PORTRAITUR of the prodigal son: lively set forth in a threefold Discourse.  

1 Of his Progress.  
2 Of his Regress.  
3 Of his joyful welcome home.   
Published by Samuel Gardiner Bachelor of Divinity.  Ezech. 18. vers. 23. Ha●e I any desire that the wicked should die, saith the Lord God? or shall he not live if he return from his ways? 
AT LONDON, Printed by P. S. for Nicholas Ling, and are to be sold at his shop at the west end of Paul's. 1599   

To the Right Worshipful sir Hierome Bowes Knight, all external, and eternal happiness.  
Whatsoever my learning, and judgement is, sure I am it is the gift of God: Every gift of God, the more it is occupied, the more it is increased: even as fire the more it is blown the brighter it burneth: or as a sword which the more it is scoured the more it glistereth: or finally as corn, which the more it is grinded, 
Matt. 2●  the more flower it yieldeth. The parable of the Talents insinuateth so much, and daily experience showeth no less. I doubt not therefore but that this my small talon put out unto the exchangers by his good grace upon it, working in the hearts of those that shall borrow it, shall be returned to my master with advantage. The pittance of oil of the widow woman's remaining in her pitcher, 
●ing. 4  was so increased through the goodness of God, by the hand of his Prophet, as she had not only enough to supply her daily wants: but sufficient remaining, to make payment of her debts. The Lord our God hath raised up a Prophet from among our brethren, 
●●ut. 18  by whose blessing, I do hope that this little oil of heavenly knowledge, which God hath powered into the vessel of my soul, shall receive such increase, as besides sufficiency to serve common needs, somewhat shall redound to discharge my just debts due to you and others. Wherefore (right worthy Knight) take from my hands this deserved labour by your kindness undeserved. It is most due unto you, for sundry due respects. For first the dedication of books to men of merit, hath been a very ancient and common custom, deducted from the practice of the primitive church, and since by the ancient fathers & schoolmen, and now by the learned of our time and age put in common use. What you merit of me, I spare to show because I would not be thought to flatter you: and the rather because your religious love hath been of late so publicly signified, as it seemeth a thing needless by me to be rehearsed. In a word (good Knight) I own unto you, as much as it is lawful for a man to owe, and therefore I entitle this treatise unto you, in steed of a parcel of the grand arrearages that are coming unto you. Moreover, if Saint john did not amiss in superscribing his second epistle which he made, to his elect Lady, and his third epistle, 
2. john. 3. john.  unto his beloved Gaius: I cannot be blamed for consecrating these the fruits of my studies to my elect, and most beloved Knight. 
Luk. 1  Nay if Saint Luke inscribed his gospel to his most noble Theophilus, which signifieth a friend and lover of God: sithence I am assured that I have happened upon another Theophilus and lover of God's word, I think you very worthy of this history of Saint Luke. And this was the principal inducement that moved me to give you this book: for howsoever I might allege alliance, and worldly respects many, yet the regard of your zeal and religion is more moving then any. You being both of judgement rightly to conceive of it and of worship and countenance sufficient to defend it, I commit it unto you, & you unto the almighty, who make your ancient and worshipful name famous still in earth, and engross it and register it in the book of the righteous, in the life that is to come.  
Your worships to be commanded SAMVEL GARDINER.   

To the Religious Reader.  
THou hast here (good Reader) a Manuel of mellistuous meditations, which this scripture of scriptures, and this story the storehouse, and library of learning abundantly & fruitfully yieldeth unto thee. Here is the juice of that pleasant grape, that pure new wine, 
Matt. 9  which being put into new vessels, refresheth and maketh glad the heart of man, & here is that oil, 
Psal. 104  even the grace of God, which maketh him to have a cheerful countenance. No Nectar, and Ambrosia which the Poets feign to be the drink and meat of the Gods may compare with this. The Manna of the Israelites, 
Psal. 78  and the Angel's food, which the Lord did send unto them is nothing aequivalent & proportionable unto this: 
john. 6  for those that did eat of that are all dead, but whosoever tasteth and feedeth upon this he shall live for ever. For this giveth nourishment unto dry and dead consciences, and putteth life into them: 
Ezech. 37.  as the word of God in the mouth of Ezechiel did to dry and dead bones. The spirit speaketh evidently throughout this whole discourse how as the lord is just in punishing of sinners: so is he as merciful unto those that do repent: As in his left hand he holdeth out a sword ready for to wound us; so with his right hand he putteth forth a shield whereby to defend us. The Lord is like unto a loving father, who reclaimeth his riotous, and unruly son with the rod of his displeasure: but being corrigible, and reform by his discipline he throweth away his rod, and in mercy embraceth him of every side. 
Rom. 2  Tribulation, and anguish shall be upon the soul of everyman that doth evil, to the jew first and also to the Grecian: but to every man that doth good shall be honour and glory, 
●al. 6.  and as many as walk after his ways, peace shall be upon them, and mercy, and upon the Israel of God. So as here he harpeth with the kingly harper upon these two strings, and his anthem and song is of mercy and judgement, and about these two points is all this story spent. 
Psal. 101  Each several man should be another's looking glass: but this man is a spectacle in the Theatre of this world, for all men to look upon. In whom we may see the riches and bounty of the grace of God towards us, 
Esai. 59  how his hand is not so short but he can save: nor his ears so thick but he can hear: nor our sins so great, but he can and will release upon our return with this prodigal man unto him. here is fulfilled the Aphorism of the Prophet in the mouth of the Lord. 
Ezech. 18  I will not the death of a sinner, but rather that he repent and live. And this of the Psalmographe. Truly, 
Psal. 73  God is good unto Israel, and to those that be of a true heart: Yea to those that are of a bad heart too, as this man's precedent, & example teacheth us. We should rather live by laws then by examples: yet are examples more forcible with us, and we are led to good or evil by them, & we work by them as an artificer by his rule, and as young scholars, who writ by their examples. We are prone to pattern this prodigal person, in his preposterous and perverse affections, and we lively bear his image which is earthly, so as this Poetical fiction fitteth us.  
Tantalus a labiis sitiens fugientia captat  
Flumina. Quid rides? 
Horae.  mutato nomine de te  
Fabula narratur.  
But the Lord renew us all in the inward man, that we may follow him in his regenerate and renewed disposition, and grant that we may be like him in his image which is heavenly Therefore in his person take out thine own proportion. 
〈…〉  In his beginning and proceeding in his sin we may clearly see the self same course, that sin in like sort doth so begin and take deep root in us, that foreseeing the same we may the better either in time prevent it, or else with speed withdraw our feel out of it. In his infelicity let us see our own misery, into which we fall by our wilful iniquity, that sin as a serpent full of deadly poison may be hated of us, that trembling at his judgement, we follow not his misgovernment: We tread not in his steps, unless we will be whipped with his stripes. In the course of his return he chalketh out the way unto us of our return. His humility, confession and form of supplication must he the condition of our reconciliation. Last of all, in the happy reconcilement and return of us prodigal children unto our father's house, the church of the living god, behold the Lords goodness, and the blessings which in store the lord hath laid up for all that do repent, and come home unto him, 
●●l. 51 ●●l. 68 ●●l. 45  they immediately hear of joy and gladness, that the bones which he hath broken may rejoice. The singers go before, the minstrels follow after, and with joy and gladness shall they be brought, and enter into the kings palace, where there is mirth without heaviness, health without sickness, fullness without scarcity, life without death. Thus have we laid together in one sum matters of much price, the quintessence and dimensions (as I may so call this history) of all divinity, so as (to conclude) this treatise is a treasure house which leadeth us not to a bare contemplation, but to a full fruition, not to the naked knowledge, but the use, not to the promise but the practice of the abundant and overflowing grace of God unto us most miserable sinners, under the parable and person of this man the prodigal son, in the sequel portrayed and painted out unto thee, which I wish thee to read religiously, to meditate upon fruitfully, and to practise such instructions as it affordeth dutifully, and the Lord accompany thee with his grace effectually.  
Thine in the Lord jesus, SAMVEL GARDINER.   

A Table of all the Contents of the Chapters contained in this Book.  

The first Book.  
Cap. 1 OF the Argument, Allegory, and manifold use of this principal parable. pag. 1  
Cap. 2. Of the common condition of parents in their children, under the person of the prodigal son his father: and therewithal the estate of the r●●litant Church. pag. 10  
Cap. 3. The badges and tokens of undutiful children showed in the example of the prodigal child. pag. 15  
Cap. 4. Of the ignorance and want of knowledge of his happy estate in his father's house, the grand cause of his departure from the house: under which the dangerous effects of our ignorance, and the happy fruits of the knowledge of God's word are specified and expressed. pag. 22  
Cap. 5. Of self love, pride and presumption, another cause of his departure from his father. pag. 31  
Cap. 6. Of his hastiness and rashness, not having a wise foresight, and prospect to the end: another cause of his departure from his father. pag. 35  
Cap. 7. What the prodigal son did when he had received his portion from his father. pag. 42  
Cap. 8. Of the waist which the prodigal son made of his portion: under which how transitory worldly riches are, evidently is declared. pag. 59  
Cap. 9 Of the manner how the prodigal son lavished out his portion: under which the damnable effects of wh●rdom, and riotous living are displayed. pag. 5●  
Cap. 10. The danger that cometh by evil company, expressed by the danger that the prodigal son fell into. pag. 63  
Cap. 11. Of the dearth and want, which the prodigal son endured when he went from his father into a far country: wherein we are taught what hurt we do ourselves by departing from God, to embrace this present world. pag. 70  
Ca 12. Of the miserable slavery of the prodigal son: wherein the slavery of sin is manifested. pag. 78  
Cap. 13. A comparison between the service of God and the service of the devil: wherein is showed how easy God's service is, and how hard the other is, under the hardness of the prodigal son his service who could not obtain the off all and reversion of the s●ines husks. pag. 86  
Ca 14. An exhortation to avoid sin, and to live a godly life, the only use and purport of the premises, pag. 98   

The second Book-  
Cap. 1. OF our necessary return from sin & conversion unto God: typically shadowed and set forth unto us in the example of this man's return. pag. 112  
Ca 2. The prodigal son his resolution of the amendment of his life, and of returning to his father: the fundamental point of our true repentance. pag. 119  
Ca 3. That we must with the prodigal son join faith to our repentance, the better to incite and prick us forward to return unto our father. pag. 129  
Cap. 4. Of the benefit of afflictions: an especial mean which God useth to work our repentance, and to cause our return to our father's house, with the prodigal son. pag. 135  
Cap. 5. Of the prodigal son his confession of his sins, a most necessary effect of our true repentance. pag. 150  
Cap. 6. The prodigal son his form of confession of his sins. pag. 159  
Cap. 7. Of the prodigal son his extreme humility considered in the remainder of his formal confession. ●●d of the commendation and virtue of humil●te. pag. 174  
Cap. 8. How God out of evil things bringeth forth good, as making the sins of the prodigal son the occasion of his humble and dutiful confession. pag. 179  
Cap. 9 Of the prodigal son his execution of his purpose, wherein is considered the present necessity of our speedy repentance, without our further delaying it. pag. 184  
A prayer. pag. 193   

The third Book.  
Cap. 1. That the mere mercy of God is the main motive of our coming home to God, and the sole efficient cause of our whole salvation, plainly insinuated by this circumstance of this History of the father his seeing the prodigal son, when he was yet a far off. pag. 198  
Cap. 2. Of the mercy and compassion of this father showed unto the prodigal son. pag. 205  
Cap. 3. The readiness of God in forgiving sin, and his slowness in punishing it: signified by the father his running out to meet his prodigal son. pag. 212  
Cap. 4. Of the other circumstances of the Father his love, showed to his son by his falling on his neck, and kissing him. pag. 224  
Cap. 5. Of the Royal rob, given by the father unto the prodigal son, when he was in presence. pag. 229  
Cap. 6. Of his ring and shoes which were given unto him. pag. 234  
Cap. 7. Of the banquet, mirth and music wherewith the father welcomed his son. pag. 241  
Cap. 8. Of the joy which God conceiveth of a sinner's repentance, considered in the joy and triumph that is made upon the return of the prodigal son. pag. 248  
Cap. 9 Wherein is showed by the present estate of the prodigal son, how God mingleth prosperity with adversity. pag. 253  
Chap. 10. That God usually giveth unto a sinner more than he can ask. pag. 259  
Chap. 11. Of the felicity of the faithful, figured by the mutual mirth and melody that was made for the joyful welcoming home of the prodigal son. pag. 263   
FINIS.   

THE FIRST BOOK. WHICH SETteth out the Progress of the Prodigal Son.  

The first Chapter. Of the Argument Allegory, and manifold use of this principal parable.  
THere are two sorts of persons who are the subject, and Argument 
The argument.  of this Parable. The one is the person of a renowned father: the other is of his children.  
This worthy father as he had but two sons, so were they divided, and diversly disposed. The one of them was indifferently conformable to his father: but the other was out of course, and most unnatural unto his father.  
This younker, was the younger, not in years, ●ut manners: of so wild, wilful, and wicked inclination: as all lewd conditions in him did seem ●o strive which of them should exceed: all kind of mischief to grow up to a head: and the mystery of sin so to be complete in him, as no vile quality could be found in any which did not redound, and take deep root in him. For being glutted with his father's goodness, and surfeited with his bounty; fullness bred fulsomeness, prosperity presumption, and familiarity contempt: So as both his eyes of his understanding being out, he fell as Samson into his enemy's hands: 
〈◊〉 similitude  and as a hooded Hawk was carried to and fro, whither his lusts led him. In this sor●●anged he about, and fetched a great compass, and proceeded in his progress: until by his chargeable travailing by the way, he had lavished out his substance, and had set out himself as a pattern of pity, in the theatre of this world for all men to gaze upon.  
Saint Luke hath taken out his image very lively, and in a just proportion hath painted him out unto us, in his orient colours. But first, as it is usual with Painters, and Lapidaries, he shapeth him unperfectly, drawing out his lineaments, and portraiture with a coal: but afterward he finisheth it, curiously coming over it with his pencil again, polishing, and adorning it with silver and gold, and with all kind of beautiful, and costly colours.  
We will first view him in his deformed shape in the which we are to loathe him: next we will review him as he is reform for the which we are to love him.  
His form deformed, as he is cast into a coal is described thus. First of all impatient to attend his father's death, or to abide his good pleasure: he challengeth saucily, and imperiously enough his portion of his father, not only before he could of right demand it, but also before he could rightly govern it.  
secondly, not contented therewith, his eyes were so evil, because he was good, as he would no longer tarry in his sight: but whereas his two sons were the two crutches and supporters of his age to bear up his body, he cruelly without pity bereaveth him of one, by roving abroad, and taking his vagaries, after his sinful pleasures.  
thirdly like a wastgood, and riotous Ruffian, he so lasheth it on, as his goods melt like wax, before the heat of the Sun: he bringeth his goods and substance to an end, as a tale that is told.  
fourthly, jetting and jogging up and down, till he tired himself with riotous spending and running upon the skoare: he purchaseth at the last repentance of his pleasure at too dear a rate. 
A similitu●  For the man and his money being once parted, he was as the Ass travailing in the day time laden with gold, when the night came disburdened of his treasure, and turned into the stable with a galled back. For throwing himself by his reckless prodigality, into all extremity, his former prosperous, and honourable estate in his father's house, was changed into the basest and vildest condition in his masters form. For of a son he became a servant, of free bond, and in stead of former satiety and plenty, he pined, and was almost consumed away with want and penury.  
But this vexation was his reformation, and his good schoolmaster who gave him best instruction: For it wrought in him a speedy alteration, and turned him to a godly sorrow to salvation. It did put a new song into his mouth, even a dutiful submission to his God. For whilst he stood by the waters of Babylon he bitterly wept, when he remembered thee O Zion. 
●al. 137  His regard of the prosperity of hired servants in his father's Zion, could not but make his eyes a fountain of tears standing now by the waters of trouble, which were ready to run over his soul in this worldly Babylon.  
But this his heaviness which endured but for a night, brought unto him all joy in the morning. For as much rain and great showers, do cause the enemy who assaulteth any place, 
similitude  to break up his siege, and give over the place: so the showers of tears, which gushed from his soul, discomfited, and ●●attered his host of troubles, which compassed him about, and redeemed, & brought his soul out of adversity. So as in him this prophecy is fulfilled. 
●●l. 68  The Morions land shall soon stretch out her hands unto God. He that before by reason of his sin, 
●●l. 68  was black like a Morian, is now made white by his return from sin, as the snow in Salmon.  

●●l. 68  Though he hath lain among the pots, yet now he is as the wings of a Dove, that is covered with silver wings, and her feathers of gold.  
This we shall well see if we shall revise him in his renewed holiness, in his perfect form, as he is absolutely shaped out unto us, and oriently trimmed and expressed in his colours. For in him we may behold, the image of that man that pleaseth God, such a one that resigneth & renounceth the world, and is changed by the renewing of his mind, 
Rom 12  proving what is the will of God acceptable and perfect. As before he had given up his members, as weapons of unrighteousness unto sin: 
Rom. 6  so now giving them up as weapons of righteousness unto God. He is no more proud in his own eyes, but his soul is humbled even as a weaned child: 
Psal. 131  casting down himself before his mercy seat, and in fear worshipping towards his holy Temple: coming with a rent heart, aswell as rent garments, 
joel. 2. Psal. 84  and turning unto the Lord his God: desirous to be a door keeper, or a hired servant in the house of his God, rather than to converse in this miserable condition in the tents of the ungodly.  
And this his suit hath speedy good success, his father beholding him a far off with the eye of mercy, and graciously embracing him when he was in presence with the arms of pity. For he did put off his sackcloth and girded him with gladness, he adorned him with a ring, dignity and great worship did he lay upon him, he richly did deck a Table for him in despite of his enemies, he did finally make him glad with the joy of his countenance, and did wipe away all tears from his eyes.  
The allegory 
●he allegoric of this ●●rable.  and moral application of this parable without constraining it seemeth to be this. The father is God: these his two sons, are two sorts of people in the Church of God: The one of them orderly and of good government contented to abide in his father's house & liberties of this church: the other exorbitant, refractory and disloyal, gadding abroad after his own fancies, yet humbled by discipline, and by chastisement reform. The far Country which he traced, was his far departure from his father's Laws, by his wicked lusts. The substance which he wasted, was the riches of his grace which he divided to him. The famine he sustained was the want of the bread of eternal life, and infinite other defects and wants, unto which a sinner is subject when he is gone from God. The cruel tyrant whom he served was the Devil whom he obeyed: this farm of his which he attended, was this present evil world, in the which the Devil reigneth. The swine which he kept were unclean spirits, ungodly companions, the heard into which the Devils do enter, and do violently throw into the sea of all evil. The husks which rather burdened, then relieved his stomach, were the light and idle vanities of this world. His sins which he did feed upon, the alluring baits and enticements of the Devil. His return home was his return from sin by speedy repentance: his welcome home was the gracious acceptance of this his repentance. His first robe was his first royalty which Adam lost, and Christ redeemed for us. The servants who did fetch it were the ministers of his holy word, who bring his graces to us. The ring was the seal of God's holy spirit, and a token of his dignity: whereby he crieth Abba father, and is sealed unto the day of redemption. The shoes of his feet were the preparation of the Gospel of peace. The fat Calf that was killed, was Christ slain from the beginning of the world, for him and us all his prodigal children. The heavenly banquet, mirth, and music is the joy and happiness which we shall be partakers of in the kingdom of heaven, all which shall be orderly proved unto us in their proper places.  
Now of this parable there is a manifold use, 
The use of this parab A similitude  whether we respect the matter, or manner of this history. It is like to a great piece of money which containeth in it the value of many pieces. It is full of mysteries, and matters of much moment: albeit in our gross, and carnal minds we cannot conceive them. It is often seen that things of great price of those that are ignorant of the virtue of them are utterly rejected: which by men of judgement who do know their nature are very much accounted of. 
A similitude  A base Country man passeth by a King and doth him no reverence, because he knoweth him not: 
A similitude  A simple Peasant as he walketh in the field trampleth under foot many wholesome simples, which the skilful Apothecary carefully gathereth up and maketh of them many healthful confections. In this field wherein we walk, many herbs and flowers of forcible operations fit to be applied to all wounded consciences may be gathered of us. There is no one bed in the Lords Eden, no place of holy Scripture in the whole Bible, which yieldeth more savoury and comfortable doctrine than this place doth. For first the manner and form of this parable delighteth very much, as shrouding his matter under a parable and borrowed speech, and allegorical discourse, and this is the common custom of God's spirit for very good causes.  
First it serveth to strengthen our weak memories, 
●hy Christ ●ormeth by para●s.  that thereby we may better keep in mind his wholesome instructions. For even as the stomach unless it hath a retentive faculty, to retain and digest the meat and nourishment that is put into it, 
1. 〈◊〉 help 〈◊〉 weak ●mories. ●militude  until it hath passage through the veins and parts of the whole body to cherish and to battle it, it receiveth no good: so unless we lay up, and keep in our hearts such needful points of doctrine as are taught us from the word, all preaching is in vain, and our hearing is unprofitable unto us.  

similitude  As precious pearls and jewels, are fastened unto ribbons that they might not be lost: so Gods heavenly word an incomparable treasure, and a pearl of greatest price, is set out in parables, that it might not be lost of us. You shall have many old persons, that shall very many years remember a familiar example, or similitude borrowed from such things, as we have here common use of, which they shall hear from a preacher: when as many other deep points, and matters of more substance, then examined and discussed, shall be quite forgotten: and only because proverbs and plausible similitudes, drawn from daily practice, do take deeper root, and impression in their minds. And for this cause God doth often open his mouth in parables, and declare unto the people hard sentences of old.  
A second cause moving him thereunto, 
2 That we may better understand that which is taught us.  is to lay open and unfold more plainly, that which is ●aught us, that we may the better conceive it and ●earne it. Aristotle the Philosopher prescribeth ●his course:  à notioribus ad minus nota procedamus: That in our way of teaching by plain and known things we lead our scholars to the bet●er understanding of those that are unknown: ●owe because things visible, object to our senses, ●re better known, than those that are invisible, ●nd removed from the same; and those that are corporal are better conceived then those that are spiritual: hence is it that parables and borrowed speeches from vulgar and known matters, serve as midwives to further our travail in hea●enlie knowledge, and do help exceedingly, and serve our capacities.  
And as this Argument is moving in itself in ●espect of the form and manner thereof: 
This parable is the abridgement of the Gospel.  so doth it many ways instruct and comfort us, in regard of the subject, and matter thereof. For I may well term it the Epitome of the Gospel, the abstract and compendium of the whole work of our redemption. For these two points are the sum of our doctrine, and our preaching. The doctrine of Repentance: The forgiveness o● sins. 
The sum of the Gospel, Repentance and forgiveness of sins.  Unto Repentance properly do belong the whole body of sin, and our entire conversion from our sins to God. The forgiveness of our sins naturally compriseth the free grace of God, our justification, and whatsoever else appertain to our Redemption. Now these and each of these, lively are depainted, as it were in a Table in his fresh colours, in the image and counterfeit o● the prodigal son, the matter and argument o● this famous history.   

The second Chapter. Of the common condition of parents in their children under the person of the prodigal son his father: and therewithal of the estate of the militant Church.  
THe person of the father by due order being first entreated of: his pitiful estate in his children is remembered. For being the kindest and best father that might be, (as bearing the person of God the father) he is a spectacle of the unhappiest father in one of his children.  
He had but two sons: but this fewness I steam no small part of parent's happiness. For children being so chargeable in their bringing up, ●●e number of them how so ever well inclined ●re mainly burdensome unto many poor pa●●nts, and do utterly undo them, as well in their ●ood intendments of their civil education, as of ●heir putting forth to their godly informati●●n. But herein is all misery, that out of too there must needs be one in whom all lewdness, and ungraciousness should abide: of 〈◊〉 most rebellious, unnatural, and desperate disposition.  
This man's estate is set out as a looking Glass 
A Glass for fathers.  wherein many fathers may behold themselves: ●r this is no rare or strange example, but such a ●ne as is rife and common in these days, as in ●mes of old. For ancient records of holy writ ●oe show, how pestilently, and that commonage the holy fathers have been plagued, and tortured with their children. 
Gen. 4.  Of the first brace of sons which the world's eye did see, was not Cain one of ●hem? A branded runagate from the face of the ●arth, unnatural to his father, unmerciful to his ●rother, heretical towards God (as supposing his ●loudie fact could be hid from God,) flattering himself in his own wickedness, until his abominable inventions were found out: and last of all fulfilling the measure of his sin, dreadfully despairing of the mercy of his God?  
But from Adam to descend to Noah: was 〈◊〉 luck more fortunate, or his comfort in his childr●● greater? Of his lease of sons was there not Cham, 
Gen. 9  whom neither the good counsel of 〈◊〉 tender father could keep in compass, nor t● fearful example of God's horrible vengeaunce● the raging flood could reduce to order, but taking an advantage of his father's weakness ou●whelmed with wine, and thrown into a sleep blowed open his skirts, and discovered his nakedness, and made him the argument of his sport an● pastime, and a scorn and derision to those th● were about him?  
What shall we say of Abraham our father, o● whose heedful care of the well nurturing, 
Gen. 18.  an● training up his children, God himself is witness If his lot did fall into a fairer ground he hath caus● to rejoice: but his eye was not so watchful, an● jealous over them, but of his two sons the bas● begotten Ishmael was a scoffing, elvish and inordinate companion.  
To this calamity was Isaac also subject, wh● was heavily vexed with his unhappy Esau.  
But a load of afflictions was laid upon jacob by his children's misgoverment. 
Gen. 34.  His only dear daughter and darling Dinah was ravished of Shechem. 
Gen. 35. Gen. 37. Gen. 38.  Reuben his eldest son defiled his father's bed. His Cockney joseph was sold as a bondslave by his sons to the Ismaelites, and transported into Egypt. His son judah committed incest with his daughter in law Thamar. And thus was he ●ade a mirror of of misery by his children's in●icitie.  
Of this matter we have a cloud of witnesses: ●t it is needless to heap up examples in a thing 〈◊〉 manifest. Helie his two sons Hophney and ●hinees. David his two sons Ammon and Absa●●, do confirm the same.  
Wherefore let the diligent regard of these and ●●ch like examples prepare us unto patience, when ●●euer it shall please God, to make the disobedience and rebellion of our children the chastisement ●f our sins.  
Our unnatural children be given us as specta●●es to help our blind eyes, 
A similitude  that will not see ourselves. By seeing their undutifulness unto us their ●●thers, we may see our own undutifulness unto ●od our Father. 
Isay. 1.  For he hath nourished and brought 〈◊〉 children, but they have rebelled against him. It is ●●erefore a just punishment laid upon us, that they ●hould forget us, because we do forget God. 
Aug. li. 5 cont. julian. cap. 2.  It is Gods common course to punish sin by sin, ●nd one sin (as Augustine saith) is the punishment of an other, and God permitteth one sin 〈◊〉 take vengeance of another, as afterwards shall ●ee proved more at large in his due place. But ●hat end soever the Lord aimeth at by this kind ●f judgement, it is no strange thing for which we ●hould be wondered at, or be a Proverb, or by word in men's mouths, because of our evil qualified, and disposed children. Parents must not ●eare the iniquity of their children, and their dissolute lives must not be simply laid unto their ch●●ges. For their eyes will be evil though they be goo● an habit and custom, which is got of sin is an●ther nature, and cannot be forsaken.  
Furthermore in the estate of this father in 〈◊〉 children, we may perfectly behold the condition of the Church, 
We are not to fever ourselves from the Church because of the wicked which are in the church.  thereby not obscurely shadow and prefigured. For his two sons are two kind of people, good and bad, mingled here togith● and resorting to the Church. It is not to be look● for, that the militant Church should be without blemish and corruption in this world. For it is t● Lords field wherein the tars do grow up with t●● wheat, 
Matth. 13 Matth. 3  and the Lords f●●●re wherein the chaff mingled with the wheat, 
Matth. 13  and the draw not wh●● gathereth together all kinds of fish, and other thin● both good and bad. In David's Court there w●● a wicked Absalon: in Christ his school there w● the traitor judas: among the company of the deacons, there was the crew of the Nicolaitans. The● is in every thing, as Chrysostome 
Chrysost.  doth obseru● which doth consume a thing, as out of wood the cometh a worm, 
Similitudes  from a garment a Moth, fro● a green herb a canker, by which the wood 〈◊〉 corrupted, the garment fretted, the flower consumed. The wicked will here be among the godley as Saul among the Prophets. 
1. Sam.  But there will b● a time when they shall be separated: the whea● from the chaff, 
Matth. 3 Mat. 13 Mat. 25  the seed from the tars, th● Cockle from the Darnell, the Sheep from th● Goats, and the intruder without a wedding garment, shall be culled out from the rest of the company. 
Gen. 4. Gen. 21. Gen. 25. 1. Sam. 15 jerem. 20 Amos 7 Mat. 25  A partition shall be made between Cain and Abel, Isaac and Ishmael, Esau and jacob, ●aul and David, jeremia and Pashur, Amos and Amasiah, judas and the Apostles, the five foolish ●irgins and the wise, the citizens of the saints and ●he outcasts of Israel.  
In the mean while we must in no case forsake ●he church, because of the wicked which are in the Church. For did Noah forsake the Ark because of Cham? Or Peter the Apostles ship because of judas? If there were not in the Church sins, what need the Church pray for remission of sins? 
A similitude  He that leaveth the Church because of the bad, is like to him that leaveth a delightful garden full of pleasant flowers, because of bad weeds that do grow among them.   

The third Chapter. The badges and tokens of undutiful children, showed in the example of the prodigal child.  
THe lamentable condition of the father in the son, being thus premissed, and entreated of in general: the history leadeth us to a due regard of his grievances in particular. And here beginneth the formal description of the son, his first image, rude, and unperfect, and drawn out with a coal.  
The mind of this man is known by his words, 
A man is known by his words. jud. 12. Matt. 26.  his mouth bewrayeth what manner of man he is. As the Ephramites were known to be Ephramites by their kind of speech, being not able to pronounce Shibboleth: as the Damsel that kept the door knew Peter by his voice, that he was a man o● Galilee: so commonly men's works are known by their words to be good or evil. If his hear● be indighting of good matters, 
Psal. 45.  his tongue will be the pen of a ready writer. The words are properly the sound of the mind, and therefore as gold that hath not a good sound may be thought to be counterfeit: 
A similitude  so the man that hath not a good sound cannot be perfect. He that is of the earth speaketh earthly: 
john 3.  and the mouth of a fool (sayeth the wisdom of Solomon) blurteth out foolishness. 
Prou. 15.  As a man by his blistered and exulcerate lips is known to have an Ague: 
A similitude  so by our swelling and corrupt words we are known to have an inward and spiritual Ague. 
A similitude  If the Bell soundeth not orderly without, the wheels of the clock are distempered within: our inward parts are out of frame, if our tongue run riot and jarreth out of tune. A Brazen vessel that is empty yieldeth a clear sound, 
〈◊〉 similitude  if thou be'st empty of ungodly thoughts, thy voice will not be hoarse, but the Echo will be loud. Wherefore if thou wilt set a door before thy deeds, set a watch before thy words, and do not let open the doors of thy lips, before thou knowest what words will enter out. A word once out cannot be called in, it is good therefore to weigh out words. To rap out foolish words, and to excuse them thus: I thought not of them: is the property of a fool. Wherefore seeing we judge of a man by h●s words as of a Lion by his paw, geste we with ourselves of this man's affection by his terms of presumption. For by his own mouth we will condemn him, as Christ did the bad servant in the Gospel. He pleadeth law, and imperiously claimeth his portion as a debt which was due unto him. Father give me (saith he the portion of the goods, that falleth unto me A very impudent and saucy suit, and therewithal unreasonable. For what doth this motion insinuate else, but that he is highly conceited of himself, to be of able government to dispose his own goods, to go at his liberty, and to do what him ●●st?  
In this man's behaviour the guise and practise of unruly children is plainly to b●e seen, such as this declining and almost consumed age plentifully bringeth forth: for the name being changed, they so imitate his nature, as this argument seemeth properly to be made for them: He that is beer called the younger, is now a grave elder, and hath been the father of innumerable children like unto himself. As this boy choppeth Logic, and partly communeth with his father for his share: so too many wicked wagst●ings will parley with their parents, and ●owdlie and lewdly debate their matters with ●hem, saying with the riotous rout in David's time: Our tongues are our own, we ought to speak, 
Psa. 12  who is Lord over us? But the Lord hath his judgements in store for such, and their damnation sleepeth not.  
The scope they drive at in all their expostulatory and discontented terms, is the same which is the substance of this man's cavillation, his father's inheritance. They are greedy of their gold, as a Crow is of a Carrion, and in their immoderate lust thereof, they can neither wait their father's death, or stay his good leisure: but they must needs enjoy it out of hand, or else they are greatly sick of the father, and do long for his death, verifying and fulfilling this saying of the Poet.  Filius ante diem patrios inquirit in annos. 
The son would have the father dead, that he might have his gold.  
Such iniquity in the hearts of children in all degrees of people generally prevaileth, such corruption ruleth their affections, as very few are found (howsoever they can dissemble it for civil fashion sake,) that are not reasonably pleased in themselves with their parent's death: whether they be rich to possess their riches, or of poor estate, thereby to be eased of their charge.  

2. Sam. 18  What incited Absalon to that fury against his father, but his ambitious desire of his father's crown and dignity? But his desperate designment escaped not due punishment: for the revenging God snared him, and strangled him with his own pride the righteous God that by no means suffereth the disobedience of children 
A dreadful example for disobedient children.  to their parents unpunished, made his knotted curled hair, the knots of death, and to stand in stead of halters to choke him up. And so hanging by the hairy scalp between heaven and earth, until he was smitten unto the ground by joab, and miserably finished his accursed life, he is left as an example to rebellious children of fear & trembling. I pray God this example may warn such children: that those who tread in the self same steps, may in time take heed, least justly they be whipped with the self same stripes: And if it may be as well remembered, as it is ill forgotten, it will curble their wild and wicked affections, and keep them in obedience.  
How they do walk in this man's path & imitate his lewdness if they do not surpass it, it is easy to be seen if you survey the tricks, and fetches which they use to serve their own turns, to get to their possession the inheritance, and right and substance of their fathers. Some are taught to challenge with boldness enough their legacy and portion that was left them by their mother. Othersome do sue to be overseers of their fathers, & to be tutors over them, charging them with dotage with the sons of Sophocles, that they are unable to manage their matters, & therefore they do crave the government of their goods, and oversight of their persons.  
Othersome do flatly charge them with injustice, and unnatural partiality, that they work not by a rule, level & proportion in the course of their affections, in heaping upon one more than on another without just occasion: as if it were unlawful for jacob to love joseph more than all his brethren, or for Christ to love his disciple john more than the other of his fellow disciples.  
But as they are with this prodigal companion troubled and tormented with a greedy worm, 
Disobedient children are great ●●●ders.  which maketh them to gape with mouths so wide for their parent's substance, buzzing like the flies that pestered Pharaoh his Court, and could not be driven away but they will still return, seize, and prey upon them: so are they always of a gadding spirit, they are never well, but when they are ranging and their feet stand upon thorns until they be gone out of their parent's house. They had rather be companions with vain and lewd persons, who may flatter them in their fondness, then to be in presence of their careful parents, who may train them up in goodness. They have lost that ear with Malcus that should hear good counsel, and they follow with Absalon, such kind of counsellors, as lead them to destruction.  

A similitude  Herein they do resemble the birds of the air, who, albeit they be never so well tended in the cage, yet covet they to be out, and to fly abroad, skipping too and fro, from one twig unto another. But the birds herein, do follow but the instinct of their natural inclination which God hath given unto them, whose natural habitation is in the air, never using to light upon the ground, but when hunger and needful provision of food and other necessities drive them thereunto, and therefore are excused: but lewd children like monsters do put off nature, coursing abroad, when nature teacheth them to abide at home, and therefore justly and condignly are accused.  
Doth not nature teach them there to abide most, where they have most cause? there to live, where they find greatest love? and not to bereave them of their comfort and solace in the end of their life, who have been unto them by such infinite troubles and unspeakable charges, the bginners, authors, & maintainers of their lives? 
A similitude  See we not how Spaniel's wait diligently upon their masters, who do use to feed them, and shall sons give no attendance upon their dear parents, who not only feed them, but do take such cares for them?  
If the love of parents, with all the love again that children can show, can never be requited, take we heed we turn not thankfulness into sinfulness, and obedience into stubbornness, and natural love into all ungodly lust. He that rendereth ●ill for good evil shall never (saith the wise man) depart out of his house. 
Prou. 15.   
Christ that desired that the fragments of the ●aues wherewith the people were sufficed in the wilderness, should be kept as a grateful remembrance ●f that kindness: no doubt would have such main ●●d unspeakable benefits which we receive from ●r parents to be in no wise forgotten. The sorrows ●hich parents do sustain for their children, be side ●●e many cares of their well doing, as exceeding 〈◊〉 number are not to be rehearsed, which no doubt as sharp arrows would stick sore unto their side● and would soon overcome them, were there not a● inward love which overruled all, making them patiented and willing to endure them. 
1. Kin. 4  The tender lo●● seated and rooted in their hearts, is like the mea● that Elisha the man of God did cast into the pott● whereby the sourness & bitterness of death, whic● was in the pot was taken away, and their mea● made savoury and sweet unto them. The rega● whereof if children were not graceless might r●uish their affections, & retain them in obedien●● and keep them at home, and wean them fro● their wild and wanton vagaries, jetting and jaunting like a Post to & fro, who stayeth not in a plac● always turning up and down like an hourglass that is turned every hour.   

The fourth Chapter. Of the ignorance and want of knowledge of his hap●● estate in his father's house, the grand cause of 〈◊〉 departure from the house: under which the dangerous effects of our ignorance, and the happy fru●● of the knowledge of God's word are specified 〈◊〉 expressed.  
THere was no occasion given him 〈◊〉 his father why he should so much 〈◊〉 like to be in presence with his fath●● Thy destruction O Israel is of thy s●●●  
He might have pleaded judicially with his so●● as he did sometimes with the children of Isra●● saying in this wise: 
Mich. 6  O my people what have I done unto thee, or wherein have I grieved thee, testify against me?  
Can his son allege against him his unnatural inclemency, his unkind increatie, his want of things necessary? Could he dispute for his departure from his father, as jacob did for his departure from his uncle when he speaketh thus, I will departed, 
Gen. 30.  for Laban his countenance is not towards me now as it was yesterday and three days ago? Was he so servilely detained in obsequy, as he should so inordinately affect this liberty? No no, let God be true, and every man else a liar, that he may be justified in his sayings, 
Psal. 50  and clear when he is judged.  
It was his foolishness, and want of experience being the younger brother, which opened the window unto all mishaps, and violently did throw him into all extremities. He was as a blind man who could not judge of colours, as a fleshly man who conceiveth not the things that are of God.  
As the Swallows dung did strike Tobias blind: so his father's bags, the riches of this world, 
A similitu Tob 2. Phil. 3  which the Apostle calleth dung, bereaved him of the eyes and sight of his mind. wordly men want eyes to see the light of God, and the blessings that they lose, and the dangers that they run into thereby. They are as dim sighted as Helie the Priest, who could not see the bright lamp of God burning in the Temple.  
Wherefore labour thou for the knowledge of God, and thou shalt be most happy. Then wilt thou with David desire to dwell in the house of the Lord all the days of thy life, and to visi●e his holy Temple. For in his house is the fullness of joy, and at his right hand is abundance of pleasures for evermore.  
In worldly affairs we have much knowledge. 
The knowledge of god 〈◊〉 above all.  We can judge well of the price of Pearls, of the differences of cloth, of the virtue of simples, herbs and plants, and of earthly commodities: but of matters of faith, of grounds of Religion, of the things belonging to the kingdom of God, we are either altogether or very rudely ignorant. The eyes of our minds are like to Moles eyes, 
〈◊〉 similitude  who can see sufficiently to grovel in the earth: but above the earth they are stark blind, and can see nothing. To deceive our brother, and to make cunning bargains to oppress one another, to scrape together the muck of the world, we are wise enough: but whilst we are thus wise we become fools, as the m●ister of the Gentiles teacheth us, 
〈…〉  whilst we preserve ●●yre before pearls, earth before heaven, filthy swine before jesus Christ, 
〈◊〉 8.  as the Gergesins did and neglect and despise our own salvation.  
As the knowledge of God is all happiness, so the ignorance of him is all unhappiness.  
The Psalmist pointing out the palpable ignorance of god & his word which was in his people, maketh it the consequence of all confusion. They knew not (saith he) they did not understand, 
〈◊〉 2  & what followed? All the foundations of the earth are out of course.  
The Prophet Esay speaking of the people's captivity showeth that their ignorance was the cause thereof. My people was led into captivity, 
Esai. 5  because they had no knowledge.  
Moses lamenting the pitiful estate of the distressed jews, prayeth unto God to give them knowledge, to endue them with a wise and understanding heart. Oh (saith he) that they were wise, 
Deut. 22  and would understand, and would consider their latter end.  
What was the ruin and downfall of the jews, and overthrow of the Temple but their carelessness in religion, their neglect of God's service, their want of knowledge? as Christ himself in direct words witnesseth when he saith: 
Luke. 19  They shall not leave a stone upon a stone, because thou knewest not the time of thy visitation. 
Aug. lib. 5 confess ca 4  Infaelix homo qui scit omnia te autem nescit: beatus autem qu te scit etiamsi illa nesciat: qui ●ero & te & illa novit non pr●pter illa beatior, sed ●ropter te solum beatus est. Unhappy man is he, who knoweth all things, and knoweth not thee: ●appy man that knoweth thee, though he know●th nothing else: but he that knoweth thee, and all ●ings else, is not for them the happier, but for thee ●nly is he blessed: saith Saint Austin. 
A similitude  The knowledge of God is a bridle to our lusts, and the ignorance of God is a cover to our sins. 
A similitude  The knowledge of God is like unto a clock, whereby thou ●aiest know how thy life is spent. 
A similitude.  It is like unto a ●ande which serveth to beat the dust out of our clothing, it beateth out the pride & presumption of out sins.  
Wherefore give thou diligence to know God, not barely, confusedly, and engross as do the Devils, who do believe and tremble: but particularly in his attributes, and special properties, that do belong unto him Know his goodness who loved thee, when thou lovedst not him, who came from heaven to save thee, who spilled his blood upon the earth to redeem thee, who rose again to justify thee, who went up again to heaven to prepare a place for thee. Know his power, that thou mayst fear him, and his mercy that thou mayst not despair of him.  

The knowledge of God is to be sought out of his word. Exod. 3 Matth. 17  wouldst thou know God? see what thou ar● to him, and what he is to thee, and thou shalt know him. Put off thy shoes as Moses did, do away thy carnal and worldly lusts, and thou shalt talk with him. When Christ would give a sight to his disciples of his glory, he led them up aloft to the mount of Tabor. We must ascend up on high with heavenly meditations, if we would attain to a profound knowledge of him. If thou wouldst knowe● by what means thou shouldst get this knowledge, hear what Christ counseleth thee. 
john 5  Search the scriptures for in them ye shall have eternal life. In his quasi in quodam speculo homo seipsum considerare potest, 
Aug. de temp. ●om 10. de ●ia sexta ●ost Dominium passionis  qualis sit, vel quò tendat. Qui vult cum deo semper esse, frequenter debet orare & legere: nam cum oramu● ipsi cum deo loquimur, cum legimus deus nobis cum loquitur. In the scriptures (saith saint Augustin) as i● were in a glass, we may behold ourselves what we are, & whither we tend. He that will be always conversant with God, he often must pray, & must read often: for when we pray we speak with God, and when we read God speaketh with us.  
Now for the better understanding of this word, 
The necessity of preaching the word. Mal. 2  which traineth us up to this perfect knowledge, we must repair to the priests lips, who do keep knowledge, for he is the messenger of the high God, and the disposer of these secret mysteries. For we cannot of ourselves understand what we read without an interpreter, as the chamberlain of Queen Candace flatly answered Philip. 
Acts. 8 Rom. 10  To which his judgement saint Paul subscribeth his consent, saying. How can they believe on him, of whom they have not heard? how can they hear without a preacher? how can he preach unless he be sent? Must he be therefore sent? Oh pray we the Lord of the harvest that he would send out more labourers into his harvest. 
Matth. 9 August. ●●  Homo enim sine doctore, est ut caecus sine ductore. A man without a preacher, is as he that is blind without a leader, which can never find the way. 
Exod. 10  For our darkness is like the Egyptian darkness, gross, and palpable; so huge and monstrous as for three days together, no man could see his brother, or once move out of the place wherein he was before, we know not what we do, while we open our ears to vain words, and shut them against the words of eternal life. They that are of God (saith our Saviour Christ) will hear God's word. 
john. ●  And he concludeth that such as are otherwise affected are not of God.  

〈◊〉 similitude  When a man discourseth of the gold of India, of such things which he saw, or readeth of in histories touching the same, such as have a purpose to travel thither, will diligently hearken to that which he shall report: but others who never look to have doings there, care not what he saith, nor will take no heed thereto. So when as we preach to men, of God, of the kingdom of heaven, of the treasures which God hath laid up in store, for them that love him: such as have a desire to go to heaven, to see God face to face, to be partaker of his joys, will give ear to the preaching of his holy word: but such as have no mind ever to come thither, account not at all of our labour, and ministry, and make no conscience in hearing our preachings.  
The estate of this people is exceeding dangerous, and the contempt of God's word is the next ●ore to damnation itself. The Psalmograph touching the most perilous estate and extremity of the Israelites, saith that when their soul abhorred all kind of meat, they were next unto death's door. As the outward man without outward meat perisheth: so the inward man without his inward and spiritual food decayeth. This is another meat than we are aware of, and the want of this exceedeth far the want of other meat.  
Therefore God by the mouth of Amos threatening an intolerable and most fearful famine, he saith, he will not send a famine of bread, but a famine of the word of God, the bread of eternal life.  
This bread in virtue infinitely surmounteth all other kinds of bread, and delicates whatsoever. What Nectar and Ambrosia may compare with this? Is there any mortal meat that is so restorative, that it can reduce the dead to life again? it cherisheth and refresheth us whilst we are alive, but it availeth us nothing when we are dead. But the word of God nourisheth our dead souls, and raiseth them up from their dead works to serve the living God.  
Ezechiel very plainly teacheth so much by a lively demonstration of dry bones, 
Ezech. 37  which the Prophet by the mighty power of the word, brought from death to life again. There is no sinner so obdurate by a long continued habit, and custom of sin, and hath lain so long dead, as he stinketh with Lazarus in his coffin and grave through the corruption of his sins: but he may be mollified, changed and reclaimed, & finally revived, and raised up, and restored to the church, as Lazarus to his friends by the heavenly voice of Christ.  
Let no man therefore proceed so far in extreme impiety, as in their great danger of utter shipwreck in the sea of this world, to forsake this anchor hold their only succour, and the horns of the Altar which they must lay hold upon.  
Adam after his grievous and dangerous fall, had no small benefit by hearing of the word. 
Gen. 3  I heard (saith he) thy voice in the garden, for he was comforted with the promise of salvation by our Saviour Christ the seed of the woman that should break the serpent's head.  

A similitude.  The civil magistrate first of all punisheth a rogue, and sturdy vagabond with the whip: but the second time more grievously by cutting off his ears: but if he take him having lost his ears as a horrible offendor in the highest degree he putteth him to death. So if thou wilt not amend with the lords stripes he will further grieve, and vex thee with Scorpions: and if as a runagate from his presence, he findeth thee without ears to listen to his words, he will prepare the instruments of death to grind thy hairy scalp.  

Prou. 7  Therefore dear Christian be in time warned, that thou mayst be well armed. Call wisdom thy sister, and understanding thy kinswoman. Seek for heavenly knowledge, as thou seekest for earthly gold, and it shall be given thee. So shalt thou not serve with the prodigal son, from thy father's commandments, but thy soul shall still dwell and inherit the land, thou shalt be satisfied with the plenteousness of his house as out of a river.  
Let us therefore open the eyes of our souls, that we may see our horrible and abominable ignorance the hellish fiend and fury of our souls. Let us pray with David and say. 
●sal. 13  Open mine eyes O lord, that I sleep not in death, Give me understanding, & I shall search thy law, yea I shall keep it with my whole heart. 
●sal. 119  Endue us more and more with knowledge, that thy counsels may be dear unto us, sweeter than the honey, 
●sal. 119  or the honey comb. Then shall we enter into thy gates with praise, and into thy courts with thanks. Our feet shall stand still in thy gates oh Jerusalem, & we shall walk before thee, all the days of our life. Those four holy beasts which Ezechiel did see, were full of eyes, 
Ezech. 8  because they were full of the knowledge of God, and what saith the scripture? They walked before his face. Lord give us eyes & we shall walk in all true ways, and all false ways we shall utterly abhor. We shall walk before thy face, and not take our vagaries with this wandering wight, after our wicked pleasures, & this grace, the Lord give us for his holy names sake.   

The fift Chapter. Of self love, pride, and presumption, another cause of his departure from his father.  
IT appeareth by the proud petition of his portion, that he had a great conceit, & opinion of himself, that he was enough able without his father's help if he were at his own hand to dispose of himself. And this his self love was the beginning of his sin, the breeder of his bane, and the root from whence all his flowing mischief sprung.  
Pride and self love 
Pride and self love the cause all evil. A simility  is the fountain of all vice, and the enemy of all virtue. Trees that are planted in mountains and high places do soon lose their leaves, and beautiful blossoms, through the violence of the winds.  
A man that looketh down from a steep high 
A simility  tower, hath need of a stayed and well ordere● brain, or else he may soon be in danger of falling. In fishermen's nets the fry, 
A similitude  and Menowes, and smaller fish run thorough, when as the greater canno● pass● the net. The proud and great men and Princes of Jerusalem were taken prisoners, and by Nabuchadnezzar led into Babylon, when the ba●● and meaner people generally were enlarged, and set at liberty. In the mountain of Ge●boa, Saul & his armorbearer, and the proud princes of Israel fell upon the sword. High minds exalted with pride unto heaven, shall be thrown down to Hell.  
Other sinners do departed from God, for commodity or pleasure: but the vain proud man without any of them both groweth graceless, and past shame, and willingly renounceth even God himself.  

similitude  Wherefore slay this Serpent in the egg, and tame this jade which will otherwise cast thee in thy journey to Jerusalem, whilst he is a Colt. Cut down this evil weed as soon as he sprouteth out as it were in the first grass, before it bladeth and groweth higher.  

〈◊〉 similitude  Self love is the captain which giveth the onset, and maketh all the parts of the body and the mind to wait upon it; and is like the heart that is in the body, which commandeth the flesh, the sinews, and the veins  
He that loveth himself more than God, is like a traitor in the highest degree, 
〈◊〉 ●●ilitude  that deserveth to lose both life and goods.  
A man that standeth upon his own will, 
A similitude  and resolveth with himself, This will I do: is like a rude fellow brought up at home, that preferreth his base and beggarly house of clay, before the stateliest Princes palace, that is built of Marble.  
There is nothing that hurteth so much as the having of our wills; overthrow this foundation, and the proud walls of Hietico, our worldly pleasures will come tumbling down.  
Two loves, do build two Cities: the one is the love of God which buildeth & setteth up the contempt of thyself; the other is the love of thyself, which frameth, and erecteth a contempt of God. Betwixt these two God, and thyself, standeth thy will: the nearer thou art unto thyself, the further thou art from God: and the nearer thou art to him, thou art further from thyself. 
Rom. ●.  Therefore the Apostle saying before that nothing should separate him from the love of God: it was no marvel that he said afterward, Our conversation is in heaven. 
Phil. ●  He loved God much, and therefore he loved himself but little. Wherefore subdue and kill thyself love if thou wilt have God to abide in thy soul. 
Mat. ●.  For Herod must be dead, before that Christ will return into judea: the tyrannous law of sin that ruleth in thy members must be truly mortified, before thou canst enjoy the presence of God's spirit.  
Wherefore Get thee out of thy country and from thy kindred & from thy father's house: 
Gen. 12.  as the Lord willed Abraham: & embrace this sweet counsel which the holy spirit giveth thee to the same effect saying: Hark o daughter, & consider, incline thine ●are forget thine own kindred, 
Psal. 46  & thy father's house: so shall the king have pleasure in thy beauty, for he is thy Lord God, and worship thou him.  
If we have departed from our father's house, the church of the living God, and have forsaken God, to follow Ashtaroth, and have perverted the words of Christ's prayer and have said: Not thy will, but our wills be done here upon earth: If with this sinner we have preferred our own ungodly lusts, before gods holy laws: if we return not with him in the end, our end will be worse than his beginning was. 
Gal. 5.  For if we live after the flesh we shall die. Wherefore follow we not Saul who favoured Agag, 
1. Sam. 15  and put him in prison, when he was commanded to put him to death. Let us not keep our affections within us as close prisoners, seeing God hath charged us to mortify and destroy them.  

Against the politicians 〈◊〉 these 〈◊〉.  There be too many sensual and carnal spirits, who in these dreadful days of security, wherein we now live, do lean too much to the broken reed of Egypt, and do run unto the mountains of Samaria, relying wholly without respect of religion, and care of conscience upon outward policy, carnal wisdom, & human reasons; doing what they will, and not what they should, loathing Manna which they love not, and savouring only of the gross meat of Egypt which they should not. If they proceed not so far because they dare not, as with Nabal and David's fool to say, There is no God: but do confess him with their lips: yet they do utterly deny him in their hearts, they are reprobate and abominable, and to every good work unprofitable. But howsoever they flatter themselves a while in their wicked thoughts, with their present prosperity, thinking, as railing Rabsakah, that our God deceiveth us in whom we trust the time shall come when they shall howl and mourn for the miserable adversity which shall come upon them: for they are but fatted to the day of destruction as weathers and Capons, and other fowls are against a great feast, which is a great day of slaughter.   

The sixt Chapter. Of his hastiness and rashness, not having a wise foresight, and prospect to the end: another cause of his departure from his father.  
MAn being in honour hath no understanding, 
Psal. 49.  but is compared unto the beasts that perish, saith the kingly Prophet. This harebrained young man by his rashness and foolishness ran himself violently into all unhappiness. He was Epimetheus, & not Prometheus, afterward wise, when his former folly had taught him more wisdom. If there had been any wisdom or discretion in his doings, he would have weighed the end with the beginning, and would have aswell thought upon the future dangers, as he did upon the present pleasures of his sins. But his humour was so stirring, and he was so rashly resolute, as he was fully bend upon his present delight, neither fearing nor caring for any sorrow that might ensue, 
〈…〉  not unfitly resembling such foolish idle boys, who will venture a whipping rather then they will lose one jot of their pastime with their ●am●so●● companions.  
That which a wise man doth in the beginning, a ●●le doth commonly in the latter ending. It is the ●art of wisdom to forecast all things, but folly doth every thing without any regard.  

〈◊〉  When the woman that was taken in adultery by the Jews, was convented by them before our saviour Christ, and they appealed to his judgement for her due punishment: he stooped down, and with his finger did write upon the ground, before he would denounce any doom against her. Whereby he insinuateth that we should not rashly determine of a thing, but deliberately debate and demur upon the case, and point at every circumstance which hangeth thereupon, with the finger of discretion.  
Wisdom and foresight do prevent such evils, which usually do follow our folly, and rashness.  

〈◊〉  When the Israelites came to Moses to be resolved, in any doubtful and perplexed matters, Moses did take time to consider of an answer, and did leave them in suspense, until he had conferred with the Lord about them, & was certified of his mind. If we would do the like, and especially when we feel any motion unto sin, as to a private revenge, to any ambition, covetousness, or uncleanness, we would first ask counsel at the Lords mouth, and stay our affections, until we hear his judgement and precepts concerning them: we should curble our iniquities, and not commit such filthiness, with such greediness as we do.  
David was a wise man, and what is said of him? 
Psal. 7  I considered (saith he) my ways, and I turned my feet unto thy testimonies. 
Num. 22  But truly Balaam was an Ass, and more foolish than his ass, for his ass stood still at the Lords commandment, when the ass his master would have pricked him forward against his express will.  
Wherefore walk we circumspectly, as the Apostle adviseth us, doing nothing rashly, 
Rom. 1●  but first let us try what is the good will of God acceptable and perfect.  
josua through hastiness, 
Iosue ●  giving credit to the forged suggestions of the Gibeonites, not ask counsel of the Lord before, was beguiled by them. We shall deceive ourselves, if we trust our own affections, and be not wise, and considerate in our actions.  
The Virgin Marie would not hastily make answer to the Angel, 
Luke. 1  greeting her from GOD with a joyful salutation, before she communed with her soul about his words, and had pondered in her heart, what kind of salutation the same should be.  
If we are not rashly to believe every spirit, 
1. john. 4  but by the rule, and Canon of the Apostle, we are first to try the spirits, whether they be of God or no: we are plain y taught thereby to examine our thoughts, & to deliberate upon our doings, before we do attempt them.  

A similitude.  When a man falleth from the top of an high Turret, it may be supposed, that desperately he did cast himself headlong from the same: but it will not be so thought, if he descendeth by degrees, by the staves of a ladder, and cometh down advisedly by equal steps and paces: thou canst not do amiss, if thou proceedest judicially in thy actions, and by the orderly degrees of discretion, dost foresee, and discuss such events as may befall them. If thou be'st so rashly wedded to thy will, as thou wilt not change it upon better advise; if like to Rehoboam, thou refusest the judgement of the graver sort, and inclinest to the motions of the younger company, permitting thyself to be led by the line of thy youthful affections: it will fall out ill with thee, as it did with Rehoboam, and the damage shall be great which thou shalt sustain thereby. 
●. K●●. 21.  For as Achab set upon a will to go to war, and obstinately withstanding Micheas his good counsel, inhibiting this his purpose, fell in the battle, being wounded unto the death: so must thou needs miscarry, if thou be'st obdurate against all persuasions, and franticly followest thine own inclinations, against all admonitions.  
Wherefore if such motions arise in thy mind, as do entice thee to cast off the yoke of thy heavenly father his discipline from thy neck, if with this lascivious and wanton young man, thou be'st minded to forsake, and give over his house, the church of the living God, and with Demas to embrace this present evil world, ranging after the lusts of thy flesh, and of thy mind: take example by him, and by his end consider of thy end, for if thou walkest after his pleasures, be assured with thyself that thou shalt taste of his sorrows.  
Consider therefore of the end without end, and thou shalt live without end. The pleasure is short that delighteth us here; and the torments are infinite which shall torment us else where.  
If Esau had respected and regarded the end, he had never made bill of sale of his birthright to his brother for a mess of pottage, which he could not redeem, & purchase again with a fountain of tears.  
If judas had well considered of the end he had never for a base bribe betrayed the Lord of life, for the which villainy he could not make amends, no not with his life.  
What was the occasion of the subversion of Jerusalem, but their secure neglect, 
Luke. 15  and forgetfulness of the end? they would not know their time as Christ objecteth to them of their visitation.  
This was the bane of this brainsick boy, who desperately plunged himself into perdition, having no foresight and forecast of the end. And this will be our downfall, if our heedful diligence in time doth not prevent it. For we are so tickled with the toys of this world, and we are more alured with our present short pleasures, then with all the endless, and unspeakable joys, which are promised unto us in the kingdom of heaven.  
The outward show and bravery of this world, doth carry us with this prodigal and lost child, from our father's house. And the cause of it is this, because we are delighted with this present beauty, and do not foresee his future deformity. For the uncleanness of it (as Hieremie saith of Jerusalem) is in her feet.  

D●●. 3  The world is like Nabuchadnezzar his image, whose head and foreparts were of gold, but the legs, and end of it was of clay. Worldly pleasures in the beginning do shine like gold, but in the end they appear as they are, to be nothing but earthly. They do blaze like a candle for a time, 
〈◊〉 similitude  but when like a Candle that is burnt unto the socket, they come near unto their end, they are extinguished with a very noisome savour.  
This world giveth the best first, as the governor of the feast at the marriage in Canaan, gave the best wine first. It is the nature of the world, to give a good dinner, but a light supper: always the least cometh at the last, and the worst in the end.  
Wherefore drink thou not of the world's Circean and enchanted cup. The whore of Babylon, tempered her poison of fornication in a cup of gold, wherewith she made drunken all the princes of the earth. Take thou heed thereof, for howsoever it seemeth pleasant at the first taste, there is death in the pot, bitterness is in the end, it leadeth thee directly unto hell. Buy not thou therefore repentance so dear, when thou mayst purchase heaven at a cheaper rate. For art thou so mad to desire hurtful things, and to run thyself willingly into extreme danger, being admonished of it.  
If whilst thou art in thy journey travailing by the way, one should meet thee, 
A similitude  who should tell thee of thieves and robbers who do beset that way, whither thou art going, wouldst thou not turn back, or cross another way? I know that thou wouldst. This life of ours, is nothing but away, wherein we walk for a certain time. It hath been told us often, that many thieves do lie in the middle way between this worldly Hieticho, and our heavenly Jerusalem, who lurk in the thievish corners of the streets to murder the innocent, to rob us of our goods, even the good graces of God, and to take away our lives: will we not therefore take heed hereof, and take no other course.  
Therefore assoon as any temptation doth arise, consider in the beginning, unto what danger it may lead thee in the end. Take it by the end, as jacob took Esau by the feet, and by the end.  
Have God always before thine eyes, and thou canst not do amiss, so saith David. 
Psa. 16  I did set God before mine eyes, therefore I can not fail: wherefore my heart is glad, and my tongue rejoiceth, my flesh also doth rest in hope.  
The Mathematicians do esteem the circular figure, as the perfect figure, because in a circle the beginning and the end do meet together; therefore that we may be made perfect, let us in all actions, lay the beginning, and the end together. And let God who is the Alpha and beginning: be Omega unto us, and the ending likewise. And let us account all things but dung to gain jesus Christ: 
Phil. 3  so shall we abide always in our father's house, and our trust shall be in the tender mercy of God for ever and ever.   

The seventh Chapter. What the prodigal son did when he had received his portion from his father.  
IF riches increase, set not your heart thereon, 
●sal. 61  saith the heavenly Psalmist. It is great riches not to covet riches, and he possesseth much who desireth little. To be worldly rich is to be very poor: to be poor in spirit is the greatest riches. That must needs be vain whose end is vain, and we ought to have that in greatest detestation, which hindereth the course of our eternal salvation. And this riches do. For as the Falcon that is full gorged, 
〈◊〉 ●militude  will not come to the lure: so will not we in our worldly prosperity seek after God. For God is lost in prosperity, and found in adversity. 
●●d is lost ●rosperi●●● and ●●uersity.   
The prodigal son, when he had got wealth at will, did shake off all obedience, and compassed the world, travailed unto the uttermost coasts of the earth, as far as there was ground, and as far as he could from his father's house.  
He is carried far that rideth upon the devil: for sin leadeth him, fury and rebellion spurreth him forward. 
Aug quaest. evang quast. 33.  Regio longinqua (saith Augustine) fuit oblivio dei. The far country which he sought, was his heart far from God, his utter forgetfulness of his father's service.  
He went far from God by his sin and wickedness: For by godly obedience we draw near to God, & by the contrary, he departed far from him.  
He departed far from him. 
How we are said to go far from God.  First of all by an opposite and far differing disposition, God his Volo, being his Nolo, his will being his nill, and so of the contrary: omitting that which he should commit, and doing that which should be undone, preposterously perverting and disordering Gods precepts, making them negative which are affirmative, and affirmative which he hath negatively propounded.  
Of this departure our Saviour Christ speaketh, 
Matth. 15  using the self same phrase of speech in the same sense, taxing the hypocrisy of the Scribes and pharisees. This people draweth near unto me with their lips: but their hearts are very far from me. When as we see two sitting and talking together, and the one varieth from the other in opinion: we use to say that the one of them is far from the other. And in this respect may this prodigal son, and every sinner be properly said to go far from God.  
secondly, he is said to have gone far: in regard of the great and many sins he did commit, which the more they were, the further they did lead him. For every sin being a manifest defection and departure from God: they may be rightly said to departed lesser or further, the lesser or more sins they do commit. 
A similitude  As he may be said to go further than an other, that taketh more paces or greater than another.  
This mischief was in his far departure, that the further he went the lesser reckoning he made of his father. There was now such a space by his far travail between the object and the sense, between his eye, and his father's house, as his sight failed him, the only great God did now seem the least to his carnal eyes. 
A similitude  For a thing which is great in his own nature, if we behold it sa●e off, seemeth little unto us Our eye beams the further they are d●lated and extended, the thinner they seem, and at the last they vanish quite away, and are no more seen. The Sun which by the learned judgement of Astronomers, is far greater than the earth, being so far distant, and removed from our eyes, seemeth but of a foot or two bigness unto us.  
Is not our case the same? Have not we all like lost sheep departed from the Church, the sheepfold of the Lord, and from jesus Christ the great shepherd of our souls, who would, if we would have remained with him, safely brought us into the green pastures, and would have led us to the waters of comfort? Have not we all of us gone very far from him by wilful disobedience, starting a side-like a broken bow? Have we not followed even our own lusts, and made little reckoning of God, and his religion? It is too manifest that we have. And what hath been the occasion of all this? but only because we have been glutted and forfeited with God's goodness: God hath too liberally dealt us out our portions, and we have been too proud of our overmuch prosperity. Ungodly men we are, 
jude.  who have turned the grace of our God into wantonness, and have denied God the only Lord, and our Lord jesus Christ.  
As this was the iniquity and overthrow of Sodom, fullness of bread, and idleness: so worldly felicity is our only infelicity, the only Carbuncle and destruction of our soul. 
A similitude  As the serpent will kill them with his poison, which culled him, and cherished him with their heat: so worldly goods, which through the immoderate heat of our minds we do gather together, will gnaw our consciences, and like a greedy worm that never dieth will ever be feeding upon our bodies, and our souls.  
My elect people (saith God) waxed fat: 
Deut. 32  and what then, they forsook God that made them, and regarded not the strong God of their salvation. The Prophet Esay taketh up the self same complaint, 
Esai. 5  saying: The Harp, the Timbrel, & the Pipe, are in their feasts: but they respect not the work of the Lord, neither do they consider the operation of his hands. If the people do but sit down to eat, and drink we hear by and by that they rise up to play.  

Exod 32  Wherefore if thou hast a mind to serve God, set not thy mind upon this present evil world. Thou canst not look up to heaven with one eye, 
We cannot enjoy God & the wo●ld together.  and upon the earth with the other at one time. Dagon cannot stand before the Ark of God: we cannot worship God and the Idol of this world. 
●uke. 10  One thing is necessary, as Christ telleth Martha.  

A similitude  If thou gravest with one knife or sewest with one needle, thou shalt rid and dispatch a great deal more work, than thou shouldest if thou wroughtest with two together, for one of them will hinder an other: so much riches will hinder thy religion, and the further thou goest from the world the nearer thou comest unto God.  
There be many Cities and towns corporate, which are endowed with customs & privileges, differing from others: yet are they not so contrary, but one may have the freedom of diverse of them at once: But Babylon and Jerusalem, heaven and earth, God and Mammon, are at such mortal and deadly foade together, as they may not be matched and combined together. We cannot be a free Denizen in heaven above, and be a bond servant to this wicked world beneath. There can be no fellowship between righteousness and unrighteousness: 
Co●, 6  no society with light and darkness, no unity and agreement with God and Beliall. We cannot be partakers of the table of the Lord, 
1. Cor. 10  and of the table of Devils. We read in h●lie scriptures how the Samaritans would have confounded these extremities, and mangled God's religion, 
2. King. 17  and mingled therewithal their idolatrous superstitions.  
Naaman the Syrian was such a kind of fellow: he was content to offer incense, 
2. King. 5  and sacrifice to God: but with it he would keep still the favour of his Prince, and the credit of his place, he would repair between times with his master into the house of Rimmon.  
Nicodemus was willing to be a professor, 
john. 3  and to become Christ's disciple, but he would not come by day, but by stealth in the night, for fear of the jews of the loss of his authority, and good estate in this world.  
The gallant young Gentleman, 
Matth. 19  that showed so much zeal of the Kingdom of heaven, as if he had meaned presently to have gone thither, would not departed with his worldly possessions for the purchase of that kingdom. He was of that mind, to have heaven and the world, or to have no heaven at all. But this could not be, 
Matth. 6  for they are two imperious, and contrary masters, whom no man can serve together at one time.  
As the people of Israel never had Manna, 
Exod. 16  and the flesh pots of Egypt at one time: so is it not permitted us to taste at one time of the delights of heaven, and the pleasures of the world: for the love of the one breedeth the loathsomeness of the other,  
As the stomach, if it be distempered with raw humours it cannot relish well savoury meat: 
A similitude  so our souls, o●●rburdened with worldly gross affections, we cannot ta●e of heavenly consolations.  

Exod ●  When as Pharaoh gave commandment to the Hebrew people to offer sacrifice to their god in Egypt. Mos●s made answer, that it could not so b●. Shall we (saith he) offer unto God the abominations of the Egyptians?  

john 2  When jesus entered into the Temple of Jerusalem, and chased out the profane Merchants and copesmates from thence: he did by that example, not obscurely teach us, that there is no room for such in the Church, whose godliness is their gain, who trade themselves wholly to the affairs of this world. Inasmuch therefore as this man's prosperity puffed him up with pride, and drew his heart far from his due obedience to his gracious father: let us that stand take heed lest we fall: and greatly stand in fear, that when the world favoureth us, the devil will most tempt us, and estrange our hearts from the service of God.  
Let us not therefore, f●● the love of out earthly and worldly portion, forsake our heavenly father who is a better portion H s house is little Zoar, 
●●n. 19  the city of refuge, unto which Lot fled, and was presented when Sodom was destroyed. In his house are many dwellings, his house is made of gold, and his gates of precious stones. If we abide there, we shall have riches at our desire. For riches and plenteousness is in his house, and at his right hand are abundant pleasures for evermore.  
When as Gorgias came in battle against judas, 
1. Mat. 4  and judas made his solemn oration to the jews that were in the camp, among other things which he charged them he peremptorily commanded them, that they should not be too greedy of the spoil of their enemies, but should stand to it like men, and first fight manfully & overcome the enemy, & there would be time afterward enough and enough, to divide the prey among them: so forasmuch as our life is a warfare, 
Ephes. 6  and we fight not only against flesh and blood, but against principalities, against worldly powers, against spiritual wickedness which is in high places, let us not too covetously seek worldly wealth. Let us first gird us with our swords upon our thighs, and march against our enemies, the world, the flesh & the devil: let us first kill them who seek to kill us and after the victory and conquest is ours, we shall all of us in heaven with joy and gladness divide the spoil among us.   

The eight Chapter. Of the waste which the prodigal son made of his portion: Under which how transitory worldly riches are, evidently is declared.  
THe holy Prophet well perceiving the bias of the world, how fond it is fixed upon imaginary pleasures, & momentany delights, thus gravely & vehemently reproveth their foolishness: O ye sons of men, 
●sal. 4  how long will ye blaspheme mine honour, and have such pleasure in vanity, and seek after leasing? He accounteth worldly pleasures but vanity and leasing, because they promise us joy and do give us sorrow, they promise us continuance, and dissemble like hypocrites, and suddenly do forsake us.  
This is plainly seen in the history of this man: for be ruffled not long in his jollity and excess: but he suddenly did sink, and from a great flood came to a low ebb, his part was soon played, and like to a game-player he departed from the stage to put off his vesture. For the text showeth how not long after as he parted from his father, so he departed from his father's substance.  
In him is fulfilled the saying of the Psalmist, 
Psal. 37  I myself have seen the ungodly in great power, and flourishing like a green Bay tree, and I went by, and ho he was gone: I sought him, but his place could nowhere be found. The regard therefore of this so mutable and transitory a condition of this present world, is argument enough, if there were no other reason, to wean our souls from the love thereof, to the only love of God.  

A similitude  The world doth serve us as the hangman doth the thief, who as soon as he hath mounted him to the top of the Gibbet, he throweth him down violently, and so dispatcheth him.  

A similitude.  A man knoweth not his end, but even as a fish is taken with the hook, and as the bird is snared by the not, and their destruction cometh of a sudden: so suddenly we do perish, and come to a fearful end, even as a dream when a man awaketh, and even as flowers that scone do fade, and do lose their virtue. The spider of the dry slime that cometh from his body, weaveth a web with exceeding much labour, to catch a fly, and a little puff of wind, or a housewives broom sweepeth down all, and all that labour perisheth so we with daily tormenting our bodies, and vexing our spirits, do weave us nets to entangle men, and to bring in riches, which when we have obtained, we need not much to boast, for we have gotten but a fly, an Egyptian fly, that is always buzzing about us, and molesting us; and that which is worst of all, we can not keep our wealth when we have gotten it, but a little puff of wind going out of our bodies, we return again unto our dust, and all our thoughts perish.  
It is said of Hannibal, that he knew well enough how to get a victory, but he know not how to keep it. We know infinite devices and fetches to attain to riches, but we know no way how to keep them long when we have attained to them.  
Death serveth us as traitors. 
A similitude  For he not only depriveth us of our lives, but despoileth us of our goods. 
Dan. 4  Whilst Nabuchadnezzar was stalking in his gallery, & vaunting himself of the bravery of his court, and stateliness of his Palace, saying, Is not this great Babel which I have built? suddenly his kingdom was taken from him, and was expulsed the company and society of men, and driven among beasts.  

Dan. 5  Whilst Balthasar was quaffing out of his main Bowls, and surfeiting himself with his sinful pleasures: immediately he descried a hand-writing upon the wall, which was the definitive doom of his destruction.  

Luk. 52  The Epicure in the Gospel, whilst he talked to himself of his store of come, which he had hoardward and heaped in his Graineryes, as a store for many years, flattered himself in a foolish supposal of continuance to expend them, but his hope deceived him, and be not only was pronounced a fool, but the event proved him one, for his soul even that night was taken from him, his treasures, and his pleasures could not abide with him.  
The whore of Babylon was exceeding drunken with her worldly prosperity: 
●euel. 18  but like unto strong drink, it made her so giddy, as she not only stumbled, but came tumbling down therewith.  

〈◊〉 similitude  Whilst many waghalters, and ungracious boys wreak unto an orchard, and gather much fruit, and do lad their pouches and slops with them: suddenly cometh the Gardener and taketh away all which they had covetously lurched, and dry basteth them, & so dismisseth them with their just reward. Whilst this ungracious younker had gathered together his riches & his portion, there were divers scouts and gardiner's that took him napping, & wrought a speedy wrack, and consumption of his substance.  
The Israelites vexed and turmoiled their bodies in gathering of stubble, 
Exod. 5  and when they came home laden with their grievous burdens they were laden with stripes, until they roated out for very anguish of heart. This tyrannous world, like another Pharaoh putteth us to our task, and enjoin this daily to seek to bring home the stubble of this earth, which when we have done, we are churlishly entreated, and despitefully punished; for we get our wealth in tract of time, and ●●●fe it in a moment.  
Man walketh (saith David in a vain shadow, 
Psal. 49  and d●s●●●eteth himself in vain he heapeth up riches, and cannot tell who shall gather them. It hath been an ancient, & it is a true proverb: Fortuna vitrea est, quae cum splendet frangitur. Fortune is a brickle and weak vessel, a glass that often when it shineth, breaketh. If thou wilt gather up thy wits, and wilt not be blind with thine eyes open, thou shalt find such inconstancy in the whole course of the world, as thou shalt have small cause to put affiance in it. 
A similitude.  It casteth down one to exalt an other it impoverisheth one to enrich an other: and herein it is not unlike unto an hourglass, which emptieth one part to fill an other, when one is full it is turned up, and the other that is empty is turned down.  
We often see how that a glaring, 
A similitude  and bright shi●ing morning, breedeth a gloomy and rainy day. The Sun shineth clearly early in the morning, and of a sudden it is condensed and obscured with clouds and foggy air. This expressly shadoweth 〈…〉 world, in the which there is no certainty o● stay.  
If we have friends to day, we have none to morrow: for times do change, and men change with the times. 
Matth. 21  Christ, who at one time was welcomed in the way with green bows: at an other time was openly whipped with dry rods. 
Matt. 2● Mat. 11  At one time to honour him, they strewed the floor with garments: 
Mat. 17  at another time to shame him, they stripped him of his garments. One time they cry Hosanna, 
Matth. 2● Mat. 27  and do call him blessed: an other time contrary wise they yell and howl, saying: Crucify him, crucify him.  

A similitude  There is no wise man who will build upon a ground which is not firm, where the winds that blow, and the rain which fall may beat upon that house, and the fall of at will be great: but he will build upon a sure foundation which shall not stir for the rage of any tempest. Let God be our Book upon whom we build, 
Psal. 325  and then (as David sayeth) we shall be like unto mount Zion, which cannot be removed, but standeth fast for ever. Let us not build upon uncertain riches, for they are like unto the broken staff of Egypt, upon which who so leaneth, it falleth a pieces.  

A similitude  How ●●●sitorie and brief our worldly joys are 〈◊〉 be more plainly & evidently showed, then ●y the ●aite by which the fish is caught, and by the snares by which the bird is suddenly deceived. The fish when he seethe a Worm in the water, skuddeth unto it, swalloweth it up greedily? But this bait is her bane: for the hook the instrument of present death is covered with it, and her joy woundeth her. The bird flieth hastily to kurnels of corn scattered in the way, and she is fettered with lime-twigs, or entangled with a net, which was spread in the way for her.  
The wise man saith thus: I said of laughter, 
Eccles. 2  thou art mad: and of joy, what is that thou dost? Labour thou not therefore for the meat that perisheth, 
john. 6  but for the meat which endureth unto everlasting life. 
Heb. 11  And covet thou with Moses rather to suffer adversity with the people of god, then to enjoy the pleasures of sin for a season. We are born weeping, and we shall die sorrowing, and would we live rejoicing?  
More sorrow than joy doth that father taste of, 
A similitude  who in one and the self same day, seethe his son both to be borne, and buried, and to have no continuance. The prodigal son spilled his goods like water that runneth apace, it melted like wax before the heat of the fire, it was no sooner gathered, but it was scattered, what joy then could he have therein? when as comfort lasted but the twinkling of an eye, but sorrows endured for a long season. Wherefore for as much as this is our condition, we are soon deprived of the grace of God, our portion in this world lasteth not with us: The mirth of tabrets resteth, 
Esai. 24  the noise of them that rejoice endeth, the joy of the harp ceaseth. 
1. Cor. 9  Let us use this world as though we used it not, using worldly substance as we use oars to row with, 
A similitude  which we use to lay aside when we come to land, and as stanes in our hands, whilst we travail by the way, laying them away at our journeys end.   

The ninth Chapter. Of the manner how the prodigal son lavished out his portion: under which the damnable effects of whoredom, and riotous living are displayed.  
THis ding thrift not only spent, but misspent his portion, he devoured it with whores, as it is in the clause, and riotously concocted it, as it is inserted in the beginning of the history.  
It had been well with him, if he had sustained but a temporal loss, and had not lost God as well as his gold: But running over the shoes, he rested not till he was over the ears. Being once impudent, he grew past grace, being fallen into Ch●ribdes, he desperately plunged himself into Scylla, the merciless gulf of perdition and destruction.  
Oh how is it to be wished and fervently prayed for, that worldlings, who go spoiled of their riches to the grave, might not go spoiled of all virtue into hell?  
He is taxed principally for two gross sins, Whoredom and Riot: the very froth and foam of all sin.  
He lived riotously, and the story showeth how, even by lashing it on, upon harlots, and knaves, and inordinate companions. And such mates, such kind of men always do cull out: For like will to like, as it is in the old proverb. Such as are wanton cockered from their cradles and are suffered to lived ●sely without awe or government, as they grow in years, so will they grow in wantonness, they will be then consorted with none but wanton companions.  
In that the story saith that he liu●d in riotousness, 
riotousness and whoredom the cause of all sin.  it is as much as if it had sa●● that he lived in all wickedness. For what wickedness doth riotousness omit, or what mischief doth it not commit? It mispendeth all the gifts and graces of God in must fearful manner: there is no grace of God to be found in such, who wallow in the mire and puddle of this sin.  
The Dove, going out of the Ark of Noah, 
Genes. 8.  finding no place for the sole of her foot, but unclean carcases, would not rest there, 
Math. 3  but returned to the Ark: so the holy spirit of God, who descended like a Dove, willing to remain and dwell in our hurts, if he findeth them polluted with this carrion, which is all abomination, it will s●e away from us, and not abide with us. As the nature of Dones is to delight in clean houses: so the nature of God's spirit is to delight in clean souls.  
Aspicis ut veniant, ad candida tecta, columb●e: 
ovidius.   
Accipiet nullas sordida turris, aves.  
This fire of the flesh is the fire of hell; 
Note th● saying.  our riotous diet, gluttony and drunkenness, are the coals that kindle it: the flame thereof is filthiness: the ashes uncleanness: the smoke infamy: the end of it a torment to the soul, a destruction to the body, a shortening of our life, the corruption of good manners, and an absolute transgression of the whole law of God. Let one fire therefore put out another: for the greater fire doth overcome the lesser. Overcome this lesser fire which burneth in thy body, by setting before thine eyes the greater fire of hell, which utterly shall burn thy body and thy soul. He that keepeth not himself from this fire in earth: shall be sure to burn in the other fire in Hell, for the Apostle hath flat concluded it, That they that do such things shall not inherit the kingdom of God.  
The grievousness of this sin may be judged of sufficiently by the grievousness of the punishment 
The grievous punishment of whoredom. Aug. lib. 2. ●ont. Dona●stas.  which God at all times hath inflicted upon it Hereupon saith saint Augustin Quis dubitaverit hoc esse sceleratius commissum, quod est gravius vindicatum. Who doth doubt, that that is heinously committed which is of the Lord so severely punished.  

●●n. 7 ●●n. 1●  For Riot and Whoredom, the Lord overwhelmed the first world with water: and Sodom and Gomorrha, and the cities round about, he burned up with fire: 
●●n. 38 ●●n 3●  He did smite Onah with sudden death: he wasted and destroyed the city of the Sichemites, and almost utterly extinguished and razed out the whole tribe of Benjamin. 
●●g. 20. ●●m. ●3 ●in. 11. ●●g. 16. 〈◊〉. 13  This brought Ammon untimely to his death, Solomon to idolatry, Samson to his blindness, the adversaries of Susanna to their just destruction, 
2. Sam. 12 Num. 25  and David God's servant unto manifold afflictions. This caused a miserable massacre among the Israelites, for by reason of this sin, three and twenty thousand souls were murdered without mercy, and did fall in one day.  
Nay further, what may we think of this sin which hath been thus punished, when as diverse others very grievous sins, have escaped unpunished?  
How many sins ungraciously committed in Christ's sacred society, by his domestical disciples did he mercifully remit? and do we read how Riot or Whoredom hath been tolerated in any of them?  
Incredulity is a foul fault, 
job 20  yet Thomas Didymus was stained with this blot, and all the disciples were tainted with this, 
Mark. 16  whom Christ doth upbraid because of their unbelief.  
Ambition, and Pride is a venomous Viper, and doth more mischief than any man can divine: Yet the two brethren james and john swollen therewith, 
Matth. 20  and the other t●nne were not a little blown, and puffed up with disdain. Finally at the Passeover and last supper what a broil, 
Luke. 22  and bitter brawl did breed among them about the primacy, whilst each of them did strive for preferment above others, and communed contentiously which should be the greatest in the kingdom of heaven?  
Malice, 
Luke. ●  and sugared desire of revenge is a main mischief: yet two of the Apostles were fiercely set upon it, and much misled with it, when in their implacable and inexorable stomachs, they called for a judgement against the Samaritans, and would have made Christ the pattern of their peevishness, desiring his authority to command fire from heaven to burn up his adversaries.  
Entry is a fretting and furious evil: yet one of Christ his household was diseased therewith. For john did envy it, and seem it very much, that a man that was not one of their company should have the liberty to use Christ's commission, and to practise in his name. Master (saith he to our Saviour Christ) we saw one casting out devils in thy name, 
●●ke, 5  and we forba● him because h● followeth thee not with us.  
Wha● shall I say of covetousness the root of ●ll evil, with which his household disciple Iud● was mightily bewitched: 
〈…〉  For he was a thief, 〈◊〉 carried the bag.  
Last of all, apostasy and defection from the fā●●●, and the open abjuration of a known truth, is a sin exceeding dangerous: yet Peter f●ll into it, and at the voice of a damsel exceedingly raned, and with bitter cursing, perjury, and banning did deny his master.  
Thus have we laid open the nakedness of the disciples and blown open their skirts, and have noted such defects which the scriptures give unto them, which are odious and horrible: yet find we none branded with this note of riotousness, or dodded in the face with the black coal of uncleanness. 
Revel. 21  For no unclean thing shall enter (saith saint john) into the kingdom of heaven.  
The nature of this sin differeth from all sins: 
The difference of whoredom from other sins.  for other sins only do ●●ght against the soul, but this s●●ne sighteth against the whole man, the body and the soul, it admitteth no boys play, to bar any 〈◊〉.  
S●●h as are given and devoted to this sin, are b●●●sh and beastly, 
Psal. 30  they are like as David sa●●● 〈◊〉 the Horse and Mule without understanding.  
〈◊〉 thine eyes therefore from beholding this 〈◊〉 it is unlawful for thee to see, that which is unlawful for thee to desire. 
Higher 9  Death entereth (saith (Hieremy) by the windows of thine eyes, the eyes do shoot the arrow that doth wound thy heart.  
Withstand thou therefore this temptation and avoid it: let it not scale the walls, and fortress of thy heart: for than will it reign in thy mortal body. Extinguish and put out this fire of concupiscence with a fountain of tears. There are few, who are not in vouch or in age enticed to this sin. Be advised therefore by the wisdom of Solomon, who prescribeth this counsel in elegant wise. Say unto wisdom, thou art my sister, 
Prou. 7  and call understanding thy kinswoman▪ that they may keep thee from the strange woman even from the stranger that is smooth in her words. 
Verse. 25.  Let not thine heart decline to h r paths, wander thou not in her wa●e●. For she hath caused many to fall down wounded, & the strong men are all slain by her: her house is the way unto the grave, which goeth down to the chambers of death.  
Now this temptation must be subdued, by eschewing and avoiding it. 
We are not to wrestle against this sin, but to avoid it.  Other sins are vanquished, as it were with force of arms by fight against them: but there is no wrestling, and striving against this enemy, but we must turn our backs, and run away from him. Come not near pitch lest thou be defiled with it: this sin will defile thee, if thou comest any thing near it. 
A similitude  It is no credit for thee, neither is it meet to wrestle and gripple in the field with him, who hath wallowed in the mire, and is all be smeared and daubed with dirt, for thou canst not choose but be bewrayed by his filth, howsoever otherwise thou shouldest cast him to the ground. What king will not choose to go to war abroad against the face of the enemy, 
A similitude  when he knoweth he hath false hearted subjects at home? we nourish sins as traitors in our own bosoms, and we carry them about us. The skirmish therefore and conflict will be dangerous if we fight at home, let us therefore go abroad from our inward affections, and then the victory and conquest may be ours.  

judg. 4  Trust thou not in any case the wife of Heber, for she will beguile thee: she will offer thee cream out of a Lordly dish: but like a tyrant, with a hammer she will nail thee to the ground. Thou hast many flatterers attending upon thee, who like Achab's courtiers will dangerously deceive thee. If thou dost trust unto such false prophets thou shalt with the Prophet sent to jeroboam be eaten of a lion and be devoured whilst there is none to help thee. 
1. King. 22  
1. King. 13  Run away therefore with a swift foot from this sin, which is like a Crocodile, who will destroy thee if he seethe thee first.   

The tenth Chapter. The danger that cometh by evil company, expressed by the danger that the prodigal Son fell into.  
WHereas the spirit speaketh evidently, that riotousness was the ruin and downfall of this man: and that his riotousness consisted in the vain & bad company with whom he did converse; with whom and among whom he devoured his substance, and consumed his inheritance: not only a fit, but a necessary exhortation from hence doth arise, to avoid such companions, by whom we may fall into the like calamity.  
He is an unwise man who seeing his neighbour's house on fire before his eyes, 
A similitude  will not in due time take heed unto his own. Other men's dangers are fair warnings unto us, and do plainly teach us, if we will incur no such judgements, to prevent such occasions as usually do enforce them.  
As the company of wild persons did work this man's woe: so will they be like wise our bane and co●●●●on, if we follow them in their counsels.  
They are worse than thieves; 
Evil company worse than thieves  for they do but touch those things that are temporal, they rob thee but of thy purse, or at the extremity do deprive thee of this life: but these do bereave thee of graces spiritual, they corrupt thy manners, and not only with not shorten thy mortal life, 
More infectious than the plague.  but with many provocations and allurements unto sin do deprive thee utterly of thy eternal life both in body and in soul.  
Ungracious companions do infect more perniciously and contagiously then the plague. For as a little spark kindleth a great fire; a little leaven soureth much dough: so set thou an ungodly man in the midst of us, and let Satan stand at his right hand, he will kindle a fire which will not soon be extinguished, he will quickly draw on copesmates and disciples after him.  
If thou wouldst know the inclination of a man, and how he is disposed, mark but the company whom commonly he keepeth. Every creature in his kind seeketh after such mates as are like unto themselves.  
Therefore the Lacedæmonians very wisely inquiring after the manners and behaviour of their children, demanded with what playfellows, and companions they were linked, not doubting but they would be like unto such, whose fellowship they to fancied.  
The regard of this animated Elihu to find fault with job, 
job. 34  for that he walked with wicked men.  
And this was turned to Christ his reproach, 
Mat. 9  and ministered matter of much murmur to his adversary, the Scribes and Pharasies in that he was familiarly in commons and company with Publicans and sinners.  
Yea this took such impression, and deep root in the ●●art of Simon the Pharisie, 
Luk. 7  as he doubted of his ●asting, and could hardly be persuaded to think that man good, who kept with company that were so bad. If this man were a Prophet (saith Simon to himself) he ●ould surely have known, who and what manner of woman this was, which toucheth him, for she is a sinner.  
And truly this is a dangerous clench and temptation, for it is almost as difficult to be godly among the wicked as to swim against a raging stream. 
Genes. 19  There be few who live as Lot did among the swinish Sodomites, yet his righteous soul was vexed with the conversation of the wicked, and he was in such danger to be destroyed with them, as God sent his Angel to draw him by the arms, to hale, and drag him from this City from amongst them. We cannot walk so purely as Christ did among the impure Publicans, and therefore his example is no protection unto us: unless we had his piety, let us not assume unto ourselves his liberty. If thou canst be holy among unholy people, Non equidem invideo, miror magis, I envy it not, but I marvel the more at it. The doctor of the Gentiles mightily magnified, and extolled the Philippians because in the midst of a crooked generation they walked upright, 
●hil. 2  and shined like bright lights, 
〈◊〉. 2  and burning torches in this world. The Church the spouse of Christ is greatly graced and commended by her bridegroom in the mystical song of Solomon: because being a Lily it thriveth among thorns. It is exceeding hurtful for a tender and soft Lily, to spring up and prosper among hard sharp thorns, wicked men are very pricking thorns unto godly consciences, and their wild deeds cannot but wound the simple to the heart. It is hard to live among them, and to receive no hurt from them.  
The detriment and damage which naughty packs do us, is so much every way, as if we love our souls we must have no doings with them.  
For this cause God his precept in this case is so peremptory in the person of his people, to us his people, so often given unto us, in the holy scriptures.  

〈◊〉. 6  The sons of God in contracting themselves with the daughters of men, so powered out sin as water, as the earth was so stained, and defiled with it, as for to cleanse it and wash away that filth, the Lord thought it needful to overwhelm it with his flood.  

King. 13  The true Prophet who was sent from God into Samaria, fell in company by the way with a false Prophet, and he was slain for it, the Lord caused a Lion to devour him up.  

King 1●  jehosaphat King of Israel was a very good king: yet his league and fellowship with wicked Achab, put him in great danger, and jeopardy of his life.  
The jews a royal Priesthood and peculiar people, 
Isai. ●  in combining & commixing themselves with the Gentiles, learned their manners, and were corrupted with their customs: and thereby as Esay the Prophet upbraideth them, Their silver became dross, their wine was mixed with water, their Princes were rebellious, and companions of thieves. The similitude 
A similitude  which the Prophet borroweth from the wine, expresseth lively the hurtful operation of bad men, in the society of the good. For even as wine mingled with water, looseth his heat: so godly men matched with the ungodly, lose their former zeal, and heat of God's spirit, and do grow key cold, or neither hot nor cold, but utterly unwholesome, and to be spewed out. And as wine delayed, if it looseth not all his virtue, yet looseth it his orient and fresh colour so if we lose not out goodness by evil company, yet shall we lose thereby the good name, and opinion before conceived of us: for vices being drawn from sooner examples and imitated then virtues, vices like ill weeds growing up naturally of their own accord: we must be circumspect & take heed of such, who will hale us on violently by their companies to their customs, and draw us to their detestable, and damnable ways.  
When as a sottish fellow, 
Va●●● Ma●●● 7  soothed himself greatly in his custom of conversing with ungracious company, and said with shame and impudency though, that 〈◊〉 rather would be in company w●●● light ●om●● then ●n fellowship with Philosophers Pythaguras gravely and sharply thus answered him, that swine take more pleasure to be ●●●bed with dirt, then to be washed with pure water.  
One infected and contagious sheep will 〈◊〉 miserable murreme and rot upon the w●●●● flock beside. 
〈◊〉  With the holy thou shalt be 〈◊〉 (●●●th holy David) but with the forward m●n thou shalt learn frowardness. If thou bee●● bad h●●● fellowship with the good and it shall do thee good. F●●he is the best schoolmaster to teach thee goodness.  

〈◊〉  When Saul was among the Prophets, he did 〈◊〉 prophecy, and he became a Prophet with them.  

〈◊〉  Saint Peter in the company of good disciples, 〈…〉 a good confession: but being with the wic●●● 〈…〉 ●●iestes hall, 
〈◊〉  he badly and madly 〈…〉 confession. He was as cold in tongue, 〈…〉 was then at a fire of coals, to confess Christ being with the wicked: 
〈◊〉  as he was hot in 〈…〉 before in presence of the godly, to defend his master.  
Take thou liking of godly men, and make much 〈◊〉 and delight thou in their company, and 〈◊〉 whether god will not give it a blessing▪ other ●●ghty men have fared well for the good sake: hope thou of the like, and I nothing doubt but that thou shalt find the like.  
Consider how Laban his estate was bettered, and how be thrived in the world, whilst he gave entertainment to jacob in his house, and had him at his board. Did not Laban see it? and did not jacob plainly late it down unto him; and show him wherein, saying thus unto him: The little that thou hadst before I came is increased into a multitude, 
Gen. 3●  and the Lord hath blessed thee by my coming?  
There was corn enough in Egypt: 
Gen. 3●  Pharaoh and his nobles had enough, when a horrible famine ●exed all the countries that were round about: And this God did for good joseph his sake, that did dwell among them.  
The Lord for good king jehosaphat his sake, 
2 King. 3  sent a gracious rain by his servant Elisha upon the annies aliens, and hosts of wicked people.  
D●d●mus that was doubtful in his absence from his good company, in the presence of his fellows, 
john. 2●  was afterwards very faithful.  
On the day of Penticost, when good men were assembled, and were all with one accord in one place, 
Act ●●. 3.  behold God his good spirit came upon them all, and filled the house and their hearts with comfort. Thy heart and soul dear Christian, shall receive great heavenly comfort, by thy company which thou keepest with heavenly men. Wherefore be as careful to make as good choice of thy company with whom thou wilt live, as thou usest to do of the country, and ground wherein thou dost live. 
A similitude  If the children of this wise be so wise in their generation, as they would fix their worldly houses, and seat themselves in th● wholsommest air, and in the fruitfullest soil so near as they can: be we as wise for to provide for our souls; the case standing us the more upon, by how much the soul is better than the body, and the life to come is to be preferred above this which is present, and let us sea● ourselves among wholesome company, and godly people.  

A similitude  If for thy bodily health thou eschewest such places as are infected with the plague: for the health of thy soul departed from such houses, as are infected and plagued with the plague of sin the greatest plague of al. Say thou therefore with god●● David, 
Psal. 10●  I will keep no company with vain persons, and will have no fellowship with the ungodly: such a● tell lies shall not tarry in my house, and a wild person shall not abide in my sight.   

The eleventh Chapter. Of the Dearth and want, which the Prodigals son endured when he went from his Father into a far country wherein we are taught wh●● hurt we do ourselves by departing from God, to embrace this present world,  
IT is a most fearful and horrible thing, to departed from the living God. For as in his presence is the fullness of joy, and as at his right hand there is abundance of pleasures for evermore: so where he is not, there can be no comfort, but the earth is full of darkness and cruel habitation, destruction and calamity is in our ways, and all the foundations of the earth are out of course.  
Take heed therefore as the Apostle exhorteth you, that there be not in any of you an evil heart, to departed from the living GGD. For one day in his courts is bettet than a thousand with the ungodly: It is better to be a door keeper in the house of our God, then to dwell in the tents of the ungodly: for salvation belongeth unto the Lord, and his blessing is upon his people.  
If we flee as jonas, from the God of mercy, 
jonas. 1  we shall light as jonas, upon the God of judgement. As the further a man goeth from the East, 
A similitude  thereby the nearer he cometh to the West: so the further we run from his goodness, the nearer thereby we run into his vengeance.  
The prodigal son, that was wanton and lusty before through superfluity, is now as much humbled and pinched with penury. He came from God's blessing (as the plain saying is) into the warm sun: he made a wise change when from all felicity, he did cast down himself into all extremity, and not only lavished out his goods unthriftily, but fell into all beggary & necessity most miserable: and who so fond to pity him, for he reaped worthily the fruit his folly sowed, and did ●ate the labour of his own hands. Qui cecidit a verbo deie sur●it, 
Ambracan Lu●. ●5  quia non 〈◊〉 solo pa●e 〈◊〉 h●mo, sed in omni verbo dei. Qui recedit a ●on●e ●●it● qui recedit a th● sauro●get: qu● recedit a sap●●ntia hebetatur● qui recedit a virtute dissolu●tur. 〈…〉 st●●or● c●●pit qui thesauros sapientiae & 〈…〉. He that f●l from God's word grew hungry; because a man liveth not by bread only, but by every word of God. He that forsaketh the fountain must thirst: he that departeth from a creasure must want, he that declineth from wisdom must be foolish: he that leaveth virtue must come to confusion. Therefore be worthily suffered this want, because he despised the treasures of the wisdom and knowledge of God.  
I appeal unto the judgement of any that is reasonable, 
〈◊〉 similitude  whether he doth not worthily perish with thirst, who when as a clear river runneth by his doo●e, not only refuseth to draw water from thence ●o ●lacke his desire, but wilfully runneth amain from thence as far as his legs are able to carry him? This young man enjoyed a lively spring of all ●o●e celestial, from whence he might have drawn with liberty enough the water of salvation: but forasmuch as wilfully and obstinately he refused 〈◊〉, he justly did fall into this dreadful condemnation.  

〈…〉  The scope therefore that we drive at, and the use that we make of this present example is this: that to enjoy God is to live in all plenty, and to departed from him is to fall into all poverty. 
●n all plenty & to departed from him, is to ●all into all poverty. A similitude   
There is no country village, he it never so mean, and in so great poverty, but if the king and prince of the people repaireth thither, and kee●●● Court there, during that time it aboundeth with all things, in all respects necessary: but assoon as the Court breaketh up again and the king removeth to another place, it becometh soon as beggarly as it was before: so let any of us be never so poor and b●se, yet so long as God our heavenly king shall keep his court in the village of our souls, we shall be satisfied with the plente●usnes of all things, and we shall abundantly d●●nke of his pleasures, as out of a river: but wh●n he removeth again from us (as he doth when we remove from him and seek strange countries, and commit strange sins) then are our souls like the drought in Summe●, we are poor and in all misery, we become the ofsc●mm● and excrements of the people.  
When the Sun which quickeneth and ●●●eth all things, doth departed from any Country, 
〈◊〉 similitude  the earth forthwith becometh cold and barren, therefore the Winter when the Sun is most from us, is the deadest time and season of the year: so when God the Sun of righteousness who by the beams of his grace refresheth us all, and quickeneth us a new, being before dead unto sin, departeth from our souls, out hearts grow cold, and we are altogether dead unto every good work.  
As long as our feet stand in thy gates, O Jerusalem, we are well enough. For who so dwelleth under the defence of the most high, shall abide under the shadow of the Almighty. But herein is present danger to departed from him, and forsake his commandments.  

A similitude.  The young Chickens so long as they are under the Hen, and are covered with her wings, are out of jeopardy: but if they straggle and wander abroad, they are snatched up by the Vulture, and ravenous Kite: so we are sure under God his protection, for he shall defend us under his wings, and we shall be safe under his feathers: his faithfulness and truth shall be our shield and buckler: but if we flitch from him, and take our vagaries after our own desires, we shall fall forthwith into the paw of the Lion, and the mouth of the Bear, and expose ourselves as a pray unto the devil.  

similitude  If a man's son sickeneth in his father's house, or be in any want, the father easily recovereth his health, and supplieth his necessities: but if he sickeneth, or falleth into need in a far Country far distant from his father, his father by no means can restore or benefit him. If thou be'st never so sick in soul, or otherwise distressed, if thou be'st in God's house, and a member of his Church, he will give thee medicine to heal thy sickness, and he will deliver thee out of all thy troubles but if thou cuttest off thyself from the society of his house, and fellowship of his sa●●es, and rangest far after the carnal lusts of the flesh, and of the mind, there is no health or salvation for thee: thou must first return from whence thou piddest departed, else thou canst not in any wise be cured.  
If God be thy shepherd thou canst want nothing: 
Psal. 22  for David setteth down that for a 〈◊〉 conclusion. But what Prince or Potentate, o● son of man can say so of himself, that he is in that case that he wants nothing? The harlot in the Revelation presumed so much, 
Revel. 3  and made her proud brags, that she was rich and wanted nothing, but she lied lewdly, not knowing that she was naked, poor, and miserable. Only Christ his poor and tender sheep may truly say, so much. For he hath brought us into green pastures, he hath led us to the waters of comfort, he will conduct us to the paths of righteousness for his name's sake.  
Albeit we have riches at our desire in this world, and leave the rest of our substance to our babes, yet is that riches without Gods good grace (the only true riches) very fearful poverty. 
Psa. 58  We shall hunger like dogs, and go about the City. We shall eat and not be filled, we shall drink and not be satisfied: we shall be covered with clothes, and shall not be warmed, saith the Prophet Agg●●. 
Agg●. ●  jonas 
jonas. 3  was greatly joyful of his ivy bush, but this comfort continued not because God frowned on him. For God sent a worm, which in one night did eat it up, and this his shelter was taken from him, and his head immediately with the heat of the sun ●ked, and his heart through exceeding grief panted. A worm shall gnaw and consume our worldly wealth, and then like jonas our bodies and souls shallbe vexed and sore troubled and we shall roar for anguish and vexation of sp●rit.  
We cannot moderate and quench our thirst by putting salt unto our mouths: 
similitude  o● extinguish fire by putting Oil into it: it is only God who satisfieth us, worldly riches are like salt making us more chirstie, and greed●er of more. The covetous always want not only that he hath not, but that also which he hath, for he keepeth it by him, and dare not use it no not when need requireth it, he is never sufficed: Sed crescit ani●● nummi, quantum ipsa pecunta crescit: but covetousness increaseth with his money, he is ever in necessity.  
Wherefore if thou thi●stest, come unto me (saith Christ) and I will refresh thee. 
〈…〉  If thou dost hunger open thy mouth wide (saith God) and I will fill it. 
〈…〉  Delight thou in the Lord, and he will give thee thy hearts desire. 
〈◊〉 3●  It is a preposterous and mad course, to feed any creature with a contrary diet, disagreeing with his nature: feed a horse with hay, and not with flesh: a Lion with flesh and not with grass: man's body with bread and not with poison: man's soul with God, and not with the world. The prodigal son not feeding on this food pined with hunger: not tasting of this sweetness, tasted of bitterness: not having thi●●ches sell to all necessity.  
〈◊〉 when he departed from God's presence, 
Gen. 4  w●● 〈◊〉 branded runagate upon the face of the 〈◊〉.  
A●ar when she departed from Abraham's ho●se what found she abroad but poverty and affliction? 
Gen. 16   
There was a fierce famine in the land of Egypt where joseph was not: so must there neede● be a horrible want there where our God is not.  
The Lion's hunger, 
●s●● 32  and suffer ●hrist saith the pro●●●● David but they who put their trust in the Lord ●●●ant no manner of thing that is good. A cruel people like unto Lions shall s●erue and perish: but God his dear servants in the time of scarcity, shall have enough.  
Dost thou desire riches? 
Psal. 112  Riches and plentousness● we which rise. Desirest thou beauty? He is fai●●● th●● the sons of men. 
Cant. ●  Thou ar● fairer my love. Desires●t thou life? 
john. 14.  I am the life (sayeth the Lord) and whosoever believeth in me, yea though he we● dead yet shall he live. Desirest thou salvation? He shall save he people from their sins. To conclude, 
Matt. 1  they shall want nothing that lead a godly life 〈◊〉 the Lord is their portion and their jointer, he shall maintain their lot: their lot is fallen into a fair ground, yea they have a goodly inheritance: for he shall give them their heart's desire, and that not deny them the request of their lips. He shall seed their mouths with good things, 
Psa. 20 Psal. 103  making them strong and lusty like an Eagle, he filleth the hung●● with good things, 
Luke 1  and the proud he sendeth empty away.  
Wherefore seek the Lord, and your souls shall live, for they that seek after strange gods, shall find much trouble: let not him therefore be the least of our desire, who giveth to every one what he can desire.   

The xii. Chapter. Of the miserable slavery of the prodigal sons wherein the slavery of sins is manifested.  
THe Prophet Esay flouting the fondness of worldly men, who do waste their wits, and employ their whole endeavours, and even consume themselves to attain so worldly vanity, 
〈◊〉 59  saith: They weave the spider's web. The Spider laboureth much to very little purpose, for her wearisome webs are woven only to ensnare, and entangle a fly: what is the issue of our pensive cares of gathering worldly goods, but miserable servitude & slavery of soul? They are got with care, kept with fear, and lost heaviness. 
〈◊〉 11  They know not what they do, but they work without wit like the builders of Babel.  
Clavous is canonised for a famous fool by common consent, for coaping his golden and embroidered harness, for brazen and pelting armour.  
Reuben and Gad, 
Num 32  and half Manasseh were gross he besotted doting upon Gilead because it was good meadow ground, very fit for Pasture, preferring a plot of paltry Pasture for their cattle before the mellifluous and pleasant land of Canaan, which flowed with milk and honey.  
The children of Israel were like simple children, 
Num. ●1  who had rather toil like drudges in the land of Egypt, under a cruel tyrant, then to live at liberty in the land of Promise under a gentle father.  
The Gergesines who preferred their swine before Christ, 
Matt. 3  what were they else but swinish and sensual?  
Aeneas when famous Troy was vanquished, being permitted with the rest of the Citizens, to carry away with him any one thing which he most of all esteemed, did choose and take away the gods of his Country, teaching us by his choice, that God to him was better then, his goods; that God was to be preferred above the best. Wherefore what a lewd and lost child was this, who preferred the most wild and accursed creature, before his only and most blessed Creator? Who had rather converse contrary to nature with this farmer's swine, then to be in company with his father's servants: that preferreth empty husks a swinish fodder which his master doth deny him, before the Nectar and Ambrosia of his God, which his heavenly father offereth him?  
The Israelites preferred their grosser diet, their Onions their Garlic, their flesh pots of Egypt, before Angel's food, the celestial Manna which God reigned down among them.  

Luk. 1●  The guests that were invited to the great Supper did choose rather to follow their private business, which they thought more profitable.  
Both th●se sorts of people are to be condemned: yet were they more reasonable by much than this man: for these men had their pleasure, and profit to mis●rie ●hem: but this man's action had neither of them both. For what pleasure or profit did succeed his enterprise, the history now showeth us.  
First of all casting off the sweet yoke of Christ, and his easy burden in all servile obsequy he enthra●leth himself unto the intolerable thraldom of the devil, who forthwith most cruelly and despiteful ie entreateth him basely and abjectly reputing of him, transporting and binding him to his begeerly fa●me, to feed filthy swine, where loads of afflictions were laid upon his shoulders, and were as great burdens too heavy for him to bear.  
What contagious and abominable savours was he constrained to suck up? what irksome scritching, clamours, and grunrings, was he enforced to induce? Last of all, what a fearful famine did torment him, when as he would have crammed himself with husks, a food rather burdensome then nourishable to his body. Here was a strange and admirable alteration. His nostrils which before were continually delighted with incense and perfume, with the redolent and fragrant odours of his father's court, were now choked up, smothered and poisoned with all most rank and detestable smells, fuming up into them in his masters farm. His ears & senses which before were ●●●kled with the Shackbut, Dulcimer, and all instruments of Music, were now so grated with all swinish discord, as he could not hear a more odious and hateful noise. His food which before was of the finest flower, was now of the coarsest and grossest grain. Finally, degenerating from a man into a beast, he was worthily dieted, and fed among beasts.  
O consider this ye that forget God, what punishments and afflictions he hath provided for you. If ye rebel with this man, ye shall be plagued with this man. If ye depart with him from God 
assoon as a sinner departeth from God, he falleth into the hands of the Devil. Rom. 6.  ye shall fall with him immediately into the thraldom of the Devil: Know ye not (sayeth the Apostle of the Gentiles) that to whom ye have given yourselves, as servants to obey, ye are made this servants whom ye do obey? Every sinner upon his departure from God, forthwith falleth into the hands of the Devil. For a sinner is the captive and bondslave of the Devil, he hath taken him in the wars, and he is his prisoner.  

A similitude.  As a ship without a Pilot saileth not whither she should, but whither the winds and tempests drive her: so a man destitute of the grace of God, and forsaken of God doth not that he should, but that which the devil draweth him unto.  

A similitude.  Sin is like unto strong wine, which soon overcometh us, and casteth us down headlong into the temptations of the devil. And when we are once in his claws and subjection, what misery and calamity doth he lay upon us? 
The misery of a sinner fallen from God into hands of the devil.  He toeth us up to the rack and manger, he hath a fair farm for us, his swine are our fellow servants, or rather our quarter masters, whom we must attend upon, and be glad of their reversions.  
When Nabuchadnezzar had taken the king of judah prisoner, 
2. King. ●5  he handled him most miserably: he boated out his eyes, he murdered his children, he bond him in chains, and carried him to Babylon: when the devil taketh any sinner prisoner, he dealeth so with him: he putteth out the eyes of the inward man, that he may not see his sin, he keepeth him fast bound with the manacles of sin, that he cannot departed from him, and last of all, he carrieth him with him into Babylon the place of confusion.  

judg. 1●  A lively example like unto this may Samson be unto us, whom the pretended love of Dalila beguiled so much, as he fell into his enemies the Philistines hands, who plucked out his eyes, bound him to a post, handled him like a slave, putting him to a sore and tyrannous task to grind in the mill.  
The like case almost was the case of the Israelites, who serving under Pharaoh that sound citizen, 
Exod. 15  he tired and almost spent them with successive extremities, putting their shoulders to the burdens, and their hands to the making of the pots, their whole bodies to hard labour in the mire, and in the clay.  
jocob his estate was but a little better under his unnatural uncle Laban: 
Gen. 31  he toiled out of measure in his hard service under him both night and day, and he changed his wages ten several times together.  
This is the condition of all such who serve the devil, or embrace this present world: they never have any rest: 
They that serve the devil, and the world, never have any rest. job. 9  the bread of affliction, and water of trouble is the portion of their cup. We may take up the complaint of job in this case, and say: He will not suffer me to take my breath, but filleth me with bitterness. It is said in the Revelation, that those who adored and worshipped the beast found no rest: 
Revel. 14  so we are sure we shall never have rest, so long as we serve the devil, and our beastly affections.  
All things turn to sorrow to him that is a sinner. 
All thing turn to sorrow to a sinner.  If he be in prosperity, he feareth he may lose it: if in adversity, he despaireth to overcome it. He sleepeth of both sides in the midst of the sea. If he receiveth an injury, good God with what importunity doth he follow it? He repaireth home, tumbleth upon his bed, he turneth his face to the wall with Achab, and pining in his mind he pineth his body, refuseth his meat, sendeth for his friends, gathereth all his power speedily to revenge it. And this argument might be exaggerated by divers other circumstances, but it is a matter needless, in a case so manifest, being as clear as the Sun.  
If all were now alive which have ever died since the beginning of the creation, and they were asked this question, whether that in this life they so lived in pleasure, as they tasted not of sorrow, or enjoyed prosperity without following adversity? I am sure that they would not, or could not affirm it. The slavery of sin is so grievous and importable, as God by the mouth of his Prophet Hieremie saith of it, Ye shall serve other Gods, which shall not let you rest day nor night. 
Iare. 6   

A similitude Gen. 13  He that serves the Devil, is like the wheel of a clock which never standeth still. The world moveth discord between abraham's and Lot's herdsmen, and will not by any means let them dwell together.  

〈◊〉 4.  The world is like to Agar, or mount Sinai in Arabia, which gendereth unto bondage: if we will be free, let us look up to Jerusalem above, which is the mother of us all. This is confirmed by the suffrages, and testimonies of the living, and of the dead.  
Solomon living enjoyed all the pleasures which the world could yield him. 
〈◊〉 8  I did build houses (saith he) I did plant Vineyards, I made gardens and orchards; and he leadeth us along with a large discourse of his several doings, but this is the Epitaph he writeth upon them all: All is vexation and anguish of spirit.  
The testimony of the dead is recorded and set down in the book of Wisdom, 
Wis. 5  where the damned ghosts in hell do cry and h●wle, saying: We have wearied ourselves in the way of iniquity, we have walked hard ways, and we have not known the way of the Lord.  
Let us therefore loath that which is so bitter and unwholesome to us, otherwise it will tend to our great danger.  
That sick man is in no small peril, 
A similitude  whose stomach can brook nothing but unwholesome meat: so will it be no less dangerous to the soul, if thou canst savour nothing but thy unwholesome sins.  
Thou mayest not in this world without forfeiture of them, 
A similitude  carry into strange Countries thy corn, thy wine, thy wares forbidden by the laws of the land, thy sinful worldly wealth, and temporal pleasures are wares forbidden, thou mayest not carry them with thee unto heaven. Let not the dung of this world therefore put out thine eyes, as the dung of the Swallow did put out Tobias 
Tob. ●.  his eyes, that thou mightest not see the slavery which thy sin leadeth thee into. For the remembrance of it will be grievous unto us, and the burden thereof intolerable. We that serve this citizen with the prodigal son,  
Tendimus in Latium, sedes ubi fata quieti●  
Nulla dabunt.  
There is no quietness or rest to be hoped for, but they dance in a circle, they are turned round about like unto a wheel, and as a door is rolled by the hinges: so are they rolled with perpetual perturbations.   

The xiii. Chapter. A comparison between the service of God and the service of the devil: wherein is showed how easy God's service is, and how hard the other is, under the hardness of the prodigal son his service, who could not obtain the off all and reversion of the swine's ●●sks.  
IT was the hardest service every kind of way that this man did endure. His labour was as great as his wages small: his thraldom most exceeding, but his relief most slender: as in drudgery exceeding all, so in hunger oppressed above all. He was round about gripped and galled with grief, wearied and wasted with all woeful bondage. He was fiercely assaulted by two bellish fiends, most extreme tormentors of his distressed soul, labour, and famine, which so enfeebled his mind & subdued his S●●y as he was now almost absorbed, & consumed of them, they ●ad well nigh quite wasted him, and drawn him d●●● and sucked out the blood out of his veins, and his marrow out of his bones.  
Was there ever in the world such a master heard of, who commanded so much, and rewarded so little? who would have all his work done, and will allow neither money nor meat for the doing it? This is our estate if with this man we will serve such a master: and rather like rebels turn to the enemy, then dutiful subjects perform obedience to our liege and sovereign.  
It were well therefore that we weighed the conditions of both our masters, before we leave one, and cleave unto the other: that we would compare the sweetness of Christ's yoke which we so loath, with the sourness of the devils service which we so love: the hardness of the one, with the easiness of the other: the recompense of the one, with the wages of the other.  
He that layeth siege and battery to a town, 
A similitude  hath this careful foresight, if so be he be wise, that the charge of this attempt exceedeth not the worth and value of the town: look to it afore hand that thou payest not too dear for the devils service: it is at a dear rate, it will cost thee the price and worth of thy soul. Our freedom was bought with a greater price, even the blood of jesus Christ: take we heed therefore that we give not ourselves as servants to the Devil. 
A comparison between the service of God, & the service of the devil.  The prodigal son his service lively setteth forth the nature and condition of the devils service in these three points.  
First, his precepts and commands are difficult, he sendeth him to his farm, he servilely constraineth him, to attend upon his swine.  
Secondly, he grudgeth him his needful diet, and giveth him no food: he denieth him the light, and empty husks the reversion of his hogs.  
thirdly, he payeth him no kind of wages, as a recompense of his service to help himself with all. This is the practice and manner of the Devil, as Christ his custom and property is quite contrary.  
How hard and extreme his commandments are, 
The easiness of Christ's commandments  largely hath been showed in the former chapter: let us rather therefore show the easiness and lightness of Chr●st his precepts, for his burden is no burden, but it is a burden not to bear his burden.  
If Christ his burden be any thing heavy it is the heaviness of our sins which causeth it. 
A similitude  A burden of feathers of itself is light, but it is made heavy with putting lead unto it: sin which hangeth upon us heavier than lead, maketh Gods commandments too grievous unto us.  

A similitude  The bird is not burdened by the burden of her feathers, but she flieth much more the lighter by them, then if she were without them: Christ his yoke and burden make not men to stoop, to be dull and heavy, but jocund and pleasant, and to be pliable to every good work.  

A similitude  If a king should give commandment to his huntsman to hunt, were it a hard commandment, if therewithal he should furnish him with all things necessary, as hounds, horses, and such like, or were or were it not rather a very easy charge? so is it with us: for where as Christ layeth his commandments upon us, he assisteth us with needful graces thereunto, so as we may say with the blessed Apostle. We are able to do all things in him that strengtheneth us.  
God's laws are light and comfortable unto us in a double respect. 
God's law● light in a double respect. August.  First for the magnificence of the reward. secondly, for the assistance of his holy grace. Indixitopus & promisit mercedem. As he enjoineth us our task, so he payeth us our wages. Si labour est, attend praemium magnum: si non est, gratis accipis praemium. If it be a labour, consider thy reward: if not, thou hast thy reward for nothing.  
Were the service of God never so laboursome, yet I suppose, that it is not worth the exceeding weight of glory, which shall be laid upon us, whilst we look not upon the things that are seen, but the things that are not seen: for the things that are seen are mortal, but the things that are not seen are eternal.  
Christ will give unto thee, for the keeping of his commandments eternal life, in respect whereof all other things are of no account. We should be most willing to endure any thing for that: jacob served Laban seven years for the love of Rachel, 
Gen. 29  and they seemed unto him but a few days, because he so loved her, the reward made his labour seem no labour unto him. So for the reward that is laid before thee, endure any cross, sustain any shame, for the reward will countervail the charge, and abundantly requite thee in the latter end.  
Moreover he will strengthen us with his good spirit, whereby whatsoever in itself is hard shall be easy unto us. Therefore doth he call his commandments a yoke, because a yoke is born by two beasts, and the one doth help and ease the other. The les●●● ox beareth the heavier part of the yoke: Christ the most lowly & humble in spirit, hath taken upon 〈◊〉 the greatest burden that thou mayst have the lighter.  

●imili●●●●  A couch or horselitter, which is heavy of itself, is easily borne and carried with two horses: so is God's law howsoever in his own nature it seemeth cumbersome, very light and easy, if Christ joineth with us, and draweth this chariot, if he doth aid us and support us with his spirit.  

●militude  Again if Christ his commandments seem hard: it is because thou dost preposterously pervert them, and dost contrary unto them. There is no law seemeth rigorous but that which maketh against our affections.  
If thou puttest on a garment, with the rough outside next unto thy skin, and the inward soft linen outward, it is no marvel if it be grievous unto thee and y● canst not go with it: but put it on right, and wear it as thou shouldest, and thou shalt not complain of it. judge of God's laws and commandments aright, and measure them not by thy carnal affections, and thou shalt not mislike with them.  
Whereas God doth charge the rich of this world with their liberal alms to relieve the poor, the poorer sort like well of this commandment, and approve it as good when as they would gainsay it, and mislike it as much if they themselves were rich, as experience proveth. If thou dost an injury or wrong unto any man, immediately thou desirest it might be forgiven thee: but if another doth offer it unto thee, the like motion that is made to thee seemeth unreasonable. It is hard to thee which thou supposest to be easy in an other, because thy nature and affections do withstand it. Amor meus pondus meum, amore feror quocunque feror. 
Aug. de civit. de 〈◊〉 11 c. 28  My lust is my load, whither soever I am led by affections I am led. Christ jesus hath made his father's burden easy for our shoulders. For the yoke of our burden, and the staff of our shoulders, 
Isai. 9  and the rod of our oppressor hath he broken, as in the day of Midian. But our servile flesh which fighteth against the spirit, our evil and sinful lusts which resist his holy laws, have such pre-eminence and dominion over us, as they wholly carry us to the obedience thereof: in regard whereof his precepts are most painful, his light and easy yoke is most intolerable unto us.  
That burden which is light to a sound and strong man, 
A similitude  is too heavy to him when he is sick and weak. 
Psa. 74  Our sins have gone over our heads, and are as great burdens too heavy for us to bear.  
The life and duties of a Christian man seemeth only hard to those who do not know them, and are not used to them: Acquaint thyself with them, and meditate thereon, and let thy study, and delight be in them, and they will seem easy and gentle unto thee.  

A similitude  When a man first putteth on a new doublet, it seemeth too straight for him: but it fitteth him very well when he hath worn it a while. Let us put on Christ jesus our marriage garment, and let us walk as he hath commanded us; if this garment pincheth at the first assay, and we cannot go in it: use and custom will widen it well enough, and make it easy for us.  

A similitude  Whilst the Wood is green, the yoke must needs be heavy that is made of it: but continuance of time that maketh it dry, will make it likewise light.  
What reason then and wit is in our choice, when as we forsake the beaten and easy way, and follow crooked and cragged paths? when as we prefer a cruel bondage before easy liberty? and had rather be a farmer to a hard tyrant, than an owner, in the house of a merciful father?  

●  secondly, what odds are in their service, herein appear in that the one pineth us with hunger, and the other filleth us with the plenteousness of his house. Between the hoggish husks, and heavenly delicates there is no proportion, and yet this kind of meat, so mean and miserable could not be granted him. O horrible slavery and thraldom of the devil, who draweth us unto his service with fair words, promising much, and performing nothing; promising joy but bringing pain; promising credit, but bringing shame; promising life, and leading unto death: giving one thing for another, as Laban served jacob giving him Leah, when he promised him Rachel. 
Genes. 29.   
The world and the Devil do nothing but beguile us, the pleasures are but vain which they do show us and yet they keep them from us, after they have showed them: we cannot serve more niggish, and spiteful masters, for they will part with nothing.  
Such a one was Pharaoh, 
Exod. 5  who when as the Israelites had plodded in his clay, and tired themselves in his slavish work he denied them straw, and yet would abate nothing of his set task, and tale of his brick.  
Also such a terrible tyrant was Holofernes, who when as he laid siege to Bethulia, 
judith. 7  he stopped up the streams, and fountains of water which ran through the city, whereby the distressed inhabitants of that place, pinched and oppressed with the penury of water, receiving every day a portion by a measure, the scarcity of it did rather torment than, than any way comfort them, and rather inflaming then slacking their thirst.  
This is the wont guise of the world and the Devil. It presenteth to our eyes a beautiful woman, 
A similitu●  only to be with us, and ensnare us with her beauty, and forthwith he snatcheth her out of our sight, & suffereth us not to have comfort in her company, thereby to add more affliction unto us.  
Thou canst not be filled with the pleasures of this world, they do rather famish thee, than any way feed thee. How greedy and unsufficed is a covetous man? he is hungry like a dog (as David says) and goeth about the City, he hath never his content, but complaineth still of want; he is of all needy, the neediest man, for he wanteth not only that which he hath not, but also that he hath: for he hath no grace to use it. The Poets speak of the like torment which Tantalus endured and sustained in hell, who was thirsty in the midst of the water that streamed by his lips, to which effect the Poet writeth thus, 
Tantalus a labijs sitiens fugientia captat  
Flumina, quid rides? mutato nomine de te  
Fabulanarratur.   
But God contrariwise plentifully replenisheth our hungry bodies, 
Luk. ●  and filleth our souls with goodness. He filleth our mouth with good things (as the blessed virgin in her heavenvly hymn acknowledgeth) and the eyes of all wait upon him, 
Psal. 145  and he giveth them their meat in due season, as David prophesieth.  
Open thy mouth therefore wide, and I will fill it, saith the Lord. Ephraim is fed with the wind, saith the Prophet Osea. 
●ea. 1●  The things of this world are windy and swelling like the hoggish husks, that the prodigal young man would have crammed himself with, they only puff us up, and make us look big, we do not battle, and thrive by them. They are like the charmed and enchanted meat o● 
similitude  necromancers, which hath only but a bare show of meat without any taste or savour in it.  
Wherefore for this cause let us forsake the world, and renounce the devil, who sterneth & famisheth us: and cleave we only to the Lord our God, who is our portion, and inheritance for ever.  
The last mark of difference between these two masters is in the wages which they give unto their hired servants, the only point which servants are to stand upon.  
There is no man who yieldeth to serve any master, but first of all he indenteth with him for his wages: if thou wilt needs be a servant to the world, and a slave to the Devil, serve not for nothing, consider how thy labour and pains shall be recompensed: which if thou dost thou shalt have small encouragement to appertain to them: for their stipend and wages is death. 
Rom. 6 Psal. 13●  They do render thee evil for good to the great disquiet of thy soul.  
When as Samson was under the subjection of the Philistines, what reward had he of all his labours, 
judg. 16  and travail among them, but all despiteful usage, they boring out his eyes, and constraining him most sl●uishly to grind at the mill?  
When as the Israelites toiled out of measure, 
Exod. 5  and were clean out of heart in bringing in of stubble, this their hard sweat, and sorrow was as hardly recompensed, for they had nothing but stripes at their wearisome return of their cruel taske-maisters.  

Gen. 31  jacob served Laban a long time in all simplicity and faithfulness, & he was a most profitable servant unto him: yet for all that he could not have his due, but his wages was changed ten times, and he was very uncivilly and churlishly entreated. This is the Bias of the wicked world and the devils fashion: do we never so much for them, it is either not at all, or very badly regarded.  

1. Sam. 2●  They serve us right as Nabal served David, who required his benefits, with horrible unkindness like a cruel Carl, churlishly refusing to relieve his necessity having received many favours at his hands, hoggishly according to his clownish nature, and grantingly answering the servants of David: who is David? and who is the son of Ishai? there be many servants now a days that break every man from his master, shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be? Nabal by interpretation: a fool, and is a lively figure of this present world, who in the time of need forsaketh them all, who have stood them in most stead in former times.  

●mi●●●ude  The world and the devil are like to an unkind Innkeeper, who maketh no account and reckoning of his guests after they are gone, yea scarce knoweth them when they come again, although they have often resorted to that Inn, and have spent much money. An Inn keeper will sooner know thee by a wrong, then by a benefit which thou dost him. If thou strikest him with thy fist, and givest him a blow which may stick to his ribs, and ill entreatest him, he will long remember thee: but spend thy thrift with him, and show him all kindness, and he will soon forget thee.  
Wherefore since this service must cost thee to much pain, and doth so little pleasure thee: I warn thee to be wiser and not to toil with the Spider, 
A similitude  to weave a web to entangle a fly: Or with little children all the day long to spend thy breath, in blowing up of feathers to the ay●e: or in running up and down with a swift pace after toys, and vain pastimes, whereby both they get many knocks, and falls, or at the fairest return home at night tired like dogs.  
Betake thee then to such a master, whom thou oughtest most to serve, and who will best reward, and requite thy service▪ thou oughtest above all to serve the Lord, & to serve him only, for so is it written. Thou shalt not tempt the Lord thy God, but him only shalt thou serve. And he is a most faithful and liberal rewarder of such as serve him, their labours shall not be in vain in the Lord: for doubtless he shall withhold nothing that is good from them that live a godly life, and will be his servants. As he that serves the devil hath a double hell in this world, and the other: so they who serve God, have a double heaven a most joyful and most happy life, in this life, and the other.  
Wherefore say we with David. Whom have I in earth in comparison of thee? There is none that doth so great things for us, thou art God alone: Thou art our God and we will praise thee, thou art our king and we will honour thee.  
Therefore if thou be'st not a blind man who cannot judge of colours: if thou wilt not wilfully stumble with Balaam, thou mayest soon perceive who is thy best master, and make choice of him: whether the devil, that loadeth thee with labour, starteth thee with hunger, and giveth thee no wages: or God who easeth thy shoulders of all burdens, whose yoke is easy, who filleth thee with the plenteousness, and pleasures of his house; and last of all who giveth thee the reward of thy faith, the salvation of thy soul, unspeakable riches, which the eye hath not seen, the ear hath not heard, neither can the heart of man conceive, which God hath laid up in store for his servants.   

The fourteenth Chapter. An exhortation to avoid sin, and to live a godly life, the only use and purport of the premises.  
sithence the decay and downfall of this man happened by his sin, as falling immediately by his departure from his father into the most miserable slavery of the devil: it behoveth us that stand to take heed lest we fall, and in time prevent such occasions of sin, if we would escape the just punishments of sin.  
The Lacedæmonians, the better to move their children to avoid drunkenness, would present unto their view their drunken servants, that the sight of their unseemly, and most beastly behaviour might breed in them a loathsome detestation of this crime. To this end in this discourse hitherto, we have set before your eyes this man's example, and have blown up his skirts, that ye might see his nakedness: that at this strange sight ye might blush within yourselves, you might cover your faces with the vail of shame, and not commit such filthiness.  
This man is the perfect pattern of a sinner, and therefore if ye lift to shape out a sinner, take measure of this man, for he must have his proportion. And if ye list to avoid sin, set him before your eyes, and every way avoid him.  
When Augustus Caesar studied with himself to beautify his Empire, and to make Rome renowned, and to leave it built with marble, being before but of brick, and acquainted one Apollonius Thyaneus the Philosopher, with this his princely purpose, & asked his advise for the better dispatch of it, he replied in this wise: If your Grace be so well minded to effect so good a work, you must take such a course, as a skilful & expert physician in times past, did take with his son: who sent him to school to an unskilful physician, charging him whatsoever he should see him do, to do the contrary, and he should do very well, for his fingering, his lessons, and h●● whole order was nought. In the like manner (●eere christian) if thou wilt beautify, and a●or●● thy soul, the temple of God's spirit, and whereas it is now but rude, and untrim by reason of thy sin, by which it is daubed up with distempered mortar, and by godliness and true zeal, wouldst make it like the polished corners of the ●emple & like the gate of the temple called Beautiful: learn of this physician, go to school a while with this prodigal young man, whatsoever hitherto thou hast seen him do, do thou the contrary: ●●est thou not how he departed from his father? how he wasted out his goods? how he served his enemy? do thou the contrary: o cleave unto thy father, use well his good gifts, and finally abandon his enemy and thy enemy the devil, and thou shalt li●e for ever.  

〈…〉 be ●ppressed.  To do this the better thou must kill this serpent sin in the shell while it is an egg, before it springeth out, and become a bird: this ill weed must be rooted out at the first, when it beginneth to bud & first of all to appear, before it sprouteth forth and be a flower, and overspreadeth the ground. It must be subdued while we are young, lest it get dominion and prevail so over us, as we shall not be able to overrule it in our age.  
This man in his youth and tender age infected with sin was so bowen therewith, as if he had not in time been suppled with the oil of God's grace, he must have bursten and died in his sin. Let our youth youth therefore be devoted unto God, and let us from our childhood as Anna did Samuel, be consecrated unto God.  
To insinuate that our prime age belongeth unto him, he commanded in the old law the first borne for an oblation; and the first fruits for a sacrifice: as also to the like intent and meaning, he ordained that the Levites singled out to his service and work of ministration, 
levit. 16  should from their childhood give up themselves unto this his holy function. The rod and the wand howsoever crooked while it is tender is easily made strait, 
A similitude  but when it is grown a vast, and dry stock, it cannot be righted.  
It is mere madness, to shift off duties of devotions with delays, and to put over godliness to after times. 
A similitude  Is not he a fond fellow that saith I will not break my horse while he is a Colt, but when he is old, and shall sling me into the dike, and shall cast me down headlong, and shall break my neck? so in like sort is not he as mad that shall resolve not to subdue and keep under his body, while it is young, and may soon be tamed, but shall let it alone till it hath vanquished the spirit, thrown it down into the pit of perdition, and hath broken the neck of it, with the deadly fall which sin hath given unto it? It is very good and godly counsel, which the Poet giveth.  
Principijs obsta, se●o medicina paratur, 
ovidius.   
Cum mala, per long as invaluere moras.  
It is good to stop an evil in the beginning, that it do not proceed to a greater mischief: the medicine cometh too late when the wound and dis, ease through sufferance and continuance is grown incurable.  

A similitude  It is too late then to wash a garment, which is now consumed, and rotten with dirt, and filthiness, 
A similitude  that hath long abode in it. He doth perversely who having a beautiful standing cup of gold, and hath very precious balm given unto him to put into the cup, will not put it in, before the cup hath stood long before full of filthy liquor, and doth now retain the force, and strength of the savour of the liquor: So is he as brainsick and preposterously peevish, who when GOD hath given him the precious balm of his holy grace, and his cup may overflow, he will not accept of it in his young age, but will first fill his vessel fall of sin and filthiness, till he come to be old.  

● similitude  It is good to withstand the enemy at the first assault, and not to suffer him to enter into the city, or to chase him out at the first entrance: it is hard to drive the strong man out of possession, and it is too late to resist his forces, when as he hath invaded, 
similitude  and gotten thy strong holds. It is too late for thee to powder thy meat, and to sprinkle it with salt, already greatly tainted, and much sa●●ring of corruption, and swarming with Fly blowings. 
similitude.  He that minds to prove an expert rider, he will begin betimes, and at ten years old he will be practising, and assaying with himself, what he is able for to do. He that intendeth a shepherd's life, 
A similitude  will endeavour with a sling to be dealing when he is a boy, he will use himself betimes to a shepherds scrip, and he will harden himself asore hand, to abide the wrath, and violence of the seasons.  
Thus ye see how in worldly matters we know our opportunities: by these therefore let us be taught to know our times for our religious duties. Our youth which is our best time is also the best for the service of God: let us then in this time seek by all means to subdue sin, and to stir up the spirit to all works of godliness.  
If we do not this, but let our youth have his riotous race, this will follow of it: one sin will hale and draw on another, 
One sin draweth on an other.  so as in short time with this prodigal young man, we shall as it were be nothing else but sin. Well saith learned Gregory. 
Greg. lib. 25 moral, cap. 12  Peccatum quod per poenitentiam non diluitur, mox suo pondere aliud trahit. Sin which is not done away with repentance, with the weight and burden of it, draweth another after it. To the like effect, Saint Augustine 
Aug. lib. 5 contrae Inlianum.  speaketh thus. unum peccatum est poena alterius, & unum peccatum Dominus permittit, ut aliud puniat. One sin is the punishment of another, and God suffereth one sin to take vengeance of another, as it is written in Saint john his Revelation. 
Revel. 22  He that is filthy, let him be filthy still.  
When as Cain laboured of the sin of Envy he staid not there, but his envy brought forth murder, 
Ge●. 4  & his murder heresy, supposing he could hide his iniquity from God: and last of all he fell into utter desperation, the very next door to perdition and destruction.  
In David we have an example of the like. For first sin brought forth lust, 
2. Sam. 1●  lust adultery, adultery the murder of an innocent man.  
The like may be said of Peter. He first simply denied Christ, 
Mark 14  he secondly more boldly stood to the denial, but thirdly very impudently he bond it with banning and most accursed swearing.  
When as judas proved a thief, he grew a murmurer, disdaining and grudging the devotion of Marie Magdalen, 
●on. 12  and after that a traitor, and finally a desperate destroyer of himself.  
This prodigal companion, when he first became untoward, he never rested until he grew past grace, and came to the extremity, and top of all inquity. This is the mischievous operation of sin, these be the dangerous and damnable effects thereof.  

similitude  As a stone that is cast into the water, raiseth up a bubble, and that immediately raiseth up another: so one sin occasioneth another, until we grow obdurate and hardened in our sin.  
When Samson gave consent to be bound of Dalila, 
●g. 16  he came so into bonds as he could not come out, being first bound with green cords that were never dried: secondly, being bound more surely with new ropes, that were never occupied: but thirdly, seven locks of his head were plaited with the threads of the woof, and were fastened with a pin: but last of all he was shaven, and deprived of his strength, and delivered up into the hands of the Philistines, who did cruelly entreat him: and so from one mischief he ran into all danger.  
So every sinner if he taketh not good heed, from one sin falleth into a thousand: his end is far worse than his beginning. 
●say. 5.  He draweth iniquity (as the Prophet saith) with cords of vanity: and sin as it were with cart-ropes. He is still faster bound in the devils Chains, till the iron enter into his very soul, to the destruction of his soul. 
Osea 4  If a man maketh entrance into a sin by swearing, he proceedeth with lying, and breaketh out into stealing, whoring, and killing, and blood toucheth blood.  
And what is the cause hereof? Truly only this, in that a sinner hath no feeling of his sin. 
A sinner hath no feeling of sin.  One sin doth more vex and torment a just man, then huge heaps of sins do an ungodly person.  
There is no element that is heavy in his sphere. 
A similitu●  If a man that would swim, plungeth himself into the bottom of a river, albeit he be covered with never so much water, yet is not that water any burden unto him, so long as he abideth and continueth in the river: but out of the river a bucket of that water laid upon his shoulders, is too heavy for him: for th●● is the Element out of his place, and by means therefore is burdenson.  

A simili●●●●  A scoppe of water whilst it is in the Well may be haled and dragged to and fro of a child: but being elevated above his element, and raised v●●boue the top of the water, it requireth the strength and force of a man's arm.  

A similitude  He that eateth Onions, smelleth not the grossness and rankness of their savour, but another who cometh nigh him doth soon perceive and feel it. Thou hast swallowed up O sinner, very gross garlic, leeks and onions, and in regard thereof thy breathes 〈◊〉 loathsome to every good man, who shuneth thy presence, and endureth not thy company: but thou wild wretch who hast no nostrils, without sense & feeling, art not annoyed with them, they never trouble or come near thy conscience.  

〈◊〉 is oppo●te unto all ●●d, & the ●●se of all ●●ll.  And it is no marvel that sin doth this evil, because it is all evil in itself, as being in his nature no positive thing 〈◊〉 the privation of all goodness. It is flatly opposite to all virtue, & therefore it must needs be an exceeding evil. A sinner must needs be deprived of all goodness, because by sin he shutteth himself from God the author of all goodness. As the wife of Lot by reason of her sin, 
●n. 19  was in just judgement melted into a pillar of salt: so is a sinner barren and fruitless, like unto land that is sowed with salt, which can bring forth no fruit.  

●militude  As there be many who do rise up against a poor widow, and offer her much wrong, because she hath no husband or friend to assist her, and plead her just cause: so if we lose God (as we do by our sin) the devil and all creatures seek after our souls utterly to destroy them, saying: God hath forsaken him, 
Psa. 71  persecute him and take him for there is none to deliver him. David therefore putteth up this his suit to god. Be not thou far from me O Lord: for what then will follow? 
Psal. 51  Many oxen will come about me, many fat Bulls of Basan will compass me about on every side.  
God is willing to abide with thee, wherefore take thou heed thou constrainest him not by thy wilful sins against his will to departed from thee. If thou accountest not of him as thou oughtest, and givest him not that honour which is due unto his name, he hath no reason to abide with thee.  
If thou placest a strange woman, 
A similitude  black and misshapen at the upper end of the Table, and makest thy Lady a peerless princess to wait upon the table, and to serve her, is not she injuried in the highest manner, and doth she not endure the foulest disgrace that possibly can be, and hath she not good cause to forsake thy fellowship, & to dwell no more with thee? In the like manner sinful man dealeth with his god, preferring his inordinate & lose lusts, the beggarly creatures and substance of the earth, before the eternal creator of all things, the maker of the world. For this cause God doth stomach this perverse peevishness, and cannot abide it, but thereupon immediately he withdraweth himself, and with himself all his blessings, and his graces from us, and we are worthily served.  

〈…〉  As jacob when he saw that Laban his countenance was changed against him, and that he looked sourly, and grimlie upon him, he resolved with 〈◊〉 to abide no longer with him, but to dep●●● 〈◊〉 him: so God serveth us, if we as Laban look not upon him as we ought to do, but are of a crooked and froward disposition.  

Exod. 3 3  This is a lamentable and heavy case, and who doth not tremble that considereth justly of it? When as God made answer unto the people of Israel that he would not ascend with such a people, so stubborn and stiff-necked, the people were driven to their dumps upon it, and wept very bitterly; and so ought we to do when God forsaketh us, and taketh his presence and favour from us.  
I might lead you further with a large discourse and treatise of this matter, for large is the compass and bounds of sin. Infinite reasons might be urged to enforce us to a hateful detestation thereof: but if there were nothing else beside, the prodigal son his example and punishment is a motive of much moment to persuade the same. We might here entreat justly of the grievous punishments of the life to come in hell fire to be inflicted upon sinners: for fire and brimstone, storm and tempest, this is the portion of their cup. But it is enough to consider of the intolerable hell which they endure in this life, in their tormented consciences.  

● is most 〈…〉.  The first hellish torment, is the gnawing and consuming worm of conscience, which dismayeth the mind, and driveth it into a dreadful despair. The end thereof is as sour, as the beginning was shreeve.  
As a man when he drinketh dead and bad wine, the bitterness of it he pasteth in the end: 
A similitude  so man drinking sin as an Ass drinketh water, this wine overcometh him, and he feeleth the hurt that it doth him in the end. Sin showeth us a colour as the wine doth in the glass, and it presenteth unto us a vain show of delight, and it maketh us drunken: but by and by it aggravateth and surchargeth the heart, and so inflameth it with a fire, and hell of grief, as it suffereth us not to rest, or take any quietness.  
As job 
job. 1  in the mids of his troubles and afflictions, wanted not a swift messenger to grate his ears with sorrows, and to bring him bad tidings: so a sinner hath peals and alarms in his ears, crying out against him, rubbing his memory with a rehearsal of such blessings and benefits which he hath lost, and such curses and judgements which he hath run into by sin. These are pricks in our sides, and thorns in our eyes, which do wound us continually, and suddenly bereave us of all former joy of our sinful pleasures. 
2. Sam. 13  As Ammon assoon as he enjoyed his pleasure of his sister Thamar, immediately loathed her as much as ever he loved her: so all ungodly pleasure is suddenly dashed, and is turned into sorrow.  
The second torment which sin 
Sin excuseth and covereth itself.  procureth, is shame and confusion, making us to hold down our heads like bulrushes, to seek solitary places wherein to hide our heads, our consciences pronouncing us so guilty of sin, as for very shame we dare not behold the face of man. As a woman that hath a blemish in her face, 
A similitude  she is always hiding it that she might not seem deformed, when as she that is beautiful uncovereth her face, & is very glad when every one beholdeth her: so every sinner deformed with sin, would shroud his sin under the cloak of shame, and excuse it & hide it as much as he can that it might not be known and espied in him: as Adam did with God, and David with Nathan, 
Gen. 3 2. Sam. 11  only the godly and upright man holdeth up his head, looketh up to heaven, and is not ashamed.  
The third tormentor of a woeful sinner 
A sinner is tormented with the fear of punishment.  is the fear of judgement, which is always before his eyes. He considereth with himself what he hath deserved, and he feareth to be recompensed after his deservings. His mind runneth still upon God's justice, and his own wickedness: and thus he is dead even whilst he liveth. The fear of death before is more torment to him then many several deaths,  
We may truly say that sin is the sergeant and hangman of a sinner. 
A similitude  assoon as a thief espieth the sergeant, or seethe his judge, he runneth away albeit none pursueth him: he knoweth that he is in danger of the law, and dareth not adventure to abide trial so a sinner flieth when no man pursueth him, saith the wisdom of Solomon. 
〈◊〉. 28  He is afraid at the falling of a leaf, he is cast down with fear, and can not rise again at the sight of God his judge, who is always in his soul. We have just cause therefore to be weary in this way of wickedness, so hurtful unto us as nothing can be more. 
A similitude  If a cup of gold be given unto us, that is full of poison, we can make use and profit of this gift, by pouring out the poison, and reserving still the cup when the pason is out, which is never a whit the worse being washed clean of us: but sin is from a spreading and piercing poison, as it poisoneth the vessel, even the soul and the body wherein it is ●ept, and it cannot be purged but by the hand of God, and by the water of our Repentance.  
The Viper and adder cannot be killed with their own poison: 
A similitude  but a sinner may be killed with his own poison, even the poison of his sin. Let us then speedily return from sin, so deadly venomous and poisonable unto us.  
We have all departed with this prodigal son from the obedience of our father: we have too lasciviously, riotously and wickedly wasted his patrimony: we have given ourselves with him as servants unto sin, which hath tyrannously tormented us as it did him. Thus have we borne ●he image of the earthy, God grant us grace that we may bear the image of the heavenly, as this man did, of which now immediately we are to entreat.   
The end of the first Book of the progress of the prodigal son.   

THE SECOND BOOK, Which entreateth of the Regress and happy return home of the prodigal son.  

The first Chapter. Of our necessary return from sin, and conversion unto God: typically shadowed, and set forth unto us, in the example of this man's return.  
AS there is nothing more hurtful, and detestable than sin, which calleth us from God, estraungeth us from the faith, maketh us aliens from the common wealth of Israel, and last of all doth subject us unto eternal death: so is there nothing more wholesome and profitable than Repentance, ●hereby like lost sheep we return again unto the shepherd of our souls, we are Citizens with the saints, and of the household of God, and are made partakers in his eternal kingdom of eternal ●●●e.  

similitude  ●●o be 〈…〉 ●ou● beast which is wild, thou puttest spurs upon thy feet, and thou holdest hard the bridle in thy hand, to curb and to keep him in if he offereth to cast thee, or to run too fast with thee, and to spur and prick him forward if he be sulleinlie dull, and will not travail with thee, thou must take this course with thy body, which is thy beast, & with thine inordinate lusts and affections, which are sensual and beastly. If it would riotously surfeit with excess, and there is no stay in it, or otherwise be too slack, or keep at a stay, and abide still in sinfulness: we must bridle him and quicken him, and put him from this course, and make him pliable and conformable to his duty. Go not in any wise after thine own lusts as Syracides adviseth, 
Eccles. 18  but wish thou to be led into the paths of righteousness, 
Psal 119 Psal. 73  as David humbly prayeth. For foolish are we and ignorant, and as a beast before thee.  
This Acolastus and prodigal person, chalketh out the way, and by a right line leadeth us all by the right path: we have been wild with him, let us be tamed with him: we have strayed with him, let us go home with him: we have gone from God, and from ourselves with him, let us return to God, and to ourselves with him.  
He was before as a frantic fellow, altered in his wits and out of himself, and therefore in the beginning of his conversion it is said, that He came to himself. Which Paraphrasis and phrase of speech lively expresseth the nature of sin, which is a madness, 
Sin is madness.  and departure from ourselves, and the condition of our true Repentance, which is a return and coming to ourselves.  
The proper names which are given unto Repentance, 
The names of repentance.  and which signify repentance are given them in this sense: The Hebrew word Schuba and Teschuba, which are used of the prophets seem to be Tropical, and borrowed speeches taken from travelers that are out of their way, & after long wandering being told thereof do turn into the way But the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly used in the new Testament jumpeth in signification with this term here used in this present history, 
Sa●. 3. ● Ma●k. 1  which cometh ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is folly and madness, whereby through corruption of reason and judgement, we know not what to do, but are like mad men that are from ourselves. The correction of this madness and reformation of this foolishness is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby upon due deliberation with out selves, and better advise we return unto ourselves. The Latin word Poenitentia derived â Poena, agreeth likewise with our purpose very much, for our sin breeding shame which is quedam poena, a kind of punishment, in a tedious loathsomeness and wearisomeness of this punishment we purpose a conversion. This man through affliction was so humbled and punished, & so ashamed of himself as he was not himself, and the due regard thereof i● a sorrowful submission altered & changed him, and brought him to himself. This was most necessary for him to do, as without which there had been no recovery of him. For his coming to himself was the knowledge of himself, the chiefest point of wisdom, and the original of Repentance, the ordinary and especial mean of his salvation. For in this coming unto himself, he bethought himself from whence he first fell, into what he fell, and in what case he now stood, This touched him to the quick and pricked him at the heart, and wrought his conversion.  
This his example must be our direction, 
The knowledge of o● sins the beginning repentance Exod. 13  and must be unto us as the cloudy pillar, which went before the Israelites to show them the way: and like the fire that gave them light in the night seeson. We must commune with hur own hearts, and enter into ourselves, and consider our condition: we have run a madding without sense of sin, it becometh us therefore to be sober unto salvation by acknowledging our sins. Without a dutiful acknowledgement of our sins, there is no remission and pardon for our sins. Christ never cured any person diseased, who did not first acknowledge himself to be diseased. The better we know the nature of our malady, the more ardently we affect and desire remedy. Therefore God, as Augustine 
Aug. ●●●st. 1  saith, the more to kindle and inflame this desire of our recovery, would have us first be touched with a feeling of our infirmity. The Lord therefore of such whom he cured first of all communed with them about their infirmities, that they themselves might acknowledge their miseries: As with Agar what it was that she did? 
Genes. ●1. john. 5  And with the diseased man, whether he would be made whole: and with infinite others remembered in the scriptures. This seemeth to be the cause why christ did not cure any mad men that were gone from themselves, because mad men can not come unto themselves by the knowledge of themselves, but when they are fools, they think themselves wise, they so soothe themselves in their foolishness, & madness, as there is no reforming them or reducing them to obedience. The first step to health is the feeling of our sickness: for what man will come to a Physician to be healed, who cannot be persuaded that he is diseased? The more a man thinketh that he is in health, the less he thinketh that he hath need of help. He is dangerously sick who doth not know himself to be sick. For he is blinded with deceit, and perisheth for want of knowledge of himself. So is it with the soul, if being weak & brought very low by reason of our sin, we do not complain & find ourselves grieved, how should it be restored? how should the wounds thereof that stink and are corrupt, be mollified with oil, and bound up with clothes, when as we hide our affected parts, & will take no knowleddge of them? There are too many who disport themselves with their wicked doings, & make no conscience and account of sin, persuading themselves tha● all is done well which they do, be they never so●l. These be those, who do boast themselves that they can do mischief, & do set forth wickedness as a law. They rejoice, 
〈◊〉. 8 similitude  as Solomon saith, when they have done evil. These men do behold their faces in a glass which is ●ollow, & deceiveth them, which presenteth unto them a contrary image to that which it is indeed. 
A similitu●  They behold themselves in the inside of a bright silver spoon, which objecteth to our view a perposterous & overtwhart resemblance of our face, with the beard & chin upward, and the forehead downward. Such as are frantic, 
A similitude  when they are in worst case they think themselves best, they laugh & are merry, and make mows & spare not, they wilfully resist all means of their recovery, they are violent & hurtful to their Physicians and friends, who do seek to do them good. The estate of such as it is most fearful: so it is very much to be lamented.  
Christ could not refrain weeping, 
Luke 1●  when he saw the people of jerusalem so affected, so distracted in their senses, & bereaved of their wits, as they had no knowledge of their time of visitation. In this respect doth God because it is so needful, so peremptorily urge the dutiful acknowledgement & confession of our sins. 
Gen. 4  When as Cain would have hidden his sin from god, how did god labour with him to make him know it, by quickening him with questions, & laying before him the things which he had done? Where is thy brother Abel, saith god unto him? When that would not serve, but he did shift it of with an other question: am I my brother's keeper? god left him not so, but sifted him more narrowly, demanding further of him what he had done? If he would have come to himself, & acknowledged what he had done, his sin though red and bloody as the scarlet, should have been washed and made as white as wool, his dutiful confession had effected his salvation.  

〈…〉  Peter sinned heinously in denying his master, yet by taking notice of it in due time, and by coming to himself he obtained pardon, and was restored to his office. Paul was a blasphemer & a bloody man, when he was a Saul, for as the other Saul persecuted David, so this Saul persecuted the son of David, & the son of God, 
2. Ti●. ●  & made havoc of the church: but being strooken flat unto the ground by a light from heaven, even at noon day, whereby he was lightened with a knowledge of himself, he became a worthy professor of Christ, & a mirror among martyrs, who suffered for his sake. He was received unto mercy, as he himself witnesseth. 
●●ke. ●  Marry Magdalen, from whom were cast out seven devils, was a devilish sinner, sinning without blushing: yet having remorse, & coming to herself, going behind our saviour Christ, and behaving herself with all modesty and tears, and falling down at his feet with a sorrowful repentance of her former sins, she was graciously entertained, and made a vessel of his mercy.  

〈◊〉. 23  It was long before the thief did come to himself, he did put it off so long as it could be, even to the last hour and moment of time: yet to show that repentance can not come too late, though it cannot come to soon, he was also absolved, & that day with christ was his soul in Paradise in his father's kingdom.  
And this was the happiness of this prodigal person, his return and conversion prevented his damnation, and was the means of his eternal salvation.  
Let every sinner therefore consider of this, let him deny all unrighteousness, and give himself unto a holy obedience, and learn to know himself. Le● him remember what the Church writeth unto the angel of the church of Ephesus. Remember from whence thou art fallen & repent, 
Revel. 2  & do the first works Return O sinners unto your hearts, as Esay 
Esay. 46  counseleth. Consider who thou art, whence y● camest, where thou art, and whither thou art going. Thou art become a very learned doctor, if thou hast learned to know thyself & thy sins. This learning and knowledge will more avail thee then all vain philosophy, than all thy study in the liberal arts, than all thy human knowledge whatsoever. The knowledge of thyself will teach thee humility, humility will make thee stand in fear of thy God, the fear of thy God is the beginning of that wisdom which passeth understanding. Many know many things, yet know they not themselves: they know others, but they know not themselves: But another man is our Crystal glass, wherein we see ourselves. Let us therefore look upon an other, & especially upon this man's sin that we may know our sin: and this man's repentance that we may likewise repent with him.   

The second Chapter. Of the prodigal son his resolution of the amendment of his life, and of returning to his father: the fundamental point of our true repentance.  
THis prodigal son no sooner came by descending into himself, into the knowledge of his sin: but he proceeded immediately unto a loathsomeness of himself, and hatred of his sin. He purposeth absolutely to renounce his former course, and now deliberateth, and meditateth with himself of amendment of his life.  
He doth not desperately fall into these or such like conceits, or thus reason with himself in his troubled mind. Go to, for as much as I do see myself destitute of friends, persecuted of my enemies, utterly forsaken and without hope of comfort: what remedy? I will wallow myself in this mire and dirt, and still remain a vagabond and forlorn person, and dwell among swine: or otherwise the sooner to avoid this extremity I will try extremities. I will help myself by robbery and wrong: I will use some fleytes, shifts, and guiles to bring in a living: I will not fear to make an end of myself, to bring this my misery and slavery to an end. He hath none of these melancholy and mad muzes: neither is he envious, either of the felicity of his eldest brother, or of the prosperity of his father's servants. But his resolution is to use all submission, to be sorrowful for his sins, to departed from them, and to return in obedience to his father, and to ask forgiveness of them: we must conform ourselves unto this man, if we will be truly repentant with this man. True repentance 
〈◊〉 nature ●rue re●tance.  especially consisteth in the acknowledgement of our sins, in a godly sorrow ●nd hatred of them, and in a purposed resolution to forsake them. All which parts were complete and perfect, in the example of this man.  
They vainly soothe themselves, who think they can repent, and yet do abide, and remain in their sins. And therefore they may with Esau, hunt after a blessing, and go without it. God regardeth not the flowers and fair show of repentance, but he would have the fruits which true repentance bringeth forth. 
Mat. 3  Bring forth (saith john the Baptist to the pharisees and Sadduces, who like unto the fig tree had nothing but fair leaves) the fruits worthy of amendment of life. It is not enough for us to confess ourselves sinners, but with this confession we must leave our sins and return unto our father. If we still remain usurers, fornicators, drunkards, and such like sinners, there is no repentance in us, and God refuseth this repentance which we offer him, as the gold which is too light, and the grain which wanteth measure. Our only Anchorhold, and refuge is the Lord, we must return home and reconcile ourselves to him from whom we have departed by our sin and wickedness. We must weep with Ezechias, 
Isai. 38  and turn our faces to the wall, we must cast down ourselves at the feet of Christ, 
Luk. 7  with Mary Magdalen the sinner: we must lament our sins bitterly with Peter: we must cry unto the Lord, 
Matt. 26 jonae. 3 Acts. 2 Rom. 12  with our voice with the Ninivites: we must be converted, and amend our lives, wit● the repentant jews: we must be changed by the renewing of our mind: and being made whole, we must sin no more, 
john. 5  lest a greater plague do come unto us.  
The subject and ground of an unfeigned repentance is our exchange of our former life, and an alteration of the whole man. The mind must be humbled with a godly sorrow for our former sins, which is the sorrow the Apostle speaketh of, 
Cor. 7  that maketh to salvation.  
Wherefore o man consider with thyself, what calamity, and destruction thy sin doth lead thee unto, and bewail thy case in time, and return with speed from this danger, which otherwise must ensue upon thee.  

similitude  If thou shouldest see a most comely, and beautiful virgin, of great birth and wealth, and passing wisdom, to be married to a sordid and stinking companion, were not the sight rueful? and wouldst thou not lament her unhappy condition? thou couldst do no less. But this is thy case, and thou art the same, for thy soul as the kings daughter is exceeding glorious, fairer than the daughters of Zion, and the children of men, comely as the tents of Kedar, 
●an●. 1  and as the curtains of Solomon. Wed it not therefore unto slavish sin, let her not be polluted, and defiled with iniquity.  

similitude  The Buck that is hunted, and pursued with hounds, mourneth and howleth: our sins do hunt us, and follow us as hounds, let us therefore mourn and taste of sorrow for it.  
The daughter of jepthe went a part to the mountains, 
●g, 11  to bewail her Virginity two months together with her maiden company because she was to die: so sithence we must die by reason of our sins, and we know not how soon, oh let us be solitary, and bewail our sins with the saints that fear God, & repent ourselves of them.  
Godly men have greatly mourned for other men, as Samuel 
1. Sam. 1●  
2. Sam. ●●  for Saul, because God had cast him off; and David for Absalon, who was slain for his wickedness: much more than ought we to mourn for ourselves, and rend our hearts, and not our garments, for our infinite transgressions, and to turn unto the Lord.  
When as Michah hastily pursued after those, who had stolen away his gods, and they demanded of him what he ailed: he dolefully answereth, 
judg. 17  Have ye stolen away my gods from me, and do ye ask me what jail.  
This is the sorrow that bringeth joy at the last, and shall wipe away all tears from our eyes. For as the Psalmist saith, They that go out mourning shall return home with joy, and bring their she●ues with them. Consider of what efficacy and virtue it is, and how available it will be to the godly, 
The efficacy of a godly sorrow.  when as it hath been of that grace and strength, as to bring a blessing even upon the wicked.  
Esau by his weeping extorted and wrong a blessing from his father Isaac, 
Gen. 2●  albeit his blessing was gone before he came, and bestowed upon jacob.  
A● the enemies of the Israelites, 
Exod. 14  the whole host of the Egyptians perished in the waters of the red sea so in the brackish and salted waters of repentance all our sins the most capital and deadly enemies to us the Israel and people of God, shall be utterly overthrown and cast as it were into the bottom of the sea.  

judith. 7  Wherefore as Holofernes when he besieged Bethulia, that he might easier vanquish it, stopped the fountains and passages of the water, that should run unto it, to battle and to refresh it: so our adversary the devil, as another Holofernes, that he might the sooner have the conquest of us whom he daily doth besiege, he would stop the streams, and conduct pipes of our tears, that they should not gush out of our souls, to water, and refresh us in the midst of our extremity.  

Matt. 2  Wherefore kill Herode that Christ may live: slay thy sins, that thy soul may live. If we live after the flesh we shall die, 
Gal 5.  but if we die to the flesh we shall live: and Herod being dead Christ will return again into Egypt.  
As jacob was called jacob, which signifieth a supplanter, 
●en. 3●  before he was called Israel, which is seeing God: so we must first be jacob and supplant our sins, and take them by the hee●● as jacob did Esau, and give them a fall, before we can be Israelites, and see God, and be partakers of his kingdom.  

●od. 19  As God gave commandment to stone the beast, which would approach and touch the mountain: so we drawing near by heavenly meditations to Gods most holy mountain, it is enjoined us to kill the beast, our sensual pleasures, and sinful lusts, which are nothing else but beastly,  
Wherefore pour out thy heart like water, 
We must repent ourselves of all our sins. Lament. 2  as Hieremy exhorteth thee before the face of God: like water not like honey, oil, or wine. If any other liquor beside water be poured out of a vessel, somewhat of the liquor will hang unto the sides, or remain in the bottom especially clammy, and limie substance as oil, and honey, or at the least the savour of that liquor is still retained, and remaineth in the cup: if both these fail yet will the glass, vessel, or cup, draw unto it the outward colour of that liquor, as it were wholly altered and changed into that colour. But water doth none of these, for it runneth out clearly, it leaveth neither substance, colour, or savour at all behind it. Therefore we must (as the Prophet warneth) pour forth our spirits like water, as to our power we may leave no remainder, no dregs, no substance, no show of sin behind us, but pour it out all out of the vessels of our hearts,  
Wherefore as God commanded Saul to destroy Amalech, and to reserve no creature alive, 
1. Sam, 15  neither sheep, or oxen, or any other thing: 
Rom. 6.  so God commandeth us utterly that we do abolish the whole body of sin, that no part of sin be kept alive in us.  
When as the Israelites were under Pharaoh his bondage, 
Exod. 10  and when as Israel was to sacrifice unto the Lord, Pharaoh spoke thus unto Moses and to Aaron. Go sacrifice unto the Lord only let your sheep and cattle remain. He would have a pledge and assurance of their return, and so would the Devil have of, his captives, whom he holdeth in there sin when they should departed from their sin by true repentance, and return unto God. He would have some sin that we should not repent of that we may leave as a pawn in his hand of our coming again: But answer thou the Devil as Moses and Aaron did answer Pharaoh. All our, cattle shall go with us, their shall not remain a hoof behind us, there shall no sin tarry behind us, all shall be slain and utterly destroyed.  
As the Angel, when he delivered Peter out of prison, 
Act. 1●  he willed him to gird himself, and to bind on his sandales, not to leave them behind him, lest he should be moved to retire again for them: so we going out of the prison of sin, let us not leave any sin behind, which may cause us to return and may draw us back after it.  

levit. 8  The Bullock that was slain by Aaron the priest for a sin offering, was not only sacrificed, but also all the fat that was upon the inwards, the kall of the liver, and the two kidneys, with their fat were burnt upon the altar, yea the hide, the flesh, the dung was burnt with fire without the host, as the Lord had commanded Moses. So we for our atonement, must offer this sin offering, we must burn with fire, and consume all our sins, the very dung and excrements must be done away, there must be nothing left.  
We must serve sin as the altars of idolatry, 
Deut. 7  which God commanded should be thrown down, and crushed in pieces. Our sins which we have worshipped, must be served as the Calf, which the Israelites adored: Moses grinded it to powder, and gave it to the people of Israel to drink, that so he might be sure nothing should remain of it.  
But this tractate of true repentance, Objection will seem needless to some, to whom repentance itself seemeth needles. For there be those who think that it needeth not, or booteth not, to repent themselves of that which cannot be helped, to be sorrowful for that which cannot be called back: sins that are done cannot be undone, and therefore it is in vain to be sorrowful for them. This is a lewd and ungodly objection, and the argument most weak.  
True it is, Answer that evil deeds and actions committed cannot be reversed, yet are they not so passed as if nothing remained present, for the memory, the remorse, the guilt of them remaineth. It was sometime told a Philosopher that he ought not to mourn for his dead son because there was no remedy, all the sorrow and lamentation that he made could not revive him: but the Philosopher answered, that therefore he had just cause of lamenting because it could not be otherwise, so ought the godly to grieve that they have sinned, and also because it could not be otherwise.  
Objection Othersome there be, who when as they see, that of their sin there hath come good (as God out of evil things can bring good things to pass) they think this kind of sin hath a privilege, and protection, and that it is not to be repent of, of us. Shall we repent ourselves (say they) of that which hath done us so much good? nay, let us rather be glad of it and rejoice. There was a religious woman, by profession, who having had two base children, being willed by her confessor in time to be sorrowful, for this lose and lewd behaviour: she answered, that there was no reason of that, for as much as those children proved so good men, the one being the great schoolman Gratian, and the other Peter Lombarde the master of the Sentences: she rather wished that she had more such children, she was so far from sorrowing, for those which she already had. Answer But this conceit is as idle as the former, and hath no reason in it. The Apostle setteth it down as a flat conclusion, and Canon in divinity, that we must not sin, that good may come of it. Shall we sin then (saith he) that grace may abound? 
Rom. 6  Nay, God forbidden. How shall we that are dead to sin live yet therein?  
Wherefore let us who are burdened with our sins, come before God, in a godly sorrow for them, that he might ease us of them. Let the stray sheep return unto his shepherd, the sick patiented to his Physician, the sinner to his Saviour, the lost son to his merciful father, and the creature to his Creator who is blessed for ever.   

The third Chapter. That we must with the Prodigal son, join faith to our repentance, the better to incite and prick us forward, to rtturne unto our father.  
Unless a sinner, wit● the knowledge of his sin, and his godly sorrow conceived for the same, doth also strengthen himself with faith, and hopeth of the pardon and forgiveness of it: it nothing at all availeth him, it rather serveth as a sword to wound him, than a medicine for to heal him. It is to no purpose for a man to know where he may have a sword, to take away his life: rather let us seek where we may have a salve to cure our deadly wounds and to preserve our life. But our only comfort and remedy is our faith which withstandeth all temptations, overcometh all assaults, and preventeth desperation.  
Faith is unto us, 
Exod. 14  as the fire and cloudy pillar was unto the Israelites, serving to conduct them in their way out of Egypt, through the vast wilderness: it guideth us in the right way, whilst we travail in the solitary desert of this world towards the heavenly Canaan.  

● similitude  The strength of an house is in the foundation, and if that be sure the building will not shake, for any storm and tempest that doth beat against it. Faith is the foundation and substance of our building. Faith is the substance of things hoped for, 
Heb. ●●  and the evidence of things that are not seen.  
Whilst the stern and main Mast of a ship is found, if in a mighty tempest, the mariners shall cast out their Anchors into the sea, and disburden the ship of her heavy freight, it is to be preserved and saved from shipwreck; but if these fail, and suffer wrack by the weather, it cannot be that it should escape destruction: so men that are emptied as it were of their virtues, and suffer their godliness daily to diminish; yet so long as faith lasteth, and remaineth steadfast, they cannot quite perish: but let them loose this, there is no help for them, they lose altogether. This similitude is Paul's, which he useth to this end writing thus to Timothy: 
1. Tim. 1  This commandment commit I unto thee, son Timotheus, that thou shouldest sighed a good fight, having faith, and a good conscience, which some have put away, and as concerning faith have made a shipwreck.  
As merchants, albeit they have sustained great losses, 
similitude  for two years together, yet a third lucky year maketh up all again: so though we have lost the good graces of God with this prodigal sonn●, yet if at length we have a good faith with him, we shall well enough overcome, and recover our former loss, and be in good estate, and happiness again.  
What faith this man hath, appeareth by his words: For after he acknowledged his father's bounty to his hired servants, he harteneth himself with the hope of greater kindness, to be extended towards him upon his return, being a son. And therefore premising and meditating upon this: How many hired servants in my Father's house have bread enough, and I die for hunger? He cheereth himself with a confidence of comfort, saying to himself, I will arise and go to my Father.  
He placed his words in very good rank speaking to great purpose, to move affections. I: a Son. They: Servants. They: have enough. I: die for hunger. They many: and yet are replenished, I but one, and lo I am famished. Therefore it must needs be well with me, if I return home, as it is with them, who are now at home. I will therefore high me home, and appear before my father.  
Wherefore unto the true repentance of our sin, consequently of necessity, a true faith must be adjoined, which only discerneth truth from falsehood, true repentance from hypocrisy, which stayeth itself wholly upon the word of GOD, the foundation thereof, this word being the argument, and subject of our faith. If therefore we do repent, and bewail our sins: it is manifest that we are moved, and touched with God's word, that it hath pricked our hearts. And this good tree cannot but bring forth good fruit, it cannot be idle in the hearts of the faithful.  
In this respect, learned men do make Faith, and Contrition, the two essential parts and members of repentance. Contrition, whereby we repent that is past: and faith whereby we hope of grace to come. We go not so fa re with them, as to make faith a part of repentance: but we hold it needful that it be matched with repentance, that it go hand in hand with it, that it be not divorced and divided from it. In man there are two parts whereupon he doth consist, 
similitude  the mind and the body, yet we say not that the mind is a part of the body, or the body of the mind. The like may be said of faith and repentance. In the Sun there is his orbicular and round proportion, 
similitude  and his light and brightness: yet though they be conjoined, neither is the form of it a part of this his brightness, neither is his brightness, any part of his form. So faith and repentance go together in the faithful, and are not separated; yet one of them is not a member of the other: faith is joined to it as the original of it, the only motive of it, like unto a Captain that giveth the onset. This holdeth up our slippery feet from falling, and this lifteth up those that are down: this maketh us to go through fire and water, and ordereth our doings: this is the victory that overcometh the world.  
This maketh us to march out courageously with David against Goliath of Gath, that uncircumcised Philistine, it teacheth our hands to war, and our fingers to fight, and our arms to break even a bow of steel. Marcellinus Bishop of Rome, 
Marcellinus B. of Rome.  having before sacrificed unto Idols, and by faith moved to repentance, boldly preached that which he denied before, became a martyr for the truth sake, and confirmed it with his deaths  
Cyprian in his sermon and treatise de lapsis, maketh mention of Castus & Aemilius, 
Castus & Aemiliu●.  who violently coacted to an abjuration of the truth, through extremity of torments, afterward being reclaimed through remorse of conscience, repenting themselves exceedingl●e of their weakness, grew so strong in the faith, as they overcame the fire, and broke the ice valiantly, and courageously did undergo the tyranny of their tormentors.  
But what need we heap up foreign examples, seeing we have so many domestical. The late time of Queen Mary affordeth us many. Master Fox in his book of Monuments, doth largely entreat of them: among others in London, there was a certain priest, who through fear of the cruelty, and bitterness of death which was before his eyes, abjured and renounced the true religion and embraced Popery: But the Balaamite Bishop, 
Bonner.  the bloody Bull of Basan, not contented with his simple abjuration, demanded the signature of his hand, and seal unto a prescribed form of recantation, which he gave him; which this simple poor soul accordingly consigning, and redelivering the schedule to the Bishop, departed from him. But returning home he conceived such sorrow and repentance of his sin, as it working by a zealous and invincible faith, he reversed his handwriting, resigned his consignment, and willed the tyrant to do with him what he list. Let us therefore be armed with this armour, and we shall be more than conquerors, in him that loveth us. Bee we sorrowful for our sins, and have we faith, and sure hope of the forgiveness of our sins: Faith, without repentance is mere dissimulation; and repentance without faith causeth desperation.  

Matt. 3  The Baptist who preached to the Sadduces of judgement, and showed them the axe that was put to the Tree, to cut them off by reason of their sins, doth also comfort them with a song of mercy, pointing with his finger at the Lamb of God, 
ohn. 1  who should take away the sins of the world.  
Peter, after that he had pricked the hearts of the jews, by grating their ears, with a rehearsal of the circumstances of their cruelty, in desiring a murderer to be given them, and in crucifying the Lord of life: he healed immediately these wounds again, 
Je●. 3  and gave them a plaster to lay upon their sores willing them to repent and persuading them to the faith of the forgiveness of their sins.  
Paul when he was a Saul, was no sooner strooken down, and felled unto the ground, by a light which appeared unto him at noon day: but he was raised up again with a heavenly voice, which comforted and instructed him what he should do.  
Let us therefore walk in the kings high way between fear, and hope. Let fear affright us with the feeling of our sins: and let us be comforted with the hope we have of the remission of our sins. The knowledge of our sins, together with God's mercy which pardoneth our sins, being duly considered, maketh us degenerate and lost children with the prodigal son to return home unto our Father.   

The fourth Chapter. Of the benefit of afflictions: an especial mean which God useth to work our repentance, and to cause our return to our father's house, with the prodigal son  
But the means which this loving and merciful father useth, to draw home his wandering, and far gone son, are meet to be considered, of which there are many, and several kinds; but they may all of them, summarily be reduced unto these two chief heads. The first is his extern and outward calling: the second is his intern and inward lightning us.  
From the first root, springeth these branches. His calling us by his word, whereby he teacheth us his will and our duty. His private admonitions which are either given us by our friends for our good, in kindness to win us; or else by our enemies, in their bitter affections, very forcible in regard of the hurt they intend us, of themselves to reclaim us. Add hereto his punishments, his signs of anger, his most dreadful judgements, which are infinite and unspeakable showed in the heaven, the water, and the earth, all which are sound alarms and loud thunderpeales, to rouse us out of the dead sleep and security, in which we live.  
But these neither severally nor jointly take effect, unless our hearts be inwardly mollified, naturally obdurate, and of themselves most deaf unto all outward warnings. There must be a lightning and illumination inward, before we will be moved with the calling which is outward. Of the which purposing peculiarly to entreat in his fit place, in the third Book, upon the occasion offered by his father's seeing him a far off, I leave it at this time: for our drift is now to show the virtue, force, and manifold use, of his outward judgements, what deep impressions they make in men's affections, altering and reclaiming their degenerate dispositions.  
The fullness of bread, and abundance of pleasures, which this young man had at will in his father's house, puffed him up with pride, made him wild and wanton, and bred in him a loathsomeness and contempt of them. Hereupon he gave himself to all riot and excess, he became a travailer, spending without ceasing, without order and discretion, until all his portion and patrimony was consumed. Immediately he came to a low ebb, he fell suddenly into all calamity, and this affliction gave him understanding, and wrought his conversion. For being in the top and height of his prosperity, God first of all punished him with want and scarcity, whereby he that bought the constrained courtesies of many men's knees, with the expenses of so many pounds being out of his money, he was out of request: they who before did reverence him as a God, did now reject him and despise him as a dog. Forthwith slavery overtook his beggary, his bondage as most noisome, so was it most grievoussome, for it brought leanness even upon his soul, one might tell all his bones, and his strength failed him, being now forgotten as a dead man, and utterly forsaken. He became a worm and no man, an abject from the company and fellowship of men, living among beasts, hunting after husks, loving now as much the fragments and reversion of hogs, as he loathed before in his father's house the variety of all delights of the sons of men.  
These means God used as motives to stir up his dull spirits, and to quicken him a fresh, to pluck him by the ears, and to lift him up from his horrible dunghill of mire and clay, and filthy swine, and to set his feet in a large room, & to place him among princes, even the princes of his people.  
This is the course which commonly God 
Afflictions ●o b●ing us home to God.  taketh with his unruly and rebellious children, to bring them home again. Voluit pater flagellare longinquum, 
Aug. ●●m. 8 in Psal. 138 August. ibid.  ut reciperet propinquum. His father would scourge him a far off, because he would receive him near at hand. Nam sibene mihi esset sine te, nollem forsitan redire ad te. For if I might do well without thee, I would not doubtless return unto thee.  
Wherefore, because afflictions do wean us from our sins, and bring us unto God, it is most needful that God should humble us with afflictions. 
A similitude  And he doth thereby as the tender mother with her young child, who rubbeth the ends of her breasts with mustard, or some other thing, to make the infant forsake his milk, and to leave the dug.  
If a mighty Prince should promise unto any, all his wealth and treasure which is in his treasure-house, 
similitude  who could unlock and open the door of it, and should therewithal give us two keys, the one of gold which could not open it, and the other of iron which could open it though the gold be of a better substance by nature then the iron, yet in respect that it serveth not to so good an end, he is but a fool who refuseth the iron key, to make choice of the golden. God promiseth unto us the treasures of his grace, if we will strive to enter into this gate, we see manifestly that a golden key that is riches and prosperity in this world, will not open it: but the iron key so row and adversity, will open that which is shu●te, and bring us to abundance. Oh therefore if we be wise take we this in our hand and let us go to the lock with it.  
Before the grape can yield his orient pleasant wine, 
A similitude  the juice thereof must first be pressed out by the force of the Winepress. We must first be pressed, and oppressed with afflictions, before our best juice can be wringed from us, and we can more evidently show our faith and patience.  
If God mightily blesseth our estate, enricheth us with wealth, backeth us with friends, increaseth us with children, 
job. 1  what marvel is it if we do serve God: Do we serve God for nought, as the devil said of job? But the case is now altered, it is rather to be marveled, if in such an estate we do not forget God, and neglect to serve him. Prosperity leadeth us far from God with the prodigal son, and adversity bringeth us home again with him, and therefore God sendeth it.  
When the young child runneth from the mother, and will not come unto her, 
A similitu●  the mother causeth one to make it afraid with a vizard, or the like, and immediately the child runneth to the mother. We are as young children, who never run to God but when adversity and fear driveth us.  
No sooner God prospereth us, 
A simile  but we look from him, our eyes are only upon him in our need. We are like dogs, who so long as they are hungry, they fix and fasten their eyes upon their master: but he no sooner casteth down a crust or a bone, but they presently look downward, and they run after that: but when that is eaten, their eyes as before are lifted up again, and they behold their master.  

Gen. ●  The more the waters of the flood increased, the more the Ark of Noah was lifted up: the more the waters of our trouble do increase, the more we do lift up our hearts unto God.  
The more God afflicteth us, the better we learn him. 
A similitude  An Innkeeper will better take knowledge of that guest that bestoweth some blows of him, than he will of him who spendeth much money of him. 
Gen. 4●   
joseph his brethren would not vouchsafe to know him in the time of their prosperity, but famishment made them to go into Egypt, and to find him out. When God striketh a land with famine, we howl and cry unto him, than we come with our sacks to Egypt, and then we bring our best presents to the man,  

●od. 11  The more the people of Israel were persecuted, the more fervently cried they unto God: we are these old Israelites, the more we are afflicted, the more we are obedient.  

●e●. 9  The conversion of Saul began at his affliction which made him a Paul: he was no sooner strooken with a lightning to the ground, but the heart of him was lightened, and he said unto God: Lord what wilt thou have me do?  
Affliction is one of the strings belonging to the Lords bow, which he maketh ready against the face of us, when we do withstand him, whereby he slayeth our sins in us. What moved Adam to a better remembrance of himself, and the commandment of God, 
Gen. 3  but the knowledge of his nakedness, the voice of God which called him in the Garden, the hard task he did put him unto to dig the ground, and with his sweat to get his living all the days of his life, his casting out of Paradise, whereby he lived as a banished man upon the face of the earth? God followed him with his judgements, that he might make him partaker of his mercies, and draw him to himself.  
The like course was taken with David in his sin, when he wilfully had committed adultery and murder: God not only sent him his Preacher Nathan, to rebuke him of his sin, but he sent him afflictions to draw him from his sin, as the incest committed with his daughter Thamar by her brother Ammon, the slaughter of his son Ammon, the sedition of his son Absalon, his civil insurrection, his most fearful execution. All these as summoners cited his conscience to appear at god's Court & constrained him to come home to God, in all obedience, from whom he had so started by his former disobedience.  
The Scriptures do every where set down unto us this use that we may make unto ourselves of afflictions, that they serve us as wands, to drive out the dust that is in our clothing, and make us leave our sins and return to God.  

Deut. 30  After a vehement commination of many grievous judgements ripped up, and denounced by Moses against the Israelits: he inferreth this clause as the sequel of them, that they shall turn into their heart, and by them learn to look into their sins, and return unto the Lord. Answerable whereunto is this saying of Osea. 
O●ea. ●  Come let us return unto the Lord for he hath spoiled us, and he will heal us. Ezechiel 
Ezech. 7  singeth the self same song when as he saith, Calamity shall come upon calamity, I will do then according to their ways. The Prophet jeremy 
Ie●e. 2.  telleth the Israelites, that howsoever at that time they turned their backs, and not their faces, yet in the time of trouble they should be altered, and should say unto God arise and help us. To this end David thus poureth out his spirit, and prayeth unto God. 
Psal. 81  Make their faces ashamed O Lord, that they may know thy name. Mala ●n m quae nos premunt ad deum ire compellunt, saith that learned Grego●ie: Afflictions which do press us do compel us to return to God. 
King. 18  The Israelits being vexed with a most grievous famine in the time of Elias, were reclaimed from their wickedness, and called home to God. 
Chro. 26  King Manass●h afflicted with misery and iron, devoutly and zealously gave himself to prayer. john the Baptist, by thundering out the judgements of God against Sadduces and sinners, 
●at. 3  wrought their conversion. If the prodigal son had not been afflicted, but might have lived at liberty & pleasure abroad, we should not have heard of his coming home. But it was affliction, that was his best instruction, and wrought his conversion.  
If we survey the causes why God afflicteth us, 
The causes for which god sendeth afflictions.  we shall learn much patience: troubles shall not come unto us as jailers unto prisoners, but we shall endure them with a quiet mind: for there is a manifold use that cometh of them.  
First they serve notably to curble our proud minds, and to tamable wanton lusts of the flesh, which in our prosperit●e is overmuch pregnant, insulting and prevailing over the motions of the spirit.  
When as Peter was commended by his Master Christ, for his good confession, 
Matt. 16  he was so part and proud of this praise, as he presumed afterward most malapertly to gainsay him.  
The spouse in the Canticles, 
Cant. 3  being commended by her bridegroom for her suspassing beauty, in comeliness resembling the tents of Kedar, and the Curtains of Solomon, grew thereby so audacious, as she talked and communed so familiarly with him, as one friend with another, putting forth questions, ask him where he fed, and where he did lay at noon.  
Zebedeus his two sons, 
Matt. 20  because they were so happy, as by fleshly consanguinity to be allied to Christ, they presently were so bold, as to claim a prerogative and liberty by it, to challenge the left hand, and right hand in his kingdom.  
Wherefore because worldly favour and prosperity, do so puff us up with pride as we forget ourselves: it is exceeding good that we fall into temptations, which are good schoolmasters to train us up in the knowledge of ourselves.  

A similitude  The master that hath a servant lying sick, if he seethe that wine is hurtful for him, giveth commandment to allay it with water, which may abate the heat, & operation of the wine: so God our good master, seeing us his servants to be very sick of sin, and perceiving that the wine of worldly prosperity is poisonable unto us, he slacketh the power and hurtful effect of it, by mixing the water of tribulation with it.  

A similitude  That Gentleman that hath a Hawk of great account, will vouchsafe the pains himself in attending and dieting him, he will coy and struck him with his own hand, and smooth his feathers, and taketh great delight in the often looking on him: but as he doth thus, so he likewise hoodeth him, & f●st tieth him by the feet unto the Perch. If this seemeth strange to him that hath no skill, & is not acquainted with the reason of it, but shall first demand why he tendeth and tendereth him so much? Answer will be made, because he so loveth him: If further it be asked, why then he hoodeth, lieth and fettereth him? it will be answered, le●st the Hawk which he so loveth should escape and fly from him: so the Lord dealeth with his beloved people he feedeth and cockereth us, because we are his darlings, and he greatly loveth us: but he hoodeth us, and bindeth us therewithal unto adversity, because we should not departed away from him, roving and scouting after our own liberty.  
Thus heedfully did he tend and look unto David, as any man can look unto his hawk, 
1. Sam. 16.17  prosecuting and following him with favour upon favour, ca●ling him from a shepherd to the government of a kingdom, putting a new heart into him, and enduing him with the spirit of prophecy in very ample measure, in giving him a famous field against Goliath, & so renowning him by the slaughter of the Philistines: as his name grew most glorious, and he became the staff and subject of the ditty of the damsels of Israel, who playing upon their pipes and musical instruments sung with one consent, and with sweet consent, Saul hath slain his thousand, but David his ten thousand. These things God did for him, because he so loved him. But lest he should be too proud by them, the Lord hooded him, and tied him to the perch, in stirring up Saul to be his persecutor by whose persecutions he was so ensnared and surely tied, as he could not fly away, for the very snares of death did overcome him, and the pains of hell itself did overtake him.  
joseph was his father's only bird, God made him not only gracious in the eyes of his father, but also amiable and delightful to his mistress: now lest this culling him should be a mean as it were to kill him, as by hurting his soul, and alluring him from God, he was sold from his father by his brethren into Egypt, 
Gen. 27 Gen. 29  and was quite cast out of favour by his mistress, and by his master fast bound in the prison, as a hawk unto the perch.  

1. King. 19  The Lord was ever loving to Elias, and he used familiarly to talk with him, as a father with his son, or one friend with an other: now lest he should be overmuch conceited with this abundant kindness, and be too fond upon this favour, the Lord mixed trouble with prosperity, and sent jezabel to persecute him.  
Ezechiel 
Ezech. 2.  was mightily inspired with the spirit, and had many revelations, but that these should not make him dote upon himself, and to esteem too highly of himself, he heard this voice always sounding in his ear, Son of man, that for all this favour and love of God, he should know himself, that he is but man. Paul had a lively feeling hereof, 
●. Cor. 12  as he himself acknowledgeth: for least the abundance of Revelations should extol him, the Angel of Satan was sent unto him to buffet and humble him. Afflictions therefore serve very well to tame and keep under our sinful affections.  
secondly, God sendeth afflictions to his Saints, that not being burdened with earthly prosperity, we might go the lighter and speedier unto God, and fly as it were a bird unto the hill.  
It so often happeneth to wayfayring men, that espying in their traveling a delightful green hill, 
A similitude  they take occasion to slack their journey, to go out of the way, to sit down and rest themselves upon that hill. Wherefore to prevent and cut off such occasions of lingering and loitering whilst we are in this life, which is as it were out way, he taketh away from us all vain shows of pleasures, that not being miscarried with the vanity of such flowers, which adorn this green hill, we might still go forward, and make more haste to heaven.  
As God permitted Pharaoh to afflict the Israelits, 
Exod. 1  that they might have a longing of their departure from Egypt, and love the land of Canaan: so God would have us his children to be afflicted, that we might desire to departed from the Egyptian bondage of our sin, and covet our spiritual inheritance, and Canaan in the kingdom of heaven.  
If a man that traveleth into a far land, may there obtain his hearts desire, and live as him listeth, he will not much desire to return to his own Country, to live in adversity. For jacob was willing enough to sojourn with Laban, so long as Laban well entreated him: but when he was uncivilly demeaned, and his face was not toward him as it was before, he forthwith resolved upon his departure, and acquainted Rachel with it.  
Thirdly, God exerciseth his servants with afflictions, to terrify them from sin, and thereby to give them knowledge of his hatred of sin. For albeit that God remitteth some men's sins without afflicting them for their sins, as the thieves upon the Cross, whose sin and punishment he remitted, 
〈◊〉 23 〈…〉  saying: This day shall thy soul be with me in Paradise: As the Publicans who upon his submiss suit for mercy for his sin, 
●u●e 23  without further judgement went out of the temple justified and released, and absolved of his sin: and as Peter's lewd abjuration of the faith, and denial of his master without further process of justice, according to the desert of his enormous sin, upon his repentance was discharged of his sin, received into grace, and restored again unto his office of Apostleship: Lachrimas Petrilego satisfactiones non lego, saith S. Ambrose. I read of Peter's tears, but I read not of Peter's satisfaction for his sins. 
〈…〉  And finally as the Palsy man's whose sins he forgave him, as soon as he saw him, without enjoining any other thing unto him: yet commonly it is God's course with afflictions and rebukes to punish men for sin: and therefore for the most part, judgement doth begin at the Lords house, that the wild man and sinner may tremble before him.  
fourthly, God suffereth us to be afflicted here, that we may be happy elsewhere, to be crucified with Christ in this world, to be glorified with him in the world to come. So that the troubles of this life, ground us in the hope of another life, of the general resurrection, and just retribution that therein shallbe given according to our deeds, either good or evil▪  
It agreeth with God's justice to punish sinners, and to be merciful to his servants: now because his servants are here punished, and his enemies comforted there must be an inversion & exchange of times, that they may be succoured, and the other tormented, and this is at the general day of reckoning, and after our death upon the departure of the soul out of the body, which immediately goeth to heaven or to hell, at what time is fulfilled the saying of Abraham to the rich glutton. 
Luk. 1●  Son remember that thou in thy life time didst enjoy thy pleasure, and Lazarus pain: but now is he comforted, and thou art tormented.  
Fiftly, God afflicteth us to make us conformable to the image of his son, who suffered all afflictions. If our good master hath suffered such sorrows for us evil servants, why should not we reciprocally endure sorrows for so good a master?  
He is a cowardly and dastardly soldier, 
A similitude  who seeing his captain to be wounded and slain in the field before his face, will not stand to it & abide the trial, and take such part as the captain doth before him. We have Christ his name, and are called Christians, because that we should live as Christ did. If thy bridegroom Isaac cometh out a foot, thou must imitate Rebecca, & come down from thy camel, & go a foot with him. Christ walked here in all adversity and contempt, and hatred of the world, and wilt thou be mounted on thy stately stead, and labour to aspire to the top of all prosperity, & yet be a Christian? It cannot so be come down & walk as Christ hath appointed you to walk, and suffer afflictions as the dear sons of God, as the son of God did. Thus have we a manifold use of afflictions: God give us grace to make this use of them.   

The fift Chapter. Of the prodigal son his confession of his sins, a most necessary effect of our true repentance.  
THe prodigal son hath hitherto been occupied about zealous meditations, but whilst he mused, the fire kindled, and now at the last he speaketh with his tongue. Bethinking himself how he might pacify his father: he thinketh it expedient, and not without good judgement to begin his satisfaction, with a dutiful confession. Give glory to God my son, saith josua 
●osue 7  unto Achan, when as he persuaded him to confess his sin, insinuating thereby, that God is greatly glorified by the confession of out sins.  
He that will not confess his sins before God, argueth great pride and boldness of mind, and that he sorroweth or careth little for them. It is a requisite and most needful duty, and the saints of God commonly do use it.  
It was David's chief comfort when the hand of God was very heavy on him, and he had a fierce combat with many strong temptations. For whilst he dolefully displaieth them unto us, ripping them up by their several circumstances after this manner: 
Psal. 32  My bones consumed away through my daily complaining, for thy hand is heavy upon me day and night, and my moisture is like the drought in Summer, He ran unto this as unto his last refuge, saying in this wise: I will knowledge my sin unto thee, and mine unrighteousness have I not hid. I said I will confess my sins unto the Lord, and so thou forgavest the wickedness of my sin.  
In many of his Odes and heavenly Hymns, the kingly harper harpeth upon this note: but most tunable, and melodiously in the fifty one Psalm, 
Psal. 51  he trebbleth and quavereth and capereth upon it. I knowledge my sin, and my sin is ever before me. Against thee only have I sinned, and done this evil in thy sight, that thou mightest be justified in thy saying, and clear when thou art judged. Behold, I was shapen in wickedness, and in sin hath my mother conceived me.  
Daniel 
Dan. 9  did the like, and the brief and form of his confession is this, We have sinned, we have done wickedly. Esdras and Nehemias 
Esdr. 9 Nehem. 1  made such confessions openly for the people. And we are taught the like in that copy of prayer which is set us by Christ, 
Matt. 6  when as we acknowledge ourselves to be debtor, and do pray unto God that he would pardon and forgive us our trespasses. Saint john 
1. joh. 1  commendeth this duty unto us, in the first of his Canonical, when as he sayeth: If we confess our sins, he is faithful and just to forgive us our sins.  

levit. 16  Confession of sins was Gods own ordinance, instituted by him in the old church, and commanded to be solemnly observed & celebrated before the face of the church, by the priest, at the feast of Purification, the priest laying his hands upon a Goat, and publicly confessing the sins of the people-  
By this we must have access unto God, and this is the door by which we must enter into favour with him. We must not dote upon our own merits, and righteousness, which is nothing, if we will be suitors and speeders in our suits but we must come as poor men with prayer, and submission.  

〈◊〉 similitude  He is a fond fellow, who sitting by the way side to beg the devotions of people passing by, showeth them his gold, and boasteth himself of his wealth and substance. This is not the mean to move affections, or to tolle on a people to chargeable contributions. Beggars do usually speak of their wants, acknowledge their necessities, and present their wounds and swelling sores to the view of passengers, to stir up compassion. If we will find favour before the Lord, and would have his eye to pity us, brag we not of our demerits, but bemoan we our miseries, let us not be in the tough, but show we him our nakedness that he might  us, our weakness, sickness, and poverty, that he might strengthen, heal, and make us rich.  

〈◊〉 similitude  That diseased patient who is in that case, as when he is strooken in a vain by the Chirurgeon, he retaineth still the corrupt and gross blood, but looseth that which is pure and clean, cannot but saint, and fall under his hand, but he that doth the contrary recovereth himself, and obtaineth health thereby: so a sinner that concealeth and keepeth in his sins, as it were his gross blood, and publisheth and proclaimeth his good works, and suffereth them as the purer blood to spin and issue from him, his health is desperate, and cannot be recovered: but of the other side, he that letteth out this infected substance, and purgeth himself thereof in all lowliness of mind, by a godly confession of his misdeeds before God his heavenly Chirurgeon, and concealeth and keepeth close his inward virtues and good graces of God as most wholesome blood which God hath given unto him, he shall do very well, & shall be perfectly restored to his health, and shall live for ever.  
It is the nature of the wicked, to paint out their praises, and to spread abroad their good deeds among men. So did the Sydonian king Balaake very boldly, 
Num 22  when he boasted unto Balaam of his altars which he had made, as if God were purblind, and saw not well enough what a feat he had done, when as not only the nature of every work, but also all circumstances thereunto belonging, are well known to him. For when Christ was at table at the Pharisie his house he not only observed Marie magdalen's action, but also roundly rebuked Simon, by rehearsing up the specialties of her zealous devotion.  

A similitude  He that cometh to a Physician to be cured, and hideth from him his diseased parts, & will not make him acquainted with his griefs, how can he have remedy of them at his hands? if we will be eased we must complain, if we will have a salve let us show our soar, let confession go before, that remission may follow after. Vain glorious and foolish men, who do set a good dye upon a bad cloth, & make as it were a flourish before the field, dilating their deeds, extending and stretching them, as if they were parchment skins upon the tenters, 
similitude  they be like unto Hens, who no sooner lay an egg, but they cackle so loud as all the house may know it. The Pehen is a wiser foul in her kind, 
similitude  for she hideth her eggs, because she knoweth that the Peacock seeketh them, who will suck them if he findeth them. Let us be so wise in our generation, as to hide such good things as God suffereth us to bring forth, for there is a proud Peacock, even our enemy the devil that seeketh to destroy them.  

〈◊〉 similitude  He that travaileth by the way, and carrieth much money with him, commonly hath two purses, he hideth one of them in the which he hath most, and that he must draw out upon every occasion, hath no more than is needful to defray expenses, whereby he is sure that if he lighteth upon thieves by the way, he looseth but a little. This care should we have if we would not be rob of such his good blessings which out good God hath given us.  

●ch. ●  God called Ezechiel and said unto him. Son of man, dig now in the wall. And when I had digged in the wall, behold there was a door. And he said unto me, go in, and behold the wicked abominations that they do here. So I went in, and saw and behold there was every similitude of creeping things, and abominable beasts, and all the Idols of the house of Israel painted upon the wall round about. So, O thou sinful soul, God speaketh unto thee, break a door through the stony wall of thy conscience, and enter into thy heart, see and confess what filthiness is there hid, thou shalt find there similitudes of creeping things, and abominable beasts, even beastly and wild affections, and all kinds of sins depainted in this wall of thy soul and conscience, covetousness, pride, ungodly lusts, & when thou hast named all the sins thou canst, yet thou shalt cry out with the Prophet and say, and yet behold more abominations than these.  
Moses his hand seemed to be sound, 
Exod. 4  but when he did put it into his bosom, it was full of leprosy: our deeds which are the effects of the hand, seem to us sound, but put we our hands a while into our bosom, lay we them upon our hearts and consciences, out alas, how are they polluted with a spiritual leprosy.  
Sinners may very well be said, to bear the image of creeping beasts, which Ezechiel did see through the door of the wall, according to that which the Apostle saith in his letter to the Romans. They turned the glory of the incorruptible God, 
Rom. 1  to the similitude of the image of a corruptible man, and of birds, 
Rom. 1  and of four footed beasts, and of creeping things. And this much was signified in the old law, wherein it was enacted, that no kind of beast should be offered unto God, which did not ruminate and chew the cud.  

levit. 11  It may be thou wilt say, that if thou couldst call thy sins to thy remembrance, thou wouldst willingly confess them; but now because thou hast forgotten them long since, thou thinkest thou canst not do it. Say not so, but meditate a while and go apart, and shut up thyself in a private place, and by contemplation, and studious meditation, they will come to thy remembrance.  

● similitude  When thou hast been long abroad in the open air, and comest into thy chamber, it seemeth at the first, because the glimmering sun hath dazzled thine eyes, to be very obscure, and dark unto thee; but after thou hast continued a while therein all things appear clear and bright enough unto thee: so when thou considerest with thyself of thy sins, and comest home, having before been abroad wandering after thine own will, at the first sight thou wilt not know thyself, the sun shine of this vain and transitory world, hath so dimmed and almost blinded the eyes of thy mind, as thy sins will seem strange and obscure unto thee: but doubtless after thou hast paused a while, and mused thereupon, thou shalt have enough come into thy memory thou shalt have a sufficient subject of confession given thee to work upon.  
Wherefore put thou this duty in practice, as it becometh a good Christian, for it will make exceedingly for thy good. For those evils which thou hast done shall be turned into thy good, by thy faithfulness herein: 
A similitude  Even as a Bee from four and bitter flowers, draweth and gathereth most sweet and pleasant honey: so by the rehearsal of thy sour sins thou shalt find Gods heavenly comfort, to sweeten thy soul.  
Thou hast not gone further than the Prodigal son, for he went very far, he wasted all he had long before his return, yet his confession wanted not a blessing, for he was received and renewed again, and restored by his father to his former happiness. Thou mayest have the like, if thou wilt do the like. Repentance and a godly confession of our sins cometh never too late with God.  
As he that falleth by chance into a river up to the middle, yea up to the chin, may for all that live: 
A similitude  but if so be his mouth be stopped with water, and the water covereth him over the ears and overwhelmeth him, he presently perisheth and sinketh like a stone: so though we be deeply plunged in sin, yet may we get out and do well enough, by holding up our heads, and opening our mouths confessing our sins: but if the streams run over us, and our mouths be shut up, and we be choked with the water, then must we needs drown, we cannot escape destruction. Wherefore David said. I opened my mouth and did draw in my spirit. 
Psal. 11  So open thou thy mouth wide in a true and lively faith, and thou shalt be saved, thou canst not possibly perish, for thy sins which thou now seest, when as thou confessest them thou shalt never see more, for God shall drown them in the bottom of the sea, even as the Israelites were told by God, that the Egyptian enemies which they did see now they should see no more, 
Exod. 14  for God would drown them in the water of the red sea.  
The devil cannot do us a greater mischief then to stop our mouths, and therefore he keepeth us, 
● similitude  as much as he can from opening our mouths to confess our sins. Wherein he imitateth the condition of the Wolf, who whensoever he falleth upon a sheep, he first of all layeth sure hold upon his throat, that so thereby unable to bleat, the shepherd might not hear his noise, and come out, and rescue him.  
Wherefore that thou mayest escape the paw of this Wolf and the mouth of this beast, call upon the heavenly shepherd of thy soul, that he may preserve thee, and confess thy sins unto him that he may forgive them. It is a common speech, and saying among men: Confess, and be hanged, which is true in our confession of our capital crimes before civil magistrates, but it is contrary with God, for if we confess our sins unto him: He is faithful and just to forgive us our sins, 
〈…〉  and the blood of jesus Christ his son cleanseth us from all sin.   

The sixth Chapter. The prodigal son his form of his confession of his sins.  
THis prodigal son absolutely resolving with himself to confess his sins, 
Of the benefit of meditation.  he before provideth and prepareth himself for it. He thinketh it not meet presumptuously to press into his father's presence, and without mature and ripe deliberation, to exhibit up unto him his needful supplication. He giveth us to know that he intendeth it seriously, and therefore he addresseth himself unto it advisedly. Therefore he ruminateth, and meditateth before of a set form of speech that he will utter after.  
This his course is very commendable, 
A similitude  and ought diligently to be followed. For what steward that is wise will not before he give up his accounts, first bethink himself of the particular sums which he hath laid out, and draw a formal bill, or at the least conceive in his mind what answer he will make when he cometh to his Lord touching all his demands, before he be cited and summoned to his audit, and called upon by his Lord to give up his reckoning.  
An advocate, proctor, 
A similitude  or counsellor at the law studieth before he cometh to the bar to plead his clientes cause upon such cases and points of law, as may persuade his purpose, and enforce his 〈◊〉.  
●●●pose there appertain as many books, and as ●r●● study, and as much conscience to be used of us in spiritual exercises, that we be not unprovided before the high God, when we appear at his tribunal, but that we before like to good stewards make our bills perfect, and like good wise lawyers consider of such matters whereupon we are to speak that we may say with holy David, My heart is prepared, my heart is prepared. I will sing and give praise.  
Whatsoever thing is done without premeditation is preposterous and absurd. Be not too rash in any thing thou dost, but advise thee well before, and ponder what thou dost. The blessed virgin when she was greeted by the Angel, before she answered ●t she considered upon it: 
Luk. 1  the text saith that she pondered with herself what kind of salutation it should be. This her action answereth very well this Canon of the Apostle. Believe not every spirit, but try the spirits, whether they be of God or no. When the Scribes & pharisees brought to Christ the woman that was taken in adultery, and asked his opinion and judgement of the case, 
●ohn. 8  he demured upon the matter, and suspended his sentence, stooping down, and with his finger writing upon the ground: teaching us thereby this wisdom, to set a watch before our actions, and first of all to write them with the finger of discretion, 
●●●n. 20  before we do attempt them. Marry Magdalen who would rashly have touched Christ upon his resurrection was rebuked by him: as we shall surely be who shall rashly and unpreparedly attempt heavenly matters. Wherefore take we heed how we walk circumspectly, not as unwise, but as wise, redeeming the time because the days are evil.  
As meat of itself, though it be never so good, 
A similitude  requireth his ordinary and fit seasoning, that it may be more wholesome and pleasurable to the stomach: so must every good action be seasoned with his salt, sprinkled and powdered with reason and judgement, that it may be acceptable and delightful unto God, & therefore before thou speakest unto God, determine before with the Prodigal son what thou wilt say unto him. But let us examine his formal confession, which is short, but substantial, full of spirit and life, and matters of much moment.  
First he only mentioneth his father, 
Our sins a●● to be confessed to God only.  to whom he will flee unto, and unfold his sins. He will acquaint no friend or neighbour of his father, with his defects and wants: but he will go to the fountain at the first, to God his only comfort, and help of his complaint. 
Against the auricular confession o● the papists A similitude  And herein he is the wiser. For as he is unwise who seeketh health, and help at his hands, who neither is endued with learning to counsel him, or furnished with medicines and means to recover him: so are they not only foolish, but of all most miserable, who in the most dangerous diseases of their souls, repair unto such dogleeches & paltry peasants, who have neither wit to counsel, or grace to comfort them. To what end therefore is that beggarly rudiment of auticular confession? Our running unto monks & sacrificing shavelings, whispering in their ears and confessing our sins to them? an idle ceremony, an invention of man's brain, founded as it is supposed by Pope Innocent the third, 
●●b. 6. ca 16.  or as So●zomen imagineth, ordained by Bishops, especially by the bishops of the west parts. There is no precept and warrant for it in the holy scriptures, albeit to make them serve their lewd fancies, they devilishly deprave many places of the scriptures. But these Balaamites wound themselves with their own Lancers, and we will cut off the head of Goliath of Gath as David did with his own sword.  

The arguments of the papists for auricular confession propounded & dissolved.  A chief reason which they allege to make their matter good, is an ancient law provided by God for leprous persons, who are willed by God to resort unto the priest, appointed by God to be a judge of their disease. They dispute in this wise. Leprosy is to be showed unto the priest, and lepers by the Argument 1 law were to go unto the priest, & so Christ commanded the Leper in the gospel: 
Matth. 8  but sin is leprosy, and every sinner is a spiritual Leper: Wherefore every sin is to be showed unto the priest, and every sinner must confess unto the priest, This argument hangs together like a sick man's dream, and concludeth nothing. I marvel by this argument, why the popish priests do not draw to themselves all contagious and leprous persons, since this outward leprosy must be judged of by the priest? If they stand so much upon it, I could wish, that all noisome and plaguy persons might crowd unto them as beggars to a dole, to show their botches, carbuncles, and biles, that they might judge of them. But this leprosy they will say is merely allegorical, it signifieth the spiritual leprosy of sin: Then we answer, that the reason is constrained, there is no certain sense and meaning in an allegory, for allegories may be wrested, and wrong to and fro, and be diversly understood. We answer more fully, that the old levitical priesthood is altered, it is wholly translated to Christ our high priest, to whom now alone we must confess our sins. That law was civil, and served for those times, it is now repealed, and is no more in force. Christ willed the leper to go unto the priest, according to the law, because as yet Moses his law was in force, and our Saviour Christ came to be obedient unto it, as he himself witnesseth, 
Matt. 5  and not to break it.  
Another reason which carrieth some countenance Argument 2 and credit with it, in outward appearance, 
Mattth. 3  is form in this wise. They came to john the Baptist, and confessed their sins, wherefore in the like sort we must come unto the priest, and confess our sins.  
Here we desire more wit of them, for their logic faileth them. We yield, that the confession of sins is necessary, and it is no marvel that the people did confess them when they came to johne for john then baptised, and they came unto his baptism. Now baptism is the sign, and token of repentance, and confession of sins is a branch of this Tree, and a member of repentance. But all this while this their repentance and confession of their sins, favoureth not as I can see their auricular confession. For they confessed their sins publicly, they came not creeping unto john the Baptist, and told him privately of them in his ear. This all the duncical Sorbonistes cannot prove, without which we plainly see, that they delude and mock us, and do prove nothing.  
Argument 3 An other place of Scripture which is taken from the nineteen Chapter of the Acts, 
Acts. 1●  and the eighteen verse, of the Ephesians, who confessed and showed their works, hath the self same answer with the former, and one thorn stoppeth well these two gaps, their confession there, was public, it was not private, in the priest's ear.  
Argument 4 And truly the saying of the Apostle james, acknowledge your faults one to another, 
jacob. 5  doth them as little pleasure as the former testimonies: for the Apostle speaketh of mutual offences, between neighbour and neighbour, and of mutual reconcilement to be made between them, by their mutual acknowledgement of them. The priest standeth bound by the tenor of these words, to confess his own sins, in the people's ears, aswell as the people are in the priests ears.  
They dote very much upon this aphorism of Solomon & are much conceited in it. He that hideth Argument 5 his sins shall not prosper: but he that confesseth them, 
Pro. 28.13  and forsaketh them shall have mercy. But this argument is most weak, it hath no joints or sinews in it. It wholly respecteth the confession of our sins before almighty God, and not the confession of them to the world, and least of all the auricular papistical confession.  
I might heap up infinite beggarly and doltish reasons, but the more we stir a dunghill, 
Esai. 43.11. & 25.  the more it stinketh, & therefore I will not infect your godly senses with them. God saith by the mouth of his Prophet Esay. I am he, and besides me there is none that putteth away thine iniquities and thy sins. Therefore to whom should we confess our sins, but only to him who can forgive us our sins?  
The prodigal son in this his form of confession, hath a very good Method, and his words are very suitable, and fall out fitly into his purpose.  
He rather chooseth to call him father, than his Lord or master, 
Why the prodigal son calleth him father rather than Lord and master.  albeit he is both, and all in all unto him. For hereby he hath boldness, and access unto his presence.  
A son without offence may ask more of his father, than a servant of his master. The name of a father is an enticing name, it setteth wide open the everlasting gates of mercy, for every prodigal repentant son, 
Matt. 6  at all times to enter in. Wherefore Christ in his formal prayer, prescribed unto us, maketh an entrance thereunto with this title, and prefixeth in the forefront, to give grace to such petitions preferred afterwards, the sweet name of Father.  

john. 8  The jews vaunted and boasted exceedingly that they had Abraham to their father, how ought we much more to rejoice and be glad, having God to be our father? 
Rom. 8  For if we are sons, we are also heirs, for that is Paul's conclusion. We can want nothing, 
Matt. 6 job. 16  For our heavenly father knoweth whereof we stand in need: and our heavenly father loveth us as Christ himself saith.  
Therefore because this title was so encouraging, and so full life, it was with good reason that this comfortless and almost dead person, did take hold of this as the City of refuge, and horns of the altar, by which he might be sure to escape further vengeance, and the hands of the destroyer.  
Secondly, this title graced him very much and did set forth his dignity; He descended of great parentage, howsoever now he was abject & forelorn, and being well brought up, he could not so put off all behaviour, as utterly to forget what terms to use, & of what parents he did come. In the like manner, it maketh much to our honour and renown, that we have God to be our father, for this is the covenant and prerogative royal of the new Testament that he will be our father, and we shall be his children; we cannot have a greater blessing and happiness, then to have 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 serveth effectually to that end. It is a foul disgrace to them of noble parentage, 
A similitude  to consort themselves basely with nasty and vild companions. Is it not intolerable that a kings son should disport himself openly in the streets, and highways with every sordid beggar, filthily, and shamefully to nusse among swine, and to grovel and wallow in the dirt, and in the mire? This was the condition of this young man's life, of this peerless prince of the highest descent, having God, the king of all kings to be his father. And this is the course and order of our life, who are his brethren, and have all of us one Father, and are made his children by adoption and grace through faith in Christ jesus.  
Wherefore let the blessed memorial of our new birth, be most dear unto us, 
1. Sam, 10  and let the name of our father be always in our minds, to teach us our duties, that we may walk as dear children, beseeming such a father.  
When as God changed the estate of saul's life, he changed his heart likewise, he was no sooner king but a kingly heart was given him. God requireth new hearts of his new born children: since that now we have such a gracious father, we must not as before continue graceless children. We read of Aulus Fuluius 
A. Fuluius,  who espying his son in his enemy's camp, would have slain him with the sword, saying unto him, that he had not begotten him for Catiline, but his Country: So God hath not begotten us that we shoule serve his enemies, 〈◊〉 brutish and swinish sins, but that we should be holy even as he is holy, and remember our parentage  
Demades 
Demades.  in times past, seeing Philip the king pleasantly disposed, lasciviously and wanton disporting himself with his prisoners and captives, taken in the wars, upbraiding them with their servile and slavish condition, thus gravely and severely censured his folly. sithence (saith he) fortune and good luck hath laid upon thee the person of Agamemnon, that is of a triumphant and victorious king, mayest thou not be ashamed to play the Thersites, that is the lascivious and wanton companion? so inasmuch, as not fortune and good luck, but God's good grace toward us, hath given us the dignity to be the sons of God, why live we in wantonness and sinful pleasure? why do we follow vanity, and seek after leasing? God hath chosen to himself the man that is godly: if so be, we be his sons, see that we walk worthy of so great a calling, and let us always use with reverence the name of our Father.  
In the process of his speech, he cometh to his sins, which because he cannot account in particulars ●hee thinketh it best, to reduce them to a gross, and to a general sum, saying: I have sinned. If he could have recited them it would have made to long a discourse to have made relation of every sinful action, committed by him in every town and place, where soever he be came since his first departure, but it had been impossible for him to have remembered them. 
Psal. 19  For who doth know (saith David) how often he offendeth? He therefore layeth them down in a lump, by this one word Peccavi, I have sinned, comprehending whatsoever sin he had committed. He maketh no excuse, or apology for himself, he excuseth not himself, or accuseth others: not his merits but God's mercy is the thing he standeth upon: for simply and absolutely he saith, that he is a sinner. He accuseth not Satan, who tempted him, his friends who forsook him, or the Planets who brought this evil luck unto him, but condemneth himself: he imitateth Nisus, laying the whole burden of the sin upon himself, to excuse his Euryalus, whom Virgil bringeth in speaking in this manner.  
Meme adsum qui foci, in me convertite ferrum  
O Rutuli mea fraus omnis, nihil iste nec ausus,  
Nec potuit.  
It is I, and none but I, that have sinned. 
Psa. 51  I cry with David Be merciful unto me after thy great goodness. For I knowledge my wickedness, and my sin is always before thee. And I say with the poor Publican: Lord be merciful unto me a sinner. 
Luk. 18  So let us say, and not shift and put off our sins 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 upon ourselves.  
He doth not only simply confess himself a sinner, but he aggravateth and enlargeth the grievousness of his sins, saying: I have sinned against heaven, and before thee. It was not nature but especial grace which suggested this unto him. Flesh and blood revealed not this unto him, but his heavenly father. For if he would have spoken as a natural man, he would have spoken thus. Father I have sinned, but I witted not what I did, I had no evil intent and meaning when I sinned, wherefore it is meet thou shouldest forgive my sin, and let me have again the liberty of a son. Thus would a carnal man have pleaded for himself, whereby he should have further damnified himself. He taketh therefore a far wiser course, and by zealous piety entreateth tender pity. Let us do the like, and acknowledge ourselves no mean and ordinary offenders, but desperate delinquents in the highest degree, sinners against heaven.  
First, because our sins howsoever they seem to us to be injurious but to men, are designed against God, who hath flatly forbidden them, and therefore directly are committed against heaven.  
Because our sins do call to heaven for vengeance, as the blood of Abel, the sins of Sodom, the wickedness of Niniveh the great city, & the wrath of God is revealed from heaven against all unrighteousness. 
〈◊〉 1  Therefore we cannot whensoever we sin, but sin against heaven.  
Again, inasmuch as sin is against nature's course which all creatures yield unto, and which the heavens especially, and elements do obey, who keep their proper motions, and have their natural influences: man sinneth against them, and doth them much wrong, who using their service by the providence of God, he alone beyond all is disobedient unto God. God made the heavens to serve for man's body, man's body for his soul, his soul for God. If the heavens do serve thee, to the end that thou shouldest serve the God of heaven, in sinning against God thou sinnest against heaven. 
A similitude  To what end serveth the whole structure of a clock, if the Bell doath not sound at his due hours? The whole frame of heaven, and workmanship of the world, are the wheels of the clock, the voice & obedience of man is the Bell that soundeth God's praise, who disordereth & maketh void the whole frame of this clock, & do it great wrong and sin against it, when as our Bell striketh not, and our obedience is wanting.  
Moreover, by our sin we abuse his heavenly gifts, wast them, and consume them with this younger brother: and therefore it may be fitly said that we sin against heaven.  
Add hereunto moreover, that we sin against heaven, because sin is done in the sight of God who dwelleth in heaven.  
Last of all, by esteeming more of earthly pleasures then of heavenly delights, by setting our love more upon the world then upon heaven, we sin against heaven. 
A similitude  As he sinneth against thee who vildly and basely accounteth of thee, or preferreth thy son or servant before thee: so he that preferreth childish servile toys before heavenly true happiness and maketh more reckoning of the world then of heaven, as the Gergesites did of their swine before Christ, 
Mat. 8  sinneth against heaven,  
But he stayeth not here, but yet proceedeth further to a third degree, the more to enlarge and extend his misdeeds, by inferring this clause upon the neck of the former, I have sinned before thee. Coram te in ipso penetrali interiore conscientiae, as Augustine 
Augu. quaest. ●uang. qu. est, ●●  sayeth, before thee in the strait Closet of my inward conscience. I have done that evil before thee, which I durst not have done before men. Oh father, I cared but a little for thee, I should have regarded and reverenced thy presence, and that should have kept me in awe and obedience, but thy Majesty had no authority and power with me. I lived loosely, and lewdly, thou O father seeing it.  
Here is a great exchange in this man. Whilst he was in his sin, he flattered himself with this vain conceit, that God did not see him, that he sinned not before him: but turning from his sin, he seethe and perceiveth that his sin was in his sight. A sinner so liveth as if God had no eyes to see him, or eyelids to consider him, but when he shall return to a better mind he shall put off this foolishness, and acknowledge with himself that the Lord doth behold him, and that there is no sin that can be hid from him. And if with this man we come to this good thought that God seethe our sins, it will teach us more conscience, and restrain us from such desperate and presumptuous sins, which so rifelie we commit, and make us walk more warily. Many a man would not sin as he doth, if he thought that man did see him. Do not thieves and fornicators watch their private places to commit their villainies, where they think none do see them? Doubtless then we would refrain sin, if so be this thought were rolling in our minds, that the Lord doth see us. 
Dan, 13  We say with the carnal and lecherous Priests who assaulted chaste Susanna. The Orchard gate is shut, 
Psal. 64  and no man can espy us, David's Naball saith, The Lord doth not see it, & the God of jacob doth not regard it. But the spirit answereth him, and calleth him a fool, and confoundeth his foolishness. O thou fool, shall he that made the eye, not see? he that made the ear shall he not hear? he that created the heart shall not he understand? The Lord knoweth the hearts of men to be but vain. 
Psal. 1●  For as the same Prophet speaketh in another place, The ungodly man careth not for God, neither is God in all his thoughts: he flattereth himself in his wickedness, until his abominable ways be found out. God open our eyes that we may see ourselves, and our hearts, that we may know that we stand before God, that we sin in his sight, who one day will call us to account for the same, and lay before us the things that we have done.   

The seventh Chapter. Of the prodigal son his extreme humility considered in the remainder of his formal confession, and of the commendation and virtue of humility.  
THe reverence and duty which he resolutely determineth to render unto his father when he cometh in his presence is entire and admirable: for he humbleth and abaseth himself to the uttermost. Who is truly penitent and humble in soul if this man be not? He learneth us our lesson, and prescribeth to us all a pattern of a penitent and broken heart, which is acceptable unto God. I am not (saith he) worthy to be called thy son, make me one of thy hired servants. Oh extreme humility, yet greatly necessary, because that god is gracious unto such, but as for the proud he beholdeth them a far off. And this the virgin Marie doth approve by experience finding it, and therefore she saith: God resisteth the proud, 
●uke. 2  and giveth grace to the humble. 
Aug. tom. 9 〈◊〉 temp. Bar●rico, cap. 7  Inclinatur humilitas, hexcitatur misericordia. Humility stoopeth, and mercy doth arise: Dicit se filius indignum, ut ille eum judicet d●gnum, the son confesseth himself unworthy, that his father may account him worthy.  

●sal. 5  He approacheth as David through the multitude of God's mercies towards his holy temple.  
He accounteth himself unwotthie to be called a son, 
1. Cor. 15  as Paul did account himself unworthy to be called an Apostle.  
He speaketh as the Centurion did speak unto Christ, 
Matt. 8  Lord I am not worthy that thou shouldest enter under the roof of my house. 
Gen. 19  And as Abraham did to God, saying: What is dust and ashes that I should speak unto the Lord? As the mother of the Baptist to the mother of Christ: 
Luke. 1  Whence cometh this to me, that the mother of my Lord should come unto me? As Peter did to Christ. Depart from me, 
Luke. 5  for I am a sinful man. And as Abigael unto David, 
1. Sam. 25  when as David would marry her. Behold thy servant shall be as a handmaid to wash the feet of the servants of my Lord. As if he should have said, I dare not, and I do not make suit unto thee to be as I was before, and to be taken for thy son. I am unworthy of such favour, I have so disgraced myself, I have been so dislike thee that I cannot be thy son, vouchsafe me that mercy, that I may belong unto thee, that I may have a room and service in thy house, among the company of thy hired servants. I will not be thy son, but Lord make me thy servant. 
Psal. 85  For better it is for me to be a door keeper in thy house, then to keep swine abroad. One thing therefore do I desire of thee, even that I may dwell in thy house for ever. For there the swallow hath found her a nest, and the sparrow a place wherein to hide herself, even thy altars o Lord, my king and my God.  
Of this example let us make a godly use, and let us learn humility, it will avail us much: as it did this man. 
Matt. 7  Enter saith Christ into the strait gate: which must be by humility. For we cannot pass through a narrow gate, but by stowping low unto it. And better it is to stoop too much, than an ●uch too little, otherwise he may receive a knock, and be repelled back.  

Matt. 4  Our Saviour Christ preached often of humility, because it might be better learned of us Of whom did he make choice to be his followers, but humble and base fishermen? Whom he so peremptorily charged with this duty, as he told them flatly that unless they were lowly and humble like children, 
Matt. 18  they should not be saved.  

Luk. 2  Christ by humility was exalted to all dignity. When he was borne in a stable, and laid among beasts, he was applauded, and glorified by Angels. When as he was circumcised the eight day, as a sinner, he was then named jesus, which signifieth a Saviour. When he was numbered among the wicked, and between two thieves crucified, the whole heaven was then obscured, 
Matt. 27  and the Sun and Moon eclipsed, and he was by his father by signs and wonders glorified, and by the Centurion standing by and seeing them, publicly magnfied.  
A lowly man without pride, is like an innocent Dove without gall. 
〈◊〉 similitude   

〈◊〉 similitude  A tree that is planted in the lower ground, is safer than that which standeth higher upon a lofty mountain: for the winds and tempests have more power over it He that is the lesser is the greater (saith Christ: 
Luk. 14 ) The greater because his reward shall be greater: the greater because he is like unto Christ who is greatest of all. 
A similitude  As ashes do keep and preserve fire, so our humility whereby we consider ourselves to be but ashes, keepeth and cherisheth the fire of the spirit.  
The deeper and lower that the pit is, 
A similitude  the wholesomer and sweeter the water of it is: so the lowlier and humbler thou art, the more delightful and gracious art thou unto God.  
Thou canst never lose by thy godly humility, for it will extol thee, and bring thee unto dignity.  
Paul who in humility confessed himself to be the least of the Apostles, 
1. Cor. 15  in labours through God who wrought mightily with him, he exceeded and surpassed all the rest of the Apostles.  
The Baptist who thought so meanly of himself, 
Matt. 3  as he thought his hand not worthy to untie Christ's shoe, Christ used that hand to a higher office, and did put it to his head, and was baptised of it.  
The Centurion who adjudged himself unworthy to receive Christ into his house, 
Mat. 8  Christ did commend him, and did prefer him above all the people of Israel. 
Matt. 18  But Capernaum that looked proudly, and stared up to heaven the Lord depressed, and threw it down to hell.  
When Christ was to manifest his tranfiguration 
Matt. 17  which made to his glory, he showed it but to three: but when he was crucified which made to his contempt, he was seen of all, he would be lifted up and hanged in the air, that all the world might se● him. It is not amiss to conceal such things which may tend unto our praise, and to make them known to few: but it is to good purpose to publish our defects, and manifest them unto all.  
Thou hast no just cause and argument of thy pride, but thou hast matter enough to provoke thee to be humble Vide unde veneris & crubesce, ubi es & ingemisce, 
bernard.  quò vadis & contremisce. Look from whence thou art and be ashamed, where thou art and be grieved, and whither thou shalt and be terrified. We see sometimes a man in respect of his wit little wiser than an Ass, and yet be setteth and rufleth in his silks, and is adorned with his rings and costly jewels, his outward burden is better than himself; and this man is proud because of his riches, which an Ass might be as well that is his sumpter jade, and carrieth upon his back more riches than his master. The proudest upon earth, when he is buried in the earth, is as mean as the vildest here on earth. 
A similitude  In Chess play there are divers degrees of persons. There is the King, the Bishop the knight, & the rook, and there is the abject and paltry pawn, these have their differences and rooms by themselves according to their degrees while the game lasteth, but they are all one when they are put into the bag: Death maketh the beggar & the King alike, all are one with him when he hath us in his bag. There are ears of corn in the time of harvest to be seen in the field, that are higher than others, 
A similitude  but when the Reapers cut them down, they are bound up together, and then this difference appeareth no more between them, for they are threshed and beaten out together. Let us therefore laying aside all pride, be humble and meek as it becometh Christians, and as Christ himself by his own example teacheth us.   

The eight Chapter. How God out of evil things bringeth forth good, as making the sins of the prodigal son the occasion of his humble and dutiful confession.  
IF the prodigal son had not been so sinful, he had not returned to his father so sorrowful From the excess of his iniquity, did spring this his dutiful and conformable humility. This commendeth both the goodness and wisdom of God to us, who can make our sins redound to his praise and from a matter so wild can extort, and wring out such a virtue from us. Is not he a wise workman, who cannot only skilfully grave in gold and silver, 
A similitude  and improve the purer substance, but also can make use and benefit of the dross, and can apply it to good service? It is so with God, who is this cunning craftsman, who not only engraveth in the hearts of his Saints, his refined metal, the marks of his good grace: but also in prodigal and pernicious persons, such a one as this was, for a time the very excrements and scum of all people, can work his own will polishing and bringing them to so excellent an end.  
This fellow wa● so devoted and sold unto sin, as he seemed wholly to be turned into sin, and to be nothing but sin. His silver became dross (as the Prophet Esay 
Esai. 1  sayeth) and yet this goldsmith made a costly vessel of it to serve in his tabernacle.  
God would not (as saint Augustine 
Augu. super Psal. 104  saith) suffer sin to be, but that he knoweth how to m●ke a virtue of it, & to turn it v●to good: according unto that which the Apostle saith: where sin doth abound there grace doth superabound. He can get himself honour of Pharaoh, and all his enemies, and make their sins declare abroad his righteousness.  
Let no man therefore despair of grace, in respect of the greatness and continuance of sin, God suffereth some to go very far to make them know themselves, to root them in virtue, and to ground them in repentance, and the better to reduce them to humility of mind.  

A similitude  As he that pulleth down an old decayed house in miserable ruin, and buildeth up a new in the same room, bestoweth much time about the foundation, that that being steadfast, the structure and building that is coupled unto it may remain firm a●d sure so God for a time letteth alone a sinner, & suffereth him to lie as a rotten wall upon the ground: he is long in laying his foundation, that that being grounded upon godly humility, he might build thereupon his whole work of piety.  
After David had covered himself with sin, 
2 Sam. 12 Sin causeth humility.  as it were with a garment, and had dwelled in it, adding sin unto sin after adultery bringing forth murder: when he was taxed at the length for them & proceeded against by Nathan, he was presently much humbled, & for ever afterward more provident and advised. Yea he himself had a feeling in himself, what a cure and good his sin had wrought upon him. For this much he doubted not to confess, saying: 
Psal. 119  It is good for me that thou hast humbled me, that I might learn thy law.  
Peter by his threefold sin and defection, was ever after better taught to curble his presumption, and to weigh his own strength, and not so to flourish before the field, and triumph before the victory. Wherefore when Christ asked him after the resurrection, whether that he loved him, he appealed to Christ's judgement, replying confidently, Thou knowest that I love thee. 
john. 21  He was before so well warned, as he was now well armed. His former wound stirred up his spirits, kindled his zeal, and made him more courageous.  
Paul was a chosen vessel of God's grace, 
1. Tim. 1  and a dear saint of God, but he was first a persecutor, before he was a preacher, a Saul that persecuted the true David, before he was a Paul a professor and worshipper of the son of David. But the common remembrance of his wont wickedness, bred in him all humbleness, he had never without doubt been so exceeding dutiful, had he not before been so exceeding sinful. It is not to be spoken how his former sins did tame him: as before his sin was as a sword to wound him, so it served now as a medicine for to heal him. As often iniquity doth bring forth humility: so it doth afterward stir us unto vigilancy. 
〈◊〉 causeth vigilancy.  The fish will afterward be wary of that place, where she hath before been pricked with the hook, and the birds which have been fettered and entangled with the snare, and have hurt a wing or joint, will afterwards be circumspect, and will fly the net: so sin, albeit for a time it is hurtful, yet in the end it is very much profitable, as giving us warning by former mishaps, hereafter more circumspectly to look unto our steps.  

A similitude  So long as the thorn doth grow within the vines, they do choke them and hinder them that they cannot flourish, but if you root them up, and set them about the vines, they serve as a hedge, and a defence for the vines: so sin so long as it remaineth in the mind, and groweth within the soul, it pricketh and woundeth the soul exceedingly, but being digged up, and set in the valley of our sight and remembrance it serveth as a wall to guard and preserve us, that neither the wild Boar that cometh out of the forest, nor the Bear that issueth from the wood shall root it up.  
We have last of all this benefit by our former sins, that they make us afterward 
Sin maketh us afterward more religious.  more zealous in God's service, and to run with David the way of his commandments. There are none so hot professors of religion, than those who before have been stone cold in religion.  
As a wayfaring man that is left behind will make the more haste, 
A similitude  and mend his pace when he seethe that his company is far afore him, that he might not either wander he knoweth not whither, or travel solitarily: so he that is put backward and behind by sin, when as he seethe it, he striveth more fervently to overget his fellows, and maketh more haste in his journey towards heaven.  
Thus God (as a cunning and expert physician, 
A similitude  of poisonable confections maketh comfortable electuaries) of sin which is a rank & most deadly poison, maketh approved medicines. Man by his sin purposeth only evil, but God directeth & turneth it unto good. In a mischievous mind, 
Genes. 37. Gen. 50  the confederate brethren sold joseph into Egypt, but God so disposed it as joseph acknowledged, & the end manifested, that he was sent thither for their preservation.  
Saul plotted the murder & destruction of David desiring of him a hundred foreskins of the Philistines, 
1. Sam. 18  (for he said my hand shall not be upon him but the hands of the Philistines) but though his eyes were evil, yet was god good, & from this platform of his ruin and confusion, he took occasion to work his renown, & to make his name famous by his noble victories.  
judas betrayed his Lord and master, and committed a wild sin with as sinful an intention: but God thereupon brought his good work to pass, and wrought our salvation.   

The ninth Chapter. Of the Prodigal son, his execution of his purpose, wherein is considered the present necessity of our speedy repentance, without our further delaying it.  
THe Prodigal son being full of the spirit, and wholly consecrated unto heavenly thoughts, he lingereth not that the spirit might cool within him, but whilst it is hot, and the fire breaketh out he followeth the effects and motions of the spirit: for it is reported in the history of him, that he arose and went unto his father.  
In saying that he arose, he insinuateth that he did lie down before. In that he now went unto him, it is to be concluded that before he did stand still, or turn his back, and went away from him. That it is added to his father, it is consequent that before he went unto a tyrant.  

●e must re●●it while 〈◊〉 have ●e. ●●el. 3  It is most behoveful for us to do the like to be obedient to the heavenvly calling, to accept of grace in the time of grace, to open the doors of our souls when Christ knocketh, that he might enter in, and come and sup with us: we intent a conversion, and return unto God, but we can find no time for it. All our time is too little for ourselves to waste and consume upon our pleasures and our sins: we dally too much with God in delaying our duties, and posting off his service from time to time, till there be no time for it: we must therefore perform our vows which we promise unto God, a timely sacrifice is most acceptable unto him.  
It was too late for the five f●●lish Virgins to knock, 
Matt. 25 Luke. 16  when as the gate was fast shut against them. And for the rich glutton, to howl and cry to Abraham, when he was in hell in torments. Christ willeth us while we have light to walk in the light: 
joh. 12 joh. 9  for the night will come wherein no man can work. Whilst we have time (saith the holy Apostle) let us do good unto all. 
Gal 6  And if we will inquire, and seek after God, Esay 
Esay. 54  willeth us to seek him whilst he may be found.  
The hope of long life which flattereth many, and stayeth their repentance, is erroneous and devilish: for it is presumption and intolerable usurpation, to arrogate to ourselves that which is proper unto God, which is to dispose and set down the times, having had our answer in this case before in the person of the disciples, unto whom it was said, It is not for y●u to know the times and the seasons, 
Acts. 4  which the father hath kept in his own power.  
If so be thou hadst a charter of thy life, and that thou wert certified how long thou hadst to live: yet shouldest thou not put off thy conversion to the last, as if God were not worthy to be served with the first. Look how thou servest him, thou shalt be served of him. If thou givest him the lees, and bottom of thy vessel, thou shalt drink of the dregs and bitterness of his cup. 
Psal. 6●  For there is a cup in the Lord's hand the wine thereof is red and full mixed, as for the dregs thereof the ungodly suck them up, saith the Prophet David.  
When as jacob's sons should the second time be sent down into Egypt, jacob willed them to carry with them the best presents to the man: let us before we descend into the grave, ascribe unto the Lord who is worthy of all homage, the best service that we can, the flower of our life, and the vigour of our mind.  

Num. 18  God willed in the law, that the best tithes, the fattest sacrifices, & the chiefest oblations should be given unto him, to signify that the best of the man is his portion: he will not be dodged with, & satisfied with the worst, with our crooked old age, when our senses are decayed, and we are fit for nothing. Cursed is he (saith God by his Prophet Malachy) who offereth unto God the lame and the blind.  
He is the fondest fellow that ever was heard of, who falling into a deep river, 
〈◊〉 similitude  and having present help offered him whilst he yet swimmeth upon the sword of the water, maketh refusal of it, and answereth that he will not be helped before the next year, when as he is in danger to sink presently: so what shall we say of them, who plunging themselves into the deep pit of sin, and by the hand of repentance whilst they are recoverable may be dragged out, do give over this hold, and being in peril of present damnation, do sl●cke the opportunity of present remedy, and to a year, nay I know not to how many years, they do put off this offer, and slack this repentance. Arise thou therefore, sit no longer still: go thou forward out of hand with the Prodigal son, repair unto thy father, and offer him thy service. It is not enough to purpose it with him, but to perform it in deed with him. Rebecca had not only earrings of gold, but bracelets thereof likewise: our arms must be adorned as well as our ears, for it is not sufficient to have ears to hear, and mouths to speak, but we must also have hands and arms to work withal. There be many who have jacob's smooth voice, but they have Esau's rough hands. Their mouths are far greater than their hands, which is monstrous in nature, for they word it much, but they work it little. The fig Tree had fairer leaves but no figs, we are deceitful Gibeonites, and painted tombs like pharisees.  
If thou conceivest in thy mind a repentance, and dost not arise and practise this repentance, but from day to day delaiest it, be thou sure that thou shalt not have it when thou wilt, it will be far from thee. Consuctudo est altera natura; Custom is a kind of nature, & habitus induratus, an obdurate habit, which cannot be forsaken.  
If we accustom ourselves still to sin, and do not turn from it when God showeth us mercy, and toucheth our affections with the finger of his grace, it will be very difficult hereafter to forsake it.  

1. Sam. 17  David could not endure to have upon him saul's armour, though it were of proof, and exceeding costly, and why? but only for want of use, he was otherwise accustomed.  

A similitude  A broom only sweepeth away the dust, it taketh not away the dry, and hardened dirt, an iron shovel must scrape off that: for time and continuance hath so fa●●ened it to the ground, as it is hard to get it off. We cannot prevail against our custom of sin, unless God worketh more effectuall●e with his power, and draweth us more forcibly.  

〈◊〉 similitude  When as first a man cometh to dwell in a poor village, and first drinketh of their troubled and muddy water which that soil yieldeth, it sticketh at his stomach, it much distempereth him, it disagreeth mightily with his nature, and he wondereth how the people of that place can live with it: but if this man abideth and dwelleth still among them, his stomach b●i●g used and accustomed to that drink, it will at last go well down with him, it will seem savoury and wholesome enough unto him. In the like sort since sin is as noisome as puddle water, the stomach of the soul at the beginning cannot away with it, but it much disquieteth it, insomuch as a sinner is very heavy for it: but after he hath been nuzzled and traded up in sin, and he hath drunk iniquity (as job saith) as an Ass drinketh water, and sin is become as another nature unto him, he is then altered, he is then pleased, and delighted with it.  
If thou blowest well the candle assoon as it goeth out, thou mayest light it again thereby: 
A similitude  but if thou pausest, and stayest a while till the fire that is in the snast goeth out, it cannot be recovered: so if ass one as the good motions of the spirit which do shine in thy heart like a bright burning candle seem to wax dim, and to be extinguished, whilst there is yet a little fire, and some sparks remaining thou dost labour to reduce it and bring it to his light, it m●y be well effected: but let thou it alone till all the fire be out, and till it be utterly dead in thee, and it will be a thing impossible to revive it.  
The first, 
A similitude  and second stroke which the butcher giveth the ox, maketh him to fling, and take on exceedingly: but after a while when he is loaden with blows, he is so amazed, and overcome of them, as he remaineth senseless and past all feeling, he will not stir, strike him never so much. The first and second blow which sin giveth us, toucheth our hearts, and affecteth us grievously, but when heaps of sins do overtake us, and smite us without end, our consciences then are seared, as it were with hot Irons, our souls are benumbed, and we sin without all sense.  
Repent we therefore and return we, when we may unto our heavenly Father: put we it not off from day to day, least suddenly the day of the Lord cometh, and in our security we be destroyed. 
August●●us.  Poenitentia quae ab infirmo sit, timeo ne ips●● infirm sit. Poenitentia quae a moriente fit, timeo ne ipsa moriatur. Our repentance which cometh from us whi●e we are weak is greatly to be seated will be also weak. Repentance which is deferred till we be about to die, is in great danger likewise to die. It is therefore very fearful to overship the seasons, and let go opportunity off read us of repentance, It is not only hard to repent in the end, in respect of want of use, for commonly as a man liveth so he dieth, but also it will be as difficult unto him in respect of God. 
God's grace is wakest at th● hour of death.  For at the hour of death thy body and mind is weakest, and the devil is strongest. God then doth more forsake thee, and the Devil is more ready to take thee: for God saith thus unto us, I called and you would not come, 
Prou. ●  I will therefore rejoice in your destruction: calamity shall come upon you, you shall call on me, and I shall refuse to come. To the like purpose the spirit speaketh evidently by his Prophet Hieremy, We have cured Babylon, and yet she is not healed, behold we will forsake her. 
〈◊〉. 5.  God hath good reason utterly to forsake us, when as his calling can take no place in us. God hath no reason to stay our leisures, but it is just, that as we refuse him when he offereth himself to us, that thee should do the like when we must have need of him. Well saith saint Augustine. Hac animaduersione percutitur peccator, ut moriens obliviscatur sui, 
Aug. serm. Innocentum.  qui vivens oblitus est Dei. A sinner is worthily punished with this judgement at his death to be forgetful of himself, who all his life was so unmindful of his God.  
As at the hour of death, 
The devil is strongest at the hour of death.  God's grace most doth fail us, so at that exigent the Devil most prevaileth, with whom he could do nothing in the health of their life, with them he is most busy in the extremity of their death. And where he than prevaileth he getteth a great conquest which he cannot lose again. If whilst thou hast thy health, thy strength, and thy best mind, thou art so weak as thou canst not overcome the smallest temptations: how shalt thou thinkest thou when thou art weak and crooked, and thy senses fail thee o●● come strong illusions? If so be when the enemy is at the weakest ●hou canst not subdue him; there is but small hope that when thou art weakest, & he at the strongest, thou shalt do aught against him. If in thy vigour and pri●e age when thou art lusty as an Eagle, thou be'st but a coward: when thou layest gedred, environed, and beset with sicknesses & diseases, thou wilt not be able to look him on the face. 
Psal. 6  There is no man (saith the Psalmist) who in death remembreth thee, & who shall give thee thanks in the pit? Wherefore thou dost well, if as Ecclesiastes 
Eccle. 12  counseleth thee thou remember'st thy Creator in the days of thy youth. If when thou be'st able to sin no more, thou surceasest to sin: it may be truly said, that sin doth leave thee, thou leavest not sin.  

A similitude  Thou dost like the Merchant, who in a grievous storm when there is no other remedy, throweth his wares and adventures into the sea, but if the tempest ceaseth he throweth no more in, but laboureth to recover as much as he can of his former loss again.  
Come home therefore unto the Lord thy God, and what good motions God putteth in thy mind, those with this Prodigal and lost son put thou in practice. It is to too dangerous and thou makest the hardest adventure that can be, in trifling the time, and putting off thy conversion and return unto God, unto future and l●tter times, which perhaps thou shalt not see. I read but of one that was saved at the last upon his repentance, which was one of the thieves crucified with Christ. 
August.  unus ut nemo desperet, unus ut nemo praesumat. There was one that no man might despair: there was but one that no man might presume. 
A similitude  When as a man hath a great task enjoined him, and but a little time to do it, he is very foreseeing that this time be well spent, and that nothing of it be lost: for otherwise this work cannot be done and he cannot have his wages; our task is our conversion and return to God; our time is this life, which is short and uncertain; our wages is the salvation of our souls, the inheritance and possession of the kingdom of heaven. God almighty give us grace to be careful of our time that we may end our good work and fight a good fight, and have our happy wages in the world without end.  An abstract of the prodigal son his formal confession, or a sinner his meditation and humble suit to God for the forgiveness of his sins.  

A Prayer.  
O My gracious God and most merciful father: I thy humble servant, utterly unworthy to be called thy son, do here submit myself in all obedience unto thee: and confess before thee my infinite and grievous misdeeds committed, both against heaven which is thy seat, and earth which is thy footstool. O Lord I dare not look up unto heaven, I have so sinned against heaven, by sinning against thee that dwellest in heaven, and by making more account of this world then of heaven. I dare not lift up mine eyes unto thee I have so sinned against thee, so as the sight of thee feareth me, and thy fear most mighty God is on every side. I do acknowledge my wickedness and my sin is ever before thee. Against thee only have I sinned, and done this evil that thou mayest be justified in thy sayings, and clear when thou art judged. I am he whom thou didst vouchsafe by adoption and grace to make thi●e own son, thou hast nourished and brought me up, but I have rebelled against thee. The Ox did know his owner, and the Ass his masters crib, but I thy son did not know thee, I thy seed and chosen did not obey thee. Wherefore thou gavest me over unto my own hearts lusts, and didst let me follow mine own imaginations: So as I committed all kind of filthiness, and received such recompense of my wickedness as was meet; so as now I am a stranger and foreigner unto thee, I am not therefore worthy of the name of a son, O let me be numbered among thy hired servants. O father behold me in the face of thine anointed, for one day in thy courts is better than a thousand with the ungodly: I had rather have the place of meanest service, and to be a door keeper in thine house, then to dwell in the tents of the ungodly, and sit in the seat of sinners. I am he for whose sake thy only begotten son became man, bowed the heavens, and came down, made himself of no reputation, but humbled himself even unto the death, the death of the cross. Thou hast given this son for me a most wild servant, that of a servant I might be made a son, by being conformable unto the image of thy son: but I alas have lived in the flesh, have quenched the spirit, and have walked like an infidel. I have forgotten God that made me, and the strong God of my salvation: I have been reprobate and abominable, and unto every good work unprofitable: whither therefore shall I flee for secure? if I look up to heaven, I am dismayed, for I have sinned against heaven: if I repair unto thee. I am yet in misery, for I have sinned against thee. I am he whom thou didst prevent with thy liberal blessings, upon whom thou didst bestow a great portion of thy grace, whom thy tender mercy embraced on every side. But I have wantonly and wickedly wasted them, by living in my lusts and not in thy laws, by fulfilling the lusts of the flesh, and of the mind, by working all wickedness and that with greediness. Thou induedst me with wisdom above others, with a greater knowledge of thy word then others: I was planted in the house of the Lord, that I might flourish in the courts of my God by being engrafted into the body of the Church and communion of thy saints, and made partaker of thy holy sacraments. Thou hast not done so to other nations neither have other people had such knowledge of thy laws. But woe is me, I have despised these thy mercies, broken thy covenants, dishallowed thy most holy and reverend name. I have sinned O father not meanly as other men, but mightily above other; for I have sinned against heaven thy holy place before thee the holiest, and in earth, the place where thy name is called upon: I am not therefore worthy neither do I desire to be called thy son, but let me be thy servant, and o Lord save thy servant who putteth his trust in thee. O remember not my old sins which I have committed since I went from thee, but of thy goodness preserve thou him that is appointed to die. Thy great bounty showed to hired servants remaining in thy house, putteth me in hope of the like to be showed unto me thy Son returning to thy house. Thy servants have enough, and I thy son O faether like unto a runagate continue 〈◊〉 scarcity: they eat of the plenteousness that cometh from thy Table, but I am constrained to beg my bread in desolate places. And this misery O father, I must needs confess is of myself, for I would needs departed from thee, the health of my life, the light of my countenance and my merciful God. Wherefore now sitting by the waters of Babylon, I cannot but weep when I remember thee O Zion. But turn thou my captivity as the rivers of the south, and let me hear of joy and gladness, that the bones which thou hast broken may rejoice. Though I have sinned against thee, yet I come unto thee, and though thy justice must show vengeance upon sin, yet I appeal unto thy mercy in thy dear son Christ for the pardoning of my sin. I have sinned and done wickedly, yet I know thy mercy is above my sins. One depth swalloweth up an other, let the depth therefore of thy mercy devour and swallow up the depth of my sins. Thy hand is not so short but thou canst save, nor thy ear so thick but thou canst hear. Hear me therefore O King of Heaven now I call upon thee, and be merciful unto my sins, for they are great. Show some token of kindness which thou dost use to show to those who put their trust in thee before the sons of men: Thou didst not repel the Publican, disdain the Pharisie, refuse the Harlot, or exclude the thief. Peter who denied thee, and Paul who persecuted thee, upon their return were received into grace. Father I return, consider my complaint for I am brought very low: deliver my soul out of trouble, and my life from the bloodthirsty: and though I be not worthy to be thy son, yet make me thy servant, so I thy servant shall rejoice in thee, I shall be ever giving of thanks for the operation of thy hands. Grant this grace oh dear father for jesus Christ his sake thy most dear son and my only blessed Saviour, Amen.   
The end of the second Book of the regress of the prodigal Son.   

THE THIRD BOOK. Discovering of the joyful welcome home of the prodigal Son, and the honourable entertainment which his Father gave him.  

The first Chapter. That the mere mercy of God is the main motive of our coming home to God, and the sole efficient cause of our whole salvation, plainly insinuated by this circumstance of this history, of the father his seeing the prodigal son, when he was ye● a far off.  
A Reverend and holy Bishop, when as Saint Augustine's 
A Bishops saying of Augustine.  mother was in exceeding heaviness for her sonne● perverseness before he was converted, seeing her strange passions and her abundant tears which she powered out for him, gravely answered thus: It is impossible for thy son to perish, for whom such ●eaers are shed. It cannot be expressed how a sorrowful soul in all humility throwing down itself before his mercy seat, is acceptable unto God, and gracious in his eyes. It is not possible that he should be shut out that knocketh at his door, or not find comfort that is sorrowful for his sins, or that his tears should not be put into the bottle, and GOD should not wipe away all tears from his eyes. 
Psal. 126  He that now goeth on his way weeping, a●d beareth forth good seed, doubtless shall come again with joy, and bring his sheaves with him. This much holy Scripture abundantly doth approve, but principally the precedent of this prodigal person. For he no sooner crieth but the Lord heareth him, no sooner returneth but the Lord meeteth him, nay to manifest his longing after him, he a far off espieth him, and at hand embraceth him.  
God the father therefore his abundant mercy towards us his wicked and rebellious children in this example is set before our eyes. It is here twofold wise propounded, under which two kinds whatsoever more particularly may be further illustrated properly is contained. The first is his mercy towards us a far off: the second is his mercy towards us being nigh and in presence with him. In the description of the first these notes as evident demonstrations thereof are premised and prefixed. His seeing him a far off, his falling on his neck, his kissing him. We will first entreat and discourse of the first, His seeing him a far off.  
He beginneth with this first, because this is that which chief worketh in us, for his grace 
The grace of God, the cause of our conversion. A similitude  and loving countenance must go before, else how should our repentance and conversion follow after. A sinner is like the Echo which cannot speak first, but must answer a voice: God must call before we can come: he must speak first, and then we answer, and say with holy Samuel, Speak Lord for thy servant heareth. 
1. Sam. 3  We have nothing of ourselves without the grace of God: For of his fullness have we all received grace for grace. 
A similitude  When we behold our face and image in a glass, the shadow of it moveth as the man moveth whose image the same is; the countenance thereof cannot look upward, unless the man himself the substance of that shadow looketh upward first. We are God's image, as he moveth us, so we are moved; we cannot look up to heaven of ourselves, God first must lift up our eyes thereunto.  

A similitude  It is easy for any man to kill himself, but impossible again to give life unto himself: it is easy for a man to kill himself with sin, but it is not in his power to quicken himself by repentance of his sin. Hence is it that Christ saith. No man cometh to the father, 
joh. 6  unless the father who sent me draweth him. And that the church prayeth thus. Draw me after thee, 
Cantic. 1.  and we will run unto the savour of thy sweet ointments.  

czech. 2  When as God commanded the Prophet Ezechiel to raise up himself, and to stand upon his feet, immediately the spirit of God did come upon him, and set him upon his feet: he had never been able to have risen of himself, if the spirit had not helped him.  
There be certain birds of very swift flight, 
A similitude  but therewithal so long winged, as if by chance they fall unto the ground their train so traileth upon the ground, as they cannot mount up again any more and recover their flight. It is so with us, who sometimes of a sudden would soar very high, and as a bird would fly swiftly up to heaven; but our wings and feathers so spread the ground, as whensoever we fall down to it again, as commonly we do being earthly minded, we rise no more up, unless that God himself erecteth us by his spirit.  
As Rachel's cattle could not drink of the water of the brook before jacob had rolled away the stone that covered it: 
Gen. 29  so there is a stone which layeth over our hearts, which unless God first removeth, we can not drink of the waters of repentance. For it is God only that mollifieth my heart, and taketh away this stone, as the just man job saith. 
job. ●3  The Prophet admiring the power of god, who with water forced out of a stony rock satisfied his people, exclaimeth in this wise, Which turned the hard rock into a standing water, and the flint stone into a springing well: may not we likewise admire the Lords power, and celebrate his praise, who of his goodness striketh the stony hearts of sinners, and forceth out of them the water of repentance? 
Psal. 114 A similit●●●  There are sundry locks which are so made, as they easily may be locked without keys: but they cannot again be open without keys. We may lock and shut out ourselves from the kingdom of heaven, but without him that hath the keys of David, to open when no man can shut, and shut when no man can open, we can not open the door of this kingdom. Turn me O Lord (saith the Prophet jeremy) and I shall be turned. 
Th●●r. 2 5  We of ourselves do turn from God, and do not turn unto him, unless God himself doth turn us. We are without God as Samson without eyes, and remain in the blindness and ignorance of our sin. It is God who openeth our eyes and our hearts, delivereth us from our sins our spiritual enemies.  
God saw the prodigal son a far off, and this immediately brought him nigh unto him: as he seethe us sinners when we are yet far from him, and think of any thing rather than of him. And this is that which moveth our affections, & reconcileth us again unto him. 
A similitude  The Sun is of that forcible nature and power, that it pierceth the very heart of the earth, it engendereth gold and divers other metals in the bowels thereof: so the reflection of the Sun beams of God's grace so radiantlie and forcibly worketh in men's hearts, as it bringeth forth the gold of faith out of them, and diverse other good effects and motions of the spirit. David extolling the power of God, who rebuking the red sea, made the waters of it stand upon an heap, and made the waters of jordan start aside for the people to go through, thus wondereth at it, saying: What aileth thee O thou sea that thou fledst, 
●●al. 114  & thou jordan that thou wert driven back? But I ceasing not to wonder at this man's turning back, I expostulate the case thus: What aileth thee, O thou sinner that thou fleest, and thou runagate prodigal son that thou turnest back? We cannot sufficiently wonder at God's grace, who made this unclean wretch the dung of the earth, and the Clay of the streets, purer and brighter than the stars and Sun before him. 
Rom. 11.  Oh the deepness of the riches, both of the wisdom and knowledge of God. What is man that he is so mindful of him? or the son of man whom he should visit, and see a far off? For our condition is the self same which this prodigal man's was. For when we were all a far off from him, 
Ephes. 2  strangers from his covenant of promise, aliens from the common wealth of Israel, 
Ephe. 8  when we were dead in sin: God who is rich in mercy hath quickened us, by graciously beholding us. He hath chosen us from all eternity to be his people, and the sheep of his pasture, but not by our merits, but by his mercies: not that we chose him, but that he chose us, and saw us a far off, when we did not see him.  
Did not the Lord see Abraham a far off whenas he lived among the idolatrous Chaldeans, and called him from thence, and made a covenant of salvation with him, that he would be his God, and the god of his seed? was not Adam before him seen a far off, whenas he turning his eyes from him, and fleeing from his presence, God called him unto him, and lifted him up (being desperately dejected with the shame of sin which he newly had committed) with the promise of his grace by the seed of the woman, by which this his sin should again be remitted?  
Was not David much exorbitant, and exceeding far from God, when as the Prophet Nathan was sent unto him to call him home again, and bring him unto God?  
Did not God behold the Israelites afar off, from the habitation of his dwelling, when he did see the misery of them in captivity, and delivered them out of the hands of their enemies, & brought their feet into a large room, by planting them in the pleasant promised land of Canaan? What should I rip up such variety of examples, as may serve this purpose? Thus he beheld Matthew the customer, 
Matt. 9 ●uk. 19 ●ph●. 2  Zacheus the usurer, Paul the persecuter, and us the Gentiles, when we were, as the Apostle saith, a far off, being without hope & without god in the world, calling us his people who were not his people; and his beloved, who were not his beloved. The grace of God therefore seeing us a far off, being in our sins, draweth us from our sins, calleth us to a confession, and repentance of our sins, and pardoneth all our sins. Without this there is nothing that we can do of ourselves, being not able to think a good thought. God must lose the bonds of thy neck O captive daughter of Zion. 
〈◊〉. 52  Peter denied his master, and wept not, for God did not look upon him: he denied him the second time, and yet 〈◊〉 not weep; for why, as yet the Lord did not look upon him: he denied him the third time, and he wept bitterly, but the text saith that the Lord did look upon him. 
Luke. 22  O Lord our God then look upon us, and then we shall with Peter weep bitterly for our sins.   

The second Chapter. Of the mercy and compassion by this father showed unto the prodigal son.  
THe circumstance of the father his seeing his son whilst he was a far off, being first of all remembered in good order, this inference of his compassion showed him as an exposition of the same is immediately adjoined. For God his seeing us is no superficial and bare sight of us, it consisteth not in an idle speculation, but he seethe us to show mercy, and compassion of us, and to work our salvation. God seethe not his servants as he doth the wicked caitiffs, A●nas, Caiphas, Pilate, and such like, who still remain obdurate and hardened in their sins: but he seethe them by bestowing his graces upon them, as Peter and Andrew: james and john: 
Mat. 4 joh. 1 Luke. 5  Nathanael and Matthew, who forthwith left their nets, the seat of custom, and ungodly trade of sin, making them Apostles, vessels and ministers of his great mercy.  
There is very great odds between God his 
Great difference the● is between god his seeing us, and man his seeing us.  seeing us, and man his seeing us. Oftentimes one Courtier is heard to say unto another, Did the Prince to day see thee? and eftsoons he answereth I. But what of that? for he often is never a whit the better for it, for infinite people do crowd to see the Prince, and the Prince eieth many of them, and yet thereby benefiteth not any of them. But if God seethe us, it is well with us, it cannot be in vain, but effectual unto us. For the eyes of the lord are the portal doors of pity, the windows and casements that have a prospect to salvation. He always beholdeth us with the eyes of kindness, 
Gen 19 Exod 3 Luke. 19 Mark. 14 Acts. 9  as Abraham in Chaldea, Loth in Sodom, Zachee upon the fig tree, Peter in the high Priests hall, the thief upon the cross, and Paul when he was Saul in his journey to Damascus.  
How happy was this for the prodigal son for his father to see him, for immediately he had compassion of him: so is it with us, he hath mercy on us as soon as he seethe us. 
Genes. 26.  That we may say with Agar, Thou Lord lookedst on me. The issue whereof was, that the Lord did hear her tribulation.  
Did God at any time look upon any, and did not show him mercy? 
●●od. 3  He looked upon the Israelites, and presently he delivered them from the Egyptians. 
●ark. 14  He beheld Peter, and the ice which before covered his heart when he abjured his Master, melted at the heat and fire of his spirit, and made a great thaw, so as streams of water, and brinish tears issued from thence. He saw Matthew as he went by the way gathering up of money, 
Matt. 9  and forthwith he bestowed a better office of him, and charged him to gather up souls unto him. He saw certain fishermen, 
Matt. 4 john. 9  and he ordained them fishers of men. He saw him that was blind from his birth, and his sight was restored him. He saw multitudes following him, 
Matth. 5  and he opened his mouth and taught them. 
john. 6  He lifted up his eyes and saw another multitude following him, and he communed with Philip about bread and provision of victuals for them. 
Luke. 1  He did look on the low estate of his handmaid, and hereupon the virgin peremptorily concludeth, that All generations shall call her blessed.  
God's eyes are compared to the Doves eyes upon the rivers of water, 
Cant. 5  because they are most pure, clean and simple, far from all evil, and full of all goodness. 
Matt. 3  In respect whereof the holy Ghost when he descended, assumed unto himself the form of a Dove. David uniteth and knitteth together God's sight, and God's mercy, because towards his Saints they cannot be sundered. Oh Lord look upon me, 
Psal. 24  and be merciful unto me, for I am poor and in misery. Else where he singeth in effect the same ditty, making God's mercy the effect of his seeing us. 
Psal. 33  The eyes of the Lord are upon the just: and what then? his ears are open unto their prayers. 
Psal 33  Come unto me (saith the same Prophet in gods person) and ye shall be lightened.  
It cannot be but where there is most light, 
A similitude  the place must be warmer; and therefore in the full Moon the nights are warmer, because the light is stronger: so let God behold us with the brightness of his countenance, and let the light of his love shine in our hearts, and they shall be warmed with the zeal of the spirit, and the fire of his mercy will be kindled within us.  
The presence of God's face is admirable, and unspeakable, for it ravisheth our hearts, and suddenly changeth them, and draweth them to obedience. If the Sun stood still in Gibeon, and the Moon in the valley of Aialon, 
josua. 10  and the mighty walls of Hiericho came topling to the ground at the voice of God, by his servant josua, 
joshua 6  no marvel it is though our sins come tumbling down, and we return to God with the prodigal son, when God himself beholdeth us a far off to this purpose and hath compassion of us. 
Psal 104  For the vast earth trembleth at his look, if he but toucheth the mountains, they do smoke.  
Finally, as all mercy is present towards us, when God's eyes do behold us: so all misery and calamity doth befall us, when his face is turned from us.  
Hereupon saith David. When thou turnest away thy face they are troubled, 
Psal. 104  if thou takest away their breath they die, & return unto their dust. David once persuaded himself that his estate was so sure as it could not be altered, when he spoke in this wise, 
Psal. 30  I said in my prosperity, I shall never be removed, thou Lord of thy goodness hast made my hill so strong: But the event did put an other song into his mou●h, and made him to recant, and reverse this proud boasting saying. Thou didst turn thy face from me, and I was troubled. Wherefore pray we the Lord to behold us, that he would by no means turn away his face from us, lest as David saith, if he maketh himself as though he seethe us not, we be as they that go down into the pit: Lest all our prayers be made in vain, and our cites do take repulse, he saying unto us as unto the old Israelites: When ye shall stretch out your hands, 
Esay. 1  I will hide mine eyes from you, and though ye make many prayers, I will not hear you, for your hands are full of blood.  
But the prodigal son his former disposition considered, 
Mercy is to be showed to the wicked  the present compassion of the father had of him is worthy to be observed. For he was a man wholly swallowed up of sin, wilfully walking after his own wicked ways, there was no fear of God before his eyes: Yet the father rebuketh him not in his indignation, neither doth he chastise him in his heavy displeasure: but he rather chooseth to prosecute him with favour which he did not deserve, then persecute him with judgement which was most due unto him, Teaching us the like mercy that we would show to such who beseech our mercy, howsoever in regard of their wild inclinations they be unworthy of it. There is none can be lewder and more infamous than this fellow upon whom such abundant favour was extended: to signify that how so ever the persons are qualified, yet their misery by us must compassionately be respected. 
Matth. 5  It is the express commandment of Christ that we should be merciful, as our heavenly father is merciful. Now how he is charitably disposed to the wicked, herein it is evident, in that he maketh the sun to arise on the evil and the good, 
Matt. 5  and sendeth rain on the just and unjust.  
The haven is a refuge and relief to all that arrive thereat, 
A similitude  whether good or bad: as it succoureth innocents, so it often doth protect robbers. God is the haven, to whom whosoever at any time do drive, they shall rest in safety. If thou dost help and relieve unworthy, with them doubtless will resort unto thee, 
Gen. 18  some who are worthy. Abraham confusedly without any difference harbouring all strangers, among them unawares received likewise Angels. It is salomon's advice, 
Pro. ●5 Rom. 12  and Paul ratifieth it, That if our enemy doth hunger, we do feed him. Let us measure others by ourselves, and let us do to others in their wants, which we would wish might be done to us in the like necessities. If God should show his mercy only to the good, where should the wicked and sinner appear? What should become of us who are borne in wickedness, and do nothing else but bring forth ungodliness? We will not exhibit any kindness to our neighbour in his extremity, because his life offendeth us: and yet we crave daily for help at God's hands, though hourly, diversly and grievously we offend him. With what face canst thou so often beg of God, and art so cruel to a beggar at the gate, that comes but seldom to thee? Among the five thousand who were fed by Christ with five loaves and two fishes, 
john. 6  there were without doubt some evil disposed people: yet Christ doth not sunder and divide them from the rest, but equally without respect of persons, relieved them together. It is a pithy saying of S. Ambrose: 
Ambrose.  Misericordia non judicat de meritis, sed miserijs. Mercy doth not consider of men's merits, but of their miseries. It is the fashion of the world, before they bestow upon any their alms, to make a scrutiny, and iniquity of their lives, There must come question upon question, before a poor beggar can have the smallest devotion: This we may well call Scrutinium diabolicum: a devilish scrutiny. For so it is in deed when 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 all learned of the devil, who tempting our saviour in his extreme poverty, questioned with him as we do with the poor, whether he were good: for to the like effect he expostulateth thus, 
Matt. 4  If thou (saith he) be the son of God cast thyself down: making a great doubt whether he were such a man as were worthy to be relieved in this his extremity. but of this matter I spare further to entreat, because I have particularly discoursed at large of it in my book of alms.  
This I have thought good to admonish thee of by the way, under the example of the father's charity unto his wicked son, that thou mayst likewise dispose thyself to be mercifully affected even to wicked people: That so thou mightest imitate thy heavenly father, 
Matt. ●  and be perfect as Christ willeth thee, as thy father is perfect.   

The third Chapter. The readiness of God in forgiving sin, and his slowness in punishing it: signified by the father his running out to meet his prodigal son▪  
THe father espying his son a far off, contenteth not himself with the sight of him, or with barely pitying him, or weeping for him, and so leaving him: but he further maketh haste, and runneth out to meet him, that neither any other in the way might hinder him, or otherwise the conceit of his father's severity unhappily terrify him.  

A similitude  By this and other circumstances going before, the order that God useth in receiving a sinner is notably set down. He is like unto a Nurse, who seeing her tender child venturing to come unto her, that it should not take a fall, maketh speed and runneth to it; Or like unto a Vulture, 
A similitude  or greedy fowl, who first seeing his prey a far off, flieth swiftly unto it, seizeth upon it, and afterwards devoureth it: so Go● first seeing a sinner a far off, in the uttermost coast and region of sin, taketh to him the wings of mercy, and flieth speedily like a swift arrow to him: he lighteth upon him, culling him and kissing him, and afterward incorporateth him, and maketh him his own.  
The father would not stay until his son should come unto him, and with all submission upon his knees crave remission, until he had urged him by many arguments, and pierced his ears and heart with his complaints: it was enough with him to move him to help him to know his miseries, albeit he came not into his presence to utter them.  
As it is sufficient to move a tender Father to know his sons adversity, 
A similitude  that he is fallen into a River, where without speedy help he must needs be drowned, albeit he grateth not his father's ears with loud crying unto him: so is it enough with God that he knoweth our dangers, that we stick fast in the deep mire where no water is, or that the streams run over our souls, albeit we cry not until we wax hoarse unto him, and triple and beat often upon the name of Our Father. The Lord seethe well the anguish of our minds, and our groanings cannot be hid from him. And therefore he sayeth thus by the Prophet Esay, Before that they cry, I do hear them.  
This father in running out to meet his son, testifieth his love which he beareth to his son, 
God is slow in punishing sin.  how ready he was freely to remit whatsoever sin his son did commit. It is God's nature so to do: It hath always been his custom to be very forward to show savour to a sinner, and to be unwilling and slow to punish him.  

Genes. 3  When as Adam had broken the covenant, and was in the transgression, it is said that God walked in the Garden in the cool of the day. When as he came to take vengeance upon sin, he came not down riding upon the heavens, as upon an horse, neither did he come flying upon the wings of the winds, nay he came no fast pace, but walking and creeping as it were a Snail. If he had delighted in our confusion, and did not rather expect our conversion, would he not think you mend his pace, and make more haste to punish us?  

Gene. 7  When as God was purposed to destroy the first world, and wash away the horrible filthiness of sin, which polluted the earth, with the waters of his rage, before this his judgement was accordingly executed, it was a hundred years before to his preacher Noah published. This his exceeding patience, and long sufferance, argueth flatly his slackness in punishing us: For else he needed not to have warned them at all, or respited them so long, but might have soon overwhelmed them.  

●ed. 19  When his doom definitive was denounced against Sodom, & her sister Gomorrah, & her neighbour towns about, he came familiarly to Abraham before, & of set purpose broke the matter unto him, that he might stay him by entreating for them. For to signify so much he suffereth dust and ashes to dispute with him, and so far to commune and prevail with him, as if there had been but ten honest persons in the place, the rest had been preserved and saved for their sakes. What proof more pregnant can we have then this, of the tender mercy and loving kindness of the Lord?  
Pharaoh was the rankest rebel that I read of, for he spared not to say, 
Exod. 14  Who is the Lord that I should let Israel go? I know not the Lord, neither will I let Israel go. Would such a fellow think you have been spared? Yet the Lord did spare him, and warned him seven times before he would destroy him. Oh the exceeding bounty of our God towards us.  
The Niniuits were a pestilent and perverse people, out of measure sinful, 
jonas: 3  for the outcry of their sin had sent an Echo up to heaven, and the Lord had presently decreed their destruction: but though the sword was now drawn out of the sheath, to wound their hairy scalp, yet so good a God was he, so slow to vengeance, and full of mercy, as their repentance mitigated his mood, and shut up the sword of his anger and judgement again into the scabbard.  
By the Ark of the Testimony wherein the law was kept, was the Mercy seat placed, to signify that as soon as we have offended the law, there is mercy to be had: 
Psal. 130  With the Lord there is mercy (saith the Prophet David) and with him is plenteous redemption.  
Now as he is thus backward & slow to anger: 
The Lord is swift in showing mercy.  so is he as forward and prone to mercy. As he but walketh when he punisheth a sinner, so he runneth when he would save a sinner, as he did here to save a notorious and miserable sinner.  

Luke. 19  Christ meaning to divert into Zacheus his house, or rather into his soul, and to make him of an Usurer and limb of the devil, a son of Abraham, and a child of God, he looketh up to the fig tree whereon Zachee stood, and saith, Zachee, come down at once, and come quickly unto me.  

joh. 13  To judas Iscariot the thief and the traitor, when he was plotting and compassing his treason, the Lord likewise said, judas that which thou dost do quickly. judas his treason was the world's redemption, and therefore he was so ready, and greedy it should be finished.  

Luke. 22  Else where he likewise speaketh to the same effect saying, I must be baptised with a baptism, and how am I grieved until it be ended? This he spoke of his passion, the cup of our blessing, the earnest and price of our eternal salvation.  

acts. 2  When the holy Ghost in the day of Penticost came upon the Apostles, it came suddenly in a sound from heaven, as of a rushing and mighty wind: It was in mercy to illuminate and sanctify them, and that was the cause it came speedily on them.  

〈◊〉 ●1  The Prophet Esaie declaring the office of Christ in preaching the Gospel, showeth that the subject of this preaching is, to publish God's readiness to pardon sinners and his unwillingness to take judgement of them. And to make proof thereof he compareth them together, and maketh his clemency to be far greater, and of longer continuance towards us than his justice. For he restraineth his vengeance, and limiteth it to a day, but he extendeth his mercy infinitely beyond it, giving a continuance of time unto it, the space of a year. For thus the spirit speaketh, 
Isai. 54  To preach the acceptable year of the Lord, and the day of vengeance of our God.  
The same Prophet in an other place confirmeth the same doctrine most comfortably unto us, when in the person of God himself he saith. A little while have 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 everlasting mercy have I had compassion on thee, saith the Lord thy redeemer.  
The due regard hereof breedeth no admiration, but it tendeth exceedingly to our consolation: for this is natural and proper unto God, to be gracious and merciful: it is a strange work to him, as the scriptures say of him to punish and show vengeance. 
A similitude  Even as a Painter when he hath elaboratelie finished a picture, if so be he be constrained in regard of some faults which he findeth in it, utterly to blot out and deface all his work, he is much grieved for it: so when God seethe many defaults, and blemishes in us, who are his workmanship & engraven image, upon whom he hath bestowed such exceeding cost, as varnishing us, and adorning us with lively colours, which must be reform, for which cause he must mar that he hath made, and begin his work anew, it cannot but be grievous and troublesome unto him.  

A similitude  If thou wouldst place a stone of great weight upon the roof of thine house, thou hast need of pulleys & cables for to rear it: but if thou wouldst throw it to the ground, thou needest do nothing but let it fall from thee, for it will fall of his accord unto the ground: for naturally heavy things do tend downward, as those that are light do ascend upward. It is as natural with God to show mercy to a sinner, as it is for a stone that is heavy to fall downward, for the Sun to shine, for the fire to burn, or any other thing to perform his nature.  
Wherefore thou readest everywhere in the history of Christ of innumerable mercies which he showed unto many, but thou readest not of his punishments inflicted upon any but only at one time, when he made him a whip, 
●n. 2  and chased out of the temple such impure copesmates, as had too abominably profaned the temple. Was there ever any that entreated his mercy and did not obtain it? He healed graciously Malchus his ear, 
●●ke. 21  his professed and sworn enemy, than one of the furious & blood thirsty soldiers 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 threatened of him, that they should not possess the inheritance promised them, or enter into the land: Yet after that, when the people were in arms, and prepared unto battle, in the midst of judgement the Lord could not utterly forget mercy: he is so naturally disposed to be merciful; and therefore both in anger and love he saith unto them, Do not ascend up, 
Num. 14  for I am not with you, lest ye fall before your enemies. If he had not been with them, he would not so graciously and lovingly have warned them, that they should not go up, but would have suffered them to fall upon the sword, and be a pray unto their enemies. Again, if so be he had been with them, and had not been angry with them, he would not have said so directly unto them, I am not with you.  
He was with them, and was not with them. He was not with them that they should have the conquest, & he was with them that they should not be conquered. If the Lord be thus merciful when men are so sinful, it is thereby manifest that he is soon satisfied.  
The four 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 signify unto us, that as he looketh like a lion upon a sinner that cannot repent, utterly to destroy him, whilst there is none to help him: so when a sinner returneth from his sins, and turneth unto him, he hath the loving and kind face of a man, and entreateth him familiarly and kindly as a man.  
This father could not be more forward in favour towards this his lost son then to look out after him, and to cast his eyes about to espy where he might see him, and when he had happily seen him a far off, to hic out unto him, to embrace him to fall on his neck, and kiss him. All these are good notes of good nature and affections: but when they do pa●ley, and talk together, the zeal is admirable which he expresseth towards him. For he is so soon pleased, as no sooner the son beginneth to speak but the bowels of the father are so presently moved, as he suffereth him not to utter all he meditated, for before he could come to this clause of his set speech, Make me one of thy hired servants, the father interrupteth him, and breaketh off his speech, preventing him graciously with his blessings of goodness, and granting infinitely more than he desired.  

Thy God as so rea●●e to show ●is sinner ●h mercy.  The father in great wisdom used this great speed, because his sons estate and need so required it. For when as a sinner through anguish of sin, is in extremity as this sinner was, he hath need of present comfort to prevent despair, and ready encouragement to allay the rage, and fury of his passions, which otherwise would be very dangerous unto him. For this cause God useth no delay with such, but immediately upon the forgiveness of sins, he giveth therewithal the riches of his grace; there is no time betwixt them, but they come both together. 
The remission of sin, and the gifts of grace come together.   
Before we can recover our bodily health after a great sickness it is a long time: by little and little, and by degrees we leisurely attain it: for the body is not of that moment as the soul, therefore there is no such urgent necessity of the present health of it: for by linger and time it may do well enough. It is otherwise with the soul which would languish with grief, and consume away through continuance of sorrow, and therefore it is necessary it should have speedy remedy, and therefore God giveth it. Our course is quite contrary, for we use all speed to have health of body, but we trifle away the time, and put off opportunity, which is offered unto us for the health of our soul. O jesus! what posting is there vnt● the Physician upon every complaint and grievance of the body? any small occasion driveth us to him. If we be but a little abated of our sleep, or the edge of our stomachs but a little blunted, we must have his advise, and we must receive some Apothecary drugs to restore the same again: But who doth complain of his diseased soul, and repaireth to a Preacher and heavenly Physician to remove his malady? we are therein wholly distempered, and out of frame, and yet we feel not that. Abundance of evil humours, ready to choke and quench the good spirit remain within us, and we seek not to purge them. We should be moved to care more for our souls, seeing God so careth for them, and not to think the time too soon for them, since that God himself in so great haste helpeth them.  
Furthermore this readiness of this father to do us good, 
We are as ready to do that which is evil, as God is ready to do us good.  should be a spur to prick us forward, and to make us as ready to good. But we oppositly are as bend to evil, as the Lord is graciously inclined unto our good. If we imagine any wickedness, & would set forth ungodliness, neither oars, sails, or winds can serve us, we are so hot and hasty to effect it. Aaron had not finished and ended his speech, before the Israelites had cast him their jewels, their bracelets and carerings, and costly ornaments to make a golden Calf. They would not so readily like calves as they were, have bestowed a piece of gold, as an alms to a poor man the living image of the everliving God: but they esteemed not what they gave unto a blockish Idol, to a dead image, the work of man's hands which had no need of it.  
I would that this were not our sin, and the names being changed we were not this people: we can bestow wastefully our gold upon idle and lascivious pictures, and antic works; we can stately set them out upon tombs, upon the gates of our houses, in our gardens, and in every corner of our dwellings, & they want no cost on them: but dear Christians their fellow servants, the image of God for whom Christ jesus died, run up and down, and do lie at our doors pale and wan through hunger, naked, haborles, and in all extremity, and our eyes behold them not, much less do our hearts pity them. How many be there who spare not for cost to spend among whores, in the damnable pleasures of their sins, which turn to their destruction: but will bestow nothing to godly uses, in zealous affections, which may make to their salvation? The Prophet taxing our readiness to commit sin, saith, We imagine mischief in our beds. To which purpose saith Solomon. 
Prou. 1  The feet of the wicked run unto mischief. And Hieremie complaineth in the like sort. 
Hierom. 8.9  Every one turned to their race, as the horse rusheth into the battle. Now contrariwise how slack and slow we are to serve God, I need not to show, our actions and whole course of life showeth it. As we have need of a bit to draw us back from sin, so we have as much need of a spur to prick us to God: for we are as heavy and as dull in his service, as we are nimble and pliable to the world. This did not David, 
Psal. 119  when as he saith thus. I have run the way of thy commandements: 
1. Cor. 9  And Paul prescribeth us an other course, in exhorting us so to run, as we may obtain. In a worldly race each one laboureth to outrun an other, to gain a worldly prize: let us do the like in regard of the reward that is set before us, if we do thereafter, that we may say with the Apostle. I have fought a good fight, I have run my race, 
2. Tim. 4  I have kept the faith: from henceforth is laid up for me a crown of righteousness, which the righteous Lord shall give unto me, and not to me only, but to all those who love his glorious coming.   

The fourth Chapter. Of the other circumstances of the Father his love, showed to his son by his falling on his neck, and kissing him.  
Whilst we do consider the Father's kindness showed to his son, we may say with holy David: Truly God is go●d to Israel, and to those that be of a true heart: yea to those that are of a bad heart to, as this person was. For albeit we have had good proof of his good will by former arguments; yet there follow greater, who do more evidently declare and teach the same.  
Among others, by these circumstances and tokens of grace, His falling on his neck, his kissing him: the heat and fire of his affections breaketh out, and the light thereof shineth clearly as the sun, and as the noon day unto us. And this will the plainer appear unto us, if we turn our eyes upon the hab●●e of this son, and view his present miserable infelicity, being such, as if natural love in the father had not overcome it, it had bred in him a loathsome despite and hatred of him. For he came no otherwise then as a common Rogue unto him, all torn and beggarly, in filthy and stinking manner, as he was in when he was enkenneled in the sties, and couched among swine. Certainly his breath and whatsoever was of him was rank and poisonable as any unclean carrion: he was no way fit for human society, yet his sweet Father embraceth him in his arms, culleth and kisseth this ugly monster with the sweet kisses of his mouth.  
This is our condition, and the love of GOD our Father is the same towards us. For how wild do we appear in the sight of God, as we are of ourselves naked, miserable, and to every good work abominable? 
Matt. ●  we have lain among the pots, yea among the swine into which the devils entered, which violently were thrown from a steep down place, and carried into the sea: our garments are as menstruous & polluted clouts, patched and pieced, which (as Adam's apron which he made him of fig leaves) cannot hide our nakedness, much less beautify and adorn our bodies: yet our dear father shutteth not his eyes at such a noisome and horrible sight, or stoppeth his nostrils against such a tank and outrageous sent: but he claspeth us in his arms, and hideth us in his bosom as an arrow in the quiver, and sent down his own and only son among us, to wash us and make us clean, to take away our filthiness, that we might be presented pure and holy unto him.  
In kissing him he declareth his entire love unto him, for a kiss among men 
A kiss a token of love among men  hath always gone currant for a pledge and pawn of kindness, which is professed by it. For because by our mouths we do draw our spirits, and thereby do unfold the secrets of our hearts, and do utter our thoughts: by the outward joining together of our mouths, we do promise an agreement, and conjunction of hearts.  

Gene. 45  Hence it is that joseph when he opened, and revealed himself unto his brethren, and would pour out his love in the greatest measure upon them: among other notes and tokens thereof, he affectionately fell upon their necks and kissed them.  

Luke. 7  Marry Magdalen the sinner, when she was converted, to testify her love which she did bear to Christ, she did cast down herself at the feet of Christ, and most humbly kissed them.  

Matt. 26  When judas the traitor studied with himself what course might be the best to bring Christ unto his death: he could not devise a more subtle shift, than under a kiss, a pretence of kindness to cover his villainy.  

Cant. 1  When as the church in the Canticles sueth to her spouse to show his love unto her, she entreateth her husband Christ that he would be so favourable as for to kiss her with the kisses of his mouth:, that is, that he would manifest and declare his affections, by manifest and good tokens. The father therefore protesteth all love and good will unto his son, and as a seal and confirmation of it, he bindeth and sealeth it up with a kiss, so as now he may fully satisfy himself and make no doubt of it.  
That which is here typically shrouded and shadowed under a parable, is plainly and substantially in every one of us verified: For this is god's behaviour towards us his lost children, whom upon our return he generally kisseth.  
For doth not he most manifestly show his love towards us as if he should kiss us, when as his lips are so full of grace, as he thus affectionately and graciously greeteth us? As I live, 
Ezech. 1●  I will not the death of a sinner, but rather that he doth return and live. This is to be esteemed, as the kindest & most comfortable kiss, that may be given unto us: of the like sort is this comfort: 
john. 3.  So God loved the world as he gave his only begotten son, that whosoever believeth in him should not perish, but have life everlasting. And this: This is my beloved son, 
Matt. 3  in whom I am well pleased hear him. As the father thus kisseth us, so doth the son, that we might kiss him, 
Psal. 2  lest he be angry with us. Who doth not wonder at these gracious words which proceed from his mouth appertaining unto all? 
Matth. 1●  Come unto me all ye that labour, and are heavy loaden, and I will ease you. To the same purpose serve the Sacraments of the church, which are several sweet kisses, and as it were the earnest penny, to confirm the covenant that God bathe made unto us. And truly he joineth himself closely unto us, and straightly embraceth us, and as it were kisseth us, when as by baptism he doth receive us into the lap of the church, incorporateth us into his holy congregation, maketh us the mystical body of his son, espousing us unto him, and with him intituling us unto his blessed inheritance, purchased by his blood in the kingdom of heaven.  
The like he doth by the mystical supper, by which we are instructed that he is the same, who kisseth and cherisheth us, as sustaining us with his blessed body and blood, which he gave and shed for us to save and preserve us both bodies and souls unto eternal life.  
To these may be numbered all his kinds of benefits, which are inestimable and unspeakable, of which there is no end, by all which he embraceth us with the arms of mercy, and kisseth us with the kisses of his mouth.  
It is our duty in regard of this to show love to him, who hath so loved us, yea who hath loved us when as we loved not him, who whilst we were enemies hath vouchsafed to die for us. Let his kisses therefore kindle our affections, and draw us on to kiss him again, who is our love, our dove, our beloved, our bridegroom, our saviour. But how may we justly be ashamed of ourselves, that we have forsaken our own spouse, & have committed filthiness with strange flesh? we have wrought folly in Israel, and have committed fornication with the bawd of Babylon, 
〈…〉  who with her craft hath caused us to yield, and with her flattering lips hath enticed us? The whore of Rome hath bewitched our hearts: and her painted face hath ravished our affections. But take we in time the advise of sage Solomon, and let us prudently follow it, 
〈…〉  Hear me now therefore O children, and hearken unto the words of my mouth. Let not thine heart decline to her ways, wander thou not in her paths, for she hath caused many to fall down wounded, and the strong men are all slain by her. Her house is the way unto the grave, which goeth down unto the chambers of death.   

The fift Chapter. Of the Royal rob, given by the father unto the prodigal son, when he was in presence.  
WE have hitherto discussed divers main points of rare and strange favour, showed by the father to his son a far off, and somewhat we have spoken of his gestures, and actions of love towards him when he drew nigh unto him: but now far greater remain to be entreated of, admirably expressed when he was in presence with him.  
Now had he fit time, and justice required it, and his sons sins deserved it, that he should rip up unto him his defaults past, and call to his remembrance the offences of his youth, to call him to account of the time misspent, and to lay open the book of conscience before him.  
Some severe father if he had such a son, would have rattled him roundly, and would have either constrained himself to seem inexorable, or otherwise would not have accepted of him, but upon conditions of amendment of manners, & of an absolute obedience afterwards: But this father is so fatherly, and full of favour, as he cannot give himself to rigour and austerity, but assoon as he seethe him, his love is set on fire and burneth towards him, so as the coals that follow are kindled at it, for assoon as he hath him he most courteously enteraineth him: & graciously greeteth him with all loving kindness.  
He suffereth him not to conclude his speech, though he knew well enough that he had not much to speak. He should have spoken on, and said as he purposed, Make me one of thy hired servants, but the father interrupteth him by his hasty calling to his servants for him, giving more than he himself would have requested, or his mind conceived. For immediately while the words were in his mouth he employeth all his servants about him, to adorn and set him forth, and provide a banquet for him.  
He would thus  him, to show us what account he maketh of him, how highly he honoureth him as his own darling, though the other would have sued to be but his hireling.  
He willeth his officers to fetch him the best or the first robe, 
His robe what it was.  and to adorn him with it. This first robe was his first dignity, which Adam lost, and Christ redeemed, Innocency and holiness, and the grace of God, with the which he was first clothed, whereby he was clothed like unto the sun in beauty and brightness.  
With this robe was Adam first invested, but by his wilful departure from his father, he was stripped of it: So as we his sons who do tread in his steps, are subject to his miseries, and may with him be ashamed of our nakedness.  
But God in his Christ, 
Christ is our robe.  to us his prodigal converted sons hath restored us our rob: for he is the garment which we must put on, according to that which the Apostle Paul saith, 
Rom. 13  Put ye on the Lord jesus Christ. He is the wedding garment mentioned in the gospel, 
Matt. 22  without which we may not press unto the heavenly banquet.  
His righteousness in us, is the garment of our elder brother, by which we must attain the blessing of our father, as jacob by putting on the garment of Esau, obtained the blessing of his father Isaac. This is he upon whom the kingly harper divinely descanteth in this dainty ditty. O my God, thou art exceeding glorious, 
Psal. 104  thou art clothed with majesty and honour. In him behold the great wonder in heaven, a woman clothed with the sun. 
Revel, 12  If so be therefore we do wear his cloth, and become his servants, if we put on his merits and obedience, our sins shall be covered, and our nakedness shall be no more seen.  
Wherefore bestow thou no more labour upon the old rags which Adam hath left thee. Sow no longer paltry fig leaves, and rotten pieces together, for thy pains will be lost, and it will not acquit the cost, which thou bestowest on them. It happeneth sometime that a poor creature hath a garment so old, and spent with wearing, 
A similitude  as if it take a rent, it cannot be stitched up, for the threads do break asunder, they are so rotten and decayed with use, as they are not firm enough to sustain a new thread or to bear a needle: so our rob of rebellion which we do carry about us, hath been worn so bare by our ancient and long continuance in sin, as there is no repairing it, but we must leave it as beggars do their rags, 
1. Cor. 1  and cast it upon the hedge, and we must put on a new garment even jesus Christ Our wisdom, justification, sanctification and redemption. For he is, as Chrysost. very well doth say unto the people of Antioch, 
Chrysost. ad pop. Antioch ●um, hom. 21 Rom. 6  all in all unto us, our table, our house, our garment, our head, our root. To this end doth Paul say, Whosoever be baptised in Christ must put on Christ, as he is raised up from the dead, by the glory of his father, so we also should walk in newness of life: now we put on Christ jesus by a lively faith, 
Ambrose.  and do wear him about us, even as Stephen being in earth touched him in heaven.  

2. Tim. 4  This is to be diligently observed of us, and the rather because there are erroneous spirits, wholly led by the doctrine of Devils, who do bombast themselves with their own righteousness destroying that righteousness which is by faith.  

Revel 3  They do but flatter and deceive themselves with a v●in opinion of that which is not in them, as the L●●d●niā● whom the spirit taxeth saying, Thou sayest I am rich and increased with goods, & have need of nothing, & knowest not how thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried by the fire that thou mayest be made rich, and white raiment that thou mayest be clothed, and that thy filthy nakedness do not appear.  
Such as go strutting, & jetting about bragging of their works, are like unto the soldiers against whom in times past king Agesilaus did fight in battle: who being the leanest and most carionlie creatures which the worlds eye could see, they quilted and embossed the quarters of their garments with huge flaps and borders, to appear huge and mighty to terrify their enemies; but after they were vanquished and slain in the field, and stripped of these vestments, their lank and thin sides appeared to their view, and the enemy scorned them: So if we disrobe justiciaries, and merit-mongers of their bragging borders, of their conceited and counterfeit righteousness, and lay them naked to the eye of the world, they will appear the most apish and ridiculous persons as any one can behold. It is vanity to sooth and please ourselves in that which we ought to be ashamed of: for the wages of our merits is death. 
Psal. 51  We are borne in sin, and conceived in iniquity, 
job. 9 job. 25.  saith the kingly Prophet. I feared all my works, saith that just man job. The stars in God's sight are unclean, much more a wild man, saith the same saint. If we consider our own merits we must despair, saith the ancient father Hierome. 
Hieron. in 6 Esay.  He that trusteth not to his good works, nor hopeth with himself by his works to be justified he hath only the hope of salvation, and the mercies of the Lord, saith reverend Basil. 
Basilius.  Being justified by faith we have peace with God, through our Lord jesus Christ, as the holy Ghost teacheth us. Wherefore let us with the four and twenty Elders, 
Revel. 4  spoken of in the apocalypse, Take off the Crowns from our heads, and lay them down at the feet of the Lamb. Whatsoever work we do, let us lay it at the feet of Christ, who worketh in us as Paul teacheth, who speaking of his labours that they exceeded others, he stoppeth and correcteth himself, saying, Not I, but the grace of God in me. We are of ourselves as the prodigal son very poorly, and filthily attired. It is God the father in his dear son, who clotheth us in costly and embroidered garments, with a vesture of gold, wrought about with diverse colours. Wherefore give glory to God, my son, as josua 
Iosu●. ●  said to Achan, and boast not of thyself.   

The sixth Chapter. Of his ring and shoes which were given unto him  
AS he richly araieth him with a royal to be, so he further graceth him, adorning him with a ring. This ring served for a signet and seal of the covenant and last will which he maketh with him; namely, that he would become his God, and he should be numbered among his people, that he would be his father, and he should be his son: he would cancel his former wickedness, and would not remember his sins any more. And no other end doth Augustine make of it, 
august quaest. ●n. quaest.  when he termeth the ring, Pignus spiritus sancti, the pledge and earnest of the holy Ghost.  
The use of rings hath been very ancient, for Moses in Genesis maketh mention of a ring, which judas gave to Thamar, as a token of his love.  
Rings serve especially to a double purpose. First to be as ornaments of honour 
A ring an ornament of honour.  and renown. For which cause in old times the Romans when they sent their honourable Ambassadors into foreign kingdoms, they had rings given them in the public sight and face of the people, which served as testimonials of their honourable callings, and of the dignity and great worship which was laid upon them. It was not then lawful for any to wear rings who had them not by public commission given unto them. Of later times a Ring peculiarly appertained to the famous order and degree of knighthood, to distinguish them from the confused and common sort of people. It was not sufferable in a base borne brat, to go bragging with a ring, no man might wear any that was not free borne. Moreover it was not permitted to any to have more than one, yea it was infamous & very ridiculous to wear more than one. Gracchus' noted Naevius for a wanton fellow of most effeminate behaviour, forasmuch as his left hand was so painted and gaudy, and daubed with rings. It was always the custom to wear the ring upon the next finger unto the least upon the left hand, to be in stead of a Diadem and Coronet upon the top of the heart, the fountain of all virtue, for as much as a sinew from thence extendeth itself unto the heart, and therefore that the Ring was a sign of virtue this ancient custom showeth.  
secondly, rings served as seals of love, 
A Ring a seal of love  and pledges of troth plighted each with other. In this respect it hath been the common custom of lovers, to declare their mutual love and good will, by their joint giving and receiving of rings. Their agreement of minds, and fitness of natures, by no other ceremony could be better showed then by a ring which every one causeth to be made fit before it can be worn, for if it be too wide it slippeth off, or if it be too straight it pincheth too much: So consorts and companions of our loves must be fit and suitable to us. For if they be too lose, they will be too slippery, or if they be too straight, we cannot endure them.  
These Rings which passed to and fro between lovers, usually were engraven, and had seals upon them. Such emblems and poesies, as might seem to stir up affections the better, and continue kindness were carved upon them. But unto such pride and general excess are these times of ours come, as every triobuler and meanest mate will flaunt it with a ring. He is no body now adays who cannot if a massy and weighty ring will do it, out dare a man. You shall see such sordid and abject fellows carry rings upon their fingers, as there is no wise man that knoweth them, that doth not judge that rings are fit and seemlier for their feet. You shall have a doltish fellow jest up and down with a great seal ring, who neither knoweth one letter from another, neither hath at any time any letter for to seal.  
But this man howsoever he now seemeth base ●n respect of this his former beastly behaviour, for to wear a ring, yet the father not without good discretion adorneth him with it: for howsoever lately ●e was in disgrace, yet was he at the first of very great account. He descended from a noble and princely pedigree. He was of the greatest birth and parentage as possibly could be. God not only giveth grace unto a sinner that repenteth him of his sins, but with his grace restored whatsoever he had lost by reason of his sin. He is careful of our credit, estimation, and account in the midst of our sorrows, 
Gen. 32 Gene. 41  as of jacob's in the midst of his service and labours in Mesopotamia, of joseph's in prison and misery in Egypt, of David's whilst he was in very mean estate, 
1. Sam. 16 1. Sam. 17  when he kept his father's sheep, whom he took from the sheepfold, and preferred and extolled unto the kingdom of Israel.  
Why then do we slack and delay our repentance, since we have so liberal and bountiful a father, who so plentifully rewardeth the good doer? Would we that are filthy be rather filthy still, then to be made clean? Had we rather be bond then free: servants than sons: base then honourable: to go in wild raiment, and appear abominable, then to be appareled richly, and to be set forth with a ring honourably? Wherefore go thou out of the den of thy sin, since thou seest what blessings God hath in store for thee upon thy forth coming. 
A similitude  The Conie that concheth closely in the burrow, though he durst nor stir, or issue out at the noise and clamour and knocking of the warrener, it is not to be marveled at; for he knoweth well enough that if he springeth out, he shall be entangled and catched with a net, which is overspread for him and therefore he rather chooseth to be woaried of the Ferret, and to be torn in pieces by him, then to run himself into such certain danger otherwise. But there is no such matter to be feared of thee, by thy coming out of the cave of thy sin wherein thou dost lurk when the Lord calleth thee: but be thou well assured, that when thou obeyest the voice of the Lord, and comest unto him, he will embrace thee with his arms, he will kiss thee, and receive thee, and bestow his rich graces on thee.  

His shoes.  But as he doth credit and grace him with a ring as a token of his dignity, that he is the son of God: so he prepareth shoes for him, that his feet might be as heart's feet to run the way of his commandments, that the man of God might be ready, and provided unto every good work.  
That the jews might be in readiness to celebrate the Passeover, according to God's ordinance, they were commanded to have shoes upon their feet, immediately to departed after it was consummated.  

Mark. 20  When our saviour Christ sent out his Disciples to preach the Gospel, he willeth them that they be shod with Sandals.  
The great Doctor of the Gentiles laying out every parcel of the complete armour of a Christian soldier, who will fight a good fight, 
Ephes. 6  giveth him this furniture and munition for his feet, charging him that they be shod with the preparation of the Gospel of peace.  
By his feet, that were covered & defended with shoes, we may fitly and safely understand his affections, & his whole course of life which dependeth thereupon: for as the feet do bear up the body, and carry it to and fro whither they list: so all our actions are carried by our affections, and are ruled by their fancies.  
This much our Saviour Christ doth insinuate by his washing his Apostle Peter's feet, and by his replication and answer unto Peter when as he refused it saying unto him. 
Ioh 13  If I wash thee not thou shalt have no part with me. For indeed all our actions, and endeavours are so filthy and unclean in his sight, partly through our natural most sinful corruption which bringeth forth in us all sordid and wild lusts: partly through the custom & condition of the world, which being wholly set upon evil, enticeth us to filthiness, and that with greediness, as unless Christ washeth us, by giving unto us a clean heart, and renewing his holy spirit in us, by regenerating us with water, and the holy Ghost, we can never enter into the kingdom of heaven. Now because there is none so cleansed from the filth of sin, but that he is daily defiled again with it. For as they who do enter into a bathe, 
A similitude  and do wash their whole bodies, if they do but touch the ground with their feet, they do so pollute them, and bewray them anew as they have need of a new washing: so we being cleansed from our sins by Christ, and justified by his grace, we presently set our affections upon earth, and defile ourselves again with our sinful works, so as it is most needful that our feet should always be purified and made clean. This is done by the preaching of the word, which guideth our feet aright in the works of his laws, and ways of his commandments, and ordereth our goings that our footsteps may not slide.  
Thus the father conferred a threefold grace 
A three fold grace.  upon his graceless son. His preventing grace, his following grace, his finishing and perfitting grace. He prevented him with his grace when he saw him first, and espied him aloof off, when as he saw not him: when he showed mercy on him, and did run unto him, and graciously did fall upon his neck and kissed him. Of this grace the Apostle Paul speaketh when as he sayeth. 
Gala. 1  He separated me from my mother's womb, and called me by his grace.  
He followed him with his grace, when he caused shoes to be put upon his feet, preparing him, and enabling him to walk in his ways, drawing his feet out of the net, out of the pit of mire and clay, and bringing them into a large room, and finally guiding them in the way of peace. Of the same grace the same apostle speaketh likewise thus. I have laboured more than all, nor I, 
1. Cor. 15  but the grace of God in me.  
Of his finishing grace we shall entreat in the next Chapter, which is showed by the banquet, mirth and music which was provided for him. And this is that whereof the same Apostle Paul speaketh in this manner: 
Phil. 3  It is God that worketh in 〈◊〉 to will and to perform.  
By this man's ornaments we are taught how we a●● to be c●●a●●ed, if we be his children, and be with him converted 
The marks of those that are to be converted.  from our former sins. We must go arrayed with the wedding garment of holiness of life, of purity of conscience: Every one of us must be as the ●oet saith: Integer vit●, scelerisque pur●●s.  
We must have the ring and earnest of the spirit, whereby we are sealed unto the day of redemption.  
Thirdly and lastly, we must have ●h●oes upon our feet, whereby we may walk w●●●● offence in our several callings wherein God hath placed us: by these we shall be known whether we be live or counterfeit professors.   

The seventh Chapter. Of the banquet, mirth, and mus●●● wherewith the father welcomed his son.  
THe father doth follow his son with such favour, as is strange and admirable, He had abundantly declared his affections by his former mercies, but yet that which followeth exceedeth all the rest. For it is such, as I suppose our dull senses are not able to conceive, the tongue of men or Angels in no wise can express. Wherefore being to enter into this huge Ocean sea of celestial joys, which the righteous lord prepareth for repentant sinners, who do truly turn to him, I faint with Peter when he walked upon the sea, and I cry out with Peter, Save me master lest I perish. 
Matth. 13   

1. Sam 18  Is it a small thing (saith David) to be the king's son? What am I? and what is my life, or my family of my father in Israel, that I should be son in law to the King? Much surely must be done unto the man whom the king will honour, 
Esther. 7  for, for him must be brought royal apparel which the king useth to wear, and the horse that the King rideth upon, and the crown royal must be set upon his head, the raiment and the horse must be delivered by the hand of one of the kings most noble princes, as saith Haman to king Ahashurosh. This honour hath been showed to this despised person, as to another Mordecai, the royal rob by the kings most noble princes his holy ministers hath been put upon him. The crown imperial is now bestowed upon him, now is there triumph, feasting, and rejoicing in the land of the living. When as Haman was in his magnificence and prosperity, 
Esther. 5  and was invited unto the king's table, he could not refrain boasting, he must needs call his wife and friends together to publish it unto them: we have just cause to boast ourselves of our felicity, that God hath prepared a table for us in despite of our enemies, and we have received the cup of salvation, and he maketh us now to hear of joy and gladness, that the bones which he hath broken might rejoice.  
This banquet here mentioned, is not simply and grossly to be taken, but it is spiritually to be understood. For we must not so basely think of the joys of the world to come, as to place them among the carnal and fleshly delights of this present evil world. 
john. 6  Here is another meat than you are aware of, as Saviour Christ saith. The kingdom of God is not meat or drink, but righteousness and peace and joy in the holy Ghost. There is no need of meat and drink in heaven, for we can die no more, forasmuch as we shall be like unto the Angels, as Christ told the Sadduces. Wherefore let us not grossly be conceived and deceived with Mahomet, who was the first that prescribed laws to the Turks and Saracens: whose God was his belly, whose laws were his lusts, who was carnally minded. 
Luke 32  Christ promiseth to such who abide with him, and continue in temptations, that they shall have a kingdom, and that they shall eat and drink at his table in his kingdom But this and such like speeches are figurative, and borrowed and are taken from the use and practise of princes, whom they use, whom they vouchsafe most of all to honour, to call unto their Tables, and prepare banquets for them.  
This f●●st is therefore his honour and renown which his ●ther giveth him: and thereby he sigfieth nothing else but his vn●●ined love towards him. The c●●●●●en of this w●●d can by no better means express the joys which at any time they 〈◊〉, th●● by making of a f●●st, and therefore 〈…〉 most occasion overhaste, they 〈…〉 d● s●●st among 〈…〉 the father's joy, 〈…〉 s●fe return, 〈…〉 joy that his son 〈…〉 ●of.  
There ●ni●g then of this place is, that his 〈◊〉 doth now ●m●y all honour and felicity, he i● now satisfied, to use the words of the kingly ●rop●●●, when his glory doth appear. This table 〈…〉 happiness, 
〈◊〉. ●7  and the pleasant Nectar, and Ambro●●● thereof, is joy without sorrow, health without sickness, strength without weakness, and l ●e death. In comparison whereof all worldly joy is heaviness all sweetness sourness, all prospe●●● most miserable infelicity. This is that Table which our Saviour Christ preacheth of saying: 
〈◊〉. 14  I g●● to prepare a place for you, and when I am gone and have prepared you a place, I will come again and take you unto myself, that where I am there may you be also. Whereunto also answereth this his other saying. Father, I will that those whom thou hast given me be with me, 
〈◊〉. 17  that they may see my glory which thou hast given me, became thou hast loved me before the foundations of the world were laid.  
Under the fat C●●●●, he comprehendeth the whole course and works our salvation: for this 〈◊〉 Calf is Christ, who 〈…〉 is his father 〈…〉 before the 〈…〉 ●nd most sweet● 〈…〉 ●n●●ed unto ●s, a 〈…〉 〈◊〉 us 〈…〉 the sin 〈◊〉 wo●ld and 〈…〉 o●●●red up ●●e is 〈◊〉 now ●●ne, 
〈…〉  〈◊〉 ●eing put into new v●ss●ls, 
〈…〉  〈…〉 the heart of man. He 〈…〉 c●m●●●owne from heaven, which nour●●, ●h●●, 
〈…〉  〈◊〉 seed of 〈◊〉 in faith unto eternal life. He is the fountain of living water, 
john. ●  of which whosoever ●●keth shall not thirst any more. And what i● he not else. 
●●n. 14 john. 16  He is the way by which we enter into the heavenly marriage. He is the light which dis●sseth darkness, which like the cloudy Pilla● which went before the Israelits, giveth us light in the night season, 
1. Cor. 1  and guideth us in the path and way that we should walk Finally he is made of his ●ather. Wisdom sustification, Sanctification and redemption. In him the fullness of the godhead b●d he doth dwell. In him is our righteousness, our peace, 
Co● ● R●●● 4  our joy in the holy Ghost.  
To this purp●●e 〈◊〉 reverend Chrysost●●, 
〈…〉  not a●●● well, Christ become all things 〈…〉 thy ●a●e, thy garment, thy house, thy 〈◊〉 and thy root, To whom c●menteth G●●●en. 〈…〉 Verbum dei, & caro dicitur, & panis, & lac, & holera. The word of God is called flesh, and bread, and milk, and herbs. Answerable hereunto is this of Nazianzen. 
●rig. in Exo. ca 15. hom. 7 Nazian. in Psal. 44.  Our Lord jesus Christ is called the life, the way, the bread, the wine, the true light, and a thousand things else, so is he also called the sword. 
Hom. 2. in Cantica.  Origen saith, Appellatur panis vitae, ut habeat gustus animae quod degustet. He is called the bread of life, that the soul may have whereupon to feed. Oh let us therefore return from our sins, and come home unto our father, that we may taste how sweet the Lord is. By him alone are our hungry souls fed, and by nothing else. Whatsoever meat is dressed by any other Cook, and ministered unto us, it is not nourishable, but poisonable unto us. For they sell that which is not bread, as Esay 
Esay. 55  witnesseth, and they s●rue us with that which is not able to satisfy us: But in Christ we have whatsoever we can want. All things are ours, as the Apostle saith. So that we may say with David, The Lord is my shepherd, 
1. Cor. 3 Psa. 13  therefore I can want: ●othing. And with Paul, Blessed be God, even the father of our Lord jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in Christ. 
Ephes 4  For how can it be but that he who hath given his own son for us, 
Rom. 8  should not also give to us all things with him?  
To this feasting is adjoined all melody and rejoicing, which hath another understanding, as the former. For thereby the true joy of penitent sinners aswell in this life as in the life to come is very plainly meant.  
The Saints of God do rejoice in their beds as the Prophet David sayeth. For being justified through faith, they have peace towards God, and therefore they have joy also in afflictions. This is true joy in deed, and all other joy is counterfeit in respect of this. For joy is answerable to desire, as rest is unto motion: When there is nothing more to be desired, our joy must be perfect. Now in heaven all out desires are obtained, yea more than we can desire. For the eye hath not seen, the ear hath not heard, and the heart of man can not conceive, what God hath laid up in store for those that love him.  
No marvel than it was that john the Baptist did spring so for joy in his mother's womb, 
Luke. ●  and Anna the mother of Samuel singeth thus secretly in her soul to God: My heart rejoiceth in the Lord, my horn is exalted in the Lord.  
Every man's marriage day is joyful unto him, 
A similitude  and is celebrated with gladness: much more must joy and gladness be in the dwellings of the righteous when they are converted from their sins to God.  
Trees when they first bud, 
A similitude  and are arrayed with leaves and blossoms of sundry colours, are lovely to behold: so when a sinner that hath been dead through sin, beginneth to convert, and to show the blossoms and first fruits of amendment of life, ●e i● most delightful. But of this subject we shall 〈◊〉 particularly and largely discourse in the last Chapter.   

The eight Chapter. Of 〈◊〉 which God conceiveth of a sinners 〈…〉 in the joy and triumph 〈◊〉 is made upon the return of the prodigal son●●.  
AS the Father maketh great io●e, ●nd triumph upon his sons ●●●●rne, so good ●●●●on mou●● him therefrom.  
As he is all wisdom, so he doth nothing justly, but 〈…〉. His 〈…〉 and 〈…〉 goodies and mercy 〈…〉.  
〈…〉 the 〈…〉 property of God, to be 〈…〉 is sorrowful of a s●●●●s 〈…〉 other side of his 〈…〉 destruction, 
C●● ●  as when ●●e 〈…〉 w●●ld 〈…〉 and des●●●●●d 〈…〉 sword. 
〈…〉  So 〈…〉, as it is showed by three ●arabl●s 〈…〉 present Chapter, of the sheep, t●e 〈…〉 which do tend to one and the s●me affect, a● Phara● his sundry d●●●●●s of the 〈◊〉 and ●●res of ●●●e. 
〈…〉   
If there be some earthly judges, who are so tender hearted, 
A similitude  as being to denounce the definitive doom of death against notorious lewd prisoners standing at the bar● they cannot refrain weeping when as they publish it: truly no marvel if such a God have we, who when he is to execute judgement and justice against enormous sinners, he is moved exceedingly and with grief doth punish them.  
He is as a p●inter loath to put out the fair image which he hath made. With the careful housewife, 
A similitude  he would find his lost gro●te, even us who are his coin, and have the image and superscription of Caesar engraved upon us. 
E●●● ●8  Will Go●● the death of a sinner? As I live (says God) I will not the death of a sinner, but rather that he repent and ●ue.  
There be some hangmen who being to cut off a leg or an arm of a lewd traitor, 
A similitude  are grievously affected in their minds at the doing of it, especially if he be such a one as had been his friend. God is our friend yea he is our father: he cannot therefore cut us off that are sinners, but sore against his will, with sorrow he must do it. When as he shall come to condemn this evil world, the heavens and heavenly creatures, shall put on mourning garments.  
The Sun shall be eclipsed, the Moon shall be obscured, all the earth shall be black and dark round about, to testify how that notwithout great mourning God our father doth condemn us. In like sort whensoever a sinner is reclaimed from his wild ways, and reconciled unto God, there is great rejoicing among the Saints in heaven for it. Now because the joy which God conceiveth thereupon being simply considered, as it is in deed, exceedeth our capacities, and cannot be expressed: the spirit here condiscendeth unto our weakness, speaking grossly after the manner of men, alluding unto the custom and condition of our times, under the mirth used at our solemn feasts, shadoweth it unto us. It is our fashion when as our success answereth our desires, and our affairs fall out luckily, to prepare a feast and banquet for our friends, to impart to them our joy, being so ravished with it as we can no longer hide it: Such is God his joy of a sinners true repentance, as because he cannot conceal it to himself, he maketh the musical Instruments to sound it, his friends and lovers round about are convented, and made acquainted with it.  

hedge. 16  As the Philistines when they had attached Samson, and had him in safe custody, the Princes and people were generally assembled, a banquet was provided, a mutual triumph and rejoicing was celebrated: so when as God taketh hold of a sinner, and hath him in his keeping, he calleth his Angels, his host of heaven together, and with them solemnizeth this his joy and gladness, with a most melodious meeting.  

〈◊〉 similitude  A good Captain when one of his fugitive soldiers retireth, and fiercely and venturously assaulteth the enemy, and standeth to it valiantly, he can not but be glad and very joyful of him: Our grand Captain josua jesus Christ, when as we retire unto his band again, unto the unity of the Church, and do fight against sin our deadly enemy, he cannot blot our names out of his Book being entered therein; but he will graciously give us his hand, welcome us, and give us all joyful entertainment. For commonly such as have been most rank and horrible sinners, if once they do take a hatred of sin, and conceive a taste how sweet the Lord is, and do return to him, they grow more zealous and hot in religion then any other else. They look back with Miriam, unto the filthy Frogs and plagues of Egypt, unto the filthiness of their former lives, and to God's judgements upon such wickedness, and they praise God with the best members that they have.  
A ploughman more regardeth a plot of ground which hath been replenished, 
A similitude  & overgrown with thorns, and at last becometh fruitful, them he will of that which never did bear thorns, and yet was never fruitful: he whose soul hath heretofore brought forth the briars and thorns of unsatiable lust, and all kind of wickedness, is much every way accounted of, of God, if at the length his soul become good soil, 
Heb. 6  & he bringeth forth good herbs meet for them by whom it is dressed, above him that layeth waste and is utterly unprofitable, albeit heretofore he hath not been so hurtful.  
As the hard iron when it is made red hot, is of a fiercer heat than the billet or coal can be made, 
A similitude  be it never so red hot, because that the colder the substance is before, and more contrary to the fire the n●ver it is after when it is set on fire, and overcome with the force of it: so an obdurate and hard ●●●ner 〈◊〉 the fire of God's grace taketh hold of him, he is more servant and hot in spirit then the 〈◊〉 conscience because the colder he was before, and more 〈◊〉 ●se to God, the contrary quality when it is preeminent and overcometh the contran● maketh his heat and seruor more exceeding. Of the we have very many examples, as of David, Marie Magdalen, ●eter, Paul.  
This joy should rather of right appertain to the son then to the father for his was the glory gain, and commodity, it made not to God's benefit. It is 〈◊〉 his profit, but our obedience, we do but our 〈…〉 were turn to him he hath no need of 〈◊〉 of our conversion. For it cannot be ●●●d 〈…〉 was heretofore of the Ass and the Colt that ●he Lord hath need of us. It was not David's benefit to be married to Al●g●el, but it was he● great blessing: ●s it is ours to be married to our Christ. Yet the father so infi●●●lie loveth us as our good be accounteth his good, and therefore he cannot but rejoice for our good.  
The whole Trinity rejoiceth in unity at our conformity. The father rejoiceth because by our repentance he getteth more sons whom he m●y make princes in all lands. The son is glad, because our repentance maketh his death fruitful and his precious red blood not to be spilled in vain for us. The holy Ghost triumpheth and maketh boast hereof, because by our conversion his horn is exalted, his temple in which he may dwell is enlarged, & made far more beautiful than the temple ●●y jews, which was called beautiful, for he hath ●●●●by members which he may quicken, & vessels which he may still fillful of the oil of his holy grace. 〈◊〉 behoveth us then much more to rejoice & care for ourselves, seeing the whole Trinity so exceedingly rejoiceth and careth for us. Doubtless, by continuing still in our ●ilde sins, we offer unto the Trinity exceeding wrong, when as we deprive them of this their joy, and we grieve t●● much the holy spirit of God, by which we are sealed unto the day of redemption. The Lord therefore give us his grace to turn from our sins, to make God joyful of it. For by his joy we shall have all joy, for in his joy is eternal joy and glory for ever.   

The ninth Chapter. Wherein is showed by the present estate of the prodigal son, how God mingleth prospopitie with adversity.  
WHen the sorrows of the prodigal son's heart were enlarged, and he said in his soul, On when wilt thou comfort me: then the Lord declared his salvation, and his mercy did he openly show in the sight of the people. Despair not therefore O sinner, of the loving kindness of thy God, neither fall thou under the burden and heavy weight of thy afflictions, for God casteth down & raiseth up again, he taketh the simple out of the dust, and the poor out of the mire, that he might set them among the princes, even the princes of his people. As God departeth from a sinner for to humble him: so he returneth again unto a sinner to have mercy on him. It is God's manner to temper and mingle adversity with prosperity, and prosperity with adversity. He hath two strings to his bow, if one will not serve an other must. But having sufficiently tamed his son with the sorrow of the one, he now forthwith refresheth him again with the comfort of the other.  

God forsakes not his 〈◊〉 adversity  God doth not utterly cast off his children, and forsake his inheritance. But when the time cometh that they return to him he returneth to them, and bringeth all joy with him.  

●uit. 22 ●um. 28  When as God ordained in the old law, diverse set seasons to be consecrated unto feasting, he precisely charged, that the first and latter day should be more solemn and joyful than the rest. In the beginning of our conversion, and in the end of our perfection, the Lord doth minister unto us greater gladness. We have peace of conscience, and joy in the holy Ghost upon our true repentance in this present life, and in our perfect consummation and bliss we shall enjoy all honour and felicity in the life that is to come. Be our afflictions never so grievous, and come unto extremity, they shall be at the last all taken away from us, nay the more afflictions we endure here, the more joys and comforts we shall enjoy else where. Great and unspeakable were the sorrows of the Israelites whilst they were in Egypt, but the Lord did not leave them in the midst of them, but delivered them out of all, and gave them noble victories over all their enemies, so long as they obeyed him. 
john. 2  If there had been a hundred water pots at the marriage at Canaa as there were but six, Christ might and would as easily and willingly have turned them into wine: so he both can and will turn the waters of our adversities, though they rage never so much, so as the streams thereof run over our souls into all kind of comfort as most delightful wine, which gladdeth all our hearts, if so be we will turn unto him at the last. 
God giveth prosperity in his due time.  The sufferings of God's people cannot be perpetual, but sorrow must departed, and joy must return at the last.  
But yet he suffereth us first for good causes to be evil entreated, to wander to and fro, and to suffer all adversity before he sendeth us his gracious help which bringeth prosperity. 
2. King. 4  The widow woman was first brought to all poverty, before by his Prophet he would supply her necessity. Before the Israelites were delivered, 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 delivery of them. Jerusalem was receive and saved from Senacharib, but Rabs●chah and his rabblemenes had sealed the walls first, and were at the gate●. The woman was cured of her bloody issue, but first she spent all she had upon Physicians. The prodigal son was honourably entertained, and with all good things replenished, but first his father suffered him to be seruilye entreated, yea, almost with famine and all extremity consumed.  

God is not ●●anged.  And yet for all this, in the Lord there is no variableness nor shadow o● change. The change and alteration is in the creature, and not in the Creator, who is always the same. 
A similitude  When fi●st the ship setteth out from the haven, and launcheth into the deep, the land and houses hard by seem to him that is in the ship to rotte● to and fro, and that he himself moveth not at all, when as it is quit● con●●●r●●●t he only staggreth and is ever moving the and ●s immovable, and cannot be stirred. Sa●● was very sottish, 
●am. ●4  and he reasoned absurdly when as he said, Th● Lord hath 〈…〉 sight a 〈◊〉 me. For it was not God that dep●●●●● from ●●●l 〈◊〉 it was 〈◊〉 that departed 〈◊〉 God. The ●ather ●eparted not from the prodigal son, but the pro●●●●● son ●oo●e his vagaries, and departed 〈…〉. And this is one case, for God is always one. 
〈◊〉 similitude  Imagine that thou seest a man ●●●t●ng 〈◊〉, and ●ne 〈…〉 at his right hand r●●ch up and 〈…〉 is it not manifest that this man that flitcheth and changeth hands is the man that moveth, and that the other all the while moveth not: so we when we are at the right hand of God's mercies, and do wilfully turn by our sins and wickedness, into the left hand of his judgement, is not this alteration, and turning wholly in ourselves? It is a clear case that it is. God said indeed by the mouth of his Prophet jonas, 
jonas 1  Yet within forty days, and Niniveh shall be destroyed: And yet Niniveh was not then destroyed, and yet God was not changeable. For the Ninivites that then stood at his left hand by reason of their sins, and were then to be strooken, turned to his right hand by their speedy repentance, and so escaped that judgement. The prodigal son when he was at God's 
God is gracious though sinners be ungracious  left hand, and should have perished, in time turned unto his right hand, and so was entertained: God cannot but have a recourse to his wont mercy. The stubborn jews exasperated him mightily, and provoked him wrathfully to thunder against them in this manner: Oh sinful nation, 
Esai. 1  oh people laden with iniquity, the seed of the wicked and corrupt children, the daughter of Zion shall remain like a cottage in a Vineyard, like a lodge in a garden of Cucumbers, and like a besieged City. But presently his heat is allayed and qualified, and he speaketh thus mildly and meekly unto them. Wash you, make you clean, take away the evil of your works, though your sins were as Crimson, they shall be made white as snow, though they be red as Scarlet, they shall be as wool: if ye consent and obey, ye shall eat the good things of the land. In the like manner speaketh the Prophet Amos. 
Amos. 1  I lift up, upon you even a lamentation of the house of Israel, the virgin Israel is fallen, and shall no more rise. But by and by he mitigateth his mood, saying: Seek the Lord and ye shall live. Our sorrows end with sin, and God turneth with a sinner. judgement is turned into mercy, when sin is turned into repentance. And this doth David in lively sort declare: 
Psa. 89  If my people forsake my laws, and walk not in my judgements, if they leave my statutes and keep not my commandments, I will visit their iniquities with the rod, and their sins with scourges: here is his judgement. But turn thine eye and behold his mercy: But my mercy and loving kindness will I not utterly take from him ever. God taxed Adam grievously for his sin, and laid a very heavy judgement upon him, enjoining him to hard labour, to bring in his living with the sweat of his face, and turmoil of his body: but this labour was stinted and restrained to his time, that it should not be perpetual, and therefore he addeth, until thou return unto the earth from whence thou camest. 
Gene. 3  And when our first parents sinned, and God was to expel them the pleasant Paradise, albeit they had grieved him, he had mercy on them, and maketh them garments of beasts skins to defend them from the rage of time, and to cover their shame, that their nakedness and filthiness might not be seen. He in sinuateth by this course taken with Adam, that he will take the same course with Adam's children, that in the midst of judgement he will remember mercy, and th● he will upon our conversion show us his comp●●sion. Wherefore arise from thy sin and Christ, shall give thee life: despair not of his grace, for he hath medicine to heal all our wounds. God woundeth us at the first, but it is to heal and cure us at the last.   

The tenth Chapter. That God usually giveth unto a sinner, more than he can ask.  
THe prodigal son not only speedeth with his father of his suit, but he receiveth of him more than he desired. He made but the motion to be a hired servant, but the father restored him to the dignity of a son. He prevented him moreover with his liberal blessings, and graciously received him with all feasting and rejoicing. Wherein we may see how far God exceedeth the manner of men, and how man's kindness is in no sort proportionable unto the Lord's goodness.  
When as Absalon had murdered his brother Ammon, 
2. Sam. 2●  David his father was in some sort contented to be entreated for him: but he would not grant him access unto his presence, to see his face again. But Gods good grace is such, as he not only remitteth sinners, but admitteth them to his presence, receiveth them to his table, and suffereth them continually to behold their father's face. It is not therefore without good foresight & experience of his bounty, that the blessed Apostle Paul terming God the father of all mercy, not content therewith addeth to his stile this just title, The God of all consolation. He thinketh it not enough to say, that he is merciful, but by amplifying it thus, he would give unto him a kind of absolute and overflowing mercy. It belongeth to mercy only to forgive sins, but God stayeth not there, but followeth us with his grace preventing future sins. Upon this my soul receiveth great comfort: and from hence (dear Christian) whensoever thou humblest thy soul before God, and exhibitest thy suits and supplications unto him, thou mayest cheer and comfort thy perplexed conscience. For this is not written in vain for us, for it serveth lively, as all other scripture given by inspiration to instruct & comfort us. The meditation therefore whilst I muse upon this man is this, which my soul maketh: That it is usual with God, not only to grant the lawful requests and petitions of his servants, but also because he best knoweth our necessities, to give us such graces as are needful for us, beyond our requests. Hereof we have instances innumerable in the Scriptures, and we shall do well when our case requireth comfort to meditate upon them. Abraham besought God only for the life of Ishmael, 
●●n 17  saying unto God, Oh that Ishmael might live before thee. But what was the comfort which Abraham received? Truly much every way, more than his heart conceived: for God thus answered him. Sarah thy wife shall bear thee a son, and thou shalt call his name Isaac: and as concerning Ishmael I have heard thee, and twelve Princes shall he beget, and I will make a great nation of him. Thus beside the life of Ishmael which he granted the sum of Abraham's suit, in his abundant mercy above his desire, he sent him also Isaac, and vouchsafed such favour and grace to Ishmael, as to bless him so, as kings proceeded from his loins.  
Solomon only requested Wisdom for the better carriage of himself in his government: 
1. King. 3  the Lord beside wisdom which he gave him above others, heaped upon him riches and worldly prosperity far above others.  
Ezechias requested but life at God's hand, 
2. King. 20  the Lord not only granted it, but gave him a long life, and graciously added fifteen years unto his days.  
When as the three kings of Israel, judah, 
2. King. 3  and Edom were to war with Moab, and were greatly distressed through want of water for their host, and for their cattle, and came unto Elisha the man of God for supply in this behalf: the Lord not only satisfied their hearts desire, but moreover went out with their armies before them, and gave them victory over the Moabites.  
The widow woman that was deeply indebted, 
2. King 4  and had nothing to satisfy her cruel creditor he being urgent, and could not be answered, but that her two sons must become his bondmen, according to the law, having nothing else to discharge his accounts. When she came unto the Prophet, bemoaning her mishap, and required his help to the Lord in her behalf, she forthwith had such a comfortable relief, as she had Oil enough given her, not only to defray all kind of arrearages which was all she desired, but sufficient beside to supply future wants, which was more than she desired.  

Mark. 9  Those that brought the man of the palsy unto Christ, desired but bodily health for him: but Christ not only healed his body, but cured his soul likewise, saying unto him: Son be of good comfort, thy sins are forgiven thee.  
The thief besought Christ only to remember him when he came unto his kingdom: 
Luke. 23  but Christ moreover promised him Paradise, and that he should be with him that day in his kingdom.  
The ruler requested but life for his son, and Christ gave immediately life to his son, 
john. 4  and faith to the father, which the father desired not.  

Exod. 33  Moses desired God that he might see his glory, but God answered him, I will make all my good go before thee. It is easy to rip up many more examples, furtherto enlarge this comfortable doctrine, but these may satisfy a believing Christian. Wherefore let the diligent regard hereof raise up our souls, whensoever they are smitten and cast down with sorrows by reason of our sins, and doubt we not to approach before him, be we never so sinful, he being so merciful.   

The eleventh Chapter. Of the felicity of the faithful, figured by the mutual mirth and melody that was made for the joyful welcoming home of the prodigal son.  
THe Catastrophe of this Comedy and conclusion of this history is exceeding comfortable: for it endeth with mirth and joy without end. In this man is fulfilled this Aphorism of the Prophet, 
Psal. 126  He that goeth on his way mourning, and carrieth out good seed, doubtless shall return home again with joy and bring his sheaves with him.  
This man's estate lively representeth our future condition. For if we shall return home from our evil ways unto our father's house with him, we shall be partakers of his joy with him: He shall turn our heaviness into joy, he shall put off our sack cloth, and gird us with gladness. We shall be filled with the plenteousness of his house, and he shall give us drink of his pleasures, as out of a river.  
The holy spirit of God taketh a great grace, in shrouding and couching matters of main moment under the fewest words that may be. It is the fashion of the world in their fabulous discourses to use tedious circumstances. Proijcit ampullas, 
Horat. in a poetic.  & sequipedalia verba: it rappeth on such a tumultuous confusion of words, as to one thing that is true, you shall have the admixture of innumerable lies.  

A similitude  It is the trick of such as are deformed to paint out themselves, and to set a good die upon a bad cloth to brag it out, and to bear out their blemishes with their bravery. Such m ate as is unsavoury, 
A similitude  must be set out with such sauce as may stir up the appetite, for otherwise the stomach cannot digest it: but the simple truth howsoever ●are and naked it appeareth, is exceeding beautiful: Solomon in his royalty may not be matched with it. The truth of God's word is full of suck and sap, it is meat that may be relished without curious cooking it. Lo here how the unspeakable joys of heaven are trussed up in a word, They began to be merry. And truly when we have said what we can of the joys of heaven, though we had the tongues of Angels, we must at the last come to this point, and conclude with the spirit, That then we shall be merry. For mirth and gladness is the total sum, 
●poc. 7  The Lord shall wipe away all tears from our eyes.  
But yet howsoever we cannot wade through the depth hereof: yet cursorily, and as it were passing by it, it is not amiss that we take a taste of it.  
It is to be distinguished from the momentany mirth which this world affordeth us, deceitful and changeable, 
〈◊〉 24  For the mirth of tabrets ceaseth, the noise of them that rejoice ceaseth, and the joy of the harp ceaseth, 
〈◊〉 similitude  The miserable mirth of worldlings is like the fond joy of birds, picking up of corn under nets that are spread for them: And of fishes that greedily swallow up the bait wherewith the hook is covered. 
A similitude  As strong poison is often mingled with our pleasant meats; as the whore of Babylon tempered the dregs of her fornication in a golden bowl of wine: so sorrow is often shrouded under the veil of joy: our table and delights are often snares unto us, and the way to death. Such mirth is but in show, it is no mirth indeed: 
A similitude  It is like the Bowlderbushes growing in the fens, which in the spring and summer season have a lively green hue, and smell much outwardly, but if you break them they have nothing at all within them. It is therefore rather to be frantic and mad, then to be any thing else, to be misled with such mirth, 
A similitude  and who soever are miscarried with it, they resemble mad men, who being in a frenzy, and near unto their death, do smile and make laughter. 
A similitude  Whilst the voice of man cometh out it promiseth much matter, for many things do concur before it be expressed, the tongue, the teeth, the palate, and the lips; and when all come to all it is nothing but a sound reverberating the air: so many things do conspire and meet together to allure us, and delight us in our worldly merriments, but when our breath goeth out of us, and we return unto our dust, and the earth is our covering, our joy departeth from us.  
But our mirth in our father's house in the life to come, is the only durable and complete mirth. There we shall see what can be desired, 
1, Cor. 2  and beyond our desires. For the eye hath not seen, the ear hath not heard, neither can the heart conceive, the things that God hath prepared for them that love him. We shall there hunger no more, neither thirst any more, 
Revel. 7  neither shall the Sun light on us, neither any heat: for the Lamb which is in the midst of the throne, shall govern us, and shall lead us unto the lively fountains of waters, and God shall wipe away all tears from our eyes.  
This mirth in some sort may be manifested unto us by the mirth in this world, which we often upon sundry occurrences do conceive. The mirth is much which is among friends, kinsfolks and allies upon their joint meeting, having before been a long time sundered. 
Gen. 45  When joseph made himself known to his brethren, it passeth the joy that was then betwixt them. joseph was so ravished with the sight of them, as he could not refrain tears, crying out so loudly, as the house sounded with the noise of it, the Egyptians heard it, the house of Pharaoh heard it also. But the heavens shall clap their hands, the Saints shall rejoice and sing, 
●●uel. 7  crying with a loud voice, saying: Salvation cometh of our God, that sitteth upon the Throne, and of the Lamb: trebbling and quavering with sweet consent and assent, 
〈◊〉. 12  Holy, holy, holy, Lord God of Sabbaoth: when we come unto the mount Zion, and city of the living God, to the celestial Jerusalem, & company of innumerable Angels, and to jesus the mediator of the new Testament, where we shall all meet together, and sit with Abraham, Isaac and jacob, in the resurrection of the just.  
At our solemn feasts there use to be solemn joy. 
Esther. 1  When king Ahashuerosh disposed himself to be merry with his Princes, and show the riches and glory of his kingdom, and the honour of his Majesty, he feasted them an hundred and fourscore days together: therefore infinite will the joy and triumph be in the court of heaven, when the king of all kings shall feast his dear Saints, not for a time, but for all eternity, and shall show them his heavenly dignity and felicity which is prepared for them.  
It is usual with many to celebrate with mirth the memorial of their birth, 
Gen. 40 Mark 6  when it rather occasioneth us with jeremy 
jerem. 20  and job, 
job. 3  to be heavy for it: Pharaoh solemnized the day of his nativity with triumphant feasting, and so did Herod: yet this mirth and music was mixed with mourning, for the one at that time hanged his chief Baker, and the other beheaded innocent john the Baptist. But in heaven when we solemnize our new birth, we shall have all joy without mixture of sorrow, there can never any more misery or calamity befall us.  
The wise men of the East were exceeding glad when they saw but the Star, 
Matt. 1  which prognosticated and foreshowed the nativity of our saviour. Therefore when we in heaven shall be partaker of his glory, then must needs our hearts be filled with laughter, and our tongues with joy.  
We see how the birds of the air are joyful at the arising of the sun, chirping and singing, and leaping upon the branches. Wherefore when the son of righteousness appeareth comforting our hearts, how ought we to skip like a Hart, to leap up and down like a young unicorn? 
Gene. 2  It was a joy to Adam when he was in his prosperity, in his earthly Paradise, in his created holiness: but afterward when he had transgressed the mandate God gave him, and did degenerate from his first creation, 
●●b. 30  his harp was turned into mourning, and his organs into the voice of them that weep. What joy then will it be unto us when we are in heavenly paradise, where we can sin no more, and so consequently can sorrow no more, where are all kinds of pleasures in abundance, at the right of the father for evermore?  
The four lepers when they entered into the Aramites camp, 
●ing. 7  and shared out their goods, they mutually joyed one an other for that hap. Oh therefore let us be joyful together, let us rejoice in our beds For our joy is as the joy of harvest, 
〈◊〉. 9  and as men rejoice when they divide a spoil. For the host of our sins shall then be discomfited: when we are in heaven, Satan shall no more have aught to do with us, death shall be destroyed, and swallowed up in victory, all our enemies shall fly away before us, and we of God's household shall divide the spoil.  
Though we hung our haps upon the willow trees, when we sat by the waters of Babylon, yet now O man of God, call for thy instrument, awake lute and harp, and let us awake early, and let us sing the Lords song in our own land.  
If he that hath matters of law depending in judicial courts, 
A similitude  cannot but be glad when his case is put to his counsellor and advocate to be comprimitted and awarded, for he is thereby sure that it will go well on his side: Why then dear Christian comfort thy sobbing and sighing soul, for this is thy case, thy sins that pleaded against thee at God's bar, and were like to condemn thee, are put to Christ thy saviour & redeemer, to umper and determine: so as we need not fear, for though we sin we have an advocate with the father, jesus Christ the just, 
1. john. 1  & he is the propitiation for our sins: our sins shall rather adorn us then disgrace us, because of him. For it is no disgrace to have a rend garment, if so be it may be hidden and covered with a lace: our sins are rents, and the red blood of our sweet saviour, is the red lace which hath covered the scame and rapture of our sins.  
If the men of Bethshemeth rejoiced with themselves because they had espied the ark of the Lord: 
1. Sam. 6  we shall have much more matter of mirth afforded us when we shall see the very heavens open ready to receive us, and we shall espy jesus at the right hand of his father, who hath prepared a place for us.  
A glad man was Zacheus when so good a guest 
Luk. 19  as Christ diverted into his house, but gladder may we be that he will vouchsafe to enter into our souls, that we shall dwell with him, and he with us in his father's kingdom world without end.  

Mat. 13  The husbandman when he found the treasure in the field, he could not rest for joy, but forthwith departed, made a sale of all that he had in the world beside, to make purchase of the field: But all the treasures of God the father in his son Christ, shall be given unto us. Base therefore in our eyes is the vanity of this world, we willingly renounce it to make so good a change, and we are glad of such success.  

King. 1  When Solomon was advanced to his father's crown and dignity, all the people piped with pipes, and rejoiced with great joy, so that the earth rang with the sound of them. We shall see our Christ the king of peace, who hath triumphed valiantly, who hath put down all his enemies under his feet very exceeding glorious, crowned with majesty and honour: our hearts therefore shall be glad, and our tongues shall rejoice, for the staff of our shoulder, the yoke of our burden, the rod of our oppressor shall be broken as in the day of Midian. Wherefore rejoice in the Lord always, 
● 9  and again I say rejoice. Let the floods clap their hands, and let the hills rejoice. Let the singers go before, and the minstrels follow after, and let the damsels come playing with their pipes. Let the Levites dance before the ark, and let the priests be clothed with gladness, and let us all sing praises unto the holy one of Israel.   
FINIS.   

Imprinted at London by P. S. for Nicholas Ling. 1599