runneth still vpon Gods iustice and his owne wickednes and thus he is dead euen whilest he liueth The fear of death before is more torment to him then manie seuerall deathes We may truly say that sinne is the serieant and hangman of a sinner A similitude Assoone as a theefe espieth the serieant or seeth his Iudge he runneth away albeit none pursueth him he knoweth that he is in daunger of the lawe and dareth not aduenture to abide triall so a sinner flieth when no man pursueth him saith the wisedome of Salomon 〈◊〉 28 He is afraid at the falling of a leafe hee is cast downe with feare and can not rise againe at the sight of God his Iudge who is alwayes in his soule Wee haue iust cause therefore to be wearie in this way of wickednes so hurtfull vnto vs as nothing can be more A similitude If a cup of golde be giuen vnto vs that is full of poison we can make vse and profite of this gift by powring out the poyson and reseruing still the cuppe when the pâ—yson is out which is neuer a whitte the worse beiâ—g washed cleane of vs but sinne is from a spreading and pearcing poyson as it poysoneth the vessell euen the soule and the bodie wherin it is â—ept and it cannot bee purged but by the hand of God and by the water of our Repentance The Viper and adder cannot bee killed with their owne poyson A similitude but a sinner may be killed with his owne poyson euen the poyson of his sinne Let vs then speedily returne from sinne so deadly venemous and poysonable vnto vs. We haue all departed with this prodigall sonne from the obedience of our father we haue too lasciuiously riotouslie and wickedlie wasted his patrimonie wee haue giuen our selues with him as seruants vnto sinne which hath tyrannouslie tormented vs as it did him Thus haue we borne â—he image of the earthie God graunt vs grace that we may beare the image of the heauenlâ—e as this man did of which now immediately we are to entreat The end of the first Booke of the progresse of the prodigall sonne THE SECOND BOOKE Which intreateth of the Regresse and happie returne home of the prodigall sonne The first Chapter Of our necessarie returne from sinne and conuersion vnto God typically shadowed and set forth vnto vs in the example of this mans returne AS there is nothing more hurtfull and detestable then sinne which calleth vs from God estraungeth vs from the faith maketh vs aliants from the common wealth of Israel and last of all doth subiect vs vnto eternall death so is there nothing more holesome and profitable then Repentance â—hereby like lost sheepe wee returne againe vnto the shepheard of our soules we are Citizens with the saints and of the housholde of God and are made partakers in his eternall kingdome of eternall â—â—â—e similitude â—â—o bee 〈…〉 â—ouâ— beast which is wilde thou puttest spurres vpon thy feete and thou holdest hard the bridle in thy hande to curbe and to keepe him in if he offereth to cast thee or to runne too fast with thee and to spurre and pricke him forward if he be sulleinlie dull and will not trauaile with thee thou must take this course with thy bodie which is thy beast with thine inordinat lusts and affections which are sensuall and beastly If it would riotously surfeit with excesse and there is no stay in it or otherwise be too slack or keep at a stay and abide still in sinfulnesse wee must bridle him and quicken him and put him from this course and make him pliable and conformable to his dutie Go not in anie wise after thine owne lustes as Syracides aduiseth Eccles 18 but wish thou to bee ledde into the pathes of righteousnesse Psal 119 Psal 73 as Dauid humbly praieth For foolish are wee and ignorant and as a beast before thee This Acolastus and prodigall person chalketh out the way and by a right line leadeth vs all by the right path wee haue beene wilde with him let vs be tamed with him wee haue straied with him let vs goe home with him wee haue gone from God and from our selues with him let vs returne to God and to our selues with him He was before as a franticke fellow altered in his wittes and out of himselfe and therefore in the beginning of his conuersion it is said that He came to himselfe Which Paraphrasis and phrase of speech liuely expresseth the nature of sin which is a madnes Sin is madnesse and departure from our selues and the condition of our true Repentance which is a returne and comming to our selues The proper names which are giuen vnto Repentance The names of repentance and which signifie repentance are giuen theÌ„ in this sense The Hebrew word Schuba and Teschuba which are vsed of the prophets seeme to be Tropical and borowed speeches takeÌ„ from trauellers that are out of their way after loÌ„g wandring being tolde thereof doe turne into the way But the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonlie vsed in the newe Testament iumpeth in signification with this tearme here vsed in this present hystorie Saâ— 3. â— Maâ—k 1 which commeth ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is follie and madnesse whereby through corruption of reason and iudgement we know not what to do but are like madde men that are from our selues The correction of this madnesse and reformation of this foolishnesse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby vpon due deliberation with out selues and better aduise wee returne vnto our selues The Latin worde Poenitentia deriued â Poena agreeth likewise with our purpose verie much for our sin breeding shame which is quedam poena a kind of punishment in a tedious loathsomnes and wearisomnes of this punishment we purpose a coÌ„uersion This man through affliction was so humbled and punished so ashamed of himself as he was not himself and the due regard therof iâ— a sorrowful submission altered chaÌ„ged him and brought him to himselfe This was most necessarie for him to doe as without which there had beene no recouerie of him For his comming to himselfe was the knowledge of himselfe the cheefest poynt of wisedome and the originall of Repentance the ordinarie and especiall meane of his saluation For in this comming vnto himselfe he bethought himselfe from whence hee first fell into what hee fell and in what case hee nowe stood This touched him to the quick and pricked him at the heart and wrought his conuersion This his example must bee our direction The knowledge of oâ— sinnes the beginning repentancâ— Exod. 13 and must be vnto vs as the clowdie piller which went before the Israelites to shewe them the way and like the fire that gaue them light in the night seeson We must commune with hur owe hearts and enter into our selues and consider our condition wee haue run a madding without sense of sin it becommeth vs
moue out of the place wherin he was before we know not what we doe while we open our eares to vaine wordes and shut them against the wordes of eternall life They that are of God saith our Sauiour Christ will heare Gods word Iohn â— And hee concludeth that such as are otherwise affected are not of God 〈◊〉 similitude When a man discourseth of the gold of India of such things which he sawe or readeth of in histories touching the same such as haue a purpose to trauel thither wil diligently harken to that which he shal report but others who neuer look to haue doings there care not what he saith nor will take no heed thereto So when as we preach to men of God of the kingdome of heauen of the treasures which God hath laid vp in store for them that loue him such as haue a desire to goe to heauen to see God face to face to bee partaker of his ioyes will giue eare to the preaching of his holy word but such as haue no mind euer to come thither account not at al of our labour and ministry and make no conscience in hearing our preachings The estate of this people is exceeding daungerous and the contempt of Gods worde is the next â—ore to damnation it selfe The Pâ—almograph touching the most perillous estate and extremitie of the Israelites saith that when their soule abhorred all kind of meat they were next vnto deaths dore As the outward man without outward meate perisheth so the inward man without his inward and spirituall foode decaieth This is another meate then wee are aware of and the want of this exceedeth far the want of other meat Therefore God by the mouth of Amos threatning an intolerable and most fearefull famine hee saith hee will not sende a famine of bread but a famine of the worde of God the breade of eternall life This breade in vertue infinitelie surmounteth all other kindes of breade and delicates whatsoeuer What Nectar and Ambrosia may compare with this Is there any mortal meat that is so restoratiue that it can reduce the dead to life againe it cherisheth and refresheth vs whilest we are aliue but it auaileth vs nothing when wee are deade But the word of God nourisheth our dead soules and raiseth them vp from their dead works to serue the liuing God Ezechiel verie plainely teacheth so much by a liuely demonstration of drie bones Ezech. 37 which the Prophet by the mighty power of the worde brought from death to life againe There is no sinner so obdurate by a long continued habit and custome of sinne and hath lien so long dead as hee stinketh with Lazarus in his coffin and graue through the corruption of his sinnes but he may bee mollified changed and reclaimed finally reuiued and raised vp and restored to the church as Lazarus to his friendes by the heauenlie voice of Christ Let no man therefore proceed so far in extreame impietie as in their great danger of vtter shipwrack in the sea of this world to forsake this anchor hold their onely succour and the hornes of the Altar which they must lay hold vpon Adam after his grieuous and dangerous fall had no small benefit by hearing of the word Gen. 3 I hearde saith he thy voice in the gardeÌ„ for he was comforted with the promise of saluation by our Sauiour Christ the seede of the woman that should breake the serpents head A similitude The ciuill magistrate first of all punisheth a roague and sturdy vagabonde with the whip but the second time more grieuouslie by cutting off his eares but if hee take him hauing lost his eares as a horrible offendor in the highest degree hee putteth him to death So if thou wilt not amend with the Lordes stripes he wil further grieue and vexe thee with Scorpions and if as a runnagate from his presence he findeth thee without eares to listen to his words he will prepare the instrumentes of death to grind thy hairy scalpe Prou. 7 Therefore deere Christian bee in time warned that thou maist be wel armed Call wisdom thy sister and vnderstanding thy kinswoman Seeke for heauenly knowledge as thou seekest for earthlie gold and it shall bee giuen thee So shalt thou not swarue with the prodigall sonne from thy fathers commandements but thy soule shall stil dwell and inherit the land thou shalt be satisfied with the pleÌ„teousnesse of his house as out of a riuer Let vs therefore open the eies of our soules that wee may see our horrible and abhominable ignorance the hellish fiend and furie of our soules Let vs pray with Dauid and say â—sal 13 Open mine eies O lord that I sleepe not in death Giue me vnderstanding I shall search thy lawe yea I shall keepe it with my whole heart â—sal 119 Endue vs more and more with knowledge that thy couÌ„sels may be deere vnto vs sweeter then the hony â—sal 119 or the hony combe Then shall wee enter into thy gates with praise and into thy courts with thanks Our feet shall stande still in thy gates oh Hierusalem we shal walke before thee all the daies of our life Those foure holy beastes which Ezechiel did see were full of eies Ezech. 8 because they were full of the knowledge of God and what saith the scripture They walked before his face Lord giue vs eies we shall walke in all true waies and al false waies we shal vtterly abhor We shal walke before thy face and not take our vagaries with this wandring wight after our wicked pleasures this grace the Lord giue vs for his holy names sake The fift Chapter Of selfe loue pride and presumption another cause of his departure from his father IT appeareth by the proude petition of his portion that he had a great coÌ„ceit opinion of himselfe that hee was enough able without his fathers helpe if he were at his own hand to dispose of himself And this his selfe loue was the beginning of his sinne the breeder of his bane and the roote from whence all his flowing mischiefe sprung Pride and selfe loue Pride and selfe loue the cause all euill A similitâ— is the fountaine of al vice and the enemie of all vertue Trees that are planted in mountaines and high places do soonest loose their leaues and beautifull blossomes through the violence of the winds A man that looketh downe from a steepe high A similitâ— tower hath neede of a staied and well ordereâ— braine or else he may soone be in danger of falling In fishermens nets the frie A similitude and Menowes and smaller fish run thorow when as the greater caÌ„noâ— passâ— the net The proud and great men and Princes of Hierusalem were taken prisoners and by Nabuchadnezzar led into Babilon when the baâ—â— and meaner people generally were enlarged and set at libertie In the mountaine of Geâ—boa Saule his armorbearer and the proud princes of Israell
of fish and other thinâ— both good and bad In Dauids Court there wâ—â— a wicked Absalon in Christ his schoole there wâ— the traitor Iudas among the companie of the deâ—cons there was the crew of the Nicolaitans Theâ— is in euerie thing as Chrysostome Chrysost dooth obseruâ— which doth consume a thing as out of wood the commeth a worme Similitudes from a garment a Moth froâ— a greene hearbe a canker by which the woodde 〈◊〉 corrupted the garment fretted the flower consâ—med The wicked will here bee among the godlâ—â— as Saule among the Prophets 1. Sam. But there will bâ— a time when they shall bee separated the wheaâ— from the chaffe Matth. 3 Mat. 13 Mat. 25 the seede from the Tares thâ— Cockle from the Darnell the Sheepe from thâ— Goates and the intruder without a wedding gaâ—ment shall bee culled out from the rest of the â—ompanie Gen. 4. Gen. 21. Gen. 25. 1. Sam. 15 Ierem. 20 Amos 7 Mat. 25 A partition shall be made betweene Caine and Abel Isaac and Ismael Esau and Iacob â—aul and Dauid Ieremia and Pashur Amos and Amasiah Iudas and the Apostles the fiue foolish â—irgins and the wise the citizens of the saints and â—he outcasts of Israel In the meane while wee must in no case forsake â—he church because of the wicked which are in the Church For did Noah forsake the Arke because of Cham Or Peter the Apostles ship because of Iudas If there were not in the Church sinnes what neede the Church pray for remission of sinnes A similitude He that leaueth the Church because of the bad is like to him that leaueth a delightfull garden full of pleasant flowers because of bad weedes that do grow among them The third Chapter The badges and tokens of vndutiful children shewed in the example of the prodigall childe THe lamentable condition of the father in the sonne being thus premissed and intreated of in generall the history leadeth vs to a due regard of his grieuances in particular And here beginneth the formall description of the sonne his first image rude and vnperfect and drawne out with a coale The mind of this man is known by his words A man is knowen by his wordes Iud. 12. Matt. 26. his mouth bewraieth what maner of man he is As the Ephramites were knowne to bee Ephramites by their kinde of speech being not able to pronounce Shibboleth as the Damsell that kept the doore knewe Peter by his voyce that hee was a man oâ— Galilee so commonlie mens workes are knowne by their wordes to be good or euill If his hearâ— be indighting of good matters Psal 45. his tongue will bee the penne of a readie writer The words are properlie the sounde of the minde and therefore as golde that hath not a good sound may be thought to be counterfeit A similitude so the man that hath not a good sound cannot be perfect He that is of the earth speaketh earthlie Iohn 3. and the mouth of a foole sayeth the wisdome of Salomon blurteth out foolishnesse Prou. 15. As a man by his blistered and exulcerate lippes is knowne to haue an Ague A similitude so by our swelling and corrupt wordes we are knowne to haue an inward and spirituall Ague A similitude If the Bell soundeth not orderlie without the wheeles of the clocke are distempered within our inwarde partes are out of frame if our tongue runne riot and iarreth out of tune A Brasen vessell that is emptie yeeldeth a cleare sounde 〈◊〉 similitude if thou beest emptie of vngodlie thoughts thy voyce will not bee hoarse but the Eccho will bee loude Wherefore if thou wilt set a doore before thy deedes set a watch before thy wordes and doe not let open the doores of thy lippes before thou knowest what words will enter out A worde once out cannot bee called in it is good therefore to weigh out wordes To rappe out foolish wordes and to excuse them thus I thought not of them is the propertie of a foole Wherefore seeing wee iudge of a man by hâ—s wordes as of a Lion by his pawe geste we with our selues of this mans affection by his tearmes of presumption For by his owne mouth wee will condemne him as Christ did the bad seruant in the Gospell He pleadeth lawe and imperiously claimeth his portion as a debt which was due vnto him Father giue mee saith he the portion of the goods that falleth vnto me A verie impudent and saucie sute and therewithall vnreâ—â—onable For what doth this motion insinuate else but that hee is highlie conceited of himselfe to bee of able gouernment to dispose his owne goods to go at his libertie and to doe what him â—â—st In this mans behauiour the guise and practise of vnruly children is plainlie to bâ—e seene such as this declining and almost consumed age plentifullie bringeth forth for the name beeing chaunged they so imitate his nature as this argument seemeth properlie to bee made for them Hee that is beere called the younger is nowe a graue elder and hath beene the father of innumerable children like vnto himselfe As this boy choppeth Logicke and peartlie communeth with his father for his share so too manie wicked wagstâ—ings will parley with their parents and â—owdlie and lewdlie debate theyr matters with â—hem saying with the ryotous rout in Dauids time Our tongues are our owne wee ought to speake Psa 12 who is Lord ouer vs But the Lorde hath his iudgements in store for such and their damnation sleepeth not The scope they driue at in all their expostulatorie and discontented tearmes is the same which is the substance of this mans cauillation his fathers inheritance They are greedie of their golde as a Crowe is of a Carrion and in their immoderate luste thereof they can neither wayte their fathers death or staie his good leysure but they must needes inioy it out of hande or else they are greatlie sicke of the father and doe long for his death verifying and fulfilling this saying of the Poet. Filius ante diem patrios inquirit in annos The sonne would haue the father dead that he might haue his golde Such iniquitie in the hearts of children in all degrees of people generallie preuaileth such corruption ruleth their affections as verie fewe are found howsoeuer they can dissemble it for ciuill fashion sake that are not reasonablie pleased in themselues with their parents death whether they bee rich to possesse their riches or of poore estate therby to be eased of their charge 2. Sam. 18 What incited Absalon to that furie against his father but his ambitious desire of his fathers crown and dignitie But his desperate designement escaped not due punishment for the reuenging God snared him and strangled him with his own pride the righteous God that by no meanes suffereth the disobedience of children A dreadfuâ—â— example for disobedient children to their parents vnpunished made his knotted curled
for the meate that perisheth Iohn 6 but for the meate which endureth vnto euerlasting life Heb. 11 And couet thou with Moses rather to suffer aduersitie with the people of god then to inioy the pleasures of sinne for a season We are born weeping and we shall die sorrowing and woulde we liue reioycing More sorrow then ioy doth that father taste of A similitude who in one and the selfe same day seeth his sonne both to be borne and buried and to haue no continuance The prodigal sonne spilt his goods like water that runneth apace it melted like wax before the heat of the fire it was no sooner gathered but it was scattered what ioy then could he haue therin when as coÌ„fort lasted but the twinkling of an eie but sorows endured for a loÌ„g season Wherfore for asmuch as this is our condition we are soon depriued of the grace of God our portion in this worlde lasteth not with vs The mirth of tabrets resteth Esai 24 the noyce of them that reioice endeth the ioy of the harp ceaseth 1. Cor. 9 Let vs vse this world as though we vsed it not vsing worldlie substaunce as wee vse oares to rowe with A similitude which wee vse to lay aside when wee come to land and as stanes in our hands whilst we trauaile by the way laying them away at our iourneyes ende The ninth Chapter Of the maner howe the prodigall sonne lauished out his portion vnder which the damnable effectes of whordom and riotous liuing are displaied THis ding thrift not only spent but mispent his portion he deuoured it with whores as it is in the clause and riotously concocted it as it is inserted in the beginning of the history It had beene well with him if hee had sustained but a temporall losse and had not lost God as well as his gold But running ouer the shooes he rested not till he was ouer the eares Beeing once impudent he grew past grace being fallen into Châ—ribdes hee desperately plunged himselfe into Scylla the merciles gulfe of perdition and destruction Oh how is it to be wished and feruently prayed for that worldlings who go spoiled of their riches to the graue might not goe spoiled of all vertue into hell Hee is taxed principallie for two grosse sinnes Whoredom and Ryot the very froath and fome of all sinne Hee liued riotously and the story sheweth how euen by lashing it on vppon harlots and knaues and inordinate companions And such mates such kind of men alwaies doe cull out For like will to like as it is in the olde prouerbe Such as are wantonly cockered from their cradles and are suffered to liued â—sely without awe or gouernment as they growe in yeares so will they grow in wantonnesse they will be then conso ted with none but wanton companions In that the story saith that he liuâ—d in ryotousnes Ryotousnes and Whordom the cause of all sinne it is as much as if it had saâ—â— that he liued in al wickednes For what wickedâ—es doth ryotousnesse omit or what mischiefe doth it not â—ommit It mispendeth all the giftes and graces of God in must fearful maner there is no grace of God to be found in such who wallowe in the mire and puddle of this sinne The Doue going out of the Arke of Noah Genes 8. finding no place for the sole of hir foote but vncleane carcasses would not rest there Math. 3 but returned to the Arke so the holy spirit of God who descended like a Doue willing to remaine and dwell in our hurts if he findeth them polluted with this carrion which is all abhomination it will sâ—e away from vs and not abide with vs. As the nature of Dones is to delight in cleane houses so the nature of Gods spirit is to delight in clean soules Aspicis vt veniant ad candida tecta columbâ—e Ouidius Accipiet nullas sordida turris aues This fire of the flesh is the fire of hell Note thâ— saying our ryotous diet gluttony and drunkennes are the coales that kindle it the flame therof is filthines the ashes vncleannes the smoake infamy the end of it a torment to the soule a destruction to the bodie a shortning of our life the corruption of good manners and an absolute transgression of the whole law of God Let one fire therefore put out another for the greater fire doth ouercome the lesser Ouercome this lesser fire which burneth in thy bodie by setting before thine eies the greater fire of hell which vtterlie shall burne thy body and thy soule Hee that keepeth not himselfe from this fire in earth shall bee sure to burne in the other fire in Hell for the Apostle hath flatâ—e concluded it That they that doe such things shall not inherit the kingdome of God The grieuousnesse of this sinne may be iudged of sufficiently by the grieuousnes of the punishment The grieuous punishment of whoredom Aug. lib. 2. â—ont Donaâ—stas which God at al times hath inflicted vpon it Hereupon saith saint Augustin Quis dubitauerit hoc esse sceleratius commissum quod est grauius vindicatuÌ„ Who doth doubt that that is hainously committed which is of the Lord so seuerely punished â—â—n 7 â—â—n 1â— For Ryot and Whoredome the Lord ouerwhelmed the first world with water and Sodome and Gomorrha and the cities round about he burnt vp with fire â—â—n 38 â—â—n 3â— He did smite Onah with suddaine death he wasted and destroied the city of the Sichemites and almost vtterly extinguished and raced out the whole tribe of Beniamin â—â—g 20. â—â—m â—3 â—in 11. â—â—g 16. 〈◊〉 13 This brought Ammon vntimely to his death Salomon to idolatry Samson to his blindnesse the aduersaries of Susanna to their iust destruction 2. Sam. 12 Num. 25 and Dauid Gods seruaunt vnto manifolde afflictions This caused a miserable massacre among the Israelites for by reason of this sinne three and twenty thousande soules were murdered without mercie and did fall in one day Nay further what may we thinke of this sinne which hath beene thus punished when as diuerse others verie grieuous sinnes haue escaped vnpunished Howe manie sinnes vngraciously committed in Christes sacred societie by his domesticall disciples did hee mercifullie remit and doe we reade how Ryot or Whoredom hath beene tolerated in any of them Incredulity is a foule fault Iob 20 yet Thomas Didymus was stained with this blot and al the disciples were tainted with this Mark 16 whome Christ doth vpbraide because of their vnbeliefe Ambition and Pride is a venemous Viper and doth more mischiefe then any man canne deuine Yet the two brethren Iames and Iohn swelled therewith Matth. 20 and the other tâ—nne were not a little blown and puffed vp with disdaine Finallie at the Passeouer and last supper what a broile Luke 22 and bitter brawle did breede among them about the primacie whilest each of them did striue for
preferment aboue others and communed contentiously which should be the greatest in the kingdom of heauen Malice Luke â— and sugred desire of reuenge is a maine mischiefe yet two of the Apostles were fiercely set vpon it and much misled with it when in their implacable and inexorable stomacks they called for a iudgement against the Samaritanes and would haue made Christ the patterne of their peeuishnes desiring his authority to command fire from heauen to burne vp his aduersaries Entry is a fretâ—ing and furious euill yet one of Christ his houshold was diseased therewith For Iohn did enuie it and seeme it very much that a man that was not one of their companie shoulde haue the liberty to vse Christes commâ—ssion and to practise in his name Maister saith hee to our Sauiour Christ we sawe one casting out deuils in thy name â—â—ke 5 and we forbaâ— him because hâ— followeth thee not with vs. Whaâ— shall I say of couetousnesse the root of â—ll euill with which his houshoulde disciple Iudâ— was mightilie bewiâ—ched 〈…〉 For he was a thiefe 〈◊〉 caried the bag Last of al apostasie and defection from the faÌ„â—â—â— and the open abiuration of a knowne truth is a sin exceeding dangerous yet Peter fâ—ll into it and at the voice of a damsell exceedingly raned and with bitter cursing periurie and banning did denie his maister Thus haue we laid open the nakednesse of the disciples and blowne ope their skirtes and haue noted such defectes which the scriptures giue vnto them which are odious and horrible yet find we none branded with this note of ryotousnesse or dodded in the face with the black coale of vncleannesse Reuel 21 For no vncleane thing shall enter saith saint Iohn into the kingdom of heauen The nature of this sinne differeth from al sinnes The difference of whordom from other sinnes for other sinnes only do â—â—ght against the soule but this sâ—â—ne sighteth against the whole man the body and the soule it admitteth no boies play to bar any 〈◊〉 Sâ—â—h as are giuen and deuoted to this sinne are bâ—â—â—sh and beastlie Psal 30 they are like as Dauid saâ—â—◠〈◊〉 the Horse and Mule without vnderstandâ—ng 〈◊〉 thine eyes therefore from beholding this 〈◊〉 it is vnlawfull for thee to see that which is vnlawfull for thee to desire Hier 9 Death entreth saieth Hieremy by the windowes of thine eies the eyes do shoot the arrow that doth wound thy hart Withstande thou therefore this temptation and auoide it let it not scale the walles and fortresse of thy heart for then will it raigne in thy mortall body Extinguish and put out this fire of concupiscence with a fountaine of teares There are fewe who are not in vouch or in age inticed to this sinne Be aduised therefore by the wisdome of Salomon who prescribeth this counsaile in elegant wise Say vnto wisdome thou art my sister Prou. 7 and call vnderstanding thy kinswoman that they may keepe thee from the strange woman euen from the stranger that is smooth in hir wordes Verse 25. Let not thine hart decline to h r pathes wander thou not in hir waâ—eâ— For she hath caused many to fall downe wounded the strong men are al slaine by hir hir house is the way vnto the graue which goeth downe to the chambers of death Now this temptation must bee subdued by eschewing and auoiding it We are not to wrastle against this sinne but to auoide it Other sinnes are vanquished as it were with force of armes by fighting against them but there is no wrestling and striuing against this enemie but wee must turne our backes and runne away from him Come not neere pitch least thou bee defiled with it this sinne will defile thee if thou commest anie thing neere it A similitude It is no credite for thee neither is it meet to wrastle and gripple in the field with him who hath wallowed in the mire and is all be smeared and dawbed with dirte for thou canst not choose but be berayed by his filth howsoeuer otherwise thou shouldest cast him to the grounde What king will not chuse to goe to warre abroade against the face of the enemy A similitude when he knoweth he hath false harted subiects at home wee nourish sinnes as traytors in our owne bosomes and wee carrie them about vs. The skirmish therefore and conflict will bee daungerous if wee fight at home let vs therefore goe abroade from our inwarde affections and then the victorie and conquest may bee ours Iudg. 4 Trust thou not in any case the wife of Heber for shee wil beguile thee shee will offer thee creame out of a Lordly dish but like a tyrant with a hammer shee will naile thee to the ground Thou hast many flatterers attending vpon thee who like Achabs courtiers wil daungerously deceiue thee If thou doest trust vnto such false prophets thou shalt with the Prophet sent to Ieroboam be eaten of a lyon and be deuoured whilest there is none to helpe thee 1. King 22 1. King 13 Run away therfore with a swift foot from this sin which is like a Crocodile who wil destroy thee if he seeth thee first The tenth Chapter The daunger that commeth by euill company expressed by the danger that the prodigall Sonne fell into WHereas the spirit speaketh euidentlie that ryotousnesse was the ruine and downfal of this man and that his ryotousnes consisted in the vaine bad company with whom he did conuerse with whom and among whom he deuoured his substance and consumed his inheritance not onely a fit but a necessarie exhortation from hence doth arise to auoid such companions by whome we may fal into the like calamitie Hee is an vnwise man who seeing his neighbours house on fire before his eyes A similitud will not in due time take heede vnto his owne Other mens daungers are faire warnings vnto vs and do plainlie teach vs if we will incur no such iudgementes to preuente such occasions as vsuallie doe enforce them As the company of vilde persons did worke this mans woe so will they bee like wise our bane and coâ—â—â—â—on if we follow them in their counsailes They are worser then theeues Euil coÌ„pany worser then thieues for they do but touch those things that are temporal they rob thee but of thy purse or at the extremity doe depriue thee of this life but these doe bereaue thee of graces spirituall they corrupt thy manners and not onely with not shorten thy mortall life More infectious then the plague but with many prouocations and allurements vnto sinne do depriue thee vtterly of thy eternall life both in body and in soule Vngracious companions doe infect more perniciouslie and contagiouslie then the plague For as a little sparke kindleth a great fire a little leauen sowreth much dowe so set thou an vngodly man in the midst of vs and let Sathan stande at his right hand he will kindle a fire
Iob saith as an Asse drinketh water and sinne is become as another nature vnto him he is then altered he is then pleased and delighted with it If thou blowest well the candle assoone as it goeth out thou maiest light it againe thereby A similitude but if thou pausest and staiest a while till the fire that is in the snast goeth out it cannot bee recouered so if ass one as the good motions of the spirit which doe shine in thy hart like a bright burning candle seem to waxe dimme and to bee extinguished whilest there is yet a little fire and some sparkes remaining thou doest labour to reduce it and bring it to his light it mâ—y bee well effected but let thou it alone till all the fire bee out and till it bee vtterlie deade in thee and it will bee a thing impossible to reuiue it The first A similitude and second stroke which the butcher giueth the oxe maketh him to fling and take on exceedingly but after a while when hee is loaden with blowes hee is so amazed and ouercome of them as he remaineth senceles and past all feeling he will not stir strike him neuer so much The first and second blowe which sinne giueth vs toucheth our hearts and affecteth vs grieuously but when heapes of sinnes do ouertake vs and smite vs without end our consciences then are seared as it were with hot Irons our soules are benummed and wee sinne without all sence Repent we therefore and returne we when wee may vnto our heauenlie Father put we it not off from daie to daie least suddainly the daie of the Lorde commeth and in our securitie wee be destroied Augustâ—â—us Poenitentia quae ab infirmo sit timeo ne ipsâ—â— iâ—firmâ— sit Poenitentia quae a moriente fit timeo ne ipsa moriatur Our repentance which commeth from vs whiâ—e wee are weake is greatlie to bee seated will bee also weake Repentaunce which is deferred til we be about to die is in great daunger likewise to die It is therefore very fearefull to ouership the seasoâ—s and let goe opportunâ—tie off red vs of repentance It is not onely hard to repent in the ende in respecte of want of vse for commonlie as a man liueth so hee dieth but also it will bee as difficult vnto him in respect of GOD. Gods grace is wâ—kest at thâ— houre of death For at the houre of death thy bodie and minde is weakest and the diuell is stroâ—gest God then doth more forsake thee and the Diuel is more readie to take thee for God saith thus vnto vs I called and you would not come Prou. â— I will therefore reioice in your destruction calamity shal come vppon you you shall call on mee and I shall refuse to come To the like purpose the spirit speaketh euidentlie by his Prophet Hieremy We haue cured Babilon and yet shee is not healed beholde wee will forsake hir 〈◊〉 5. God hath good reason vtterlie to forsake vs when as his calling can take no place in vs. God hath no reason to stay our leisures but it is iust that as wee refuse him when hee offereth himselfe to vs that thee should doe the like when wee must haue neede of him Well saieth saint Augustine Hac animaduersione percutitur peccator vt moriens obliuiscatur sui Aug. serm Innocentum qui viuens oblitus est Dei A sinner is worthilie punished with this iudgement at his death to bee forgetfull of himselfe who all his life was so vnmindfull of his God As at the houre of death The diuel is strongest at the houre of death Gods grace most doth faile vs so at that exigent the Diuell most preuaileth with whom he could do nothing in the health of their life with them hee is most busie in the extremitie of their death And where hee then preuaileth hee getteth a great conquest which he cannot loose againe If whilest thou hast thy health thy strength and thy best minde thou art so weake as thou canst not ouercome the smallest temptations howe shalt thou thinkest thou when thou art weake and crooked and thy sences faile thee oâ—â— come strong illusions If so be when the enemie is at the weakest â—hou canst not subdue him there is but smal hope that when thou art weakest he at the strongest thou shalt do ought against him If in thy vigor and priâ—e age when thou art lustie as an Eagle thou beest but a coward when thou laiest â—edred inuironed and beset with sicknesses diseases thou wilt not be able to look him on the face Psal 6 There is no man saieth the Psalmist who in death remembreth thee who shal giue thee thanks in the pit Wherfore thou dost wel if as Ecclesiastes Eccle. 12 counselleth thee thou remembrest thy Creator in the daies of thy youth If wheÌ„ thou beest able to sin no more thou surceasest to sinne it may be truly saide that sin doth leaue thee thou leauest not sinne A similitude Thou doest like the Merchaunt who in a grieuous storme wheÌ„ there is no other remedie throweth his wares and aduentures into the sea but if the tempest ceaseth hee throweth no more in but laboreth to recouer as much as hee can of his former losse againe Come home therefore vnto the Lorde thy God and what good motions God putteth in thy mind those with this Prodigall and lost sonne put thou in practise It is to too daungerous and thou makest the hardest aduenture that can bee in trifling the time and putting off thy conuersion and returne vnto God vnto future and lâ—tter times which perhaps thou shalt not see I reade but of one that was saued at the last vppon his repentance which was one of the theeues crucified with Christ August Vnus vt nemo desperet vnus vt nemo praesumat There was one that no man might dispaire there was but one that no man might presume A similitude When as a man hath a great taske enioined h m and but a little time to doe it he is very foreseeing that this time bee well spent and that nothing of it bee lost for otherwise this worke cannot be done and he cannot haue his wages our taske is our conuersion and returne to God our time is this life which is short and vncertaine our wages is the saluation of our soules the inheritance and possession of the kingdome of heauen God almightie giue vs grace to be carefull of our time that wee may ende our good worke and fight a good fight and haue our happy wages in the world without ende An abstract of the prodigall sonne his formall confession or a sinner his meditation and humble sute to God for the forgiuenes of his sinnes A Prayer O My gracious God and most mercifull father I thy humble seruant vtterly vnworthy to be called thy sonne doe here submit my selfe in all obedience vnto thee and confesse before thee my infinite and
he imploieth all his seruants about him to adorne and set him forth and prouide a banquet for him He would thus cloath him to shew vs what account he maketh of him how highly hee honoreth him as his owne darling though the other woulde haue sued to be but his hyreling He willeth his officers to fetch him the best or the first roabe His roabe what it was and to adorne him with it This first roabe was his first dignitie which Adam lost and Christ redeemed Innocency and holinesse and the grace of God with the which he was first cloathed wherby he was cloathed like vnto the sun in beauty and brightnes With this roabe was Adam first inuested but by his wilful departure from his father he was stripped of it So as we his sonnes who do treade in his steps are subiect to his miseries and may with him bee ashamed of our nakednes But God in his Christ Christ is our roabe to vs his prodigall conuerted sonnes hath restored vs our robe for hee is the garment which we must put on according to that which the Apostle Paule saith Rom. 13 Put yee on the Lord Iesus Christ Hee is the wedding garment mentioned in the gospel Matt. 22 without which wee may not presse vnto the heauenly banquet His righteousnes in vs is the garment of our elder brother by which we must attaine the blessing of our father as Iacob by putting on the garment of Esau obtained the blessing of his father Isaack This is he vpon whom the kingly harper diuinelie descanteth in this dainty ditty O my God thou art exceeding glorious Psal 104 thou art cloathed with maiestie and honor In him behold the great wonder in heauen a woman cloathed with the sunne Reuel 12 If so bee therefore we doe weare his cloth and become his seruants if we put on his merits and obedience our sinnes shall be couered and our nakednes shall bee no more seene Wherefore bestow thou no more labor vpon the olde rags which Adam hath left thee Sowe no longer paultry fig leaues and rotten pieces together for thy paines will be lost and it will not acquite the cost which thou bestowest on them It happeneth sometime that a poore creature hath a garment so olde and spent with wearing A similitude as if it take a rent it cannot be stitched vp for the threads doe breake asunder they are so rotten and decaied with vse as they are not firme enough to sustaine a newe thread or to beare a needle so our robe of rebellion which wee doe carrie about vs hath beene worne so bare by our ancient and long continuance in sinne as there is no repairing it but wee must leaue it as beggars doe their rags 1. Cor. 1 and cast it vpon the hedge and wee must put on a new garment euen Iesus Christ Our wisdom iustification sanctification and redemption For he is as Chrysost very wel doth say vnto the people of Antioch Chrysost ad pop Antioche â—um hom 21 Rom. 6 all in all vnto vs our table our house our garment our head our roote To this ende doth Paule say Whosoeuer bee baptized in Christ must put on Christ as hee is raised vp from the deade by the glory of his father so wee also should walke in newnesse of life nowe we put on Christ Iesus by a liuely faith Ambrose and doe weare him about vs euen as Stephen beeing in earth touched him in heauen 2. Tim. 4 This is to bee diligently obserued of vs and the rather bicause there are erroneous spirits wholy led by the doctrine of Diuels who do bumbast themselues with their owne righteousnes destroying that righteousnes which is by faith Reuel 3 They do but flatter and deceiue themselues with a vâ—in opinion of that which is not in them as the Lâ—â—dâ—niaÌ„â— whoÌ„ the spirit taxeth saying Thou saiest I am rich and increased with goods haue need of nothing knowest not how thou art wretched and miserable and pâ—ore and blind and naked I counsaile thee to buy of me gold tried by the fire that thou maiest bee made rich and white raiment that thou maiest be cloathed and that thy filthy nakednesse do not appeare Such as go strouting ietting about bragging of their workes are like vnto the souldiours against whom in times past king Agesilaus did fight in battell who beeing the leanest and most carionlie creatures which the worldes eye coulde see they quilted and embossed the quarters of their garments with huge flappes and borders to appeare huge and mightie to terrifie their enemies but after they were vanquished and slaine in the field and stripped of these vestments their lanke and thinne sides appeared to their viewe and the enemie scorned them So if we disrobe iusticiaries and meritmongers of their bragging borders of their conceited and counterfeit righteousnes and lay them naked to the eye of the worlde they will appeare the most apish and ridiculous persons as anie one can beholde It is vanitie to sooth and please our selues in that which we ought to bee ashamed of for the wages of our merits is death Psal 51 We are borne in sinne and conceiued in iniquitie Iob. 9 Iob. 25. saith the kinglie Prophet I feared all my workes saith that iust man Iob. The starres in Gods sight are vncleane much more a vilde man saith the same saint If wee consider our owne merits wee must despaire sayth the auncient father Hierome Hieron in 6 Esay Hee that trusteth not to his good workes nor hopeth with himselfe by his workes to be iustified he hath onelie the hope of saluation and the mercies of the Lord sayth reuerend Basil Basilius Being iustified by faith wee haue peace with God through our Lorde Iesus Christ as the holie Ghost teacheth vs. Wherefore let vs with the foure and twentie Elders Reuel 4 spoken of in the Apocalips Take off the Crownes from our heads and lay them downe at the feete of the Lambe Whatsoeuer worke we do let vs lay it at the feete of Christ who woorketh in vs as Paule teacheth who speaking of his labours that they exceeded others he stoppeth and correcteth himselfe saying Not I but the grace of God in me We are of our selues as the prodigall sonne verie poorelie and filthily attyred It is God the father in his dear sonne who clotheth vs in costly and imbrodered garments with a vesture of gold wrought about with diuerse colours Wherefore giue glorie to God my sonne as Iosua Iosuâ— â— said to Achan and boast not of thy selfe The sixth Chapter Of his ring and shooes which were giuen vnto him AS he richly araieth him with a royall to be so he further graceth him adorning him with a ring This ring serued for a signet and seale of the couenant and last will which hee maketh with him namely that hee would become his God and hee should bee numbred among his people that he