owne wicked nature and disposition The more cleerly that he doth perceiue Gods mercy and compassion and doth behold his maiestie holines comparing there-vnto his own vn worthines ingratitude frowardnes and his most sinfull inclination the more doth he detest the same the more plainly doth hee confesse his fault All vvhich matters when the prophet Esay did euidently behold hee cryed out of himselfe chap. 6.5 saying Woe is me for I am vndone because I am a man of polluted lyps Iob also 42.5 saith I haue heard of thee by hearing of the eare but now my eye seeth thee Therefore I abhor my selfe and repent in dust ashes When the Apostle Saint Paule savve so much in him-selfe Rom. chap. 7. he cryed out O vvretched shooes on his feete Heere commeth the ninth matter to be intreated of namely the great solemnitie that God all the holy Angels do make at the conuersion of a sinner His Father doth not speake any thundering words of crueltie nor threaten to beate him or to cast him off nor to cast him in the teeth with his bounteous goodnes shewed vnto him neyther doth he lay vnto him his going away nor burden him with his gluttony or other abhominable poynts of lyuing he remembreth none of all this geare he doth so greatly reioyce that he hath got his Sonne againe The Son thought himselfe vnworthy the title or name of his son yet the father restoreth him to his old state and degree againe The sonne doth vtterly condemne himselfe and the father doth absolue and quit him The sonne did cast himselfe downe to be a seruaunt and the father setteth him perfectly againe in his old state dignitie Him that had cast him selfe into the bond seruice of abhominable maisters that is the filthy pleasures of the body him did his father vouchsafe to embrace in his armes to him that had deserued to bee scourged vvith many a sore stripe is giuen a kisse for a token of perfect loue and attonement Happy is that sinner whō the Lord vouchsafeth to kisse and embrace because he confessed his sins and refused the name of a sonne for that in his conscience he knew himselfe faulty there was brought forth the best robe and restored vnto him How-soeuer hee hath behaued himselfe saith his Father my son he was he hath beene dead and nowe is he called to life againe For sin is the death of the soule and hee runneth toward death which leaueth and forsaketh the Authour of life Hee leaueth and forsaketh the Authour of life whosoeuer is in loue with the things of this world for the worldly pleasures are farre wide from Gods schooling And such a one is reuiued againe as dooth repent and reforme his sinfull life He was lost without any hope euer to be recouered againe if he had be one left to himselfe howbeit he was found and gotten againe To depart away from the fathers house is to perrish for out of the same house there is no health The Father speaketh not to the Son but to the seruaunts he that repents prayes for Gods goodnes receiueth no aunswere Nowe when I passed by thee and looked vppon thee behold thy time was as the time of loue and I spredde my skirts ouer thee and couered thy filthines yea I sware vnto thee and entred into a couenaunt with thee saith the Lord God thou becammest mine Then washed I thee vvith water c. Thus doth our heauenly father not onely forgiue our sinnes in burying putting quite out the remembrance of them but also hee restoreth vnto vs those gyfts which we had lost As he dooth depriue vs of them and take them away punishing our vnthankfulnesse thereby and driuing vs to shame by the reproch of our nakednes Now by these tokens of Gods loue the true and effectuall forgiuenes of our sinnes is signified The father willeth the seruants to bring forth the best robe and giueth no time of delay for in this case delay breedes danger When a sinner in this sort dooth recount his manifold offences Despayre and is vexed with the torment of conscience it is high time to yeeld help for feare least through despayre he be cast away There is no stay betwixt forgiuenes of our sins and Gods grace and fauour The health of the body is not recouered but by little and little because the matter is not of so great waight but the distressed estate of the soule must be releeued with all speede that may conueniently be offred and affoorded When the body is sicke wee are meruailous diligent to haue health yea if it bee but the head-ache we can suffer no delay seeking for helpe and calling for Phisitions according as our power and abilitie vvill stretch So after our sinne committed we shoulde be as hasty to rise and to repent Repentance but heerein euery little excuse stayeth vs backe and wee are content to delay thys time of our conuersion a great deale longer then we should so much the more beeing intangled in wordly affaires and altogether drowned in forgetfulnes In so dooing thou loosest the practise of good workes and art troubled for want of the peace and quietnes of conscience Againe thou knowest not hovve suddainelie thy lyfe shall be taken from thee The humble
vnspeakable misory but the abuse of riches which do soone mooue vs to the forgetfulnes of GOD and our selues to commit many greauous sinnes and offences the deuill taking occasion thereby to ouerthrewe vs. For no doubt as there haue 〈◊〉 godly rich man as Abraham Isaac Dauid Ichosaphat Iob so there are many yet in the world and God in crease the number of theÌ„ but for the most part they giue themselues to great wickeâ—â—â—â— and as they increase in wealth so they decrease in godlines This story teacheth vs that there is another life after this and that the soule is immortall Immortalitie which many rich men can nâ—t abide to heare or at least wise could wish it were not so But the godly that are poore and miserable and wretched heere may comfort themselues with that saying of the Apostle 1. Cor. 15.10 If in thynlyfe onely we haue hope we are of all men the most miserable And theyr hope of another life dooth make many thinges in this life which are bitter to seeme pleasant If GOD be iust he will giue glory to the good and punishment to the badde Rom. chap. 2. ver 7. Heb. chap. 11. ver 6. But thys righteousnesse is not performed in this life and therfore is it reserued to an other In this life the rich and wealthy inioy the world at will the godlie are oppressed and cast downe and suffer much iniurie But to the good this is their comfort that all thinges fall out to the best they are aboundantly recompenced in another life Lazarus had comfort for all his miseries and 〈…〉 and eternall inly â—s for temporall greefes and sorrowes VVee reade not in this story that the rich roâ—â— got his good sv vhiâ—stly but that hee was 〈…〉 for his haâ—iâ—â—es in that hee did not dispose of theÌ„ according to Gods will and 〈…〉 As the holy Apostle saith Charge them that are rich in this world 〈◊〉 Timo. â—onâ— that they doe good and bâ—â—riâ—h in good woâ—lls and ready to distribute Laying vp in store for themselues a good foundation against the time 〈…〉 that they may obtaine eternal life And Christ also giueth vs a faire warning Math 〈◊〉 that 〈◊〉 lay not vp for our selues insures vpon earth where the rust and moth doth câ—â—â—â—ple And vvhen we make a fâ—â—â—st not to bidde the rich and 〈…〉 might bid vs againe but to bidde the poores for although they can make 〈◊〉 pence 〈…〉 in pence shall he â—â—â—â—â—â—ned with life to come and at aboue surfuction of the iust If nothing were to be â—â—â—leed for or to he 〈◊〉 after this life what were more 〈…〉 Lazarus life what more stately glorious then the life of the rich man how kingly were his tyranny But therfore hath god appointed a day to iudg all matters when as the cause of the godly shall be heard and righted and the wicked brought downe full low which did aduaunce themselues so high And then the Emperour shall stand at the barre and the King Iudge himselfe shall hold vp their handes Therefore this story as it doth coÌ„fort the godly so it doth wonderfully terrifie the wicked It teacheth the godly to be constant and patient and full of hope it also sheweth how necessary good works are and among the rest the works of charitie and mercy This Rich man was not an infidell or Gentile but of the stock of Abraham neither let vs thinke that God will spare vs for the name of Christians if our deeds be worse then the heathens This Rich man was not condemned for his incredulitie or vnbeleefe but for his hardnes of hart and vnmercifulnes toward poore Lazarus This story is set before our eyes for our example and let vs take heede least that fall out to vs as fel out to him Beware that thou beest not giuen too much to the pleasures of this world and to the vanities of this present life See thou doost not forget the poore which lie at thy gate suffring hunger thirst Hee might haue vsed his wealth well serued God but he abused it diuers waies First in his apparell beeing too sumptuous clothing himselfe in purple fine limen Secondly in his fare being too delicate not nowe and then but euery day Thirdly in applying it otherwise theÌ„ to the benefit of the poore No doubt in these daies there bee very many of his pitch qualitie in all respects and yet are very iocund and ioyfull vainely promising vnto themselues euerlasting life VVoe be vnto them for euerlasting damnation doth stay for them And as the world doth decline to his end so in all bad vsages it exceeds Howe can wee thinke our selues to be in the nuÌ„ber of Christians when as Christ most earnestly taught humility temperance contempt of the world and charitie in words and in deedes when as now there is nothing lesse practised But rather in steede thereof pride lechery couetousnesse and crueltie But surely the enemie of our saluation the enuious man hath sowed this darnall while wee sleepe and while our Pastours slept which shoulde watch ouer vs and instruct vs and this his cockle and darnell hath hee sowed in the midst and thickest of our corne Let vs heereafter learne that wee are not called to these fore-said vanities but to beare Christ his crosse If thys vve will not vouchsafe to learne let vs feare to taste of the Rich mans torments VVee easily slide into these extremities through the corruption of our ovvne nature For the roote of iniquitie is in vs sending foorth branches which still budde foorth blossoms and our nature to euill is very fruitfull and very aboundant Gene. chap. 6. psalm 14. A couetous rich man is loued of no man because hee is onely good for himselfe Other sinners although they hurt themselues yet they are profitable to others The proude man hath a great familie the gorgious builder sets manie men a worke Beside the couetous hurt the Common vveale mightily keeping in prouision and making a dearth And many of them in thys theyr florishing would be accounted of the poore people and common sort as if they were gods There was a certaine Rich man For indeed they looke to be alone There was but now he is not he is gone and vanished psal 37.36 I my selfe haue seene the vngodly in great prosperity florishing like a greene Bay tree and I went by and loe hee was gone I sought him but his place could no where be found And beeing in hell this they can say Wisd 5. What hath pride profited vs and the pompe of riches brought vs All these things are passed away like a shadow and as a post that passeth by as an arrow out of the bow and as a shyp vppon the sea which is swift vnder saile Where are infinite number of welthy men that haue liued heretofore and is not theyr remembrance quite forgotten They that seeke fame in earthly thinges theyr fame hath an end Name but the