CERTAIN Godly and learned Sermons.  
Made upon these six following Parables of our Saviour Christ, declared in the Gospel.  

1. Of the unclean spirit.  
2. Of the prodigal son.  
3. Of the Rich man and Lazarus.  
4. Of the wounded man.  
5. Of the unmerciful servant.  
6. Of the faithful servant.   
By S. I  Nascimur in common bonum. 
At London, Printed by I.R. for R.B. and are to be sold in Paul's Churchyard, at the sign of the Sun. 1601.   

To the right Reverend Father in God, Ma. Doctor Babington, Bishop of Worcester, a plentiful measure of God's grace in this life; and eternal joys in the life to come.  
MAtters of learning, are most fit to be presented to them that excel therein. For as the proverb is, Scientia ●emi●ē habet inimicum, prater ignorantem: so by the same rule may I say, Scientia nemi●●em habet amicum et Mecanatem, nisi studiosum fa●t●re●●que honorum literarum. Let wisdom grow in favour with them that have knowledge, and weighty discourses be accepted of learned men. Caluine and Erasmus, making their Commentaries upon the New-testament, took choice to dedicate them to Kings and Princes, & Nobles, which I take it, was not only to make them in love with religion, but also to make them to favour and further it, to the utmost of their power. though myself be nothing comparable, & not so much as worthy to carry their books after such learned men, yet I may take example from them.  
And although (Right Reverend) I know right well, that you not only favour religion, but are an earnest professor thereof, & that I need not to exhort and stir you up therein: yet the principal scope of this my writing is, & of this my dedication, in most humble & earnest sort to desire you, tha●●s you have done much good already by your printed labours, so you would vouchsafe yet more and more, to further Gods church & the ministery by this means. Among whom myself being but a mean member, have reaped great profit by your labours. For the which, as we of the ministry chief, are to acknowledge gods goodness for raising up such an instrument in his church, so as many as have been furthered & bettered by your painfulness, are also to account themselves beholding unto you, as I am, I speak it unfeignedly. I hear being one of your neighbour Diocese, that you have great care of a learned ministry, and at the entrance of your honourable place in Worster, you showed yourself a forward man therein. I beseech your Lordship to pardon my presumption, and to take my meaning in good part. For them that are unlearned, and either would, or by any means are like to enter into the ministry, where you have to do, either you may advice then (as no doubt you do) to stay a longer time, till they be sufficient, or debar them, or exhort and counsel them to take upon them another course of life. For those being unlearned, that are already placed, who considering their own wants and weakness, might bestow some part of their living upon sufficient and able men, to help to discharge that weighty duty which lieth upon them to perform in that behalf; if they be unwilling this way, & of themselves willbe studious & painful, endeavouring to discharge a good conscience in their place and calling, no better helps can they have then learned books. Who if they would but follow the direction which you have already set forth, I d●●● assure them they may do much good in their congregation. Now as Kings and Princes desirous to govern their people well, do not only command them to live in due obedience and civil order, but also do prescribe laws & statutes, that thereby they may be directed to live as they ought to do: so such men as yourself under Kings and Princes, being appointed great Governors, & having a great charge, do well to persuade your Clergy under your jurisdiction, that they have especial care to instruct the people committed to them: but they do better, that by all means they can devise, do help and further them, to make them able Ministers.  
The example of your Lordships painful preaching, is a notable encouragement in this behalf, but if it would please you as yet further, to preach to the by your painful pen, they might at good leyfare instruct th●●●el●●●, 〈◊〉 by due meditation make good use thereof to the edification of others. And that you may continue in your godly 〈◊〉 of a learned ministry, as also the unlearned may take heed what they do 〈◊〉 much herein they offend, let me further persuade, by the words of that learned and reverend man Ma. Doctor Some, who in a printed book answering Penry his objections, showeth his great forwardness in this matter.  
I beseech you let it not seem ●●d●ous unto you, though I recite unto you that which there I have r●●d The words are these as followeth. 
Doctor S●mes desire of a learned ministery.  I have 〈◊〉 very earnestly and humbly, by writings and speech, for a learned ministery. I have received very comfortable answer of very great and honourable personages, who have already, (thanks be to God) employed some, and will no doubt employ more in the church's service. Penry maketh a speech as proceeding from unlearned ministers, chap. 25. which make the ministry vltim●●●● 〈◊〉. They in their practice say, Lord, whether of soul or no, we care not; but rather than we should not have the means to live in this life, (for this is their only scope in continuing in the ministery,) require the blood of souls, and what thou wilt at our hands. And so senseless men, they sell themselves body & soul, unto everlasting woe & destruction.  
To this speech Ma. Doctor Some answereth wisely and discreetly. I am so far (saith he) from being a defence, to ignorant either Levites before, or Ministers now, that I confess freely, that their entrance into the priesthood and ministery, and ●●●●uance in it, most absurdly, was and is a grievous sin.  
If the Lord hath or shall punish them senerely for their intrusion, into so high a calling, they cannot plead not guilty. If they do it is in vain, for at God's bar, they shall not be acquitted. You writ that the ignorant Ministers, whom you call senseless men, do sell themselves body & soul to everlasting destruction: Your speech is true; Illi viderint: Let them if they be not graceless and shameless, look into it. All that I say unto it is, the Lord for his Christ his sake; heal that sore. It is not so grievous (thanks be to GOD) as it was, I assure myself it will be less, I would to God it were none.  
So far Master Doctor Some, who I am persuaded uttered this, not so much addicted unto learning, (being himself a man very learned) as principally upon a good conscience, considering the weighty charge that lieth upon the Minister to perform, to teach, to confute, to comfort, which cannot be performed without learning.  
Now in token of a thankful mind, for that good which I have already received by your public painfulness, (both by private meditation, and public practice, for the which the Lord be praised,) I have made bold to present this Book unto your Lordship, not so much for patronage and protection, (which also I desire) as in reverend sort, once again to exhort you, and to draw you on, to be mindful of us of the ministry; and to remember my humble request herein.  
Concerning the Reader, he may persuade himself, that that doctrine shall most prevail with his auditory, that standeth upon diversities of instructions, leading the mind onward, with a kind of v●ri●●y & delight. And therefore I have taken principal choice in this sort, as you see, to set forth these parables with as 〈◊〉 & apt notes as I could, being furthered herein, by God's help and assistance. Wherein if there be any thing to be liked, it is Gods doing, if there be any fault, it is mine own.  
God grant that we all, of the ministery especially, may prove to be wise virgins, and that such as yourself, which have received five talents, may well remember that these two twins were bone both together, at one & the self same time, Honours et Onera.  
Your Lordships as unknown, yet praying God to prosper your labours to his glory, and the good of the ministery. S. I   

Memoriae Mater Methodus. ⋆ The several divisions of every particular Parable.  

Of the unclean Spirit. Luke. 11.24.  
This Parable may be divided into these three parts following.  

1. First all of us, are subject to the manifold temptations of the devil, who prevaileth in some more, thou i● whersome.  
2. Secondly, there is a t●●● when the devil goeth out of us, either by God's secret grace, or good counsel, or true and unfeigned repentance.  
3. Thirdly, his woeful return, in them that are not watchful, and do not their best endeavour to keep him out, when they are once free from his thraldom, and slavery. Psalm. 125.5.    

Of the prodigal Son Luke. 15.11.  
¶ This parable setteth forth unto us, these four things.  

1. The excellent estate of man, being furnished with God's blessings and graces in a plentiful measure, under the description of the prodigal son, having received all his patrimony.  
2. The decayed estate of man, being left unto himself, and so falling from God, and provoking gods displeasure, by his manifold offences, and daily and continual sins, thereby working his own woe and destruction.  
3. The restored estate of man, through the mercy of GOD, expressed in the great kindness of the Father, that went out to meet his son. As also in the death and passion of jesus Christ, expressed by the kill of the fat Calf, the best raiment, the Ring, and shoes, and royal feast. Whereof the prodigal Son is made partaker by faith and repentance.  
4. lastly, we ought to be so far from repining and grudging at the salvation of sinners, and their accepting into favour, that we ought rather to rejoice, beholding Gods great mercy, and gracious and unspeakable goodness herein.   
All which matters are set forth, by the declaration of divers particular circumstances, as the Text doth afford.   

The Parable of the Rich man and Lazarus. Luke. 16.19.20. etc.  
¶ In this Parable are set down these five considerations following.  

1. First, the example of a wicked worldling, very lose and careless, setting light by GOD, and despising his poor neighbour.  
2. secondly, the pattern of a godly man, submitting himself to Gods will in all his distress: and waiting for comfort and deliverance, according to God's good will and pleasure.  
3. Thirdly, the joyful estate of the godly after death, being full of unspeakable comfort and glory.  
4. Fourthly, the lamentable estate of the wicked after death. Wisd. 5.  
5. Lastly, the Word of God being delivered by the Prophets, Christ, and the Apostles, is reverently to be heard, & dutifully to be obeyed, which to our great good, calleth us unto repentance and newness of life.    

The Parable of the wounded man, that came down from jerusalem to jericho. (⸪) Luke. 10.25.  
¶ Many apply this Parable to the decayed estate of man, and how he is restored: but by the circumstances of the text, it seemeth rather to be wrested. For here is set down a comparison, betwixt mental religion, and outward profession, the notable trial whereof is seen, in the works of charity.  
This parable may be divided into these three parts.  
1. The deceivable opinion of Man, that thinketh religion doth consist rather in the knowledge of God's will, then in the works of charity. I am. chap. 1, 27. Mat. chap. 5, 20.  
3. That heathen people, as also those of a contrary religion, excel true professors in the practice of good works. And so much the more, because they put the hope of their salvation in their good deeds, looking for a reward, not of mercy, but of desert. The Priest and the Levite went by, and the Samaritane showed mercy: and of those ten that were healed of the leprosy, only one returned to give thanks, and he was a Samaritan.  
The use and application of the Parable, in the commandment of our Saviour Christ, enjoining & exhorting us unto the works of charity.  

¶ An other division of this parable.  
¶ This Parable may be referred to these three heads.  

1. The unmerciful disposition of most men and women, given too much to self love.  
2. That there be few, that have care of the poor, and of the misery of them that are distressed, and that have any fellow feeling. 1. Cor. chap. 12. verse. 25, 26, 27, 28.  
3. That as it is God's commandment, so there is nothing more acceptable to god, and more commendable before men, then to do good to those that stand in need. Which is an especial fruit of faith.     

Of the unmerciful Servant, that would not forgive his fellow. Math. 18.21.  
¶ In which example or parable, these four matters are to be examined.  

1. An exhortation to the mutual forgiveness of offences, from the example of God, daily forgiving those that are far unworthy.  
2. The ingratitude of the world toward God, and their unmerciful disposition, toward their neighbour.  
3. The punishment of their ingratitude, and cruel behaviour.  
4. The use and application of the Parable.    

❧ The Parable of the faithful servant. Math. 24.45.  
¶ This Parable standeth upon a twofold description.  
The first is, of a painful Minister, whose properties are to be faithful & wise, looking for his masters coming.  
And whose reward is, that he shall be blessed, that is found so doing. As also that he shall be made Ruler, over all his masters goods.  
The second is, of a negligent Minister, whose properties are, that presuming of his Masters long stay, he waxeth altogether careless of his duty. And also behaving himself very undiscreetly, giveth himself to all licentiousness.  
Whose punishment is, that his expectation shall be deceived, and his hope suddenly cut off. Furthermore, that his portion shall be with the hypocrites. The grievousness of which punishment, is here expressed in these words: There shall be weeping and gnashing of teeth.    

❧ The Parables of the Gospel moralised.  

¶ Of the unclean Spirit.  LUKE. 11.24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest. And when he findeth none, he saith, I will return unto mine house whence I came out. And when he cometh, he findeth it (empty) swept, & garnished. Then goeth he, & taketh to him seven other spirits, worse than himself: and they enter in & dwell there. So the last state of that man, is worse than the first. 
IN this Parable these 3. principal considerations are to be observed. First, that all of us (by nature) are subject to the temptations of the devil, to his often & manifold temptations, who prevaileth in some, more than in other some. Adam was tempted, & he fell; and the wicked continually yield to his temptations, & are overcome. Christ was tempted, and he resisted, and vanquished him, and in him and by his power, all the godly are conquerors over the devil, & his wicked & overthrowing temptations. Secondly, there is a time when the devil goeth out of us, either by God's grace, or good counsel, or true & unfeigned repentance. He goeth not out willingly & of himself, but he is thrown & thrust out.  
Thirdly, his woeful return in them, that do not endeavour to keep him out, because their estate shallbe far worse, and they shall hardly or never be cured and recovered. Our maisterful sin, whereunto we are given, more than to any of the rest, is never alone, but is accompanied with many other. And when the devil entereth again, he brings in with him; nay, a legion follow after him, for he comes with power enough, & thinks it unpossible that he should be resisted, or if he be resisted, he will not so be vanquished, neither will he ever give us up, so long as we are compassed with this mortal and sinful body of ours. Rom. 7.24. Heb. 12.1.  
Some think this parable was uttered to the wicked Scribes and pharisees, and the rather through the provocation of their blasphemous speech, against their own conscience, which said, that he cast out devils by Belzebub. But it is more likely he spoke it to the man, that was possessed with the devil, out of whom the devil was cast out. Where it is most worthy of our meditation to consider, by whom he was cast out, not as the pharisees suppose by Belzebub, but by one more mighty & powerful than Belzebub, and all the devils in hell. 1. joh. 3.8. For to this purpose appeared the son of god, that he might lose the works of the devil, which are sin, death, & hell. Greatly to comfort the godly in all distresses of body & mind, while they are assured, not only that through his help all desperate diseases are cured, but also that the malicious work of sathan, is by his almighty power, utterly destroyed and scattered. Giving us sufficient encouragement, not only not to fear that hurt which sathan may work against us, but also to have recourse to him in all our distresses, either of body or of mind, how dangerous soever they be, as also to give him thanks & praise, for his manifold goodness toward us, & being delivered, to take heed, lest by our negligence, we fall into the like dangers again. As Christ gave warning, to him that had been diseased thirty eight years, and now was healed, & brought to his former strength, by the virtue of his heavenly power and gracious goodness: john. 5. Behold, thou art made whole, sin no more, lest a worse thing come unto thee.  
Christ put forth this parable, not so much to warn him, out of whom the devil was cast, as also in the behalf of the company that was present, and the standers by. joh. 12.30. To teach all the godly and the Ministers especially, to have great regard of their talk, that it may be powdered with salt, that it may tend to edifying, and may give grace to the hearers. Colos. 4.6. For oftentimes the standers by, do more mark, & give more diligent heed, to that which is spoken, than the party to whom the speech is directed, & to whom it doth most pertain.  
The scope of this parable is principally to show, how heavy a judgement they heap upon themselves, which refusing the grace of God offered unto them, do lay open a passage for the devil to enter in again. For if through their want to heede-taking, they give him entrance again, he will most hardly or never be driven out. Therefore are we willed, to work out our salvation with fear and trembling, Phil. 2.12. And to resist the devil, that so he may fly from us, james. 4.7. And let us apply this parable to Christ his meaning, as if he had said, I came to expel sathan out of you, that I might reign within you. And if you will not that I should reign in you, and over you, and that you despise my grace and goodness, in this sort shall you be punished, that the evil spirit which was cast out of you, shall return again, and your stubbornness shall thus be rewarded, that you shall altogether be blinded, and reserved to most woeful destruction.  
How subject we are to the devils malicious intents & continual temptations, 
How subject to the devils temptations.  may appear herein, not only by his hatred to the common sort of mankind, but even to the best. And beholding his temptations against our Saviour, we may not look that we should stand free. For if he were bold to vex the head, he will not spare the members. He spared not our first parents in Paradise, in the estate of their innocency and integrity, how much less will he spare us, which are compassed about with so great corruption & sin? If he was bold to tempt David to adultery and murder, Aaron and Solomon to idolatry, Peter to perjury, and Saint Paul to the lusts of the flesh. 2. Cor. 12.7.8.9. How shall we think to escape, which are not strengthened or endued with so great gifts & graces? If he had his force against Iob, a righteous man, and one that feared God, God himself so witnessing of him, let us make no other reckoning, but to prepare ourselves to temptation. He is most busy about us, when we are least aware of his working. He is not only diligent to compass the earth to and fro, but he goeth about like a roaring Lion, seeking whom he may devour. And therefore no marvel, though we read. reve. 12.12. a woe pronounced against the inhabitants of the earth, because the devil being cast out, is come down unto them, who hath great wrath, because he knoweth he hath but a short time. He could not prevail in heaven, therefore he will show all his force on the inhabitants of the earth. Whose wrath is great, & therefore we must look for no mercy at his hands, whose time is but short, and therefore he will lose no opportunity, whereby he may draw us to our destruction. And seeing his time it but short, & the battle not long, let us frame ourselves, the more valiantly to resist him. And here is the comfort of the godly, that the disciples of Christ, saw sathan fall down from heaven like lightning. Lu. 10.18. For as the force of the lightning is sudden & soon gone, so the fiercest assaults of the devil, are but short, to them that can through God's grace endure and overcome them. Again, this is another comfort, that though he be come down upon the earth, yet he is thrown out of heaven, and they whose especial delight is in heavenly meditations and godly exercises, are most free from his wrath, though not altogether free from his temptations.  
This woe toucheth not the godly & them that resist his temptations, for from them he soon flieth. jam. 4.7. but as for the ungodly he hath them in a snare, & woe be to them that cannot avoid & resist him. 2. Tim. 2.26. Howbeit, they that are most godly, the devil aimeth at them most, either to bring them to shame, or to utter overthrow. As Christ said to Peter, giving him a forewarning, Lu. 22.31. Simon, Simon, behold sathan hath desired to winnow you as Wheat, but I have prayed for thee, that thy faith fail not. The corn that is winnowed is sifted to the utmost, so doth sathan tempt & try the godly, as far as possibly may be.  
Again, the corn being winnowed, doth show itself in his excellency; so the godly being tried and found steadfast, do make God's grace & goodness to appear in them most glorious, to their great commendation: nevertheless, through their own strength, they cannot stand steadfast. 1. Cor. 10.12. To many their temptations are their crowns. jam. 1. My brethren, count it exceeding joy, when ye fall into divers temptations. For hereby the worthy virtues of the godly are made manifest, which lay hid before.  
Satan, to work joseph's overthrow, doth not only lay before him a most tempting bait, but sifts him to the utmost. For his lewd. Mistress, through the devils temptations, being bewitched with his love, doth not upon the first denial leave of her suit, but assayeth him again and again, using all means, and seeking all occasions and opportunities, yet by God's grace he withstood them all. And though there-hence there arose his greatest troubles, yet God did deliver him out of all, & made his supposed shame, the greatest occasion of his future honour and renown. The like may be said of Susanna.  
As the devil showed all his policy in tempting Christ, so is his craft and subtlety more forcible toward the godliest, & them that are best disposed, because they are some stay and hindrance unto him, that he cannot so greatly prevail in the world as he would. For by their good counsel, and good example, and godly behaviour, they win many unto God, and so do greatly cross and prevent the mischievous malice of the devil; and because this sort of people, I mean the godly, are farthest out of his reach, so are the temptations which he worketh against them most mighty. Knowing that the rest of the world, in whom he ruleth as he list, are easily carried away with shows and shadows.  
After he had tempted Christ, and could not prevail, it is said he left him for a season, purposing to return again. So also dealeth he with the godly, whom though he cannot bring to the bent of his bow, though he give them respite for a while, yet his mind is to set upon them with fresh assaults. And many which have good gifts and graces, he overcometh with ease and pleasure, and idleness, & negligence, or else maketh them to abuse their gifts, to bad ends and purposes. When we are idle, then is his fittest time to overthrow us, nay, when we are in godly exercises, he ceaseth not then to practise his feats. Bringing in wandering thoughts, either when we hear the Word, or be at our prayers, being careless at the time, and forgetful afterward. He maketh not only the instruments of sin, that is, all vices; but even the best gifts, and godliest exercises, the means to serve his turn, and to work his mischief against us.  
As for them which have a greater regard, and are more wary, he entereth & encloseth within them by sly and secret means; as if they are bend to any good, to hinder them from it, by showing unto them many difficulties, lets, and hindrances, that the way to heaven is strait & narrow, and as it were the climbing up of a sandy hill, or high rock, and that the passage thereunto, is full of dangers, and full of troubles. He causeth many godly that are set in high rooms, to fall, and to give offence, that thereby others might take a liberty to do evil. Neither doth he refrain to inveigle the minds of them that are set in highest degree, as the fairest marks he hath to shoot at, to make them serve and go astray. As if they be in place of judgement, to give false sentence for gain of gold; if they be set to reprove the sins of the people, to stand in fear of men's displeasure; if in state of nobility and great possessions, to make their will a law, according to the Latin verse.  
Sic volo, sic jubeo, stet pro ratione voluntas.  
So I will, and so I command, and let my will stand for a reason, and for a law. But especially, & above the rest, if they be princes, he tempteth and persuadeth them, that all things are lawful for them, that they are above their laws, and are not to be censured by any man; whereby they persuade unto themselves a liberty to sin, and who should control them, as was manifest in the Emperors of Rome.  
His sleights are so deceitful, as to show the bravery, pleasure, and profit of any thing, whereunto he tempteth; but he keepeth back from us the mischiefs that accompany the same; and so blindeth our eyes as it were in the noon day. The murderer he maketh believe, that revenge is an ease to the heart, & keepeth back that blood will require blood.  
Him that followeth the lewdness of his fleshly lusts, he tickleth him on in this, how pleasant it is to continue & wallow in such sinful desires, and keepeth back the sicknesses & diseases, and other painful griefs, which may shorten his life. Him that is given to theft and robbery, him he persuadeth that he may have wealth at will, and live as he list, and keepeth back from him the horror of a shameful death, which he is not always like to escape. Him that is given to slander his neighbour, what favour and advantage he shall get by it, and keepeth back this fearful sentence, Who so privily slandereth his neighbour, him will I destroy.  
Thus he stealeth all inconveniences and hurtful afterclaps out of our hearts, that we might not see the snare that is laid before us, and the dangers that we are like to fall. into. All occasions he watcheth, to allure and to provoke us, he cometh near unto us, and feeleth our affections and inclinations, and offereth matters to our senses. If we be given to drunkenness, he will entice us by the pleasantness of the wine, and the sweetness of the drink; If unto gluttony, he will entice us with plenty of meat and belly-cheer; If possessed by the lusts of the flesh, he will tempt us with the beauty of women, who have no care of their chastity, and make small account of their honesty and good name; If unto any of these, or the like motions and temptations, we give our consent, then hath the devil what he would, and so will he use means to proceed f●rther, so will he take advantage against us, by watching and prying into the corruption of our own nature, and so becoming daily and continually our domestical foe.  
And although we may keep ourselves in, never so warily, and restrain ourselves, and have an eye unto our own inclinations, yet if we be too hard for him one way, he will venture upon us another way, he will never leave, but still be tempting of us. And therefore our life is truly said to be a warfare, that we might always stand in a readiness, to fight against these temptations, to be always practised in avoiding that which is evil. When one temptation will not take place, our enemy trieth another, as an invincible fighter, that is still prepared unto the combat. One temptation followeth in the neck of another, either in matters which concern the body and outward affairs, or such as pertain to the spirit and mind of man, and to the estate of another life.  
Therefore, when one temptation is past, and the trouble ended, we must not think to rest unmolested, as flesh & blood naturally persuadeth itself, we must not be lulled in the cradle of security, but we must always prepare ourselves to a new & fresh assault, to be ready to encounter with every new temptation. And this is the cause why many are overcome by temptations, because they promise peace and safety unto themselves in this life, because they are always unprovided, and never look for the worst, never look to prevent temptations. Being altogether ignorant of the devils diligence, who is ready at all assays, and looketh after every occasion.  
But we in this matter are altogether as careless as they that are recovered from some great and dangerous sickness, we think we shall not fall into the same, or the like again. Howbeit we must know, that temptations are more rife with us then sicknesses, and the dangers of the one, far greater than the other.  
Most men and women's minds he enforceth to gross and shameful sins, 
The unclean Spirit.  and foul faults, whose hearts by custom he hath fully possessed, and who lie open to his assaults. And above all other, his ordinary temptation is, by adultery, whoredom, uncleanness, and wantonness: and therefore he is truly termed in this place, to be the unclean Spirit. He is called an unclean spirit, not only because he hath lost his purity and his innocency, wherein he was first created, but also because he delights in all uncleanness, & is an utter enemy to all holiness.  
Knowing well our inclination, and how prone our corrupt nature & flesh & blood is to this sin, he maketh us to fight against ourselves, while he standeth by to behold the conquest. According to that the Apostle Saint Peter giveth us warning of, saying: dearly beloved, I beseech you as strangers and pilgrims, to abstain from fleshly lusts, which fight against the soul. It is not barely said the Spirit, but the unclean Spirit; to put a difference betwixt it and the Spirit of God, which is mentioned without any addition, Gal. 5. & 6. Rom. 8. Esay. 41. An evil spirit possessed Saul.  
The devil is said to be unclean, principally in respect of his unclean qualities, & because he provoketh us to uncleanness, making us to fall from goodness, that he may draw us to eternal torments.  
But how subtle & crafty, how powerful and maisterfull soever his temptations be, 
2. There is a time when he goeth out.  yet there is a time when he goeth out of us, though it be much against his wil By good counsel much is brought to pass, which is the means which GOD useth to bring some into the way again. Their own conscience also testifying unto them, how far they go astray, and moving them to forsake the devil and all his works. But the chiefest means whereby he is thrown out, is the converting grace of God, which doth not only minister good thoughts, & good wishes, and good desires, but giveth sufficient effect and power thereunto, making us able to throw out the devil, and to resist him. The effect of this grace is, that it provoketh us to true repentance, which doth not consist in the shedding of tears so much, as in the conversion of the heart, & the amendment of our life and conversation. All this notwithstanding, how soever he be thrown out, like a malcontent he never resteth, but seeks to enter in again, being full loath, to be long without his Mansion and dwelling place.  
The force of Christ his redemption, doth principally work this exile and banishment of the devil, & his daily intercession in the behalf of the godly, doth work it more and more. Where by the way we have a notable instruction, to consider how miserable the estate of mankind is by nature, that he is the habitation & resting place of the devil, and of the unclean spirit. Neither is it true only in this or that man, but in all the posterity of Adam. And this is the glory & renown of our natural or rather corrupt integrity, that both in body & in soul the devil reigneth in us. By how much the more therefore, have we cause to extol the unspeakable mercy of God, who of filthy and loathsome stables of the devil, maketh us temples to himself, & consecrat places, for his holy spirit to rest in. Only diligent carefulness is here required, that we continually remember, how great a benefit we have received, in that we are freed from so troublesome a guest, and so deadly an enemy. And now have we time to consider God's goodness, & to continue therein, and to behold the great dangers we were in, and to learn to avoid them, and to detest the devils malice and mischievous working, & to make a vow with ourselves, not to be overcome and ruled by him.  
By good counsel he may be thrown out, and yet no sufficient discharge, but as he will thrust in again, so will he easily be admitted. Some do utterly refuse good counsel, and cannot abide to hear it, and hate them that bring it & show their good will herein. And they that show themselves tractable, for a while, may give consent, and also have a purpose to order themselves thereafter, and yet the devil can alter all, and make them stoop again; and they that were at defiance, are ready now to shake hands, and to make a new covenant, what friend and faithful counsellor so ever speak against it. The guilt of conscience, the sight and knowledge of his sin, the fear of God's displeasure, and danger of hell torments, is enough to make us forswear the devil, and to hate his allurements, and to desire godly company and counsel, the devil lets us alone, so long as we are in this mind, he hopes we will not long coutinue in this vain, his time he will watch, when he knows how to take us tardy, and then the Castle is won again, and a stronger garrison set to keep it. The grace of God is the canon shot, that breaks down the walls. When a strong man armed keepeth the breach and the passage, for a while he possesseth and keepeth all in peace: But when a stronger than he cometh upon him, and over cometh him, he must be feign to give place. And this is a greater comfort, that his armour shall be taken away from him, and the spoils shall be divided. For Christ in his cross and passion overcame the power of the devil for us. Coloss. 2.15. He hath spoiled the principalities and powers, and hath made a show of them openly, and hath tryumplied over them in the same cross, and made a glorious conquest. And not only so, but also having led captivity captive, hath given gifts unto men, that being strengthened by his grace, they also should be conquerors through the virtue of his power. And this is the glorious and triumphant gift of God's grace, in whom while it vouchsafeth to enter as a conqueror, it bringeth with it many good companions, and joyful effects. 2. Corinthi. 7. For godly sorrow is one of the attenders, which causeth repentance unto salvation. And behold what godly sorrow worketh, what great care followeth, to serve God, to live in his fear, to avoid our former sins; what clearing of ourselves in acknowledging our faults, & ask God forgiveness, and desiring to be renewed in mind, and that God would create a new heart in us. Ps. 51. What indignation & holy anger, that ever we were so much misled; yea, what fear, lest we should fall into the like offences again; yea, how great desire, to continue in a godly life; yea, what a zeal of God's glory; yea, what punishment, what judging & chastising of ourselves, to prevent God's anger and judgement. 1. Cor. 11.33. and practising those virtues & godly qualities, which are contrary to our former vices.  
Now although he be thus valiantly resisted, yet is he not thoroughly vanquished, nor utterly banished, though his force and power against us is broken, yet his evil will remains, and he will let pass no device, but puts dangerous matters still in practice against us, and we shall not be free from him, so long as we live in this world. Therefore it behoveth us to look unto ourselves, & always to stand upon our watch. For like a malcontent, he never rests, but seeks to enter in again.  
When the unclean spirit is gone out of a man, 
Seeking rest.  he walketh through unclean places seeking rest.] For as a furious man is never at rest, till he hath wrought a revenge. so is the devil never at rest, till he hath done some hurt and mischief. And this is his chiefest delight, and his chiefest study, his only practice and trade, wherein he is most diligent, though he have no thanks for his pains. All his endeavours tend to man's destruction, and especially where he is driven away by the force of Christ his grace and power, the more is his desire to hurt, the more is his rage. And before we are vouchsafed of this heavenly help, our mortal enemy makes but a sport to reign within us at his pleasure, but being driven out of us, he takes great grief thereat; having thus lost his booty and his prey, he gathers new strength, and stirreth up all his senses and wits afresh, to set upon us, and to assault us. Therefore is he said to walk through dry places, because his banishment out of us, is to him, as a desolate and most uncomfortable wilderness. Being cast out of man, he is said to seek rest, because he is then most vexed, and most at disquiet within himself, seeking by all means possible, to recover that which he hath lost. Hear than we are to learn that as soon as we are called by Christ his grace, that we are to look for mighty temptations and heavy assaults, for the devil will not so easily lose his prey, as also we are with all circumspection & wariness, to set ourselves against him, & to use all means to prevent his power, for his hatred is most deadly, and his fury & rage not overcome by a little. Howbeit, this forewarning, ought not to breed any fear within our minds, or any whit to discourage us, but rather to foreshew us what danger may fall upon us, through our own negligence.  
Seeking rest,] If we will give him entertainment; but we must watch and keep him out, & fight the spiritual fight, craving Gods help by prayer, and using all good means. He hath rest enough in the life of a wicked man, in the adulterer, the unmerciful usurer, the thief, the whore, he holdeth therein feesimple, he taketh up his lodging there for term of life & longer to. Although he seek rest, yet he is never at rest, for he goeth about like a roaring Lion, seeking whom he may devour, he resteth in them whom he hath gotten, and layeth garrison to keep his hold, but still as a conqueror he thirsteth after more, neither is he ever satisfied. God rested the seventh day from his works, but the devil will never rest from his works. The godly that fight in this world with the devil, and their ghostly enemies, though here they have a hard combat, and much unquietness, shall hereafter rest from their labours, & enter into eternal rest. Re. 14.13. But the wicked which here have ease, hereafter shall have no rest.  
The third weighty consideration in this parable, is the woeful return of the unclean spirit, in them that are not watchful, & do not their best endeavour to keep him out, when they are once free from his thraldom and slavery.  
And when he findeth none, he saith, 
His woeful return.  I will return unto mine house, whence I came out.] Wherein these circumstances may be observed. First our negligence & sinful & easy backsliding. And when he cometh, he findeth it empty swept & garnished. Secondly his cruelty in returning, in that he bringeth with him 7. other spirits, worse than himself. Thirdly, the woeful estate of that man or woman, who forgetting God and themselves, have yielded themselves captives to the devils slavery. They enter in & dwell there. So the last state of that man is worse than the first. In which woeful case, for are-storative this may be added, that no man or woman despair, if they be not utterly past grace, though they fall again, seeing there is a difference betwixt a resolute determination in sin, & a repentant mind, which is heartily sorry for every fall and offence.  
I will return.] He saith not, I will seek to return, or I will do my best endeavour to return, but I will return, as though nothing should resist him, and no power were able to vanquish and overcome him. So cunning he is, that he hath his turns & his returns, his terms & his vacations, and he will come again, although he go into a far Country, he is with us before we are aware. When he told Christ that all the Kingdoms of the earth were his to give, yet it was nothing so, & likewise where he saith he will return, he is oft-times hindered, that he cannot do as he would, but few there be that keep him out, and too many that through their negligence, give him too easy an entrance.  
Unto my house whence I came out.] First he cometh to the house, before he enterprise to come in. First he views the state of the man or woman, whether he or she be returned to their old sins again. And as houses be the habitations of men, so men themselves be often the devils houses, for this is spoken by similitude and comparison.  
But why should the devil call the soul of man or woman, his own house, or rather he should say, I will enter into that house from whence I came. The soul of man & woman by creation, is God's image, but the image of the devil is the deformation of all; he usurps the possession of the soul of man, it is none of his by right. 1. Cor. 6.20. For the soul & the body is the temple of God, and of his good spirit by right. 1. Cor. 6.13.15.19. How then have we by sin, and the devil by his temptations, made them dens for thieves, & Cages for unclean fowls. If a Gentlewoman of high estate, should match with a vile & abject slave, although it did nothing concern us, would it not grieve any of us to see it? so is the estate of thy soul, subject to the slavery of the devil. Or if a man had married a rich beautiful & noble gentlewoman, adorned with all gifts & graces, which may be devised to be in a woman: and yet notwithstanding should so be sotted, & entangled with the love of some foul & dishonest beggar, or servile maid of his house, as for her sake to abandon the company & friendship of the said wife; to spend his time in dalliance & service of his base woman, to run, to go, to stand at her appointment: to put all his living & revenues into her hand, for her to consume & spoil at her pleasure, to deny her nothing, but to wait and serve her at a ●eck & at her call; yea, & to compel his said wife to do the same: would ye not think this man's life miserable and most servile? And surely the servitude of our former sins, & the return of our former evil life, is far more slavish and intolerable. For no woman, yea no creature in the world, is, or can be of that beauty or nobility, as the grace of God's spirit is, to whom man by his creation was espoused, & to whom by forsaking his wicked life, & by repentance he had yielded himself, which notwithstanding after a while we see abandoned, contemned, and rejected, as though there had been no such covenant made, and all for the love of sensuality, and his former wicked delights, wherewith he is bewitched, which are utter enemies to the grace of God, and as a most deformed creature in respect of reason. In whose love notwithstanding, or rather servitude & senseless bondage, we see many so overtaken & drowned, as that they serve their sensuality day & night, with all pains, perils, and expenses, and do constrain also, even the good motions of God's spirit, to give place at every beck & commandment, of this new mistress, or rather stepdame.  
It is a grievous evil, to be nourished, and to grow up, & to be nuzzled in sin. The child that is borne & bred up in a dark prison, maketh the same reckoning of darkness, as other do of light; they that are borne slaves, & are used thereunto, make little account of liberty; and they that know little of heavenly & eternal matters, embrace the delights of the world, & the filthiness of sin, vain & transitory things, for true & precious blessings, which endure for ever, counting a banished land as welcome to them, as their own country. So many of the jews being bred & brought up in the bondage of Egypt, did not once so much as think of liberty. And out of such manner of people, wholly given up to sin, when the devil once entered he never went out. But when the good spirit of God hath dispossessed him, and cast him out, by hearing the word preached, and by causing us to hearken and to obey good counsel, and good exhortation, than he may say, I will return into my house from whence I came, if so be that I may find it ready for my turn, & that upon new remembrance I may claim new acquaintance. And behold a shame it is to say it, and a sorrow it is to think of it, he findeth the house swept & garnished fit and ready prepared for him. 
Swept.  For a sinful soul is a swept house to him; and when the good spirit is banished, and so honourable a guest hath very slender & also unreverent entertainment, the devil entereth again as into his own possession, and claims that house to be his own by law, which he hath so good evidence to show for. The neglect of God's grace, is the devils chief delight, and they that are destitute of God's spirit, are fit to receive the devil. As for the godly and the faithful, which are fondly and plentifully endued with God's grace & holy spirit, they are so well fenced and provided, that the devil can find no hole, or the least chink to enter in at. The house swept and garnished, is a similitude drawn from the use and custom of men, whose chiefest delight is to have all things handsome and neat, when they are to entertain their friends. But unto the devil it is nothing so, for beastlinesses is the beauty and trimmed house that he delights in, & nothing pleaseth him but filthiness, the lewd liver, the drunken tosspot, that smells all of drink, the abominable swearer, and bawdy talker, those are houses for him, and as a princely palace. When we have bid farewell to God and godliness, then are we fit for him, and those be his rooms of choice, when through the neglect of God's grace, all good qualities are banished, and when we are thus banished from ourselves. We prepare our house for God, by faith and repentance; contrariwise provision is made for the devil, wh●n we think not of God's judgements, & when the fear of God is choked and smothered up within us. Da. 13.9.  
When he findeth a man or woman polluted in sin, and defiled again, and continuing in their former sins, whereof they have repent, this is the house which is swept, and prepared for his coming, and in such sort as he would wish to give him entertainment. It is not cleanliness, or handsomeness, or sweeping, or garnishing, wherewith the devil is delighted; the reason is, because he is an unclean spirit, & his delight is in uncleaneness, & those men & women that are most unclean, they are the only hosts to entertain so loathsome & so homely a guest. When the house is swept from all cleanness, from all godliness, honesty, & virtue, then is it swept as it should be for him. This sweeping is well expressed in the Scripture, by two similitudes; the first is, as when the Sow after washing hath wallowed in mire, & is all dirty, then is she compared unto that clean soul, which the devil maketh choice of; the other similitude is, of the dog that is returned to his own vomit. 2. Pet. 2.2.2.  
Sweeping is not enough, paring with an iron instrument is more needful. The former custom of sin, sticks hard in thy remembrance, and a simple & bare confession of thy accustomed sin, which may be compared unto a slight sweeping, is not of that force, but that thy old custom will bring in the devil again, and give thy old Landlord his induction, into his new possession. Thou hadst need therefore to pair it away with great sorrow & hearty repentance, joining thereto all diligence & watchfulness, against the same, & especially and above the rest, craving God's help & assistance, that thou mayst overcome thy old evil custom. But deceive not thyself in thy negligence, when thou dost these things for a show & fashion, confessing thy sins in such sort as though thou hadst some other business in hand, and in the mean time as one that is careless, thou livest content without fear, laying thy head upon thy pillow. Whereby it cometh to pass, that the devil being as it were invited into the house of thy soul, through thy evil custom, maketh haste and looketh not for a second bidding. See therefore that thou pluck up thy evil weeds by the root, & leave no show of the root thereof, in the ground of thy heart, if it be possible, lest it take sap & strength & grow up again. And that thou mayst the better do this, practise that virtue which is contrary to thy vice, which hath so mightily entangled thee, as sobriety in steed of drukennes, chastity in steed of whoredom, humility in steed of pride, love and charity in steed of slander and evil report, liberality in steed of usury, oppression, and extortion, and so in the like, giving heed thereunto with all painfulness, circumspection, and watchfulness. For as the Aethiopian cannot change his skin, nor the Leopard his spots, so some are wholly given to sin, and can never return, because they will not. He that is used to wholesome meat, cannot brook that which is unsavoury; and the soldier that is accustomed to eat horseflesh, after a while can away with it well enough. So before we are given to a custom of sin, it seemeth ugly and loathsome, but when once we are caught in the snare, & have given ourselves thereunto, and have had a pleasant taste thereof, than we drink it down, as though it were sweet wine, and being once thus wedded, we are never purposed to be divorced and to break off. Come counsel, come threatenings, come persuasions, come punishments, afflictions, the displeasure of God, the shame of the world, a guilty conscience, the fear of death and of hell, all is one. Iron twice hardened, must needs be most durable. We are like the deaf Adder, which stoppeth her ears, and we will not be called, or if we be called, we will not be won, charm the charmer never so wisely. The sinner when he is fallen into the depth of sin, than he despiseth all warnings, and setteth very light by his best friends. They regard not the grace of God, but receive it in vain, and take as great delight in their sins as if they were possessed of heaven, and with the sow, they altogether delight to wallow in the mire.  
Secondly, it is said, that he found the house from whence he came, 
Empty:  empty. Mat. 12.44. After we have repent, we become idle, and lie open, even as open as Noah, & as careless as Lot. Give no place to the devil, Eph. 4. The idle give room enough, but they that are exercised in godly studies and labours, the devil hath no place there. The children of Dan took Lais, the people being careless. David was enticed to adultery, being idle. Many seem to labour, and to be busied in a thousand matters, as though they had not so much leisure as to eat their meat, and yet their time is but idly spent, because it is only in the affairs of this life, and not concerning that which is to come; all for the body, and little or nothing for the soul. Luke. 10.42. Little children in making their toys are marvelous busy, and we in these worldly matters are too forward, and all to little purpose, because the care of heavenly things is so much forgotten, or at leastwise so slenderly regarded: being marvelous wise in our own conceit, while we understand nothing. God would have the people of Israel to gather Manna, not to last a week, or a year, but for every day. So must we cast of sloth, & labour continually in the works of our vocation, until the sabbath of rest & of glory come, so greatly desired of us, where then most happily, we shall enjoy the fruit of all our labours. Revel. 14.13. and this especially, that by our painful labours, in all godly sort, we have been kept from committing great & many offences, which otherwise we sight have fallen into, being preserved by God's grace, and made able to live in his fear, and in his service.  
Thirdly, he findeth it garnished.] A bed orderly made, doth invite us to lie down, & a fair & handsome house, doth provoke us to come in, and being entered, there to make our stay and abode. The garnishing of the house is but an accidental ornament, and the occasions of sin, are great enticements thereunto. Therefore the Apostle willeth us not only to refrain from sin, but even to abstain from all appearance of evil. 1. Thes. 5.22. Moses would not leave a hoof behind him. 
Occasions of sin must be avoided.  Exo. 10. and we must avoid every little occasion: for the occasions of sin, are the ornaments of the house wherein the devil delighteth to dwell, the occasions of sin, are the devils pledges, whereby he hath an interest in us. If thou hast repent thee of thy whoredom, retain not thy whore, nor any jewel or token of hers, whereby thy mind may be entangled to come into the remembrance of her love: for that is the devils hook and snare, whereby he mindeth to catch and entrap thee, and to lay sure hold on thee. The whore keepeth thy tokens, and presenteth them to thine eyes, to draw thee into her love again. Levit. 8. Not only the flesh of the heifer, but his skin and entrails, were cast out into an unclean place. Deut. 7. God commanded his people to overthrow the Altars of the Canaanites, to break their Images, to cut down their groves, to burn all the ornaments of their Idols, that there might no token of idolatry, nor any remembrance be left. jehu took order, that all Balls priests, every mother son should be slain. Exo. 33. Moses made the people to drink up the ashes of their golden Calf.  
Many retain the love of the world, and the relics of sin, and are very loath, nay they will not leave them at all; their ancient evil custom remains, whereby it cometh to pass, that miserably they fall, into the manifold inconveniences & great dangers of their former sins. He that flieth not occasions, cannot avoid sin, and he that loveth danger, shall perish therein. This is that which our Saviour Christ warneth. Mat, 18.9. It is better to enter into the kingdom of heaven halt & lame, then having two hands, or two feet, to be sent into hell fire. God commanded King Saul to destroy Amalec, and to spare no living creature that was in his land, but he saved Agag the king of the Amalekites alive, & spared the Oxen and sheep alive, & therefore was he cast out of his kingdom, and came to a miserable end. 1. Sam. 15. Why did God command the oxen and sheep to be slain? they were harmless creatures. The reason is, because they were the goods of those that were evil, and served for their use. So must we kill & extinguish not only sin, but the occasions of sin, that serve thereunto, and that draw us to the same, & by fresh remembrance provoke us to the performance thereof. King David prayed god that he would remove from him the way of iniquity. And Psal. 1. he pronounceth him blessed, that hath not stood in the way of sinners. And Solomon in his proverbs, chap. 4.14. giveth a charge, Enter not into the way of the wicked, and walk not in the way of evil men: avoid it and go not by, turn from it, and pass by.  
A holy Father, S. Ambrose, doth well note the prophet's speech, in that he rather saith, Remove the way of iniquity, then remove the iniquity itself: and because many should have avoided the sin itself, if they had not entered into the way thereof. We read not of any great sin, that wise king Solomon committed, beside the multitude of his wives, and his idolatry, for the which his posterity was deprived of the greatest part of his kingdom. But surdy he had never fallen into idolatry, if he had avoided the occasions thereof, and withstood the bewitching temptations of his idolatrous wives. He married outlandish wives, of idolatrous Nations, and as he doted upon the women, so he could not avoid their strange enticements. The occasions were so great enforcements thereunto, that his wisdom could not prevent it. Which occasions had they not been so forcible. God would never have given that forwarning as he did in his law. Deut. 7.17. Neither shall he take him many wives, lest his heart turn away (from the law of GOD,) 1. Kings. 11.4. Not only the King, but the people also were debarred from marrying with idolatrous nations, lest they should entice them to idolatry, as the daughters of Moab, by this means brought them to their shame. Numb. 25.1.2. and were the death of three and twenty thousand of the Israelites. 1. Cor. 10.8.  
Then goeth he, and taketh to him seven spirits worse than himself.] 
The devils cruelty.  The second thing in his woeful return, was his cruelty, seeking the utter destruction of him whom he recovereth, and hath drawn into his snares. And how should not he be utterly destroyed, which hath so great a company to come against him. Who when he had enough, and more than he could do, of himself to be delivered but of one unclean spirit, in what distress & lamentable estate shall he be, when seven such unclean spirits enter possession within him, and seven worse than the former?  
The number of seven, is taken for an uncertain number, for he bringeth many more, and sometimes a whole legion come together. These spirits are worse than himself, because the latter sins are far worse than the former. This is a foul blot of ingratitude in him or her, that falleth once and twice, and again and often into his former iniquities, which he hath by God's grace so greatly detested: yea, and vowed the contrary.  
But as no man pitieth him who hath taken loss upon the seas, if he adventure again, and suffer shipwreck, being in a manner brought to utter poverty before: so none lightly will have compassion on them, who are now cast away through their own folly and negligence, & whom no warning will serve to take heed of their future miseries.  
Thus being justly forsaken of all pity and compassion, the devil he will be sure to show them none. But as GOD and the Angels of heaven delight at the salvation of a finner, so the devil rejoiceth at nothing more than at their destruction: for this is his booty and his prey, and his chiefest triumph.  
A● nothing delighteth God so much as mercy, so nothing delighteth the devil so much as cruelty. And to show forth his cruel disposition and nature herein, he is well resembled to the most cruel beasts that are. As to a Dragon. Revel. 13. that great Dragon, to a Serpent, whose poison and sting is most deadly, Gene. 3. To a roaring Lion, who with open mouth seeketh to devour. 1. Pet. 5.8. He knoweth that himself alone, is able to work the destruction of any whom God forsaketh, but he thinks he cannot sufficiently perform his rage and fury, unless he bring company enough, as though he should make an end & consume the sinner all at once.  
His chiefest mischief is in accusing us before God; he tempteth us to sin, & when we have committed it, he leaves us to ourselves, & to God's displeasure, looking still for our final destruction; which if we be not made partakers of God's mercy, shall then appear, when the soul parteth from the body, and when it shall be brought to the tribunal seat of God's judgement, there to give account. 2. Cor. 5. Reu. 13.10.  
And they enter in & dwell there.] 
And. etc.  They that are fallen from the grace of God, are twice more subject to the devils rage ●●en they were before, and now he hath greater liberty than ever he had, and takes more surer hold: So that it is in a manner impossible to throw him out; but if we may obtain that he may be thrown out, yet doth he leave behind him seven worse than himself. This shall prove to be a just punishment for our negligence, and God giveth them up to satans cruelty, who thus deserve to be forsaken. The devil is said to dwell in our soul, when he entereth therein by his most powerful temptations: wherefore, let them that are once cleansed, delivered and freed from him, consider what manner of guest they were troubled withal, & also how crafty a companion he is, which knoweth our frailties, how and which way to creep within us, and to recover a second possession. And if the way do not lie manifestly open for him, he is not to learn how to undermine us. Let us endeavour therefore that Christ may reign within us by his holy Spirit, that so all passages may be stopped, and that the devil may not enter, nor get any holdfast of us. For let his assaults be never so fierce, and his craft and subtlety never so secret and undermining, ye●●●n he not prevail against the godly, whom God's grace doth always keep in safety. And we know that this heavy punishment is denounced, and also reserved to the contemners of God's grace, whose minds being utterly darkened, & all care of godliness being trodden under foot, do wax more profane than Infidels & heathens.  
So the last state of that man, is worse than the first.] This is the woeful state of that man or woman, who forgetting God and themselves, have yielded themselves captives to the devils slavery. And this falleth out true, according to Christ his words, which he sapke to the man that had been diseased eight and thirty years, and now had been recovered, joh. 5.14. Sin no more, lest a worse thing come unto thee. Sin no more so notoriously or so presumptuously: for in one sin God may take thee and punish thee for all, and take heed lest thou be plagued with some strange punishment, as was threatened to the Israelites. Leu. 26.18. that they should be punished seven times more, according to their sins. Deu. 28.59. The Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore diseases, and of long durance. Moreover, he will bring upon thee all the diseases of Egypt, whereof thou wast afraid, and they shall cleave unto thee. The like in a manner hath the prophet David. Psal. 68.21. God shall wound the head of his enemies, and the hairy scalp of such a one, as goeth on still in his wickedness. Sin no more, thy former sins were blotted out of God's remembrance through thy repentance, why wilt thou set thy sins again before God, and renew the remembrance of them, that thou mayst be punished for the new and the old together. Hebr. 3.12. Let us take heed, lest there be in any of us, an evil heart and unfaithful, to departed away from the living God, and great need we have to exhort one another daily, lest we should be hardened through the deceitfulness of sin, and so be utterly debarred from entering into God's rest. It is a fearful thing to fall into the hands of GOD; for he is a consuming fire. Hebr. 12.29. For if we fin willingly and resolutely, after God hath granted us his grace, and if we extinguish the same utterly, there remaineth no more sacrifice for sin, but a fearful looking for of judgement, accompanied with the distrust of God's mercy, & with the trembling forethought of eternal condemnation; being continually vexed with the torment of an evil conscience, to be ready to fall into despair every hour. 1. Tim. 1.9. A worse thing shall fall upon thee, not only in regard of worldly punishments, but of everlasting torments. If we incline unto wickedness with our heart, the Lord will not hear us. Psalm. 66.16. and Psal. 125.5. Yea, as for such as turn back unto their own wickedness, the Lord shall lead them forth with evil doers. Reu. 22.14.15. Psal. 9.17. The wicked shall be turned into hell, and all the people that forget God.  
How miserable this estate is, it might be amplified by setting down what our first estate is by creation, and what we are by nature, even the children of God's wrath and displeasure. Eph. 2. How we have been helped by grace, and now fallen away by wilful negligence, and being hardened every day more and more in sin, do grow to a desperate resolution. Most needful therefore is the counsel of the Apostle, 1. Thes. 5. as we are willed to rejoice evermore, because God hath done so great things for us, as to deliver us from the unclean Spirit, and that God by his goodness, Psal. 51.10. hath made us a clean heart, and renewed a right spirit within us; so to pray continually for God's grace, that we may not be overthrown: for of ourselves we are not able to stand. Let us for this and all other God's benefits, be still mindful to give thanks, and especially we are to take heed, that we do not extinguish the good spirit of God, & quench the force thereof, which is the lively and vital spirit of the soul.  
Second falls there are of infirmity, 
Falls.  the which the godly are sorry for, & rise again by repentance & amendment; and second falls there are of resolution, with the delight of former sin and wickedness, in that man or woman whose heart is now wholly separated from God, and shall never rise again. That sick man that hath recovered his health, and falleth into his sickness again, the strength of his sickness is greater, because the power of his nature is weaker: so the second time of our falling, the devil taketh more hold, and more advantage, and we prove to be more weak to resist, partly through the guiltiness of our conscience condemning us, & our sinful nature drawing us, and betraying us more and more. Ecclus. 34.26.27. He that washeth himself, because of a dead body, and toucheth it again, what availeth his washing: So is it with a man that fasteth for his sins, & committeth them again, who will hear his prayer, or what doth his fasting help him? We cannot know how far worse the latter sins are then the former, until we know how bad the former are. The former deserve the displeasure of God, & the loss of his fanour; & surely the second deserve the loss of everlasting life, and eternal punishments in hell. When we forsake God, and prefer sin before his service, and before a holy life, than he leaveth us to ourselves, & departeth from us. And as in his presence is the fullness of all joys, so in his absence is the misery and distress of all woes.  
If thou shouldest take into thy house a dishonest, foul, and sluttish woman, and set her at the upper end of thy table, & command thy wife to serve and to wait how would she, bear this reproachful injury? Would she not rightly complain on thee, and had she not just cause to forsake thee and thine house? jacob departed from Laban, because his countenance was changed towards him. When God hath left our soul, all the devils and all the creatures rise up against it, being left desolate, void, and forsaken of God's help and direction. Psal. 3.2. According to that in the psalm, God hath forsaken him, persecute and take him, because there is none to deliver him. Therefore the prophet prayeth. Psal. 51.11. Cast me not away from thy presence, and take not thy holy Spirit from me. When the King leaveth his Court, all go with him, and when God departeth from the soul, all his blessings go after, neither do they stay behind. As if they should say, God is not in this place, in this man, or this woman, therefore let us departed hence and be gone.  
Ezech. 3.20. If a righteous man turn from his righteousness, and commit iniquity, I will lay a stumbling block before him, and he shall die. He that hath gone the right way, and hath turned back with resolution, or upon presumption, I will give him up into a reprobate mind. Again, chap. 18.24. If the righteous turn away from his righteousness & commit iniquity, and do according to all the abhorninations that the wicked man doth, shall he hue? All his righteousness that he hath done, shall not be mentioned, but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die. Were it not great folly in that man, which had brought great treasure from a far country, with his own danger and hazard, that he should venture all at the throw of a Die, which he hath laboured so painfully for: and shall we, for a little pleasure of sin, lose all the hope of a virtuous life, & run into so great danger as may follow thereafter? Yea, we shall show ourselves far more mad, for he that hath lost his treasure, may undertake the journey, and bring as much more again. But the presumptuous sinner, GOD forsaketh him, and seldom or never doth help him. The devil tempteth, man consenteth and obeyeth, & God forsaketh. Such a one shallbe like unto Lot's wife, that was turned into a pillar of salt, & the earth which is sowed with salt, can bring forth no fruit. Of turning of Lot's wife into salt, Master Doctor Babington writeth very effectually in his comfortable notes on Genesis, to this present purpose. When Zedekiah was taken, his eyes were put out, and he was led into captivity; so when the devil taketh us the second time, he blindeth the eyes of our mind, and keepeth us in continual bondage, until the time do come, that he may thrust us into hell. That ship which is without a guide, goeth not where it were best, but where the tempest enforceth it: So that man or woman which is destitute of God's grace, doth not that which is meet and convenient, but that which the devil tempteth them unto, leading them along, with sweet and sugared baits. If one only offence of our first parents, brought so great mischief unto all mankind, how much more dangerous shall our manifold, & daily, and heinous offences be. The light of nature doth show unto us, the dishonesty and shame of sin, because it makes us to be noted and pointed at. For this cause we hide ourselves, & would not be seen or known, perceiving well, how great honour & credit we lose by sin, and that thereby we fall into public disgrace and discredit.  
I let pass the woeful punishment after this life, and think good to make mention of those griping sorrows, wherewith an evil conscience is tormented in this life. First, 
End.  the end of sin is doleful, and hath such a sting with it, 
The sting of conscience.  that it oftentimes bringeth despair unto the party, that for want of God's grace and true repentance, grounded upon the promises of Gods sweet and everlasting mercies, they become the lamentable executioners of themselves. The sting of thy conscience is a sharp thorn, and as a dagger to stab thee at the heart. The sound of fear is always in thy ears, and when thou thinkest of peace, them treason is toward thee, and when thy body would take rest, thy restless mind will suffer no sleep. When Ammon defiled his sister, his conscience abhorred the deed, and his sister was loathsome unto him. judas the Traitor, when he had sold his Master, his guilty conscience never rested, until it had brought his damned body to a shameful death. 
Shame.  The second torment of a guilty conscience, is worldly shame. That woman that hath a spot in her face, is always desirous to hide it, but being beautiful and fair, she rejoiceth to be seen. Adam getteth Fig leaves to cover his shame, and afterward hideth himself out of sight. David would hide his adultery, by sending for Vriah home to his house, that he might take her home unto him, and lie with her, and to this intent he sendeth him delicate fare, to provoke him to lust, all which when he refused, and nothing would serve, he sent him into the war to be slain.  
The third torment of an evil conscience, 
Fear of punishment.  is the restless fear of punishment in the world to come, which the distrustful mind, by the light of reason, and guilt of sin, and the threatenings of God's law doth forecast; so that we need not either Scripture to prove it, or faith to perwade it, seeing that GOD is a just judge, and sendeth punishments in this world, as forerunners of the punishments in the world to come. The wicked man is always fearful and distrustful, and leads a life without comfort. He flieth when no man pursueth him, Pro. 28. The thief flieth at every least suspicion. The Viper is not killed with his own poison, but sin destroyeth that conscience, wherein it enhabiteth, it raiseth up fears, and provoketh to despair.  
The last state of that man that is fallen into sin again, not so much of infirmity, as of delight and purpose, 
The last state worse in three respects.  & continuance in sin, is worse than the first in three respects. First, in respect of the devil. Secondly, in respect of the sinner himself: and thirdly, 
In respect of the devil.  in respect of God. In respect of the devil, because he handleth him more cruelly, and watcheth him more narrowly, giving him no liberty, nor scope to escape. The laylour fearing not his prisoner, giveth him some liberty, but if he escape and return again, he layeth on double fetters, looking to him day and night, lest either he should file his irons in sunder, or break prison. In like case, the devil having us within his compass he takes little thought and care, persuading himself that we are sure enough: Well, by God's help and by his grace and goodness we escape his hands, we are freed from his thraldom, and set him at defiance, and find in ourselves, a marvelous readiness and cheerfulness thereunto. But if thou be'st so unhappy, as to fall into his thraldom again, then is thy second misery worse than the first; then will he lay on load of irons, and watch every instant, and at every turn. Where, before he offered thee a few temptations, he will now practise a thousand ways, he will lay many stumbling blocks before thee, and shut up all passages, & keep thee very straightly. For if the company of the godly, were the means to deliver thee out of his prison, and so rescue thee, he will so provide, that thou shalt shun, yea by little and little hate their company, and so will he harden thy heart, against all good counsel & persuasions. If preaching of the word did withdraw thy heart from him, and win thee unto God, now will he have dainty devices of pleasures, and worldly baits enough, that thou shalt not be able to escape his hook: And by these means will he shut up all passages; and the Castle being taken again, he will set a stronger garrison, and bring with him seven other spirits, worse than himself, who after they have entered, will dwell there, and make their continual abode.  
Secondly, in respect of the sinner himself, 
In respect of the sinner.  his last state shall be worse than the first. He will grow from worse to worse, until there be no recovery: the second disgrace will make him contemn all good means, and bring him to be past shame. Like unto the man that hath the disease of the Lethargy, whom neither talk, nor striking, nor pinching, shall keep waking. The sinner falling into the depth of sin, contemneth all good persuasions, counsels, and godly inspirations. Proverb. 18. And his heart is become like the face of a harlot, that cannot blush, his heart will not relent, neither is there any remorse. jere. 3. And than who will go about to wash the black Moor, and to make his skin white, & who will come near that Sow, which is nothing else but all dirt over.  
Thirdly, in respect of God, the last state of the sinner is worse than the first. 
In respect of God.  Because that sinner is so much the more left of God, who returneth to his former sins again, like the dog to his vomit, and God doth take the less care about his salvation. The Physician that hath healed the sick body, gives him a charge, and prescribes an order of diet, willeth him to avoid gross meats, marish fowls, fish, and other hurtful meats, which may impair his health. But the Physician being out of sight, if he follow his hurtful appetite, and fall into his sickness again, the Physician being sent for, is loath to meddle with him, and gives him up to himself, and makes him an answer of denial, leaveth him as one despairing of his health, seeing him so careless and so witless, that he cannot tell what is good for himself, and whom no counsel can make to beware, and to look to himself. Even so God dealeth with that sinner, that having been often pardoned, and often cleansed, yet will run headlong into his former sins again, he than leaveth him to himself; & whom God forsaketh, the devil lieth in wait for, as the Wolf devoureth that sheep which is without a Shepherd. Therefore the Lord speaketh justly by his Prophet jeremy. chap. 51. We would have cured Babel, but she would not be healed: let us leave her therefore, and come out of her, lest ye be partakers of her sins and of her punishments. And of jerusalem the Lord saith, jere. 15. Who will take pity on jerusalem, & who will pray for her peace; thou hast left me saith the Lord, & hast gone backward. As if he had said, I will heal thy malady no more. Pharaoh had divers plagues to heal him, but he continued in his stubbornness. God left him for the multitude of his sins; for God denieth to such sinners, not only his effectual help & the power of his holy spirit to their conversion, but all other helps also, whereby other sinners are alured unto repentance.  
King Saul offended God greatly, he was pardoned, and had a fair warning, & lest he should offend again, he had an especial commandment, but he fell afterward in such sort, that falling from God, he never recovered again, neither returned into favour. The sons of Ely were not obedient unto the voice of their Father, the reason is added, because the Lord would destroy them for their manifold sins, and that they were past amendment. And though Moses, Noah, and Samuel, should pray for such people, the Lord would not hear them, neither would he be entreated in their behalf.  
Now for a restorative in this woeful case, 
A restorative in second falls.  this may be added, that no man or woman despair, if they be not utterly past grace, though they fall again, seeing there is a difference, betwixt a resolute determination in sin, & a repentant mind, which is heartily sorry for every fall and offence.  
God's mercy doth oftentimes cast out the devil, that he cannot have any quiet possession, and wandering in dry places, and being in his sorrowful banishment, he is still busy with us, to give him entertainment again. Which we do, as often as by sin we quench God's spirit in us, and have not that reverent, & due, & weighty consideration of God's grace, as we ought to have. He that hath been sick and newly recovered, unless he take great heed he falleth into his sickness again: So we being newly cleansed from our sin, through our negligence and carelessness fall many ways into it again. First, because we think ourselves whole & sound, & upon a sudden are cast down again. Again, though sin be for a while banished, it is not clean rooted out, for relics remain, & such sparkles which will kindle flames. We are sleepy, and the devil is too watchful; the spirit is weak, & the lusts of the flesh too powerful. The Israelites delivered out of Egypt, had the Philistimes to molest them, & the devil by his temptations, & the world by evil counsel, and evil example, are always at our elbows, to trip us and to give us a fall. The sick man being newly recovered, must come to his strength by dainty meats, & he that is newly recovered from sin, must seek after heavenly food, to make his soul strong, as often prayer, hearing Sermons, reading of good books, and frequenting good company, hearkening to good counsel, & by all means to avoid the occasions of his former downfall. Let him not presume of his strength, nor think himself too sound, divers occasions may make him fall again. Still let him suspect the worst, and fear a fall; for he that will resist the devil, must still stand armed. The body is kept in health by labour and exercise, and the soul if it will continue in a happy estate, must not only avoid all evil works, to the best of our power; but we must endeavour to practise all good works, and so shall we make our foundation so sure, that nothing shall overthrow us. And this shall be unto us, in steed of walls of brass, to keep out the fiery darts, and fierce assaults of the devil. So shall we continue in that state, wherein GOD by his mercy hath set us free. Otherwise, if we be careless and negligent, and sliding into our forme● sins, if the devil take new possession, after he hath been thrown out, and so throw us out of God's favour, and remove us from our happiness, wherein we were newly placed; Surely it may be well said of us, the last state of that man shall be worse than the first. Our great unconstancy, and weak frailty, and vile corruption, and most infected dispotions, does herein show themselves, in that solemnly professing our repentance for any bad behaviour, and vowing to the Lord, and with ourselves, that no more we will do so, yet contrary both to promise and to purpose, we fall again, into the self same offence and sin. And if the Lord should never receive us again, after such a transgression, we had but what justly and greatly we deserved. Yet God's mercy is more, not to embolden any to wickedness and impiety, but to comfort them that are inwardly grieved, with their great frailties. Wherefore, with desire to stand, & all possible endeavour against such second falls, let us hear yet what the Lord saith, if in our great weakness we do fall, I mean into the same offence again after repentance. For we see the prophets in every place exhort men to repentance, not which had once offended, but which with an obstinate contempt of God, had not stayed to run into all kind of wickedness, & which after a show of repentance, yet returned to their sinful course again, the prophet jeremy of all other is full of places, if you list to read any. Again, the Lord in his law, would have daily sacrifices offered, sometime in the name of the whole people, sometime in the name of a private person, as well for offences committed by ignorance, as for voluntary transgressions and falls, which assuredly should not have been done, except there had been mercy even for second falls. For the Lord would not deceive his people with vain figures. In the 78. Psalms, we very plainly see, that God was entreated to forgive most hypocritical & obstinate sins. And now in the time of his Gospel, his goodness is not straited or diminished, but even now also more plainly it is proclaimed to the world, that at what time so ever a sinner sorroweth from his heart, there is pardon with the Lord, without exception against often committing of the same offence. When the Lord enjoineth us to forgive our brethren scutcheon times seven times, doth he mean new offences only, such as they never committed against us before; or he meaneth all whatsoever, or how often so ever, fallen into to by their frailty. And if so, doth he require more mercy of man, than he the God of mercy will show; or shall the creature excel the Creator in any goodness? God forbidden. See it therefore, and be with comfort most assured of it, that if we sin, not seven times, but scutcheon times seven times against his Majesty, and even in the same thing, and so often with weeping eyes and sobbing soul, fall at his feet for mercy, for so great frailty, there is mercy with him, and pardon to true repentance.  
But take heed we turn not the grace of God into wantonness & presumption. 
Beware presumption.  For if I seek and suck out looseness and liberty out of this doctrine, be sure I savour it to death and not unto life. And what know I, whether ever I shall have grace truly to repent, what so boldly and presumptuously I have dared to commit. When the Apostle saith, If any man sin, we have an advocate with the Father, jesus Christ the righteous, and he is the propitiation for our sins; do ye think we may tie this, to only such sins, as were never committed before, without a very plain and great injury to that place of Scripture? No, no, we cannot, & therefore a true ground of comfort, even for sins often fallen into, so that frailty, and not looseness be the cause. Read the ninth of Daniel, and see if he confess not sin often committed, and as it were in a continued course, and yet despaireth not of mercy. What meaneth that article of our faith, I believe the forgiveness of sins? shall we gloze upon it thus, that is of such sins as I never committed but once. Surely if we do, it must be said, cursed be the gloze that corrupteth the text. For that article compriseth all sin, before baptism, and after baptism, before repentance, and after repentance, ever through the course of my life, in this world whatsoever it is, how often so ever I have slided into it through frailty; yet God giving me true repentance for it, I believe the forgiveness of it. Yea, it is that spiritual comfort, that cannot be spoken of sufficiently, neither can we enter into the depth or height thereof; to wit, that GOD would have his children, so sure of the pardon of their sins, even of all their sins, without exception: whereof he giveth them a dislike, and true abhorring, as that he would have it an article of their faith, so that they should not be sound Christians, if they believed it not. Lastly, even the petition in the Lord's prayer, craving daily forgiveness of daily trespasses, dare you restaine it, to trespasses committed only before repentance, and exempt all second falls, after such repentance and purpose to amend, the Lord forbidden. And therefore take it also with the former, as a sure proof of pardon also, for these offences. Only let me admonish you, which I cannot too often speak of; beware presumption, beware looseness, beware negligence, and have due care to avoid these second falls. And say not God is merciful, and therefore I will sin, Ro 6.1. For as he is gracious to a sorrowful sinner, so is he dreadful to a presumptuous offender; and frailty shall find mercy, when boldness shall find judgement and wrath for ever.  
The godly, although they fall through the infirmity and weakness of the flesh, yet they do not give their consent to sin, but by mourning strive against it, being sorry they cannot have the better hand, being ashamed of themselves. So that they may truly say with the Apostle, Ro. 7. The evil which I would not do, that do I.  
And if Manasses, after so many abominations found favour with God, as his effectual prayer doth testify, why should the godly mind be cast away in despair. And though it seem somewhat impertinent to this purpose, let us behold the estate of King Solomon, being so rarely endued with wisdom, & the knowledge of God's service, yet fell away by idolatry; of whom some doubt whether he were condemned. Yet that it was not so, these reasons briefly set down, 
Reasons to prove why Solomon was not condemned.  may persuade us. First, that he was a figure of Christ. Secondly, considering his most excellent prayer, which he made at the dedication of the temple, a note of God's spirit inhabiting in him, which also did worthily show itself in his most rare wisdom. Thirdly, for his repentance, testified in his book called Ecclesiastes. Fourthly, because God loved him. 2. Sa. 12.24. As it is said of Esau and jacob, God hated the one, and loved the other, Ro. 9.13. and whom God loveth he loveth to the end. joh. 13, 1. Also the gifts and calling of God are without repentance, Ro. 11.29. Fiftly, for God's promise. Ps. 89. My mercy will I keep for him for evermore, my loving kindness will I not take from him. My covenant will I not break, nor alter the thing that is gone out of my lips.  
No reason therefore there is, for any of us to despair of God's grace and goodness, if there be any spark of grace left within us; in the mean time let us take heed, that we quench not the spirit, and bring sorrow to ourselves, and danger to our souls. Howbeit, the most bad nature of mankind is such, and we become such grievous offenders, and so careless with all of our own salvation, and so wholly given up to the world, and to the vanities & pleasures thereof, that unless the Lord by his surpassing & wonderful mercy, should turn us unto repentance, by more great vehement, and weighty helps of his grace, then commonly are to be seen, and more mightily & graciously should mollify our hard and stony hearts, and break and tame our evil dispositions, and bring under our froward and stubborn wills, to the obedience of his most holy will, surely we should never continue in a good course, but fall away from God, and from our own salvation.  
Seeing therefore it is so hard to be won to God, let us take heed how we fall away from God; and if we have offended & be forgiven, and often forgiven, let us remember the warning Christ gave to the woman taken in adultery, Go thy ways and sin no more. Shimei that cursed David, and had his pardon granted him, on that condition he should not go out of jerusalem, forgetting his promise, that stood upon so weighty a condition, as the hazard of his life, through a small occasion, for covetousness to recover his servant that was gone from him, lost his life, without any more favour or hope of mercy. At which time also his former wickednens was brought to his remembrance, & his punishment pronounced to be so much the juster for that. So let us lay this example to our heart, & take heed of the least occasions of sin, lest after we have repent & vowed amendment, we be taken tardy in our own negligence and forgetfulness, and all our former wickedness laid to our charge, and no favour & mercy any more to be granted. Remember Lot's wife, 2. Pet. 2.19. For of whom soever a man is overcome, even unto the same is he in bondage.  
And if we, after we have escaped from the filthiness of the world, through the knowledge of the Lord, and of our Saviour jesus Christ, are yet entangled again therein, and overcome, our latter end shall be worse than our beginning. psalm. 125.5. The Lord will be good to those that are true of heart; and as for such as turn back unto their own wickedness, the Lord will lead them forth with the evil doers. If any withdraw himself, saith the Lord, my soul shall have no pleasure in him. Let us often remember that warning, with due consideration, which I have already spoken unto you of; Sin no more, lest a worse thing come unto thee. 2. Cor. 2.11. Beware of often sliding, 
Gen 38, 26, Psal, 68, 21, & 66, 16, Wisd. 1.2. to 6.  & especially let us take heed that we add not sin unto sin, lest we meet with that worse thing, that is, lest we die in our sin, and be damned for ever. 2. Pet. 3.17. Ye therefore beloved, seeing ye know these things before, beware, lest ye be also plucked away, with the evil conversation of the wicked, & fall from your own steadfastness. But grow in grace, & in the knowledge of our Lord & Saviour jesus Christ: to whom be glory both now and for evermore. Amen.  
Deo soli omnis laus sit, et gloria, et gratia in secula.   

Of the Prodigal Son.  LUKE. 15.11. He said moreover, A certain man had two sons: And the younger of them said to his Father: Father, give me the portion of the goods, that falleth to me. So he divided to them his substance. etc. 
AFter that the unclean spirit was driven out of the prodigal son, and that he had left his lewd life, he returned not to his own evil custom again, neither did he give the devil a second entrance. We read not that David, Mary Magdalen, and Peter, sinned any more, as they had done. For why, the remembrance of their former sins, made them more watchful and wary. 2. Cor. 2.11. Gen. 38.26.  
This parable doth lively represent unto us, our excellent, our decayed, and our restored estate. Our excellent estate in Adam, in whom our patrimony was given us, in most large and liberal sort, we being endued with holiness and righteousness, being created after the image of God, being furnished and adorned with all heavenly gifts and graces, and being furthered with all temporal blessings, fit and convenient for this life. Our decayed estate, through his wilful disobedience and manifold offences, through our original corruption and actual depravation, our evil inclinations, & our disordered life, behaviour, and conversation. Our restored estate, in our conversion to GOD, in true and unfeigned repentance, in a holy life, and godly obedience, as also especially in Gods great bountifulness and mercy, in calling us, in giving us repentance, mollifying our hard hearts by his heavenly grace, and by his word instructing us daily, in the course of godliness, and especially by his powerful working in us, framing us thereunto, and enabling us to perform what soever is agreeable to his holy will and law, whereby we are daily more and more acceptable unto him.  
Again, it showeth us, what we are, being left unto ourselves: how easily we are given to fall away from God. Nothing doth sooner bring us to the knowledge of God and of ourselves, than our own rod and misery. Furthermore, we see the happy estate of affliction, in that it is a mean to bring us to repentance, and to the favour of God. Lastly, here appeareth God's great bountifulness and infinite mercy toward sinners, waiting for our repentance, and rejoicing at our conversion, and being more ready to forgive than we to ask pardon. Wherein this is a great comfort unto us, that the infinite multitude of sins cannot remove his mercy from us. But to follow the text more naturally, and in such order as it is laid down before us, let us consider these observations.  
First, that having received his patrimony, he went from his father's house.  
Secondly not only from his father's house, but into a far country.  
Thirdly, what he did there. He spent his patrimony riotously and wastefully.  
Fourthly, what ensued in those days. There followed a famine.  
fiftly, the miserable estate of a sinner, under the condition of the prodigal son, feeding swine.  
Sixtly, the effectual conversion of a sinner, & wherehence it proceedeth, namely from affliction, & the knowledge and feeling of his own misery. Seventhly, how Christ is our present Advocate, in our distress and misery, when we call upon him, earnestly and unfeignedly, and in truth and sincerity. Because through the humble sure of Christ, the prodigal son obtained mercy. eightly, the infinite mercy of GOD, which is not overcome by the multitude of our sins, to remove all despair. Ninthly, the great solemnity that God and all the holy Angels do make, at the conversion of a sinner. Lastly, an encouragement to them that live well, that they may continue in well doing, and be godly still. As also an instruction to them, not to murmur at God's works, but rather to reverence them, and to rejoice that it hath pleased him to deal so graciously with sinners, and to call them home that went so far astray. Whereby we are further taught, not rashly to judge of any, but to hope the best, and in charity to pray for their amendment.  
There is no parable in the gospel more full of comfort & consolation. Whereby I am persuaded, that there is no such grievous sinner, nor heinous offender, which would not turn unto God, if he consider in this example gods goodness & bountifulness, and the entire love of so merciful a Father, which of his own gracious accord, went out to meet his prodigal son, and to receive him without any show of denial; contrary to the custom of earthly Fathers, which fret and fume, and are hardly drawn to such mercy. How kindly doth he embrace him, array him, put a ring on his finger, kill the fatted calf for him, make merry & rejoice for him. And how far of he was from casting in his teeth, his former evil life, that he maketh no mention thereof, but rather findeth fault with the elder brother that repined thereat, seeking to satisfy and appease him.  
The younger son, not in age but in manners, not in years, but in want of wisdom, whereby he is the more easily inclined, and drawn unto bad ways. Some aged men, are but young in their words, gesture, and conversation: and these the prophet Esay, 65. calleth young men of an hundred years old. Some are young men concerning their time, & yet are aged men in good behaviour, as joseph, David, Samuel, Daniel, john Baptist. According to that the Lord said unto Moses, Numb. 11. Gather unto me seventy men, whom thou knowest to be ancient in discretion, given to be virtuous and godly, & well disposed.  
The foolishness and lightness of a sinner is here set forth, in that he is termed a young man. For, for the most part they know but little, and have experience but of a few matters, they are unskilful in their own affairs, and stand in great need of counsel.  
If this prodigal Son, left his Father's house, 
Foolishness.  and sought his own decay and destruction, it was through his own folly, wherewith he was overruled, and headlong carried away. As forecast is more worth than great maintenance: so is wisdom the disposer & the continuer of great wealth. Children consider no more than that which is before their eyes, neither do they forecast things to come. Deut. 32. O that they were wise, then would they understand this, they would consider their latter end. And our Saviour Christ saith, Luke. 19 O that they had known the time of their visitation, at the least in this their day. The Apostle Saint Paul wisheth every where unto the faithful, that they be filled with the knowledge of God. For it is no marvel, if God be forsaken of them to whom he is not known, which neither hear the word of God, nor have it, nor make any care or regard thereof.  
The prodigal son understood not the great blessings that were in his Father's house, but afterward affliction gave him to understand, when he felt the want thereof. So we leave God & fall into sin, 
Blindness.  because we know not the mischiefs that flow from thence. Were it not that the Hawks eyes were hid, and his feet tied, he would mount aloft into the skies: so if the eyes of our mind were not blinded with worldly pleasures and vanities, we should sure be lifted up with heavenly thoughts, to despise these earthly delights. For all the commodities and pleasures of this life, have but a short time of continuance, Phil. 3. Sinners continuing in their sinful race, are inwardly blinded, that they cannot see the light of God, nor find the way to come out of their loathsome darkness. For although there be many sins, some of weakness, and some of malice, yet ignorance is the root of all. For when we know not whether there be a God or a devil, heaven or hell, joys or torments, no marvel if we wilfully run into all wickedness. All which, if the sinner did well know and believe, he would not so easily offend as he doth, at leastwise he would not fall into so many and so great and dangerous sins as he doth, and that daily.  
No man sinneth, but he that seethe not what he looseth by sinning. Therefore let us pray with the prophet. psalm. 12. Lord lighten mine eyes, that I fall not in death. And psalm. 118. Give me understanding, and I will search thy law, yea I will keep it with my whole heart. Let us desire true knowledge, that we do not leave GOD, that we may remain with him, and be in his house, be content to be ruled by him, & keep his commandments.  
Not only ignorance of God's goodness, blessings, gifts and graces, doth turn us away from God, 
Confidence in his own wisdom.  but also the confidence in our own strength, our own self will, and our own self-love. No persuasions can alter a young man's mind, and a wilful sinner, until he have fully tried his own way. Beyond all measure they trust too much to themselves, to their own strength and wisdom, policy and fetches, thinking themselves to be of such good government, that they know well enough, how to order & to dispose their own matters. And this self wisdom, is the cause that many forsake god. Therefore the Lord saith, Revel. 3. Thou sayest, I am rich, and want nothing, and knowest not that thou art miserable, and poor, and blind, and naked. But how little we are able to do without God's help and grace, shall be showed hereafter. Peter was bold, and presumed saying, Though all men be offended, yet will not I be offended; who because he trusted too much to his own strength, was overcome by a  maid. Mat. 26. So also David herein confesseth his own fault, Psal, 29. I said in my prosperity, I shall never be removed, and presently after, Thou turnedst away thy face from me, and I was troubled. And having full trial in himself, he reproveth them which put not their trust in God. Psal. 52.8. Lo, this is the man that took not God for his strength, but trusted unto the multitude of his riches, and strengthened himself in his wickedness.  
But now let us hear this foolish youngster, 
Father. etc.  and prodigal waster. [Father, saith he, give me the portion of the goods that falleth to me.] This portion is that gift of reason & understanding, which God hath imparted unto us. As if he had said, Father, give me leave to live as I list, and to do as I think good. Here-hence cometh all the mischiefs and inconuences in the world, either because men desire to do what they list, or else, because men regard not to live after Gods will, and in his obedience. He would be like unto God, to order all things according to his pleasure. This pride and self-will, is the heginning of all sin in the world, which maketh them accursed that are thereto addicted. He shaketh off his father's government, & his own will must stand for a law. Self-love overthrows judgement, darkeneth sense & reason, poisoneth the will, and hindereth the course of salvation, shutting up all passage thereunto. For such men as are so entangled with the love of themselves, neither know God, nor love their neighbour, nor seek after virtue; but only mind those things whereby they may advance themselves, gaping for honour, and hunting after promotion.  
Free-will doth underprop this self-love, 
free-will.  which of itself is but a weak stay. For although by sin our free-will be not utterly taken away, in natural and moral actions, yet nevertheless, it remaineth so weak & unable, and so defaced in spiritual matters, that it cannot resist any temptations. But as a ship in the Sea having lost her rudder, is tossed to and fro with the least blast of wind: So this free-will of ours, unless it be conformed by repentance and humility, & framed a new by yielding ourselves to God's gracious direction, (for of ourselves we are not able so much as to think a good thought,) it is so crazed and so wavering, that it is easily overthrown, by every temptation of the flesh, the world, and the devil.  
Before the fall of our first parents, our free will was perfect, inclining to all goodness, but after their fall, it became subject to sin, and to damnation, from the which it could not be delivered, but by the grace of Christ our Saviour and Redeemer. Yet the will of man hath not altogether lost his force and freedom, being ruled by deliberation, judgement, advice, and consent. Without me, ye can do nothing, saith Christ. john. 15. Where our power to do good is taken away, not our free-will.  
The infant hath power to go, but is subject every minute to a fall: So the weak will of man, hath some power and liberty, but yet without the help & grace of God, it cannot frame itself the right way, to the course of a better life, to continue in goodness, no more than a child can go far without the help of his Nurse and guide, to stay and to direct him. The infant that is fallen, cannot rise without the help of his Nurse; and we that are fallen into sin, can not rise from sin ourselves, neither have we power to leave sin, or to embrace the good inspirations of Gods holy Spirit, or to refuse and resist the devils temptations, without the special grace of God, which only can raise us, and give us courage and comfort unto all godliness.  
The infant, although he be led by the hand of the Nurse, may be unwilling to go, so a sinner may be obstinate and continue in his sins, although he be directed, corrected, and punished by God's hand. All evil deeds come through our own free-will, but all good purposes, come from the inspiration of God's grace. For after the fall of our first Parents, we were borne the children of wrath, and conceived in sin, and by the force of our free-will, we could neither rise from sin, nor yet fulful the commandments of almighty God.  
Nay, although we have obtained God's grace, and forgiveness of our sins, yet are we not of force enough to overcome the devils temptations, and to avoid our fleshly lusts, unless by the continual and daily help of GOD, we be strengthened in the gift of perseverance to a godly life. wherehence it is manifest, that seeing we can do so little of our own selves, that it is great rashness too much to presume of our own strength, and to trust to our own wisdom, whereby we may think ourselves well able, to rule and govern ourselves through our own direction.  
This made the prodigal son too foolishly, and like a child that wants discretion, to desire to live according to his own liberty. God draweth not any one against his will to salvation, but suffereth the wicked to take their own course. The prodigal sons father did not hold him, being willing to departed: neither doth he enforce him to departed, being willing to stay. The portion of goods which GOD doth give to every one, is to some eloquence, to othersome, wisdom or riches, or strength, or knowledge, or place of honour, all which we are given most easily to abuse, as this prodigal Son spent his portion wastefully. And this is worthy to be noted, and daily to be seen by common experience, that they that have the best gifts, do either not use them at all, or else apply them to an evil end, not to commend God's graces in them, but to make themselves the more inexcusable.  
And not long after.] For of ourselves we cannot long stand, but we fall quickly and suddenly, as soon as God withdraweth his hand. And the devil sleepeth not, but watcheth & seeketh all occasions, how he may overthrow that man or that woman, whom he seethe destitute of God's help and grace; the devil hath somewhat to set him awork, until he hath brought to pass his own destruction. When our first Parents were left to themselves, through the high conceit of ambition, they threw themselves down into great misery, while the devil in the mean time persuaded them to be as Gods.  
When the younger son had gathered all together. 
When etc. ] We being fully fraught with God's gifts, either wisdom, riches, honour, strength, or the like, we begin to take pride, and think there shall be no alteration. This prodigal son thought himself in so good case, and so well provided, that no thought of future misery did once enter into his mind, as though it were unpossible that ever he should feel the misery of adversity, thinking no other but that his wealth and prosperous estate, should never come to an end. He left his Father's house, trusting to his treasure, and to his wit, and so gins to dig down his mountain, which afterward came to a molehill. 
Prosperity abused.  But mark how he lifts himself aloft, having gathered all together. Saul being of low degree, and in his Father's house, amongst the common sort, lived well, and commendably, but having obtained a kingdom, he left the Lord, & did much wickedness. David, being as yet a shepherd, and persecuted by king Saul, his life was without blame; but when God gave him rest from all his enemies, than did he commit adultery and murder.  
Hear we may learn to take dislike, against the riches, honours, and prosperous estate of this world. For, for want of wisdom, and through negligence, great danger cometh at unawares. In the Mountains of Gilboa, King Saul and his sons were slain, and in the honours and prosperity of the world, virtue doth oftentimes take a fall. Prosperity at the first show appeareth most sweet and pleasant, but bringeth therewithal great dangers to the soul, if they be not wisely prevented. In prosperity therefore think of adversity, & so the thought of alteration & change, shall breed wisdom and moderation. The pride of prosperity cast down this prodigal Son into extreme misery. Haman was happy when he was in favour with the King, but in his greatest jollity, his destruction was then most near. The same fell out to Pharaoh and Senacharib, the one being drowned in the Red-sea, the other being stabbed in by his own sons. But when this prodigal Son had this liberty, let us see what he did, and how he employed himself.  
He took his journey into a far country.] far away, he thought not himself far enough. But who willed him to departed, who put him out of the house? 
Into a far Country.  His Father sent him out into banishment, neither willed him to go out of his house, but he himself, no body denying him, of his own accord, or rather through his own lightness he went away, and left his Father's house. So the sinner of his own accord, doth leave the government of his heavenly Father, & doth make a voluntary separation, 
Will.  refusing the direction of God's word, the counsel of the godly, & of their faithful friends, yea spurning against the secret warning of their own conscience.  
No doubt many about his Father, gave him counsel to the contrary, but they could not turn his mind, all means were assayed, but nothing would serve the turn, nor beat back the humour of his licentious liberty, his stubborn will could not be tamed, his mind must needs be fulfilled. Under this parable, the lawless affections of many young men are set down. For this prodigal son liveth yet, and will do, until the world's end. But if they will needs go, and will needs have their swinge and sway, if they will needs run their race, they have their time, even such a time, that god doth leave them to themselves. For God doth not for sake any, till he be first forsaken. And if we will needs go, be it known unto us, that we run upon our manifest hazard & danger. For who can tell whether in this disordered course, he shall come to mischief, or to some miserable end, or whether God will show him mercy, that he may call himself to better remembrance. As we read Eccles. 11. Rejoice o young man, etc. God worketh with those that fly from him divers ways, either by secret crosses and afflictions, or by open punishments & miserable ends. 1. Tim. 5.24. or else by granting unto some the gracious gift of repentance. He runneth far that never returns, as indeed many are so desperately bend that they never return. But into this prodigal son, God poured such abundance of his mercy, that it had his issue in plentiful tears, and he became a new man. And so happy was his conversion, that his Father had great joy thereof, expressing the same in divers comfortable tokens.  
Out of this example we may gather, that the cause of sin is our own will, not God, or the devil; yea, our own sinful flesh, how soever many can make blind excuses, for their own evil life. The first beginning of all evil is to turn away from God. The children of men, saith the Prophet, psal. 62.9. are deceitful upon the weights: For in one balance they put their pleasures and profits, in another they place GOD and heavenly considerations, making the one to weigh a great deal lighter than the other; making more account of earthly things then of God, whom we should love above all, with all our heart, and with all our soul. All that God hath done for them, they consider not, and they altogether neglect. Your sins, saith the prophet Esay, have made a separation betwixt you and your God. A false balance is an abomination unto god, prou. 11, 1.  
This prodigal son, as a man of no experience went rashly to work, 
Rashness.  neither did he consider what good things he enjoyed in his Father's house, nor what he lost, nor yet how great danger he did undertake. He little considered the manifold inconveniences that fall out in this life. He that is too rash, shall afterward repent. Man sinneth in haste, because he cannot a little refrain his wilful affection, before he do duly and wisely consider the end of sin, & the evil success thereof. But if we could refrain ourselves, and not rush on so hastily, little considering the danger of our souls, we would not run on into such headlong sin. Therefore David said. psal. 118. I considered my ways, & turned my feet unto thy testimonies. The Bethulians were too rash to yield themselves to Holofernes, if God did not help them within five days. As oft as the people of Israel came to Moses, before he would give them an answer, he asked counsel of God. O that we would take this course, as oft as the desire of revenge, honour, or lust should provoke our minds, not to give any of these any answer, until we had asked counsel of god; but we answer hastily & rashly, not considering god nor his commandments, & so run into divers mischiefs and dangers. josua rashly believing the Gibeonites was deceived. Good advisement must go before good deeds, much more before evil deeds. The virgin Mary, before she answered the Angel, did wisely consider what manner of salutation that should be. A foolish Nation Deut. 32. without counsel & wisdom, doth not consider nor forecast their latter end. David too hastily believing Sheba, his lying tale, did great wrong to Mephibosheth, contrary to his covenant. When the woman taken in adultery was brought before our saviour Christ, he made a stay before he spoke his mind. When Achab was thoroughly bend to war, the prophet Micheas warned him he should not do it, he took not his warning, but the King was one of the first that died, nay the only man, and none but he that perished. For the King of Aram made proclamation, on, fight neither against small nor great, save only against the King of Israel. And when the King was smitten, the battle was ended. 1. Reg. 22.34.36. So the sinner which is as it were bewitched, and too much given to any sin, no warning of Preachers, nor counsel of friends, shall withdraw him from sin, or bring him to amendment, until his own rod hath made him smart, or his own deserved destruction hath made an utter end of him. As also on the contrary side, there be bad companions to persuade him and to harden him in his sin, that he cannot turn back, nor so much as have any leisure to entertain a thought of repentance. Therefore, if thou wilt not go wandering out of the way of life, lay aside thy disordered passions & affections.  
Balaam, before he went to curse the people of God, asked counsel of God, & had the denial, yet through the desire of rewards and promotion, he was foolishly led along to his own destruction. GOD opened the mouth of his Ass, & he gave him warning, and it would not be: his eyes were opened as Elisha his servant to see the host that compassed Elisha, and he saw an Angel with a drawn sword, ready to slay him, yet must he needs go forward whom the devil drives. When thou art set to sin, thy conscience doth reprove thee, but thou wilt not be warned, and beatest it back: therefore, if thou payest for it by God's correction and punishment, god's judgement is just, & thou hast cause to condemn thy own wilfulness, as many do when they are brought to lamentable ends. Therefore the Wise man saith. Ecclus. 18. Go not after thy concupiscence, nor follow not the enticement of thy lust, let reason and judgement take place, & pray with the prophet, psalm. 17. O Lord lighten my darkness. Every determination goeth awry, which proceedeth rather from thy will, then from reason and judgement.  
The jews having their choice, rather call for Barrabas to be delivered than Christ, and we judge them worthy of extreme punishment, that were so unjust in their verdict, and so wicked in their consent. But consider thyself, and thou makest a far worse choice; for thou yieldest thyself to sin, and givest thy soul to the devil, refusing Christ & thine own salvation. Hereby showing thyself far worse than ever the jews were in their choice. The prodigal son had rather follow his lust, then obey his father, and made more choice of his own licentious liberty, then of all the benefits that were to be had in his Father's house: So the sinner maketh more account of his own sinful delights, then of all the joys of heaven.  
The prodigal son goeth into a far country, 
Degrees in finning.  and one sinner goeth farther from god than another, some sin of infirmity, some of ignorance, & some of malice, some of presumption, and some against the holy Ghost. Many, think they cannot run far enough from god, of whom the prophet speaketh, psalm. 139. Whether shall we fly from god's presence: Shall we fly into heaven? it is no part of our thought. Shall we fly into the uttermost part of the earth, the whole world is under God's government. Shall we fly into hell? no say we, that way of all other we would escape & avoid, although indeed we make choice of it, and the broad way that leadeth to destruction is more beaten. Why if it were there, surely gods hand would find us out there. Shall we take a long voyage by sea, into some newfound Land: it may be God will send us further than we are minded to fly. For little did jonas think by flying from God, that god would send him into the bottom of the sea. For though jonas returned from death to life, yet was that a rare example of god's mercy, and the like punishment rather to be feared, than such a strange event to be looked & hoped for. Well, if we will not venture so far, but only fly into the darkness, we must know that with God, the darkness and light are all one. Ecclus. 23.18. And although Adam hide himself from gods presence, yet was he still in god's presence, neither could he escape.  
He that travels into a far country, may meet with thieves to spoil him, may wander into deserts and unknown ways, may light among wild beasts that may devour him. Howsoever, he shall come among unknown people, whose conditions he may fear, but scarcely trust, and sooner shall he fall into the company of bad companions, then of those that shall do him good, or have care of his welfare. All these dangers & inconveniences might he avoid, by remaining in his Father's house, & yielding himself into his father's government. The prophet Esay, chap. 29. maketh mention of some, that did honour God with their lips, but their hearts were far from him. But how can it be, that seeing God is every where, that any of us all can go far from him. As the prophet David saith: psalm. 139. Whether shall I go from thy presence? If I go up into heaven, thou art there: if I go down into hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea, even there also, etc. There is no distance of place betwixt God and the sinner, for God by his power and omnipotency is every where, neither can we escape gods presence. But the sinner goeth far away from the Lord, by his rebellious will. Honour thy father and thy mother. Thou shalt not kill, steal, bear false witness, covet. The practice of a sinner is quite contrary unto these, as the common experience of the world doth show.  
The Scribes & pharisees loved that which Christ hated, and hated that which Christ commanded. Either in thought, word, or deed, we are quite contrary unto God's law, and so go far away from him. Therefore the prophet saith well, Health and salvation is far from the sinner, because they have refused the righteousness of God. The sinner is separated from GOD, by his ungodly behaviour and wicked deeds. He goeth farthest from god, that committeth the greatest sin: as he that doth wrong to his parents, rather than he which hurteth his neighbour, and he sinneth more that killeth his neighbour, than he that lusteth after another man's wife. Being in the estate of grace our sin is greater, than when before we tasted God's goodness, & had a feeling thereof: and when thou hast forsaken the world, to cleave again to the world & to embrace it, when thou hast repent thee of thy sin, and then to fall into it again, is a greater offence. Of whom Christ saith: Now thou art cleansed sin no more, lest a worse thing come unto thee.  
Thou goest far from God, by adding and multiplying thy sin, so that thou despisest or neglectest all good exhortations and warnings. Many go far away from God, 
Sin by degrees.  not upon the sudden, but by little and little. For as many sicknesses go before death, so many sins go before destruction. First a dislike of goodness, and then a loathing, and so by little and little we are withdrawn from godliness, and we which heretofore were earnest professors, become key-cold in religion, and in the works of charity. First Eve saw the forbidden fruit, than she desired it, than she tasted it, than she gave it to her husband. Cain, & the brethren of joseph, first took a dislike, than came envy, than hatred, than murder. Potiphar's wife first lusted, then was not ashamed to open her lustful intent, being denied, she defamed him, and provoked her husband's great displeasure against him, that he was thrown into prison.  
But how great an inconvenience it is, to go far from GOD, 
What it is to departed from God.  this example of the prodigal son doth show, who leaving his father's house, found nothing else but famine and misery. What found Hagar, being out of Abraham's house, but want and sorrow. Gen. 16. They that forsake the Lord, shall have great trouble. The Chickens that are in dangers of the Kite, so long as they flock about the Hen are safe, but when they go straggling, they are caught up; So they that make the Lord their refuge, & are guided by him, they are in safety, but when they depart from him, & go far away, the devil goeth about like a roaring Lion, seeking whom he may devour. 1. Pet. 5. When Cain went away from god, there was no more account made of him, then of a vagabond and odious person. Gen. 4.14. Behold, saith he to God, thou hast cast me out this day from the earth, and from thy face shall I be hid, and shall be a vagabond and a runagate upon the earth, and who soever findeth me, shall slay me. This is the dangerous & fearful estate of them, which committing sin, depart from God.  
But among many inconveniences and dangers, these that follow are worthy the noting. First, they that depart from God, make but little account of him, which is the chiefest good, and from whom all blessings, gifts and graces do proceed. For great things, when they are a far off from our sight, do seem but small. The great majesty of God, to idle & negligent beholders, seemeth a matter of small account, whereby the majesty of GOD is never a whit the more diminished, but our corruption and naughty nature is made the more apparent.  
They that sell wares, forswear themselves for a little gain, making more account of a little silver, then of God's commandment. And because our love is more set upon these worldly and transitory things then upon God, therefore is God so slenderly regarded. The Apostle S. Paul, because he made so slender account of this world, therefore he truly said, I account all things but dung: and when he maketh mention of God, he speaketh with great reverence. Tit. 2.13. Looking (saith he) for the blessed hope, and appearing of the glory of the mighty God. Hebr. 12.29. Our God is even a consuming fire. So likewise in the psalms. The Lord is a great god above all gods. psalm. 89.6. to 10. Great is the Lord our god, and there is not end of his greatness. psalm. 47.2. He is the great King upon all the earth. verse 8. God reigneth over the heathen: God fitteth upon his holy mountain. psalm. 144.5. and 146. And how is, it that we make so light account of god, but that we prefer the least things in the world before him.  
Secondly, as the further thou art from the Sun, the greater is thy shadow, so the further thou departest from GOD, the more art thou entangled with the cares & pleasures of this world, which vanish away like a shadow, and therefore may well be compared thereunto. They which hunt after honour, & greedily seek after riches, they for the most part never catch this shadow, neither are they partakers of their desires, but follow after apparent deceits, and such matters which in time to come shall yield no help. Therefore the Prophet, psalm. 4. crieth out; Why do you seek after vanity, and follow after leasing?  
Thirdly, the Sun when it departeth from any coast or Country, leaveth the place cold, barren, and unfruitful, & contrariwise, when with his cheerful beams he doth cherish the ground, all things begin to prosper and to bud forth: so when the sun of our righteousness, Christ our Lord, doth cheerfully shine into our hearts and souls, with his heavenly and comfortable presence, he maketh us to bring forth good fruits, and such good works as shall be acceptable unto him. For his holy Spirit and grace where it lighteth, is wonderful fruitful. And that heart of man or woman, which wanteth the heat of God's Spirit, cannot bring forth any work to eternal life, the seed that is cast into such an unprofitable ground, will come to nothing. When the King doth come to any town, all things abound, and there is great plenty, but when he departeth, there are as many wants as there were before: so when God's presence doth rest in our hearts and souls, we are prepared to evergy good work, but when he is absent, the door is open to all vice and wickedness.  
Fourthly, as the Sun when it shineth, doth comfort all creatures, and when it is gone, there is nothing else but darkness; so when GOD is present, we are cheerful and joyful, and when he is absent, we are sad and heavy. In the Land of Egypt there was most thick darkness, that it might be felt, but in the land of Goshen, where the Israelites were, there was light: So where the wicked are, there is nothing but darkness; they sit in darkness, and in the shadow of death. They which forsake God, fall into the danger of the devil, the prince of darkness; and as far as the heaven is from the earth, so great difference is there betwixt the grace of God, and our sinful disposition.  
The fift and last inconvenience of a sinner separated from God, is that when he is debarred of his mercy, he is presently subject to his anger, and to his wrath. He that is farthest from God's favour, is nearest to his punishment. As may be seen in the prophet jonas, who flying from God, was cast into the sea. He fled from God, when he commanded him, and fell into his punishment, when he thought lest thereof. If thy son fall sick at thy house, thou mayst have many helps to restore him again, but if he be sick in a strange country, he is destitute of thy help, neither canst thou do him any good. The farther we are from heaven, the more subject are we to the danger of hell.  
A weak and frail sinner, although he often fall, may be recovered, and the godly which pertain to GOD, and are under his government, they fall not finally, but rise again: but they which are past grace, which are hardened in wickedness, and multiply sin, for the most part do perish for ever. Whereof there are two notable examples recorded in Scripture, the one of Peter, the other of judas the traitor.  
Peter denied the Lord thrice, but because he repent in heart, he was not cast away, but received unto mercy. Psal. 37.32. Pro. 24.15. But judas went far from God, and had rather be found among the enemies of Christ, then in his company. No marvel therefore though he died in his sins, and because he went so far astray, therefore did he fall into so great mischief, as afterward was apparent.  
If thou hast gone away from the Lord, endeavour all thou canst to return unto him again; which thou shalt most readily perform, if thou dost return the same way thou goest from him, Eph. 4. Cast off lying, and speak every man truth unto his neighbour; he that hath stolen, let him steal no more, but rather labour, and work with his hands, the thing which is good, that he may have to give to him that needeth. Let the proud learn to be humble, the drunkard to be sober, the riotous to be chaste, the misers to be charitable. If we have gone away from God, let us approach unto him by a reformed life, holy manners, & holy conversation. That it may be spoken of us, as Paul speaketh of the Ephesians, chap. 2. Ye which were a far of, are made near. But more God-willing shall be said hereof, when we shall speak of the return of the prodigal Son.  
Now let us come to the third principal point, 
3. What he did in a strange country.  namely, what the prodigal Son did in a strange country, and how he behaved himself, & that was loosely enough, for he spent his patrimony riotously and wastefully. When this youngster had received his patrimony, he was so pricked up in pride, that he thought himself a Lord or a King, to do what him listed, and abroad he must to show his bravery. His Father's house could not hold him, his licentious will and lose liberty set him forward, the devil being at his elbow to tell him what a jolly fellow he was; and the devils workmen, evil companions, set this matter abroach, to bring him & his estate, rather to confusion then to perfection, to woe then to happiness. And now this sorrowful game gins, and his shame is set out to every man's view, for he consumed all his goods among harlots.  
And there he wasted his goods with riotous living.] 
Wasted all.  Having received his portion, he sets not himself to live under any civil government, neither doth he in any sort regard his credit, but as an outlaw, an abject, and an extravagant, and a wilful waster, sets all at six and seven, he and his companions being like to the grasshoppers of Egypt, that eat up every green thing.  
First he spent all, and secondly among harlots in riotous living. Many a one through poverty spendeth all, & some by debt overthrow themselves; some through suretyship are undone, some are overshot by suits of law, some through sickness and physic are brought to a low ebb: some by fire are made full poor, some through shipwreck are cast behind hand, and divers are the inconveniences that fall out in the world, whereby a man's estate may be brought to nothing. But none of all these hindrances come through wilfulness, for the man that feareth god, may be brought to all these hazards: but the ungodly waster hath no defence for himself.  
By this departing from GOD, see how the wretched sinner looseth all that he received, which was very profitable for him, to the attaining of everlasting life: As knowledge, understanding and grace: yea, he spoileth both his body and soul in this life, and in another. All the good deeds which he hath done in this life, are by this means defaced, as though he had done no such thing. According to that we read, Ezech. 18.24. If the righteous turn away from his righteousness, & commit iniquity, and do according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done, shall not be mentioned, but in his transgression that he hath committed, and in his sin that he hath sinned, in them shall he die.  
Tell me if one abiding among the Indians for the space of twenty or thirty years, & after returning into Spain loaded with wealth, forgetting all his former labours and dangers, which he undertook before he could come to that treasure, should wilfully in one night hazard all at the dice or cards, would not every one in his company, judge him not to be well in his wits? But the careless sinner is far more foolish, who running into mortal sin, doth overthrow the fruits of a godly life, 30. or 40. years spent in prayer and fasting & alms, & many other godly exercises, and endangering the hope of a better life. He for a short delight, and by greedy covetousness to gain, looseth all in a night what he hath gotten a long while, yet thou doing the like betwixt God & thyself, art far more foolish. For he may return to the Indians, and get as much more, but the sinner cannot do so, for the most part rather making himself the servant of sin, then seeking to break of the course thereof, & as the servant laboureth for the Master, so the sinner maketh himself a bondslave to the devil, being altogether unable to practise any work to the obtaining of life everlasting. First thou dost lose all thy good deeds which thou hast done: and secondly, thou dost bring thyself into that estate, from the which thou canst not easily recover thyself, and therefore none more unhappy, none more unwise.  
But how did this prodigal son waste and consume all his goods? 
With riotous living.  With riotous and licentious living, among varlets and whores. Which often falleth out among them that are negligently brought up, who when they are come to years of discretion, care neither for parents, nor masters, nor Magistrates, nor their betters, thinking themselves equal to all, and inferior to none. They despise both the counsel and the company of those that be good and godly, in gaming & banqueting they exceed, spending that most carelessly and lewdly, which their parents gathered together with cark and care.  
This prodigal child wasted all in wantonness and whoring, 
Whoredom  which vice consumeth the gold of grace, and the power and strength of nature; weakening the body, disturbing reason, making the wit & understanding very dull, spoiling us of money, honour, of temporal benefits & blessings, and of eternal happiness, and bringing us unto utter overthrow & confusion. Therefore Solomon saith, he that nourisheth a whore, wasteth his substance. Pro. 29.3. and he that loveth feasting, shall die a beggar. Therefore it is compared unto fire that devoureth all, wasting our wealth, consuming the body, and destroying the soul. This sin provoked GOD to destroy the world with water, & to consume Sodom, and other Cities thereto adjoining with fire and brimstone. The Sichemites and Beniamites for this, were put to the sword. Absalon killed his brother Ammon at a banquet, for defiling his sister. Through this Solomon was driven to idolatry, Samson lost his eyes with shame and discredit, David felt the smart hereof, his children committing incest & murder, to his great grief to hear of it. This caused the two wicked judges to be stoned to death, and for this offence there fell in one day 23. thousand of the people of Israel. Whereby we may gather how great this sin is, that had so great punishment, and whereof in the Scripture there are so many fearful examples. Our Saviour Christ suffered many sins among his disciples, but not this. He bore with the unbelief of Thomas and of the rest, suffered their pride and ambition, when they strove who should be the greatest; when they called for fire from heaven, to consume the Samaritans, and to be revenged of them, he gently reproved them. When they envied at others, for casting out devils in his Name, he did not so greatly rebuke them. The covetousness of judas, nay his treason, Christ did friendly forewarn him of. Peter denied him, and forswore him, and yet he restored him.  
The beastliness of lust, he which feedeth among the Lilies could never abide in his company. And therefore his love was especially bend unto the Evangelist Saint john, for his purity and virginity. He is the servant of the devil, whose mind doth only run upon beastly cogitations. And the Apostle, Gala. 5. doth pronounce of them, that they that are so carried away, shall never enter into the kingdom of heaven. This sin is the fire of hell, the matter whereof is gluttony, filthiness the flame, shame the smoke that ascendeth therehence, and everlasting torments the end and the reward thereof.  
When the devil tempted our Saviour Christ, he did not once offer to entangle him by this means, knowing how far it was from his nature; and how much he did detest it, the devil was not so gross, but he assaulted him with finer conceits. This sin destroyeth the body, shorteneth the life, defaceth virtue, and is the manifest breach of God's law. All other sins defile the soul, but this defileth both soul & body. Your bodies are the temple of God, and he that defileth the temple of God, him shall God destroy. 1. Cor. 6.  
Thou canst not avoid Gods severe judgement, if thou dost impudently abuse the Temple of God. But now this cursed plague hath spread itself over all the world. Lot's daughters are counted most infamous, but I fear me there are some which are more worthy of shame, which in the sight of the world are counted chaste. They required only to preserve seed of their Father, but many wives follow lust too greedily, more than to have children; beside, many other shameful behaviours unknown to the world, whereof their conscience no doubt doth accuse them. Let them call for mercy and forgiveness, and endeavour chastity, without the which none shall see God. The female among beasts having conceived, do never suffer the male to come near them: Thus the unreasonable creatures teach us, that make great account of Christianity, to be sober, temperate, and chaste. God forbidden that all should so be affected; and they that are so overtaken may learn to amend for shame of themselves, and fear of eternal punishment.  
This sin is overcome by flying from it, 
Remedies of lust.  as the Apostle counseleth. 1. Corin. 6.18. Fly fornication. All other sins are overcome by fight, this only by flying. It is not good to fight with that enemy which taketh strength by thy presence. How shall that King fight with his enemy, that hath traitors in his army? And when we fight against riot & whoredom, our own body and sinful flesh is ready to take part against us. Another remedy of this sin is, the remembrance of hell fire, wherein lewd persons shall be tormented. It is a hard thing to resist thy tentation, but more hard to endure hell torments. But as the greater fire overcometh the lesser, so let hell fire put out the flame of fleshly lust.  
A third remedy is repentance, with a full and resolute endeavour of all amendment. A fourth remedy is the practice of all good works, walking in an honest vocation, preyer, and fasting. Fire is quenched by water, & by humble tears, all fleshly lusts are washed and wiped away. This sin (as all other sins) is not in our power to refrain or overcome: the Lord therefore give us his grace, and of his goodness alter the power of our wicked nature. And that we cannot do, the Lord will bring to pass in our behalf, if we earnestly seek his help by prayer, and that comfort and strength which Paul had, the same shall we have; My grace is sufficient for thee. To these helps may other also be added, to keep ourselves as much as may be, out of the company of Women, according to that verse, Carpit enim vires paulatim uritque videndo famina. Again, to settle ourselves to study and earnest meditation, & to use ourselves to hard fare, and hard lodging:  
Sine cerere, et Baccho friget Venus.  
And this is it which the Apostle speaketh of, 1. Cor. 9.27. I beat down my body, and bring it into subjection.  
By this prodigal son we are taught, into how great misery, a foolish and self-willed man or woman is brought unto, by following their own unbridled will. He was wealthy, sound, and in especial account in his father's house, but every one seethe into how great poverty and misery he is brought; in following his own swinge and sway, he lost all that ever he had, and of a wealthy man and in high degree, became most unhappy and of base account; being pinched with poverty for his abundance, having rags for his robes, and being enforced to eat husks with Swine, which before could away with nothing but delicates and dainties. We see also what is his reward which forsaketh the Lord; as also what his practice is that is left unto himself, becoming worse & worse, and falling from one sin into another. Mark also how the number of sins increase daily, until they have altogether overwhelmed us. We learn also what a horrible judgement and miserable condition remaineth to him whom GOD giveth over, and who is thus left to himself. On the contrary, what a great joy & comfort it is, to be under God's direction and tuition, the which only keepeth us from sin, from danger, and from eternal death.  
They that are not under God's guiding, and under his safeguard, how great are their miseries? and into how many inconveniences do they fall, how many mischiefs and calamities do light upon them. This prodigal Son lost all, spent his goods riotously among harlots, and being driven to great poverty, was almost starved to death by famine. And here-hence followeth the fourth matter worthy of noting and remembrance, to wit, what ensued in those days, after he had spent all. There followed a famine & miserable scarcity.  
Now when he had spent all, there arose a great dearth throughout the Land, 
Now. etc.  and he began to be in necessity.] This is the end of riotous & maisterfull youth, which quickly consume all and come unto great miseries, if not lamentable ends. Wherefore, it is the duty of the parents, to bring up their children in the instruction & information of the Lord, Ephe. 6.4. And if their education prove well, and their children be of good government, so much they have got and gained, as also they, are to give GOD thanks that hath given so good success. But if the contrary fall out, this cross and affliction is patiently to be endured, and the parents are in the mean time to content and comfort themselves, that in doing their best endeavour, they have discharged their duty. Ezech. 3.19. For often times it falls out, not only to slothful and negligent parents, but also to those that are most watchful & careful, that they may have children wicked and ungodly, far differing from the disposition of the parents. And the more worthy and godly the Parents are, the more are they vexed with this affliction, as Adam had Cain, and Noah had Cham, & Abraham had Ishmael, and Isaac had Esau, and David had Absalon & Ammon, Eh had Hophni and Phinehas, and Samuel had sons given to corruption and bribery, all which did greatly disgrace their Father's houses, stock and lineage.  
In this prodigal Son, although he were so foregone, yet God doth not utterly forsake him, but reacheth him out the hand of mercy, & showeth him the means of repentance. First, in setting before his eyes his poverty and misery, and then pinching him with famine, that by his rods & chastisements, he might draw him to newness and amendment: Ose, 2.9. And worthily he began to want, to whom the treasure of knowledge and wisdom, and of the fear of God, did seem a matter so base, preferring his own pleasures, and the vanities of the world before it, & who had forsaken the high estimation of heavenly wealth. He that leaveth the wellspring, must needs thirst, and he that departeth from treasure, must needs want, & he that emptieth himself of honesty & goodness, must needs come to nothing. He began to want & suffer hunger, because nothing can satisfy a prodigal mind: and he is worthy to be famished which will not feed of heavenly food. wheresoev joseph went there was plenty, and where he was not, there was scarcity enough. So where God is, there is no want, and where his helping hand is not, it is no marvel though all come to havoc & ruin.  
Three things are here worthy to be considered. First, that without God thereiss nothing but famine and penury. Secondly, that nothing can satisfy our souls but God. Thirdly, how in God only, & not elsewhere, men & all other creatures, find all plenty and abundance. Psal. 34. The Lions want ●●●d suffer hunger, but they that fear the Lord, want no manner of thing that is good. psal. 23. The Lord is my Shepherd, therefore can I lack nothing. And there is no Prince nor Potentate in the world that can say so. For the greater their estate, the greater their expenses, and upon infinite expenses come great wants. Only the godly mind, which hueth in a contented estate, hath this sufficiency. The sheep over whom the devil is shepherd, have noisome herbs to feed on, and venomous water to drink, which secretly infect unto death. For honour's pleasures and riches bring destruction to the soul of a sinner, they deceive us of eternal life, and keep us far from it.  
He that is sick of the Dropsy is still athirst, and wealth and pleasure still call for more. psal. 145.15. The eyes of all wait upon thee, o Lord, and thou givest them their meat in due season. conjurers can set abundance of dainty ●eates before thine eyes, but if thou touch to taste, there is nothing but only the deceit of the eyes, which for a time they can wonderfully delude. So the deceivable world, can persuade her followers. that all her gifts are of great weight, and that they are sufficient to satisfy our desire to the uttermost, but in the end they prove to be vain, more unconstant than the wind, and lighter than vanity itself. And this is a most true cause, why sinners can never be satisfied and find themselves contented. He that is a Husbandman, would be a gentleman, a gentleman a squire, a squire a Knight, a Knight a Lord, a Lord an Earl. So are all the desires of the world, they stir up hunger, but they never satisfy hunger, or quench thirst. Therefore the prophet truly speaketh of such: Ye have eaten, and have not enough, ye have drunk and are thirsty, ye cloth you, and are not warm, he that earneth wages, putteth the wages into a broken bag. The water that was poured about the Altar, was burnt up. 1. Reg. 18. jonas gourd withered: so in all the pleasures & profits in the world, there is a worm engendered within them, ●hat doth consume them. The more thou hast of this world's goods, the more doth the fire of thy desire break forth into a flame, as if thou shouldest endeavour to put out fire with oil.  
Secondly, nothing can satisfy our minds but God, as the prodigal Son was never quiet in mind, until he returned unto his Father's house. There is no joy or perfection but in God. As God speaketh by the mouth of the prophet, psalm. 81. Open thy mouth wide, and I shall fill it. After that God did command unto the people, the keeping of his commandments, he willeth them to ope● their mouth wide, & he will fill it. Which is not meant of the mouth of the body, which a little may fill, but of the contentation of the soul, which is not easily satisfied. The soul being made to the image of God, must then be in his best perfection, when God doth begin to renew it. In God only is sufficiency, rest, quietness, and perfect joy: without GOD there is nothing but grief and perplexity of mind, which increaseth and multiplieth, while we make that account of the world as we do, seeking our rest and chiefest solace therein. That vessel which is put into the water, is very light, but being taken out, is very heavy: So, so long as thy mind doth rest in God, all things are comfortable and joyful, but when it is plunged in worldly desires, all things seeme●●d and sorrowful.  
The ungodly being weary in serving the world, are most cumbersome unto themselves, having a clogged soul, and a heavy conscience. For honours, wealth & pleasure, they have not so glistering a show, but they have as many dangers joined with them. The godly in their chiefest perplexities, miseries and distresses, have rest and joy in God, who filleth their hearts with great cheerfulness, whereas without God, there is neither peace of conscience, nor any other true comfort. The body can take no rest being straightened in a narrow room, and all the world's delights are too straight for a godly soul, for it desireth to be enlarged with that freedom which cometh from God, even as the bird which is fed with dainty meat in a cage, makes more account of further liberty, although he be destitute of dainties.  
Moses being in Pharaos' Court, could not so well serve God, as when he was quite clear from it. Seeing then there is no rest in these worldly matters, turn unto God, and make a better choice, & a happier change. When God made man, he rested from all the works which he had made, so did he not rest when he had made other creatures: Seeing therefore GOD rested in making man, let man's chiefest happiness be in resting in God.  
God filleth our desires with goodness, saith the Prophet, neither is our appetite satisfied until it enjoy that wished end. For our soul is of so noble a disposition, that it can find rest no where but in the chiefest good. Therefore the holy king and prophet saith, Even as the Hart desireth the water brooks, so longeth my soul after thee, o God. My soul is a thirst for God, yea even for the living GOD, when shall I come before the presence of God. My tears were my meat day and night, while they daily said unto me, where is now thy God?  
He was absent far from god, therefore he wept, hungering and thirsting after him, desiring to be replenished with god, that he might find all perfect joy. And seeing the world cannot fill up thy desire, betake thyself to Christ. Come unto me ye that hunger and thirst, and I will refresh you, Math. 11.28. john. 4.14. And I will fill the empty soul with goodness. Psalm. 36. Delight thyself in the Lord, and he shall give thee thy ha●s desire.  
Hitherto we have showed, how that in the world there is nothing but famine and great scarcity, and penury of all things; but in God only there is perfect sufficiency, joy and glory to be sound. Now let us see a further reason of these things aforesaid, and why in the world is scarcely, and all plenty with God, which is the third thing to be spoken of. The world is not sufficient, because the large and ample capacity of our minds doth further extend itself. The soul which was created for God, whatsoever is inferior to God, it counteth it but base. The pottle or the gallon, cannot be filled with the measure of a pint, & all the world's goods, is but as a grain of mustard seed in the belly of an Elephant; they fill the soul & satisfy the mind in such sort, that still there is some place empty, so vain they are and fall of sound (as empty vessels have a great sound) & in these desires there is no soundness, no perfection.  
Again, the desires of the soul are infinite, the profits & pleasures of this world have their bounds. So that there is no other remedy for us in this life, but to remove our minds from the desire of these earthly things, and to transport them unto God, and heavenly considerations, that so our minds and our desires may fully be contented. For all other creatures GOD hath appointed their food, but God only is the food of the soul. As grass for the Lion, & flesh for the horse is unmeet food, because they are not agreeable to their nature, so ought not earthly desires to be the food of the soul. For there is nothing in the world to serve the mind, but only God. Pride, and covetousness, and envy, and pleasure, are the things that men's minds do most aim at, but these are rather the famine than the food of the soul. The grace of God, and the heavenly gifts of his holy Spirit, they only comfort and nourish the soul, and strong than it. Why is bread rather the nourishment of man's body then poison? The reason is because the one is agreeable to the nature of man, the other doth destroy it. So is GOD the food of the soul, because his presence and goodness is most agreeable thereunto, being created after the likeness of God; as for all other matters, they are nothing else but death and famishment. And if thou feed the soul with any earthly considerations, it is as if thou shouldest feed the body with stones and gravel. As our soul without God beginneth to be sad, heavy, hungry and dead, so all the delights; pleasures, profits, & commodities of this world, are nothing but misery & poverty. The fist general matter is, the miserable estate of a sinner under the condition of the prodigal son, feeding Swine.  
Then he went and clave to a Citizen of that Country, and he sent him to his Farm to feed swine.] This is the best preferment, that we get by the devils service. First, by our own voluntary free-will we yield ourselves slaves unto the devil, for the devil hath no power over us, till we have put our necks into his yoke. Which work when we have once performed, we are very hardly withdrawn from our ungodly purpose. And when the devil hath us in his bands, he than sticks too close unto us, neither is it as we may suppose, so easy a matter to shake off his yoke. Our wilful disobedience comes not of ignorance or infirmity, but of froward and stubborn disposition, inclined to all wickedness. And this is the difference betwixt the godly and the wicked, the godly falling into sin, riseth again, but the wicked continueth his course. Neither can we be likened to the devil in nothing more, then in the perseverance of sin, in spending the best of our time so, and in waxing old therein.  
The prodigal Son enforced by famine, went not to his Father, 
Shame unprofitable.  not that he had altogether forgotten his Father, but that shame kept him back, which keepeth many from good purposes. He had rather suffer famme and banishment then that he would once confess his fault: Many had rather be vexed by the torment of conscience, then in the sight of God to humble themselves and to keep a smothering fire within their breast, then to open their grief to a godly friend, or faithful Minister to have ease & comfort. If thou didst consider the safety of thy soul; and the quietness of thy conscience, the reproach of men should never daunt thee, neither should the shame of the world ever confound thee. What needest thou to care what the world thinketh of thee; so that thou be in Gods father, and be reconciled unto him. Whose displeasure if thou couldst perceive, neither the shame of the world, nor any other let, should keep thee back from the due consideration of thine estate. God knoweth all, & why shouldst thou be ashamed, to confess thy fault before him? But because either the shame or estimation of the world, doth more prevail with thee, than the quietness of thy conscience, or the fear and favour of GOD, therefore art thou drowned in thy sin, sinking therein daily more and more.  
It may be he thought his father so severe and extreme, that he would not be entreated, or that all former charity or favour, was banished from his breast, so that either by famine, 
Despair.  or through despair, he was brought into that case, to be separated far from his Father, and to yield himself into dishonourable slavery who before was free. But many are of so abject a mind, that they fear there is no place for mercy, having so often repent, and yet fallen again, and despairing of amendment, they say within themselves; Many times have I purposed to cut off the course of sin, and to mend my life, but yet I cannot, my sinful estate is so●●●ong; therefore seeing I cannot choose but sin, I will for ever remain therein. Little thinking their foolishness is so great, that though we sin against GOD through weakness, not of presumption, if it be a hundred times, yet if we turn to the Lord by true repentance, he will so often forgive us. These faint-hearted people, despairing of God's goodness and mercy, and having no hope of amendment, cast themselves headlong into sin, and yield themselves wholly into the power of sathan, perceiving themselves to be fallen from grace, & from the favour of God. This prodigal son, had rather suffer the most terrible tyranny of the devil, then to endure some hardness in coming to his father's house, where he should enjoy all freedom and wealth. strait is the gate that entereth into life, and broad is the way that leadeth to destruction. The Israelites had rather return into Egypt, & to suffer the tyranny and persecution of Phamo, then to undertake a little labour in the Wilderness, that they might enjoy the promised Land, flowing with milk and honey. Such is the estate of many finners, who had rather still 〈◊〉 kept under the slavery of the devil, then by confessing their sins, to receive spiritual comfort from Christ, and to obtain his grace and favour.  
He sent him to his farm to feed swine. 
To feed Swine. ] He is cast out of the City, which is an honourable place, and sent to base drudgery. The sinner is dismissed of heavenly meditations, and entangled in worldly business, and overcome thereof. Such is the course of most men now adays, being given to worldly business, merchandise, bargains, and other affairs of this world, that they leave no time to serve God, having their minds herewith choked up, so that they do not so much as once think of God. Neither do their minds run upon any thing else, speak, do, desire any thing, but that which is worldly, temporal, and fleshly. In this sort mayst thou be termed a keeper of swine, which feeding thy body, dost suffer thy soul to starve. And as after the death of swine, there is no more remembrance of them, so of all these thy worldly labours, there shall be no profit remaining to thee, concerning an other life. For what shall a man get if he win the whole world, & loo●● his own soul? Our soul is that whereof we ought to have especial care, and by the which we are reasonable creatures, and differ from brute beasts. But following our own fleshly desires, we become like brute beasts, and feed swine taking upon us a most abject state of life, not whorthy to be called men, but to be compared to refuse and dung. To feed the eyes with beautiful shows, the taste with sweet meats, and the feeling with all enticements, what is it else but to feed the belly, the senses, and the flesh, as if with swine we delighted to wallow in dirt and mire. The place of Esay, chap. 34. is notable, comparing man's ruinous estate to desolations, where in the place of come, shall grow nettles and thorns, and their stately houses, shall be nothing else but an habitation for dragons, & a court for Ostriches. etc. This swinish people shall be like unto the Madianites to Sisera and unto jabin, of whom mention is made, psal. 83.9. which perished at Endor, and became as the dung of the earth.  
And he would feign have filled his belly with the husks that the swine eat, but no man gave them him.] By husks are here understood all other matters beside and without God, as pleasures & profits, wherewith we desire to satisfy ourselves, which are the jewels of this present world. For all that is in the world, as the lust of the flesh, the lust of the eyes, & the pride of life, is not of the Father, but of the world. Which things the most part of the world do hunt after, and for the which they are so eagerly set, that they raise strife & discord In●●●● and when they have all done, it is but for busks, for vain and transitory things. The daintiest food doth but fill the belly, and afterward goeth into the draft, and the chiefest pleasures serve but for a time, & afterward damn the soul. When men enjoy those pleasures which they would, they think they shall never have enough, therefore is here mention made, that although the prodigal son would have filled his belly, yet no man gave them him. The devil will not fulfil thy appetite in the course of sin, fearing least when thou hast thy fill, thou shouldest forsake him, and detest his service, and betake thyself to the service of God.  
The devil sets before thee the beauty of every woman thou look'st upon, to draw thee into his net. When he hath caught thee, he keeps thee from the presence & sight of the woman which thou lovest, lest being satisfied with her love, thou begin to contemn the sin, and to condemn thyself, and departed from that sin and turn to the Lord. This is the devils policy, to give thee but a taste, to keep thy appetite always fresh, to hunger after his sauce, keeping thee still in slavery, and making thy chiefest delight to be a torment unto thee. Pharaoh denied to give the Israelites straw, to make them more weary: Holophernes stopped the water springs from the Bethulians, so that through scarcely of water their thirst was rather increased then quenched. So the devil gives thee a taste, to make thee more hungry, but never satisfieth thy desire, to make thee the more greedily to hunt after it. Thou refusest the fountain of the water of life, and diggest unto thyself unwholesome waters, our of broken cisterns: thy waters stink through the uncleanness of thy vices, and taste full evil, through the bitterness of our conscience diversly defiled. What madness therefore hath entered into our minds, that we forsaking the true and everlasting goodness of GOD, should desire to be fed with chaff and with husks, that are cast unto Swine: especially seeing our creation is so noble, and that by god's word, and by his grace, we are chosen & called to enjoy such excellent treasure in Christ jesus. We being blinded, take husks for dainty meat, which are rather provided for swine then for 〈◊〉, whose stomachs can hardly away with such meat. Beware therefore seeing thou are bought of Christ, with so high a p●ic●, and redeemed and set at liberty, that thou deliver not thyself again into the ●●iuery of sin and the devil. Compare this present estate of a sinner, with that former wherein he was created, or wherein since we were created, by God's grace we stood.  
Before we had a Father, now we have a Lord, what said I a Lord, nay a tyrant, before we were free, but now slaves; before was this prodigal son furnished with plenty, now is he pinched with scarcity; before he lived in his father's house, now among robbing & destroying strangers; before he was accepted among the sons of a kind father, now is he cast out to dwell with swine, before he was fed with Angel's food, now is he glad with husks, and cannot fill his belly. Consider this, & depart not from God. But if thou hast gone astray, despair not, mark what followeth, and thereby receive comfort.  
Then he came to himself, and said.] And this is the sixth general matter worthy the noting, containing the effectual conversion of a sinner, showing where ●●nce it proceed●●h, ●●●●●ly from affliction, and the knowledge and feeling of our o●●ne misery. He came to himself, 
He came to himself.  and therefore it is a token he went far astray, and was in a deadly swoon of sin, but being a long while in a trance, at l●st ●e revived. Erring in religion, & disordering himself in life and conversation, doing those thin●●● which were quite contrary to God's Laws▪ now his return is first begun, in and 〈◊〉 his understanding, calling himself to remembrance, what kindness he had in his Father's house, comparing his former happiness to his present misery, being not in so good case as his Father's hirelings, and now he entereth into discourse, & debates the ma●●er with himself.  
Esay, 16.12. Hear me ye stubborn hearted, that are far from justice. For there is nothing so far from us, as we are from our se●●es. Therefore men being entangled and insoared in sin, and given up to the vanities of this world are without themselves, and wander in the world. He came to himself, which was estranged from himself▪ he went out, & forsook himself, and l●ft his Father, and calling himself to better remembrance, found himself, being lost unto himself.  
Considering his former happiness, he is raised up with hope of pardon & forgiveness for his offences; and now knowing & feeling his misery, he beginneth to be another manner of man then erst he was before, bethinking himself how well he was before, and how unhappy a change he had made by falling into sin. The fear of ●od; and common reason is banished, when sin cometh in place. We say that a mad man, or a drunken man, is not his own man, because he speaketh and doth those things which a man in his right wits would never do; but when he is sober and fencible, and hath left his foolishness, than we say he is returned to himself. So he that forsaketh God, and cleaveth to the devil, is either mad or devilish, being possessed with an evil spirit. Christ said of his perfecutours. They know not what they do, and Saint Stephen to the like sense, Lord lay not this sin to their charge. When thou seest a fool, or a mad body, or one possessed, to rave, and to rage, then look upon thyself, who through sin dost show thyself a● foolish before GOD, as the other doth in thy sight. If it be a thing to be wondered at, to see the body possessed with a devil, how much more horrible is it, to think that the soul should be possessed by the devil. If it be a matter to be laughed at, & a thing very undecent, that which a drunken man saith, or doth, how great is the foolishness of that soul, that is left unto itself, and hath not God for his guide. If it be a miserable and a lamentable thing to behold a mad man, how much more unhappy is that man, who neither l●●●th according to reason, nor yet frameth himself to be ruled according to God's word, and the direction thereof. Happy is that man which being recovered from spiritual mad n●● or drunkenness and from the power of the devil, doth come to himself. He runs far they say, that never returns: & surely thereby many that never come to themselves forgetting God and themselves not knowing that they are manacled and fettered, who if they wer● not too much their own foes, might enjoy most gracious and heavenly freedom▪ There were two urgent causes, that provoked this prodigal Son to come to himself? The first was his famine and misery. The second the great, plenty which was in his father's house, which made him to break forth into these speeches, & to say.  
How many lined servants at my fathers, 〈◊〉 bread enough, and I die for hunger.] God sendeth sinner's f●●●ne, 
Affliction.  that they may seek sustenance from him, as also they may acknowledge their fault in abusing his b●●●●●●s before, & that they may make the more account of them, when they are sti●●e partakers thereof. For if this prodigan bonne hall not been punished this way, he would hardly or never have come to a better mind.  
Many are the plagues and punishments which God useth to make us return unto him▪ Esay, ●8. Affliction giveth under-standing 80 after Moses had recited many plagues and punishments which were to come upon the people of Israel. Deu●onom. 30. 〈◊〉. he a●●●●● this. And it shall be when all these shall come upon thee, that thou shal● return into thy heart. Mark the words how he foretelleth that they shall return into their heart. 1. Kings, 18. In the time of E●●as, the people through fim●●re called unto the Lord! Matthew 3. john Baptist threatening the pains of hell, did in his time draw the people to God. Now is the axe (saith he) set to the root of the Tree: every Tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire. First Paul was strooken to the earth, & made blind, before he was won to the semices of GOD, Acts, chap. 9 Hosea, 5.15. In their affliction they will seek me early. jeremy 2. 2●. In the time of their trouble, they will say, Arise and help us psal. 83.16. Make their faces ashamed, o Lord, that they may seek thy name. Psal. 30. In my prosperity I say de, I shall never bere-mooved. Then didst thou turn thy face from me and I was troubled. Then cried I unto thee, o Lord, and gate me unto my Lord right humbly. All the miseries and punishments which here fall upon us, do nothing else, but enforce us to go to God. Ezech. 7.4. My eye shall not spare thee, and ye shall know that I am the Lord. 2. Chr. 26. Manasses being imprison prayed, & the Tsralites bitten with Serpents knew the lord. Therefore Nehemias saith, chap. 9 In the time of their tribulation and affliction they cried unto thee, & thou hem d●st them out of heaven. judg. 6.1. Afterward the children of Israel committed wickednessem the sight of the Lord, and the Lord gave them into the hands of Midian seven years. ver. 6. So was Israel exceedingly impoverished by the Midianites, therefore the children of Israel cried unto the Lord, ver. 7.8. And when the children of Israel cried unto the Lord, the Lord sent a Prophet; who willed them not to fear, but therewithal putteth in this Item. But ye have not obeyed my voice.  
As the mother desirous to wean the child, putteth some sour thing upon her teats, that by that means the milk may be forsaken: so GOD doth always mingle bitter matters with the pleasures of this world, that we may grow in dislike of them, which is a token of his fatherly goodness. Hose●. 2. The foolish man hath said in his heart, I will go after my lovers, which give me my bread and my water, my wool and my flax. But the Lord in merty saith, I will hedge thy way with thorns, that thou shalt not find thy paths. Though she follow after her lovers, yet shall she not come at them, though she seek them, yet shall she not come nigh them. Then shall she say, I will go and return to my first husband. Now she did not know that I ga●● her her corn and wine, therefore will I return and take away my corn, in the time thereof, and my wine in the season thereof, and will recover my wool & my flax, lent to cover her shame. And now will discover her lewdness in the fight of her lovers, & no man shall deliver her out of my hand, I will also cause all her mirth to cease. Afterward I will allure 〈◊〉; and bring her into the wilderness, and speak friendly unto her. What place of Scripture more significant to set forth this matter in hand. The Lord ●ath hedged with thorns, the way of that foul● that departeth from him, as this prodigalb sun is pinched with famine & penury, that went from his father's house. Wherefore he resolveth to go to his former friends where he was far better before, as this pindig all son, comparing his former al●●●dance with this pre●ent want, went and remined. The dog when her is hungry, looketh up to his master waiting when ●eo will cast him somewhat to care, and been a full, gins to play the wanton so for these transitory things of this world, we call to God, and when our turn is seued, then e●ther we play rio●●or go wand'ring from God. How profitable therefore in follow affliction, and labour, which make us return again. The great famine & hunger which the sonnet of jacob felt, was the cause that they found out their great friend joseph, and that their Father might receive great joy for the recovery of his lost son, and that they should confess their fault, & say. worthy ●●o we suffer these things, which sinned against our brother, & did not consider him in his misery. Gene. 42. As this prodigal some returned 〈◊〉 his Father, so his father first did give him this grace, that he might return, opening the eyes of his mind and soul, that he might know his offence and hate the sin, considering the great misery that should far upon him, if he did it no●. This made him lift up his soul to God as Nabuchadnezzer did after his seauemy●r●s banishment among the wild beasts. Then he rose and find, I will go to my Father, calling his former life to remembrance, & sorrowling therefore, purposing afterward most fled fastly to amend: For they that residue to continue in sin, are not yet ●lsem Awake from sin, thou that sleepest and ●●ll● west in sin and stand up from death 〈…〉. He wisely conside●eth all 〈◊〉 〈◊〉 〈◊〉 ces, I am his som●e, they are but hirelings; I do not only hunger, but am almost farm s●ed, & they have plenty; I am one, and they many; though I have offended, yet my father is pitiful. My former life hath not been so bad, but by God's grace I may amend, & come into savour again. Which is well woo●●y the no●ng, for many see their sa●l●e▪ are sorry and repent them; and yet through the want of the hope of God's mercy and forgiveness, fall into despane. It had been no comfort to say, I perish with ●a●●●e unless he had raised up himself to thinks how many hirelings were in his Father's house, whom he fed to the full, so great was his bounty and goodness. john Bap●●st threatened hell torments to sinners, but yet raised them up with comfort of forgiveness, & hope of God's mercy. Behold, s●●th he, the lamb or god, which take●● away the sins of the world Peter when he had sharply rebuked the jews for Christ's death, doth exhort every one to repentance and to be baptised. Acts. 2. Paul being s●●●●en blind, was willed to rise & to go into the city, & there he should know what he should do. Acts. 9 After Peter had forsworn Christ, & wept bitterly, he heard of this comfort. Tell P●ter also that christ is risen. Mar. 16.7.  
Two things are here apparent, the acknowledgement of sin, and the mercy of God, fear and hope. Both come from God; by the one he casteth us down, by the other he raiseth us up again. Considering the hirelings, this whetteth on his misery, and moveth▪ unto repentance, in that his estate is far worse than the hirelings, I had almost said then any man's else. Preferring the worst before himself, and desiring but the lowest room in the house of God▪ a● the prophet David mourneth that h● co●ld not come into god's presence▪ seeing the sparrow buildeth her nest by thy Altar●●o Lord He thinketh himself unworthy to aspire to a high room. Many of God's children have spiritual and temporal comfort enough, and I want, & am like to per●ish. There are many in god● house which serve God rather for fear of punishment, then for the love of God. But better it is to be a servant in Gods ●●●se then to be a Prince in the world. The greatest part, seek after goods, and ri●●●● do i●●●●race, but Lord grant us thy 〈◊〉 thy favour and thy grace. psal. to And if GOD be so gracious and bountiful to them that serve him for fear, how much more tender care will he have over his own children, whose hope he will not make void, not leave their good deeds unrewarded.  
I will rise, and go to my Father.] In that he saith he will rise, he showeth that he was fallen, seeing none can rise but they that are fallen; In that he saith he will go unto his father, he thereby confesseth he went far away from him. Calling him his Father, he maketh it evident, that since his departure he hath been in the hand of a Tyrant. Hereby we also perceive, that a sinner can find no comfort & refuge, but from him whom he hath offended. Finding no rest but rather great dangers in that course of life, for the choice whereof he forsook God, now he decreeth to return to God, in whom only is his life and his hope.  
The soul being made to the Image of GOD, can be satisfied with nothing but God. Therefore the prophet David saith. What have I in heaven or earth that I desire in comparison of thee. If a gh●tton have a little meat set before him, he saith, What is this for me? In like sort the prophet saith psal 16. All things in the world are nothing to him. I shall be, satisfied when he shall appear● in his glory & perfect beauty.  
But wherefore do we desire so much the goods of this world? and having obtained them, why do we set so little by them? because above all these, the comfort of God doth more rejoice the soul. Whom we die, we must leave all our goods behind us but if we have not the good will of god, what shall after become of us? Again, the care in keeping, and the trouble in gathering, and the fear of losing our worldly wealth, breed great hindrances unto us, & keep us from the service of God while all the room● in our soul, is taken up for this golden guest, that God (who ought to be more dear unto us then gold, and all the treasures that we can devise) cannot be received of us. Eccles. 2. I have made me great works, & built me houses, & planted me, vineyards etc. yet for all this, Solomon pronounced, that all was but vanity. He that drinketh of this water shall thirst again, but he that drinketh of the water of life, shall ●●●er thirst again. joh. 4, All the time that jacob was in Laban's house, he was entangled & wearied with many labours, but when he was departed from him, he met with a company of Angels. God is the fountain of all goodness, & therefore the soul desireth God, that it may enjoy these 〈◊〉. Honour & riches are transitory, but the goodness of God is perpetual. He that is in his journey, his mind cannot be at quiet 〈◊〉 he come to the end thereof, & he that maketh a long voyage by sea, is diversly doubled, until be come to his wished haven; & the chiefest end of man, is to be united unto God. Upon whom all our desires & wishes should be settled; for thou shalt show me the path of life faith the prophet. psal. 16.12. In thy presence is the fullness of joy, & at thy right hand there is pleasure for evermore. There are not many, but one chief happiness. and that is in God, without whom there is no happiness to be found.  
The knowledge of his offence, 
Confession.  did compel the prodigal son to turn unto god. Christ willed the daughters of Israel not to weep for him, but for themselves, & for their own offences. This acknowledgement of our fault & repentance, is of great use, if it be joined with humility. So are evil matters turned unto good, as the Berro●● of so●r● He●b●, do suck out sweet 〈◊〉  
The proud Pharisee lessening his faults, made them greater, and the Publican making his faults great by humble confession, did bring them to nothing. For after repentance and amendment, cometh forgiveness. The one thief that was crucified with Christ, did not acknowledge his fault, and therefore was he condemned, the other with humility submitted himself to God's mercy, confessing the greatness of his sin, and craving mercy, therefore was he received into Paradise. It is no small help to the Physician, that the sick party doth show his grief, and where it lieth, & can open & declare some cause of his sickness, so shall he the better apply himself to work his cure.  
Againt, the bountifulness of his Father, and the good usage that he found in his house, made him not only to think, but verily to purpose to return. The image of God being defaced by sin, cannot appease but in those that are predestinate, 
Predestinate.  & chosen to everlasting life; there remaineth still an inclination to godliness, & a sighing for Gods who although they be entangled in manifold sins, yet do they carry the por●●●●● of their nobility. As it may happen in a young man, who coming of noble stock, and through want of government, wandereth from his Father's house, & into strange countries, being out of apparel, and base in the sight of the world, yet in his behaviour showeth his breeding, that we may say; Surely this youth cometh of great kindred. So may it be said of the predestinate, who although they fall into sin, & seem contemptible to the eyes of men, yet do they retain an inward forwardness to virtue and goodness, whereby they are mightily furthered, that they may rise from sin. Furthermore, the remembrance of the great clemency and gentleness of the Father, did provoke the prodigal Son to set forward.  
For our instruction this we may learn, not to s●t or ●st in sin but to rise & walk, that we may follow Christ. They that follow Christ do not sit, but as it becometh the sons of light, they walk. Therefore if thou wilt follow Christ, thou must rise and walk in godliness and good works, & giving good example, Math. 13.44. He that found a treasure hid in the field, went and sold all that he had. Wherefore let us not sit and continue in our vices; but as the Hart which is beset with hounds, sigheth and mourneth the more, if he see any man pass by, as it were craving help and rescue: So we being compassed about with so many dangers, call for help from Christ, who was made man for us, and therefore having some taste, doth know our infirmities and dangers.  
This prodigal Son coming to his father, cast in his mind what he should say, & so should we examine our consciences before we come into God's presence. And also we may confess to a learned and discreet Minister, and to a godly and faithful friend, that before them we may be humbled, & from them we may receive comfort and instruction.  
But what is it that this prodigal Son hath in his mind to say, 
Father, I have, etc.  [Father, I have sinned against heaven, and before thee. And am no more worthy to be called thy Son, make me as one of thy hired servants.]  
Seventhly is now declared; how that Christ is our present Advocate in our distress and misery, when we call upon him earnestly, unfamedly, and in truth. Because through the humble suit of Christ, the prodigal son obtained mercy.  
The hope of mercy & forgiveness made him call GOD his father; for otherwise, through the desert of his wicked life, he could not imagine him but to be a severe judge. And how could he, or can any of us all call God our Father, but by the means of Christ, who hath satisfied for our sins, and paid the ransom with his own precious blood, and by that means hath procured us favour. He is the son of God by nature, we by adoption and grace. Before we were subject to sin, to the devil, to the fear of death & damnation, but now hath Christ delivered us from this flavery and captivity, from this fear and danger. For he hath sent his Spirit into our hearts, to testify that we are the sons of God. Ro. 8. to give us comfort against despair, & to encourage us in the work of godliness, knowing that our works are accepted of him. so long as we live in his fear col. 2. We which were in sin, are quickened in Christ. having our sins forgiven. For he hath put out the hand-writing of ordinances, that was against us, he even took it away, and fastened it upon the Cross. And hath spoiled the Principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in the same cross. Eph. 2. He hath quickened us which were dead in trespasses and sins, wherein in time past we walked, according to the course of this world, & after the prince that ruleth in the air, even the spirit that now worketh in the children of disobedience. Among whom we also have had our conversation in time past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, and were by nature the children of wrath as well as others. But God which is rich in mercy, through his great love wherewith he loved us, even when we were dead in sins, hath quickened us together in Christ, by whose grace ye are saved. And hath raised us up. We which were without Christ, and were aliens from the common wealth of Israel, and strangers from the covenant of promise, and had no hope, and were without God in the world, and were once a far off by the blood of Christ, are now made near▪ For he is our peace, betwixt GOD the Father & us in him we have the peace of conscience, and boldness towards God, as we read. 1. john. 3.20.21. If our heart condemn us, God is greater than our heart, & knoweth all things. Beloved if our heart condemn us not, then have we boldness towards God. And what soever we ask, we receive of him, because we keep his commandments, and do those things which are pleasing in his sight. Now therefore we are no more strangers and foreigners, but Citizens with the Saints, and of the household of God. For through him, we have an entrance unto the Father. So that now we may rejoice in God, through our Lord jesus Christ, by whom we have now received the atonement. Then being justified by faith. Ro. 5. we have peace toward GOD, through our Lord jesus Christ; by whom also we have access to God our Father, who only hath brought us into his presence, & arrayed us with his own garment of holiness and innocency. Heb. 10.22. Let us draw near with a true heart, in assurance of faith, sprinkled in our hearts from an evil conscience, & washed in our bodies with pure water, chap. 4.16. and let us go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. Through this comfort, that most un godly King Manasses, after the view and sight of his former iniquities, & hope of mercy & forgiveness, was encouraged to come to god as his father. Thou are the most high Lord saith he, of great compassion, long suffering, and most merciful, & repentest for man's miseries. Thou o Lord, according to thy great goodness, hast promised repentance and forgiveness to them that sin against thee, & for thy infinite mercies hast appointed repentance unto sinners, that they may be saved. Thou therefore, o Lord, that art the God of the just, hast no appointed repentance to the just, as to Abraham, Isaac, and jacob, (which have not finned against thee in like sort as I have done,) but thou hast appointed repentance to me, that am a sinner, for I have finned above the number of the sand of the sea. My transgressions, o lord, are multiplied, my transgressions are exceeding many, and I am not worthy to behold and see the height of the heavens, for the multitude of mine unrighteousness. I have provoked thy wrath, & done evil before thee. I did not thy will, neither kept I thy commandments, I have set up abominations, & have multiplied offences. Now therefore I bow the knee of my heart, beseeching thee of grace. And so forth most excellently, as appeareth in his prayer, set down after the 2. book of Chronicles.  
Peter went out, and wept bitterly, Mary Magdalen washed Christ his feet with tears, and wiped them with the hair of her head. The Publican would not cast up his eyes to heaven; Manasses boweth the knees of his heart, beseeching grace; & the prodigal son, calling himself to remembrance, and humbling himself by repentance, and in great hope of pardon and forgiveness, approacheth unto GOD, saying; Father, I have finned against heaven, and before thee. The name of Father is a comfortable name, therefore hath Christ placed it in the beginning of that daily prayer, which he hath taught his disciples. Our father which art in heaven. etc. that they might the more boldly, & cheerfully come before him, and what can the father deny the son, who taketh pleasure in doing his child good. See also how merciful the lord is, who being offended doth not disdain to be called a father, of great sinners, who have mightily dishonoured him.  
I have finned;] he humbly confesseth his fault, neither doth he excuse himself, as Adam and Eve did, neither doth he lay the fault either upon his corrupt nature, or the devils enticement, or evil company, counsel, or evil examples in the world, which might provoke him thereunto, but only upon himself. For when we sin, it is more our own fault then other men's, for we are not compelled there-unto. Wherefore David beholding the destruction of his people, saith, O Lord, it is I that have finned, but these sheep, what have they done. This confession of sin doth GOD require of a sinner; although he know all, he looketh for the voice of thy confession. For by the mouth man confesseth unto salvation. The sinner accusing himself, doth prevent the accuser, and doth provoke God's mercy.  
Father, I have sinned,] not as other men, but my sins are more than the hairs of my head. I have finned against heaven, as the prophet calleth the heaven and the earth to witness against the Israelites. I will not go about to clear myself, but I will plainly confesle that I am unworthy of all favour. These thoughts came not unto him by the course of his natural wit, and worldly reason, but through the grace of God, which altered his mind, and by the force of faith, which made him mount above all earthly considerations. For if he had followed his own natural reason, he would have said, I did not understand wherein I offended, neither have I done these things of set purpose, but foolishly was I led away through ill company and bad counsel, and therefore there is cause why I should be pardoned. Which course of he had followed, he might rather have provoked his Father's displeasure, then drawn him unto mercy. Before an earthly judge our confession doth condemn us, but before God it is the means to procure our salvation. The Lord saith, Ezech. 18 My ways are not as your ways, neither are my thoughts as your thoughts. David, Manasses, Mary Magdalen, Peter the publican, and the thief, did humbly confess, that their offences were greater than their punishment and therefore they obtained mercy, whereof Cain & Saul, and Achab, and other miss, because proudly and not humbly, they asked gods mercy.  
I have sinned against heaven,] because I have made more account of earthly and corruptible matters then of heavenly, as if a man should more highly esteem the servant than the Master. God hath made all these earthly things for the body, and the body for the soul, & the soul for himself, that it might learn to know him, love, honour, & reverence him. I will praise the lord always, saith the prophet, psal. 33. and my mouth shallbe full of his praise. Man through sin is dumb, and cannot praise God.  
I have finned before thee,] that is in the inward receipt of my soul, whereinto no man's eyes can pierce, but only God above, & many & more heinous are our offences, than are openly known to the world. As the prophet saith, psal. 50. Against thee only have I sinned, & done this evil in thy fight. He lay with Bathshabe secretly, and more privily did he conspire the death of Vriah, yet was it not so secret, but it was most manifest to God, there were few or no witnesses, but only God and his conscience. Every sin before God, is rather esteemed from the inward heart, then from the outward work. For out of the heart, come, adulteries murders, & the like. Mat. 15. And that thou mayst know that David finned privily, Nathan said from GOD, Thou hast done this in secret, but that which I will do in punishing thy sin, shall be before all Israel. Ananias & Saphira finned before God. We commit those things before God, which we would be ashamed to do before a prince or noble man, yea, before any mean man.  
I have finned before thee,] o Lord my God, what small account have I made of thee, how little have I regarded thee, I should have considered that thou didst look upon me, & behold my doings, that although I was much & long provoked by my sinful flesh, yet the remembrance of thy presence, authority, & scuerity in punishing should have restrained me. Is God blind, that he cannot see our offences. psal. 94.9. Eccl. 23.18. Herald 4.13. nay our blindness is lamentable, which cannot see our blindness is lamentable, which cannot see our own misery, until it be almost past remedy, and we in a manner brought to despair, as our first parents in paradise, and judas after he had betrayed Christ.  
The wicked judges that would have defiled Susanna, would not behold heaven. Although sinners believe that God knoweth all, yet they suspect that he is not offended with their sins, or else they flatter themselves, thinking that they shall escape scotfree, because GOD doth forbear to punish them. The forbearing of GOD, which should provoke them to repentance, doth harden them in their sins. That the eyes of God cannot be blinded, let us hear what the Word of God doth say to this intent, 1. Sam. 16. GOD seethe not as man seethe, for man looketh on the outward appearance, but God beholdeth the heart. psalm. 7. The righteous God trieth the very hearts and rains. He fitly & aptly saith, that God searcheth, for the smallest things that are, cannot escape his sight, he searcheth diligently, as it is said of the woman that swept her house & lighted a candle, to find her jost groat. The knowledge of God diveth into the bottom of the great deep, Ecclus. 24. so that, that which never man saw, is manifest unto him. Let no man think his sin to be unknown, neither let him say with the wicked judges, The Orchard doors are shut, and no man seethe us. The judge of all the world seethe thee, before whose judgement seat thou shalt stand. Many are like the foolish beast, which having his head hid, thinketh all his body hid to. Although we see not God, ye God seethe us, & is about our paths God willed Ezech. chap. 8. to dig through the hole of the wall, that he might see the abominations of the house of Israel. Then he said unto me, son of man, hast thou seen what the ancients of the house of Israel do in the dark, every one in the chamber of his imagery? for they say, The Lord seethe us not, the Lord hath forsaken the earth.  
I have sinned before thee,] so impudent and shameless was I, & like a beast before thee, neither considering thy secret knowledge, nor fearing the power of thy manifold punishments, for divers are the ways which thou usest to punish offenders. I have finned before thee, for thou only knowest my secrets. Man doth not see the heinousness of his sins, till God do open his eyes. The devil blinded our first parents eyes, to make them believe they were gods: but when God opened their eyes, they appeared to themselves to be most miserable creatures, and to be ashamed of themselves, and their own nakedness.  
I have sinned;] plenty made him wild and uncivil, and like to a brute beast that hath no understanding, being altogether disobedient and unruly, therefore came this misdry well upon him, as a fit mean to bring him to repentance. So fit it is, that God by great extremities, should violently break our unruly nature, and that miseries and despair should pull us down upon our knees, whom no other remedy can tame. And happy is that distress, which constraineth a man to amend his evil life.  
This tenor and form of speaking unto his Father, no eloquence or art of Rhetoric had put into this young man's mind, but his own conscience, being grieved and displeased with itself; and yet not utterly conceiving an extreme ill opinion of his Father's goodness. For God's mercy is not truly received, till hearty repentance become an humble suitor, which hath all his ground, of comfort in the hope of God's mercy. And the confession of our sins, ought always to be according to the nature of the offence; 
Psal, 32, 5.  if public, then public confession: if otherwise, betwixt God and thy conscience.  
I am no more worthy to be called thy son, make me as one of thy hired servants.]  
This is one effectual note of repentance, when we are persuaded that we shall not be refused of our heavenly Father, but that we shall obtain mercy and forgiveness, although we be altogether unworthy. Though I am not worthy to be one of thy household, vouchsafe me to be a hanger on. Unworthy he was to be called his son, because by sin he had many ways defaced the Image of God, and now being far unlike unto him. By sin he made himself the servant of the devil and of sin. For of whom-socuer a man is overcome, even unto the same is he in bondage. 2. Pet. 2.19. Therefore I confess myself unworthy of favour, or to be vouchsafed the name of a Son, & humbly request that I may be as one of thy hired servants. So that prudent woman Abigaell, knowing that David requested her to wife, 1. Sa. 25.41. saith, Behold, let thine handmaid be a servant, to wash the feet of the servants of my Lord. The Centurion said, I am unworthy thou shouldst come under the roof of my house. And for this humble confession Christ praised the Centurion's faith, & granted his request. Luke, 7.8.9.  
Depart from me, saith Peter, for I am a sinful man. Yet none more worthy, than they that count themselves most unworthy. The prodigal son for his humble confession, obtained pardon, neither did he only confess his fault, but followed his matter thoroughly.  

So he arose.  So he arose, and went to his Father.] Would God we did so rise from sin, when we purpose to arise. Back goeth he, home again, weeping and sighing, whereas he had before departed from his Father, as pert and fierce as rash and wilful as might be. All our life is passed in good desires, we purpose to arise, and yet we never do arise, that is, we never settle ourselves to perform good works, which are the fruits of true repentance, 
Repentance.  and of a lively faith. Many detest sin, yet are they like to the door that is turned to and fro upon his hinges, and never moveth out of his place. What profit is it to purpose, unless thou perform. Let us walk while we have the light, for the night cometh wherein no man can walk, but goeth far astray. While we have time let us do good Gala chap. 6. Seek the Lord while he may be found, call upon him while he is near. It ought to move thee much, to make haste to turn unto the Lord, because many are dead and gone, which purposed well, & never performed, had in their minds to turn unto the Lord, and yet never converted. This delay hath deceived many, and the sinner that promiseth himself long life, cometh short thereof, taking upon him to dispose of the time to come, which only belongeth unto God. jam. 4.14. Thou knowest not what shall be to morrow. It is not for you to know the times, and seasons, (saith Christ to his disciples) which the Father hath put in his own power. Acts. 1.7. In the time of Noah, God cut of twenty years of those years, which he had granted unto the world, that they might repent, because they would not make use of the time that God granted. And if GOD did abridge the time which he had promised unto sinners, because they would not rerepent, what will he do to them, to whom he hath made no promise of any time. Yea although thou didst know, thou shouldst live long, yet oughtest thou speedily to repent. For than is thy repentance more acceptable to God, when thou dost offer it in the prime of thy youth, & in the flower of thy age. But they which delay the time to their decayed age, may fear lest they drink up the dregs of God's wrath. The best of our time we offer unto the world, and the worst to GOD: when as those things we offer unto God, aught to be the choicest, and of chiefest account. Deu. 15.21. In the sacrifices of the Lord, they were commanded to offer a male of a year old, without spot or blemish. Mal. 1. They that offered the blind and the lame, were reproved: Offer it now to thy Prince, saith the Lord, will he be contented therewith.  
But why dost thou bestow thy best time upon the world, and the basest time to God? How foolish were he that were almost drowned, and should refuse or delay to have help. Late repentance is seldom true and sound, but rather enforced and counterfeit. The rich man in the gospel, would have repent, but it was too late for himself, and therefore he spoke for his five brethren. So thousands after death, shall bewail the time that they lost in their life, and did not repent, and now would, but it is to no purpose.  
This prodigal Son, considering his miserable estate by sin, and from how great dignity of God's grace, he was fallen, purposed to leave the bewitching love of sin, and to turn unto the Lord, which as he truly intended, so faithfully did he fulfil it: and he rose, and came to his Father. The same oughtest thou to do, and to rise from thy manifold offences, not delaying until to morrow, for thou knowest not whether thou shalt live so long.  
He came not to God of his own mind, but by his special grace he was directed thereunto. The especial help which, GOD offereth unto a sinner, to further him in the work of repentance, is of two sorts. Some before, 
How repentance is wrought.  inviting us to repentance, some follow, and are inseprably joined thereunto. Of the former sort, are Preachers, Sermons, holy inspirations, exhortations, and counsels of friends, the fear of hell-fire, the hope of everlasting life, afflictions, miracles, examples of others, and the like. For by all these means, God doth forcibly draw, & mercifully allure sinners unto repentance. These helps, of many are called uneffectual helps, not but that they are sufficient to turn the hearts of wicked sinners, or at least to leave them without excuse, but being made void by the stubborn and obstinate mind of sinners, who continue in sin, with a stiff purpose, those helps want their happy success. Of the latter sort are the continual good motions of God's Spirit, which never leave us, until in secret sort they have tamed our rebellious will, while the goodness of God, after a most loving and bountiful affection, doth make us pliable to his will. So that now we shed abundance of tears, and are most willing and desirous, to alter the evil course of life, & to frame ourselves to all godly ways. These helps are called most effectual, being joined with the work of repentance, so inseprably, that without these it cannot be, neither can these helps be made void, seeing god himself doth make them most forcible. Although these latter helps are most necessary, and that the former have no force without these, yet the first are mighty persuasions, and most available inducements, for the stubborn minds of men, are not won without manifold occasions and enforcements. This prodigal Son, had the former helps, as affliction; poverty, famine, and misery, which did allure and exhort him, to lay aside his sinful life, and to turn unto God. GOD also put in his head, the remembrance of his father's house, that calling to mind his former happiness, from whence he was fallen, he might with a most earnest desire, seek to recover the same again God granted him the knowledge of himself, and oponed his mind to behold his misery, whereby he was brought the more speedily to return. Whereby he gathered his wits together, and stirred up himself, and rose and came to his father.  
It is to be noted, that there be divers degrees to turn unto God. First he calleth himself to remembrance, than he doth accuse and condemn himself for that sin and wickedness, whereunto he seethe himself so much given and so headlong carried away. Thus did this prodigal Son return, beholding the miserable estate, 
The degrees of repentance.  whereinto he was fallen, through his own wilful will. This is that whereunto the prophet Esay exhorteth, chapter 46. Remember this and be ashamed, brings it again to mind; O you transgressers, remember the former things of old. So jeremy, chap. 18.11. Return you every one from his evil way. joel. 2.13. Rend your heart and not your garment: so likewise all the Prophets. The first degree therefore, is to call himself to better remembrance. A second degree is, to compare together the loss & the gain, the good things we have lost, & the evil which we have fallen into, therefore he said, How many hirelings are in my Father's house, etc. The third degree in to rise, and to raise himself up, and with a steadfast purpose to return unto God, & to confess thy sins, as this prodigal son did effectually.  And when he was yet a great way off, his Father saw him, & had compassion on him.] 
The eight matter worthy of our consideration in this parable is, the infinite mercy of God, which is not overcome by the multitude of our sins, to remove all despair, where-into we are most easily ready to fall.  
Behold a pattern of the gracious mercifulness of God, who having just cause to be angry, yet when he saw this lost son, turned his anger into pity and compassion. The Vulture seethe a carcase a far of, then flieth unto it, then seizeth upon it, and lastly feedeth thereon. Christ saw this prodigal son a far off in the region of sin, for health and salvation is far from sinners, until it please GOD to make it near. He saw him with the eyes of pity and compassion, as he looked upon Peter, after he had thrice denied him.  
God doth not look when we will return unto him, but rather doth prevent us with his mercy and grace. Therefore it is no doubt, but that when we do repent, GOD doth receive us into his favour, And if men, which by nature are desirous of revenge, & which stand too much upon their own authority, yet through a fatherly kind of affection, forgive, the great offences of their sons, yea, of their own accord, will endeavour to seek after them, shall we think that God is, or will be more hard to us, whose goodness is infinite, & which far surpasseth all the kindness that an earthly father can show. Esa. 65.24. Before they cry, I will hear them. psal. 32.5. I said I will confess unto the Lord my unrighteousness, & thou forgavest the iniquity of my sin.  
It is the mercy of the Lord, that we are not utterly consumed, as the prophet jere. speaketh. When he was a far of; that is, when he first purposed to return unto the Lord. So soon as he had a mind to be made whole, even before he made his moan unto Christ, or knew what Christ was, this most loving and gentle Father, friend and Saviour, made him whole, and bade him sin no more, lest a worse thing might befall him. And here is fulfilled that which God speaketh by the prophet Esay, chap. 65. It shall be that ere ever they call, I shall answer them, and while they are yet but thinking how to speak, I shall hear them. He did behold him as David desired, psalm. 25.17. Look upon mine adversity and misery, and forgive me all my sin.  
God hath great care over the godly, even when they go astray from him, neither doth he straightway cast them off. The prodigal son could not return, nor once conceive so holy a desire, unless God had looked upon him, with a most gracious aspect. 2. Cor. 3.5. The image represented in the glass, cannot lift up the eyes, unless he whose image it is, do first look up. Therefore that thou must life up thy eyes to heaven, thou hadst need that God, whose image thou art, should first look down upon thee from heaven, and cast the eyes of his mercy upon thee, that thereby thou mayst be drawn to life up the eyes of thy mind, to him that looketh upon thee. For unless he do first, by a special influence look upon thee, thou canst neither look upon him, nor be converted unto him. Thou canst not rise and go unto him, unless he move thee, and lead thee, or enforce and draw thee. As our Saviour saith; No man cometh unto me, unless my heavenly father draw him. joh. 6.  
Wherefore, the spouse in the Canticles, acknowledging his secret power, & most friendly operation, prayeth saying, chap. 1. Draw me after thee, we will run after the savour of thy sweet oyniments. If thou dost not draw me, I cannot come after thee. So the prophet Eze. chap. 2.2. When God commanded him to stand upon his feet, the spirit entered into him, & set him upon his feet, for unless the Spirit of the Lord had helped him, he could not have flood by himself. Lam. 5.21. Turn thou us unto thee, o Lord, and we shall be turned. So fist he be held Peter, and after he wept bitterly. The psal. 104. speaketh of God, ver. 32. The earth shall tremble at the look of him, if he do but touch the hills, they shall smoke. This is he which bringeth the lost sheep into his fold, who only doth heal our infirmities, and hath mercy on our iniquities. This is he only of whom job speaketh, chap. 27. God hath mollified my heart, and the Almighty hath put my soul in bitterness, God only doth give repentance. For as Saint Paul saith, It is the gift of God, 2. Tim. 2.25. When he willeth us, to instruct with meekness them that are contrary minded, proving if God at any time will give them repentance, that they may know the truth. So that the mercy of God is necessary, not only in the work of repentance, but before we do repent. According to that in the psalm. Thy mercy o Lord shall prevent me.  
All our endeavours are not sufficient to justify us 〈◊〉 to reconcile us unto the lord, 
justification.  but that which is wanting in us, the Lord most bountifully doth supply. Some worke● p●●●yning unto our justification, are only wrought of God, yet must not we be dile but do our best endeavour. For as that body is dead, which hath not motion and stirring; so that faith is not so effectual, which wanteth good works. Some works of GOD go before our justification, which do not requite either our consent, or our help and furtherance. Of which sort are Predestination, Election, and Calling; to knock at the door of our conscience, by his secret and most gracious inspirations. Betwixt these whereby our justification is begun & ended, there are other middle works concurrent, as Faith, Hope, Charity, Repentance, & Practise of a godly life, which require also our endeavour. The free gift of God's grace, and an ability to per●●●●● goodworks, is only God's gift, which be doth most largely grant to them, which are obedient to his holy calling.  
When he was a far off, his father saw him, and had compassion on him; therefore the forgiveness of our sins, and our justification, is only ascribed to his mercy. And that thou mayst perceive, how ready God is to forgive finners, to help & to favour them, therefore it followeth in the Text.  
He ran and fell on his necl●e, and kissed him.] In his foreknowledge, ●unning, and embracing him, his great clemency and mercy is apparent. His Father doth not debate the case with him, doth not chide and threaten him, but straightway doth embrace him. Wherhfore they gather foolishly here-hence, that say gods mercy is not ready for sinners, till they by repentance provoke him thereunto. Hear say they, our heavenly Father is set forth, to be most easy to forgive, but not before the the sinner do purpose to return; therefore God doth not vouchsafe any his famous, before they seek it. True it is, that the sin may obtain pardon & forgiveries, that it is most requisite that he should be touched with sorrow of conscience, whereby he may be displeased with himself but it followeth not therefore that repentance, which is the gift of God, should have his first beginning of man's own motion.  
And in this sort, far unfitly is an earthly father compared unto God, for it is not in man's power, by the secret instinct and working of the holy spirit, to renew and alter and change the heart of a sinner, and of a stony, to make a fleshly heart, Eze. 11.19. and 36.26. But the question is not he●re, whether man being converted, of himself return unto the Lord, but under the person of an earthly father, God's mercy is commended, and his readiness to forgive. The grace of God, which hasteneth, & speedily worketh, requireth no delay. As the nurse seeing the weak child to set forward to go, doth presently run to stay him: So doth God help those by his grace, to begin and continue in godliness of life, whom he hath framed thereunto. job. 14. Thou shalt call me, and I shall answer thee, thou lovest the work of thine own hands. The mercy of God is not slow to them that truly repent. As soon as we being touched with sorrow, call unto him for mercy and forgiveness, he openeth the wings of his mercy, to receive those that fly unto him, that they may return into his favour, and be reconciled unto him. How-beit, it falleth out most backwardly, that the more diligent God is to do us good, the more forward are we to all evil, and slow to goodness. How hasty were the Israelites, to give their jewels and earrings to the making of a golden calf, and to bad purposes we are liberal enough, if not too prodigal. But who is there, that to the rele●●e of a poor man, would give his ring off his finger, or gold out of his purse, nay scarce a poor penny, and what small help is a penny? Upon whores and harlots, most ungodly we consume great wealth, but upon our poor kindred, we are loath to bestow the least help. Virtue calleth unto us, & commandeth us and we are fast asleep, and hear not, Vice and wickedness doth but beckon, and hold up the finger, & we run most speedily. We are hasty to do evil, but slow to good works.  
He fell upon his neck.] Whereby is declared not only God's love, but his great care, in preserving, guiding, and governing of them, which turn unto him, he doth cherish and embrace the repentant sinner, with both his arms of mercy, love and compassion. His left arm is the forgiveness of sins, and his right arm is the promise of glory and everlasting life. According to that of the prophet, Hosea, 11.3. I led Ephraim, as one should bear him in his arms. I led them with cords of a man, even with bands of love, and I was to them as he that taketh of the yoke from their jaws.  
And kissed him.] Which signifieth the infusion of his heavenly grace, pouring forth the greatness of his affection, & showing the effect of his heavenly bounty and goodness, toward a penitent sinner. By these sensible matters of embracing and kissing, more high and heavenly things are meant. By the kiss is meant the perfection of grace, because a kiss is a sign of perfect reconciliation, good will, peace, and love, & therefore it is set in the last place. Great is the gracious favour that God showeth to mankind, 
The manifold mercies of God.  for if he should strait lie deal with the most godly, he should find matter enough to condemn them. But so exc●eding is his mercy & compassion, that he presen●eth sinners, calleth back those that fly from him, gathereth together those that are disperse delivereth them that are ready to perish, quickeneth those that are dead in sin, justifieth them whose deserts have been far otherwise, rebuketh those that are negligent, stirreth up those that sleep in sin, raiseth up those that are fallen, instructeth those that are ignorant, bringeth back those that are gone astray, embra-braceth them that return, and keepeth & preserveth them by all means possible. Who soever therefore doth duly consider God's mercy & compassion, hath no cause to distrust and to fall away from God, but rather to be comforted with hope of pardon. Why therefore o sinner, dost not thou departed from sin, seeing that thou mayst be graciously received. For, at what time soever a sinner doth repent him of his sin. I will put out all his wickedness out my of remembrance, saith the Lord. How ready is God's mercy toward thee, that he may graciously receive thee, and crown thee also with honour. Come out then out of thy prison, into this place of liberty, & if it be possible that thou canst wind thyself out of the slavery of sin, thou shalt find thy Saviour with his arms wide open, most lovingly and graciously to receive thee, and also to prepare thee an everlasting dwelling place in heaven, after this wretched life, and that more princelike than any king in this world doth enjoy. Fear not little flock, contemptible, base, & despised in the world, for it is your Father's pleasure to give you a kingdom. Why dost thou not stir then from sin, being almost overwhelmed, why dost thou stand in dirt and mire, when thy feet may go upon clear ground?  
Some Father would have taken up his prodigal child very sharply, & corrected him severely, he would have called this spendthrift to account how he had spent his goods, how he had wasted his patrimony, where he had been so long as a vagabond. But behold the great compassion of the father of this prodigal son●●, resembling God's mercy to a desolate sinner. He doth not ask account of him where he was, or how he had wasted his substance, he doth not revile, neither doth he handle him sharply, but with a most mild & joyful countenance, and a loving behaviour, goeth out to meet him, embraceth, kisseth him, and maketh great joy. O inestimable love, & infinite charity, & goodness unspeakable. What mind is it that would not burst forth in tears, what hard heart is it, if it were harder than the Adamant, which would not be mollified and relent, at so great kindness and courtesy offered. Return therefore unto the Lord, who art far off from him, it is his desire a sinner should live, & he would not his death, how headlong and void of reason than is he, that will refuse life, and take hold of death. O Lord break all our stubborn hearts, and make us to sigh & groan under the most heavy burden and weight of sin, who are marvelously laden, & yet think ourselves in great ease, and at great liberty. Make an end of thy sin, and look up to God who will ease thee. For when thou night and day dost think upon nothing else, and dost set thyself to nothing else, but to offend and displease God, he daily & hourly heaping upon thee a thousand means of his mercy, waiteth for thy return, and daily looketh for thy happy repentance. The happy remembrance whereof, did make this prodigal son to say.  
Father, I have sinned against heaven, & before thee, and am no more worthy to be called thy son.] Great sins, great grief, but a short confession, and this is a weighty point of repentance, when with the sense, the feeling and remorse of sin, is joined both sadness and shamefastness. And where there is not this sadness and shamefastness, the sinner can never return to goodness. Therefore there must go before repentance, a holy anger and inward grief and discontentment, that we have displeased God. For following our own ways, we grow to great forgetfulness, but returning unto God, then are we brought to true remembrance.  
Truly did the Apostle S. Paul speak. 1. Cor. 15.9. I am not worthy to be called an Apostle, because I persecuted the Church of God joyfully remembering gods mercy, and his own happy return. For the more graciously the lord doth visit a sinner with his mercy, the more deeply doth it sink into the heart of a true penitent sinner, the more doth he humble himself before God, & the more grievously doth he accuse his own wicked nature and disposition. The more clearly that he doth perceive God's mercy and compassion, and doth behold his majesty & holiness, comparing thereunto his own unworthiness, ingratitude, frowardness, and his most sinful inclination, the more doth he detest the same, & the more plainly doth he confess his fault. All which matters, when the prophet Esay did evidently behold, he cried out of himself, chap. 6.5. saying, Woe is me, for I am undone, because I am a man of polluted lips. job also, 42.5. saith, I have heard of thee, by hearing of the ear, but now my eye seethe thee. Therefore I abhor myself, and repent in dust & ashes. When the Apostle Saint Paul saw so much in himself, Rom. chap. 7. he cried out, O wretched shoes on his feet.]  
Hear cometh the ninth matter to be entreated of, namely, the great solemnity that God & all the holy Angels do make, at the conversion of a sinner. His Father doth not speak any thundering words of cruelty, nor threaten to beat him, or to cast him off, nor to cast him in the teeth with his bounteous goodness showed unto him; neither doth he lay unto him his going away, nor burden him with his gluttony, or other abominable points of living, he remembreth none of all this gear, he doth so greatly rejoice that he hath got his Son again. The Son thought himself unworthy the title or name of his son, yet the father restoreth him to his old state and degree again. The son doth utterly condemn himself, and the father doth absolve and quit him. The son did cast himself down to be a servant, and the father setteth him perfectly again in his old state & dignity. Him that had cast himself into the bond service of abominable masters, that is, the filthy pleasures of the body, him did his father vouchsafe to embrace in his arms; to him that had deserved to be scourged with many a sore stripe, is given a kiss, for a token of perfect love and atonement. Happy is that sinner, whom the Lord vouchsafeth to kiss and embrace, because he confessed his sins, and refused the name of a son, for that in his conscience he knew himself faulty, there was brought forth the best rob, and restored unto him. howsoever he hath behaved himself, saith his Father, my son he was, he hath been dead, and now is he called to life again. For sin is the death of the soul, and he runneth toward death, which leaveth and forsaketh the Author of life. He leaveth and forsaketh the Author of life, whosoever is in love with the things of this world, for the worldly pleasures are far wide from God's schooling. And such a one is revived again, as doth repent and reform his sinful life. He was lost without any hope ever to be recovered again, if he had be one left to himself, howbeit he was found and gotten again. To departed away from the father's house, is to perish, for out of the same house, there is no health.  
The Father speaketh not to the Son, but to the servants, he that reputes & prays for God's goodness, receiveth no answer, Now when I passed by thee and looked upon thee, behold, thy time was as the time of love, and I spread my skirts over thee, and covered thy filthiness, yea, I swore unto thee, and entered into a covenant with thee, saith the Lord God, & thou becamest mine. Then washed I thee with water. etc. Thus doth our heavenly father not only forgive our sins, in burying & putting quite out the remembrance of them, but also he restoreth unto us those gifts, which we had lost. As he doth deprive us of them, and take them away, punishing our unthankfulness thereby, and driving us to shame, by the reproach of our nakedness. Now by these tokens of God's love, the true and effectual forgiveness of our sins is signified.  
The father willeth the servants to bring forth the best rob, and giveth no time of delay; for in this case, delay breeds danger. When a sinner in this sort doth recount his manifold offences, 
Despair.  and is vexed with the torment of conscience, it is high time to yield help, for fear least through despair he be cast away. There is no stay betwixt forgiveness of our sins, and God's grace and favour. The health of the body is not recovered but by little and little, because the matter is not of so great weight, but the distressed estate of the soul, must be relieved with all speed, that may conveniently be offered and afforded. When the body is sick, we are marvelous diligent to have health, yea, if it be but the headache, we can suffer no delay, seeking for help, and calling for Physicians, according as our power and ability will stretch. So after our sin committed, we should be as hasty to rise and to repent; 
Repentance.  but herein every little excuse stayeth us back, and we are content to delay this time of our conversion, a great deal longer than we should, & so much the more, being entangled in worldly affairs, and altogether drowned in forgetfulness. In so doing, thou losest the practice of good works, and art troubled for want of the peace and quietness of conscience.  
Again, thou knowest not how suddenly thy life shall be taken from thee. The humble confession of thy fault, is the happy entrance to obtain God's mercy. Wash you, make you clean, saith the Prophet Esay, chapter 1. verse. 16. take away the evil of your works, from before mine eyes, cease to do evil. The whole Church, which is the company of the godly, shall help thee with their prayers, or if thy confession be private, thou shalt be much comforted by the admonitions of thy faithful friends, or godly Minister, unto whom thou shalt confess thy fault. Lose not so great a benefit through thy negligence, and defer not the health of thy soul. Suffer not so ugly & so loathsome a guest as the devil is, long to abide in thy soul; which by right is the Temple of God. Suffer not the devil to make any mansion in thy soul, who should not have the least entertainment, but expel him, and thrust him forth.  
And if thou do perceive thyself, to be in the jaws of this cruel Wolf, call for the help of Christ, that most stout & valiant Shepherd, which can tear in pieces the laws of the Wolf, yea, of the most stoutest Lyon. 1. Sam. 21.9. As the sword which is never occupied, gathereth rust in the sheath, and is fit for nothing, so that soul which gathereth still the filth of sin, and is never cleansed, is fit for no use, but only for destruction. The servants are willed to bring forth the best rob. God only giveth grace, and forgiveness of sins, but by the hands of his servants the Ministers, it is applied unto sinners; who upon their true repentance, in God's name, and in his behalf, do absolve them from their sin. As the psalm 130. saith, With the Lord there is mercy, and with him there is plenteous redemption, and he shall redeem Israel from all his same's. The Ministers, they bring forth this precious rob out of the Wardrobe of God's mercy, and of the infinite merits of Christ his death and passion.  
He put on a ring on his hand.] That is, 
Ring.  he gave him power to practise all good works. He restoreth unto this penitent sinner, the garment of holiness and grace, and all other good works which he did in the state of grace, before he fell from thence.  
He put shoes on his feet.] That is, 
Shoes.  he made the rebellious affections, of his corrupted heart and stubborn will, obedient and subject to the rule and government of his godly and sanctified soul: he made them most swift and ready to do good, which before were slow to all godliness, and most quick to all wickedness.  
But God not content only herewith, of a Revenges doth show himself a great Comfor●●● not only forgiving sin, but granting grace, to take heed of future follies, and how we fall into the like offences again. As job saith, chap. 22. If thou return to the Alo●ghtie, thou shalt be built up, and thou shalt put iniquity far from thy tabernacle. Thou shalt lay up gold for dust, and the gold of Ophir, as the flints of the rivers. For weakness thou shalt have strength and for ignorance & blindness, thou shalt have heavenly wisdom, & in stand of the wine of the pleasures of this world, thou shalt drink of the water of life, & shalt never thirst after the pleasures, profits, and vanities of this world, but still continually thou shalt grow in dislike of these, and long for those joys which never shall have end.  
Many a one forgives through fear, others would revenge, yet cannot, but God with his only beck can destroy whom he will. Yet he being so often provoked, despised, & refused, doth patiently forbear us, and lovingly allure us, and friendly receiveth us, and most comfortably embraceth us. Making great joy at our repentance and amendment, and steadfast purpose to continue in goodness; therefore he biddeth his servants, 
Kill the fa● calf.  to [Being the fa●●● calf and kill him. And le● us ●●te and be, merry. For this my soon, saith he●, ●as dead, and is alive again, and be was los●● but he is found, and they began to be ●●●rie.]  
This doth represent the great joy wh●●● Christ took out of the conversion of sinners and publicans, with whom ho did 〈◊〉, and for the which matter he was reproved of the Sotibes & pharisees. Unto whom he ●●●swered, that he came not to call the righteous, but the sinners to repentance. Again head ●led them to consider what this meant. I will have mercy (saith he) and not sacrifice. Not only the Angels in heaven, reioyde at the conversion of a sinner; but also the whole church and God himself, and therefore he saith, let us be merry. The first thought of a sinner is of his sin, next of his own ma●●●, 〈◊〉 froward disposition▪ here-hence 〈…〉, ●●●eth the hatred and 〈◊〉 of sin. This made Petes to say, Depart from me, 6 Lord, for I am a sinful man. There is not so much joy▪ when the sinner 〈…〉 there is also a●gr●●● joy, 
The joy of a sinner ●●●●●●ed.  when he 〈◊〉 a good course, and ●●●eth himself to live well, after the 〈◊〉 of Go●● most holy will.  
Not only his 〈◊〉, ●●●ends, & household 〈…〉 all some himself 〈…〉 see so happy a change. No tongue can utter the extraordinary joys and 〈…〉, which God granted to the souls & inward 〈◊〉 of them, which having ●spans● to God. If after th●● 〈◊〉, there were no glory remaining for the godly 〈◊〉 illegr●●● 〈…〉 th●● 〈◊〉 they have, should pers●●● them 〈…〉 out sin. See the difference betwixt the keeping of Swine & the ple●●● 〈◊〉 father's table. In sin there is not 〈…〉, & ●●●me, & ●●●th, 〈◊〉 in 〈…〉 abound a 〈◊〉 & gracious fa●●● 〈…〉 sinners are deceased 〈…〉, th● in that they ●●ink ther●●● 〈◊〉 so grea● comfort & plen●● to be sound 〈…〉 life as they 〈◊〉 they 〈◊〉 a lew●● life, esteeming 〈…〉 〈◊〉 of ●his 〈…〉 ●he●fore they are 〈…〉 〈…〉 lewd woman 〈…〉 ●●●ence for 〈◊〉 life, would s●●●er divine, but that she fears poverty and divert other worldly helps & for that cause endangereth her soul for ever. But let that of the prophet comfort thee, Psal 36. I never saw the righteous forsaken, nor their seed be●ing their bread. The birds of the heaven, they neither sow nor spin, yet God provideth for them; how will not god provide for them much rather, which truly turn unto him. See how he provided for this prodigal son who as soon as he left his sinful life, found a banquet prepared, & joyful company, & pleasant music. The children of Israel departing from the bondage of Egypt, saw Gods miraculous deliverance, sang & rejoiced, & never wanted food from heaven until they can into the promised land of Canaan. They which leaving the vanities of this world, make their voyage through the Deserts of this life, se●sing God & seeking ●●●enly Cana●●●. God granteth them many, worthy meditations & heavenly comforts, where with they are inwardly fed, as with Manna from be●●●, having divers s●●●es 〈◊〉 ●●●agements, that they should not saint. The Israelites, in Egypt fed upon Onions & Garlic, but in the Desert they fared most daintily▪ so this prodigal son before he came to his father fed upon husks, but being returned, hath his part of the fat calf.  
It is worthy the noting, to see how in the beginning of our conversion, it pleaseth God to grant abundance of joy, as he did to this prodigal son, and to the Israelites going out of Egypt. This God doth in great mercy, considering the great frailty of them, who newly have returned. For they stand in need of special help and comfort. Who although they be returned by God's especial appointment, sustains many labous, and endure many temptations, as the people of Israel did in the Desert. Yet in all these labours and trials, they are not forsaken of the Lord, but at last they have the upper hand, as the Israelites had of the Cana●nites. Many think a virtuous life is painful, and a vicious life most pleasant, but the difference is in the end. For the end of the virtuous life is joy in another wo●ld▪ how troublesome so ever it hath been in this world, but the end of a vicious life is most lamentable▪ when these short joys a●● soon out off. The beginning of our conversion, and the end of our perfection, God doth crown with greatest joy. Fruit trees when they begin to bud, have a flourishing show, and when they yield their fruit, then are they most accounted of. In some God doth magnify his mercy, in others he rewardeth their good deeds.  
When God by his secret grace, doth espouse himself to the soul of any man or woman, because he receiveth the s●me poor and naked, of his own cost he maketh a bountiful feast neither doth he order the matter after the deserts of that soul which is espoused unto him, but according to his own wealth and abundance, having all from himself, & nothing from that. Therefore it is said in the Canticles, My sister is but a little one, and hath no breasts. The parents love their children, but especially the young ones, they carry in their arms, & tender them most. So God is most tender over them, that are newly converted unto him, and beareth much with their infirmities, and helpeth them forward, and stayeth them as a nurse doth her children. Therefore Christ did not only lovingly and mercifully receive the publicans and sinners that repent, but was conversant with them, and did eat with them. He that found his lost sheep, laid it on his shoulders with joy; and when he cash home he called together his friends and his neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost. So the woman when she had found her groat that she lost, called had friends & neighbours saying, Rejoice with me, for I have found the piece which I had lost.  
The prodigal Son said, I will rise and go to my Father, and say unto him, Father I have finned against heaven and before thee, and am no more worthy to be called thy Son, make me as one of thy hired servants. So he arose and came to his Father, and when he was yet a great way off, his Father saw him and had compassion, and ran and fell on his neck and kissed him. Then the Father said to his servants, Bring forth the best rob, and put it on him, and put a ring on his hands, and shoes on his feet. And bring the fat calf, and kill him, and let us eat and be merry. For this my son was dead, and is alive again, and he was lost, But he is found, (for the Scripture tern●eth them dead that are given up to find, and they are risen from the dead, which repent and amend.) And they began to be me●ry at so happy a change▪ For I say, unto you, that joy shall be in heaven for one sinner that converteth▪ more then for ninety and nine just men, which think they need none amendment of life] Yea, there shall be joy in the presence of the Angels of God, for one sinner that converteth.  
But now let us behold the murmuring of the pharisees, whom this elder grudging son doth represent; and how Christ playeth the advocate pleadeth for sinners, & taketh their part, which is the last thing to be spoken of and wherein the whole parable is conclude.  
Now the elder brother was in the field, and when he came and drew near to the house, he heard melody and dancing▪ And called one of his servants and asked what those things meant. And he said● unto him, Thy brother is come, and thy Father hath killed the fatted calf, because he hath received, him safe & found. Then he was angry and would not go in, therefore came his Father out and entreated him 〈…〉  
In this last consideration, in contained a great encouragement, to them that live well, that they may continue in well doing, and be godly still. As we read Re. 22.11. He that is righteous, let him be righteous still, and he that is Holy, let him be holy still. Behold I come shortly, and my reward is with me, to give unto every one as his work shall be. Son (saith this Father) thou art ever with me, and all that I have is thine. Also here is contained an instruction unto the godly, not to murmur at God's works, but rather to reverence them, and to rejoice, that it hath pleased him to deal so graciously with sinners, & to call them home, that went so far astray. Whereby we are further taught, not rashly to judge of any, but to hope the best, and in charity to pray for their amendment. ja 6. 2●. Ga' 6.1. ●.  
As we are willed to mourn with them that mou●●e, so also are we counseled to rejoice in all christian sort, with them that rejoice, and not to repine and grudge at any thing that good is. Especially we should rejoice and be g●●d one with another, at the conversion of a sinner, as the Apostles rejoiced at the conversion of the Gentiles, Acts, 11, 18. When they heard these things they held their peace, and glorified God saying. Then hath God also granted to the Gentiles repentance unto life. The pharisees through the pride and high conceit of their own worthiness, and disdain of sinners, could not rejoice at the conversion of sinners, or that any savour should be showed them. Our Saviour Christ sitting at table in the house of a Pharisee, and Mary Magdalen standing behind him, and wiping his feet with the hairs of her head, the Pharisee which bade him, thought this with himself. If this man were a prophet, he would surely have known who and what manner of woman this is, which toucheth him, for she is a sinner. To whom Christ answered, by way of a parable, that many sins were forgiven her, because she loved much, because she turned from her vain love, and turned to the Lord with all her heart, Math. 20. The master of the vineyard, when he was to pay the labourers their hire gave unto them that came in last, as much as he gave unto them that came in first, therefore the labourers murmured against the master of the vineyard, saying. These last have wrought but one hour, & thou hast made them equal unto us, which have born the burde● and hear of the day. And he answered one of them sayings Friend, I do● thee no wrong, is it not lawful for me to do as, I will with my own. Is thine eye evil, because mine is good 〈◊〉 jonas when he had prephecied the destruction of Niniveh, went out of the City, & sat on the cast side of the City, and there made him a Booth and fate under i● in the shadow, till he might see what should be done in the City. And God made a gourd to rise up, which shadowed jonas from the heat of the sound, whereas he was glad. Anon after GOD caused it to perish, whereupon jonast wished in his heart to die. Then God said unto jonast Dost thou well to be angry for the gourd? And be said. I do well to be angry unto the death. Then said the Lord. Thou hast had pity on the gourd, for the which thou hast not laboured no●ther mads shi● grow, which came v● in one ●ight, and perished in another, and, should not I spare Niniveh that, 〈◊〉 City wherein are six score thousands persons, that cannot discern betwixt they●●●ight hand and their left? Should man that hath need of God's mercy, repine when GOD showeth mercy unto others, especially jonas, which had so manifold try all of God's mercy. We know not into what sins we may fall, when as we would be glad to cry and call for mercy, and to desire others to pray for us. Who was more approved of the Lord, the Levit, or the Samaritane that helped the wounded man, that fell among thieves.  
Many in these our days are like to those before recited, 
Envy.  which are sorry that God is either bountiful, or merciful unto others, and do envy that GOD doth good unto sinners; which in a manner seem to sin against the holy Ghost, because they are aggrieved to behold God's goodness and gracious works in others. Who by reason of GOD'S mercy, grow to be malicious, being herein like unto spiders, who out of good flowers, can gather nothing but poison, and in so doing, treasure and heap up unto themselves wrath against the day of wrath, and of GOD'S just indigriation. They oppose themselves agayrist Charity, which is the Lady and Queen of all other virtues. Wherein their sin is so much the greater; as also the wise man faith, Wisd. 2. Through envy of the devil came death into the world, and they that hold of his side prove it. Through envy of God's glory, the Angels became devils, through envy of man's estate, the devil tempted him to disobey God and so overthrew him. Cain slew Abel, because his own deeds were evil, and his brothers good. joseph's brethren through envy sold him, and Saul persecuted David and the jews crucified Christ. Ah cruel vipers, that sought his death, who came to give them life.  
If we were as holy and as righteous as ever were David, Samuel, Esay, jeremy, yet herein we should not murmur, to see God show mercy to others. Moses wished himself to be razed out of the book of life for the Israclites. Samuel prayed for Saul, I●remy wished his head were a foundtaine of tears that he might weep for his people. Christ prayeth for his persecutors. Father forgive them they know not what they do and S. Stephen prayed that the Lord would not lay that sin to their charge. Poor publicans and sinners that are distressed in conscience, & feign would come, suffer them to come unto me, for of such and to such appertaineth the kingdom of heaven. For they are your brethren, and I am the father of them, and of you, and love them entirely. They having care of their salvation; at last are turned to the Lord, whereof you also aught to rejoice, and to give God great thanks. If we grudge and repine at God's mercy toward others, and it proceed from enity, our nature is most bad, if from out severity, we are too extreme judges, little considering what we would should be done to us, in the like case, and what may fall our upon ourselves. Let us mark the high mind of the Pharisee, and how he boasted of his own righteousness, Luk. 18. I thank he & God, that I am not as other men, deceivers, adulterers, or enen as this publican! I fast twice in the week. I give ●ithe of all that I possess. The self same thing saith the elder brother, Lo these many years have I done thee service, neither broke I at any time they commandment, and yet tho●● never gau●st ●n● a Kid, that I might make ●e●y with a●y friends. But when this th●●●o●e w●● come, (disdainfully spoken) which hath deuo●●●d thy goods with harlots, thou hast for his sake killed the fat calf●●] T●●● 3, 3. For we ourselves also were 〈◊〉 times passed, unwise, disobedient, deceived, serving the lusts and divers pleasures, living in maliciousness & envy, hateful, and ha●i●g one another. But when the bountifulness and love of God our Saviour toward man app●a●●d; Not by the worke● of righteousness which we had done but according to his mercy he saved us by the washing of the new b●th, & the renewing of the holy ghost●. Which he shed on us abound and through jesus Christ and Saviour, that fat calf and that 〈◊〉 on late Lamb, which was slain for●s that our ●ou●es might 〈◊〉 on his deserts and hand of especial comfort there hence. These Pharise● never tooled upon th●●● a merciful disposition, & ●●●●fore ●●●ev, not 〈…〉 ●o mercy ●u●●s the poor 〈…〉 away 〈◊〉 justified in god's sight, 〈…〉 boasted so much of his 〈…〉 d●●de●,) so gods mercy is 〈◊〉 his goodness more abound 〈…〉 & are 〈…〉 ●●iffe upon 〈…〉 For they 〈◊〉 stand, may fall; & let them that think they stand, take heed lest they fall.  
If we will be accounted the children of god, we must brotherly forgive those faults & offences, which god himself forgiveth Many understand the jews, under the name of the elder brother, for w●e know how with great pride & lo●●●es, they did grudge at the calling of the Gentiles. But they which so expound this parable, do not well consider the true ●●●●ing thereof; although it may suffer that application; Hipocra●es cannot abide that god's mercy should be so large, who were they such obedient sons as they boast the selves, yet they ought not so proudly and so disdainfully, to envy and grudge at their poor brethren, who repent and turn to newness of life.  
Oftentimes the elder are set aside, and they ou●ger made more account of so 〈◊〉 pleaseth God to debase the judgements of 〈◊〉 Esa●● the elder, yet Iaco●●ad the blessing Manasses the elder, yet Ephraim prese●●ed, king David ●ad elder brethren▪ Adoniah was the elder, but Solomon had the 〈…〉 the world, 〈◊〉 the elder 〈…〉 estimation, so hypocrites ●eare the greatest show of holiness. In outward services, they are obedient as Esau, i● the mean time they can hardly abide that God's mercy should ●e showed to sinners, being ready in a manner to ●all GOD to account, as though, ●●ne were 〈…〉 of God's fa●ou●, but ●●●ly they themselves, who although they seem still to be in the father's presence yet are not always heirs. For the last shall be first, and the first last. Hypocrites who may be ●●●med the sons of Ag●● 〈◊〉 are preferred, and for a whi●● they stand for ●ei●●● who like Isma●ll vaunt themselves of their birthright, and 〈◊〉 & disdains their younger brethren▪ Whose intolle●a●●e pride and severity, doth further appear; in that they must be entreated of no lower a man them the fath●● 〈◊〉 they ●●ould not think hardly, th●● mercy should be showed to their brethren. By the example of the father, 〈…〉 learn to be ●●●ourable toward the 〈◊〉 faul●● of 〈◊〉 brethren, although God doth 〈◊〉 request us there●●to.  
To 〈◊〉 effect, 〈…〉 chap of Master 〈…〉, upon these words. My brethren be not many Masters, knowing that we shall releave the greator condemnation. For in many things we s●●all.  
Which words he●de●idoth; first int●●●● exhortation or admonition, that the godly and Saints of God, do not ambitiously or rigorously censure their brothers.  
Secondly, into the reasons of that his exhortation, which are two. 1. From God's ●●●ine ●●dgement, which shall be the mccuien uncinus; li● we shall judge othery s● sharply. ●. From the imbecility & frailty of our nature which are subject to sin, as well as other than are.  
We●s●● in thoughts, in speeche●, and deeds, as the examples of holier men than we are, being recited in Scriptures do declare. Three respects there are in men, whereby their rigour towards other should be ab●te● First, to recount what in former times themselves have been. Secondly, to think what hereafter they may be. Thirdly, to remember what presently they are. Ou● of other men's falls, a fourfold profit ensueth. 1. The glory of god, his power & mercy is made manifest, in making them vessels of glory, who by they fins deserved A soft answer putteth away wrath, but grievous words stir up strife. An enemies hasty nature, may be appeased by gentle words, and all strife and contention by this means may soon cease. So the Apostle S. Paul teacheth us, not to be quarrelsome, but to be modest, showing all gentleness unto all men.  
But he answered and said to his father. Lo, these many years have I done thee service, neither broke I at any time thy commandment; and yet thou never ganest me a Kid that I might make merry with my friends. But when this thy son was come, which hath devoured thy goods with harlots, thou hast for his sake killed the sat Calf.]  
Hypocrites accuse God of iniquity, and judge themselves just. For when they have performed the outward obedience of the law, they think they have perfectly fulfilled the whole law, & that by right they ought to have, not only the blessings of this life, but also the loves of another. For say they, we never broke thy commandment. As the young rich man said, All these things have I observed from my youth. Math. 19.20. But when they hear out of the gospel, that GOD doth not respect men's merits and deserts, but doth freely forgive sins, & receive sinners unto mercy, of his own good will and undeserved favour, they by and by judge GOD to be most unrighteous, which doth reject those which have deserved so worthy well in the sight of the world, and doth receive notorious sinners, and known offenders. Esay. 58.3. We have fasted, say they, and thou hast not regarded; we have humbled our souls, and thou knewest not. What righteousness is this, to condemn us that have fulfilled the law, and to save them which have so diversly transgressed it? This is the foolish boasting of hypocrites. This elder brother is worthy of reproof in two respects: First, that he had, no cause to ●e angry, to see his younger brother to be s● well dealt withal, seeing it was no hurt o● harm, or any disadvantage unto him. Secondly, having no regard of the welfare of his brother, he is sad and heavy, to see him so joyfully received.  
This elder brother, this Pharisee, this basting iusticiary, saith not; So many year o● thou hast bred me up: thou hast taken great sorrow and care for me; and I shall never be able to make recompense and amends. But he forgetting his duty, is up with his deserts: So many years have I served thee. As the other said, I fast twice in the week, I pay tithes of all that I possess, and so forth.  
What could be spoken more arrogantly, then to say he never broke his commandment? Who could of right say so, but the only son of God, who truly might say, I do those things which please my Father, joh. 8. All other may say, We have gone astray, and are unprofitable servants, psal. 14. Luk. 17. If he had committed no other sin, yet in this he broke the rule of charity, envying at the good estate of his brother, and taking no compassion of his former misery. Neither doth he say, My brother, but in contempt, Thy son. So great was his pride and high mind.  
These pharisees would have Christ to be conversant with none but themselves, and these justiciaries, would have none to have part in Christ, but only themselves. But now let us mark how tenderly and mildly Christ answereth unto this murmuring and grudging son: not stirring him up, or provoking him to anger, but rather by all means making him to know his bountiful mind toward him, & what he mindeth to do for him, that with all thankfulness h●e might accept of his goodness, and be well content with his Father's dealings.  
And he said unto him, son thou art ever with me, and all that I have is thine. It was meet that we should make merry & be glad; for this thy brother was dead, and is alive again, and he was lost, but he is found.  
The great gentleness of God is herein seen, in that so graciously he beareth with the faults of murmurers, & vouchsafeth to call him son, although he were a most grudging son. He would also win & wean him from his fault, by making him consider the daily bessings that are powered upon him, & the great abundance, that he is like hereafter to be partaker of. Neither doth he reprove him sharply, but exhorteth by mild persuasions, saying;  
It was meet that we should make merry, and be glad; and why art thou thus offended, seeing thou shouldst be in this case as joyful as we. For this thy Brother.]  
Note how he saith not. My son, but This thy brother, to allure him to mutual concord love, & good will. Whereby we also have a warning, to show compassion one toward another, and to rejoice at the good one of another, seeing we are the same people & Nation, having one God, one Redeemer, one Baptism. Exod. 32. When the people had offended, the Lord said unto Moses. Go down, thy people have committed a great sin. And Moses likewise unto the Lord, O Lord, let not thy wrath break forth against thy people, utterly to consume them. Therefore now if thou pardon their sin, thy mercy shall appear, but if thou wilt not. I pray thee raze me out of thy book, which thou hast written.  
He was dead, and is alive again.] And such is the estate of those that depart from God, that they are counted for dead, and lost, but when they return to God, they live again. For repentance it is, that makes the way to God's mercy: of which mercy we take hold by faith, but yet we are not capable of that mercy, until we displease ourselves. Through sin co●meth death. For death is the wages of sin. Rom. 6. In that we are recovered from sin and death, it is God's mercy, as the prophet Ose speaketh, chap. 13. O Israel, one hath destroyed thee, but in me is thy help. Where had jonas been, or what had become of him, if God had not thought of him in mercy; and brought him to comfort again. The benefits that GOD daily poureth down upon us, show that our destruction cometh not from him, but we ourselves are the workers of our own overthrow. And when we are restored, we are to rejoice of God's mercy and goodness, etc. to accuse & condemn our own wilfulness, froward & stubborn nature, which so rebelliously is set to contrary Gods commandments, and holy will and law.  
By this parable, sinners are to behold an assured trust in God's mercy that they may learn to repent, and to yield themselves to God's calling. Also, those that stand, may learn to fear God, and not to contemn poor penitent sinners, but let them fear God's judgements, therewithal acknowledging God's mercy for forgiveness of sins, that even they also may obtain salvation through jesus Christ. Who was therefore sent of God the Father, into this world to save sinners. 2. Tim. 1.15. For God hath not sent his Son into the world, to judge the world, but that the world by him should be saved. joh. 3.17.  
The Father of this prodigal son, had more joy in the recovery of his son, then in the loss of that great wealth and substance. Under the example of the Father, pleading in the behalf of his prodigal son, is manifestly declared how Christ answereth for sinners, becometh their Patron, Advocate, and defender: that we also may learn to humble ourselves, to the release and help of sinners, to be gracious, loving, and modest to all, and to be well inclined even toward our very enemies, which continually murmur & speak ill of us. Which thing if thou shalt frame thyself unto, & do thy endeavour to the best of thy power, thou shalt live in peace, both with God and man, & have the love and good will of all, and after this life ended, thou shalt be partaker of eternal joy. Amen.  
Soli Deo laus, et gloria, et gratia.   

The Parable of the Rich man and Lazarus.  LUKE. 16. There was a certain Rich man, which was clothed in purple and fine linen, and fared well and delicately every day. 
THis parable setteth forth unto us, the woeful estate in time to come, of unmerciful rich men in this world, for they are worthy to have all mercy denied them, which when they were requested thereunto, yet showed no token thereof.  
In this parable are set down these five considerations following.  
First, the example of a wicked worldling, very lose & careless, setting light by God, & despising his poor neighbour.  
Secondly, the pattern of a godly man, submitting himself to Gods will in all his distresses, and waiting for comfort and deliverance, according to God's good will and pleasure.  
Thirdly, the joyful estate of the godly after death, being full of unspeakable comfort and glory.  
Fourthly, the lamentable estate of the wicked after death. Wisd.  
Lastly, the word of God, being delivered by the prophets, Christ, and the Apostles, is reverently to be heard, & dutifully to be obeyed, which to our great good, calleth us to repentance, & newness of life.  
The Evangelists have not disposed all things in order, but have set forth the effect of Christ his exhortations, so far forth as was needful, to the edification of the Church. And in this parable, our Saviour doth show what shall be come of them hereafter, which having no regard of the poor, give themselves wholly to their pleasures, in the mean time suffering the poor to hunger and starve, while they might relieve them. Although it seem to some a plain parable, yet it is more likely it was a thing done, because the name of Lazarus is put to. The effect of this parable is, to withdraw us from the abuse of our wealth and riches, and to persuade us unto bountifulness and liberality toward the poor. For whom would not the lamentable and of the Rich man fear, & in time to make them learn to be merciful to the poor.  
The rich man is here set down without any mention of his name, because god raketh no care of the wicked, nor remembreth their names. We are willed to make us friends of our riches, not by purchasing Lands, but by giving to the poor, that when we shall want, as the poor now do, than they may receive us into everlasting habitations. And by this example he persuadeth us, that we do not neglect, or forget, or disdain to give alms. For who would not these words tenisie, [Son, remember that thou in thy life time receivedst thy pleasures, and like wife Lazarus pains; now therefore is he comforted, & thou art tormented]  
This is a in of trailous change, and a miserable alteration, to see any but the other day, to far daintily, and to go bravely, & after a while to be tormented with thirst, to be naked and spoiled of all helps. In this sort shall the unmertifull rich. suffer hunger and thirst, when as they that have served GOD, and lived in his fear, shall want no manner of thing that is good. By the rich man is signified not only he that hath great wealth, but that hath wise, children, die● & for valities in abundance. Whose estate job doth lively describe, chapter 21. And these are they which banker every day, 〈◊〉 jobs wasteful children. But if you consider the estate of the poor, all things are quite contrary. And the end & their death doth show all, or rather their estate which shallbe after death, which maketh the godly that were miserable in this life, to be then most glistering and glorious, and the rich, which in this life lived as Kings and Emperors, and were ungodly withal after death to be in far worse account, than the lowest pages, & the basest vassals, and the vilest and poorest beggars on the earth. Yea, full gladly would they change, if it were possible, on this condition, that they might return again from death to life.  
It is not their riches that bringeth them to this unspeakable misery but the abuse of riches, which do soon move us to the forgetfulness of GOD and ourselves, & to commit many grievous sins and offences, the devil taking occasion thereby to overthrew us. For no doubt, as there have 〈◊〉 godly rich man as Abraham, Isaac, David, Ichosaphat, job, so there are many yet in the world, and God in crease the number of them: but for the most part they give themselves to great wickedest, and as they increase in wealth, so they decrease in godliness.  
This story teacheth us, that there is another life after this, and that the soul is immortal, 
Immortality.  which many rich men can n●t abide to hear, or at least wise could wish it were not so. But the godly that are poor, and miserable, and wretched, here may comfort themselves, with that saying of the Apostle, 1. Cor. 15.10. If in thynlyfe only we have hope, we are of all men the most miserable. And their hope of another life, doth make many things in this life which are bitter, to seem pleasant.  
If GOD be just he will give glory to the good, and punishment to the bad. Rom. chap. 2. ver. 7. Heb. chap. 11. ver. 6. But this righteousness is not performed in this life, and therefore is it reserved to an other. In this life, the rich and wealthy enjoy the world at will, & the godly are oppressed and cast down, and suffer much injury. But to the good, this is their comfort, that all things fall out to the best, & they are abundantly recompensed in another life.  
Lazarus had comfort for all his miseries, and 〈…〉, and eternal inly ●s, for temporal griefs and sorrows. We read not in this story, that the rich ro●● got his good sv vhi●stly, but that he was 〈…〉 for his ha●i●●es, in that he did not dispose of them according to Gods will and 〈…〉. As the holy Apostle saith, Charge them that are rich in this world. 〈◊〉 Timo. ●on●, that they do good, and b●●ri●h in good wools, and ready to distribute. Laying up in store for themselves a good foundation against the time 〈…〉 that they may obtain eternal life. And Christ also giveth us a fair warning, Math 〈◊〉 that 〈◊〉 lay not up for ourselves insures upon earth, where the rust and moth doth c●●●●ple. And when we make a f●●●st not to bid the rich and 〈…〉 might bid us again, but to bid the poors for although they can make 〈◊〉 pence, 〈…〉 in pence shall he ●●●●●●ned with life to come, and at above surfuction of the just.  
If nothing were to be ●●●leed for, or to he 〈◊〉 after this life, what were more 〈…〉 Lazarus life, & what more stately & glorious, than the life of the rich man, & how kingly were his tyranny. But therefore hath god appointed a day to judge all matters, when as the cause of the godly shall be heard and righted, and the wicked brought down full low, which did advance themselves so high. And then the Emperor shall stand at the bar, and the King & judge himself shall hold up their hands. Therefore this story, as it doth comfort the godly, so it doth wonderfully terrify the wicked. It teacheth the godly to be constant and patiented, and full of hope; it also showeth how necessary good works are, and among the rest, the works of charity and mercy.  
This Rich man was not an infidel, or Gentile, but of the stock of Abraham, neither let us think that God will spare us, for the name of Christians, if our deeds be worse than the heathens. This Rich man was not condemned for his incredulity or unbelief, but for his hardness of heart, and unmercifulness toward poor Lazarus.  
This story is set before our eyes, for our example, and let us take heed, lest that fall out to us, as fell out to him. Beware that thou be'st not given too much to the pleasures of this world, and to the vanities of this present life. See thou dost not forget the poor, which lie at thy gate, suffering hunger & thirst. He might have used his wealth well, & served God, but he abused it divers ways. First in his apparel, being too sumptuous, clothing himself in purple & fine limans. Secondly in his fare, being too delicate, not now and then, but every day. Thirdly, in applying it otherwise them to the benefit of the poor. No doubt in these days, there be very many of his pitch & quality in all respects, and yet are very jocund and joyful, vainly promising unto themselves everlasting life. Woe be unto them, for everlasting damnation doth stay for them. And as the world doth decline to his end, so in all bad usages it exceeds.  
How can we think ourselves to be in the number of Christians, when as Christ most earnestly taught humility, temperance, contempt of the world, and charity in words and in deeds, when as now there is nothing less practised? But rather in steed thereof, pride, lechery, covetousness, and cruelty. But surely the enemy of our salvation, the envious man hath sowed this darnall, while we sleep, and while our Pastors slept, which should watch over us, and instruct us: and this his cockle and darnel, hath he sowed in the midst and thickest of our corn. Let us hereafter learn, that we are not called to these foresaid vanities, but to bear Christ his cross.  
If this we will not vouchsafe to learn, let us fear to taste of the Rich man's torments. We easily slide into these extremities, through the corruption of our own nature. For the root of iniquity is in us, sending forth branches, which still bud forth blossoms, and our nature to evil, is very fruitful and very abundant. Gene. chap. 6. psalm. 14. A covetous rich man, is loved of no man, because he is only good for himself. Other sinners, although they hurt themselves, yet they are profitable to others. The proud man hath a great family; the gorgeous builder sets many men a work.  
Beside, the covetous hurt the Common weal mightily, keeping in provision, and making a dearth. And many of them in this their flourishing, would be accounted of the poor people and common sort, as if they were gods.  
There was a certain Rich man.] For indeed they look to be alone. There was, but now he is not, he is gone and vanished. psal. 37.36. I myself have seen the ungodly in great prosperity, & flourishing like a green bay tree: and I went by, and lo he was gone, I sought him, but his place could no where be found. And being in hell, this they can say, Wisd. 5. What hath pride profited us, and the pomp of riches brought us? All these things are passed away like a shadow, and as a post that passeth by, as an arrow out of the bow, and as a ship upon the sea, which is swift under sail. Where are infinite number of wealthy men, that have lived heretofore, and is not their remembrance quite forgotten? They that seek fame in earthly things, their fame hath an end, 
Name.  but the remembrance of the just shall always flourish, as josias, whose remembrance is as honey in the mouth, and as music at a banquet. The memory of the wicked. God doth root out, as he rooted out the remembrance of Amelek from of the earth. The Rich man is not named, as the psal. 69.29. saith, Let them be wiped out of the book of the living, and not be written among the righteous. As when we talk with a stranger, and our friend ask who it was, we say, we know him not, because we regard him not, neither do we care for him.  
Clothed in purple.] Not that all gorgeous apparel displeaseth God, or that the fineness thereof is utterly damnable, but because it seldom falls out, but that we exceed herein. He that desireth bravery in apparel, 
App●rell.  will daily by new additions increase riot, and after awhile will throw himself into all intemperance. But this Rich man in this place, is not so much condemned for his riot, as for his cruelty.  
For his rich and oversumptuous apparel, he spent his riches wastefully. Not but according to their degree, men and women's apparel may be more costly than othersome, and yet all aught to be in a measure. But now the world is given to this excess, that every one will go in these expenses of apparel, far beyond their bounds. Nay, in this respect, servants, and those of the meanest calling, can scarcely be known from their masters & betters. Every one's mind is on great ruffs, and for want of maintenance, they will venture the best joint in their body, till at last their great ruffs come to rough halters. Alas, if they did consider, a time of sickness may come, when their great ruffs will do them no good, a time or trouble, when thy money may stand thee in steed, thy ruff cannot help: a time of preferment, a time of age, and divers are the casualties of our life, whereon our money might far be better bestowed.  
The men and women in former times, were not so arrayed, but were content with that which was decent. The garments that God prepared for our first parents, were of goats skins. Gene. 3.21. Christ his garment was simple and plain, without any seam. The holy women in the first age of the world, even Abraham's wife, that great rich woman, tired herself most modestly, herein obeying her husband. 1. Pet. 3. chap. For many women in this do much contrary their husband's will, without modesty, going beyond their husband's calling, and without care of impoverishing his estate, flourish for a time, and afterward come to decay. But the modest and sober behaviour of men and women in this respect, especially of Christians, is a mean whereby other are won to nue religion. 1. Pet. 3.1. Heb. 11.37.38. Such of whom the world was unworthy, wandered about in Sheepskinnes. Because they placed not their delight in this world, but they that had rather please the world, and please themselves then God, cannot frame themselves to any modest attire.  
By brave attire, the mind is reared up in pride, and in forgetfulness of GOD: and who is it among a hundred, that in this case think themselves to be but dust and and ashes, and that they have no long time of continuance here? Yea who is it that had any meditation of another life, that would not tread this vanity under foot. Before sin man had no need of garments, for as the Sun doth glister in light, so was man adorned with grace, and as the white Lily, so was he decked with innocency. And when he was wounded by sin, than he sought to cloth his nakedness, and who would bous● of those clothes▪ that have been lapped ●●d ●rapped about his wounds? In 〈…〉 costly coverings thy pomp is spread do●● to the ground, and the wo●me i●spredde under thee, and the worms cover thee, saith the prophet Esay, chap. 14.11. 〈…〉 especial care of the hid man of the heart, that that be uncorrupt, joined with a meek and quiet spirit, which before god is a thing much set by, chap. 3.4. And is not chaste and pure conversation before God, the rarest jewel, and the bravest attire that can be? Though iewel● be God's gifts, & the riches of the earth God's goodness, yet the abuse of these is our sin. And how much this displeaseth GOD, we may read, Esay chap. 3. where the prophet pronounceth a threatening, to the gorgeous apparel and excessive pry the of the women of Isra●●h.  
The Rom●●●es (the richest people in the world) made a ●awe, that no man's wife should hau● ab●●e half an ounce of gold in their raiment. Thou that ●rt a Christian, beh●ld Christ hanging on the Cross naked, for thy manifold offences, that by that consideration, thou mais●● put out of thy mind all foolishness, and worldly bra●crie. And ●fithys doth not move thee, think what brave apparel thou carriest with thee 〈◊〉 thy grave, a simple shee●●, and so far well, fr●● the fight of ●he world for ever▪ and presently dost thou turn into worms and rottenness, and into stinking savour, not to be abidden above the earth. And this strange change cometh suddenly, it may be in the ruff of thy roralie.  
And fared desicatly every day 〈◊〉 Making his belly his God, as many do, 
Diet.  whose glory is to their shame, who only ●●nde earthly things, Phil. 3. Who as they should honour GOD with great reverence, yet make great care to provide most precious things for the belly. Yea, many a man's table is served with greater reverence, than God is served in the church. And many a ones chiefest glory, is their chiefest shame, while they reroyce in their vanity, and in the works of iniquity. Many live to eat, but let us live to serve the Lord. Modesty and temperance, do rather respect necessity then curiosity; and the reasonable satis-fying of hunger, than the dainty pleasing of our appetite, which provoketh to fulfil the lusts of the flesh.  
GOD hath created us to know the heavenly happiness, that knowing it, we might be in love therewith, and being in love therewith, we might so earnestly desire it, that we might in wished time enjoy it. And why dost thou leave these matters, and take all thy care for the body. If any should be so gracious with a King, as to be made his chief Secretary, and anon after to be made the groom of his stable; were not this a great disgrace, neither could this Secretary take these things in good part. No more can God abide thee, when thou turnest away from prayer and fasting, and alms, and other holy exercises, to satisfy thy pleasure. I take myself to be of far better account▪ saith Seneca, then that I should be borne to become a bondslave to my body. And this cometh to pass among us, when we make small account of heavenly meditations and godly exercises.  
O wretched man that I am, saith the Apostle Saint Paul, who shall deliver me from this body of sin? Ro. 7. Let us walk honestly, as in the day not in gluttony and drunkenness, neither in chambering and wantonness: but put ye on the Lord jesus Christ, and take no thought for the flesh, to fulfil the lusts of it. Rom. 13.13. Take heed to yourselves saith Christ, Luk. 21.34. least at any time your hearts be oppressed with surfeiting and drunkenness, and lest that day come on you at unawares. For as it was in the days of Noah, Luke, 17.26. so shall it be in the days of the son of man; they are, they drank, they married wives, and gave in marriage, unto the day that Noah went into the Ark, and the flood came, and destroyed them all. The nourishing of the body is not forbid, but the superfluity thereof; building of houses is not denied, but glorious and sumptuous buildings are spoken against: garments are profitable, but the bravery of garments, and excessive expenses are to be avoided. The mean would very well serve our turns and the excess might very well be bestowed to the benefit and behoof of the poor.  
Have convenient care for thy body, but let it not be thy chiefest study, but rather let it be thy chiefest care, how thou mayst be rid from these cares. The body is but the garment of thy soul, and who would make more account of the garment, then of the body, and of the body, rather than of the soul? Yet for the most part, the world is set upon banqueting and carousing, & he is not a man in these days, that cannot quaff and carouse, and drink as much as a horse. Indeed being like unto horse and mule, that have no understanding. And so is the world, that Christianity is turned upside down, into good fellowship and Epicurism. Birds of a feather will fly together. yea and draw many into the snare, that little thought of any such matter. The Physician will say, that the body is best nourished with one dish of meat, and now it is no dinner of account, that hath not great store and variety of dishes; but which of them comes to the poor man's share? Stand at the gate of rich men's houses, and see what store of scraps come forth; who if they did rightly consider God's commandment, would make the poor their chiefest guests.  
Poets have mightily inveighed against the riot of their people, but if they were now among Christians, what would they do? what would they speak? what would they write? Surely they would hold their peace and wonder and grieve with sorrow of heart. This I think was a great cause of the unmercifulness of the rich man, toward Lazarus, that he thought all provision but little enough for himself. Let us learn abstinence and sobriety, according to the counsel of the Apostle, Ro. 8. If ye live after the flesh, ye shall die, but if ye mortify the deeds of the flesh by the Spirit, ye shall live. That ship which hath too heavy a burden, must needs sink, and that body which is overloden with gluttony, must needs make the soul more guilty. God that he might show, how small a care man should have for meat, did first appoint him the herbs and the fruits of trees, to be his meat. Gen. 1.30. to teach him abstivence and sobriety. Paul the elect vessel of God, did divers ways keep under his body, 1. Cor. 9.27. & wilt thou spend thy time in eating and drinking, in quaffing and gourmandizing? Daniel, that he might be more ready for heavenly consolation & comfort, fared full barely. Dan. 1. The devil hath no greater weapons against us, than our own sinful appetites, and if thou wilt overcome him, take away his weapons, & keep thy body in subjection. Cruel beasts are tamed with watching, & by this manner of resisting, the devil flieth from us. For if thou shalt afflict thy body with watching, & fasting, & prayer, thou shalt triumph over the devil. Nothing is more against the devil, than asperity of life, and nothing maketh him more bold, to tempt us, and to set upon us, then when we give ourselves to liberty, and to pamper up our bodies with delicate and dainties.  
And fared delicately every day.] Sometimes to far delicately is no fault, and to be merry with our friends in good & honest, and civil ●ort, as is the custom of some men; else how should we pass away this wearisome life of ours, if we were debarred of all liberty, and all recreation. But to use this continually, and every day, is the fault here spoken against. For a day or two thou mayst be merry with thy friends, but in such sort that thou leave not of thy manner of praying, heavenly meditations, & thy strait course of life. But in this thy mirth, turn all to the best, and give God thanks for his great abundance, which the sensual and senseless Rich man cannot frame himself to do, looking upon the variety of meats, how and with what manner of meat he may fill and stuff his belly.  
Yet this is worthy the noting, that God doth grant these sinners and rich men, health, riches & many dainties, to this end, that by these means, he might allure and win them, to serve him with freer minds, and to consider from whom they have them, that they may use them as he hath appointed, if not hereby to leave them without all excuse. You see the sleeting Hawk which flies astray, is not brought again with threatening, but by showing the bait. So God useth the rich and wealthy which go astray from him; thee allureth them with his manifold blessings and benefits, that they may rejoice to come to his l●re, and to obey his will. The Lord waiteth for the conversion of sinners, that they seeing his great goodness, and how much they are indebted, may at the last relent. But if there be some few that do relent, there are many thousands, the more is the pity, that are too too stubborn, abusing Gods blessings at their pleasure, as this rich man did. To such the Prophet Ezechiell giveth warning, chap. 16. by the example of Sodom. This was the sin of Sodom pride, fullness of bread, abundance of idleness, neither did they strengthen the hand of the poor and needy. Thus much of this rich man's excess in apparel, and riot in fare; the third is of his unmercifulness toward poor Lazarus. But before we handle that point, let us see what manner of man this poor Lazarus was, even an image & pattern of the godly, afflicted in this world, and in manifold distress.  
And there was a certain beggar named Lazarus, which was laid at his gate full of sores.] Lazarus is here named, because GOD hath care of the godly, and their names are written in the book of life, because being sustained by hope, with patience they endure such crosses and afflictions, that it pleaseth GOD to lay upon them, for the try all of their faith, and for their further exaltation in the life to come.  
And here beginneth the second principal matter, namely that under Lazarus, is contained the pattern of a godly man, submitting himself to Gods will in all his distresses, and waiting for comfort and deliverance, according to God's good will and pleasure.  
Among worldly men, the rich men are known above the rest, and when we talk of them, their names are perfectly remembered; but as for the poor, their names are unknown, or if we do know them, we can scarcely vouchsafe to call them by their names. Howbeit the Pastors and Ministers ought to have care of them, as if they were their own children. Where we read in the book of Deut. That there should be no poor, we must not think it a commandment, that none should beg, but that the rich should not see the poor want, & that they should minister all things necessary for them. And indeed if the rich men were such as they should be, there should be no beggar, nor any to beg from door to door. For if they duly consider it, they are but stewards, & God hath put them in trust, to dispose those riches which he hath put into their hands. Many wonder and faith, Why doth God grant to the wicked rich man, such store of wealth & riches, & why doth he suffer poor Lazarus, 
Why the godly afflicted.  & the godly for the most part, to be subject to such extremities, & to endure so many inconveniences? In which question they are so entangled, that they cannot find out any fit answer to satisfy their minds. But God's works do proceed in such order, that if any thing do seem to us to go out of order, we must blame the weakness of our own capacity, and not the wisdom of God, which is far beyond our reach.  
The widow of Sarepta, which gave Eliah entertainment, lost nothing. 1, King. 17. The Shunamite also that entertained Elisha, 2, Kings, 4, gained an especial favour; and doubtless they that have done good to the poor, sometime or other find it. God appointed Lazarus to be the rich man's trial, who was found to be merciless, and therefore in his greatest need, did miss of mercy and favour, when he required but one drop of water, for he vouchsafed not to give Lazarus of the crumbs that fell from his table.  
Which was laid at his gate full of sores.] This & other circumstances, 
Which. etc.  are set down to make the rich man's fault without excuse. If he should say that there were many poor, & he could not satisfy all, there was but Lazarus only. If he should say I knew him not, I saw him not; why he lay at his gate. Or that he was not so sick, but that he might labour for his living; he was full of sores: or that he stood not in so great need; he desired to be refreshed with the crumbs that fell from the rich man's table, and could not have them. So just shall his punishment be at the day of judgement, that he hath no excuse for himself, but must needs stand dumb and speechless.  
Lazarus showed no token of impatience all this while, 
Affliction.  so the godly rejoice in tribulations, knowing that patience bringeth forth experience, and experience hope, and hope maketh not ashamed. By Lazarus example let us learn to take our cross and affliction patiently. In short space things shall be altered. reve. 22. Behold, I come quickly, to give every man as his work shall be. And then shall this our short affliction, be turned into everlasting joy.  
And desired to be refreshed with the crumbs, 
And, etc.  that fell from the rich man's table, but no man gave him.]  

The rich man's unmercifulness.  The world most liberally granteth all things necessary to the rich man, being most plentifully provided, and enjoying all things at his will: and contrariwise it suffereth poor Lazarus to have many wants. How ignorant or forgetful is the world, which makes no more account of that which God eommaundeth, and which hereafter shall redound so greatly to their good, I mean to be merciful to the poor.  
vaunts, and if the Master be cruel, the servants also be as unmerciful. Ecclus, 10, 2. As the judge of the people is himself, so are his Officers, and what manner of man the Ruler of the City is, such are all they that dwell therein. If the Master be a dicer, or a whore master, such also are his servants, if the master be pitiful and merciful, and of good behaviour, such also are his servants and his children, most willing and glad to help the poor. Gene. 24, 12. and 43, 23. 2, Sam. 13, 28. And the younger take example by the elder, by course of nature.  
Abraham being given to hospitality, his wife and his servant were as willing to give entertainment; such also was Lot, being brought up in Abraham's house. joseph being godly, had a godly servant, which said to his masters brethren, Peace be unto you, fear not, your GOD and the GOD of your Father, hath given you that treasure in your sacks, I had your money, and he brought forth Simeon unto them. Contrariwise, wicked Absalon had wicked servants, which killed his Brother Ammon at their masters commandment. 2, Samuel, 13.28.  
Let Fathers and Mothers therefore teach their people under them, not only in words, but in deeds and godly qualities. But how this is performed now a-dayes, no man can be ignorant, when as in steed of virtuous qualities, they teach them all manner of vices, bringing them up in idleness, and all licentious liberty. It is no marvel therefore to see the servants out of order, when the Masters are without any godly behaviour, or good government, who being by nature given to follow all evil ways, will quickly prove as bad as their Masters. The distempered behaviour of many rich men in these days is such, that what to maintain their bravery, and other excessive charges, they run into other men's debt, and seeing they are not good to themselves, how can they be good to the poor. Rich men give gifts to the rich, but toward the poor they are too sparing: too prodigal toward the world, and toward GOD too wretched. As the Israelites gave their jewels, to the making of a golden calf, so do the rich men to their harlots, and to the committing of outrages, they care not what they spend.  
Oh how wicked are these days, wherein no man loves the poor, no man doth comfort them for God's sake, yea few or none will scarcely vouchsafe to look upon them. These lovers of the world, and enemies of their own souls, how many Lazarus do they see, & will not see, turning away their eyes, being more careful for their Horses, and Hounds, & Pages, then for the poor, whom Christ hath commended unto them. Of such manner of people, the Lord complaineth by his prophet Amos, chap. 6. They put far away the evil day, and approach to the seat of iniquity. They lie upon beds of ivory, & stretch themselves upon their beds, and eat the Lambs of the flock, and the fat Calves. They sing to the sound of the Viol, they drink wine in bowls, and anoint themselves with the chief ointments, but no man is sorry for the afflictions of joseph. And this rich man in his jollity, had no regard of poor Lazarus. But that the rich man and all his house should be utterly ashamed, and left without excuse: see what followeth.  
Yea, and the dogs came, and licked his sores.] When the Prophet Balaam did wickedly, God opened the mouth of his Ass he road on, to give him understanding, and these dogs that had better fare to taste, licked Lazarus sores, to reach their master mercy. O cruel people, more merciless than dogs, which commonly hunt the poor from the door, yet now they were pitiful to condemn their masters great unkindness, and to make them if they had any grace, to blush for shame. The property of dogs is to bark and bite at strangers, and to drive them away. But here the kind nature of dogs, overcame the hard hearts of men, and they are more gentle and loving, than men that should have showed mercy. The rich man was clothed in soft and costly raiment, & fed with dainties to the full, and is laid upon his beds of down. But the poor man pines with famine, is pinched with cold, and a marvel it is, that he liveth among his great wants, and as the other lay easily upon his soft bed, so the poor man had no other lodging then the bare ground. But as they were unlike in life, so were they far unlike in death, as the event of the history doth prove. We all die, and as water we pass away, the rich and poor, the noble and base, the learned and unlearned, all are subject to death, and when death cometh, that makes a new alteration. For many that have been most miserable in this world, after death have a joyful estate, and many that did flourish in this world, after death see all things changed quite contrary.  
And it was so that the beggar died, and was carried by the Angels, into Abraham's bosom.] Lazarus dieth as though he were forsaken of God and man, and the rich man liveth yet longer, to enjoy his pleasure. Yet a little while, and surely but a little while, although in the sight of the world, his life be long.  
This is the third principal consideration in this History, setting forth the joyful estate of the godly after death, being full of unspeakable comfort and glory. The godly greatly desire to be unburdened of this miserable life, wherein they are daily in danger to lose eternal life, for the best may fall. Philip. 1.21. And when this life is ended, all sins and sorrows have an end also. God calleth the sinner to repentance, that he may enjoy heaven. Dost thou not know that God's bountifulness and patience leadeth thee to repentance? If thou doest not know so much, thou heapest unto thyself wrath, against the day of wrath. The devil doth greedily wait for the death of a sinner, fearing lest while he liveth, he may repent, although he seem never so desperate. But when the sinner dieth in his sin, the devils rejoice, saying, Now thou art ours, and hast lost everlasting life for ever, thou art ours and no man can deliver thee, or take thee out of our hands. Then shall he see heaven shut up against him, and GOD'S displeasure to take full place, and himself to be in most lamentable misery, and past all hope of remedy.  
Wherhfore now bethink thyself, now crave mercy and forgiveness at GOD'S hands, now shed abundance of tears; for this is the time of grace, this is the acceptable time, this is the day of salvation. And if ye have the grace to to hear and understand, and to foresee your own misery, harden not your hearts from God, harden not your hearts unto your own destruction.  
The order of the narration of the History is to be considered, for when the Evangelist speaketh of them being alive, he prefers the rich man before Lazarus. For in this life the rich are of chiefest account, in chiefest places, in bankers and judgement seats, in honour and dignity, who but they. But in speaking of them; being dead, Lazarus is first mentioned, for before the wicked rich, the godly poor are preferred in another life. The glory of the godly gins in their death, as the glory of the wicked doth end in their death. The misery of Lazarus is ended in his death, for he whom no man regarded in his life, the Angels took him up after death. And who would have thought, that this poor wretch being so despised, should be so accepted of God, but the ways of God do far differ from the ways of men, neither are his thoughts as our thoughts. Esay, 55. But to see how God doth honour the godly in their death, let us mark what followeth.  
And was carried by the Angels into Abraham's bosom. 
And, etc. ] Whereby we understand that the Angels are present at the death of the godly, to perform their charge appointed unto them. Heb. 1, 14. Psal. 91, 11. O happy soul which here was visited of none but of dogs, now not one Angel, but many Angels come to do it service. So that the devil hath no power over the souls of the godly, but over the vessels appointed unto wrath. A bay or bosom is a haven & place, free from turbulent waves; the world is the main sea, and heaven the haven of rest. And he that in life could find no comfort, after death was carried into Abraham's bosom, that man of great compassion and hospitality. Or rather, because Abraham was the Father of the faithful, he is there placed where Abraham is: or more near, where Christ our head is, there shall the godly & faithful, Christ his members be. john. 14.1.2. And although here is no mention made of Lazarus burial, we must not therefore suppose, that he was cast forth to the fowls of the air, or the beasts of the field, for no doubt he was laid in Christian burial, but his burial is not remembered, because it was not performed with pomp & solemnity, as the rich man's burial was, which was the last of all the Rich man's pride and bravery. And what good can a pompous burial do, to miserable souls that are damned in hell.  
world, for the world passeth away, and the lusts thereof, but he that fulfilleth the will of God, abideth for ever. It is appointed to all men to die, and after death cometh judgement. Heb. 9.27. And no otherwise likely it was, but that this Rich man had his doom and judgement, before he was sent to hell. For after his death and burial, was he condemned and forsaken of God, and utterly deprived of all joy and comfort.  
And being in hell in torments, he life up his eyes, 
And etc.  and saw Abraham a far of, and Lazarus in his bosom.] What did his pompous burial do him any good, as the rich men take great care for their glorious funerals; but as for poor Lazarus, there was no mention made of his burial. But better were it for rich men, to have a rich soul to God, then after their worldly braveries, to be thrown down into hell. He went not down to hell, to see what there was done, but to feel that which was intolerable, and to abide such misery, that never should have end. And why was it? he came to his goods aright, but he did not dispose them as God commanded. He was no thief nor Usurer, but only unmerciful, and therefore found no mercy. If he were so grievously punished, for not using his own goods well, what shall become of thieves & Usurers, which deceive other men of their goods, and do unjustly detain them.  
Hellish torments can no more be conceived, then heavenly joys, both being infinite. And as in hope, we have some taste and feeling of heavenly joys, so is it sufficient to know these endless woes in gross, and after a sort, though confusedly, so far forth, as may serve to keep us in God's fear. And though we cannot enter into the depth of these matters, let us leave of to be curious, & meditate on those things which are most necessary. In this example we learn, that the wicked through the feeling of their misery, are meruallously vexed, and are desirous of some comfort. Yet all hope being cut of, they feel a double torment. First, the remembrance of their manifold and heinous sins, is a continual torment unto them. Secondly, the consideration of the joys of the godly, increaseth their grief far more, comparing their unspeakable joys, with their endless and unsufferable miseries.  
This rich man's sorrows, therefore were mightily increased, 
The rich man's woes increased.  first by seeing Lazarus in so good case, and himself in such endless woes. Secondly, beholding how unrecoverable his state was, for out of hell, there is no redemption. Thirdly how comfortless he was, in that he required but one drop of water to cool his tongue, and could not have it, although he earnestly requested the same, having the least comfort denied him, that was unmerciful in small matters. And lastly, in fearing the damnation of his brethren, which were yet alive, and were like to drink of the same cup. In vain doth he look upon him after death, which was unmerciful to him in his life. He doth not behold him with the eyes of his body, but with the eyes of his mind, his understanding was now opened, which in his life time was shut. The Wise man counseleth, that we should not turn away our eyes from the poor, lest the Lord turn away his face from us. And as the Moldwarpe, so is the rich man blind all his life, and cannot see himself, nor God, but is altogether busied about earthly considerations. And as the moldwarp is said to open his eyes at the time of death, so these rich men at the time of death, can say, Vanity of vanities, vanity of vanities; and all is but vanity. After death they can say, What hath pride profited us, or the pomp of riches? Wisd. 5. It is well spoken, but it is considered and thought upon too late.  
He saw Abraham a far of, for salvation is far from the wicked. psalm. 118. So far of was the Rich man from Lazarus, as the grace of God from sin, virtue from vice, heaven from hell. He that lay at the rich man's gate, is in great glory, & far above him; and he that in this life wanted no comfort, now wanteth no misery. To this agreeth that of Solomon, pro. 14.19. The evil shall bow before the good, and the wicked at the gates of the righteous. Dives lived in this world in pleasure, & Lazarus in labour and sorrow, but now is Lazarus exalted & he tormented. As the Lord saith by the prophet Esay. 65.13. Behold, my servants shall eat, & ye shall be hungry, my servants shall drink, & ye shall be thirsty, my servants shall rejoice, and ye shall be ashamed. Behold, my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and shall howl for vexation of mind. Lazarus in this life begged of the rich man, but the rich man after begged of the poor man: and as the rich man heard him not, so was not he heard. As we read, Prou. 21.13. He that stoppeth his ear at the crying of the poor, he shall also cry, and not be heard. As it was a pain to the poor man, to lie before the rich man's gate, he in penury, and the rich man served so plentifully; so was it a pain to the rich man, to see Lazarus in such great glory, and himself in such great misery, and unspeakable torments. For as God when he cast Adam out of Paradise, placed him not far from thence, that he might daily behold from what a blessed place he was banished, so did GOD set before the eyes of the rich man, the happy estate of Lazarus, that he should be vexed so much the more. Wisd. 5. Then shall the righteous stand in great boldnesle, before the face of such as tormented him. And they shall change their minds, and sigh for grief of mind, and thy within themselves. This is he whom we sometimes had in derision, and in a parable of reproach. We fools, thought his life madness, and his end without honour. How is he counted among the children of God, & is portion is among the Saints. It is not said here, 
The diversity of torments.  that the rich man was in torment, but in torments, for manifold are the torments of hell. The want of Gods most comfortable presence, which no doubt the damned do desire, if not for the love of God's goodness, yet for their own ease and infinite refreshing. The outward torments of the body, expressed by the fire, in respect of which, our fire is but a painted fire. The worm of a gnawing and biting conscience. Most ugly darkness, worse than the darkness of Egypt. A most beastly stink, with infinite other torments, whereof the least is most intolerable, or more than can be suffered or devised in this life. Even against nature, they shall desire not to be, and wish they had never been borne. There shall be no power able to deliver them from thence, and the remembrance thereof, from time to time, shall most grievously torment their minds. These pains endless and comfortless, shall make them die which cannot die. Wherhfore, considering these torments, there should be nothing so hard in this life, which God did command, but we should  
Then he cried and said; Father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, & cool my tongue. For I am tormented in this flame.]  
What great increase of sorrow was this, that he should desire to have comfort from Lazarus, & yet could have none. He cried and made a great lamentation, because his pain was so exceeding great. Now he calleth him Father Abraham, whom he would not follow in his life time; again, he calleth him father too late, & repenteth too late. See what it is to boast of the name of a Christian, and not to show the practice thereof in our life & conversation. For not every one that can say, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Math. 7.21.22. Many shall say in that day, Lord, Lord. And he shall say unto them, I know ye not; Depart from me ye that work iniquity. The foolish Virgins, Math. 25.11. could say, Lord, Lord, open to us; But he answered and said, Verily I know you not. And they that said, Lord, when saw we thee a hungry, or naked? To them it shall be said, Inasmuch as ye did it not to the poor for my sake, ye did it not to me, knowing that I committed and commended the poor unto you in my steed. The poor ye have always with you, but me shall ye not have always. Then also shall they hear that doleful doom, sentence, and judgement, Depart from me ye cursed, into everlasting fire. Math. 25.41. Father Abraham have mercy on me. He called for mercy too late, as also he was far unworthy of mercy, which would take no pity and compassion of his poor neighbour. And he shall have judgement without mercy, that showeth no mercy. Math. chap. 18.  
Here-hence we may gather two profitable instructions. The first is, to show mercy to our poor neighbour, if we will look for mercy at God's hands. Secondly, to call for mercy and forgiveness, and pardon of our sins in this life, and not to defer it until the last hour, or at least wise till after death. To defer it to the last hour, is to hazardous and venturous, when as we may sooner miss, than to have our request granted; the other that is after death, is altogether vain and unprofitable. He that would not show mercy to his fellow servant, that ought him but a hundred pence, was greeveously punished. Ecclus. 28.2. Forgive thy neighbour the hurt that he hath done to thee, so shall thy sins be forgiven thee also, when thou prayest. What measure thou meetest, the same shall be measured to thee. Endeavour therefore what thou canst. to be merciful to the poor, calling thyself to remembrance, how greatly thou standest in need of mercy from God. As for this rich man's too late repentance, he was not so wise as David, psal. 50. Hear o Lord, and have mercy upon me, Lord be thou my helper: for what profit is there when I go down to the pit; and out of hell there is no redemption. And therefore earnestly and humbly he prayeth for mercy in his life time, before the eternal bars do close him in. Neither did this rich man repent that he had offended God, but being in excessive pain, he called for release, when as then none would be granted. Fellow the Wise man's counsel, Eccles. 9.10. All that thy hand shall find to do, do it with all thy power; for there is neither work nor invention, not knowledge, nor wisdom, in the grave, whether thou goest. O Lord in death who will remember thee? and in hell whose tale shall be heard?  
So long as a great piece of timber is carried upon the water, so long it seemeth light, but when it is cast upon the Land, than he that before could move it with his hand, cannot now do it with all the force of his body: Likewise, so long as we live, the burden of sin seemeth light, as though we had no burden at all, but when death God's messenger hath cited us to appear, before the court of his tribunal seat, then do our sins appear in their colours, showing themselves to be infinite, and the burden of them intolerable. And we which would not foresee these eternal punishments, shall then be thrust down among the damned, for ever to feel them. My sins, saith David, are gone over my head, and are like a burden too heavy for me to bear. psalm. 40. My sins have taken such hold upon me, that I am not able to look up: yea, they are more in number then the hairs of my head, & my heart hath failed me. O Lord, let it be thy pleasure to deliver me; make haste o Lord to help me.  
Set the 50. psalm before thee, for a pattern to follow, and let thy heart shed forth tears abundantly. And then shalt thou find that comfort which Christ promiseth, Math. 11.28. Come unto me all ye that are weary and laden, and I will ease you. And how comfortable this easing shall be, look upon the history of the prodigal son. Luke. 15. This foolish rich man, would not lay down his burden in his life time, & after death is was bound of so fast, that he could not shake it of.  
But why did he speak to Abraham, & not to Lazarus? Because he judged him after his own disposition, that he would not forget to revenge: whereas with the godly there is no such quality even in this life, much less in another. Thinking this with himself; If I in my great prosperity, had no care of him, surely he will have as little care of me, neither will he come unto me. Therefore he maketh his request unto Abraham, supposing that he knew not what was happened. But let us hear what his request was.  
Send Lazarus, that he may dip the tip of his finger in water, & cool my tongue, for I am tormented in this flame.] Alas, what could a drop of water comfort him, and should he not by and by again; be in as great torment? And what was the torment of the tongue, to the unspeakable pains of all the rest of the body? Just are the judgements of God, and he reco●●penceth accordingly. For he that denied small matters, was enforced to crave even the least help, which nevertheless according to his desert, was denied him.  
Let no man despise the poor, for God can make the richest man poor in a moment. The sons of jacob came afterward into the hands of joseph, 
Despise no body.  whom before they hated unto the death, contemned and despised. Thou mayest stand in need of his help, whom now thou dost scorn. For so it may fall out, that GOD may appoint him to do thee good. Saul deadly persecuted David, & God delivered Saul into his hands twice; and had not the godly heart of David had more pity, the cruelty of Saul had justly deserved death. Simei that cursed David, and thought he should never return any more to reign, was feign to cast himself down, as it were at his feet, to crave mercy. Haman was enforced to do Mardocheus great honour, whom before he could not abide to look upon. And this happeneth to many. Wherhfore if thou be'st placed in high authority, do not exalt thyself too high, for he whom thou contemnest, may be in higher estate than thyself, and may requited thee again.  
Where there is mention made of the rich man's tongue, we must understand that the soul hath no tongue, nor hands, nor fingers, 
Tongue.  but this is rather to be understood in a spiritual consideration. The souls have no parts nor members of the body, because they are spirits. Yet they are said to suffer in the members of the body, because in those members they have most offended. As this rich man in his dainty fare and delicate diet. Balthazar after his banquets and bowls of wine, lost his Kingdom and his life, 2, Maccabees, 15, 13. Nicanor blasphemed GOD, and therefore Maccabeus hand conquered him, caused his head and hands to be cut off, and his tongue to be cut out, and given to the fowls.  
They that have abused their tongues in swearing and cursing, by GOD'S appointment at the time of their death cannot speak, whereby they might confess their sins and crave mercy, who as this rich man shall be cruelly tormented in hell, when their souls are parted from their bodies. This torment is expressed by Saint john, in his Revelations, 16, 10. They gnew their tongues for sorrow. And blasphemed the GOD of heaven for their pains, and for their sores, and repent not of their works. Here-hence let us learn to bridle our tongues, because as Saint Paul saith, What soever things are written, are written for our instruction.  
Why did not the rich man require the help of jacob, joseph, job, David, and the like; because the poor were brought forth for the rich, that they seeing them might be provoked to liberality, and that GOD might favour them the more: 
Many good instructions in beholding the poor.  and especially that the poor man's prayers ascending above the skies, might prevail for them: not after death, for our prayers prevail one for another while we live.  
That we beholding the poor might be put in mind of our great wants, that we might exercise the works of charity, that we might give God thanks that he hath provided for us better; that we might learn devotion from them. That we might be put in mind to ask of God, as they ask of us, that we being good to the poor, we might cut off all languishing expenses, and fulfil God's commandment, that it might be a mean to practise all virtue and god lines? Now followeth the answer of Abraham to this rich man.  
But Abraham said, Son, remember that thou in thy life time, receivedst thy pleasures, & likewise Lazarus pains, now therefore is he comforted, and thou art tormented.]  
He puts him inmind of his former flourishing estate, to vex him so much the more. For it is one of the unhappiest things in our great misery, to remember that we have been happy. Remember that thou in thy life time as if he had said; Thou hast lived to thyself & not to God, thou hast served thy own lusts and pleasures, & hast not lined in God's obedience, thou hast had all the care for thyself, and not for thy neighbour. Remember, or else there should be no sting of conscience, for we would feign forget.  
God grants the wicked many good things in this life, for special causes, to teach us not to murmur at their estate. As God doth lay many afflictions and crosses upon the godly, to purge them, to refine them, to try them. But after this life the one have perpetual torments, the other most happy joys. Look not thou therefore for joy and prosperity here on earth, and to have thy heaven here and in another world. The rich man for his stately houses, hath darl hell, for his dainties and delicates, eternal torments, for his mirth and music, weeping and gnashing of teeth, and pitiful wring of hands. Contrariwise, Lazarus for his manifold afflictions and tried patience, infinite recompense. 2, Cor. 4, 17. For our light, affliction which is but for a moment, causeth unto us a far most excellent and an eternal weight of glory. While we look not on the things which are seen●, but on the things which are not seen, etc. Also the Lord saith by his prophet Esay chap. 6, My servants shall eat and you shall be a hungry my servants shall rejoice, and you shall be ashamed. Let us learn to suffer afflictions with the people of God, as Moses, rather than to enjoy the pleasures of sin for a season. They that rejoice here shall sorrow there, psal. 126, 6. They that sow in tears, shall reap in joy, Matthew. 5, 4. Blessed are they that mourn, for they shall be comforted. When jacob blessed joseph's sons, he put the youngest at the right hand. In this world the wealthy are at the right hand of glory, the poor at the left hand of shame, but in the world to come, it shall be otherwise, for God will exalt the poor and throw down the mighty. When the Egyptians lay dead upon the Seashore, the Israelites sang praises unto the Lord. When Lazarus wept, the rich man was in joy, but after a while the rich man's joy was turned into most lamentable tears. Let us learn not to despise those that be poor and weak, for this is God's work in them, to purge their manifold infirmities and imperfections: and in like case was job tried, and in many such distresses are the godly afflicted from time to time, and so shall be unto the world's end. Again, let us not judge the rich and wealth to be happy, because they suffer no adversity. For the end trieth all, not in this world, but in another. psalm. 73.  
Son.] This is spoken by way of reproach, because in his life time he did so much and so vainly boast, that he was Abraham's son, now his hypocrisy and vain boasting is laid before his eyes, to wound his mind the more. Again, heerewithall we must not so take it, that eternal destruction is reserved for them always, that have had abundance of wealth. For riches do not debar or shut us out of the Kingdom of God. But the meaning is, that this rich man being drunken with the pleasures of this present life, gave himself to all worldly delights, setting light by GOD, not believing, but contemning heavenly joys, therefore is he worthily plagued for his great negligence and contempt. Who when thou wast created to immortality, & the law of God did lift up thy mind to heavenly meditations, thou forgetting thy excellent estate, hadst rather be like the swinish Epicures, who put all their felicity in pleasure, therefore thou receivest a reward meet, convenient, & suitable to thy brutish life. And now where is thy fine silks and purple, where be thy perfumes, where be thy feastings & banquet, where is thy piping and dancing, and the variety & diversity of thy manifold pleasures. While thou wert alive, no kind of wine could please thee, being cloyed with them, so great was the deliciousness of thy mouth, neither wouldst thou all that while so much as give a little water to Lazarus being thirsty, and now thou canst not obtain so much at a poor drop of water, to refresh the scalding heat of thy tongue. Instead of thy gallant manours which thou hadst then, thou hast now the dark dungeon of hell, for thy delicate pastime, everlasting pain, for thy songs and merriment, continual weeping and howling. And now by the just judgement of God, which cannot be changed, thy due place is limited unto thee, where thou must remain for ever.  
He is comforted, who suffered so many miseries and distresses of this life, which no man must foolishly so interpret, as to apply the same to all that have endured miseries here in this life, to whom it shall be so far off, that their afflictions shall do them good, that it shall be unto them a beginning of endless miseries. Howbeit, the patience of Lazarus is here commended, because it ariseth of faith, and of the true fear of God. For every one that suffereth miseries, doth not deserve the praise of patience, but they which for the trial of their faith, and in a good cause obeying God, have abidden & endured great extremities, in hope of a better life: For than which have endured such a christian warfare, is reserved a crown, and perpetual rest and heavenly joys. Contrariwise, the profane contemners of God, and the deriders & scorners of all godliness, which wallow in all fleshly pleasures, and who have so choked up the light of nature, that all desire and care of godliness is quenched & vanished, for such perpetual torments are prepared, to make a woeful and sorrowful change, for their earthly & vain delights. Furthermore, we must remember, that the comfort which the children of God do enjoy, consisteth heerem, that they beholding this blissful estate in meditation, mind, and contemplation, should steadfastly go through the course of a godly life, resting themselves upon the sure & certain hope of enjoying the same. As on the other side the wicked are miserably vexed, as it were with a sense and feeling of hellish torments, which hang over then heads, that they may have of his grace, to live a godly life, in all holy obedience, according to the will of God, for fear lest it be said, Depart ye cursed into hell fire, there shall be weeping & gnashing of teeth. But this godly course, of exhorting and praying one for another, is not practised, but rather scorned and contemned of this wicked world, which how necessary it is, they shall know hereafter when they feel the smart of it.  
His desire of his brethren's repentance, proceeded not from the love of God, that by their conversion God, might be glorified, but only that his pains might be eased & their torments prevented; not lest in their life they should not offend God, but least after death, their estate should not fall out to be most damnable. Let Lazarus cool my tongue, for I am tormented in this flame; the ease of torments, is all the matter they aim at they are not grieved, that God is not served, or many offended by their example, but these among the ungodly, are the rich man's speeches; I am tormented, and lest they also should come into this place of torment.  
As they that by doctrine, and counsel, and persuasion, and godly life, and conversation, have won many to God, shall have a singular prerogative above many other; so also they that have been the cause of other men's falls, sins, and offences, either in doctrine or wicked counuersation, their torment thereby shall be the more increased. Therefore S. Austin saith, that the pain of Arrius the Heretic, is daily increased, because by his evil doctrine, he led away many from the knowledge of the truth, and of their own salvation. For as wicked people, while they live here, seek only their own things, & not those things which are jesus Christ's, as also neglecting their poor brethren, not regarding their good or commodity; so in hell likewise they care for no more, but their own affairs. What burns in hell but our own wilful will, what destroyeth the world but self-will, inclined to stubbornness, and all rebellion & disobedience. And here are they cofuted, that think the dead have care of the affairs of them that are living. For here is no doctrine delivered to confirm it, but that which is here set down, is to show the miserable estate of the rich wicked man, and of all wicked men, in that requests and others would feign hear voices out of the air. But such strange desires of men God will not satisfy, neither will he by this means derogate from the authority of his word. Again, faith doth not depend upon miracles & wonders, but is the special gift of God's holy spirit, which proceedeth from the hearing of the word. And it is the proper gift of God, to draw us unto him, which worketh effectually by his word. Therefore there is no hope that those means may profit us, which draw us from the obedience of God's word. We must confess that our nature is inclined to nothing more, then to vain revelations, and we see how eagerly they throw themselves into satans snares, that refuse the word. From hence came necromancy, and the black unlawful Arts, which the world doth greedily hunt after, & in a mad mood doth search to the bottom.  
We must not therefore hearken unto the dead, by which means the devil spreadeth his lies and illusions, neither must we look to be taught by Angels from heaven, Ga. 1, 8, The wisdom of men must be laid aside, which is altogether foolish in God's affairs, 1. Cor. 2, 14, & 3, 18. And we must desire to be instructed by Moses and the prophets, that is, by God's word only, that we may be edified and take profit thereby, and especially that we may herein show our obedience to God, who hath appointed this means only to know his will. And he that will not believe God's word, will not believe Christ, if he should return again, much less the Angels, or them that arise from the dead.  
When a voice came down from heaven, concerning Christ, saying. This is my beloved son, in whom I am well pleased, hear him; should the disciples have said, Nay, but an Angel from heaven, shall certify us better of thy will. The chiefest service we can show to God, is to obey him according to his will. Should Moses, after God had prescribed him how his tabernacle should be made, have caused it to be made and fashioned after his own mind? When Saul was appointed by GOD, to smite Ameleck, and to slay both man and woman, infant and suckling, both oxen & sheep, camel and ass, he spared Agag the King, and the better sheep and the oxen, and the fat beasts, and the Lambs, & all that was good, & would not destroy unbelieving world, hath had more care, & give greater credit, then unto the direction of God's word; & by that means hath many a soul perished, which otherwise might have been saved. But if there be any godliness, sense, or reason in us, let us mark the words of the holy Apostle S. Paul, Gala. 1.8. Though that we, or an Angel from heaven, preach unto you otherwise, then that which we have preached unto you, let him be accursed. And that it might sineke more deeply into our hearts and minds, he repeateth his words again, lest we should not remember them, or lest we should not regard them. As we said before, (saith he) so say I now again, If any man preach unto you otherwise, then that ye have received; let him be accursed. He addeth a reason hereunto. For now preach I man's doctrine, or Gods, or go I about to please men? For if I should yet please men, I were not the servant of Christ.  
What did the Lycaonians to Paul and Barnabas, Gods said they are come down to us in the likeness of men; therefore they would needs do sacrifice unto them. So soon 〈◊〉 man's heart withdrawn from the service of God, and great need it was the Apostle should instruct them otherwise. The world in this great light of God's truth, is yet deceived, wandering in darkness, when the sun shineth fair to direct their steps. Thy Word, saith the prophet, is a Lantern unto my feet, and a light unto my steps: but the foolish world she from the light of God's word, to man's traditions. And the gospel is yet hid to them that perish. 2. Cor. 4. In whom the god of this world hath blinded the minds, that is of the infidels, that the light of the glorious gospel of Christ, which is the Image of God, should not shine unto them. But to them that are yet steadfast in the profession of God's truth; and are persuaded in the true Religion, which is grounded upon the warrant of God's World, let me speak unto them, as the Apostle S. john speaketh, 1. Epist. 4.1. dearly beloved, believe not every spirit, but try the spirits, whether they are of God. For many false prophets are gone out into the world, and are even at this day rife in the world, and so will be towards the world's end, & principally then. Which shall be a token of the latter day. For many shall say, here i● Christ and there is Christ this is the true religion, and that is the true religion spreading lies, & men● traditions, believe them not. Yea, they shall be so forcible in their persuasions, that if it were possible, they should deceive the ●●●y elect. But those hearts which are established in true religion, will always make the Word of God, their guide, and their warrant, come signs or wonders. Angel's 〈…〉 from the dead, to show them otherwise.  
If one came from the dead, they would amend: The rich man is deceived: for Lazarus no this that he●●● is spoken of but the brother of Martha, of whom we read. john. 1●. being raised from the dead, yet wo●lde they not believe but would have slain him. Nay they would not believe Christ to be raised from the dead, but hired the fouldlours to make a contrary tale lusty the are they reproved, which seek after miracles & after death me us do●● trines. According to that we read Deut. 18. Let none be found among 〈◊〉, that asketh down sell at the dead. Fo●●●● that do such things, a●●●o abhomidation the Lord. They are here reproached Which would have religion taught them by miracles, for as a learned Father saith. He that seeketh after miracles, that he may believe, he himself is a miracle, who believeth not, when all the world else believeth, Again, at the beginning of Christ his doctrine and true religion, it was necessary that miracles should have been showed, as Christ was plentiful in them: but after his doctrine was plain and evident, the ordinance of miracles is now taken away, and the warrant of God's Word ought only to take place. Being instructed of Gods will and word, by godly and faithful Ministers, we ought with all reverence to embrace it, and to make special regard and account thereof seeing that GOD hath ordained it a mean, for our happy conversion and repentance, & for the working of amendment and newness of life in us. For according to the rule of God's Word, both our faith must be directed and our sinful life con●●●ted, and amended and ordered.  
The saying of Abraham pleased not the rich man that his brethren should hear Moses & the prophets for the rich & mighty of this world, do do●●●●●neuer vouchsafe to hear the word at the mouths of the preachers, lest 〈◊〉 thereby, they should be counted good & godly, or lest they should be reproved of their faults, or debarred of their pleasures. They love their beds better than the Church, & pleasure and pastime is their paradise. So far of are they from honouring God as they ought, that they can scarcely vouchsafe to give their presence in the Church, when as many with their lips serve god, but their hearts may be far away from him.  
No marvel that he remembered his five brethren, who were drowned in the depth of worldly business, whose chiefest delight was to spend whole nights at cards and dice but could not yield their presence for an hour or two to hear God's Word, it was irksome unto them, and they were awearie thereof. As for books of pastime, and merry tales, they could hear them all day, and not be weary. The food of the soul, the heavenly Manna they loathed, desiring to satisfy their minds in the lusts of the flesh; even as the rebellious Isralites longed after the flesh-pots of Egypt. And such as the world was then, so is it now, if not worse, full of Atheists and Epicures. O ye foolish, when will ye understand, & seek after God, has your souls may live?  
See the importunity and rashness of this rich man, which goeth about to reach Abraham, Nay father Abraham, etc. So we being reproved by the mouth of the Preacher, begin to repine thereat, being as willing to be spoken unto from the dead, rather than to hear the voice of the living, and that is full little or nothing at all. Saul was desirous to be instructed by Samuel, being dead, whose words being alive he did not regard. Abraham seeing his words cannot prevail with this importunate rich man, breaketh of his talk, and leaveth him unto himself. For as silence is the best answer to a fool, so a discreet answer may satisfy and importunate and troublesome person.  
Then he said unto him: If they hear not Moses and the Prophets, neither will they be persuaded, though one rise from the dead again.] When Christ was dead, many bodies of the Saints arose, and went into the holy City, and appeared unto many. But were the jews ever a whit the better for it? nay rather the worse, and a great deal more hard hearted. The Angels, although they be in high degree, and the ministers of the highest, yet are we rather to believe the Master, than the servant. And the only way to learn well, is to give credit to the words of our Master and Teacher. And that we may cut of the rebellion of our own sinful disposition, we must be prepared to the hearing and reading of God word, and pray that God would open our eyes and that it may bring forth fruit in us, to the glory of his Name the benefit one of another, and to our own great comfort. Which thing is mightily furthered, by often hearing the Word preached and by daily & due meditation thereof. The reason of every thing may not be demanded for the mysteries of Divinity pass our reason and capacity, As the Apostle, speaketh unto the Corinthians, 1 Col. 3.1. I could not speaks unto you brethren as unto spiritual men, but as unto carnal even as unto babes in Christ. I gave ye milk to drink, and not meat, for ye were not, yet able to hear it, neither yet now are ye able. The articles of our belief are the principles of 〈◊〉 religion, which although we cannot understand presently, nor sound the depth of them at the first view yet it is required of v● that we should believe for unless we believe, we shall never understand any thing.  
The conversion of the whole World was brought to pass, not by wise & learned men, but by simple men and fishers, which could never be effected by the power and strength of any great Emperor, or by the wisdom and learning of any heathen Philosopher. For 〈◊〉 our doth not believe the Word of God, will hardly give credit to any worldly means or miracles what soever. So froward is our wilful ignorance, and so stubborn, that it will hardly on never yield itself to be instructed.  
This history painteth forth unto us, the wonderful course of the world, & the unriable estate of the sons of men: some rich, some beggars; some live in all abundance, some are pinched with great extremity, and injoyful, & another mourneth. Yet neither 〈◊〉 the one to be counted happy, nor the other miserable, until the tin & day co●●, when the s●en●ts of all hearts shall be made manifest. 1. Cor. 4.5. It teacheth us also to despise the vanities of this world. We would by our good wills bewith & mighty in the world, and for the same we venture many a hard journey by sea & by la●●●el yet if it should be put to thy choice whether thou wouldst have the rich man's life with eternal torments, or the poor man's life with heavenly joys, thou wouldst be well advised what thou didst. For what could all the pleasures, and wealth, & treasures of this rich man, comfort or help him after death? They can neither deliver him from the power or hour of death, nor from the hand of hell; and being in hell in torments, they can afford no manner of remedy psal 48.16. Be not thou afraid though one be made rich, or if the glory of his house be increased; for he shall carry away nothing with him, neither shall his pomp follow him when he dieth. He is cast into hell, where for temporal pleasures, he shall be punished with eternal torments, because ●ee preferred those worldly vanities, before the ●are of another and a better life. The poor shall not always be poor neither shall the rich be always flourishing. Look upon Lazarus, now like a King and look upon the rich man, being far worse than a beggar. And this for the most part is the end & period of earthly honours and wealth, and this is the unhappy issue of fleshly pleasures and sinful lusts, and of the dainty sweet delicates of this world. Everlasting life is given to those works of charity, which proceed from faith, and likewise the unmerciful, are like to be too too miserable.  
Hereby we have especial warning, not to faint in our minds, and to be offended with God, when we see the wicked in this world full of wealth, & having no punishment laid upon them, doing in a manner what they list; as also in seeing the godly to be poor and miserable in this life, and subject to divers extremines. For God doth order all things better in another life, and this world is but the place & time of trial. The long sufferance & patience of God, doth make the punishment of the wicked more just; and the long patience of the godly, doth make their joys in another life far more comfortable. If in a goldsmiths shop, thou seest dross and coals, and such refuse, and therewithal precious vessels of gold and silver, rings and jewels, it doth somewhat discontent thee to see so disorderly a sight: So in the Church of God, where there are many holy and godly people, you see many wicked; such mighty men like Nimrod's,   

Of the wounded man that fell among thieves.  LUKE. 10.25. Then behold a certain Expounder of the Law stood up, and tempted him, saying. 
THis worldly Wiseman had knowledge enough, and so no doubt he thought of himself, therefore he did not demand the question to learn, but to try and to tempt, as they do that take a pride in their learning. Mark how the great learned men, and those that thought themselves full wise, were Christ his heavy friends and deadly foes, & they are the first that set themselves against his doctrine. There is no people so bad & so dangerous as learned men, that have an evil conscience, doing more hurt in a city and Commonweal, than a hundred plain men, & simple ignorants. For they infect more than a plague, the one destroying the body, the other endangering the soul. Such are those that set up and maintain false doctrine and idolatry, filling all the world with troubles and tumults, with seditions and treasons; as in these days Campian, and heart, and other their confederates, flowing from Rheims, joining to their false religion, treacherous practices, allowed by Cardinal Allen, Saunders, Morton, and the like, how many true subjects hearts have they drawn from her Majesty, from true religion, from the hope of their true salvation; from God, and making themselves most lamentable spectacles.  
In an Apothecary's shop, painted boxes, with goodly inscriptions have poison within them, and from many learned men, may proceed most dangerous doctrine, & manifest error, as poisoned wine may be drunk out of a golden cup. Many learn to know, and few to practise, and to become good. Wicked Herod, Math. 2. searched the scriptures, not that he might be the better thereby, or edified in soul and conscience; but that he might know where Christ should be borne, that he might come to kill him.  
Many are very painful in the studies of the laws, 
Lawyers.  searching Chronicles and Antiquities, proposing unto themselves promotion and gain, as their chiefest scope, and therefore much wrong is done by such manner of men, the law wrested, & many a good cause over thrown. But where are those learned Lawyers, that with a good conscience undertake other men's causes; if they be good, they stand for him, & dispatch him without demurs, and long delays: if they be wrongful, they will not once meddle with them, giving the party counsel to surcease, and to live charitably. as a mutual member of the same body, & as a good Christian and loving subject, under a mild and gracious Prince. God forbidden but that there should be store of them, and I doubt not but that there be manic good men among them, of a good conscience, and worthy to dwell in a Christian commonweal, but I must needs say they are hard to be found; and a man shall a great deal sooner light upon the quite contrary, so great a number there is of that profession, & I had almost said of that disposition. In all knowledge, the groundwork and foundation ought to be a holy life & godly conversation, the glory of god, & the benefit of his church and commonweal. This knowledge is rectified knowledge, the other is wrested, greatly abusing so excellent a gift, and so worthy an ornament. And what grace is it to see a precious ring in a swine's snout. Godly & virtuous, is better than wise & learned, without the which, wisdom and learning is like a sword in a mad body's hand, who careth not whom he strike, yea though he slay himself. A learned man without virtue, wisdom and government, overthroweth himself, & many more, by his evil example, & false doctrine. First learn to know God rightly & truly, and then thy learning shall stand thee in steed. psal. 119. First the prophet David prayeth that the Lord would teach him the way of his statutes, & then that he would give him understanding. Let learning be built upon the foundation of virtue. Put a precious garment upon a dead body, and it warmeth not, because there wanteth natural heat in the body, which giveth life and moving. So if the fire of God's love, doth not burn in thy heart, all other external matters, be they never so glorious in the sight of the world, as authority, learning, knowledge, eloquence, wisdom, shall do thee but little good.  
This Lawyer, under the show to be instructed, cometh to tempt Christ: the devil under the show to advance our first Parents, 
Tentation.  undermineth them: seeking to relieve Christ in the Desert, went about to make him offend God, and to obey him. Math. 4.3. The Evangelist calleth the devil by the name of a Tempter, because it is his chiefest work. And in divers places of the gospel, we shall read, that many asked questions of Christ, or rather were sent from his enemies; to entangle him in his talk. To whom he sometimes well answered. Why tempt ye me ye hypocrites. As in the cause of giving tribute unto Caesar: for when they showed him a piece of silver, he asked whose Image and superscription it was, & they said unto him Caesar's Give therefore (saith he) unto Caesar, the things that are Caesar's, and to GOD those things that are Gods.  
Many ask questions, not because they are ignorant, but because they would entrap. Achab asked of Micheas the Prophet, 1. Kin. 22. whether he should go to battle? not that he would know the truth, but only to satisfy his mind. So many ask needless questions, not to be instructed, but to show their unprofitable curiosity. But let us hear what his question is.  
Master, what shall I do to inherit eternal life.] Hearing Christ speak of blessedness, 
Master. etc.  he inquireth the means that lead thereunto, being not ignorant thereof, as appeareth by his answer, Thou shalt love the Lord thy God, etc. But temptingly he spoke it; Besides, he calleth him Master, that under the show of good will he might the sooner deceive him i● as the Scorpion hath aslattering countenance, but stingeth with the ●aile. Under fine couched words malice doth not always appear. God in his law commanded, we should not wear a garment of linsey wolsie, as they do which have one thing in their mouth, & another in their heart. The world is too full of such people, which can speak well of thee to thy face, but behind thy back sell thee, and still making thee believe they are thy especial friends. They have a policy to speak well of others, whom they hate, to make thee do the like, that they may entrap thee, and bring thee into trouble, by some words that may fall from thee unawares, which shallbe made far worse. Woe to the double heart, & to the lips that speak wicked things, and to the sinner that goeth two manner of ways. Ecclus. 5.15. & 6.13.  
He might also call him Master in mockery, as in the court of Pontius Pilate, they clapped a crown of thorns upon his head, put a reed in his hands, & bowed the knee disdainfully, and sang, Hail King of the jews, and all to deride him. Also in the house of Caiaphas, making a jest of his prophetical function, they hide his eyes, & struck him on the face, saying: Prophecy who it was that smote thee. And as in his passion and prophecy, they scorned him, so now in his doctrine, they call him master, but in the way of mockage.  
He is desirous to know how to obtain everlasting life, because it is the mark that every one shooteth at, though there be few that use the means. This life although it seem never so long, yet is it but of short continuance, in respect of the time to come: for he that shall recount with himself the time past, it seemeth unto him but as yesterday, or rather but as a moment. So jacob at his first coming into Egypt, when Pharaoh demanded of him how old he was, answered: The days of my pilgrimage, are a hundred and thirty years: few & evil are the days of my life. Few, because they suddenly vanish, and evil, because of the manifold miseries, & wearisome labours that fall out continually in our life.  
Wherhfore, as the fowls desire to fly, the fishes to swim, and creeping things to crawl upon the earth, neither is nature deceived in these operations: so do men naturally desire everlasting felicity, the which the mind doth always long after, and cannot be satisfied, and never resteth, until it hath obtained it; which happiness cannot be accomplished in this life, but in that which is to come. So that the soul desireth GOD most inwardly; for only in his presence is life, and at his right hand are joys for evermore.  
This Doctor of the Law, although he be worthy of reproof, because he tempted our Saviour Christ, yet herein he is worthy to be commended because he doth not put forth unprofitable and vain questions: 
Curiosities & needless questions to be avoided.  but is rather desirous to know & understand, the way that leadeth to everlasting life. Would GOD all our speeches, conferences, and meetings, were to this end that we might know how to be saved. Ye shall see many men's minds run upon needless curiosities, vineyard, gave unto every one a penny, he hired labourers, not loiterers, painful doers, not vain boasters. Christ saith in the gospel of Saint john, Every branch that beareth not fruit, he taketh away: by taking away, he meaneth casting into the fire, that it may burn, because it bringeth not forth fruit. And the Prophet Esay, chapter 1. willeth the people of his tyme, to do well. He saith not, Learn to say well, though that be good, but learn to do well, which is harder; and also far more necessary.  
Infinite are the places of Scripture to this effect, all which conclude, how that God doth far more accept godly doers, then idle talkers. To the substance of water, is added moisture & cold, it hath also these qualities, to be clear, and very fluent, all which if they want, yet the substance of water remaineth. In a well ordered Commonweal, the substance thereof is the peace and quietness of the Citizens, the necessary helps, are the mechanical Sciences and trades. So in the spiritual life of the soul, is faith, hope, charity; the outward & necessary forniture thereof, is the Sacraments, spiritual sacrifices, of prayer, praise, thanksgiving, alms deeds, and all other godly and holy practices. For in these, thou must be fruitful, if thou wilt show unto the world, that thou hast faith, hope and charity. How shall it be known, that thou hast charity, when thou hast no alms deeds? how shall it be known, that thou hast hope of another life, when as all thy joy is settled in this world. All the glory of the King's daughter, saith the Psalmist, is from within, having within faith, hope, and charity, and being outwardly adorned with godly works. Hereby the soul becometh glorious, but not so glorious, as it shallbe in the world to come. To these are required patience, constancy in persecution, chastity, perseverance, & many other virtues also, which now I cannot recite. But how can they say, that they have a true faith, whose life is most ungodly & unclean, being overladen with manifold iniquities.  
He asketh what he shall do, to inherit and possess eternal life, for this life is but a tenement at wil The heavenly inheritance is without change & that possession is without displacing, or any alteration, & how excellentis the estate of man, that is born to enjoy and possess heaven. Which in this life he cannot attain, till death hath given the stroke, & made a happy passage for him. Yet in this thy life, by thy lewdness & wickedness, thou mayst dispossess thyself of that heavenly inheritance. And in that it is called an inheritance, the bountifulness and mercy of God, doth wonderfully shine & show itself; for they that are heirs, come not unto their inheritance by desert. But now let us hear what Christ his answer was.  
And he sayd unto him, What is written in the law? how readest thou?] Certain it is that the law doth set down a rule, how to frame our lives, and to obtain everlasting life, yet can it do nothing else but condemn us: and therefore it is called the ministration of death and condemnation. 2. Cor. 3.7. Yea, it increaseth the gilt and weight of our sin, and maketh it to appear more manifestly. Rom. 7.13. All which comes not to pass through the fault of the law, 
Law.  being holy, just, & good, but because our corrupt nature is so bad, that it is more ready to break. then to keep the law. Rom. 8.3. Therefore, although no man be justified by the Law, yet the law doth contain perfect righteousness, neither doth it promise everlasting life in vain, if we were able perfectly to fulfil it. Neither ought this doctrine to seem strange unto us, that God doth first require the righteousness of works, & then offer everlasting life without the desert of works. Because it is most necessary that we should first know our miserable estate, not only in transgressing the Law, but also in deserving the curse and punishment appointed thereunto, that so we may more earnestly and more humbly, seek the mercy of God, in the death and passion of jesus Christ.  
Our own righteousness cannot obtain everlasting life, therefore it must be the free mercy of God that must do it. Christ having regard to the Lawyer's question, answered him aright. For he did not inquire how he might obtain everlasting salvation, but by what works he might accomplish the same, saying: What shall I do to inherit everlasting life. The Law doth show how we are justified by works, and yet no man is justified by works, because we cannot perform it. In the mean time Christ doth prevent their slanderous offence, who sought to entrap him, as though he did pervert and overthrow the law.  
A marvel it is that thou, saith Christ unto him, which art a Doctor of the law, art ignorant of this point, who should teach others. Would God many that are Christians, and of great years, did not stand in need to be instructed in the doctrine of Christianity, or rather in the principles of religion. Who make great boast of their perfection, & yet being asked, are not able to render an account of their faith. And yet this is a further inconvenience, that although they are so ignorant, yet they would be loath so to be accounted, and also unwilling to learn. Set shame aside, for this is no shame to learn to be instructed. A craftsman is of no reckoning that is unskilful in his trade, and he is unworthy the the name of a Christian, that is such an infant in Christian religion. And as foolish pity doth mar a City, so worldly shame in matters of religion, doth overthrow piety.  
Christ sends this Lawyer to the Law, in the knowledge whereof he did so advance himself: first, that he should be satisfied by his own knowledge: and secondly, that he should make it manifest, that in the law and word of GOD, is showed the way of salvation, which teacheth what we should believe, do, follow, fear, and avoid. For the whole Scripture, as saith Saint Paul. 2. Tim. 3.16. is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousness. That the man of God may be absolute, being made perfect unto all good works. Therefore Christ commandeth us to search the Scriptures. john. 5.39.  
Christ sendeth the Lawyer to the Law, and the searching of the word: he sends him not into the palaces of Princes, where it seemeth is the most happy life, but indeed the soul doth there gather infection, which doth rather tend to the destruction than the salvation thereof. For what is there to be learned, but the desire of honour and promotion, envy, strife, & factions; there shall ye see pride and bravery, and boasting of valour, dainty banqueting, and gorgeous attire, all which are the devils temptations, to lead us unto hell. In the houses of noble men, dicing from morning to night, and outrageous swearing.  
He sendeth him not into the house of Merchants, that he may learn lies & false oaths, how he may deceive his neighbours. Take counsel from God's law, not from the world, learn to govern thyself after God's commandments, and not after the fashions of this wicked world, which is altogether an enemy unto God. And the beginning & cause of our destruction ariseth here-hence, that in all our affairs we rather take counsel of the world then of God. If thou hast received an injury, the world biddeth thee seek revenge, that thou shouldest do well to thy friends, & hate thine enemies: yea spill the dearest blood, if it be in thy power. But the royal law of God, speaketh of peace and love, willing us to love our enemies, and to do good to those that hate us, and to pray for them that persecute and hurt us.  
If the tentation of the flesh do trouble thee, the world would have thee to satisfy thy lust, to follow thy pleasures, to offend God, to be unclean and beastly. But God saith, hereby thou losest thy honour, thy soul, thy conscience, the joys of heaven, and that blessedness which never shall have end; thou losest thyself, thou losest withdraw thy love. But seeing there is no hour, wherein GOD doth not bless us with his benefits, we always own all dutiful affection unto him. Who planteth a vineyard, and eateth not of the fruit thereof? and to whom is the fruit due, but to him that planted the viniard? Who would not show love to him that doth him good? The brute beasts are most loving to their benefactors, the fierce Lion is as meek & mild as a lamb, to him that feedeth him. How doth the dog fawn upon his master, yea and mourn for him, & fight for him, committing himself to danger and hazard, to do his Master good. Only ungrateful man, doth not know his Creator, which doth sustain and nourish him, and seeketh by all means how to befriend him. Esay. 1. Here-hence it is that the prophet exclaimeth, The ox knoweth his owner, and the ass his masters crib, but Israel hath not known, my people hath not understood. O the senseless brutishness of man, who in his duty may be instructed of the brute beasts.  
Thou lovest thy grounds, thy cattle, thy possessions, because they are thine, & why dost thou not love GOD, who is thine,  
The division of the heart, is the death of the soul; for as the body being divided cannot live, so neither can the heart if it be divided. How long, saith the prophet Eliah, do ye halt between two opinions? If riches increase, saith David, set not thy heart upon them. If God possess that room, why should we give place to any other? God is a jealous God, who as the husband would have his wife not to set affection on any but upon him alone, so God requireth thy whole heart. If he see our hearts and minds too much set, either on wife, children or goods, he taketh them away, that we should not be forgetful of him. But if we will needs continue in that mind, he giveth us over to our distempered humour. I will take away my zeal from them, saith the Lord by his prophet Ezechiell, love what thou wilt, fulfil thy desire.  
The Prophet Esay, when he saw the people of his time so unbridled, & so doted upon the love of the world, wondered how God could so patently bear it, and being so jealous, he asketh the question. Where is thy zeal whereof thou speakest, I will put my zeal in them, and now do I see every soul play an adulterous part. God therefore, seeing he is most jealous, saith, prou. 23.26. My son, give me thy heart, yielding no part thereof to any other, but love him with all thy heart, with all thy soul, & with all thy understanding. Concerning which matter, read master smith's sermon, entitled, The Christian sacrifice, most excellently penned.  
This commandment seemeth unpossible, that we should love the Lord with all our heart; so that there be no regard, left to any thing else. Which is especially to be understood, in matters of weight, & great necessity, as in the cause of religion, in time of persecution, and in the trial of thy honesty, when thou art tempted as joseph, and Susanna, and in avoiding any sin whatsoever. Setting God always before thy eyes, and treading under foot, whatsoever the world, or the devil, or thy flesh shall move thee unto, being either most delightful & pleasant, or profitable to the outward man. And such a one is truly said to love God, with all his heart, and with all his soul. In the mean time, while there is no occasion of sin offered, we may love our parents, wife, and children, & friends, on this condition, that our soul have always a watchful cave, not to sin against god at any time for them or for ourselves, or for any consideration in the world whatsoever. Holy loseph, that pattern of humility, loved god above all, who being invited by his Mistress to commit adultery, gave this wise and discreet answer, setting God before his eyes, Gen. 39 How canst do this great wickedness, and so sin against god? He had rather lose his unlawful pleasure; then lose God. Holy David, when he might have slain King Saul, chose rather not to offeud god, then to revenge himself.  
Renowned and chaste Susanna, when she might have offended god without any impeachment, or open knowledge in respect of the world, the thing being kept close: yet she had rather in a good cause, undergo any worldly shame, or great wrong & injury whatsoever, then to forsake God, her hope, her crown, & her castle. Love those things which god doth suffer thee to enjoy in this world, as much as thou wilt, for god doth give thee large liberty, so that when there is any occasion of offending god offered, than we gather our wits together, and look about us, as did holy joseph, David, Daniel, & the three children, Susanna, and the like, loving god above all, and in the highest degree, rather submitting ourselves to any torment whatsoever, then by offending god to hazard our souls, in everlasting torments.  
And thy neighbour as thyself.] Our Saviour may seem herein too much to commend unto us the love of our neighbour, in that he joins it so near unto the love of god. How-beit, the love of god, & the love of thy neighbour, spring both from one fountain, & from one inward affection, & from one cause, so that they cannot be separated or parted a sunder. Therefore S. Paul saith. He that loveth his neighbour, hath fulfilled the law. Thou canst not avoid the love of thy neighbour, but thou must shake off the love of god also. Wherein we may clearly see, how much god doth account the love of thy neighbour, that he thinks he is not loved, unless for his sake we love our neighbour also. As also that God in the 2. table of his law, hath spoken more largely of the love of thy neighbour. For the commandments of the first table are but 4. in number, the commandments of the second table, are six, and yet in the first table, is contained the love of God. In the second table, the commandments are all negative, but one, which doth show the severity and straightness thereof, to make us take the better heed. Therefore our Saviour saith, joh. 13. In this shall they know that you are my disciples, if ye love one an other. He saith not that ye are known to be my disciples, by working miracles, or by the gift of prophecy; but if ye shall love one another: for this is the badge of Christians, whereby they are distinguished from the dovils' company.  
When our Saviour Christ taught his disciples, (the time he was conversant with them) humility, patience, contempt of the world, and other christian virtues and duties: the persuasion of love, charity, and good will, he reserved to his last supper, to the intent that he might most firmly imprint the love of our neighbour, into the hearts and memories of his disciples. For this is given us by nature, that look what our friend doth give us last in charge, when he departeth from us, that stickest longest in our remembrance. In this duty of love, consisteth the perfection of all christianity. Therefore S. Paul saith, that the whole law is comprehended in this one thing: Thou shalt love thy neighbour as thyself. He that fulfilleth both these commandments as he aught may without blushing appear before God. David saith, o Lord I have loved thy commandments, and therefore he desired the presence of God, but Adam being called, fled from God, & hide himself, because he had disobeyed God: and therefore durst not come into his presence. The prophet saith not, I have known thy law, or I have kept thy law, but I have loved thy law. To keep thy law, is of necessity and fear, but to love, proceedeth from inward affection. The love of God is perpetual, but the love of the world, or of ourselves, is but for this life; for the love of the world and of ourselves, we endanger ourselves, but for the love of God, we find a means to be partakers of the kingdom of God, and of everlasting joys. The especial cause of loving our neighbour, is in respect of his soul. And a good shepherd will not spare to lay down his life for his sheep, and many have been content to be offered up, for the confirmation of the faith of others.  
This do●, and thou shalt live.] See how Christ doth provoke us unto good works, 
This do. etc.  teaching us that we should walk in them. He saith not, Say this, or believe this, but do this That is, love God, and love thy neighbour, and show forth the works of charity. As the Apostle speaketh. 1. joh. 3. Let us not love in word, neither in tongue only, but indeed & in truth. He that seeth his neighbour in necessity, & shutteth up his compassion from him, how remaineth the love of God in him. He that loveth his neighbour, hath life, and he that loveth not, abideth in death. 1. Corin. 13: Though we speak with the tongue of men and Angels, & have not love, it were nothing. As the body is sustained by natural heat, so is charity the life of the soul, without the which it is as dead. If thou hatest, thou hast a name that thou livest, but thou art dead and if thou findest thyself thus dead, love and live. We are translated from death to life, because we love the brethren. Nothing is so precious unto us, as life, whereof this is an evident token, that for the same, we can be content to have an ●r me or a leg cut off, and to drink most bitter potions. Yet is this life no true life, but rather a shadow, & an image of death. If we can be content to endure such things for this life, which is of so short continuance, how should we bestir ourselves, & what should not we undertake, to attain the glorious life everlasting. For Christ speaketh not here of this transitory life; but of everlasting life, which is the seat & dwelling place of the blessed. The Gods of the Gentiles, require the death of infants, and that men should slay themselves, but the Lord saith by the prophet Ezech. 18. I will not the death of a sinner, but rather that he return & live. Oh how good is our God, who I would were loved of us as meet is, and that we could frame ourselves to obey his holy will: and for this our love and holy obedience, requiteth us not only with this transitory life, but will crown us hereafter with eternal joys.  
But he willing to justify himself, said unto jesus; Who is then my neighbour? 
But. etc. ] Herein he showeth himself to be an hypocrite, that he would justify himself, as though he had fulfilled the whole law of God perfectly, and left nothing undone. Our hypocrisy is especially found in the keeping of the second table, for that is the sold & given to the poor, not being moved thereunto through charity, but because he was a thief, and bore the bag. The son of jacob, when they sold their brother joseph, willing to justify, themselu●s before their Father, and to clear themselves from all offence, brought their brother's garment, stained with blood, as though nothing might be lay de to their charge. So Herod purposing to kill Christ, made a show that he would go & worship Christ. The wicked judges would have cleared themselves, to be far from the offence which they lay de to Susanna's charge. But let all these understand which dissemble with their double heart, that there will come a time, when all shall be revealed, as the treachery of Absalon, Heliodorus & Herod's was, & if not in this world, yet in another.  
He saith he loveth God, and yet maketh question who is his neighbour. But he that loveth not his neighbour, whom he seethe daily, how shall he love God whom he hath not seen? He speaketh suspiciously, as though a man might love God, and yet nevertheless be cruel and hurtful to his neighbour. The jews, they had only respect to them of their own nation, supposing it was lawful for them to hate allants and foreigners, and to let them alone, without doing them any benefit on good at all. But the name of neighbour doth extend itself to a further compass, to wit unto all men. Forasmuch as oftentimes it chanceth, that he which is nighest to us in birth or country, is farther from us in affection and love, than our very foe.  
And jesus answered and said, A certain man went down from jerusalem to Icricho.] This might be, for jerusalem was in the high mountain Zion, and I●icho in a low place: Besides, there was a desert betwixt jerusalem and jericho, where passengers were spoiled by thieves, and where Zedechias the King was taken by by the Captains of the king of Babel, when he fled from jerusalem. Some apply this man that was wounded by thieves unto Adam, and unto mankind: the priest and the Levite unto the sacrifices of the old law, and Christ unto the Samaritane which healed mankind, being spoiled by the devils temptations, of the gifts & graces of God, the denill being compared here unto thieves.  
Some compare the man that came from jerusalem to jericho, unto a sinner that falleth from the estate of grace, unto the deformity of sin. But how far this is from the sense and true meaning, every man may perceive. For the chiefed cope that our Saviour a●●eth at 〈◊〉 to show who is our neighbour. For he is our neighbour that can do us any good, whether he be bethen or Christian, faithful or unfaithful, good or evil, We ought to love God, more than ourselves, & our neighbour as ourselves. Every one living is our neighbour, who although he be evil, yet may come to a bett●● course of life, if he so continue, we must seek to win him by our example and good exhortation. They that are in the estate of misery, are chiefly our neighbours, and they that have compassion of other men's distresses, and are willing to help them, do most of all perform the duty of neighbours.  
By this man which went down from jerusalem to Ie●icho, Christ understandeth any man of what state and condition 〈◊〉 he be the poor, abject, humble sad, 〈◊〉 and des●●●● of our help●▪ and in a word● to conclude, every one to whom we may do good. Consider therefore thou that art ri●●, that though poor man is thy neighbour 〈◊〉 thou that art wise, that thou are bound to help the simple and the ignorant; thou that art bealthfull, remember him that is sick and comfortless, and that Christ hath commended him unto thee: if thou be'st joyful and in prosperity, that the band of love and charity doth make thee to open the bowels of compassion, towards him that is in affliction and misery. By him that went down from jerusalem to jericho, Christ understandeth all that are in need and necessity, to whom he would have thee to show compassion and mercy after the example, of the Samaritane. Not only the poor and distressed, but also the rich and wealthy, are here contained under the title of neighbours.  
A certain man came down.] Principalilie this is to be referred to the poor man, which leadeth a solitary life, alone by himself, having no companion nor comforter, being left and forsaken in a manner of all. Every man will visit the rich man, and keep company with him, every one praiseth him, and waiteth upon him. But the poor man's estate is lamentable, who suffereth his misery alone, and scarce a neighbour to make any question of him, or to make any inquiry after him. If the rich be sick, Physicians are sent for, & he hath many friends, and many helps: the poor man in his sickness hath small help, liveth alone, & dieth alone. jerusalem had many friends in her prosperity, but being in distress, they l●ft her all alone. Therefore she weary, saying; All my friends have despised me, and are become mine enemies. The rich in their distress, have friends at will, and more than they would, but where are they that help the poor, and they are worthy of commendation; and therefore no marvel if Christ do so point out a merciful man, with this example of wonder.  
The pooreman suffereth his misery alone, and no man will vouchsafe to know him, neither is there any reckoning made of him. It may well be said. The poor man went down from jerusalem to jericho; for the rich men they rise, and are promoted unto honour, but as for the poor, they have many hindrances, and every man keepeth them down, they are in a manner cast down headlong, & made to go from worse to worse. He went from jerusalem to jericho; that is, from riches to poverty, from prosperity to adversity, from a quiet, to a troublsome life. The poor man that hath not to bring up, or to prefer his children, doth break his sleep with divers troublesome cares. The wheels of a clock are always running, and what is the cause, but the weights that pull them down? so is necessity as the heavy weights that hang at the wheels of a clock, that never suffereth him to take any rest.  
God hath knit together all mankind with a holy band of fellowship, and surely the Lord for no other cause, hath set down the name of a neighbour in his law, but that he might more lovingly inui●e us to the love one of another. But because men being blinded with a natural kind of pride, and self-liking, cannot think so well of others, as of themselves, therefore they refuse to do the duties of christianity and charity. Whereas nature itself being our director, teacheth us that we were created one for another.  
And fell among thieves.] And what could the thieves get at a poor man's hand, according to that of the Poet; That an means; so fame of is it, that thou dost open the bowels of pity & compassion unto him. job saith, chap. 12.6. The Tabernacles of robbers do prosper, & chap. 20.19. He hath undone many, and forsaken the poor, and hath spoiled houses which he builded not. Extortioners have spoiled the people, saith the prophet Esay.  
And wounded him.] The wounds of the poor, is the grief of his heart, 
Wounded.  beside the extremity which is showed against him. Which things are as grievous, if not more grievous, than any outward wounds can be.  
And departed.] As Wolves being satisfied with dead carcases. 
Departed.  Ezech. 22.27. complaineth of such in his time; Her Princes in the midst thereof, are like Wolnes', ravening the prey, to shed blood, and to destroy souls; for their own dovetous lucre. And their prophets have daubed them with untempered mortar. The people of the land have they violently oppressed, by spoiling and robbing, and have vexed the poor and theneedy● yea, they have oppressed the strangers against right. And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it, but I found none. Therefore have I poured forth my indignation upon them, and consumed them with the fire of my wrath: Their own wales have Irendred upon their heads, saith the lord God. If rich men would call themselves to better remembrance, and repent themselves of their doings, the recompense were half made. But the more is the pity, they remember no such matter, and go away without rebuke or blame, and without remorse.  
Leaving him half dead.] When upon any exigent thou takest away the poor man's ox or his cow, dost thou not leave him half dead, seeing thereby his life is maintained. When thou castest him into prison, he cannot labour for his living, neither can he pay his debt ●uer aw●i● the sooner. And not only himself, but his whole family is in great misery, do therefore to him, as thou wouldst be done unto in the like case, let thy heart relent, and work a deed of charity, release him, forgive him, and God will pay thee & bless thy store; if in the mean time thou be not so forgetful, that thou callest not to remembrance how many ways, and after what fort God hath released and for given thee. Remember what ill success he had, that would not forgive his fellow servant. Math. 18. When thou pinchest the labourer in his hire and wages, thou leavest him half dead. jam. 5.4. Ecclus. 34.22. The bread of the needful is the life of the poor, he that defraudeth him thereof, is a man of blood. He that taketh away his neighbours living, slayeth him, and he that defraudeth the labourer of his hire, is a blood-shedder. Deu●: 4.10. to 16. Ecclus. 7.20.21. & 33.29. Le. 19.13. It is no marvel that that is called the life of man, without the which he cannot live, and in taking away that which should be his living, although he live a free a fort, yet is he through sorrow, hare broken, & as a man half dead. And for a●e the poor the widows, the Orphans and the afflicted, dealt withal in this life. But now our Saviour exhorteth unto charity and mercy, as in the words following.  
And by chance there came down, 
Priest.  a certain priest that way, and when he saw him; he passed by on the other side.] And it chanced that a certain priest was going a journey, which lay the very same way, and whereas for the very order and profession of priesthood, which he had taken him unto, he ought chiefly above others, to have fulfilled the commandment of GOD: yet notwithstanding, himself being a jew, saw one that was a jew, and being himself a man of jerusalem, saw one of jerusalem spoiled, wounded, and lying half dead & yet passed by, no whit moved with any drop of piety and compassion. And although the jews by the privilege of adoption, were separated from all other Nations, that they should be Gods holy inheritance, yet such was their barbarous, uncivil, & heathenish contempt one of another, as though there had been no acquaintance, no fellow ship among them; as though they had not been people of one and the self same Nation. Therefore our Saviour Christ doth here in this Parable, desenbe their cruel neglect of charitable affection, whereof their own consciences did pronounce them to be guilty.  
The covetousness of this world hath offered violence unto justice, & she being thus disgraced, hath ascended up into heaven, so that it is hardly or not at all to be seen on the earth. They that should be most bountiful, are for the most part too hard-hearted; and they that have their livings to be good to the poor, being blinded by covetousness, dissemblingly pass by the poor, neither will they take notice of them, neither will they enter into any feeling affection, or inward consideration of their miseries; the Lord make them to remember themselves, that they may learn to be merciful. For they are the servants & ministers of him, that is most merciful, and who causeth his rain to fall as well upon the unjust as the just.  
God gave no possession to the Levites, because he was their inheritance, whereby is signified, that he that then left the priests without any earthly possession, would also have it so now, that their hearts should be be estranged, from the love of this world, and earthly possessions, and from the greedy desire of wealth, looking for no more than that, which should serve their turn. Therefore, If the Minister serve God, and employ his vocation diligently, let him not fear, seeing the Lord is his portion.  
The Lord commanded the people of Israel to allot out Cities to the Levites. Numb. 35.2. which he did to this intent, that they should not be entangled in worldly business. Pharaoh gave inheritance unto the priests, & when all the Egyptians were enforced to sell their land for food, the priests were spared. But now in these days, the Ministers livings are so curiold, and their maintenance for the most part so poor and bare, that they are in a manner enforced with Saint Paul, to make Tents, & to seek ways how they may live, there are so many Church-robbers every where.  
And likewise also a Levit, 
Levite.  when he was come near to the place, went and looked on him, and passed by on the other side.] A Levite also passing by the same way, at whose hand a man might justly have looked for the due observing and keeping of God's commandment: because he being a man dedicated to the Temple, was a minister of God's holy service, and therefore aught to have been a man of devotion, yet showed small token thereof. For this man, even as the other had done, though he saw the wounded man well enough, yet passed forth on his way, and did no helps at all to his brother & countryman of the same City, that himself was of, And such as the priest was, such also was the Levite, the inferior taking example of the better. There was no pity, no compassion, no bowels of mercy in any of them both. According to that of the prophet jeremy, chap. 8.10. Every one from the least to the greatest, is given to covetousness, from the prophet even to the priest. Full little were they exercised in alms deeds, and in the works of charity, which should have given good example unto others.  
Then a certain Samaritane, as he journeyed, 
Samaritane.  came near unto him, and when he saw him he had compassion on him.] The Samaritans were not of the jews, but strangers and idolaters. For when Salmanasar the King of the Assyrians, had carried away capture, the ten tribes of Israel, for their manifold offences, out of Samaria, into Assyria the king, lest the land should be waste placed divers people of divers nations, there to inherit & to inhabit. Who not knowing GOD, but worshipping idols, and at the beginning of their dwelling not searing the Lord, the Lord sent Lions among them, which slew them. Which thing when it came to Salmanasers' cares, the King of the Assyrians, taking counsel with his Princes and Nobles, he sent thither one of the priests, which he had brought from Samaria, to teach them how they should fear the Lord. By whom they having heard the Law of Moses, with a certain reverence, began to worship God, yet so that they served their idols also. These did the jews hate, & they were despised of them, whom they called Samaritans', to whom they objected that they had devils, because under idols they worshipped devils. And this thing 〈◊〉 lay the unto our Saviour in great reproach, that he was a Samaritane, and had aedevill.  
Then a certain Samaritane.] Hecre we are fully taught, not only who is our neighbour, but how we must bestow our mes, and in what measure. First, the Samaritane seeing the wounded manned was moved with compassions, therefore the reis required in us, an affection of mercy, where bis we should think other men's distresses to pertain even to ourselves. The mind mst he thoroughly affected and induell with this quality, according to that of the Apostle, Heb. 13.3. Be mindful of them that are ●ound, as though ye were in bands with them. For Paul saith, that there are certain wicked men; without natural affection. Rom. 1.30.  
After the priest and the Levite came the Samaritane who espying the man that had been rob, and lay half alive, half dead, and marveling what the matter was, he drew near unto him, and perceiving the exes come, misery of the man, was moved with petty & compassion toward; this jew, whereas himself was a Samaritane, and yes ●●e jews do very sore abhor & hate all Samaritans. For all his journey he doth not pass by him, but cometh and draweth nerae unto him; neither doth he only pirrie his case wish lamentable words, and so make haste onward on his journey, and who business, as most men do. For as Samaritane saith, chap. ●. 25. If a brother or a sister be 〈◊〉, and destitute of daily food, and one of you say ●●●o them, Departmence, warm yourselves, and fill your 〈◊〉, notwithstanding ye give them not those thinga●●ich are needful no the body▪ what had path it? The Samaritane 〈…〉 to his helping hund, such physic as he had he apply, he doth not excuse the matter that he is no physician, but for the present necessity, having wine and oil about him, and knowing them to be good, first cleanseth his wounds with wine, & then supples them with orle until better remedies could be had. He thinks not of the loss of his wine & oil, and what hindrance it was unto him, but is glad it served to so good a purpose. He lights off from his horse, to set the wounded man thereon, the wounded man being unable, he helps him up with his-hands, he directs him forward, committing the care of him to no other but to himself, & seeing he could not bring him into his own house, he conveyeth him into an Inn. There he spares not, either for costs or pains, and he looks to him himself, because in Inns and strange houses, such poor men's miseries are little regarded, neither are they tended as they ought. And seeing his business required haste, & that he could no longer tarry, he makes further promsion for him, he takes forth our of his purse, so much money as might serve, till his return, & delivereth it unto the Host, requesting the Innkeeper that he should see the wounded man well attended and kept, until such time as his journey being done, he should return the same way back again saying; Mine Host, ye have money for the purpose, see to this man at my cost & charge, that if ye shall beslow any thing above this sum that I have delivered you, you for your part shall not be a looset one mite by it, reckon it to me when I return again this way, & whatsoever ye shall lay out upon him, I will pay it you again. He promiseth to return, & all his gesture & behaviour was, to show that he could not be in quiet till he saw him well & whole again. Behold here a most plentiful & wonderful measure of love & christian charity.  
And a great shame it is to christians, that heathen people are more merciful, yea, many of the Recusants herein excel us, & shall no doubt rise up in judgement against us. If we be slow in ordinary distresses, yet in great extremities let us show ourselves forwardly, at leastwise for the shame of the world, if God's mercy do not mocue us. Show forth the fruits of thy profession, & let not faith be dead within, & let not God and the world, & thy own conscience condemn thee. Be not as the rest of the world, who either pass by & regard not, or else give but some good words & wishes, or if they give any relief, it is but very slender, so that it doth the poor but little good. Alas, what is the relief of a penny or a shilling, to him that standeth in need of a pound. Yet the fashion of the world is, to make great boast of this slender relief, like unto the boasting Pharisee, as though we were great alms folks to be wondered at and chronicled. But who will like this Samaritane, seeing a poor man in great distress, light off from his horse, and hinder his journey, & forgetting his affairs, bend himself wholly for the time to help in such a case. The proverb is, that many a little makes a much, & we think when we give somewhat, that every one will likewise; but God knows almes-folks are very rare, for how should it be a thing so greatly commendable, if it were common. Little knoweth the full belly what the hungry belly means, and if we did feel for a while the penury and scarcity of the poor, we would be more willing to relieve them, and also we should manifestly see and perceive, how small the number is of them, that give no more but poor Peter pence.  
Seeing this Samaritane showed greater kindness, than either the Priest or the Levit, here-hence we may learn, that if we will be accounted more holy than other, & of greater perfection, that we do not so behave ourselves, that our conversation be worse than soldiers & publicans. You see that the priest and the Levit, both of them were of the elect people of the jews, and of that tribe which was prepared to do God greatest service, and which were judged the holieft among the people, as they should have been, and yet was there found in them, neither charity nor compassion. But this Samaritane which was a gentile & an idolater, which had no knowledge of God, & was despised of the jews, so that it was counted a reproach, if a jew did talk with a Samaritane, or had any business, or any thing to do with him; this Samaritane I say, showed himself more godly than the jews, and not better than the common sort, but better than the priests and the levites, which did teach & exhort to virtue and holiness, and which should have given worthy examples, like lights upon a hill. So the priests of the temple, which descended of the holy patriarchs, Abraham, Isaac, and jacob, did slander our Saviour Christ, who was reverently used of the woman of Canaan, which came of cursed Cham. He found not that faith in Israel, which he found among the Canaanites. I fear me it will fall out, (& I would in this I might be found a liar,) that in the day of judgement many publicans, and of the common sort, shall be preferred before us, which preach the word, and exhort other unto virtue, and make great boast of Religion, seeing many of those whom we do teach, do far pass us in life & conversation, and may teach us, if not in words & exhortation, yet in godly works. As the Lord said to many proud pharisees, that publicans and sinners should go before them, into the kingdom of heaven. Many shall come from the East and from the West, and shall sit down with Abraham, Isaac, and jacob, when as the children of the kingdom shall be cast out into utter darkness. Which is enough to teach us, to despise no man, but always to live in holy fear and humility. For before God the works of charity and godliness, are more esteemed, than either learning, wisdom, or the glorious show of Religion. For God hath not respect of the persons or of high degrees, but God regardeth more the inward affection, and the perfection of charity. The Priest and the Levite were of higher degree than the Samaritane, but the Samaritane showed himself the better man. For the priest and the Levit being of the same nation, should have had compassion on the wounded jew, but they did nothing less, passing by, and regarding not.  
Hear also we learn, how few there be that have mercy on their poor neighbours, when of three there was but one that had compassion. And such are our times, which in steed of mercy, exercise cruelty toward our neighbours. Then among three yet there was some mercy found, but now you shall scarce find one among a hundred, which remembreth & relieveth the estate of the poor and distressed, as daily experience showeth. Now a man may see a great company of poor & Lazarus people, lie at the church doors, & all the company pass by, neither is there one among twenty that will turn his eyes unto the poor, so farve off are they from comforting them, either in words or deeds. And most lamentable it is, that there be many poor householders that are eshamed to show their distress, yet is their estate well known of the rich & wealthy neighbours, which can scarcely find in their hearts to talk of them, or to be sorry for their necessity. And if they be requested to show relief, & to give somewhat, their ears are shut up, and their stony hearts cannot relent, to hear their piteous moan, but as though they heard nothing, they dissemble all. But if thou wilt not hearken unto my words, have some regard to god's word, Pro. 21, 13. He that stoppeth his ear at the cry of the poor, he shall also cry and not be heard. The which thing the most patiented job considering with a merciful heart, maketh manifest his godly disposition, as a pattern of mercy unto all, chap. 31, 16. If I restrained the poor of their desire, or have caused the eyes of the widow to fail, or have eaten my morsels alone, & the fatherless hath not eaten thereof (for from my youth he hath grown up with me as with a father, and from my mothers a womb I have been a guide unto her,) if I have seen any perish for want of clothing, or any poor without covering. if hi● 〈◊〉 have not blessed me, because he● wi●● warmed with the fleece of my sheep. If I have lift up my hand against the ●●a●hedesse, when I saw that I might help him in the gate. Let my arm fall from my shoulder, & my arm be broken from the bone.  
Thirdly, we are taught by this example, to show charity and mercy, not niggardly, but in alarge and plentiful measure, for God regardeth a cheerful giver. This Samaritane had not only compassion, but went to him, poured oil into his wounds, bound them up, brought him to an Inn, prayed the Host to have care of him, and left money in his Hosts hands. Compare this example to the rich man, who would not refresh poor Lazarus at his gate, yea, Lazarus found more mercy of his dogs then of him, for they licked his sores. But as the one found favour with God, so the other no doubt feeleth eternal torments. What is a slender relief to him which standeth in need of great succour, bring him into thy house, and supply his wants; if thou wilt not bring him into thy house, go to the poor where they are and show thy alms as God hath enriched thee. This Samaritane was no penny-father, no niggard, his hands were not shut, but most liberally and plentifully did he relieve the wounded man. Let this Samaritane be thy example, and be it known unto thee, that whatsoever thou be slowest on the poor, thou givest into the hand of Christ, which will recompense it with advantage. For many are his blessings, which he hath, and may hereafter bestow upon us, in respect both of our body & soul. Pinch not thyself therefore, which surely thou dost, when thou dost not help the poor.  
By this Samaritane also we are taught, not to be over-squemish in beholding the sores & wounds of the poor, as many too daintily turn their eyes away, & stop their noses. This Samaritane, he handled the poor man's wounds, and bound them up. Christ humbled himself, and healed every disease among the people, and refused not their company.  
Fiftly in giving our alms, we must not consider his Country or parsonage, his qualities or deserts, that thereby we should withdraw our hand from doing good, but only we must remember he or she is our neighbour, as also we must have an eye to their great wants & necessities. Many are not willing to give alms, but to their kindred, & such as they know, other some fall into the examination of the lives of the poor, whether they be of good or evil behaviour. This showeth mercy not to one of his own nation, but to an enemy. Refrain not therefore thy liberality from thy neighbour in his necessity, although he have spoken very badly of thee, although he be thy enemy. Yea, let him be a stranger, whom thou never sawest in thy life before, yet consider that he is thy neighbour, & that he is made according to the image & likeness of God, let that be thy looking glass, & help his miserable estate It is the duty of justice, to inquire into other men's faults, but the property of mercy is to have compassion.  
Last of all, hereby we are warned, not only to be inwardly affected, but also to put to our helping hand. Many rich people will take pity, but therewithal they have many dolays and divers excuses.  
Which now of these three thinkest thou was neighbour unto him that fell among the thieves? And he said; He that showed mercy on him. Then said jesus unto him, Go & do thou likewise.] Now Christ cometh to the application of the parable, & to answer this learned Doctor. And this is the conclusion of the parable, where our Saviour reserveth the wanightiest matter to the last. Showing that not only he is our neighbour, which may do us good, but he also that standeth in need of our help. Whom we must help, not only in words & passionate speeches, but also in comfortable relief, which is acceptable both before God & man. The more merciful that any one is, the nearer doth he come to the nature of God. Delay not thy mercy, put so acceptable a work in practice, be not slow, go & do thou likewise. Titus the Emperor would say, that he lost a day, when in that day he had not done one good turn, to some man or other.  
jesus commended this Doctor, that he had made a right answer & a true, moving him therewithal, that his life should be like and answerable unto his words, & that he should be willing, rather to be like to the Samaritane, then to the priest or the Levite, who as men living to the behoof of themselves and no more, had little or no regard of any other, but the Samaritane, where by birth and kind he was enemy unto the jew, in charity and love became his neighbour.  
All the universal progeny of mankind, being through the malice of sathan, spoiled out of the clothing of innocency, sore wounded with all kind of vice, cast a side, destitute of help, half dead, and even at the next door to desperation, jesus coming down from heaven, vouchsafed to visit and see them. And to the end he might the better help them, by taking man's nature on him, he came very near to man, both seeing and being seen, hearing and being heard, feeling, and being felt; and having pity on our extreme distress, he took upon him our sins, and bear them on his own body, he did in his own proper person suffer that we had deserved. The same jesus hath seen to the curing of us, who never turned his face from any sinner, were he never so vile or abject. Whereas the proud and disdainful priest passeth by him, even then giving up the ghost, whereas the Levit neglecteth him, bidding God have mercy upon him and so going forth on his way as he had begun, lest he should sustain some hindrance or damage in the things of the world, while he helpeth his neighbour. jesus this Samaritane hath his Hosts and Inholders', to whom he leaving the earth, and ascending into heaven, doth commit the wounded man to be well looked unto, promising a reward in heaven, if through the abundance of charity, they shall have laid out any thing more, than was commanded, for the healing of the piteous body. And by these Inholders', are to be understood, the Apostles, Ministers, and Preachers, by whose painful preaching, he doth cure and help mankind, and gathereth the same from the violence of thieves, into the inner room of the church, where the wounds of sin are healed.  
By the doctrine of the gospel, our very enemies must be loved, and by Christ his example, the poor, the strangers, the fatherless, and widow, are to be relieved by our alms and charitable devotion. For true it is that Christ is loved in his members, in whom likewise he is offended, when their weak consciences are offended, and is put to open shame of the world, when they be put to shame, and is put to death when they be put to death, & wants relief, when they are in need and necessity.  
The fountain of mercy is the love of thy neighbour, for if thou dost not affect the party, thy mercy will soon grow key cold. And that thou mayest take liking to the party, yea, although he be thy enemy, if it be no more but for God's cause, and at his request, mark what Christ saith. If ye love me, keep my commandments, whereof this is one, Love your enemies, do good to them that hate you. Kill thy anger and thy wrath, bury thy hatred, and tread it under thy foot, GOD hath been favourable unto thee, do somewhat at his request, do more for his love. Heb. 6, 10. God is not unrighteous, that he will forget your works and labour, that proceedeth of love. Heb. 13. To do good, and to distribute forget not, for with such sacrifices God is pleased, 2, Cor. 9, 6, 7. He which soweth little, shall reap little, and he that soweth plenteously shall reap also plenteously. Let every man do according as he is disposed in heart, not grudgingly, or of necessity, for God loveth a cheerful giver, 1, john, 3, 17. Who so hath this worlds good, and seethe his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him. Tob. 4, 7. Give alms of thy goods, and turn never thy face from any poor man, and then the face of the Lord shall not be turned away from thee. Be merciful after thy power, if thou hast much give plenteously, if thou hast little, do thy diligence gladly to give of that little. For so gatherest thou thyself a good reward in the day of necessity, Pro. 19, 17. He that hath pity upon the poor, dareth unto the Lord, and look what he layeth out (he shall lose nothing) it shall be paid him again. Psalm, 41. Blessed is he that considereth the poor and needy, the Lord shall deliver him in the time of trouble. The Lord preserve him, and keep him alive, that he may be blessed upon earth, and deliver not thou him into the will of his adversaries and enemies. The Lord comfort him when he lieth sick upon his bed, make thou all his bed in his sickness. Gal. 6, 10. While we have time let us do good to all men, and specially to them which are of the household of faith. 1, Timo. 6, 17. Charge them which are rich in the world that they be ready to give, and gladly to distribute, laying up in store for themselves, a good foundation against the time to come, that they may obtain eternal life.  
In conclusion, gather this lesson also, to see the mildness of our saviour Christ, how largely, and modestly, and delightfully, he answereth and satisfieth his enemy, which came to entrap him, that we may learn with 〈◊〉 modesty and good will, to answer them that seek our hurt. Yea, all superiors are hereby advertised, not to be too austere to them, that demand any thing of them. See you not how Christ answered this crafty Lawyer to the full, when he might have cut him off in shorter terms, or else answered him with silence.  
See also how by these demands, and by every little occasion, our Saviour delivered many profitable & wholesome instructions. By this example righteous men, & the friends of God, and the lovers of men's souls, are glad upon the least matter offered, to profit as many as they may, and for the love of God and their neighbours, to show forth many good works. According to the exhortation of our Saviour Christ, Math. ●, 16. Let your light so shine before m●●, 〈◊〉 they 〈◊〉 see your good works, & glorify yo●● s●●h●r which is in heaven.  
In another s●nce, jerusalem is said to signify Paradise, wherehence man was cast out, and deprived of all spiritual gyf●● and graces, as immortality, righteousness, and holiness, the true knowledge and fear of God. jericho signifieth this world, and the calamities and miseries thereof, & the divers infirmities wherewith man is oppressed by sin. By thieves, the devil and his kingdom, evil counsel, company, example. By garments, heavenly graces, and the perfection which man had before his fall. By wounds, his infirmities, & the corruption of his whole nature, which hindereth us that we cannot love and serve god as we ought. By the priest and the Levite, the sacrifices of the old Testament, which could not deliver us from sin and death. By the Samaritane Christ, which delivered us from sin, death, the devil & hell. By the Samaritans journeying, Christ his descending from heaven, and taking upon him the nature of man. By coming near, undertaking the affections of man, being like unto him in all things, sin only excepted. Had compassion. The cause that moved him, was his mercy, & not our deserts. He bindeth up our wouds when he forgiveth our sins, and healeth our manifold infirimities, & assuageth our sorrows. Oil is the gladsome tidings of the gospel, comforting & raising up our distressed consciences. Wine signifieth the law, which doth sharply urge and accuse the conscience, as the wine doth straighten the wound, doth purge it, and make it clean from putrefaction. He put him on his own beast, so hath Christ taken upon his own body our infirmities. Brought him to an Inn, and made provision for him, Christ hath brought us into the Church, according to that of Saint Paul, Whom he hath chosen, them also hath he called. For those who are not called, are no members of his Church, neither any of his people. The two pence here named, are the Law and the Gospel, the two Testaments, by the ministry whereof, the church is instructed & governed, & so shall be to the end of the world. The law doth terrify, the gospel doth comfort, and proposeth Christ unto us, to be our spiritual Physician, which doth mollify the wounds of our conscience, with the oil of his grace. The Host is every faithful & painful Minister & preacher, which with conscience taketh care of the flock committed to his charge. Who is willed to take care of his flock, 
Directions for the Minister.  and commanded so to do from god, & that in the government of the church, they show not themselves unfaithful & negligent. Who may not add man's devices to gods word, but in expounding thereof, must direct his full scope, to the proportion of faith, & being also painful in his profession, no doubt he shall receive the promised reward. And if any trouble & persecution grow thereupon, let us refer all to God's good will & pleasure, & in all extremities, learn to depend upon God's providence. In our painful calling, God will assist us with his grace and heavenly blessing & will strengthen us in the continuance thereof, give us courage, & make us constant. And what dangers soever fall out, God will not then and there forsake thee, but he will stand by thee, as the Physician standeth by the sick man, or the Nurse by the child. In all extremities he will be thy guide and comforter. A faithful Minister, and a diligent man, shall have good success and many comforts.  
Go thou and do likewise.] They show mercy, which have a fellow feeling, & help according to their calling and ability, as did this Samaritane. And though this doctor of the law, might boast much of the fulfilling of the law, as many do, which did never fully examine themselves, and their consciences, by the due trial and touchstone of the law, yet had he, and so have we need of the mediation of Christ, to give a salve to our sore, & to recover us from our corrupion & imperfection. And this doth Christ perform freely, 
No perfection in this life.  & of his mercy, which mercy we take hold on by faith. And seeing thou hast not yet fulfilled the law, why dost thou brag & boast of thy own righteousness. Which is far from the righteousness of the law, whereunto our corrupt nature cannot make itself subject. Besides, no man can perfectly fulfil God's law in this life; here we begin, but elsewhere we shall end in perfection.  
Soli Deo omnis laus, et gloria, et gratia.   

The Parable of the unmerciful Servant.  MATH. 18.21. Then came Peter to him, and said: Master, how oft shall my brother sin against me, and I shall forgive him, unto seven times? jesus said unto him, I say not to thee unto seven times, but unto seventy times seven times. Therefore is the kingdom of heaven, likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which ought him tenne-thousand talents. etc. 
NExt after the notable example of the merciful Samaritane, by comparison and contrariety, the example of the unmerciful servant seemeth most worthy of our consideration & edification. Every one ought to forgive his neighbour that hath offended him, so often as he asketh forgiveness. According to that which elsewhere our Saviour exhorteth, Luke. 17.3. Take heed to yourselves, if thy brother trespass against thee, rebuke him, and if he repent, forgive him. And though he sin against thee seven times in a day, and seven times in a day turn again unto thee, saying; It repenteth me, thou shalt forgive him. As this parable doth show, by God's great patience, and by the riches of his mercy, how ready we also ought to be to forgive one another. The kingdom of heaven, may be applied to the Church of God in this life, the which God doth rule by his word and by his Spirit, and doth mightily and miraculously defend it, from all enemies, privy hypocrites, open Atheists, cruel Tyrants, the devil, death, sin, and all the power of hell. God is the King, & we are his servants, into whose hands he putteth his gifts and graces, that we may employ them to his glory, and the benefit of his Church. And in this sense also we are debtor unto God, because no man can fulfil his law, as he requireth, but divers ways we do transgress the same.  
In the first part, that is in the exhortation to mutual forgiveness, first he setteth down how far we are indebted unto God, under the person of the servant, that was called to give an account. Whereby we are given to understand, that all of us shall give account of those things, we have done in this body, 2. Cor. 5.10. Hebr. 9.27. Rom. 2.6. john. 5.28. Ten thousand talents doth show our infinite debt, and our manifold sins and transgressions, more than the hairs of our head. And as he whose debt is infinite, and being far unable to pay, hath no other mean to help himself, but to fall down on his knees, and to crave mercy: so are we willed by this parable, that seeing we cannot satisfy for our manifold offences, we should fly unto the mercy of God, whereof we have assured & most precious promises, through the merrites of Christ our Saviour. By which only mean satisfaction may be made, & not through our good works and merits. Which if they were all stretched out to the utmost advantage that might be, yet can they come nothing near, if all were sold, yet payment cannot be made. For in this our corrupt nature, who is it that can in the least part thereof, satisfy Gods la? And therefore, that that was impossible to the law, inasmuch as it was weak because of the flesh. God sending his own Son, in the similitude of sinful flesh for sin, condemned sin in the flesh, that we might fly to him for our satisfaction, and the gracious forgiveness of our most huge debt, after the example of this servant, which acknowledgeth his great unworthiness and insufficiency, prayeth for mercy, and obtaineth the same.  
Peter puts forth this question after the common custom of men, who would be forgiven, but are loath to forgive others. The third or 7. time, is not here limited, but rather we are willed never to faint, in so godly a work of charity. Luke. 17.4. and always to frame ourselves to be mildly and mercifully disposed, and that our minds and hearts, should be free & clear from hatred and malice. This is one sort of forgiveness, all desire of revenge set apart, to love him that hath offended thee, & to requite an evil turn with a good, although we think hardly of him according to his desert. Many abuse this doctrine of patience and forgiveness, caring not what hurt they do, because we are bound to forgive. But in this place is meant, that they should be sorry for their fault, confess, and ask forgiveness. Yet many are so stubborn, that they will not acknowledge their injuries, but add now unto the old, how-beit, in this case also, we are commanded to forgive. Another kind of forgiveness it, when we so receive him to mercy that hath offended us, that we think well of him, & are fully persuaded, that the remembrance of his sin is forgiven before God. Which is not only spoken of private injuries, but of all other offences. Therefore he willeth, that they that are fallen, should be relieved by our merciful endeavours.  
This doctrine is very necessary, because by nature we are for the most part too austere, and sathan sets us on to this cruel severity, that they that cannot be forgiven, should be driven to sadness and despair. But here a question may be made, if we may believe others upon their words, when as oftentimes they break. whereunto we answer, that when such through their levity & inconstancy, abuse our patience, yet ask forgiveness, we ought to pardon them, with this wisdom, that after, we take heed of them, and pray to God to mend them, acknowledging their manifold weakness, and being sorry for them And because it is a thing in a manner unpossible to flesh and blood, and most hard 〈…〉 drawn to mercy and forgiveness, especially when the often faults of our br●●he● are to be endured, & that we are wearied with their manifold offences, therefore the Lord useth a most fit parable to this purpose. Teaching them that are intractable, & which cannot be entreated in this case, that they provide but badly in their own behalf, because they shall find the like measure at God's hands. This similitude standeth in three comparisons: that is, the Master is compared to the servant, a great sum to a small debt, and Gods wonderful and unspeakable mercy, to our extreme cruelty. All which declare, that we far more grievously offend God, than any brother, or enemy, or mortal man can offend us.  
The servant therefore fell down, 
The servant. etc.  and besought him, saying: Master appease thy anger toward me etc.  
Hear is the pattern of true justification, which requireth that we should acknowledge our unworthiness, and fly unto Christ our Mediator; The one is trial of our repentance, the other reacheth 〈◊〉 the height of faith, whereby we assure our ●●●nes of forgiveness, through Christ his merrites.  
Then that servants Master had compassion, and loosed him, and forgave him the debt.] Hear is declared the order and manner of free justification; namely, that GOD doth freely forgive us our sins, and justify us, that is, he reputeth us as just, and doth discharge us from the guilt of sin, for his sons sake; and doth impute unto us the righteousness, merrites, and deserts of his Son, as though we had perfectly in our persons, fulfilled the law of God.  
Concerning forgiveness, it is either Ecclesiastical, or civil. Ecclesiastical, when in the public congregation, by the comfortable tidings of the Gospel, either privately or generally, we receive the comfort of forgiveness of sins. Or when upon the peculiar and particular confession of some one or more, with public prayer the Minister pronounceth pardon. Civil forgiveness is, when among ourselves, we forgive one another, not bearing hatred in our hearts, for wrongs committed, nor yet thirsting after revenge.  
Some will say we must forgive one another, therefore we must not defend our selves, nor seek redress. But there is a difference betwixt a lawful defence, and private revenge, & God hath appointed the Magistrate to do right and equity. After which sort a Christian may defend himself, as Paul did, appealing unto Caesar. Acts. 15. But private revenge, which is a desire to hurt, proceeding from a wrathful mind, is here forbidden. As it is written, Rom. 12. Vengeance is mine, I will repay saith the Lord. And suits of law in matters of extremity, (as that must be the last refuge, when nothing else will prevail) these suits of law, I say, with a godly mind, may be followed with charity. Always reserving ourselves to equity, & to neighbourhood, not caring to sit down by a little loss, so that we may recover our own, in any good and indifferent sort.  
But here it was necessary to be spoken, to prevent an objection, that seeing his master willed him to be sold, his wife, and children, and all that he had, & payment to be made that some gather here-hence, that satisfaction may be made for our sins, by our part, and through our endeavours. But the prophet Esay in his 53. chapter declareth otherwise. Therefore all of us being debtor in this case, are enforced to fly unto God's mercy, and to crave the release of this our great debt, which we can never satisfy. Neither doth God always show his severity at the beginning, that we being compelled, should seek for release, yea, rather by his free mercy offered unto us, he doth prevent us in this case; but only in this parable is declared, that if God should deal with us in extremity, what should become of us. As also, if he should exactly require of us, that which we are indebted unto him, how needful it were for us, to fall down upon our knees, and to sue for favour. For this is the only hope of help, that sinners have. Therefore the prophet David being oppressed, with the great weight and burden of his sins, crieth out. psalm 143. Enter not into judgement with thy servant, o Lord, for in my sight shall no man living be justified.  
But when the servant was departed, he found one of his fellows, 
2. The ingratitude of the world.  which owed him an hundred pence, and he laid hands on him, and took him by the throat, saying; Pay me that thou owest.] Hear followeth the cruelty of an unmerciful heart, which shortly after was revenged upon it self. And here is declared, the second matter worthy of noting in this parable, which is the ingratitude of the world towards God and their unmerciful disposition towards their neighbour. Who would have been to forgetful, as suddenly, when the greatness of his masters benefit was so fresh in his remembrance, that his heart could be so cruel toward his fellow servant. For surely, if any of us all, could remember Gods great mercy toward ourselves; and how deeply we are indebted to God we should never find in our hart● to show such extremity towards others. And therefore he may be pointed at with a note of wonder.  
Who would have done it but that servant, that graceless and unthankful creature● little considering that he would be loath so to be dealt with all himself: and as we are went to say in this case, showing himself worse than a jew or Turk. His cruelty is further expressed, from the person of his fellow servant, who kneeled down to him, and could find no mercy, a 〈◊〉 heart that had no pity: he could have 〈◊〉 no more, if he had utterly denied him.  
Again, his cruelty in expressed by his g●●sture, in that he took him by the thr●●●e, without any former civil and ●u●teous means of demanding; all which did show a heart fully possessed with cruelty. But that all cruel minds may somewhat relent, l●t them consider the manifold causes to move them to charity and forgiveness.  
The first is God's commandment Secondly, because revenge is the honour due only unto God. Thirdly, because we are guilty of manifold offences, wherein we desire forgiveness of God, and therefore we ought to forgive others. Fourthly, the common peace and quietness of the Church, which is mightily troubled by this means. Fiftly, our prayers, the most necessary work in this life, are hindered by continual hatred, which thirsteth after revenge. And lastly, hereby many weighty affairs of this life are broken of.  
Either the second, third, or fourth warning may take place, and it is the duty of Christians, to seek peace & ensue it. If they be injuries done unto ourselves, then be pacified and mittiga to thy anger, forgive them for the causes aforesaid. If they concern the honour of God, then may we be 〈…〉 let our zeal be 〈…〉 with wise●●●●. As in the case of blasphemy, heresy, and Atheism, which we ●●ght to redress to the utmost of our 〈◊〉, and such stubborn people whom we cannot 〈◊〉, we ought to leave to the judgement of God. 2. Tim. 4.14. The godly often times ●●ire and give offence, & among them also ●re dissensions. These 〈◊〉 fall out among them that are more perfect than others, and therefore the scripture doth so manifestly set down, the faults and offences of the godly. The reprobate & evil disposed, after twice or thrice warring are to be left unto themselves, and to GOD, 〈◊〉 those that have any spark of grace, cannot be too often warned.  
This unmerciful servant should have 〈…〉, what power his Master had 〈◊〉 him, when he kneeled down unto him, ask forgiveness in a case very desp●●●● and past hope. His masters boundtifulnes, and his 〈…〉 should have drawn him to mercy and compassion. 〈…〉 all th●se 〈◊〉 were 〈…〉, had so fraught him, and possessed him with cruelty, and 〈…〉 him, 〈…〉 into 〈◊〉. Whose 〈…〉 self in these 〈…〉 had 〈◊〉 from hi● 〈…〉 had 〈…〉 with him, and ●●●ecting with 〈…〉 by, will 〈…〉 of his cruelty. Secondly, ●pan● toward a stranger, which 〈…〉, but 〈◊〉 his own f●llow 〈◊〉. Thirdly, for a final 〈…〉 himself was 〈…〉 forgiven; for what is a 〈…〉 hundred pen●●. Where by tal●●●● are signified our gre●●ous and ha●nous of 〈◊〉 and by the persee, c●s●el 〈…〉 and final 〈◊〉 f●●lts. His 〈…〉 ●●●●leth down, yet doth 〈…〉.  
His fellow servants 〈…〉 and cruel● behaved, 〈…〉 heart, for the godly have a fellow- 〈…〉 world be to pass by, o● full 〈…〉. The godly are not only 〈…〉 when they cannot 〈…〉 unto God 〈…〉 and 〈◊〉 prayer, for redress & 〈…〉. The 〈…〉 unmerciful of 〈…〉, 〈…〉 and what ini●de 〈…〉 will not put in practice, having 〈◊〉 ●●●enly consideration. Christ his 〈◊〉 death for them, and the heavy an●●● and distresses of his soul, are not 〈…〉 Heb. 4.15. Rom. 5. 〈◊〉. & 〈…〉. No such 〈◊〉 do enter into their 〈◊〉. Well the poor crieth & com●●● his cause to God, and GOD will 〈◊〉 a time to consider it, psalm. 10. For 〈◊〉 ●●●ing ●●●ed with the prayers of the godly, who are grieved to see such 〈…〉 ●●●ing highly offended 〈◊〉 the grea● ingratitude of worldly 〈…〉 for these great disorders punish 〈…〉 with ●●ue●s miseries & ca●●● 〈◊〉.  
And now the third matter cometh to he ●and●ed which containeth the punishment of this ingratitude ●nd, cruel behaviour.  
Then his Master called him, and sa●d to him 〈◊〉 ●ill s●●●unt. I forgave thee all 〈…〉 etc.] This great cruelty cannot 〈◊〉 unpunished, though it be tolerated for a 〈◊〉▪ And as God is the god of wisdom so ●ee handleth his matters most 〈…〉 doth not rashly punish him, but first reproveth him, and debt 〈◊〉 the cause with him. So do●●● God by his Ministers, and messengers, reproofs us before he doth punish us.  
Ough tell thou not▪ etc.] Christ requireth of us thankfulness, for his bene●●● bestowed, and for the forgiveness of ou●●●●nifold offences, that we should not be ●●gorous unto our brethren, and unto our neighbours, but that we should be ready, and easy to forgive.  
So his Master was wretch.] This showeth the infinite anger of God against sin, especially, against those sinners which 〈◊〉 hard hearted towards others, and are 〈◊〉 desirous of revenge, the● inclined to mercy and forgiveness.  
And delivered him to the jailers.] which is spoken concerning the doleful prison of ever lasting damnation. For although god do offer mercy unto all, yet this cruel minded people are not worthy of it, who ●●ll yield no favour nor pardon. Which saying agr●●th with that of Saint james chap. 2. 1●. Th●●● shall be judgement without mer●● to him that will show no mercy. The same punishment is appointed to them, which will not be reconciled to other in this 〈…〉 Thou shalt not come thence all thou hast paid the utmost farthing. Whe● hence the adversaries of true religion, gather their feigned doctrine of pu●gatori●● 〈◊〉 will delivered (say they) to the ●aylor, 
Purgatory.  〈◊〉 he paid, which was some time or other though if were long first. Though not in this world, nor in hell, yet 〈◊〉 ●●●orie. But this place doth euer●●● 〈◊〉 purgatory. For certain it is that Christ meaneth he●re eternal damnation, & no tempo●●● punishment, where●●● 〈…〉 Gods judgement. And 〈…〉 conde●●ed to these eternal pu●●●, there is no release.  
〈◊〉 ●●ylors & tormenters, are his conscience condemning his sin, the ●●●ble ac●●● of the 〈◊〉, outward punish●●● 〈…〉, war, pe●●● 〈◊〉 and 〈…〉 a thousand such dangers, and 〈…〉 punishments of this life, but 〈…〉 come. He 〈◊〉 deliue●●● 〈…〉 any hope of re●●● 〈…〉 so much 〈…〉 is no hope of re●●● 〈…〉 to the ●ay●our, 〈…〉. To 〈…〉 Gods eternal judgement and punishments so gri●●ous are the punishments and pains, that are appointed to them that will not forgive. So that if men & women cannot bet drawn to merciful dealing, by God's commaund●●●, and for his love, and for his sake, 〈◊〉 leastwise for their own safety, yet let thē●●ue especial care there unto, for the terrible & most eternal torments, which are reserved for unmerciful people▪ Gods plagues in this world, and his punishments in another.  
The debt of thy manifold offences still remaineth, & unless thou forgive others, thy grievous punishment also remaineth. The debt of our manifold sins still remaineth, and therefore we had need of continual forgiveness, during our life. But doth this forgiveness of our neighbour, and of one another, deserve forgiveness at gods hand? No in no wise; but rather it is a sign & testimony unto us, assuring us of God's mercy & forgiveness, ●●ther of gods free gif● and grace and goodres, the● of our deser● any way forth.  
Till ●oe should pay all that 〈◊〉 ●oe to him.] Which is a thing 〈…〉. For●● 〈…〉 whom w● 〈…〉 is infinite, so is our sin, as the offence ag●●● the Prince, ●●●ore than against a p●●● person. For it we be not able to 〈◊〉 were one for an hundred, how shall a thousand talents be paid, much less ten thousand, by him that hath not a hundred pence to satisfy. But if he were cast into prison, until the time that he might pay, there were some likelie-hoode, that that time might come, wherein he might sat●●fie; and so there might be forgiveness of our sins, if not in this life, yet in another.  
Howbeit this word until, doth not here 〈◊〉 as we may suppose, any limitation of time, but rather a time without time, which never shallbe ended. For the pains and torments of the wicked, shall be endless. Again, by man, God's justice can never be satisfied.  
But it seemeth too hard and extreme punishment, that temporal offences should be punished with eternal torments. Adam's eating of the fruit forbidden, did seem a light offence, but it was not so in God's light. For the offence is not so much to be considered, as the party against wh●●● we 〈◊〉 offend: and seeing it is against 〈…〉 punish●●●, 〈…〉.  
So li●●e wi●● 〈…〉 do unto you, 〈…〉 〈…〉 ●●●pass●●.]  
Fourthly, the up 〈◊〉 of this 〈◊〉 and miner, especially to be conside●●● 〈◊〉 set down in the conclusion, which ●●●●●●eth unto us, the true use, and app●●an●● of this doctri●●●.  
Our forgiveness ought to be ●olu●●●ne, not forced by constrained? We are follow ●er●aunts under our Lord 〈◊〉 Master, and therefore we ought free ●●ly and brotherly to be●●e with the 〈…〉 and in●●● 〈◊〉 one of mother. 〈…〉 ●●g●l● themselves are 〈…〉 which 〈…〉 o●●●●gligence and 〈…〉 〈◊〉 so waig●ly they see it, they 〈◊〉 sorry, & they make complaint, & 〈…〉 s●●● a righ●●● us 〈◊〉, which wi●● 〈…〉 & 〈…〉, before 〈…〉 no respect 〈◊〉 persons. Neither 〈…〉 ●●●sted, either by favour 〈…〉 〈◊〉 way with any 〈…〉.  
〈…〉 aftertimes to forgive 〈…〉 do we do is from 〈…〉 them into for●●● 〈…〉, and ●ee as willing to 〈◊〉 th●●● good 〈…〉 have been F●● most commonly there remaineth in ous 〈◊〉, a hard remembrance of injuries pass●●▪ But God 〈◊〉, & cannot abide 〈◊〉 or dissembling, and therefore, if we d●● 〈◊〉 ●●●erly 〈◊〉 ou● of our minds these wrongs committed against us, it is not for us 〈◊〉 for favour and forgiveness of 〈◊〉 offences. According to that Christ ha●● 〈◊〉 us 〈◊〉 pray. Forgive us our trespasses 〈◊〉 forgive them that trespass against▪ 〈◊〉 unless every man: forgive hi●●●pan● th●● with all his here lighter 〈…〉 against him, our heavenly 〈…〉 not forgive us, the greated 〈…〉 against him; but also w●●● 〈…〉 and call 〈◊〉 those which he 〈…〉.  
〈…〉 God 〈…〉 Father, do 〈…〉 offences let us 〈…〉 they offences; 〈◊〉 〈…〉▪ Forgive us our ●esp●ss●●● 〈…〉 that trespass against us. Such 〈…〉 other shall, God 〈…〉 avenging minde● 〈…〉 with ●●●nall 〈…〉. Now 〈…〉 we must not only in 〈…〉 show forgive, but from the 〈…〉 ●●●ly & in hypocrisy as the law doth 〈◊〉 perfect obedience, not only out-word, 〈◊〉 inward also. Ye shall not keep●● 〈…〉 in your har●●, which upon every light occasion, you may put in practice, but 〈◊〉 your 〈◊〉, forgive offences, rememb●● gods commandment, and be not forgetful how many offences he hath forgiven thee & what he hath done few thee. Thou 〈◊〉 do much for a friend, do more for God. Nourish peace, concord. & unity use and seek all mea●●● 〈◊〉 preserve the same. Whereby our privett estate and the common commodity of all 〈◊〉 ma●● tained which thing is most acceptable, and commendable before God and godly then.  
We must, remember first, who it is that is meant by the Creditor secondly, when the Creditor demaund● the 〈◊〉. Thirdly how great the s●mme is. Fou●●h 〈…〉 to be ●●one in this case, 〈…〉 selves ●●●ing de●●●, as 〈…〉 them 〈…〉  
The 〈…〉 GOD the heavenly King, who h●●● 〈◊〉 us many good things, righteousness holi●●●, and many other heavenly gifts & graces, and also hath made us ●●ewards of ●●ny other his blessings, which we ought to dispose to his glory, the good of his Church, the benefit one of another, and to our own comfort and contentment. But we have been so far 〈◊〉, sa●●● fying the debt required at our 〈◊〉, that by our abusing of God's gifts and blessings, we divers ways increase the debt, which groweth to so great a so●●, that no ●●●table to pay the same, though he should sell himself, and all that h●● hath.  
Secondly, although, GOD do continually put 〈◊〉 in mind of this debt, yet he is to be thought then chiefly to call for a ●●●ing first 〈◊〉 often as our conscience chargeth 〈◊〉 sin, and as it were ci●●● 〈◊〉 to the judgement seat of God. Secondly, when the holy Ghost cometh 〈…〉 minist●● 〈◊〉 of the Law, and by the 〈…〉 thereof, reproveth sin, and 〈…〉 unto punishment. Again, 〈…〉 of God● 〈…〉 are seen. 〈…〉, by 〈◊〉 cre●● judgements, and 〈◊〉 punish●●● 〈◊〉 off ●●ders that 〈…〉 〈◊〉. verse 24. Add 〈…〉 ve●ed with crosses, or sickness, 〈…〉, which are as it w●re Gods 〈…〉 and sargants, to call upon us for the payment of the debt:  
But why are sinner called debts▪ Because that as ordinary debts, do bind ●●en to payment, so do our sins bind us to the satisfaction of such on infinite penalty.  
thirdly, the debt amounting to ten thousand talents, is far beyond 〈◊〉 poo●er Whether 〈◊〉 mean the number of our iniquities, which are 〈…〉 hairs of our head, 〈◊〉 whether we 〈◊〉 the fulfilling of the Law of the Lord, which we can in no manner of wise come ●eere unto the satisfaction and full obedience thereof.  
fourthly, what is to be doo●● in this case, concerning ourselves a We must follows the example of this Debt●●, which 〈◊〉 down be●●● 〈◊〉 editor 〈◊〉 himself and 〈…〉, which 〈…〉 the greatness of our sins, & be 〈◊〉 wo●●.  
〈…〉; into so great 〈…〉 ●po● trust of Christ's deserts, we 〈…〉 to 〈◊〉 beau●nly, Father, desi●●● 〈◊〉 ●●●ness● and re●●●sement of the 〈◊〉 Wh●●● thing if we do faithfully & ●●●tly we 〈◊〉 ●●●mise that he will forgive us the whole debt, and receive us into 〈◊〉 Although the releasement of the debt be v●etly free in respect of our s●l●●● yet if we look● upon Christ, who for our s●●nes suffered dreadful punishment, there is made satisfaction to god for our 〈◊〉. Secondly, beside this sufficient penepent, it overeweth man's merits, & 〈◊〉 ●●●eth the fire of purgatory; for if the debt unpleased, why is the debtor punished. Lastly, i● openeth to wretched sin●●● 〈◊〉 of ●●●ly grace, & spiritual comfort, especially in the conflict of death & d●spi●●●re. And so much the more is our distress cased, when we think upon the 〈…〉 which i● the precious death of Christ, wh●● become a sacrifice for our 〈◊〉 to opp●●●st God's wrath, to satisfy the 〈…〉 sins, and to 〈…〉 in●● s●●● & by which 〈…〉 off●●●, and sin  
How 〈◊〉 we 〈◊〉 the 〈…〉 th●● so great me 〈…〉 〈◊〉 repen●●●de 〈…〉 red●●●ion In 〈◊〉 our whole 〈…〉 think upon on 〈◊〉 thankful●●● 〈…〉 we may glorify God 〈…〉 so gre●●● 〈…〉, with heart mouth, profession, and 〈◊〉 our. And most heedful must wee●●, in framing our whole 〈…〉 we 〈◊〉 not so great a benefit through out 〈…〉 〈◊〉 this 〈◊〉 off all debtor did.  
What the 〈◊〉 of the vn●●● ser●●● was, it is to apparent, and 〈◊〉 reason and common sense doth 〈…〉, ye● thereby is showed the most 〈◊〉 ●●●ture of the common sort, which is most eager upon revenge, and 〈◊〉 from 〈◊〉. But if, they would be●●● the 〈…〉 of the prophet Eli●●● 〈…〉 and ●●●●●●er it, they would 〈◊〉 a great 〈◊〉 the sooner inc●●●ed to 〈◊〉, who 〈◊〉 he 〈◊〉 brea● 〈…〉 〈…〉 sought 〈…〉 〈◊〉 shall sooner 〈…〉 be●●● then 〈…〉 〈…〉 into 〈…〉 〈…〉 Alexander the great hea●●● 〈…〉 most trusty friends to be at 〈…〉 only rebuke 〈…〉 hath that when the● 〈◊〉 out again 〈◊〉 would kill them both 〈◊〉 him that wa● the causes so that 〈◊〉 〈◊〉 they lived pe●teably. In like case if was should duly consider the heavin doom, & judgements, which was laid upon this 〈…〉 welfull 〈…〉, ●yther we would easily forgiven, or not be hasty to revenge, but ●●●king p●●se, we would be 〈◊〉 ●●●ised▪ Bu● leaving the unmerciful 〈◊〉 to his Ma●ster, let us for our 〈…〉 story, somewhat is needful for us 〈◊〉 toward the 〈◊〉 that have offended 〈…〉  
Wherein was must understand, that there are two kind● of men that offend us, So●● 〈◊〉 one as the●●●●●●rceiue themselves to ha●●● offended, 〈◊〉 and by in ho●●● bleedest desire, for 〈◊〉, But as concer●●● 〈◊〉 that is ●●●orne and, wilful let 〈…〉 all des●●● menge, and cease 〈…〉 him sti● b●●● rather requite him 〈…〉 and turn just●●●de of a●i●●trie▪ 〈…〉 in the, 〈◊〉 time, then hast a 〈…〉 vn●● him. For when as God willeth to wish well to our member, has doth not soo●th, with 〈…〉 should like well of those things 〈…〉 himself conde●●●●th 〈…〉 incoming is only, that our minds should be 〈◊〉 from malice? Ma●e over. there are private offences betwixt man and 〈◊〉 publiques offences by 〈◊〉 go●● 〈◊〉, both which upon amendenter●, must charitably be forgiven, as we would look● to be forgiue●●t Gods hands.  
Sol● D●● 〈◊〉, s●●glo●ia at gra●●●.   

The Parable of the faithful Servant.  〈…〉 45. 〈…〉 & wise, wh●m 〈…〉 R●der que● his 〈…〉 
OF all vn●●●●full 〈◊〉 the careless & negligent Minister, is most 〈…〉 suffers the souls of them that are committed to ●●charge, to perish for want of spiritual ●●ode, being herein also very unmerciful unto themselves, because the blood of them that perish, shall be required a● their hands. Ezech. 3.18. Who as their calling and duty is very honourable, being the servants of the most High, so their charge is very weighty. For next unto the Prince and Magistrate to rule, the Ministers have the chiefest & weightiest charge imposed upon them. And as the 〈◊〉 and wea●ly, aught to provide for 〈◊〉 of them that stand in need of their ●halpe, s● far forth as they may, so must the Minister 〈◊〉 care 〈◊〉 deli●● the heavenly 〈◊〉 of the 〈…〉 no occasion, 〈◊〉 of th●se tha● are 〈…〉 〈◊〉 his charge 〈…〉 to comfort the distress●● & 〈…〉 to ●pan● the 〈…〉 her 〈◊〉, & generally, to 〈…〉 into the true sheepfold, Such a one may be compared unto afterward, that can being forth of his treasury things both new and old, Math. 13.52, and can apply himself unto the performance of his duty, a● occasion f●●●●th; and that this parable is principally meant of the Ministers, the ●●●de● of the Apostle S. Peter declare 〈◊〉, 1●. 4●. Who asked of our Saviour Christ whether 〈◊〉 told that parable o●●ly to th●●. Of which sort and degree of men, because there are more that are negligent & careless, then painful and diligent, therefore the qualities of both are heese set down, and also what reward each of them shall look son  
Because godly & painful Ministers be very ●a●e to be found, therefore the ●olie Christ, maketh it a ●●●estion of wonders Who then, 〈◊〉, faithful servant. No doubt th●● be many thus disposed, but 〈◊〉 of the ●●●●tude, that are contra●●●● 〈◊〉, they be but very few, and as 〈…〉 a hundred, and he that run●●● 〈◊〉 easily 〈◊〉 the number. The faithless 〈…〉 being ●●●●full of his masters co●●●ng, is watchful; and setteth 〈…〉 perform 〈◊〉 ●osines, with care & conscience. And i● the number of them be bu● small; good Lord daily increase them, and thrust forth such labourers into thy v●●●ard, and into thy harvest. Math. 9.37.38.  
The cause that godly Ministers, are watchful, painful, and faithful is, that they look for their masters coming, approving themselves to GOD, in all vpr●●●●ies and good conscience, Acts, 20. Heb. 19.1. Sam. 12. referring all their injuries to God. 1. Cor. 4.3.9. to 14. & 15.19. Who in his good time will send them comfort. Wis●. 5.  
A good Minister hath his commendation from these two qualities. 
1. Faithful.  First, that he is faithful, and secondly; that he ordereth his a●sayres with great wisdom. And such a one is he●, whom his Master ch●feth to be Ruler o●er his household; Such also that are destitute of these qualities, do rather intrude 〈…〉, they are ch●se●. This ground, the Apostle S. Paul 〈…〉 the Minister, that they should work vpo●. 〈…〉 〈…〉 of us 〈…〉 of Christ, and 〈◊〉 of 〈…〉 of God. And as for the rest, i● is 〈◊〉 of the disposers, that every man ●ee found'st faithful. The faithful behaviour of a Minister, is the painful discharge of his that in his place & 〈◊〉. Of whom the Apostle speaketh 〈…〉 Epist. ●. ●7. The Elders th●● 〈◊〉 well, are wee● hi● of double honour. 〈…〉 there which labour in the word● and doctrines. And h●●● weighty this m●●ter is ●he Minister, to be found faithful, 〈◊〉 Saviour Christ declareth, when he wa●●or●e 〈◊〉 th● his ●aue of his disciples, in that earnestly h●● 〈◊〉, Peter of all loue●● to feed his sheep; and that ●ee sh●●●● not for●et it; he punish, him in 〈◊〉 thereof three times together. Io●●. 〈…〉. Those things which are 〈◊〉 ●●st 〈◊〉 of and our most desirous to 〈…〉 filled, we keep to the latter end●, of out sp●●ch, 〈◊〉 out last farewell. And a● Peter ha● his charge, so likewise 〈◊〉 sufficient trial ●owe weighty and necessary a 〈…〉 was to ●each and feed the people, 〈…〉 at his last f●rew●●●, 〈…〉 the Elders in h●nde of the 〈…〉 in the last chapter of the first 〈…〉 Elders also that are among you▪ I beseech, and earnestly 〈…〉 and a 〈…〉 of Christ, and also● 〈…〉 of God, which dependeth 〈◊〉 you. ●●●ing 〈…〉 ●ot by 〈…〉 for filthy lucre, but of a 〈…〉 Not a● though ye 〈…〉 Gods herbergh, but that ●e 〈…〉 flock. And be●●●● 〈…〉 of man is to do● that 〈…〉 and with a courage, whereof 〈…〉 therefore the Apostle le●●●th nothing 〈◊〉, that 〈…〉 them to so not ess●●● a word, adding to his exhortation 〈◊〉, of 〈…〉 And 〈…〉 appear, saith 〈…〉 a● incorruptible drown of glory.  
The Apo●●● Saint Paul, one of the most faithful 〈◊〉 that 〈…〉 in God's sel●●●, ●●king ●i● leave of the Ephe●ians, Act● 〈◊〉 & gieveth thy● last special no●● of remembrance. 〈…〉 therefore 〈…〉 selves and ●o all the flock, whereof the holy Ghost 〈◊〉 made you overseers, to feed the Church of God, which he hath purchased with 〈◊〉 own blood. And therewithal showeth the cause of his earnest exhortation, in the two verses following, that after his departure, grievous Wolves should griter in among them, not sparing the flock. And moreover, that of themselves 〈◊〉 should arise speaking per●●●se things, ●o draw● disciples after them. Therefore, if they would show themselves faithful, s●●u●●●es, they must watch, and look to these matters putting them in mind by his ow●●●●●mple, I ceased not (saith he) to war●●● every one both day and night with ●eare●● That he might well say, 1. Cor. 11. ●. ●●ye followers of me even as I am of Christ, Whose painful labour how gra●●● i● was not only appeareth by his Epistles which he wrote but also by his own 〈◊〉 without boasting or fa●ning: 1. Co●. ●●. 〈◊〉 By the g●●●● of God I am that I am, and his grace which is in me, was not 〈…〉 But I laboured ●ore ●ho●●dan●●y the● they all, 〈…〉 but 〈◊〉 grace of GOD which is w●●h are ●. Tim. 1.12. Therefore I thank him which ha●● made me strong, which is Christ ●esus ou● Lord; for he● cou●●ed me faithful, and put me in his 〈…〉. And how faithful he was, and all Ministers ought to be, he expresseth by a fit simi●●●●●. 1. Cor. 3.9. For we together 〈◊〉 God labourers, ye are God's husbandry, and god● building.  
And as he himself according to the glace of GOD 〈◊〉 him, was a skilful master build●●, so ought we to be diligent and painful, & never to leave till we have brought the building from the foundation to the very roo●e. And as husbandmen cease not from their labour in tilling the earth, by fallowing, and dunging, and st●●ing, and sowing, till they have prepared the ●●and to bring forth fruit, & then 〈…〉 rest to God's good will, to give 〈…〉, and a plentiful ha●●●●. So ought the Ministers which are 〈…〉 of the ground of man's 〈…〉 in rooting 〈…〉 king againsting & deno●●ting 〈…〉 of God, as also in 〈…〉 at 〈◊〉 other was the te●●ing us, 〈…〉 is the 〈◊〉 of the ground. They must 〈…〉 of instructing and 〈…〉 their best, by sowing the seed of God's word: & so as men that can go no 〈◊〉, they commit the prosperous success, of their labours unto gods wisdom, who saith what is most fit and convenient. For 〈…〉 that plants any thing 〈…〉 but God that giveth the i● crease. And although we 〈…〉 ourselves, in the performance of ou● d●tie, and that acknowledging our manifold wa●●● and great insufficiency, (as indeed who is sufficient for these things, and that in consideration we begin to fay●● and 〈◊〉 be discouraged ye● let us. 〈…〉 comfort, which we read, ●. Cor. ●. ●●. Th●● if th●● be first a willing min●● 〈…〉 according to that a man hath, and not according to that he hath 〈…〉 also consider, that God hath not 〈…〉 one, and that 〈…〉 himself any sufficiency 〈…〉 a 〈…〉, and 〈…〉 ●e 〈◊〉 faithful, and painful, Now●●e is 〈…〉 a faithful 〈◊〉 which 〈…〉, but he 〈◊〉 with all can, 〈…〉 and for 〈◊〉, see 〈◊〉 the 〈◊〉 of his power 〈◊〉 pro●●ore the glory of God the co●●●ing of the Church and the 〈◊〉 of 〈…〉. And what it is to be 〈◊〉 ●ll and faithful in thi● 〈…〉 Apostle showed 〈…〉 I ●●●●ge 〈…〉 Timo●●●y, before God 〈…〉 before the but do jesus Christ, which 〈…〉 ●●dge the quick and 〈◊〉 at 〈…〉 kingdom 〈◊〉 the word be 〈…〉 ●●ason, and our of 〈◊〉 improus rebo●es, exhort, with all long 〈◊〉 and doctrine.  
You see how strait a charge the Mi●●● 〈◊〉 to be painful; and lest he ●●ould ●●●age excuses for his negligence, 〈…〉 how and wherein he should 〈◊〉 Tow 〈◊〉 pains. They that have the greatest g●●●● have the greatest abiditie & yet I know not how it sommeth to pass, 〈…〉 out most often● that they become 〈◊〉 painful 〈◊〉 the devilly to 〈…〉 gospel, to take a●●●● the so●● of the so●●●e, and to ●●●pe 〈…〉 blind 〈◊〉 and ignorable, 〈…〉 such Pallours 〈…〉 〈…〉 of 〈…〉 probation pleasure, are our apped upon a 〈…〉 and 〈◊〉 ob●●● the ●●th 〈…〉 that the 〈…〉 patses 〈◊〉 does shall be 〈◊〉 to they 〈…〉 〈◊〉 But many 〈◊〉 they 〈…〉 discharged them 〈◊〉 if 〈…〉 ●nd therein their B●●rl effces;, 〈…〉 for the most part of the years 〈…〉 〈◊〉 Yet they do same butter 〈…〉 leave in they 〈…〉 a godly, 〈…〉 and diligent Pastor, alloweth go him sufficient 〈…〉 our age him the 〈◊〉 for God pegardeth a 〈◊〉 recall and 〈◊〉 niggardly giust  
If wealth and estimation be the utmost scope of they desires if they have ●yes ●o 〈◊〉 ●o hares to consider, the 〈…〉 did promotion is not in this world 〈◊〉 in another God said to Abraham 〈…〉 cr●●eding great reward: and the Lod●●●● had no part among their brethren, 〈◊〉 God is they 〈◊〉▪ If they look for 〈◊〉 things in this world, they have 〈…〉 Math●●●▪ But how 〈…〉 no out God Rom 〈◊〉▪ What is it 〈…〉 dindering among the 〈…〉 and then how can they prospe●● po●●●● 〈…〉 If the day 〈◊〉 of Israel 〈…〉 had 〈◊〉 from heaven ●●●rie 〈…〉 p●●●sh●d for want of food You that 〈◊〉 great 〈◊〉 & for the most part 〈◊〉 of people committed 〈◊〉 your charge, in 〈◊〉 on three places ●more or less consider what I say, and God put it into your hearts, in have due care thereof, it is ●●●●site, and shall hereafter no doubt 〈◊〉 required 〈◊〉 your hands, when you shall be called to your account; which time you your saldes know you cannot eseape. And these words; To who●●●se●ues much is given of him shall be much required, are annexed to the punishment of the slothful and negligent sen●●nt. Luke. 12.47. That servant that knew his masters will 〈◊〉 not himself, neither did accouding to has will, shall be beaten with many stripes. 1. Tim. 4.16. Take heed unto thyself and unto learning, continue 〈◊〉▪ For is doing this, thou shalt both save thyself & them that hear th●e. But if thou be●●egligent therein, assure thyself 〈◊〉 in ●●●●ing, thou runnest into greaten 〈◊〉 than thou are well divine of. And 〈◊〉 the rather because a number do punish son 〈◊〉 of ●●ode, that are committed to thy dia●ge●. For 〈…〉 no preaching 〈◊〉 the 〈…〉  

Faithful in delivering God's truth, without error.  Her shall show hin●●dse at ●●●●full 〈◊〉 〈…〉 painful permittance of his but i● but also ●hen ●e 〈…〉 ●●●ciall care with all wariness and 〈◊〉 spe●tion to deliver the truth of God in ill sincerity, without my ●●ot of hesesie, or mingling man's decious there wil●▪ What is chaff in comparison of wheat, or ●●●sse in respect of gold what is darkness unto light 〈◊〉 jere. 23.28. What a foolish wo●●●● is it to lay hay or stubble upon God's building? and to bring in gross● 〈◊〉 and palpable heresies; through 〈◊〉 constering, and misinterpreting of God's word● after our own foolish fa●●ies. Nay if 〈◊〉 bring gold and silver, and precious stops, that it to say, the finest denices of man, as are 〈◊〉 of congradity, and super●●● gation, in ●●●tion of Saints & the like all come● to nothing. Therefore leveu●y one that 〈◊〉 take heed how he 〈◊〉 death. For other foundation can no man lay 〈◊〉 that which is laid which is I 〈◊〉 Christ's 〈◊〉 C●or. 3. 〈◊〉. And as for 〈…〉 and traditions of men, they are 〈◊〉 i● respect of God's 〈◊〉 and 〈…〉 and admonished. Some of man, I have 〈…〉 a Watch 〈◊〉 adomonish them 〈◊〉 if thou 〈◊〉 not speak he shall 〈…〉 iniquity; but his blood will I 〈…〉 hand. But if thou do warn 〈◊〉, and he do 〈◊〉 he shall die 〈◊〉 his 〈…〉 thou hast delivered thy 〈◊〉. Th● 〈◊〉 something is repeated in the 〈…〉 of the same prophecy, 〈…〉 the necessity of this matte● and how 〈◊〉 ●●esh and blood do dr●●●● book●; yet gods commandment 〈…〉 ●●ur ●●●o them; and alp●ick 〈…〉 Esay, ●●. If I even I am he 〈…〉. Who 〈◊〉 thou that thou should 〈◊〉 ●●●are a mortal man. & the son of 〈…〉 s●●ll 〈◊〉 as grass: And for 〈…〉 Lord ●●y Ma●●●, that hath 〈…〉 heaven 〈…〉 the 〈◊〉 of 〈…〉. Our Saui●●● Christ know●●● before hand; the 〈…〉 of 〈…〉 ●heref●● doth 〈◊〉 and 〈◊〉 them 〈◊〉 this 〈…〉 specially in the gospel of 〈…〉 chapter ●0, 28. And 〈…〉 them which like the bo●●●, 〈…〉 the soul, but 〈…〉 which is able 〈◊〉 destroy both soul and body in h●●● you, I say unto you, 〈◊〉 him 〈◊〉. 17.14.  
In what great danger their are they, which ●●w 〈◊〉 under 〈…〉 not 〈◊〉 the● 〈…〉 for 〈◊〉 fins For 〈◊〉 the Wis●●an saith, Pr●●. 〈…〉 flattering mouth causeth ruin, both to them that use it, and to other 〈…〉 See the 〈◊〉 of King 〈◊〉, 1. Kings 22. I●●●●●3, 3●. Behold, I will come against the prophets (saith the 〈◊〉) which 〈…〉 chap. 6.14. They ha●● healed the hurt of the daughter of any people, with sweet words, saying 〈◊〉 p●●ce, when that 〈…〉 peace. 〈…〉 They say still unto them that 〈…〉. The Lord hath said, ye shall have peace and they say to every one 〈…〉 after the stubbornness of his 〈◊〉, no evil shall come upon you, chap. ●●. 13. 〈◊〉 16.1. Thes. 5, 3. Prou. 24.24. He that saith to the wicked thou art righterou● 〈◊〉 shall the people curse, and the 〈…〉 shall 〈◊〉 him. But to them that 〈…〉 shall be pleasure, and upon 〈◊〉 sh●●l come the blessing of goodness. Pro. ●7, 15. Esay, ●, ●3. Therefore the Apostle Saint Paul ●e●●yeeth in the 〈◊〉 of a good consci●●●●●●. 〈…〉 We speak not such he, as they that 〈◊〉 men, but God, 〈…〉 neither did w●e●●●●●● 〈…〉 coloured doue●ous●●● 〈◊〉 is ●●cord▪ ● 〈…〉 therefore 〈…〉 to follows and let us take 〈◊〉 of the contrary 〈◊〉 though 〈…〉 with ●ohn Baptist, for repro●●● of 〈◊〉 happy shall we be. And 〈◊〉 the 〈…〉 this point now 〈…〉 it is counted a ●aul● and 〈…〉 of reprpo●●● ye● 〈◊〉 of ●●●de 〈…〉 these which are contrarily 〈…〉 at 〈◊〉 th●● stirreth up in 〈…〉 and fer●●●● 〈…〉 in b●a●●●● 〈…〉 and 〈…〉 iniquity. 〈…〉 where of 〈…〉 all 〈◊〉 occasions and excuses, to harden 〈◊〉 h●rts and consciences there●●●● 〈…〉.  
〈…〉 and competency with them, 〈◊〉 shall never th●●●ten and 〈◊〉 Gods 〈…〉 they● offen●●●, him 〈…〉 to speak. & 〈…〉 them. But if he touch 〈…〉 and thirst the reformation of abu●●●, ●●eking they● good etc. amend●m●●t; the● by and by he ●●●●●eth out of favour, and is subject to 〈◊〉 da●gers. Acts. 22.22. Away with such a fellow from the earth, for it is not mo●● that he should live.  
How-beit, as in weighty matters, great wisdom is to be used, so doubtless in this duty of the Minister, Dan. 4, 24. jere. 26; 13. to 16. And at one saith very well, C●m● reprehensi●, omnes ●●●●●ones, c●d●●● 〈◊〉 aliaque host●l●a portendat, tanto maiore vt●●dum s●p●entis●● ominisque malutiae et turb●●●●●●●ms, vel minima suspicio removenda. Another also very effectually; Quanto ze●●●f●●● nidior, ac vehementior spiritus, profus●●●que charitas, eo vigil●ntiori opus est scienti●, quae zelum supprimat, spiritum tempere●, o● 〈◊〉 charitatem. Let all things be done in love, in order, in time in place, with dis●●●●ion and circumspection, having due consideration of the circumstances, which is an especial point of wisdom. Hereof shall I speak more, when I come to entreat of the wisdom of a faithful ser●●●●●.  
But the greatest breake-backe ●o a Minister, in performing his duties, 〈…〉 ●sp●●●ally to keep him from reproving 〈…〉 〈…〉 care of worldly commodities, 
〈◊〉 in discharging his d●●y, a●o●● the care of worldly commodities.  which 〈◊〉 ●s thorns, and do so choke us, 〈◊〉 they make us altogether unprofitable in our ministry. For if rewards do blind the eyes of the Wise, & pervert the words of the just, Deut. 16.19. shall not the Minister be too much carried away, that hath regard to these things. Therefore that which is just and right follow, & although thou be debarred and abridged of earthly commodities, (as nothing so ready then to take from the minister) yet make thou more ●cc●●nt of God's blessing, & persuade thyself, that a good conscience is a prince's treasure, yea, & more worth than all the world. Shall I make the question? Is there a man that respecteth the discharge of his duty, more than silver and gold, he may truly be said to be a faithful man, and worthy of great commendation. And no doubt there be many so disposed, though to say the truth, and in comparison, they be but rare and 〈◊〉, which seek not their own profit, but the good and profit of many, that they might be saved. 1, Cor. 10, 33. 2, Tim. 2▪ 4. Apparent vari, ●asto in g●rgite nautes. No 〈◊〉 that wurraluh, entangleth himself 〈◊〉 the affairs of this life, because he would please him that hath chosen him 〈◊〉 be a●o●●diou●. The H●sb●●d man 〈◊〉 not only labour before he rec●●●● the fruite● but he must also wai●● the time of harvest with all patience, james. 5▪ 7. And he that proveth masteries, ●bstaineth from all things, that he may obtain a corruptible crown, but we for an uncorruptible 1. Cor. 9, 25. The Lord give every Minister wisdom in this cause, and that he be not too much doted upon worldly commodities.  
Yet is there another weighty hindrance to keep him from the faithful discharge of his duty, 
Contempt maketh him faint, which would be faithful.  that is when the minister cannot endure scoffs & taunts, contempt and disdain. Here is the practice of his patience, & the trial of his humility. For he lightly whom persecution will not make af●●y de, will sloop at this cross. It is wisdom to redress injuries in all godly charity, but many things must patiently be born, which cannot be amended. Take the Apostles rule for thy direction. 1, Cor, chap, 4, verse 12. We are reviled, and yet we bless, we are persecuted and suffer it. 〈◊〉 are evil sp●●●●● of, & we pray. We are disdained, mad● a jesting stock, and a Table-talk, we are made a● the ●●●th of the world, and the of soo●●●ng of all things unto this 〈◊〉. ●nd shall it still so continue, without red●●ss●, without amendment. Yea, as long as the world endureth: and therefore upon necess●●y thou must arm thyself with patience, go forward in thy duty, & tr●ade all such disgraces under thy feet. Hebr. 12.2. Looking unto lesus the Author & finisher of our faith, who for the joy that was set before him, endured the Cross, & despised the shame. If they have 〈◊〉 the Master Belzebub, what are the servants to look for better entertainment, at the hands of this shameless world. joh. 1●, 18. If the world hate you, you know that it hated me before you: if ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I say de unto you, the servant is not greater than his Master. Let us not deserve reproaches as evil doers. 1, Pet. 4, 1●. but rather let us behave ourselves blameless, without reb●ke in the midst of a naughty and crooked Nation. Phil. 2. 1●. That by our good works, which they shall 〈◊〉, ●et. ●, 12. they may glo●●sie god in th● 〈…〉 when it shall please God ●●●all them, 〈◊〉 to convert them Mat, ●, 1●, Blessed and 〈…〉 man revile you, and say all mann●● of evil against you, for my sake, and for the faithful discharge of your d●tie, and shall do these things falsely, without any dese●● of yours. And l●t this be an It●● unto us, Luke, 6, 26. Woe be to you, when all 〈◊〉 speak well of you. 1, Cor, ●5. 32 2, Tim, 4, 7. The Apostles fought with beasts as Ephesus, and surely these scoffers be no reasonable creatures, their, behaviour ●●●ing altogether foolish, & they themselves being such, whom Christ compareth to si●ne; Cast not pearls before swine. Eze. 33, 30, to the end of the chapter. If they will not be amended, yet be not tho● discouraged. Commit thy cause to GOD, 1, Pet 4, 19, who in his good time, will order all things beyond thy expectations and leave such scoffers and scorners to him, which is ready to judge quick and dead, 1, pet, 4, 5, to whom they shall give their accounts. And a time shall fall out, that they shall know that a prophet was among them, Eze, 33, 33. Wherefore, let us learn to say with the Apostle, 1. Cor. 4, 5. I pass very little to ●●dged of you, 〈◊〉 of 〈◊〉 judgement.  
shake off all discontentment's, & let no such ●●ners be any hindrance unto us, why we should not show ourselves faithful to the utmost of our power Rom, 8.18 In all things let Ministers have especial o●●e, to pray unto God continually, and to beseech him, that they ministery through the holy Ghost, may be effectual toward them which are committed to their charge, for whom they shall give account, & with whom they are put in trust: and that god would bless his own ordinance, and let them endeavour what they may, so to apply themselves, that they may be fit instruments, not only to win them that be godly disposed, but also to recover such, which seem to be desperate & past hope. The Lord give us wisdom, to behave ourselves in this ease as we ought to do.  
Who then is a faithful servant and wise.] The next property in a minister is, 
Wisdom also required.  that he joins to his faithful care all wisdom. And to this intent, not only to win the weak, but also to work a miracle, upon those which he obstinate; I could wish the minister still to s●● before his eyes, the counsel which the Apostle Saint Paul giveth to Timothy, 2, Tim, 2, 24. 
2. Cor, 12, 16,  The servant of the lord must not strive, but must be gentle toward all men, apt to ●e●ch, suffering the evil men patiently. Instructing them with meekness that are contrary minded, proving if GOD at any time, will give them repentance, that they may know the truth. And that they may come to amendment, out of the snare of the devil, which are taken of him at his will. Rom, 1, 14. Colos. 1, 28. We preach Christ, admonishing every man, and teaching every man in all wisdom, that we may present every man perfect in Christ jesus. And as Solomon prayed unto GOD for wisdom, above all other things to govern his people well, 1, Kings. 3.7, to 11, because be knew not how to go out and in before them, so the learnedst man that is, & that hath most experience, is often to seek in this matter.  
james 1, 5. And if any lack wisdom, let him ask it of God, which giveth to all men liberally, and reproacheth no man, & it shall be given him. For as we know not what to pray as we ought, Rom, chap. 8, 26. but the Spirit maketh request for us, so we know not how to behave ourselves wi●sely and discreeth, without the direction of the same spirit. Our minds by nature are full of darkness, and he that is guided by his natural reason and mother-wit, and great learning, doth oftentimes miss in bringing his matters to pass. In this case let us observe all occasions, and watch all opportunities, and apply ourselves unto them, unto whom we are bound to do good, seeing we are debtor not only to the wife, but also to the unwise. Rom, 1, 14. And here the Apostle showeth himself an, excellent pattern and example, 1, Cor, 9, 19 Though I be free from all men, yet have I made myself servant unto all men, that I might win the mo●e. And unto the jews I become as a jew, that I might win the jews: to them that are under the law, as though I were under the Law, thus I might win them. To them that were without the Law, as though I were without the law, (when I am not without the law, as pertaining to GOD, but 〈◊〉 the law through Christ) that I may win them that are without the law. To the weak, I become as weak, that I may win the weak: I am made all things to all men, that I might by all meaned save some. And how can this be brought to pass, but with singular 〈◊〉, wherein although some may be op●●●ded, yet it is rather an offence taken them given, 〈◊〉 Cor. 10, 32, Especially let us take need of gross offences, whereof is said, It were better a milst●●● should be hanged about their necks, and they drowned in the S●●, Math. 18, 6, 7. Wherein we ought to have great care of godly conversation, that all be done to edifying. Ephe, 5, 1, 10 5, Let us freare ourselves to graui●e, agreeable to our calling, avoiding foolish jests a●d unseemly behaviour, but rather let us exhort unto godliness, and admonish unto virtue, and give thanks for God's benefits & blessings, and in all things behave yourselves as it becometh Saints, saints by calling, & saints by profession & conversation. And seeing we are 〈◊〉 Candle set upon a hill, let our light so shine, that they which see our good works, may glorify our Father which is in heaven. Math, 5, ●6.  
He cannot behave himself wisely in his minister●●, 
Wise in curing spiritual infirmities.  that hath not a feeling of the infirmities of others. For this 〈◊〉 it is testified of 〈◊〉. Heb, 4, ●5, We have not an High priest, which cannot be touched with the ●●●ling of our infirmities, but was in all things ●●●●●pted in like sort, yet without 〈◊〉 chap. 2, 18. For in that he suffered and was ●●●●●pted. ver. 10. It became him for whom are all things, & by whom are all things, 〈◊〉 that he brought many children unto glory, that he should consecrated the 〈◊〉 of their salvation through 〈…〉 was said to Peter, Luke, 22, ●●. When thou are con●●●●ted, strengthen 〈…〉. 6.1.2. The Apostle in this 〈◊〉 sp●●●●th very wisely, Brethren 〈◊〉 a man 〈…〉 by occasion into any 〈◊〉, ye which are spiritual, restore such a 〈…〉 the spirit of meekness, considering thyself, lest thou also be tempted. Bear ye one another's burden, and so fulfil the law of Christ. A great f●●therance hereunto is, when they show themselves meek & mild, & ●●●●le to be ●●lked withal, 
See more beereof, in the first leaf of B. Hoopers' history, in the book of martin's.  with all 〈…〉 without all some and severe behaviour. In this quality the Apostle S. 〈…〉 not only in that he be●●● 〈…〉 to all 〈◊〉 in godly sort, as we 〈…〉 but also where it is said, acts, 18, 〈…〉 all that came in unto him. And for want of 〈◊〉 wisdom, the people's 〈…〉 oftentimes estranged, who otherwise might be wo●●e and gained unto God.  
A great difference there is betwixt them that give the rains to their wicked disposition, and betwixt them, that feeling them sel●e● subject to mighty sins, are 〈◊〉 with the Apostle, saying, O wretched man that I am, who shall deliver me from this body of sin. The godly are often overtaken with their infirmities, wherein they case is to be pinied, and we must pray for them, and be sorry with them, sometimes in a manner not to take knowledge of their weakness, sometimes gently to admonish, but bitterly to reprove them we ought in forbear, unless the case do grow toward ●●ire mities. Look upon the estate of S. Paul himself, Ro. 7. This weakness of ours s●●●eth well to ho●●e us, & to make us more earnestly to call for gods help, this would ease us from all murmuring and grudging against God, considering our own unworthiness. Again, in matters of religion, they that are yet 〈◊〉 & backward, may hereafter be more strong & 〈◊〉, yea, though some start aside to 〈◊〉, ●●forsaking those in whom there is any hope, we are to account of them not as en●mies, but as brethren 2. Thes. 3.15. The civil Magistrate punisheth divers offences with death, but the Minister is always to seek the amendment of the party.  
His mind must far differ from the multitude in this respect, who are given to despise and condemn, and make a triumph of other men's faults, making them odious unto all men, which is the next way to drive them to despair, little considering, that if their faults were written in their own foreheads, they would departed one after another, having nothing to say to to the offenders, as we read of the Scribes and pharisees, john. 8. which set the woman taken in adultery before Christ, & being reproved by their own conscience, went forth from the Eldest to the last. A difference there is betwixt open and wilful offenders, & them which ●yther through negligence or infirmity go astray. The one rise again and repent, the other are bend to continue in they● sin defending the same, and conte●●●ing all good admonitions. Those that sin upon infirmity, are to be brought into the way 〈◊〉 ●●●●cted & condemned. And this we shall perform, not by fo●●e, or upbraiding speeches, or austerity of countenance, but by all mildness and gentle●●● considering the manifold temptations of the devil, & the proneness of our corrupt nature and sinful flesh, beside ●●ill examples, counsel, and company. Rom. 15.1. We which are strong, aught to bear the infirmities of the weak, and not to please ourselves. For Christ also would not please himself. Math. 12.20. Who would not break a bruised reed, not quench the smoking flax. Finally, the behaviour of a Minister in this behalf, must be friendly, familiar, loving, like unto a father, another, or nurse, having respect to time, place, persons, and as the cause itself shall require.  

Wisdom in reproving.  Many not considering the frailty & infirmity of man, are too bitter in their reproof and admonition, putting no difference in respect of times, of persons, and places. 1. Tim. 5.12. Who first should seek remedy by all gentle means, before bitter reprehensions and heavy threatenings be denounced against any. In threatening also, we must keep that measure, that the bounds of charity be not broken, so long as th●●● inimy hope, & to count them that offend not as enemies, 2, Thes, 3, 15. But good God, what hurly burly and uniphonous 〈◊〉 oftentimes seen in Church assay●●●● for want of this wisdom. And as the Magistrate doth often wink at some offends, so the Minister must bear with some infirmities; 
Extat preclara diui. Barnardi homilia h●c de re.  and better it is to temporize, then by untimely remedies, to set mis●●●●fes abroad. Many men's minds which otherwise might be won, are alienated & estranged, through the over severe behaviour of the Ministers: as again, through their negligence and childish lenity, and too mild behaviour, many grow to be too lose, and give great offence. As occasion serveth, the ministers must show themselves either mild & compassionate, or rough and severe. And he that will perform his ministry in good sort, as is meet and convenient, must secretly know and inquire the inclinations and dispositions, the manners and customs of those, over whom he is set. And furthermore, he ought earnestly and continually to pray unto God, that he would grant him the spirit of wisdom & understanding, that he would give him favour among his people, and incline their hearts toward him, and that he would make his admonitions toward them effectual, and that he would give good success to his labours. The most part do offend grievously in the manner & circumstances of reprehending, either for such matters which they do not well consider and look into, or they do it unceasonably, in respect of time and place, and company, or without all reverence of their persons and callings, and for themselves most uncharitably, & far from the rule of Christianity. For the amendment of others, and peace and quietness ought to be the scope of reprehensions. Let all things be done honestly & in order, to edification, & not to destruction. God's dishonour must rather move him, than his own private wrongs, neither must his public ministry be troubled by such distemperature, let nothing fall from them unadvisedly, or that may taste of their own discontentments. Having always regard to God's cause, first we must convince them of their sin, and the exhort to repentance. Many cry repent and amend, and thunder out the judgements of God, this in deed ought to be done; but if we do not first, show them, what is amiss, it will not be effectual. For than will David confess his sin, when Nathan shall lay the parable close to his conscience. 2. Sa. 12.13. Then is Nabal strooken as dumb as a stone, when Abigael shall wisely watch her time, and tell him of his churlishness. 1. Sam. 25.36.37. There is a time for all things, & he is wise that knows opportunity, and the Minister must sometime wait his time. Ecclus, 31.31. and 6.7.26. and 21.25.26. 2. Tim. 2.24. Then will the Samaritane woman leave her scoffing, when Christ shall come home to her conscience. john, 4.18. And then let the Preacher look to profit by his public doctrine, and the brother by his private counsel, when first they shall prove to their consciences, that of this or that sin they are guilty. Yet this withal they must remember, that with the heat of their reprehensions, they join consolation and comfort, especially to them that are to be comforted. As the prophets in their prophecies, give evident example. 2. Sam. 12.13. Da. 4.24. Heb. 6.9. 2. Cor. 7.8.9. & 2.7.  
It is lawful and necessary for the Minister of God, sometime to use sharp words, if he meaneth to do any good, especially when he hath to deal with men, whose faces are of brass, and therefore cannot blush, whose necks are of iron, & therefore will not bow, whose hearts are of flint, and therefore are not easily softened, whose consciences are even as it were seared up with a hot iron. Howbeit, the Minister of God is not always to lay on load, as some undiscreetly fill their sermons with invectives & exclamations, whereas a little wisely spoken and in time, in godly and christian zeal, shall more prevail, than all such hot inflammations. Sometimes therefore with Paul he is to doubt whether he should come with a rod, or with the spirit of meekness and mildness. And as he shall perceive them either more obstinate or tractable, so to make the edge of his reprehension blunt or sharp, as he seethe his Still to drop, so to quicken or slake his fire, and so to strain or let down the string, as that neither by too much straining, or too much loocing, that string be brought more out of tune than it was at the first, and so be still left out of tune. Again, he is not to handle all a like, but to remember, that all the strings of an instrument are not a like placed, a like natured, a like sounded, not all tuned and strained a like, not all out of tune at once, nor all out of tune a like, and that according to their place, greatness, or smalenes, nature, quannty, & quality, every one must more or less be strained. And even so it is among men; the Magistrate must be reproved, but with great reverence and singular modesty; the elder sort must be reproved, but as fathers, the younger sort, but as children, and every one according to his place and calling must be dealt with all. 1, Tim. 5, 1, 2.  
Again, if he shall perceive two to be fallen down into one and the self same sin, he is wisely to observe, how they came down, and warily to put a difference between the one and the other. For the one may fall by weakness, the other of wilfulness, the one of ignorance, the other of malice; the one therefore with lenity, the other with seventy must be proceeded against. And always he must temper his speeches, according to the nature & disposition of the persons, with whom he hath to deal; and recording to the quality & quantity of the sin against which he dealeth. Examples hereof we have not a few in the scriptures. Christ will not break the bruised reed, nor queneh the smoking flax. Math. 12, 20. Esay, 42, 3, but the rebels will he batter in pieces, like a potter's vessel. Psal. 2, 9 Moses was the meekest man upon the earth, yet none more angry with Aaron then he, nor more severe against idolaters than he. Paul will persuade Agrippa, to become a christian, and will convey himself into the bowels of the Galathians, to win them unto Christ, but he meaneth to take up Peter for halting, and to pronounce Elymas the very child of the devil.  
Nevertheless, to be reproved justly and sound out of God's word, and according to their desert, hath not a like effect in all. As may be seen both in the stubborn behaviour of jeroboam, in the old Testament, & of the malicious & wicked jews, when Stephen the martyr laid their faults before their eyes, Acts, 7, 54. For hereby they were made the worse, their hearts burst for anger, they gnashed at him with their teeth, they stopped their ears, and ran upon him all at once. Nevertheless whatsoever happen, the wicked must stoutly be resisted, neither is their force to be feared, howsoever the fear of danger make many to draw back. But if our labour take not effect, according to our wish & desire, let us understand, that this christian fortitude, is a sweet smelling savour unto God. The nature of the wicked doth herein lively show itself, in that they become worse and more stubborn. For as dogs being cast in the water, or tied by the neck or legs bark & bite at them which stretch our their hands to help them, for they think they come to do them more hurt: So they that are bound with the chains of wickedness, cannot take in good part the godly endeavours, of them which would set them free, but take all in the evil part, and interpret all to the worst, taking them to be their chiefest enemies, and after the fashion of dogs, they turn back again, and bark, and bite, and tear.  
Godly & christian severity, is both profitable & praiseworthy, most agreeable to the nature of medicine and physic. Some must be so gently used, that nevertheless we do our best, to amend their faults, first by primate admonition, & causing other to join with us, in the same business: but if that will not se●●e, to use open reprehension, and if that prevail not, to commit the matter to the censures of the church, to leave them to God's indgment, either in mercy to be converted, or in justice to be confounded, and so to avoid them, as those in whom there is little hope of amendment.  
Our admonitions & reprehensions, must be tempered with wise moderation, lest if they be too hard, straight, & too severe, some be utterly cast down & overthrown. For there are that yield themselves so humbly unto the word preached, that when any thing is denounced, their heart melteth, and their flesh trembleth. And though it be not applied by the preacher, yet they apply it very strictly unto themselves. And if any fault whereof they are guilty be amplified, or a comfort not presently ministered, they are in the horrors of death, & brought almost to desperation. Now because these are the best people, and n●erest unto the king doom of God. Psal. 51.17. Esay, 61.2. and 66.2. Math. 11.28 therefore the more wisdom must be used. For as in a purgation in some poison, but great preservatives mixed therewith all, so reproofs given to tender consciences, and trembling hearts, must have consolations to comfort, we are no whit glad of their faults, but rather grieved at their falls. Our reproofs must proceed from a hatred of sin, and a conscience, and care to amend our brethren, and not of a stomach to revenge, or utterly to disgrace them, thereby making them more obdurate, and in a manner desperate.  
Paul speaks to King Agrippa, Acts, 26, 27, as though he would teach us a way to win sinners, every word is a motive, & shows, that he which fisheth for souls, had need to have many nets, and observe time, place, and calling, and fit all words before in his mind, lest he lose his bait. He that hath Paul's spirit, knoweth how to handle all in due order, both the froward & the gentle disposition, & is well instructed, both to apply comfort, as well as reproof. Of all professions the Divine must be ready to lay his hand in a manner under their feet, to win them unto GOD, as the the Apostle speaketh. 2. Co●●●th 4.5. We preach not ourselves, but Christ jesus the Lord, and ourselves your sema●●●s for jesus sake. And reading the History of Queen Katherine Patre, in the book of Martyrs, he may learn somewhat thereby. By nature we would have others humble themselves to us, but Paul humbled himself to his inferiors, to make them humble themselves to God. He that beseecheth, (which is for the most part the Apostles phrase) shall easter persuade, than he that thundereth, and many have been drawn with the cords of love, which could never be hawled with chains of iron. God is love, and his Ministers must speak in love, or else they do not speak like Paul. He that fisheth for souls, and doth not take this net, shall fish all day, as Peter fished all night, and caught nothing.  
Be wise to bear with infirmities, show thyself gentle, that thou mayest the better win them, and not only to be as a Father to teach them, but as a Nurse to wean them from vice, as the child is weaned from the breasts, which is done by all fair means. Knowing this that perfections come not upon a sudden, Rome was not built in a day, nor Troy vanquished in a year, stay the time, and the effect will show great wisdom. In the means time, watch all occasions, and advantages, and use all means to recover them, of whom there is any hope: as for the obstinate and the scorner, leave them to God, who either for their further punishment, will give them up, or else in his good time will convert them, and amend what is amiss. And that his doctrine, reprehension, admonition, and exhortation, may be of more force, let him remember that he is no private but a public person, and therefore he must behave himself with all gravity. In this vocation, labours are to be endured, grievous dangers, hatred, and persecutions are to be expected, & so much the more, by how much more faithfully we shall discharge our duty. The which things our flesh doth marvelously abhor: all which notwithstanding we are not therefore to refuse the ministery, but with a good mind and courage to undergo all dangers that may fall out, consecrating ourselves, goods, and lives, and all that ere we have unto God. More hereof might be spoken, but I refer it unto another time, when I shall have leisure to set it down, more orderly.  
Applications are as necessary as reprehensions, 
Application.  but many deliver general doctrines without applications, forgetting or at least not understanding, they do but little good, when they speak not to the heart. For this is one of the chiefest points and parts of the ministery, which hath his use in teaching, comforting, confuting, exhorting, and the like. Which ought to be done both publicly in the congregation, and also privately in cases of sickness, and all other afflictions, against the temptations of the devil, especially in the troubles of a distressed conscience, when as the wisdom of the Minister, shall most appear.  
His wisdom must be seen also, in laying the foundation of his building, 
Wise in the order of teaching.  and in his order of teaching, which at his first entrance, aught to be observed. Wherein if his auditory be learned, it were good to deliver the principles of Religion briefly; if his people be unlearned to speak of them more at large, and so to ground all his doctrine thereupon, and to show how every thing may be referred to some part thereof. And they that are most learned, may take it in good part, to hear those things which their children and servants are to be instructed in, and which they themselves had well-near forgotten. Our Saviour spoke many things unto the people, but yet in such sort, as they were able to hear it. Mar. 4.33. We have many things to say, saith the Apostle, Heb. 5.11. which are hard to be uttered, because ye are dull of hearing. 1. Cor. 3.2. I gave you milk to drink and not meat for ye were not able to bear it, neither yet now are ye able. According therefore as the congregation is, so ought we to apply ourselves, not to teach mysteries, where principles are to be delivered, until by long custom they have been thoroughly exercised. Still we ought to regard the capacity of our auditory. 1, Cor. 3.1.  
Understanding is to be referred to the mind, but wisdom is the director of our particular affairs and daily actions, which teacheth, what, when, and how every thing is to be done. And they are said to be unwise, who frame not themselves accordingly, although they know what is to be done: a great difference there is betwixt contemplation and action, and they that are well learned, are oftentimes far to seek herein. Sometimes he must show himself sober and grain, that he be not contemned, sometimes friendly and familiar, that he be not judged too arrogant and too proud, sometimes he must use moderation, and sometimes exhort and entreat those things, which by right may be commanded and enjoined. But how and when this is to be done, wisdom is to direct. So must they govern themselves in their places, that they be rather loved then feared, or else they shall bring all to havoc, where otherwise they might do good; and through their troublesome behaviour, they may stir up such storms and tempests, which will not easily be allayed and pacified. And having care of so many, he ought to be as the eye in the head, which overvieweth all other parts, and seethe always what is most fit, necessary, and convenient. The Lord in his law commanded that they should offer nothing unto him that was blind, & a Minister without wisdom, is as one that is blind, who oftentimes runneth into great discredit, through his own foolishness, & overthroweth his estate, which otherwise might be of longer continuance. Deut, 1.15. Moses appointing governors, called for men of wisdom and understanding, and such whose behaviour was well tried. A Governor without wisdom is like a ship without a rudder, which is carried away with every wind and tempest. In their places Ministers are governors, & what manner of governors they ought for to be, we may read Exo. 18.21. They must be chosen with all deliberation and advisement, such as be men of courage, and not faint-hearted; 
Ministers what manner of governors.  men fearing God, and not of lose behaviour, whose lives may breed more offence, than their doctrine may do good; dealing truly without corruption, 1. Pet. 5. rather regarding their duty then their commodity, whose behaviour ought to be in sincerity, without all hypocrisy. And having these qualities, they are worthy to be set over thousands, and over hundreds; without these, they are not to be placed over fifties, no not over tenns. Let him govern as well by his example, as by his doctrine, let him be forgetful of injuries, and slow to anger, constant & patiented in adversity, circumspect and wary in prosperity; let him be given to do good unto all, to hurt none of set purpose, and so shall he easily win their hearts & good wills, and make a way to do much good, in his teaching and government. When they thus ●●t●● i●●● the s●●●●ght 〈◊〉 i●●●●●tion of their d●ty or 〈…〉 themselves 〈…〉 when they call to minde● that they 〈◊〉 to give account of the people, commi●●● to their charge.  
I cannot 〈◊〉 all the poyn●● 〈◊〉 semidome, which are to be require ●●in● say the full Minister, because the 〈…〉 of 〈◊〉 infinite; and who 〈◊〉 ●●ll ●et down wh●● it fit in this 〈◊〉, but many things must be left to private use, and paticul●r experience, 〈◊〉 time & occasion shall s●●●oe. Only I will give a further cau●●● according to the direction of our Saint Christ, th●● Minister●●●●me to be wi●● 〈…〉, and innocent as Do●es. Among men seeing there are many troubled 〈…〉, they cannot 〈◊〉 too wary, & 〈…〉 ●●●●our Christ would not commit himself 〈…〉 he know what 〈◊〉 man. john 〈…〉. The 〈◊〉 knowing himself, to be hated, doth 〈◊〉 a●●y 〈◊〉 danger ●●●ther is the Minister inconsiderably 〈◊〉 run 〈◊〉 dangers 〈◊〉 as the h●●mlesse Do●●, 〈◊〉 by na●●●●, subject to many dang●●● 〈…〉 take her flight, looking when she shall be ●●●●●ken or t●ken, and oftentimes falleth into the hand of the Fowler: So ought not the Minister to be too fearful, but to g●●on in hi●●ourse, & to commit himself to God● government, and gracious protection, who can turn all ad●●●●●ti●●, afflictions, and calamities, to our good, and to the best Rom. 8. as it fell out to I●seph. He that is to 〈◊〉 wary will ven●ur●●●●● 〈◊〉 and again, he that is too careless, and too secure, shall suddenly come to a fall.  
Such faithful and wise Ministers, are seldom preferred by man; For, for the most part in this case, temporal Patron's 〈◊〉 such, who are most fit for their commodity, who are far unfit to minister spiritual food in du● season, for want of 〈◊〉. And as for giving bodily food to the 〈◊〉, & to stronger's, they are kept 〈◊〉 enough. Yet 〈◊〉 Ministers meet not with such ●o●●eto●s: Patrons, and Church 〈◊〉, God forbidden they should, and GOD in his good time, either altar their minder or diminish and decrease the 〈…〉 them. (As contrariwise, many great 〈◊〉 favour learning, and set it forwards, whereof we rejoice, and pray that God would bless them in their doings, that still they may have care to promote God's glory, and to do good to his Church.  
Blessed is that servant, when his Master when he cometh shall find so doing. Verily I say unto you, he shall make him ruler over all his goods.]  
He that fulfilleth the law of God, 
The reward.  shall live thereby, and he that is faithful and wise, shall not be without his reward. But as he is not worthy of a reward, that doth his work by halves, so none shall receive the blessing, but they that hold out to the end. Blessed is he who when the master cometh, shall be found so doing, Ro. chap. ●. 7. Math. chap. 10.22. Rom. 11.22. Ezeck. 18.24. Those Ministers that be faithful, and wise, diligent and painful, are hated of the world, scorned, and misused: and they that are negligent, careless and good fellows, are highly esteemed of i●●ille world, and much made on, but they 〈◊〉 not in what danger they are before God. Yet ought 〈◊〉 to be no discouragement, to painful and faithful Ministers, whose reward is not in this life, but in another, 1, Cor. 15.19.  
Until the time that the Master cometh, is the servants trial, and before the master cometh, he cannot receive a reward. It is never said during this life, It is well done good servant and faithful: but when we shall be called to our account. And if then we shall be found to have done faithful service, to our lives end, then shall we be received to our eternal rest. According to that comfortable saying: reve. 14.13. I heard a voice from heaven saying unto me, Writ, Blessed are the dead which hereafter die in the Lord, Even so saith the Spirit, for they rest from their labours, and their works follow them. No man is blessed before his death, the crown of rejoicing is after this life: and happy is that man that continueth in saith, hope, and charity to the end of his life; whose delight is in the law of the lord, and whose continual practice, is in all godly and christian exercises.  
This hope, of blessedness, is the thing that every one aims at, and few do attain there vn●oly●● this is the recompense of a faithful Minister; whose troubles & afflictions of all men, as they are great, and such as are able to daunt, and to discourage him utterly, (so unthankful, froward, and mischievous is this wicked world, to them that seek their good) yet in the midst of all his extremities, this aught to stay his mind, that he shall be blessed in another life. This aught also to comfort him, and much to rejoice him, that he hath his masters good will. For the more faithful a Steward shall show himself in his masters affairs, the more shall he procure unto him the evil will of the servants and household. The which he must not so much regard, (though it greatly molest and vex his mind) as he ought especially to consider, either the favour or the displeasure of his Master, that hath put him in trust.  
The faithful servant shall not labour in vain, and for nothing, neither is the Word and promise of God, to be compared to the unmerciful dealing of many covetous Masters; who when the servant hath used all diligence, and hath been answerable to all trust, that might be required at his hands, and hath spent the best of his time in his affairs, & hath been greatly for his profit, yet hath no ca●● and conscience to reward him, but send him away empty. But the Lord is most plentiful in 〈…〉 and when we think be 〈…〉 and that we 〈…〉 of his remembrance, then will 〈…〉 himself a gracious and bountiful. God. For shall there be a liberal thought●● 〈◊〉, and shall it not be far more in God 〈…〉 riches and treasured, 〈…〉 this disposition. 〈…〉 not so much as once dream that he should be arrayed in the royal apparel, which the King did wear, 〈◊〉 that he should be set upon the King horse▪ and that the crowne-royall should be placed upon his head, and that one of the Kings most noble princes should see it performer and that such a joyful proclamation should go before him; Thus shall it be done unto the man whom the king will honour. This resemblance and comparison, may sti●e up the weak minds of faithful ministers, who through manifold mysteries are in a manner discouraged. For the recompense that GOD hath in store for them, in●●●e greater them can be uttured, or can be imagined: so that the Apostle might w●ll say, Ro. 8.18. I count that the affliction of this present time, are not worthy of the glory which shall be showed vntov●. And although we may comfort ourselves, that we are the sons of God, yet this heapeth infinite comfort upon us, to think that yet it 〈…〉 what we shall be. 1, john. 3.2. ●●●●●ing that when our joyful Redeemer 〈◊〉 appear, we shall be like him as he is. And if we continue in our faithful and painful endeavours, let us assure ourselves, this saying of Christ pertaineth unto us, Luk. 22.29. I appoint unto you a kingdom as ●oy Father hath appointed unto me: that ye may eat and drink at my Table in my kingdom, and sit on seats, and judge the twelve tribes of Israel. Hereof doth Christ himself assure us, Luk. 10. ●●. Blessed are those servants, whom the Lord when he cometh shall find so waking, verily, I say unto you, he will gird himself about, and make them to sit down at table, and will come forth & serve them. Setting before themselves the diligence of the Apostle Saint Paul; they may look for the same recompense, 2, Tim ●●. I have fought a good fight, and have finished my course; & therefore in full hope of God's merciful acceptance, he might w●ll comfort himself, From hence forth is laid up for 〈…〉 own of righteousness. And though their diligence be not equal to that of the Apostle, yet if it be to the utmost of our power, the Apostle himself doth p●● us in comfort of the same recompense, as we may read in the same place. Which unspeakable recompense, is well compared to no lesser a dignity, than a mou●●e, which is the chiefest here in this wouldes nay the comparison of a crown, is inferior to that reward, seeing the excellency thereof, neither eye hath seen nor ●aro hath heard, nor hath ever entredi●●● the h●rt of man. 1. Cor. 2.9. It behoveth them therefore to consider, that are ●●lled to so honourable a work, as to he Sea●●●●a●d● of the most high GOD, the God of heaven and earth, that they perform not their charge negligently, but if it be possible, beyond their power and strength. For if the common servants bring in their, ta●ke appointed, how much more painful must the Steward of the house show himself to be, who hath a far greaten charge▪ For to what purpose doth the Lord so highly prefer them, but that they should pas●● all other in faithfulness, wisdom, and diligence Generally, all have a charge to look to their business, and to set themselves roundly there unto, and therefore slothfulness and negligence in a Minister, is too great a blot & blemish. If they were sluggish & unmindful, yet the hope of so excellent & exceeding reward, should rouse them, & also make them most cheerful and forward, & to be angry with themselves, to behold their own backwardness What my son, & what the son of my womb, & what the son of my desires, give not thy strength to the vanities of this bewitching world. Let no man take thy crown from thee. Reu. 3.11. but remember how honourable a master thou sequest, who wilful well accept of thy diligence, & recompense thee more than a hundredfold, Faint not, be not weary. Behold, saith be, I come shortly. & ver. 21. To him that overcometh, will I grant to sit with me in my throne. The Angels appeared to the shepherds watching their flocks. Luk. 2.8.  
But if the evil servant shall say in his heart, My master doth defer his coming, & begin to smite his fellows, etc.] How commendable a faithful & wise Minister is, that continueth in his painful endeavours, still looking for his masters coming, is are fully persuaded, they shall never be called to account. Psal. 14.1. The fool hath said in his hare, there is no God, because he seeth th●● the wicked are not always punished, who are let run on, that their judgement may be both greater and more just. 2. Peter. 3.3. There shall come in the last dives mockers, which will walk after their lust● and say. Where is the promise of his coming▪ for since the Fathers clied, all things continue alike from the beginning of the creation Eze. 12.22.23. Zeph. 1.12. Ames 5.18. Although Christ doth defer his coming. it is not because he is slack 〈…〉 his promise, as some men count sla●●●●● 2. Pet. 3.9 but he is patiented toward 〈◊〉 and would have no man to perish, but would all men to come to repentance. The 〈◊〉 the day of judgement, and Christ his coming are fearful remembrances, to evil sen●●●●nes, they are matters most certain and ●ur● 〈◊〉 come to pass●s we think it long, and therefore make bold to do 〈…〉 lift; b●● thee o●e certified to the 〈…〉 Pe●. ●. 7. N●we the end of all ●sapan● hand. The time of thy death, which thou knowest not whether it shall be to morrow, is the day of judgement unto thou, and the 〈◊〉 of Christ●● coming to call thee to thy accounth Wherefore put aside thy foolish 〈…〉, that because the master deferr●th his coming, thou mayst let lose the rains to all licentiousness; but let the instruction of the Apostle Saint Peter, in this place be thy direction. Be ye therefore sober and ●●rching unto prayer. The time of the latter end of the world, and of thy last ●nd, is kept close from thee, that thou mayst be always in a readiness. The time of deferring the masters coming, is no matter whereon thou mayst ground, but rather thou must look for the contrary. The one is foretold, that it shall be su●da●●e 〈◊〉 centaine, b●● for the other, thou hast b●yth●● proof●● of warrant. And when 〈…〉 be assured of Christ his coming? 〈◊〉 it shall not be far of but th●● thou 〈◊〉 look for it ●ue●● day, and 〈…〉 the very expectation of so 〈…〉 fence so often as it sinks in 〈…〉 by due consideration, 〈◊〉 will 〈…〉 up our dull and slumbering 〈…〉 〈◊〉 the course of a careless 〈◊〉 wicked life, and make us lay aside all vain and worldly boasting.  
So that there is no persuasion more rehearse and 〈◊〉, than the fearful consideration of God's tribunal seat, which 〈◊〉 of us all shall ●●oyde or be free from. Wherefore, that wen may be s●●red up to the 〈◊〉 ●●forma●●ed of our duties, in our several c●lling●, let every one of us give diligent ●●eade there unto, setting before our ●eel this sudden and unlooked for coming of our lord & Saviour in the clouds, through the long forbearance whereof, the wicked one so forgetful of God, and of themselves, and are so hardened in sin. Ti● 〈◊〉 11.10.15.  
But generally from other degrees of people, 〈◊〉 are heard particularly to speak 〈…〉 Minister●, who 〈◊〉 are 〈◊〉 by the evil servant. Of whom I would to GOD I had no oceasion to 〈…〉 as in a great number all 〈◊〉 p●●se ●●all be not blameless, 〈…〉 suppose the, greatest part to be 〈…〉 if there be any spots 〈…〉 I would they were removed, 〈◊〉 there might 〈◊〉 no offence in the 〈…〉 God. The first evil property of them, is the presuming of the long stay, either of the end of their lives, or of the latter and of the world, of the day of ●●dgment, & of the coming of 〈◊〉 Saviour Christ, to call them to aco●●●t ●●d thereupon they become 〈◊〉 of their 〈◊〉. Following the example of De●●●●, who forsook 〈◊〉 ●alling, 〈…〉 this present world. And this 〈…〉 laid of many Ministers, only to 〈◊〉 rich & wealthy, whereby they become unfit for God's service, for no man can serve two ●●nisters; for leaning to the one, h●● must either despise, or at leastwise neglect the other. Renown, estimation, wealth, case, ●o hunt after these things, this is fa●●e from sending. And many parents set forth their children to learning for ●hi● inte●● & ●●●pose, having no further consideration, 〈◊〉 wic●●●● themselves. My son●● 〈…〉 and merry life, he shall get 〈◊〉 ●●ings, promotions, and dig●●●● whereby to pleasure himself and hi● friend's. And surely the building follower 〈…〉 the most which they come to 〈…〉 this Tesson which they learned of 〈◊〉 ●●thers, do b●●●●●●●●edy 〈◊〉 of Blemishes and pron●● 〈…〉 th●● 〈◊〉 fecders of their 〈…〉 though 〈…〉, ●o teach, 〈…〉 〈…〉 strange matter and fame from 〈…〉. These are they, which if they feed 〈◊〉 flock at all it is rather upon constraint th●●●●●●●gly, rather for filthy in●●● then of ●●●●dy mind, rather to enrich their coffe●● then to build to themselves a good 〈◊〉 to seeking that which i● their own, & not that which it jesus Christ's 1. Pet. 5. Phi. 21. 2. Cor. 1●. 14. And so it falleth out that the greate● main 〈…〉, the less come, th● greater 〈◊〉, the less diligence, so that the deceit of ●iche●, and the 〈◊〉 of this would do not only choke the Word, and make 〈◊〉 fruitful his them that heart is but also do stop the 〈◊〉 of the 〈◊〉 of that he cannot speak, and weakeneth the hand of the sour, that he cannot 〈◊〉 for 〈…〉 ●●ede. How many Ministers at 〈…〉 who before they come to wealth and 〈◊〉 into 〈◊〉, ●●in full but afterward 〈…〉 Gods con●●● 〈…〉 forgetting themselves, and the●● 〈◊〉 & what account here afterthdy 〈…〉 Heb. 18.17. The Apostlegent has 〈◊〉 the people, to obey the● has 〈◊〉 the our 〈◊〉 of them, for they 〈◊〉 ●aith 〈◊〉 for yo●● soulds, as they that must 〈…〉. But these has 〈…〉 sight, and yet warth not● who lest 〈◊〉 of giving ga' 〈◊〉 〈◊〉, and yet great 〈…〉 shall be required at their hands. They 〈◊〉 rule well are worthy of double 〈…〉 specially they that labour in the World and doctrine, 1, Tim, 5, 17, but they that labour not, but in this case show them 〈◊〉 gr●●● loiterers, are worthy great reproose, who rather seek the cro●ite of the wordde, then that they will approve themselves unto God●d whose drinkest desire is to become wealt●●●, and to inriel● themselves by winning souls unto God, that is ●hey● least care Greater wealth they have from God, than they can have in this world for God doth give them the gifts and graces of the holy Ghost, whereby they may discharge that waight● calling which is 〈◊〉 had unto them. And therefore the Ap●ste 〈◊〉 1, 14 calleth it a worthy thing: and few the●● be that have that ability from god, to deho●● his Word to the edifigation of the people. But many careless ministers lose the pickings graces of the holy ghost, and are the ●●●●ed of that worthy thing, & rich treasare, through their own d●●aul●, and through want of practice. See more hereof in M●. Smith sermon of he a●nly ●●rife. 〈◊〉.  
Math. ●. 13. Ministers are said to be the 〈◊〉 of the earth, whose office is to season man with the sole of heavenly doctri●●. But if the sal● have lost his saver, wherewith shall it be salted● It is thenceferth good for nothing but to be cast out, & to be trodden ●●der fo●●● of men. Meat not only becometh ●●s●●●●ry, for want of salt, but is ●●erly lost, through the fault of them that should better see to it; & for want of preaching, the people perish through their fault, that have the over-fight of them. Acts. 19, 28. Heb. 13.17. And by this means, such negligent Ministers grows out of favour, not only with God but also with 〈…〉 who would not ●●●erly dislike that Physician, that suffereth his patient to die 〈◊〉 his hand, who if he would have 〈…〉 might have recovered him. Tim●●hy is willed that he should study, & 〈◊〉 by all 〈…〉 to show himself a 〈◊〉 man approved of God, that needeth not to 〈…〉 But with what face shall he appear before God's tribunal seat, which ha●●● 〈◊〉ded all painful end●●ors, sugaring the people ●●●●●●ted 〈◊〉 his charge to 〈◊〉 for want of spiritual food. Ezec. 13. If the wicked be not ●●●●ooished, they shall die in they 〈◊〉, but 〈◊〉 blu●●● shall be required at the 〈…〉 hand of the slothful Minister. 〈…〉 and blood spy●●, what 〈…〉 the wealth of the world make 〈…〉 A good Shepherd is wa●e 〈…〉 night, as jacob was, Gene. 3● 〈…〉 property of a●● evil sheph●●●● 〈…〉 eareth not which way the 〈…〉 ●●●●●●der, nor into how many 〈…〉 they ●●●nes and these are 〈◊〉 do ●●●●med hirelings then shephe●●● 〈…〉 his own example the Apostle 〈…〉 the qualities of a tru● ministed, 〈…〉 27, who spent his time in 〈…〉 pa●nsu●nes, in watching often, in 〈◊〉 and thirst, in fastings often, in cold an●●●●●●●dnes. Beside all these things 〈…〉 outward, faith he; I am combined 〈…〉 〈◊〉 the care of all the Chu●●● 〈…〉 there the● he would be 〈…〉 laboured with his hands, to 〈…〉 that the gospel by his preaching 〈◊〉 〈◊〉 the more free 〈…〉 〈…〉 the Apos●● 〈…〉 〈…〉 ●●●mple. But if there be 〈…〉 God is their belly, and whose 〈…〉 wholly 〈◊〉 upon earthly 〈◊〉 let them assure themselves that their glory shall be to their shams, & that their 〈…〉 in God's affairs, shall turn to their destruction. Wherefore in the name of God & in his fear, let not us make evil 〈◊〉 and slothful w●●●him en our ex●●pla but rather as a dashing rock let us 〈…〉 once, fore casting the 〈…〉 may follow, & let us go forward 〈◊〉 but vocation, and make an end thereof with fear and trembling, which may 〈◊〉 more careful and more diligen●● 〈◊〉 flesh and blood had need to be 〈◊〉 forward; which is soon with●●● 〈◊〉 doing good by the least bin●●● 〈…〉 may be. Let us make strait 〈…〉 feet, lest that which is hal●●● 〈◊〉 and of the way, but let it rather 〈…〉 Give all diligence to your 〈◊〉 & ioy●● 〈◊〉 ●●tiou with your 〈…〉 good conscience in all 〈…〉 in the 〈◊〉 and 〈…〉 and the 〈◊〉 〈…〉 & patience, & of ●●ill that 〈…〉 loss both of 〈…〉 of 〈…〉 may 〈◊〉 be compared 〈…〉 of the 〈…〉 of the 〈…〉 Re. 9 ●5. where under the 〈…〉 the minister of that congregation is 〈◊〉 stood Unto who in God 〈…〉 wors● that thou art neither cold 〈…〉 For what betw●●● the care of their 〈◊〉 wherein they cannot but in 〈…〉 what be touched, and betwixt the 〈◊〉 this world wherein they are 〈…〉 they may well be termed such that they 〈◊〉 neither hot nor cold. Now than 〈…〉 hear further, what was said to the 〈◊〉 of the L●odicians, that by his 〈…〉 they may take heed. Therfor●● 〈…〉 art lukewarm, & neither cold 〈…〉 will come to pass, that I shall 〈…〉 of my mouth. For thou saye●●, 〈…〉 and in●● eased 〈…〉 have 〈◊〉 of nothing & knowest nor 〈◊〉 ●how are wretched and 〈…〉 and powe, and blind at ●●ked. As 〈…〉 Archippus, 〈◊〉 is take illed 〈…〉 of 〈…〉 calling 〈…〉. Take 〈…〉 〈…〉 Lord, 〈…〉 and ●●lk wisely 〈◊〉 them that are with 〈…〉 s●●ke 〈…〉 way and occasion they 〈◊〉 to diff●●●● the Ministers, thereby ●●●●●ding to blaspheme the glorious gospel of Christ, after which they be ●●●●ed. The minister must fight a good fight, having saith and a good conscience, in the performance of their ministry, whereof ma●● do daily make shipwreck. And if they have care of an incorruptible 〈◊〉, 1. Cor. 9 ●5. 1. Pet. 5.4. Let them ●●sta●●e from all things that may hinder them, and let them, endeavour so to run, that they may obtain. 2, Tim, 1, 6. Stir up the 〈◊〉 of God which is in you, and 〈◊〉 not the Spirit, 1. Thes. 5.19. For wherefore hath God given the gifts of the holy Spirit, but to the edifying of the Church Ephe. 1.12. & h● that by his daily exercise, and studious labour, doth not endeavour to 〈◊〉 these gifts, shall lose them by littl●● and 〈◊〉. And the lamentable expe●●●nce of th●se 〈◊〉 days doth sh●●●, the wherein ministers should show themselves most artful; that the●●● their negligent 〈…〉 1. Cor. 4, 5. We 〈…〉 saith the Apostle, 〈…〉 the Lord, and our selves your serua●●● for I●s●●s●●e●. Would God every minister, could 〈◊〉 say, 〈◊〉 his conscience did not inwardly accuse him, that he made not himself a 〈◊〉 to worldly wealth, and divers other worldly hindrances. For surely the pro●●●●●● 〈◊〉, Religion hath brought forth the●●●, & the daughter hath devoured the mother.  
These careless ministers, may well be compared to sleepers; for as they that sleep, exercise no part of their body, so these, as men without conscience, or any feeling 〈◊〉 remor●e, do utterly let go the consideration of their duty, wherein they cannot show themselves too painful. Therefore let not us sleep as do other. 1. Thes, 5, 6. but let us watch & be sober. For they that sleep, sleep in the night; & they that are drunken, are drunken in the night. And seeing evil minister put of the day of their ministers coming, let them remember the warning the Apostle S. Peter glor●●●. 1. Epist. 4, 7. Now the end of all thinger●●● 〈◊〉 〈◊〉, be ye therefore sober 〈◊〉 watching in praye●, watching in your 〈◊〉 & calling. For the day of the 〈…〉 upon a suddene, ever 〈…〉 upon 〈◊〉 with child, when as 〈…〉 and ●●●●hful ministers, shall not escape the dreadful sentence of judgement, and the torments of hell which are endless.  
And begin to smite his fellows, and to 〈◊〉 and drink with the drunken.] The second property of an evil servant and negligent Minister is, that presuming of his mistress' long stay, and being altogether careless of his duty, he behaveth himself very loosely, and giveth himself to all licentiousness. Among servants, in one and the self ●●me house, is so falleth out, that they that are diligent, are hated & envied of them that are slothful; so in the house of God, which is his church, the servants are of divers and contrary qualities, some are well given, and some are set to disdain, contemn, & despise them; some through care and conscience, are diligent in their calling and othersome that have little or no card: and conscience, think it a needless curiosity for Ministers to be so diligent.  
But 〈◊〉 they 〈◊〉 ●●tter like of painful 〈…〉 them their example 〈…〉 behold the charge of 〈…〉 down, 2. Tim. 4.1. 〈…〉 Apostle, speaking unto Timothy, before God, and before the Lord jesus Christ, which shall judge the quick & dead at his appearing, and in his kingdom, preach the word, be instant in season & our of season improve, rebuke, exhort, with all long suffling and doctrine. Heb. 3.12.13. Take heeds brothers, lest at any time there be in any of you, an evil heart and unfaithful, to departed away from the living God. But exhort one another daily, while it is called to day, lest any of you be hardened, through the deceitfulness of sin.  
Who should exhort, if the Minister should not? and also how often he should exhort is here set down, that he should do it daily. But as learning and knowledge hath none so great an enemy, as him that is ignorant, so surely the painful and diligent Ministers, have no such great enemies, as they that are most slothful, careless, & negligent in their calling. Hence arise scornful and disdainful behaviour, slu●●derous, and untrue reports; and reproaches, which are more gre●●ous to the minds, th●● ships are to the fl●sts and blood, which may be understood under smiting of his fellows.  
The Lord by the prophet Esay, chap. 21, 22, 23. doth greatly reprove them, who when they were called to weeping and mourning, gave themselves to joy and gladness; slaying oxen and kill sheep, d●ting flesh, and drinking wine, ●ating & drinking; as though they should ●●ie the next morrow. But this iniquity, as there we may read, was not purged till they died. And when Ministers, give themselves to spend their time in the vanities and pleasures of this world; as though this world, and the transitory joys thereof, were their portion, Wise, 2, 9, it may well be said of them, that they think their master is far of, & that he will never come. So did not Moses that faithful servant in gods house, who chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season. These that are so given to worldly pleasures, the Apostle Saint judo, ver. 18. termeth to be mocleers, which shall arise in the last time, & which shall walk after their own ungodly lusts, which having a sh●w of godliness, have denied 〈…〉, which turns the grace of God 〈…〉, showing he●●●by whereinto they are ordained.  
Whose worldly and sinful life, as it ought to be no example unto us, so are we willed to avoid & to turn away from such: Eating and drinking in a moderate sort, is no other, but to be partakers of God's benefits, Eccles, 5, ●8. but to eat and drink & to be drunken, and the excessive abuse of God's creatures, shall make ministers (of all kind of people) most guilty, and to be without all excuse. For to him that knoweth how to do well, & doth it not, to him it is sin. Not that it is no sin to others, but that it is the greater sin to him.  
How worthy of reproof this evil servant and negligent worldly minister is, will better appear, by companing him to that minister, who deserveth commendation. 1, Tim. 3. He given to watching and sobriety, this to carelessness and pleasures of this present life: He being harborous, bestowing his goods upon strangers and the poor, keeping hospitality for the that are worthy thereof; this being covetous, and given to spend nothing on the poor, or to good uses: he apt to teach, this will not 〈◊〉 into the hatred of the world, by being too busy, who had rather keep men's goodwill by saying nothing: 〈◊〉 no striker▪ what is they● d●●ie, and still set this as their glisse before them; the negligent & careless ministers, beholding herein, in how many ●●atters they offend, may learn warily to ●●●yth●, and speedily to amend them. There great faults are here reproved, where unto 〈◊〉 nature is mightily addicted, that is, First ease and idleness: Secondly, covetousness: and thirdly, hard dealing by which means, many worldly ministers, strange the minds of those that are committed to they● charge, whom by they● discreet and charitable dealing, they ●ight otherwise w●●. Much wrong is to be p●● up, many displeasures to be born● 〈◊〉 ●●●sgested, some toffee and disaduantag●●●● not so greatly to be regarded. Their 〈◊〉 ought to be of greater account, which 〈◊〉 not so easily performed. These things wise minister, hath in de●p● consideration, whereas they that 〈◊〉 vndis●●●, 〈…〉 gods stray in sin, and in offending GOD, and yet they do neglect 〈…〉 ha●● they ●●y car● to admi●●s●● 〈…〉 them in any dis●●●sse 〈…〉, they give them no comfort 〈◊〉 they ow● them any thing, they 〈…〉, being overhasty 〈…〉, and l●●●ng go 〈…〉, ch●●●y● are of their souls, 〈…〉 might gain● unto God, 〈…〉 the 〈…〉 the 〈◊〉 commodity, that they might receau●. Being the end, nay die 〈◊〉 of all their 〈…〉, The 〈◊〉, 19, 〈…〉 to be the very utmost, of the 〈…〉 of a true, godly, and pa●●full 〈…〉 Who is it now a days, that 〈…〉 which he may have, and the excell●●● and slavery of a man's 〈◊〉, is their in silver and gold, and worldly commodities, wherein a Minister should show great wisdom, rather regarding the good estate 〈◊〉 his people then to satisfy his own hungry de●●●●.  

Companying with worldlings.  Lastly, to are and drink with the drunken, i● well spoken of them, who of all company m●●● their cho●●e of 〈…〉 worldlings, father then of those that be godly and ve●●●●●●y disposed. Which if they did to 〈◊〉 them unto God, as Christ 〈…〉 Publicans and sin●●● 〈…〉 of their sinful life, but 〈…〉 them out of the kingdom of 〈◊〉 and to deliver them from th●● strays of the de●●ll. ●. Tim. 2. ●, 〈…〉 of the wicked, so long as we dwell in this world; 1, Cor. ●, 10, but the godly are grieved with th●● evil examples, as the soul of righteous 〈◊〉, was vexed with the uncleanly conversation of the wicked. 2. Pet. 2, 7. And here-hence it ariseth, that the prophet David, Psal. 120. is grieved at the heart, that he must dwell among the wicked. We is 〈◊〉 that I am constrained to dwell with Meseck, and to have my habitation among the tents of Cedar. In the mean time, to long as the Ministers and the godly live in the world, which is so full of offences & corruptions, Phil. 2.15. let them learn to be blameless and pure, a● the forms of God without rebuke, in the midst of a naughty and crooked Nation, among whom they ought to shine, as lights in the world Mat. 5, 16.1, Pet. 2, 12. And for their further comfort, this they may assure themselves, that how soever in this world they are troubled with the wicked, yet in the world to to●●● they shall be altogether free from them. For no Cana●oite shall enter or be se●●e in 〈◊〉 them ably jerusalem. Zach; 〈…〉 any unclean thing. Re. 21.17.  
And for an ●●m, a caveat, and forewarning, to take heed of the company of the ungodly, let us consider these weighty reasons. First, that they can minister no matter of true comfort unto us, seeing all their ways are full of offence. Secondly, they are strong to draw us unto evil, and when weak to resist, and to shun their ill example. For flesh and blood without the special grace of God, and the assistance of his holy spirit, is easily taken in the snare. The use therefore hereof, is to teach us, first, never to take any delight in their company, and secondly, to avoid their company to the uttermost of our power, and where we cannot, to suspect even their friendship.  

How the evil examples of the ministers are to be interpreted.  But least by the declaration of the properties of an evil servant & negligent Minister, as also beholding their faults & falls, we should grow out of love with God's word and our christian profession; or else through their offences and scandalous examples, we should fall away from God, & from our own salvation, by sliding into heresy and papistry, or letting lose the reins to licentiousness and ungodliness, it is mere & convenient, that we should speak somewhat, that men's minds might be stand, & better instructed in this matter. Indeed many are the examples of offence, whereby the more is the pity, many hundreds are carried away, and the church of God is not so perfect in this life, but that it hath many blemishes. I must needs confess, that such evil ministers are a great discredit & disgrace unto Religion, and who by their evil life, hang millstones about their necks, too heavy for them to bear, and which shall plunge them down, not into the depth of the sea, but into the bottom of hell, if they take not heed, and amend betimes and repent.  
The ministers of God's word and truth, aught to be lanterns of good life & conversation to the world, and if they give offence, their fault is greater, then if it should come from any of the inferior sort. Howbeit we are to consider, that they are not made of so perfect a mould, but that they are subject to faults, as well as other men. The high priest, the consecrate priest, the holy priest, who only was to enter into the holiest place of all, he was first to offer for himself, and for his own faults, and then for the offences of the people. Heb. 9.7. Now although ministers be sinful men, & some through their fault more in disgrace than others, as Peter said, Lord depart from me, for I am a sinful man, yet are not we therefore to refuse their instruction, b●● rather to consider, and godly to recrea●● the treasure, that is brought unto us in 〈◊〉 than vessels. We can accept the good tidings, that beggars bring, yea, it may come from our utter enemies, as the news of plenty, brought by the four Lepers, was joyful to them of Samaria, 2, King. 9 The prophet Esay complaineth that he is a man of polluted lips. David's godly psalms are not refused for David's nototious faults, & Peter perithy, hath not utterly disgraced his godly persuasions. For as coals from the Altar, touching esay's lips, made them clean, so repentance was the salve for Peter's sore.  
Woe be to them that give offence Math. 18, and that we have too often in our minds and in our mouths, being too forward to give sentence of judgement against others, and by they● example we make bold to do the like, as though their offences should be sufficient exe●ses for us, making not the right use of such offences, that is to take heed by them ●●d not to make them our pa●●●● to follows. No● vi●it●● 〈◊〉 ●●rfe●tis, pl●●●que sapi●●●●●●, the godliest man that is hath his fall, his weakener frailties, and infirmities. Pro. 3●, 16▪ and many bad examples are too apparent, Non taman examples vinitur, sed legi●●●. It is not the evil example of man, but the direction of, God's word, which ought to be the rule of our life and of our actions. For them by we shall be judged job. 12.48. We shall not be called to account, why we lived not as such a good Minister gave us example, or why we did evil, because such a Minister did offend, but our account shall be, why we have not lived according to God's word. Psal. 1199. Revel 20.12. The word is pure of itself, though man be sinful, the cunning and commendable works of a Mason or of a pain●● is not disgraced for the evil life of the workman for the work will show and commend itself & as I said before, treasure is not to be refused, though it be brought in place but ●●●●ly.  
And that you may know what manner of vessels they are which God doth use in the ministration of his holiest work in hearing his name before the world and preaching the 〈◊〉 of Christ the richest treasure that ever the earth it ●aued; they are earthly vessels, made of clay 〈…〉 of the self same mould whereof 〈…〉 kind is fashioned Prophets they are but as Moses sp●ke like unto their brethren 〈◊〉 only in similitude of flesh but of sinful & ●●●●le flesh, G● 5, 3. Apostles they are and Christ chose twelve of them, but Iuda●●●●● 〈◊〉 evil incarnate, and Peter was a Satan in his kind, and none were Angels. They are also the men of God, yet men, or if they be Angels, by a more honourable style then their nature can bear, Re. 8.1. Behold he bathe not found steadfastness in his Angels, job, 4, 18, or if they be stars in the same vision, behold the stars are n●●●ur● in his sight. job, 25, 5. From both which places of job, is inferred by way of ●●●●●rison; much less they that dwell in ●ooses of clay, whose foundation is in, the ●●st, and they are consumed before the ●●●ath, much less man that is but ●●●●nnes and the son of man, that is but a 〈◊〉. He fear 〈◊〉 bearish a tongue in the sad days, that f●●●●th not this or ●●●th like objections against us. They say and 〈…〉 physician first 〈◊〉 thy 〈…〉 preach that a man should keep the 〈◊〉, by ●●●aking The Bishop therefore saith the same father, is not without fault, whose son is either disobedient or dissolute. Be it that some such there are, that feed themselves & not the flock, some wicked and irreligious, accounting gain godliness that have made the house of God a den of thieves, that are but spots in our feasts: yet the Lord be praised, the Lord hath his, who watch over Zion day & night, that weep for her, that pray for her, that prefer jerusalem in all their mirth, that go in & out before God's people, that give them food in due season, that care for the souls committed to their charge, as men that must give a strait account to the searcher of hearts & reins.  
Do we approve the faith by the persons, or the persons by the faith, as saith Chrisostome. When thou shalt see an unworthy priest accuse not his calling, judas was a traitor, yet was it not the fault of the Apostolic order, it is the fault of his mind, not of his ministry. As water that runneth through a wooden or leaden pipe, neither washeth away the furrednes of the pine no● defileth itself, but watereth the garden whither it goeth, & maketh it fruitful: and as the sunbeams shine through many loathsome places, and yet can never purge the place, nor the place pollute them; even so the word of God, may be fruitful to others, when it is fruitless in him that teacheth others; it may be a whetstone to give an edge, or a trumpet to stir up, when yet we may be as dull as stones, & as heavy as lead. And therefore the Apostle prayeth, that when he hath taught others, he may not himself be found blameworthy, Good corn is not the worse for a patch sack, nor bad wine the better for a golden cup; no man refuseth gold for the dross that is mixed with it, nor Roses for the thorns that grow among them. What if Saul be among the prophets? what if judas be among the Apostles. If the like measure might be used against any estales, against the Nobility of this Land, the judges, and Gentlemen, or any other degree besides ministers for the pretended faults of some few, to overturn the estate of all; who might promise to himself one hours security.  
Seeing then the matter so stands, that ministers are but men, and the goodest, justest, and wisest have had their falls, we are not in this sort to set ourselves 〈…〉 hatred against them, neither to scoff, taunt, scorn, or libel at their faults, but rather in a fellow-feeling, as though the case were our own to pity them, and to be sorry for their faults and falls, especially if they proceeded of infirmity, and not of use and custom. To pray to God that he would vouchsafe in mercy to pardon their faults, and that he would grant them better grace, not only to repent and ament, but also that they offend not again, in that or the like sort, and that they may continue in grace and goodness, to their lives end. And that as they have dishonoured God by their offences, so now they may show themselves good examples, to God's glory, 〈◊〉 good of the church, and the satisfying of their own conscience; that if it be possible they may recover what they have lost, both before God and men.  
Forth ●●ore, we have in them an example of our own weakness, what we are of ourselves, & that we might have fallen into the same, or the like offence; as also we have occasion to give GOD thanks, that hi●●●●to we have not so fallen into open ●●●●dite or shame, though our pri●●● and pa●●●ler sins, have been and 〈…〉 God, as their knower offen●●● 〈◊〉 most profitable use we gather from ho●●e, that ●●●ing of our own strength we, 〈…〉 ●●●right, not a day not an how●● with out God's assistance, but that ●●slesh is ●●●yle, and the devils temptations strong, so are we of ourselves every way too ●●●ke to resist such f●●ie darts; and therefore d●●●● and hourly, instantly and earnestly, and humbly to call to GOD for his ●●pe and grace to deliver us from over throwing temptations, and that God would give us strength to over come them, and that he would give an issue unto the temp●●●●●●; that we may be able to bear it 1. Cor. 10.13. And let him that it strongest & most resolute, and in his own conceit sure, let him take heeds lest he fall. For as for the wicked and ungodly who are already in the devils spares, & under his ●h●●●dome and captivity, he taketh no ease for their backsliding; but as for them which yet are not his he is still about, and sli●● their elbow to provoke them: he 〈…〉 thee when thou least thinkest of him ●ight and day he waits upon thee, and against him that stands out most, even against him doth ●●be●● all his 〈◊〉 Those things we ●●●●●●ly and hopefully to look unto, 〈◊〉 of 〈…〉 and in respect of th●● 〈…〉 we are to perform the 〈◊〉 of ●●●●ty, to do as we would be 〈…〉 and to 〈◊〉 to God for them, that they may rep●●● & amend. And that God 〈◊〉 renue●●ns holy spin● within 〈…〉 54, which is almost e●●niguished and drive 〈◊〉 only some remnant less 〈◊〉 of fire under a heap of ash●● That is would pl●●se God, not to cast 〈◊〉 ●●●●●tly, as they 〈◊〉 desh●●ed, but 〈…〉 with the comfortable 〈◊〉 passion 〈◊〉 of his grace, he would sh●w them mer●y, as ●e showed unto 〈◊〉 ●he Apostle. Ga' 6, 1.  
That servant master will come 〈◊〉 day ●●te● 〈…〉 for him, and in an 〈…〉 and aware of. And will eu● hi● off; give 〈◊〉 his portion with hipo●●●●●. Th●●● sh●ll be weeping & gnashing 〈…〉.  

The punishment of the negligent minister.  As the 〈◊〉 ●●ruant and painful minister, 〈…〉 his blessing & reward, so 〈…〉 the evil servant and negligent 〈◊〉, ●ooke to r●●pe according to 〈…〉, 2, Cor. 5, 10. Gal. 6.8. Ro. 2.9, 13. The punishment therefore of the evil servant and negligent. Minister is twofold. First, that his expectation shallbe deceived, and his hope suddenly cut off. And secondly, that his portion, shallbe with hypocrites. The grievousness of which punishment, is here expressed in these words, that there shallbe weeping & gnashing of teeth.  
Such evil servants and negligent Ministers, which presuming of the long stay of their masters coming, give themselves to all licentiousness, having no care either of their inward conscience, or outward conversation, being rocks of offence, and making themselves examples of evil doting, cannot look for any other, than a just punishment for their due deserth. According as the Lord speaketh by the prophet jeremy, chap. 9.9. Shall I not visit them for these things, faith the Lord, or shall not my soul be avenged, on such a Nation as this? Yea, their punishment shall be greater than they are aware of, and it shall come more suddenly than they looked for it. And the sudden overthrow of the wicked, shall be far more terrible, then that which is looked for. For those troubles & inconveniences, which come unto us, whereof we have a forwarning, are borne more patiently, and with a more contented mander but unlooked for mischiefs, besides the grievous extremity of them, do greatly amaze our minds, with the sudden fright thereof. The rich man said to his soul, Soul, thou hast much goods laid up for many years, when suddenly his years, and his days, and his long expectation was expired, and finished in one night's warning; O fool, this night shall they take away thy soul from thee. Our ●●●ter and, and the day of judgement, and the coming of Christ, all is kept close, to the intent that through hope of long life, men might not become too presumptuous, in the mean time playing the Atheists, forgetting GOD and themselves. For as though this thing were certain, that men's lives were to be prolonged according to their wish and desire, many settle themselves to enjoy the pleasures of this life, spending their time in all ungodliness, mal●ing this account, that if they have but opiniatre to repent before their death, all shall be safe with them. Who are as far wide in their judgement, as the heaven is from the earth. For when they shall think of nothing, but of peace and rest, then hasty destruction shall coming place. 1. Thessalonians, chap. 5.3. 1. Conn chap. 15. ver. 5, 32. When as no time or respite of repentance shall be granted. And many in their death having time, yet find repentance a most hard thing to perform: & that repentance as it is too late, so in a manner it is never true and effectual. Which thing is commonly seen in the lives of them, whom GOD doth grant to recover their former health after dangerous and desperate diseases, that they return to their old bias, and become as bad if not worse than ever they were before.  
Others there are of another vain, Let us eat and drink, (say they) for to morrow we shall die: Which kind of people are so far from loooking for their Masters coming, that they think there is no such matter at all; & that after death there is no more remembrance. Who had great need to be often put in mind●, that they be not deceived, for such ●uill words do not only corrupt their 〈◊〉 that utter them, but make them also far worse that hear them; and evil speeches oftentimes prove more offensive, then evil deeds, because we are far more easily drawn to sin and vice, then to goodness, and evil words do soon corrupt good manners. Awake therefore to live righteously, and sin not. For some have not the knowledge of God; nay many have the knowledge of God, and yet make their Christian profession reproachful, through their evil behaviour, and to them it may well be so spoken to their shame. To whom their masters coming shall be in the twinkling of an eye, when as the dreadful sound of a trumpet, shall call & summon them in all haste, to appear before his tribunal seat of judgement, there to give their accounts, who no doubt will be found altogether unprepared and unready.  
They which in the whole course of their life, have refused the grace of God offered unto them, and have not hearkened unto the Lord, knocking at the door of their hearts and consciences, Reu. 3.20. shall at the time of their death, and in their ●●st need, miss of that grace & favour, which so often negligently and careless they have refused and despised. When the time is, let them accept thereof, god knows when ever the time shall be again, and let them take heed it be not said unto them; The time was, and the time is past● God's grace and favour is not at our commandment, as time and tide tarrieth no man, so the time of God's grace must pe●●●●e neglected of any. For such a sudden time of death may come, that all thought of repentance may be out of the way, when as fear and horror shall wholly possess their minds.  
The second part of the punishment of an evil and negligent minister is, that has shall be cut of, and that his por●●n, shallbe with hypocrites. He shall be cut of and separated from the company of the godly forever. During this life, the tars and the whea●e grow both together, and the wicked shall be mingled with the godly: 〈◊〉, in this life it so falleth out; that the wicked shall be preferred, and set over the godly, & also are in their company, but in the life to come, than they shall be parted as●●der the sheep from the Goats, the ●l●ct from the reprobates. After death there shall be a separation, and by death they shall be 〈◊〉 off, they shall 〈◊〉 no part in the ioy●l of the elect, they shall have neither fellowship not company with them. They shall not only be not off from the compa●●● of the godly but also from the presence of God. They shall not come into the mount Sio●● to the Cane of the lining God, the celestial jerusalem, neither 〈◊〉 the cornp●●ie of innumerable Ang●●● Nor to the congregation of the first bo●●● that are written in heaven, neither to the Spirits of iust ●●dip erfect them.  
But as the Wheat and chaff are both upon one floor●●●ll the time 〈◊〉 voin noying, und then the wind bloweth away the 〈◊〉, Matthew, chap, 13.47. In the Net there are all fif●●●● good and b●dde, but wh●● they come to the Seashore, they 〈…〉 gather the good into vessels, and ●●st the bad away. The gold and the ●●●sse 〈◊〉 joyned●ogether insper ably, till 〈…〉 pu● in the fire, than the gold goeth one way, and the ●●osse another's in the 〈◊〉 of h●●uest, the tars are first gathered and bound in sheaves to be burnt, but 〈…〉 being gathered, shallbe brought 〈◊〉 the Barn: So shall it be at the end of the world, the time of cutting off, the time of trial, the time of sep●●●●●●, the Angels shall go forth, and so●●● 〈◊〉 from among the just, & shall cask them into a s●●●nace of fire, there shall be wayding & gnashing of teeth. And the shall the ins● 〈◊〉 in the king doom of their 〈◊〉. This separation shall be far worse, than was that of king Nabuchadnezzer, Dan chap 4, 20 when as the watchman and the Holy one came down from heaven, and said, Hour down the we, and destroy it; for though he was driven from the company of men, to live among the beasts, being, thrust 〈◊〉 of his throne, to live a long time in great dishonour and disgrace, y●● he returned again to his kingdom. But these evil servants and negligent ministers, being d●c● cut off, shall never come to th●●r place, etc. neure recover their for men estate again.  
The master when he cometh, shall not only put this evil servant beside his office, but also he will out him off & separate him, & join his part with hypocsiles, which have the title and name of the office of the gospel, which have the name of christians, but their lives & behaui●● are quite ●●●●●ry, betwixt whose inward conscience, & 〈◊〉 ward profession there is great difference. 〈◊〉 appear unto you. For a hard judgement shall they have that bear e●●le. Principally all evil stewards, unfaithful servants, and negligent ministers, & generals lie, all that have knowledge, if they lead a wicked life, shall have a greater judgement, because of their knowledge, wherewith God hath youchsafed to open the eyes of their mind, that they may discern between good and evil. Luke, 12. That servant that knew his masters will, and prepared not himself, neither did according to his will, shallbe beaten with many stripes. For knowledge, without a life answerable thereunto, is like the Letters which V●iah carried against himself, it draweth with it a greater judgement, & oftentimes condemns the bearer. Knowledge without virtue, leans a man without excuse, and is a witness against him, because he understandeth what is good, and yet will not do it. jam. 4.17: To him that knoweth how to do well, and doth it not, to him it is sin. To him it is sin with a witness; with a witness of forwarning, with a witness of a ●●●ful conscience, with a witness of God● displeasure, and of the grievous punishments that hang over our heads.  
He that wittingly offendeth GOD, is worthy of the greater judgement. For if that servant which ignorantly doth fall into sin, shall not escape punishment, what is he worthy of, who upon set purpose shall transgress his masters commandment? They which have charge over god's people, if they offend, they do it not upon ignorance, but being overcome of their own evil affections, they dishonour their Lord and master, and provoke his great displeasure against them. In the mean time, let no man think that ignorance shall excuse him from his fault, and from the punishment thereof. For lightly, ignorance cometh through negligence, and many may know, which refuse to know. A great difference is betwixt them that sin of ignorance, and them that violently and furiously rush against the witness of their own conscience. Let us therefore pray, that Gods will may be done, & that our rebellious will may yield obedience unto him. And the more froward that we find our affections, the greater need have we to pray to God for grace. Rom. 7.23. I 〈◊〉 an other law in my members, rebel●●g against the law of my mind, & leading me captive unto the law of sin which is in my members. O wretched man that I am, who shall deliver me, 2, Cor. 12.8. I besought the Lord thrice. And he said unto me, My grace is sufficient for thee; For my power is made perfect through weakness. Ministers are chosen to be the light of the world, and the salt of the earth, and therefore greater watchfulness is required at their hands. Our Saviour considering man's weaknet and frailty, and the great charge of his disciples, willeth them instantly to watch and pray, lest temptation should overcome them, lest their own unruly dispositions, should overrule them, lest when they had preached to others, they should become, like unto the Carpenters, that made Noah's Ark. 1, Cor. 9, 27.  
We are all the servants of God, and therefore we ought all of us, to be painful in the works of godliness, & they that have greatest knowledge, and greatest gifts, & graces from God, aught to show themselves Good examples, to win other, & not to destroy, many, by giving great offence. All in 〈◊〉 case are not funished alike with God's ●yfts, and therefore more is requi●●● 〈◊〉 their hands, to whom God hath showed himself more beneficial. He that hath the greater knowledge, must be more circumspect & wary in his behaviour, not only before God who knoweth all things, but also before men, that we give no offence, as much as is possible, and to the utmost of our power. He also whom God hath enriched with temporal blessings, seeing God hath put him in trust therewith, must have care and conscience to be beneficial, where God appointeth. Else shall we be like to that evil and unfaithful servant, who negligently and unwillingly let pass and set light by his masters commandment. For he that knoweth how to do well, and doth not, heapeth sin, and heapeth wrath. Many hear God's Word preached, good exhortations, and good admonitions, and yet sin wilfully, having knowledge & forwarning to forbear.  
The contempt of God's word shall never go long without punishment. And this was the cause, that made our Saviour to denounce so great a judgement Math. 14, 21. Woe be to thee Chorazin, we be to thee Bethsaida: for if the great 〈◊〉 which were done in you, had been done in Tirus and Sidon, they had repent long agone in sackcloth & ashes. But I say to you, it shall be easier for Tirus and Sidon at the day of judgement, then for you. The dissolute behaviour of Tirus & Sidon, might have excuse through ignorance, wherein God's Word was not preached, to call them to repentance; who though they wanted God's word, yet had they the light of nature, and the law of their conscience to direct them. But Chorazin and Bethsaida, which herds God's Word, and yet were never the better, shall be worthy of greater judgement. Whom God doth not vouchsafe of mercy, them he doth justly appoint to destruction, and from whom he withdraweth the blessing of his Word, them doth he suffer to perish, Acts. 16.6.7. Again, to make other without excuse, he causeth his Word to be preached, and that they should be exhorted unto repentance.  
But of all other, the Ministers are herein to look to themselves and as they know most, so to frame themselves to live best, and 〈◊〉 suspect a fall in the greatest time of their strength. 2. Pet. 2.20. For if they, after they have escaped from the filthiness of the world, through the knowledge of the Lord, & of the Saviour jesus Christ, are yet entangled again and overcome, the latter end is worse with them then the beginning. For it had been better for them, not to have known the way of righteousness, then after they have known it, to turn from the holy commandment. psal. 125. Unto those that are good and true of heart, the Lord no doubt will do well. But as for such as turn back unto their own wickedness, the Lord shall lead them forth with the evil doers. It was said to the Scribes and pharisees, who had the interpreting of God's law, and to deal in God's affairs. Math. 23. Woe be to you Scribes and pharisees, hypocrites, for you shall receive the greater condemnation. And let the saying of the apostle to the Heb. chap. 10.26.27. prevail, sufficiently to admonish us. If we sin willingly, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for of judgement. The Lord therefore in mercy grant us his grace, to live in his fear, & let us endeavour what we can, to make an end of our salvation with fear and trembling. phillip 2.12. and 3.14. And let us follow hard toward the mark, for the price of the high calling of God in Christ jesus, and continue so unto the end. For as none shall be crowned before the end of their race, so before the day of our death, we may fall away from God. Solomon that was perfect in God's service, yet toward his latter end, his outlandish wives won his heart unto idolatry.  
This second part of the punishment of the evil servant, and negligent minister, is aggravated and made more grievous, by that which is added thereunto, that their portion & woeful inheritance shall be in that place, where shall be nothing else, but weeping and gnashing of teeth, perpetual sorrow without the least taste of comfort, no not so much as the least drop of cold water shall be granted to them, that shall be tormented in those flames. jere. 48.10. Cursed be he that doth the work of the Lord negligently. 1. Cor. 9.16. They that preach the Gospel have nothing to rejoice of, in respect of merit & desert. Luk. 17.9. 10. for necessity is laid upon them. But if they preach not, they must look for a woe. For if they do it willingly, they have a reward of God's bountifulness, but and if they do it against their will, notwithstanding the dispensation is committed unto them. I would to God they would consider this, that have the greatest gifts, and yet use them least; which are fit instruments to glorify God, and yet make themselves the vassals of this present world, forgetting the Apostles earnest persuasion, Ro. 12.1. I beseech you brethren, by the mercies of God, that ye fashion not yourselves, like unto this present world. 1. john, 2.17. For the world passeth away, and the lusts thereof, but he that fulfilleth the will of God, abideth for ever. Such hypocrites and loose-livers, and also careless and forgetful ministers, for their sweet pleasures, wherewith they are drunken in this world, taking so deep a draft of this cup of transitory fornication, estranging their hearts from God, unto whom once they had espoused themselves in holy marriage, and given their names unto him, shall be punished with intolerable torments. And they that by the dutiful performance of their office and calling, would not wait for their masters coming, but gave themselves in the mean time, to all liberty and licentiousness, their laughing shall be turned into weeping, and their songs into gnashing of teeth. The worm of their conscience shall never die, & they shall be vexed with perpetual grief, for the neglect of their duty; and they shall always weep and mourn, that they had no better grace. They that behave themselves most negligently, think lest of all to come to this torment. I could wish that men would betimes look unto themselves, and have a due consideration of their weighty charge; and not so much to be exhorted thereunto, through the fear of hell torments, as to be alured with the consideration of the unspeakable reward of eternal joys. As the Apostle S. Peter 1. Epistle. 5.4. doth most comfortably persuade all ministers. Feed the flock of God, which dependeth upon you willingly, and with a ready mind. And when the chief shepherd shall appear, ye shall receive an incorruptible crown of glory. Which he hath promised that cannot lie, and with whom is no variableness nor shadowing by turning, james, 1.17. Heaven and earth shall pass away, but the promises of GOD shall be most sure and certain. To which gracious God, be all praise and thanksgiving, in the congregation for ever. Amen.  
Soli Deo omnis laus, sit et gloria, et gratia.