thy songs and merriment continuall weeping and howling And now by the iust iudgement of God which cannot be changed thy due place is limitted vnto thee where thou must remaine for euer He is comforted who suffered so many miseries and distresses of this life which no man must foolishly so interpret as to apply the same to all that haue endured miseries heere in this life to whom it shall be so far off that their afflictions shall doe them good that it shall be vnto theÌ„ a beginning of endlesse miseries Howbeit the patience of Lazarus is heere commended because it ariseth of faith and of the true feare of God For euery one that suffereth miseries doth not deserue the praise of patience but they which for the triall of theyr faith and in a good cause obaying God haue abidden endured great extreamities in hope of a better life For theÌ„ which haue endured such a christian warfare is reserued a crowne and perpetuall rest and heauenly ioyes Contrariwise the prophane contemners of God and the deriders scorners of all godlines which wallow in all fleshly pleasures and who haue so choaked vp the light of nature that all desire and care of godlines is quenched vanished for such perpetuall torments are prepared to make a wofull and sorrowfull change for their earthly vaine delights Furthermore we must remember that the comfort which the children of God doe enioy consisteth heerem that they beholding this blisful estate in meditation mind and contemplation should stedfastly goe through the course of a godly life resting themselues vpon the sure certaine hope of enioying the same As on the other side the wicked are miserably vexed as it were with a sence and feeling of hellish torments which hang ouer then heads that they may haue of his grace to liue a godly life in all holy obedience according to the will of God for feare least it be said Depart ye cursed into hell fire there shall be weeping gnashing of teeth But this godly course of exhorting and praying one for another is not practised but rather scorned and contemned of this vvicked world which how necessary it is they shall know heereafter when they feele the smart of it His desire of his brethrens repentance proceeded not from the loue of God that by their conuersion God might be glorified but onely that his paines might be eased their torments preuented not least in their life they should not offend God but least after death their estate should not fall out to be most damnable Let Lazarus coole my tongue for I am tormented in this flame the ease of tormentes is all the matter they ayme at they are not grâ—eued that God is not serued or many offended by their example but these among the vngodly are the rich mans speeches I am tormented and least they also should come into this place of torment As they that by doctrine and counsell and perswasion and godly life and conuersation haue wone many to God shall haue a singuler prerogatiue aboue many other so also they that haue been the cause of other mens falls sins and offences either in doctrine or wicked counuersation theyr torment thereby shall be the more increased Therefore S. Austine saith that the paine of Arrius the Heritique is daily encreased because by his euill doctrine hee led away many from the knowledge of the truth and of their owne saluation For as wicked people while they liue heere seeke only their own things not those things which are Iesus Christs as also neglecting their poore brethren not regarding theyr good or commodity so in hell likewise they care for no more but their owne affaires What burnes in hell but our owne wilfull will what destroyeth the world but selfe-will inclined to stubbernes and all rebellion disobedience And heere are they cÌ„ofuted that think the dead haue care of the affaires of them that are liuing For heere is no doctrine deliuered to confirme it but that which is heere set downe is to shew the miserable estate of the rich wicked man and of all wicked men in that requests and others would faine heare voyces out of the ayre But such strange desires of men God will not satisfie neither will hee by this meanes derogate from the authority of his word Againe faith doth not depend vpon miracles wonders but is the special gift of Gods holy spirit which proceedeth froÌ„ the hearing of the word And it is the proper gift of God to draw vs vnto him which worketh effectually by his worde Therefore there is no hope that those meanes may profit vs which draw vs from the obedience of Gods word Wee must confesse that our nature is inclined to nothing more then to vaine reuelations and we see how eagerly they throw themselues into sathans snares that refuse the word From hence came Negromancie and the blacke vnlawfull Arts which the world doth greedily hunt after in a mad mood doth search to the bottome We must not therefore harken vnto the dead by which meanes the deuil spreadeth his lies and illusions neither must we look to be taught by Angels from heauen Ga. 1 8 The wisedome of men must be lay de a-side which is altogether foolish in Gods affaires 1. Cor. 2 14 3 18. And we must desire to bee instructed by Moses and the prophets that is by Gods word onely that we may be edified and take profit thereby and especially that we may heerein shewe our obedience to God who hath appointed this meanes onely to knowe his vvill And he that will not beleeue Gods word will not beleeue Christ if hee should returne againe much lesse the Angels or them that arise from the dead When a voyce came down from heauen concerning Christ saying This is my beloued sonne in whom I am wel pleased heare him should the disciples haue said Nay but an Angell from heauen shal certifie vs better of thy will The chiefest seruice we can shew to God is to obey him according to his will Should Moses after God had prescribed him how his tabernacle should bee made haue caused it to be made and fashioned after his owne mind When Saule was appointed by GOD to smite Ameleck and to slay both man and woman infant and suckling both oxen sheepe camell and asse hee spared Agag the King and the better sheepe and the oxen and the fat beasts and the Lambes all that was good would not destroy vnbeleeuing world hath had more care giue greater credit then vnto the direction of Gods word by that meanes hath many a soule perrished which otherwise might haue beene saued But if there be any godlinesse sence or reason in vs let vs marke the wordes of the holy Apostle S. Paule Gala. 1.8 Though that wee or an Angell from heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And that it might sineke more deepely
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
a difference betwixt a resolute determination in sin a repentant mind which is hartily sorry for euery fall and offence I will returne He saith not I will seeke to returne or I will doe my best endeuour to returne but I will returne as though nothing should resist him and no power were able to vanquish and ouercome him So cunning he is that he hath his turnes his returnes his termes his vacations and he will come againe although hee goe into a far Country he is with vs before we are aware When hee tolde Christ that all the Kingdoms of the earth were his to giue yet it was nothing so likewise where he saith he wil returne he is oft-times hindered that hee cannot doe as he would but few there be that keepe him out and too many that through theyr negligence giue him too easie an entrance Vnto my house whence I cam out First he commeth to the house before he enterprize to come in First he viewes the state of the man or woman whether he or shee be returned to their old sinnes againe And as houses be the habitations of men so men themselues be often the deuils houses for this is spoken by similitude and comparison But why should the deuill call the soule of man or woman his owne house or rather hee should say I will enter into that house from whence I came The soule of man woman by creation is Gods image but the image of the deuill is the deformation of all he vsurpes the possession of the soule of man it is none of his by right 1. Cor. 6.20 For the soule the body is the temple of God and of his good spirit by right 1. Cor. 6.13.15.19 How then haue we by sinne and the deuill by his temptations made them dennes for theeues Cages for vncleane foules If a Gentlewoman of high estate should match with a vile abiect slaue although it did nothing concerne vs would it not greeue any of vs to see it so is the estate of thy soule subiect to the slauery of the deuill Or if a man had maried a rich beautifull noble gentlewoman adorned with all gifts graces which may be deuised to be in a woman and yet notwithstanding should so be sotted intangled with the loue of some foule dishonest begger or seruile maid of his house as for her sake to abandon the company frendship of the said wife to spend his time in daliance seruice of his base woman to run to goe to stand at her appointment to put all his liuing reuenues into her hand for her to consume spoile at her pleasure to deny her nothing but to waite and serue her at a â—eck at her call yea to compel his said wife to doe the same would ye not think this mans life miserable and most seruile And surely the seruitude of our former sins the returne of our former euill life is far more slauish and intollerable For no woman yea no creature in the world is or can be of that beauty or nobility as the grace of Gods spirit is to whoÌ„ man by his creation was espoused to whoÌ„ by forsaking his wicked life by repeÌ„tance he had yeelded himself which notwithstanding after a while we see abandoned contemned and reiected as though there had beene no such couenant made and all for the loue of sensuality and his former wicked delights where-with he is bewitched which are vtter enemies to the grace of God and as a most deformed creature in respect of reason In whose loue notwithstanding or rather seruitude sencelesse bondage we see many so ouertaken drowned as that they serue their sensuality day night with all paines perils and expences and doe constraine also euen the good motions of Gods spirit to giue place at euery beck coÌ„mandement of this new mistres or rather stepdame It is a greeuous euill to be nourished and to grow vp to be nusled in sinne The child that is borne bred vp in a dark prison maketh the same reckning of darknes as other doe of light they that are borne slaues are vsed there-vnto make little account of liberty and they that know little of heauenly eternal matters embrace the delights of the world the filthines of sin vain transitory things for tru precious blessings which endure for euer counting a banished land as welcome to them as their owne country So many of the Iewes being bred brought vp in the bondage of Aegipt did not once so much as thinke of liberty And out of such manner of people wholy giuen vp to sinne when the deuill once entred he neuer went out But when the good spirit of God hath dispossessed him and cast him out by hearing the word preached and by causing vs to harken and to obey good counsell and good exhortation then he may say I will returne into my house from whence I came if so be that I may find it ready for my turne that vpon new remembrance I may claime new acquaintance And behold a shame it is to say it and a sorrow it is to think of it he findeth the house swept garnished fit and ready prepared for him Swept For a sinfull soule is a swept house to him and wheÌ„ the good spirit is banished and so honourable a guest hath very slender also vnreuerent entertainment the deuill entreth againe as into his owne possession and claimes that house to be his owne by lawe which he hath so good euidence to shew for The neglect of Gods grace is the deuils chiefe delight and they that are destitute of Gods spirit are fit to receaue the deuil As for the godly and the faithfull which are foundly and plentifully endued with Gods grace holy spirit they are so well fenced and prouided that the deuil can finde no hole or the least chink to enter in at The house swept and garnished is a similitude drawne from the vse and custome of men whose chiefest delight is to haue all things handsome and neat wheÌ„ they are to entertain their friends But vnto the deuil it is nothing so for beast-lines is the beauty and trimmed house that he delights in nothing pleaseth him but filthines the lewd liuer the drunken tosse-pot that smels all of drink the abhominable swearer and bawdy talker those are houses for him and as a princely pallace When we haue bid farwell to God and godlines then are we fitte for him and those be his roomes of choyce when through the neglect of Gods grace all good qualities are banished and when we are thus banished from our selues Wee prepare our house for God by faith and repentance contrariwise prouision is made for the deuil whâ—n we think not of Gods iudgments when the feare of God is choked and smothered vp within vs. Da. 13.9 When he findeth a man or woman polluted in
whore keepeth thy tokens and presenteth them to thine eyes to drawe thee into her loue againe Leuit. 8. Not onely the flesh of the heiffer but his skin and entrailes were cast out into an vncleane place Deut. 7. God coÌ„maunded his people to ouerthrow the Altars of the Cananites to breake theyr Images to cut down their groues to burne all the ornaments of theyr Idols that there might no token of idolatry nor any remeÌ„brance be left Iehu tooke order that all Bals priests euery mother sonne should be slaine Exo. 33. Moses made the people to drink vp the ashes of their golden Calfe Many retaine the loue of the world and the reliques of sinne and are very loath nay they wil not leaue them at all theyr auncient euill custome remaines wherby it commeth to passe that miserably they fall into the manifold inconueniences great dangers of their former sinnes Hee that flyeth not occasions cannot auoyd sinne and hee that loueth danger shall perrish therein This is that which our Sauiour Christ warneth Mat 18.9 It is better to enter into the kingdome of heauen halt lame then hauing two hands or two feete to be sent into hell fire God commaunded King Saul to destroy Amalec and to spare no liuing creature that was in his land but hee saued Agag the king of the Amalekites aliue spared the Oxen and sheepe aliue therfore was hee cast out of his kingdome and came to a miserable end 1. Sam. 15. Why did God commaund the oxen and sheepe to be slaine they were harmlesse creatures The reason is because they were the goods of those that were euill and serued for their vse So must we kill extinguish not onely sin but the occasions of sinne that serue therevnto and that draw vs to the same by fresh remâ—brance prouoke vs to the performance thereof King Dauid prayed god that he would remooue from him the way of iniquitie And Psal 1. he pronounceth him blessed that hath not stood in the way of sinners And Salomon in his prouerbs chap. 4.14 giueth a charge Enter not into the way of the wicked and walke not in the way of euill men auoyd it and goe not by turne from it and passe by A holy Father S. Ambrose dooth vvell note the prophets speech in that he rather saith Remoue the way of iniquitie then remoue the iniquity it selfe and because many should haue auoyded the sinne it selfe if they had not entred into the way thereof We read not of any great sin that wise king Salomon committed beside the multitude of his wiues and his idolatry for the which his posterity was depriued of the greatest part of his kingdom But surdy he had neuer falne into idolatry if hee had auoyded the occasions thereof and withstoode the bewitching temptations of his idolatrous wiues He married outlandish wiues of idolatrous Nations and as hee doted vpon the women so he could not auoid their strange inticements The occasions were so great inforcements thereunto that his wisedome could not preuent it Which occasions had they not beene so forcible God would neuer haue giuen that forwarning as he did in his lawe Deut. 7.17 Neyther shal he take him many wiues least his hart turne away from the law of GOD 1. Kings 11.4 Not onely the King but the people also vvere debarred from marrying with idolatrous nations least they should entice them to idolatry as the daughters of Moab by this meanes brought them to theyr shame Numb 25.1.2 and were the death of three and twenty thousand of the Israelites 1. Cor. 10.8 Then goeth he and taketh to him seuen spirits worse then himselfe The deuils crueltie The second thing in his wofull returne was his crueltie seeking the vtter destruction of him whom hee recouereth and hath drawne into his snares And how should not hee be vtterlie destroyed which hath so great a company to come against him Who when hee had enough and more then hee could doe of himselfe to be deliuered but of one vnclean spirit in what distresse lamentable estate shall he be when seuen such vncleane spirits enter possession within him and seuen worse then the former The number of seauen is taken for an vncertaine number for he bringeth manie more and sometimes a whole legion come together These spirits are worse then him selfe because the latter sinnes are far worse then the former Thys is a foule blotte of ingratitude in him or her that falleth once and twice and againe and often into his former iniquities which hee hath by Gods grace so greatly detested yea and vowed the contrary But as no man pittieth him who hath taken losse vpon the seas if hee aduenture againe and suffer shypwracke beeing in a manner brought to vtter pouertie before so none lightly vvill haue compassion on them vvho are nowe cast away through theyr owne folly and negligence whom no vvarning will serue to take heed of their future miseries Thus beeing iustlie forsaken of all pitty and compassion the deuill he vvill be sure to shewe them none But as GOD and the Angels of heauen delight at the saluation of a finner so the deuill reioyceth at nothing more then at theyr destruction for thys is his bootie and his pray and his chiefest tryumph Aâ— nothing delighteth God so much as mercie so nothing delighteth the deuill so much as crueltie And to shewe foorth his cruell disposition and nature herein hee is well resembled to the most cruell beastes that are As to a Dragon Reuel 13. that great Dragon to a Serpent whose poyson and sting is most deadly Gene. 3. To a roaring Lyon who with open mouth seeketh to deuoure 1. Pet. 5.8 Hee knoweth that himselfe alone is able to work the destruction of any whom God forsaketh but hee thinks hee cannot sufficiently performe his rage and fury vnlesse hee bring companie enow as though he should make an end consume the sinner all at once His chiefest mischiefe is in accusing vs before God he tempteth vs to sin when we haue committed it he leaues vs to our selues to Gods displeasure looking still for our finall destruction which if wee be not made pertakers of Gods mercie shall then appeare when the soule parteth from the body and when it shall be brought to the tribunall seat of Gods iudgement there to giue account 2. Cor. 5. Reu. 13.10 And they enter in dwell there And. c. They that are fallne from the grace of God are twice more subiect to the deuils rage â—â—en they were before and now he hath greater libertie then euer hee had and takes more surer hold So that it is in a manner impossible to throw him out but if wee may obtaine that he may be throwne out yet doth he leaue behind him seuen worse then himselfe This shall prooue to be a iust punishment for our negligence and God giueth them vp to sathans crueltie who thus deserue to be forsaken The deuill is sayde to
dwell in our soule when he entreth therein by his most powerfull temptations wherfore let them that are once clensed deliuered and freed from him consider what maner of guest they were troubled withall also how crafty a companion hee is which knoweth our frailties how and which way to creep within vs and to recouer a second possession And if the way doe not lie manifestly open for him hee is not to learne howe to vndermine vs. Let vs endeuour therefore that Christ may raigne within vs by his holy Spirit that so all passages may be stopt and that the deuill may not enter nor gette any holdfast of vs. For let his assaults be neuer so fierce and his craft and subtiltie neuer so secrete and vndermining yeâ—â—â—n hee not preuaile against the godlie whom Gods grace dooth alwayes keepe in safety And we knowe that this heauy punishment is denounced and also reserued to the contemners of Gods grace vvhose mindes beeing vtterly darkned all care of godlines beeing trode vnder foote doe wexe more prophane then Infidels heathens So the last state of that man is worse then the first This is the vvofull state of that man or woman who forgetting God and themselues haue yeelded themselues captiues to the deuils slauery And thys falleth out true according to Christ his wordes which hee sapke to the man that had beene diseased eyght and thirtie yeeres and nowe had beene recouered Ioh. 5.14 Sinne no more least a worse thing come vnto thee Sin no more so notoriously or so presumptuously for in one sin God may take thee and punish thee for all and take heed least thou be plagued with som strange punishment as was threatned to the Israelites Leu. 26.18 that they should be punished seuen times more according to their sinnes Deu. 28.59 The Lorde vvill make thy plagues wonderfull and the plagues of thy seede euen great plagues and of long continuance and sore diseases and of long durance Moreouer hee will bring vpon thee all the diseases of Egipt whereof thou wast afraid and they shall cleaue vnto thee The like in a manner hath the prophet Dauid Psal 68.21 God shall wound the head of his enemies and the hairie scalpe of such a one as goeth on still in his wickednes Sinne no more thy former sinnes were blotted out of Gods remembrance through thy repentance why wilt thou set thy sinnes againe before God and renue the remembrance of them that thou maist be punished for the new and the old together Hebr. 3.12 Let vs take heede least there be in anie of vs an euill hart and vnfaithfull to depart away from the liuing God and great neede wee haue to exhort one another daily least we should be hardned through the deceitfulnes of sinne and so be vtterly debarred from entring into Gods rest It is a fearefull thing to fall into the hands of GOD for hee is a consuming fire Hebr. 12.29 For if vvee finne vvillingly and resolutelie after God hath graunted vs his grace and if we extinguish the same vtterlie there remaineth no more sacrifice for sinne but a fearefull looking for of iudgement accompanied with the distrust of Gods mercy with the trembling fore-thought of eternal condemnation beeing continually vexed with the torment of an euill conscience to be ready to fall into despaire euery howre 1. Tim. 1.9 A worse thing shall fall vpon thee not only in regard of worldly punishments but of euerlasting torments If wee encline vnto wickednes with our hart the Lord will not heare vs. Psalme 66.16 and Psal 125.5 Yea as for such as turne backe vnto theyr owne wickednes the Lord shal lead them forth with euill dooers Reu. 22.14.15 Psal 9.17 The wicked shal be turned into hell and all the people that forget GOD. How miserable this estate is it might be amplified by setting downe what our first estate is by creation and what wee are by nature euen the chyldren of Gods vvrath and displeasure Eph. 2. How we haue been holpen by grace and nowe fallne away by wilfull negligence and being hardned euerie day more and more in sin doe grow to a desperate resolution Most needful therfore is the counsell of the Apostle 1. Thes 5. as wee are willed to reioyce euer-more because God hath done so great things for vs as to deliuer vs from the vncleane Spirit and that God by his goodnes Psal 51.10 hath made vs a cleane hart and renued a right spirit within vs so to pray continually for Gods grace that we may not be ouerthrowne for of our selues we are not able to stand Let vs for this and all other Gods benefits bee still mindfull to giue thanks and especially we are to take heede that we doe not extinguish the good spirit of God quench the force thereof which is the liuelie and vitall spirit of the soule Second falls there are of infirmitie Falls the which the godly are sorry for rise againe by repentance amendement and second falls there are of resolution with the delight of former sin and wickednes in that man or woman whose hart is nowe wholie separated from God and shall neuer rise againe That sick man that hath recouered his health and falleth into his sicknes again the strength of his sicknesse is greater because the power of his nature is weaker so the second time of our falling the deuill taketh more hold and more aduantage and we proue to be more weake to resist partly through the guiltinesse of our conscience condemning vs our sinful nature drawing vs and betraying vs more and more Ecclus. 34.26.27 Hee that washeth himselfe because of a dead body and toucheth it againe what auaileth his washing So is it with a man that fasteth for his sinnes coÌ„mitteth them againe who will heare his prayer or what doth his fasting helpe him We cannot know how farre worse the latter sinnes are then the former vntill vvee know how bad the former are The former deserue the displeasure of God the losle of his fanour surely the second deserue the losse of euerlasting life and eternall punishments in hell When we forsake God and prefer sinne before his seruice and before a holy life then hee leaueth vs to our selues departeth from vs. And as in his presence is the fulnes of all ioyes so in his absence is the miserie and distresse of all vvoes If thou shouldest take into thy house a dishonest foule and sluttish woman and set her at the vpper end of thy table coÌ„maund thy wife to serue and to waite how would shee beare this reprochfull iniury Would she not rightly complaine on thee and had shee not iust cause to forsake thee and thine house Iacob departed from Laban because his countenance was changed towards him WheÌ„ God hath left our soule all the deuils and all the creatures rise vp against it being left desolate voyd and forsaken of Gods help and direction Psal 3.2 According to that in the psalm God
and shut vp all passages keepe thee very straightly For if the cōpany of the godly were the means to deliuer thee out of his prison and so rescue thee he will so prouide that thou shalt shun yea by little and little hate their company and so will he harden thy hart against all good counsaile perswasions If preaching of the word did with-draw thy hart from him and win thee vnto God now wil hee haue dainty deuices of pleasures and worldly baites enow that thou shalt not be able to escape his hooke And by these meanes wil he shut vp all passages and the Castle being taken again he wil set a stronger garrison and bring with him seauen other spirits worse then himselfe who after they haue entred wil dwell there and make their continuall aboade Secondly in respect of the sinner himselfe In respect of the sinner his last state shall be woorse then the first He wil grow from worse to worse vntill there be no recouery the second disgrace will make him contemne all good meanes and bring him to be past shame Like vnto the man that hath the disease of the Lethargie whom neither talke nor striking nor pinching shal keepe waking The sinner falling into the depth of sinne contemneth all good perswasions counsailes and godly inspirations Prouerb 18. And his hart is become like the face of a harlot that cannot blush his hart will not relent neither is there any remorce Iere. 3. And then who will goe about to wash the black Moore and to make his skin white who will come neere that Sow which is nothing else but all dirt ouer Thirdly in respect of God the last state of the sinner is worse then the first In respect of God Because that sinner is so much the more left of God who returneth to his former sinnes againe like the dogg to his vomite and God doth take the lesse care about his saluation The Phisition that hath healed the sicke body giues him a charge and prescribes an order of diet willeth him to auoid grosse meates marrish fowles fish and other hurtfull meates which may impaire his health But the Phisition being out of sight if hee follow his hurtfull appetite and fall into his sicknes againe the Phisition being sent for is loath to meddle with him and giues him vp to himselfe and makes him an aunswere of deniall leaueth him as one despairing of his health seeing him so carelesse and so witlesse that hee cannot tell what is good for himselfe and whom no counsell can make to beware and to looke to himselfe Euen so God dealeth with that sinner that hauing beene often pardoned and often cleansed yet will run headlong into his former sinnes againe he then leaueth him to himselfe whom God forsaketh the deuill lieth in waite for as the Woolfe deuoureth that sheepe which is without a Sheep-heard Therefore the Lord speaketh iustly by his Prophet Ieremie chap. 51. Wee would haue cured Babell but shee would not be healed let vs leaue her therfore and come out of her least ye be pertakers of her sins and of her punishments And of Ierusalem the Lord saith Iere. 15. Who wil take pitty on Ierusalem who wil pray for her peace thou hast left me saith the Lord hast gone backward As if he had said I wil heale thy malady no more Pharaoh had diuers plagues to heale him but he continued in his stubbernes God left him for the multitude of his sins for God denieth to such sinners not only his effectuall helpe the power of his holy spirit to their cōuersion but all other helps also whereby other sinners are allured vnto repentance King Saule offended God greatly he was pardoned and had a faire warning least he should offend againe he had an especiall commaundement but he fell afterward in such sort that falling from God he neuer recouered againe neither returned into fauour The sonnes of Ely were not obedient vnto the voyce of their Father the reason is added because the Lord would destroy them for their manifold sinnes and that they vvere past amendement And though Moses Noah and Samuel should pray for such people the Lord would not heare them neither would he be entreated in their behalfe Now for a restoratiue in this wofull case A restoratiue in second falls this may be added that no man or woman despaire if they be not vtterly past grace though they fall againe seeing there is a difference betwixt a resolute determination in sinne a repentant mind which is hartily sorry for euery fall and offence Gods mercy doth often-times cast out the deuill that hee cannot haue any quiet possession and wandring in dry places and being in his sorrowful banishment he is still busie with vs to giue him entertainment againe Which we doe as often as by sinne we quench Gods spirit in vs and haue not that reuerent due waighty consideration of Gods grace as wee ought to haue He that hath beene sick and newly recouered vnlesse he take great heed he falleth into his sicknes againe So we being newly cleansed from our sinne through our negligence and carelesness fall many wayes into it againe First because we think our selues whole sound vpon a sodaine are cast downe againe Againe though sin be for a while banished it is not cleane rooted out for reliques remain such sparkles which will kindle flames We are sleepy and the deuill is too watchfull the spirit is weake the lusts of the flesh too powerfull The Israelites deliuered out of Aegipt had the Philistimes to molest them the deuil by his temptations the world by euil counsell and euill example are alwayes at our elbowes to trip vs and to giue vs a fall The sick man being newly recouered must com to his strength by dainty meates he that is newly recouered frō sinne must seeke after heauenly food to make his soule strong as often prayer hearing Sermons reading of good bookes and frequenting good cōpany harkning to good counsaile by all meanes to auoid the occasions of his former downfall Let him not presume of his strength nor thinke himselfe too sound diuers occasions may make him fall againe Still let him suspect the worst and feare a fall for he that will resist the deuill must still stande armed The body is kept in health by labour and exercise and the soule if it will continue in a happy estate must not onely auoide all euill works to the best of our power but wee must endeuour to practise all good workes and so shall wee make our foundation so sure that nothing shall ouer-throw vs. And this shall be vnto vs in steede of walls of brasse to keepe out the fierie darts and fierce assaultes of the deuill So shall wee continue in that state wherein GOD by his mercy hath sette vs free Otherwise if we be carelesse and negligent and sliding into our forme◠sinnes if the
now let vs heare this foolish youngster Father c. and prodigall waster Father sayth he giue mee the portion of the goods that falleth to mee This portion is that gift of reason vnderstanding which God hath imparted vnto vs. As if he had said Father giue me leaue to liue as I list and to doe as I thinke good Heere-hence commeth all the mischiefes and inconuences in the world eyther because men desire to doe what they list or else because men regarde not to liue after Gods will and in his obedience He would be like vnto God to order all thinges according to his pleasure Thys pride and selfe-will is the heginning of all sinne in the world which maketh thē accursed that are thereto addicted He shaketh off his fathers gouernment his own will must stand for a law Selfe-loue ouerthrowes iudgement darkneth sence reason poysoneth the will and hindereth the course of saluation shutting vp all passage thereunto For such men as are so intangled with the loue of themselues neyther know God nor loue theyr neighbour nor seeke after vertue but onely minde those things whereby they may aduaunce themselues gaping for honour and hunting after promotion Free-will doth vnderprop this selfe-loue Freewill which of it selfe is but a weake stay For although by sin our free-will be not vtterlie taken away in naturall and morall actions yet neuerthelesse it remaineth so weake vnable and so defaced in spirituall matters that it cannot resist any temptations But as a ship in the Sea hauing lost her rudder is tossed to and fro with the least blast of wind So this free-will of ours vnlesse it be conformed by repentance and humilitie framed a newe by yeelding our selues to Gods gracious direction for of our selues we are not able so much as to think a good thought it is so crazed and so wauering that it is easilie ouerthrowne by euerie temptation of the flesh the world and the deuill Before the fal of our first parents our free will was perfect inclining to all goodnes but after theyr fall it became subiect to sin and to damnation from the which it could not be deliuered but by the grace of Christ our Sauiour and Redeemer Yet the wil of man hath not altogether lost his force and freedome beeing ruled by deliberation iudgement aduice and consent Without me ye can doe nothing saith Christ Iohn 15. Where our power to doe good is taken away not our free-will The infant hath power to goe but is subiect euery minute to a fall So the weake will of man hath some power and libertie but yet without the helpe grace of God it cannot frame it selfe the right way to the course of a better life to continue in goodnesse no more then a chylde can goe farre without the helpe of his Nurse and guide to stay and to direct him The infant that is falne cannot rise without the helpe of his Nurse and we that are falne into sinne can not rise from sinne our selues neither haue we power to leaue sinne or to embrace the good inspirations of Gods holy Spirit or to refuse and resist the deuils temptations without the speciall grace of God vvhich onely can raise vs and giue vs courage and comfort vnto all godlines The infant although he be ledde by the hand of the Nurse may be vnwilling to go so a sinner may be obstinate and continue in his sinnes although he be directed corrected and punished by Gods hand All euill deedes come through our owne free-vvill but all good purposes come from the inspiration of Gods grace For after the fall of our first Parents vvee were borne the chyldren of vvrath and conceaued in sinne and by the force of our free-will we coulde neyther rise from sinne nor yet fulfull the commaundements of almightie GOD. Nay although wee haue obtained Gods grace and forgiuenes of our sinnes yet are we not of force enough to ouer-come the deuils temptations and to auoyd our fleshly lusts vnlesse by the continuall and dailie helpe of GOD wee be strengthned in the gift of perseuerance to a godly life Wherhence it is manifest that seeing we can doe so little of our owne selues that it is great rashnes too much to presume of our owne strength and to trust to our own wisedom whereby we may think our selues wel able to rule and gouerne our selues through our owne direction This made the prodigall sonne too foolishly and like a chylde that wants discretion to desire to liue according to his owne libertie God draweth not any one against his will to saluation but suffereth the wickked to take theyr owne course The prodigall sonnes father did not hold him beeing willing to depart neyther doth hee inforce him to depart beeing willing to stay The portion of goods which GOD doth giue to euery one is to some eloquence to other-some wisedom or riches or strength or knowledge or place of honor all which wee are giuen most easily to abuse as thys prodigall Sonne spent his portion wastfully And this is worthy to be noted and daily to be seene by common experience that they that haue the best gifts do eyther not vse them at all or else apply them to an euill end not to commend Gods graces in them but to make themselues the more inexcusable And not long after For of our selues we cannot long stand but wee fall quicklie and suddenly as soone as God with-draweth his hand And the deuill sleepeth not but watcheth seeketh all occasions how hee may ouerthrow that man or that vvoman whom he seeth destitute of Gods help and grace the deuill hath some-what to set him aworke vntil he hath brought to passe his owne destruction When our first Parents were left to themselues through the high conceit of ambition they threw themselues downe into great misery vvhile the deuill in the meane time perswaded them to be as Gods When the younger sonne had gathered all together When c. We being fully fraught with Gods gifts either wisedome riches honor strength or the like we begin to take pride and think there shall be no alteration This prodigall son thought himselfe in so good case and so well prouided that no thought of future misery did once enter into his minde as though it were vnpossible that euer he should feele the misery of aduersity thinking no other but that his wealth and prosperous estate should neuer come to an end Hee left his Fathers house trusting to his treasure and to his wit and so begins to dig downe his mountaine which afterward came to à mole-hill Prosperitie abused But marke howe hee lifts himselfe aloft hauing gathered all together Saul being of low degree and in his Fathers house amongst the common sort liued well and commendably but hauing obtained a kingdome hee left the Lord did much wickednes Dauid beeing as yet a shepheard and persecuted by king Saul his life was without blame but when God gaue
intent being denied shee defamed him and prouoked her husbands great displeasure against him that hee was thrown into prison But how great an inconuenience it is to goe farre from GOD What it is to depart from God this example of the prodigall sonne doth shewe who leauing his fathers house founde nothing else but famine and misery VVhat found Hagar beeing out of Abrahams house but vvant and sorrow Gen. 16. They that forsake the Lord shall haue great trouble The Chickens that are in dangers of the Kite so long as they flock about the Henne are safe but when they goe stragling they are caught vp So they that make the Lorde their refuge are guided by him they are in safetie but when they depart from him goe far away the deuill goeth about like a roaring Lion seeking whom he may deuoure 1. Pet. 5. VVhen Caine went away from god there was no more account made of him then of a vagabond and odious person Gen. 4.14 Behold saith hee to God thou hast cast me out this day frō the earth and from thy face shall I be hid and shal be a vagabond and a runagate vpon the earth and who soeuer findeth me shall sley mee This is the dangerous fearefull estate of them which committing sin depart from God But among many inconueniences and dangers these that follow are woorthy the noting First they that depart from God make but little account of him which is the chiefest good and from whom al blessings gifts and graces doe proceede For great things when they are a farre off from our sight doe seeme but small The great maiestie of God to idle negligent beholders seemeth a matter of small account whereby the maiestie of GOD is neuer awhit the more diminished but our corruption and naughty nature is made the more apparant They that sell wares forswear thēselues for a little gaine making more account of a little siluer then of Gods commandement And because our loue is more set vppon these worldly and transitory thinges then vpon God therefore is God so slenderlie regarded The Apostle S. Paule because hee made so slender account of this world therefore he truly said I account all things but dung and when hee maketh mention of God hee speaketh with great reuerence Tit. 2.13 Looking saith he for the blessed hope and appearing of the glory of the mightie GOD. Hebr. 12.29 Our God is euen a consuming fire So likewise in the psalmes The Lord is a great god aboue all gods psalm 89.6 to 10. Great is the Lord our god and there is not end of his greatnesse psalme 47.2 Hee is the great King vpon all the earth verse 8. God raigneth ouer the heathen God fitteth vpon his holy mountaine psalme 144.5 and 146. And how is it that we make so light account of god but that we prefer the least thinges in the world before him Secondly as the further thou art from the Sunne the greater is thy shadow so the further thou departest from GOD the more art thou intangled with the cares pleasures of this world which vanish away like a shadow and therefore may vvell be compared thereunto They which hunt after honour greedily seeke after riches they for the most part neuer catch thys shadow neither are they pertakers of their desires but followe after apparant deceits and such matters vvhich in time to come shall yeeld no helpe Therefore the Prophet psalm 4. cryeth out Why doe you seeke after vanitie and followe after leasing Thirdly the Sunne when it departeth from any coast or Country leaueth the place cold barren and vnfruitfull contrariwise when with his cheerefull beames he doth cherrish the ground all things begin to prosper and to bud forth so when the sunne of our righteousnes Christ our Lord doth cheerfully shine into our harts and soules with his heauenly and comfortable presence he maketh vs to bring forth good fruites and such good works as shall be acceptable vnto him For his holy Spirit and grace where it lighteth is wonderfull fruitfull And that hart of man or woman which vvanteth the heate of Gods Spirit cannot bring forth any worke to eternall life the seed that is cast into such an vnprofitable ground will com to nothing When the King doth come to any towne all things abound and there is great plentie but when hee departeth there are as many wants as there were before so when Gods presence doth rest in our harts and soules wee are prepared to euergy good worke but when he is absent the doore is open to all vice and wickednes Fourthly as the Sunne when it shineth doth comfort all creatures and when it is gone there is nothing else but darknes so when GOD is present we are cheerefull and ioyfull and when he is absent wee are sad and heauy In the Land of Egipt there was most thicke darknes that it might be felt but in the land of Goshen where the Israelites were there was light So where the wicked are there is nothing but darknesse they sit in darknes and in the shaddow of death They which forsake God fall into the danger of the deuill the prince of darknesse and as farre as the heauen is from the earth so great difference is there betwixt the grace of God and our sinfull disposition The fift and last inconuenience of a sinner separated from God is that when he is debarred of his mercy he is presently subiect to his anger and to his wrath He that is farthest from Gods fauour is neerest to his punishment As may bee seene in the prophet Ionas who flying from God was cast into the sea He fled from God when hee commanded him and fell into his punishment when he thought least thereof If thy sonne fall sicke at thy house thou maist haue many helps to restore him againe but if he be sicke in a strange country hee is destitute of thy helpe neyther canst thou doe him any good The farther we are from heauen the more subiect are we to the danger of hell A weake and frayle sinner although hee often fall may be recouered and the godlie vvhich pertaine to GOD and are vnder his gouernment they fall not finallie but rise againe but they which are past grace which are hardned in wickednesse and multiply sinne for the most part doe perrish for euer VVhereof there are tvvo notable examples recorded in Scripture the one of Peter the other of Iudas the traytour Peter denied the Lord thrice but because he repented in hart hee was not cast away but receaued vnto mercy Psal 37.32 Pro. 24.15 But Iudas went far from God and had rather be found among the enemies of Christ then in his company No maruell therefore though he died in his sinnes and because hee went so farre astray therefore did hee fall into so great mischiefe as afterward was apparant If thou hast gone away from the Lorde endeuour all thou canst to returne vnto him againe which thou