willeth thee as thy father is perfect The third Chapter The readinesse of God in forgiuing sinne and his slownesse in punishing it signified by the father his running out to meete his prodigall sonne THe father espying his sonne a farre off contenteth not himselfe with the sight of him or with barelie pittying him or weeping for him and so leauing him but he further maketh haste and runneth out to meete him that neyther anie other in the way might hinder him or otherwise the conceit of his fathers seueritie vnhappilie terrifie him A similitude By this and other circumstaunces going before the order that God vseth in receyuing a sinner is notablie sette downe Hee is like vnto a Nurse who seeing her tender childe venturing to come vnto her that it shoulde not take a fall maketh speede and runneth to it Or like vnto a Vulture A similitude or greedie fowle who first seeing his pray a farre off flyeth swiftly vnto it seazeth vppon it and afterwardes deuoureth it so Goâ— first seeing a sinner a farre off in the vttermost coast and region of sinne taketh to him the winges of mercie and flyeth speedilie like a swift arrow to him hee lighteth vpon him culling him and kissing him and afterward incorporateth him and maketh him his owne The father woulde not stay vntil his sonne shoulde come vnto him and with all submission vpon his knees craue remission vntill hee had vrged him by many arguments and pearced his eares and heart with his complaintes it was enough with him to mooue him to helpe him to know his miseries albeit he came not into his presence to vtter them As it is sufficient to mooue a tender Father to knowe his sonnes aduersitie A similitude that hee is fallen into a Riuer where without speedie helpe he must needes bee drowned albeit hee grateth not his fathers eares with lowde crying vnto him so is it enough with God that hee knoweth our daungers that wee sticke fast in the deepe myre where no water is or that the streames runne ouer our soules albeit wee crie not vntill wee waxe hoarse vnto him and treble and beate often vppon the name of Our Father The Lorde seeth well the anguish of our mindes and our groaninges cannot bee hid from him And therefor hee sayeth thus by the Prophet Esay Before that they crie I doe heare them This father in running out to meete his sonne testifieth his loue which hee beareth to his sonne God is slow in punishing sinne howe readie he was freely to remit whatsoeuer sin his sonne did commit It is Gods nature so to doe It hath alwaies beene his custome to bee verie forward to shewe sauour to a sinner and to bee vnwilling and slow to punish him Genes 3 When as Adam had broken the couenant and was in the transgression it is saide that God walked in the Garden in the coole of the day When as hee came to take vengeance vppon sinne hee came not downe riding vpon the heauens as vpon an horse neither did hee come flying vppon the wings of the windes nay hee came no fast pace but walking and creeping as it were a Snayle If hee had delited in our confusion and did not rather expect our conuersion woulde hee not thinke you mende his pace and make more haste to punish vs Gene. 7 When as God was purposed to destroy the first world and wash away the horrible filthinesse of sinne which polluted the earth with the waters of his rage before this his iudgement was accordinglie executed it was a hundred yeares before to his preacher Noah published This his exceeding patience and long sufferance argueth flatly his slacknes in punishing vs For else he needed not to haue warned them at all or respited them so long but might haue soone ouerwhelmed them â—ed 19 When his doome definitiue was denounced against Sodom her sister Gomorrah her neighbor townes about he came familiarly to Abraham before of set purpose broke the matter vnto him that he might stay him by intreating for them For to signifie so much he suffreth dust and ashes to dispute with him and so farre to commune and preuaile with him as if there had beene but ten honest persons in the place the rest had beene preserued and saued for their sakes What proofe more pregnant can we haue then this of the teÌ„der mercy and louing kindnes of the Lord Pharaoh was the rankest rebell that I reade of for he spared not to say Exod. 14 Who is the Lorde that I should let Israel go I knowe not the Lorde neyther will I let Israel go Woulde such a fellowe thinke you haue beene spared Yet the Lorde did spare him and warned him seuen times before hee would destroy him Oh the exceeding bountie of our God towards vs. The Niniuits were a pestilent and peruerse people out of measure sinfull Ionas 3 for the outcrie of their sinne had sent an Eccho vppe to heauen and the Lord had presentlie decreed their destruction but though the sworde was nowe drawne out of the sheath to wound their hairie scalpe yet so good a God was he so slow to vengeance and full of mercie as their repentance mitigated his moode and shut vp the sworde of his anger and iudgement againe into the scabberd By the Arke of the Testimonie wherein the law was kept was the Mercie seate placed to signifie that as soone as wee haue offended the lawe there is mercie to bee had Psal 130 With the Lorde there is mercie sayth the Prophet Dauid and with him is plenteous redemption Now as he is thus backward slow to anger The Lord is swift in shewing mercy so is hee as forward and prone to mercie As hee but walketh when he punisheth a sinner so he runneth when he would saue a sinner as he did here to saue a notorious and miserable sinner Luke 19 Christ meaning to diuert into Zacheus his house or rather into his soule and to make him of an Vsurer and lim of the diuell a sonne of Abraham and a child of God he looketh vp to the fig tree wheron Zachee stood and saith Zachee come downe at once and come quicklie vnto me Ioh. 13 To Iudas Iscariot the thiefe and the traitor when hee was plotting and compassing his treason the Lord likewise said Iudas that which thou doest doe quicklie Iudas his treason was the worlds redemption and therefore he was so ready and greedie it should be finished Luke 22 Else where he likewise speaketh to the same effect saying I must bee baptized with a baptisme and howe am I grieued vntill it be ended This hee spake of his passion the cuppe of our blessing the earnest and price of our eternall saluation â—ctes 2 When the holie Ghost in the daie of Penticost came vppon the Apostles it came suddainly in a sounde from heauen as of a rushing and mightie winde It was in mercie to illuminate and sanctifie them and that was the cause it came speedilie on them 〈◊〉 â—1 The Prophet Esaie declaring the office of Christ in preaching the Gospell sheweth that the subiect of this preaching is to publish Gods readinesse to pardon sinners and
the wisedome and knowledge of God What is man that he is so mindfull of him or the sonne of man whom he should visit and see a farre off For our condition is the selfe same which this prodigal mans was For when we were all a farre off from him Ephes 2 straungers from his couenaunt of promise aliants from the common wealth of Israel Ephe. 8 when wee were deade in sinne God who is rich in mercie hath quickened vs by graciouslie beholding vs. He hath chosen vs from all eternitie to bee his people and the sheepe of his pasture but not by our merits but by his mercies not that wee chose him but that hee chose vs and saw vs a farre off when wee did not see him Did not the Lord see Abraham a far off whenas he liued among the idolatrous Chaldeans and called him from thence and made a couenant of saluation with him that he would be his God and the god of his seed was not Adam before him seen a farre off whenas hee turning his eyes from him and fleeing from his presence God called him vnto him and lifted him vp being desperately deiected with the shame of sinne which hee newlie had committed with the promise of his grace by the seede of the woman by which this his sinne should againe be remitted Was not Dauid much exorbitant and exceeding far from God when as the Prophet Nathan was sent vnto him to call him home againe and bring him vnto God Did not God behold the Israelites afarre off from the habitation of his dwelling when hee did see the miserie of them in captiuitie and deliuered them out of the hands of their enemies brought their feete into a large roome by planting them in the pleasant promised lande of Canaan What should I rippe vp such varietie of examples as may serue this purpose Thus he beheld Mathew the customer Matt. 9 â—uk 19 â—phâ— 2 Zacheus the vsurer Paul the persecuter and vs the Gentils when we were as the Apostle saith a far off being without hope without god in the world calling vs his people who were not his people and his beloued who were not his beloued The grace of God therefore seeing vs a far off being in our sins draweth vs froÌ„ our sins calleth vs to a confession and repentance of our sinnes and pardoneth all our sinnes Without this there is nothing that we can doe of our selues being not able to thinke a good thought God must loose the bondes of thy necke O captiue daughter of Syon 〈◊〉 52 Peter denied his maister and wept not for God did not looke vpon him he denied him the second time and yet 〈◊〉 not weepe for why as yet the Lord did not looke vpon him hee denied him the thirde time and hee wept bitterly but the text saith that the Lord did look vpon him Luke 22 O Lord our God then looke vpon vs and then wee shall with Peter weepe bitterly for our sinnes The second Chapter Of the mercie and compassion by this father shewed vnto the prodigall sonne THe circumstance of the father his seeing his sonne whilest he was a farre off beeing first of all remembred in good order this inference of his compassion shewed him as an exposition of the same is immediatelie adioyned For God his seeing vs is no superficiall and bare sight of vs it consisteth not in an idle speculation but hee seeth vs to shewe mercie and compassion of vs and to worke our saluation God seeth not his seruants as hee doth the wicked caitifes Aâ—nas Caiphas Pilate and such like who stil remaine obdurate and hardened in their sinnes but he seeth them by bestowing his graces vppon them as Peter and Andrew Iames and Iohn Mat. 4 Ioh. 1 Luke 5 Nathanael and Matthew who forthwith left their nettes the seate of custome and vngodlie trade of sinne making them Apostles vessels and ministers of his great mercie There is verie great oddes betweene God his Great difference theâ— is betweene god his seeing vs and man his seeing vs. seeing vs and man his seeing vs. Oftentimes one Courtier is heard to say vnto another Did the Prince to day see thee and eftsoones he answereth I. But what of that for hee often is neuer a whit the better for it for infinite people doe crowde to see the Prince and the Prince eieth many of them and yet thereby benefiteth not any of them But if God seeth vs it is well with vs it cannot bee in vaine but effectuall vnto vs. For the eyes of the lord are the portall doores of pittie the windowes and casements that haue a prospect to saluation He alwaies beholdeth vs with the eyes of kindnesse Gen 19 Exod 3 Luke 19 Mark 14 Actes 9 as Abraham in Chaldea Loth in Sodome Zachee vpon the figge tree Peter in the high Priests hal the theefe vpon the crosse and Paul when he was Saul in his iourney to Damascus Howe happie was this for the prodigall sonne for his father to see him for immediatelie he had compassion of him so is it with vs hee hath mercie on vs as soone as hee seeth vs. Genes 26. That we maie say with Agar Thou Lord lookedst on me The issue whereof was that the Lorde did heare her tribulation Did God at any time looke vpon anie and did not shewe him mercie â—â—od 3 He looked vpon the Israelites and presentlie hee deliuered them from the Egyptians â—ark 14 He behelde Peter and the yse which before couered his heart when he abiured his Maister melted at the heate and fire of his spirit and made a great thawe so as streames of water and brinish teares issued from thence Hee saw Mathew as he went by the way gathering vp of mony Matt. 9 and forthwith he bestowed a better office of him and charged him to gather vp soules vnto him He sawe certaine fishermen Matt. 4 Iohn 9 and he ordained them fishers of men Hee saw him that was blind from his birth and his sight was restored him He sawe multitudes following him Matth. 5 and hee opened his mouth and taught them Iohn 6 Hee lifted vppe his eyes and sawe another multitude following him and hee communed with Philip about bread and prouision of victuals for them Luke 1 Hee did looke on the low estate of his handmaid and hereupon the virgin peremptorilie concludeth that All generations shall call her blessed Gods eyes are compared to the Doues eyes vpon the riuers of water Cant. 5 because they are most pure cleane and simple farre from all euill and full of all goodnesse Matt. 3 In respect whereof the holie Ghost when he descended assumed vnto himselfe the forme of a Doue Dauid vniteth and knitteth togither Gods sight and Gods mercie because towardes his Saints they cannot bee sundred Oh Lorde looke vpon mee Psal 24 and bee mercifull vnto me for I am poore and in miserie Else where hee singeth
therefore to be sober vnto saluation by acknowledging our sins Without a dutifull acknowledgement of our sins there is no remission and pardon for our sins Christ neuer cured any person diseased who did not first acknowledg himself to be diseased The better we know the nature of our maladie the more ardentlie wee affect and desire remedie Therefore God as Augustine Aug. â—â—â—st 1 saith the more to kindle and inflame this desire of our recouerie would haue vs first be touched with a feeling of our infirmitie The Lord therefore of such whome he cured first of all communed with them aboute their infirmityes that they themselues might acknowledge their miseries As with Agar what it was that shee did Genes â—1 Iohn 5 And with the diseased man whether hee woulde bee made whole and with infinite others remembred in the scriptures This seemeth to be the cause why christ did not cure any mad men that were gone froÌ„ themselues because mad men can not come vnto themselues by the knowledge of themselues but when they are fooles they thinke themselues wise they so sooth themselues in their foolishnes madnes as there is no reforming them or reducing theÌ„ to obedience The first step to health is the feeling of our sicknes for what man wil come to a Phisition to be healed who cannot be perswaded that he is diseased The more a maÌ„ thinketh that he is in health the lesse he thinketh that he hath need of help He is dangerously sicke who doth not know himself to be sick For he is blinded with deceit and perisheth for want of knowledge of himselfe So is it with the soule if being weak brought verie low by reason of our sin we do not complaine finde our selues grieued how should it be restored how should the wouÌ„ds thereof that stinke and are corrupt bee mollified with oile and bound vp with cloathes when as we hide our affected parts will take no knowleddge of them There are too many who disport themselues with their wicked doings make no conscience and account of sin perswading themselues thaâ— all is done well which they do be they neuer soâ—l These be those who do boast theÌ„selues that they can do mischief do set forth wickednes as a law They reioice 〈◊〉 8 â—â—militude as Salomon saith when they haue done euill These men do behold their faces in a glasse which is â—ollow deceiueth them which presenteth vnto them a contrary image to that which it is indeed A similituâ— They behold themselues in the inside of a bright siluer spoone which obiecteth to our view a perposterous ouertwhart resemblaÌ„ce of our face with the beard chin vpward and the forehead downward Such as are franticke A similitud when they are in worst case they think theÌ„selues best they laugh are merry and make mowes spare not they wilfully resist all means of their recouery they are violent hurtfull to their Phisitions and friends who do seeke to do them good The estate of such as it is most fearfull so it is very much to be lamented Christ could not refraine weeping Luke 1â— when he saw the people of Ierusalem so affected so distracted in their senses bereaued of their wits as they had no knowledge of their time of visitatioÌ„ In this respect doth God because it is so needful so peremptoâ—ilie vrge the dutifull acknowlegdement coÌ„fession of our sins Gen. 4 When as Cain would haue hidden his sin froÌ„ god how did god labor with him to make him know it by quickning him with questioÌ„s laying before him the things which he had done Where is thy brother Abel saith god vnto him WheÌ„ that wold not serue but he did shift it of with an other question am I my brothers keeper god left him not so but sifted him more narrowly demaunding further of him what he had don If he wold haue com to him selfe acknowledged what he had done his sinne though red and bloody as the skarlet should haue beene washed and made as white as wooll his dutifull confession had effected his saluation 〈…〉 Peter sinned hainously in denying his master yet by taking notice of it in due time and by coÌ„ming to himself he obtained pardon and was restored to his office Paul was a blasphemer a bloody man wheÌ„ he was a Saul for as the other Saul persecuted Dauid so this Saul persecuted the son of Dauid the son of God 2. Tiâ— â— made hauock of the church but being stroken flat vnto the ground by a light from heauen euen at noon day wherby he was lightned with a knowledge of himself he became a worthy professor of Christ a myrror amoÌ„g martyrs who suffred for his sake He was receiued vnto mercy as he himself witnesseth â—â—ke â— Mary Magdalen from whoÌ„ were cast out seuen diuels was a diuelish sinner sinning without blushing yet hauing remorse comming to her selfe going behind our sauiour Christ and behauing her self with all modestie and teares and falling downe at his feet with a sorrowfull repentance of hir former sinnes shee was graciouslie entertained and made a vessell of his mercie 〈◊〉 23 It was long before the thief did come to himself he did put it off so loÌ„g as it could be eueÌ„ to the last houre and moment of time yet to shew that repentance can not come too late though it caÌ„not come to soon he was also absolued that day with christ was his soule in Paradise in his fathers kingdome And this was the happines of this prodigall person his returne and conuersion preuented his damnation and was the means of his eternall saluation Let euery sinner therfore consider of this let him denie all vnrighteousnes and giue himselfe vnto a holie obedience and learne to know himselfe Leâ— him remember what the Church writeth vnto the angel of the church of Ephesus Remember from whence thou art fallen repent Reuel 2 do the first works Returne O sinners vnto your hearts as Esay Esay 46 counselleth Consider who thou art whence yâ— camest where thou art and whither thou art going Thou art become a verie learned doctor if thou hast learned to know thy selfe thy sins This learning and knowledge wil more auaile thee then all vaine philosophy then all thy study in the liberal arts then al thy humane knowledge whatsoeuer The knowledge of thy self will teach thee humilitie humilitie will make thee stand in feare of thy God the feare of thy God is the beginning of that wisdom which passeth vnderstanding Many know many things yet know they not themselues they knowe others but they know not themselues But another man is our Christall glasse wherein we see our selues Let vs therefore looke vpon an other especially vpon this mans sin that we may know our sinne and this mans repentance that we may likewise repent with him The second Chapter Of the
For if we are sonnes wee are also heires for that is Pauls conclusion Wee can want nothing Matt. 6 Iob. 16 For our heauenly father knoweth whereof we stand in need and our heauenly father loueth vs as Christ himselfe saith Therefore because this title was so encouraging and so full life it was with good reason that this comfortlesse and almost dead person did take holde of this as the Citie of refuge and hornes of the altar by which he might be sure to escape further vengeance and the handes of the destroier Secondly this title graced him verie much and did set forth his dignitie He descended of great parentage howsoeuer now he was abiect forelorn and being well brought vp he could not so put off all behauiour as vtterly to forget what tearmes to vse of what parents he did come In the like maner it maketh much to our honor and renown that we haue God to be our father for this is the couenaÌ„t and prerogatiue royal of the newe Testament that he wil be our father and we shal be his children we cannot haue a greater blessing and happines then to haue such a father Thirdly it could not be but that the memory of his father did put him in mind of the duty of a son for it serueth effectually to that end It is a foule disgrace to them of noble parentage A similitude to consort themselues basely with nasty and vild companions Is it not intolerable that a kinges sonne should disport himselfe openly in the streetes and highwaies with euery sorded beggar filthilie and shamefullie to nusse among swine and to grouel and wallowe in the dirte and in the myre This was the condition of this young mans life of this peerelesse prince of the highest descent hauing God the king of all kinges to be his father And this is the course and order of our life who are his brethren and haue all of vs one Father and are made his children by adoption and grace thorough faith in Christ Iesu Wherefore let the blessed memorial of our newe birth be most deer vnto vs 1. Sam 10 and let the name of our father be alwaies in our mindes to teach vs our duties that we may walke as deere children beseeming such a father When as God changed the estate of Sauls life hee changed his heart likewise hee was no sooner king but a kingly heart was giuen him God requireth newe hearts of his newe borne children since that nowe we haue such a gracious father we must not as before continue gracelesse children Wee read of Aulus Fuluius A. Fuluius who espying his sonne in his enemies campe woulde haue slaine him with the sword saying vnto him that hee had not begotten him for Catiline but his Country So God hath not begotten vs that we shoule serue his enemies 〈◊〉 brutish and swinish sinnes but that we should be holie euen as he is holie and remember our parentage Demades Demades in times past seeing Philip the king pleasantly disposed lasciuiously and wantonly disporting himselfe with his prisoners and captiues taken in the warres vpbraiding them with their seruile and slauish condition thus grauely and seuerelie censured his follie Sithens saieth hee fortune and good lucke hath laide vppon thee the person of Agamemnon that is of a triumphant and victorious king maiest thou not bee ashamed to plaie the Thersites that is the lasciuious and wanton companion so inasmuch as not fortune and good lucke but Gods good grace toward vs hath giuen vs the dignitie to be the sonnes of God why liue wee in wantonnesse and sinnefull pleasure why do we followe vanity and seeke after leasing God hath chosen to himselfe the man that is godlie if so bee we bee his sonnes see that wee walke worthy of so great a calling and let vs alwaies vse with reuerence the name of our Father In the processe of his speech he commeth to his sinnes which because hee cannot account in particulars â—hee thinketh it best to reduce them to a grosse and to a generall summe saying I haue sinned If he could haue recited them it would haue made to long a discourse to haue made relation of euerie sinfull action committed by him in euerie town and place where soeuer he be came since his first departure but it had beene impossible for him to haue remembred them Psal 19 For who doth know saith Dauid how often he offendeth He therefore laieth them downe in a lump by this one word Peccaui I haue sinned comprehending whatsoeuer sin hee had committed He maketh no excuse or apologie for himselfe hee excuseth not himselfe or accuseth others not his merits but Gods mercie is the thing he standeth vpon for simply and absolutely hee sayth that he is a sinner He accuseth not Sathan who tempted him his friends who forsooke him or the Planets who brought this euill lucke vnto him but condemneth himselfe he imitateth Nisus laying the whole burthen of the sinne vpon himselfe to excuse his Euryalus whom Virgil bringeth in speaking in this maner Meme adsum qui foci in me conuertite ferrum O Rutuli mea fraus omnis nihil iste nec ausus Nec potuit It is I and none but I that haue sinned Psa 51 I crie with Dauid Be mercifull vnto mee after thy great goodnes For I knowledge my wickednes and my sinne is alwayes before thee And I say with the poore Publican Lord be mercifull vnto me a sinner Luk. 18 So let vs say and not shift and put off our sinnes with excusing them or extenuating them Gene. 3 or posting them to others as Adam did to Henah Henah to the serpent but take them vpon our selues He doth not onelie simplie confesse himselfe a sinner but hee aggrauateth and enlargeth the grieuousnes of his sinnes saying I haue sinned against heauen and before thee It was not nature but especiall grace which suggested this vnto him Flesh and blood reuealed not this vnto him but his heauenlie father For if he would haue spoken as a naturall man hee would haue spoken thus Father I haue sinned but I wist not what I did I had no euill intent and meaning when I sinned wherefore it is meete thou shouldest forgiue my sinne and let mee haue againe the libertie of a sonne Thus would a carnall man haue pleaded for himselfe whereby hee should haue further damnified himselfe Hee taketh therefore a farre wiser course and by zealous pietie entreateth tender pittie Let vs doe the like and acknowledge our selues no meane and ordinarie offendors but desperate delinquents in the highest degree sinners against heauen First because our sinnes howsoeuer they seeme to vs to bee iniurious but to men are designed agaynst God who hath flatlie forbidden them and therefore directlie are committed agaynst heauen Because our sinnes do call to heauen for vengeance as the blood of Abel the sins of Sodome the wickednes of Niniueh the great citie the wrath of
in effect the same dittie making Gods mercie the effect of his seeing vs. Psal 33 The eyes of the Lord are vpon the iust and what then his eares are open vnto their prayers Psal 33 Come vnto me saith the same Prophet in gods person and ye shall be lightned It cannot be but where there is most light A similitudâ— the place must bee warmer and therefore in the full Moone the nights are warmer because the light is stronger so let God behold vs with the brightnes of his countenaunce and let the light of his loue shine in our hearts and they shall bee warmed with the zeale of the spirit and the fire of his mercie will be kindled within vs. The presence of Gods face is admirable and vnspeakeable for it rauisheth our hearts and suddenlie changeth them and draweth them to obedience If the Sunne stoode still in Gibeon and the Moone in the valley of Aialon Iosua 10 and the mightie walles of Hiericho came topling to the ground at the voyce of God by his seruant Iosua Iosue 6 no maruell it is though our sinnes come tumbling downe and we returne to God with the prodigall sonne when God himselfe beholdeth vs a farre off to this purpose and hath compassion of vs. Psal 104 For the vast earth trembleth at his look if he but toucheth the mountaines they do smoke Finallie as all mercie is present towardes vs when Gods eyes doe behold vs so all miserie and calamitie dooth befall vs when his face is turned from vs. Hereupon saith Dauid When thou turnest away thy face they are troubled Psal 104 if thou takest away their breath they die return vnto their dust Dauid once perswaded himselfe that his estate was so sure as it could not bee altered when hee spake in this wise Psal 30 I sayd in my prosperitie I shall neuer be remooued thou Lord of thy goodnes hast made my hill so strong But the euent did put an other song into his mouâ—h and made him to recant and reuerse this proude boasting saying Thou didst turne thy face from mee and I was troubled Wherefore praie wee the Lorde to beholde vs that hee woulde by no meanes turne awaie his face from vs least as Dauid sayth if hee maketh himselfe as though hee seeth vs not wee bee as they that goe downe into the pitte Least all our prayers bee made in vaine and our sâ—tes doe take repulse hee saying vnto vs as vnto the olde Israelites When yee shall stretch out your handes Esay 1 I will hide mine eyes from you and though yee make manie prayers I will not heare you for your handes are full of blood But the prodigall sonne his former disposition considered Mercy is to be shewed to the wicked the present compassion of the father had of him is woorthie to bee obserued For hee was a man wholie swallowed vppe of sinne wilfullie walking after his owne wicked wayes there was no feare of God before his eyes Yet the father rebuketh him not in his indignation neither dooth hee chastice him in his heauie displeasure but hee rather chooseth to prosecute him with fauour which hee did not deserue then persecute him with iudgement which was most due vnto him Teaching vs the like mercie that we would shew to such who beseech our mercie howesoeuer in regarde of their vilde inclinations they bee vnwoorthie of it There is none can bee lewder and more infamous then this fellow vpon whom such abundant fauour was extended to signifie that how so euer the persons are qualified yet their miserie by vs must compassionatly be respected Matth. 5 It is the expresse commaundement of Christ that we should be merciful as our heauenly father is mercifull Now how he is charitably disposed to the wicked herein it is euident in that he maketh the sun to arise on the euil and the good Matt. 5 and sendeth raine on the iust and vniust The hauen is a refuge and reliefe to all that ariue thereat A similitude whether good or bad as it succoureth innocents so it often doth protect robbers God is the hauen to whom whosoeuer at any time doe driue they shall rest in safetie If thou dost help and relieue vnworthie with them doubtlesse will resort vnto thee Gen. 18 some who are worthie Abraham confusedly without any difference harboring all straÌ„gers amoÌ„g them vnawares receiued likewise Angels It is Salomons aduice Pro. â—5 Rom. 12 and Paul ratifieth it That if our enemie doth hunger we do feede him Let vs measure others by our selues and let vs doe to others in their wants which wee would wish might be done to vs in the like necessities If God shoulde shew his mercie onelie to the good where should the wicked and sinner appeare What should become of vs who are borne in wickednes and doe nothing else but bring foorth vngodlinesse Wee will not exhibite anie kindnes to our neighbor in his extremitie because his life offendeth vs and yet wee craue daylie for helpe at Gods handes though hourly diuersly and grieuously we offende him With what face canst thou so often begge of God and art so cruell to a begger at the gate that comes but seldome to thee Among the fiue thousand who were fed by Christ with fiue loaues and two fishes Iohn 6 there were without doubt some euill disposed people yet Christ dooth not sunder and diuide them from the rest but equallie without respect of persons relieued them togither It is a pithie saying of S. Ambrose Ambrose Misericordia non iudicat de meritis sed miserijs Mercie doth not consider of mens merits but of their miseries It is the fashion of the worlde before they bestowe vpon anie their almes to make a scrutinie and inquitie of their liues There must come question vpon question before a poore begger can haue the smallest deuotion This we may well call Scrutinium diabolicum a diuelish scrutinie For so it is in deed wheÌ„ as a needy person doth implore our charity and we weary him with words but do very slenderly help him with our works This trick we first of al lerned of the diuel who teÌ„pting our sauiour in his extream pouertie questioned with him as we doe with the poor whether he were good for to the like effect he expostulateth thus Matt. 4 If thou saith he be the sonne of God cast thy self down making a great doubt whether he were such a man as were worthie to be relieued in this his extremity but of this matter I spare further to intreate because I haue particularly discoursed at large of it in my booke of almes This I haue thought good to admonish thee of by the way vnder the example of the fathers charity vnto his wicked sonne that thou maist likewise dispose thy self to be mercifullie affected euen to wicked people That so thou mightest imitate thy heauenlie father Matt. â— and bee perfect as Christ
his vnwillingnes to take iudgement of them And to make proofe thereof hee compareth them together and maketh his clemencie to be far greater and of longer continuance towardes vs then his iustice For hee restraineth his vengeance and limiteth it to a daie but hee extendeth his mercie infinitelie beyonde it giuing a continuance of time vnto it the space of a yeere For thus the spirit speaketh Isai 54 To preach the acceptable yeere of the Lord and the daie of vengeance of our God The same Prophet in an other place confirmeth the same doctrin most comfortablie vnto vs when in the person of God himselfe hee saith A little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy redeemer The due regard hereof breedeth no admiration but it tendeth exceedinglie to our consolation for this is natural and proper vnto God to be gracious and mercifull it is a strange worke to him as the scriptures say of him to punish and shewe vengeance A similitudâ— Euen as a Painter when he hath elaboratelie finished a picture if so be he be constrained in regard of some faultes which he findeth in it vtterlie to blot out and deface all his worke hee is much grieued for it so when God seeth manie defaults and blemishes in vs who are his workmanship engrauen image vpon whome he hath bestowed such exceeding cost as varnishing vs and adorning vs with liuely colours which must be reformed for which cause he must marre that he hath made and begin his worke anew it cannot but bee grieuous and troublesome vnto him A similitude If thou wouldest place a stone of great waight vppon the roofe of thine house thou hast neede of pullies cables for to reare it but if thou wouldst throw it to the ground thou needest doe nothing but let it fall from thee for it will fall of his accord vnto the grounde for naturallie heauie things doe tend downeward as those that are light do ascend vpwarde It is as naturall with God to shewe mercie to a sinner as it is for a stone that is heauie to fall downewarde for the Sunne to shine for the fire to burne or anie other thing to performe his nature Wherefore thou readest euerie where in the historie of Christ of innumerable mercies which hee shewed vnto many but thou readest not of his punishments inflicted vpon any but only at one time when hee made him a whip â—n 2 and chased out of the temple such impure copesmates as had too abhominably prophaned the temple Was there euer any that intreated his mercy and did not obtaine it He healed graciously Malchus his eare â—â—ke 21 his professed and sworn enemie then one of the furious bloud thirsty souldiours who combined together intending his destruction The murmuring Israelites exasperated the Lord exceedingly against them when as the spies returning from Chanaan their tidings displeased them for they so mutinously muttered against God as they were threatned of him that they should not possesse the inheritance promised them or enter into the lande Yet after that when the people were in armes and prepared vnto battell in the middest of iudgement the Lorde could not vtterlie forget mercie hee is so naturallie disposed to bee mercifull and therefore both in anger and loue hee saieth vnto them Doe not ascende vp Num. 14 for I am not with you least yee fall before your enemies If he had not been with them he would not so graciouslie and louinglie haue warned them that they should not go vp but would haue suffered them to fall vpon the sword and bee a pray vnto their enemies Againe if so be he had beene with them and had not been angry with them he would not haue said so directly vnto them I am not with you He was with them and was not with them He was not with them that they should haue the conquest he was with them that they should not be conquered If the Lord be thus mercifull when men are so sinful it is thereby manifest that hee is soone satisfied The foure beasts which Ezechiel did see in a vision had the faces of a Lion Ezech. 1 also of a man in the right side to signifie vnto vs that as he looketh like a lion vpon a sinner that cannot repent vtterlie to destroy him whilest there is none to helpe him so when a sinner returneth from his sinnes and turneth vnto him he hath the louing and kinde face of a man and intreateth him familiarlie and kindlie as a man This father could not be more forwarde in fauor towardes this his lost sonne then to looke out after him and to cast his eyes about to espie where hee might see him and when he had happily seene him a far off to hic out vnto him to embrace him to fall on his neck and kisse him Al these are good notes of good nature and affections but when they do paâ—ley and talke together the zeale is admirable which he expresseth towards him For he is so soon pleased as no sooner the sonne beginneth to speak but the bowels of the father are so presentlie mooued as hee suffereth him not to vtter all he meditated for before he could come to this clause of his set speech Make me one of thy hired seruauntes the father interrupteth him and breaketh off his speech preuenting him graciouslie with his blessings of goodnes and granting infinitly more then he desired Thy God as so reaâ—â—e to shew â—is sinner â—h mercy The father in great wisedome vsed this great speede because his sonnes estate and neede so required it For when as a sinner through anguish of sinne is in extremity as this sinner was hee hath neede of present comfort to preuent despaire and ready encouragement to allaie the rage and furie of his passions which otherwise woulde bee verie dangerous vnto him For this cause God vseth no delay with such but immediatly vpon the forgiuenes of sinnes hee giueth therewithall the riches of his grace there is no time betwixt them but they come both together The remission of sin and the giftes of grace come together Before we can recouer our bodily health after a great sicknesse it is a long time by little and little and by degrees we leisâ—râ—ly attaine it for the body is not of that moment as the soule therefore there is no such vrgent necessitie of the present health of it for by lingering and time it may do wel enough It is otherwise with the soule which woulde languish with griefe
Trinitie exceeding wrong when as wee depriue them of this their ioy and we grieue tâ—â— much the holy spirit of God by which we are sealed vnto the day of redemption The Lord therefore giue vs his grace to turne from our sins to make God ioyfull of it For by his ioy we shall haue all ioy for in his ioy is eternall ioy and glorie for euer The ninth Chapter Wherein is shewed by the present estate of the prodigall sonne howe God mingleth prospopitie with aduersitie WHen the sorrowes of the prodigall sons heart were enlarged and he sayde in his soule On when wilt thou comfort mee then the Lord declared his saluation and his mercie did he openlie shewe in the sight of the people Despaire not therefore O sinner of the louing kindnesse of thy God neither fall thou vnder the burden and heauy weight of thy afflictions for God casteth down raiseth vp again hee taketh the simple out of the dust and the poore out of the mire that he might set them among the princes euen the princes of his people As God departeth froÌ„ a sinner for to humble him so hee returneth againe vnto a sinner to haue mercie on him It is Gods maner to temper and mingle aduersitie with prosperitie and prosperitie with aduersitie He hath two strings to his bow if one will not serue an other must But hauing sufficientlie tamed his sonne with the sorrowe of the one hee now forthwith refresheth him againe with the comfort of the other God forsaâ—eth not his 〈◊〉 aduersity God doth not vtterlie cast off his children and forsake his inheritance But when the time commeth that they return to him he returneth to them and bringeth all ioy with him â—uit 22 â—um 28 When as God ordained in the olde lawe diuerse set seasons to be consecrated vnto feasting hee preciselie charged that the first and latter day shoulde be more solemne and ioyfull then the rest In the beginning of our conuersion and in the ende of our perfection the Lord doth minister vnto vs greater gladnes Wee haue peace of conscience and ioy in the holie Ghost vppon our true repentance in this present life and in our perfect consummation and blisse wee shall enioy all honour and felicitie in the life that is to come Be our afflictions neuer so grieuous and come vnto extremitie they shall be at the last all taken away from vs nay the more afflictions we indure here the more ioyes and comforts wee shall enioy else where Great and vnspeakable were the sorrowes of the Israelites whilest they were in Egypt but the Lord did not leaue them in the midst of them but deliuered them out of al and gaue them noble victories ouer all their enemies so long as they obeyed him Iohn 2 If there had beene a hundred water pottes at the marriage at Canaa as there were but sixe Christ might and woulde as easilie and willinglie haue turned them into wine so hee both can and will turne the waters of our aduersities though they rage neuer so much so as the streames thereof runne ouer our soules into all kinde of comfort as most delightfull wine which gladdeth all our hearts if so bee wee will turne vnto him at the last God giueth prosperitie in his due time The sufferinges of Gods people cannot bee perpetuall but sorrowe must depart and ioy must returne at the last But yet hee suffereth vs first for good causes to be euill intreated to wander to and fro and to suffer all aduersitie before hee sendeth vs his gracious helpe which bringeth prosperitie 2. King 4 The widow woman was first brought to all pouertie before by his Prophet he would supplie her necessitie Before the Israelites were deliuered they were brought to the exigent the sea was before and the Egyptians behind them so as then there was but small hope left of deliuerie of them Hierusalem was reseuâ— and saued from Senacharib but Rabsâ—chah and his rabblemenes had sealed the walles first and were at the gateâ— The woman was cured of her bloodie issue but first shee spent all shee had vpon Phisitians The prodigall sonne was honourablie entertained and with all good things replenished but first his father suffered him to bee seruilye entreated yea almost with famine and all extremitie consumed God is not â—â—anged And yet for all this in the Lord there is no variablenesse nor shadow oâ— change The change and alteration is in the creature and not in the Creator who is alwaies the same A similitude When fiâ—st the ship setteth out from the hauen and launcheth into the deepe the land and houses hard by seem to him that is in the ship to rotteâ— to and fro and that hee himselfe mooueth not at all when as it is quitâ— conâ—â—â—râ—â—â—t he only staggreth and is euer moouing the and â—s immoueable and cannot be stirred Saâ—â— was verie sottish â—am â—4 and he reasoned absurdlie when as he sayd Thâ— Lord hath 〈…〉 sight a 〈◊〉 me For it was not God that depâ—â—â—â—â— from â—â—â—l 〈◊〉 it was 〈◊〉 that departed 〈◊〉 God The â—ather â—eparted not from the prodigall sonne but the proâ—â—â—â—â— sonne â—ooâ—e his vagaries and depaâ—ted 〈…〉 And this is one case for God is alwayes one 〈◊〉 similitude Imaâ—ine that thou seest a man â—â—â—tâ—ng 〈◊〉 and â—ne 〈…〉 at his right hand râ—â—ch vp and 〈…〉 is it not manifest that this man that flitcheth and changeth hands is the man that mooueth and that the other al the while mooueth not so we when we are at the right hande of Gods mercies and do wilfullie turne by our sinnes and wickednes into the left hand of his iudgement is not this alteration and turning wholie in our selues It is a cleare case that it is God said indeed by the mouth of his Prophet Ionas Ionas 1 Yet within fortie dayes and Niniueh shall be destroyed And yet Niniueh was not then destroyed and yet God was not changeable For the Niniuites that then stoode at his left hand by reason of their sinnes and were then to be stroken turned to his right hand by their speedie repentance and so escaped that iudgement The prodigall sonne when he was at Gods God is gracious thogh sinners bee vngracious left hand and should haue perished in time turned vnto his right hand and so was entertained God cannot but haue a recourse to his wonted mercie The stubborne Iewes exasperated him mightilie and prouoked him wrathfullie to thunder against them in this maner Oh sinfull nation Esai 1 oh people laden with iniquitie the seede of the wicked and corrupt children the daughter of Syon shal remaine like a cottage in a Vineyard like a lodge in a garden of Cucumbers and like a besieged Citie But presentlie his heate is allayed and qualified and he speaketh thus mildlie and meekelie vnto them Wash you make you cleane take away the euill of your workes though your sins were as Crimson they shal be