A MIRROR OF MERCY OR The Prodigals conversion, briefly, and learnedly expounded, and full of comfortable consolations for all penitent sinners.  
By William Cooper, Minister of God's word, and B. of Galloway.  
LONDON Printed by Edward Griffin for john Budge, and are to be sold at his shop, at the South door of Paul's, and at Britain's Burse. 1615.   

To the right worshipful, David Arkenhead, Deane of Gilled, Thomas Ingles, of Edernie, Mongo Macala, Edward ●●r, james Dennistorne, with others his worshipful Councillors and Assessors.  
IT is no great wonder though these parts of afric which are under Torrida Zona, abound in many kinds of unkindly monsters, seeing they are distempered with such extremity of hea● that their b●astes provoked by raging lust, mix themselves with others, not of of their own kind. But in this soil wherein the S●nne of the world sends out his beams in most temperate manner, and the Sun of Righteousness, shineth most favourably: it may much more be admired to see so many, who look like men, but indeed are monsters. Of whom that may be spoken, which story records of Constantinus surnamed Coprominus, Eum nec Christianum, nec judaeum, nec Paganum fuisse, that he was neither a jew, nor a Pagan, nor a Christian: Sed collwiem quandam impietatis, but a certain mass or heap of all impiety: with the jews they salute Christ as their King, and yet buffet him, they profess him with the Christian, and persecute him with the Pagan, at one word they bless him, and at another blaspheme him. They are named Israelits and live like Ethiopians: 
Amos.  they speak with the voice of jacob, but work with the hands of Esau, and walk with the feet of joab, that any man may perceive, not by their coat, but their particoloured conditions that sundry parents have begotten them.  
The nature of man distemperate with the heat of unruly desires, and affections, refuseth not the ●nlawfull company of any evil that will ●ome with it: for sin is nothing else, but a child gotten in a most unhappy and unkindly conjunction between Apostate spirits, and the corrupt nature of man, whereof proceeds such manifold deformities in the lives of men, that ye may see one and the self same man to be but a mixed monster, made up, and misshapen of sundry sorts of vices. He is begotten of Concupiscence, and hath ●ies of Adultery: he is nourished and rocked in the cradle of Intemperance, be groweth up by Covetousness to such excess, that his little finger is bigger than by just measure his body should be: his motion is from anger, his greatness from his pride, he is made strong to evil by his malice, he wa●eth old with wickedness, consumed with lechery, and worn with envy. Thus he ends worse than he began, & in all these he is bolstered up by hypocrisi●, and showeth himself as if he were a Christian. 
Malac.  And so covers the injury under the garment of God: but they are deceived, God will not be mocked, Let them not say we have Abraham for our father, The answer our Saviour gave the carnal jews is fitting for them, Ye are of your father the Devil, for ye do his works. Partus patrem judicat, the birth bewrays the begetter, and their image declares they are not the generation of Christ.  
But judgements are prepared for scorners: strange sins will be repaid with strange punishments proportionable to them, They that sow the wind, shall reap the whirlwind, they who sow to the flesh shall of the flesh reap corruption. They turn not from their sins to the Lord, and the Lord most justly wraps them in their sins as in a winding sheet, which cannot be consumed, thus are they laid in the grave, and Their bones full of the iniquity of their youth. O fearful, recompense, but yet rigteous, their needs no more to plague them but that the Lord turn their own ways upon their own heads, and give them to drink of the cup themselves have prepared. For howsoever wickedness be sweet in the mouth, yet in the bowels it turns into gall. They shall know in the end, it was an evil thing and a bitter that they forsook the Lord. Oh that they who forget him, could consider this in time.  
To waken them if it be possible. I have presented to them here a twofold mirror, in the one if they look into it, they may see how miserable a man maketh himself by departing from the Lord. In the other how gracious the Lord is, and ready to receive such as return unto him. And this have I published under your honourable names, who as ye live in yourselves Exemplars of a godly life unto others: so I am sure it shall be contentment to you if by this treatise dedicated to you, others may be made better. Receive it as a token of my best affection toward you, for your loving acceptation of me into the honourable fellowship of your Burgiship of Edinburgh, which howsoever by birth it was due to me, yet was it conferred by you with such willingness of mind, as binds me to account myself obliged to your favours while I live. So wishing the multiplication of the grace of jesus Christ unto you, I rest.  
Yours in the Lord jesus W. B. of Galloway.   

A MIRROR OF MERCY.  LUKE 15. 
VERSE 11. He said moreover, A certain man had two sons.  
Ver. 12. And the younger of them said to his father, Father give me the portion of the goods that falleth to me. So he divided unto them his substance.  
Vers. 13. So not long after, when the younger son had gathered all together, he took his journey into a far country, and there he wasted his goods with riotous living.  
Ver. 14. Now when he had spent all, there arose a great dearth throughout that land, and he began to be in necessity.  
Ver. 15. Then he went and clave to a Citizen of that country, and he sent him to his farm to feed Swine.  
Ver. 16. And he would fain have filled his belly with the husks, that the Swine ate, but no man gave them him.  
Ver. 17. Then he came to himself, and said, How many hired servants at my fathers have bread enough, and I die for hunger?  
Vers. 18. I will rise and go to my father, and say unto him, Father I have sinned against heaven and before thee  
Vers. 19 And am no more worthy to be called thy son: make me as one of thy hired servants.  
Vers. 20. 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.  
Vers. 21. And the Son said unto him, Father I have sinned against heaven, and before thee, and am no more worthy to he called thy son.  
Vers. 22. Then the Father said to his servants, bring forth the best rob, and put it on him, and put a ring on his hand, and shoes on his feet.  
Ver. 23. And bring the fat calf, and kill him and let us eat, and be merry.  
Vers. 24. For this my son was dead, and is alive again: and he was lost but he is found, and they began to be meery.   

My help is in the name of the Lord.  

This parable entitled a Mirror of Mercy. and why?  THis Parable may properly be called, A mirror of Mercy: for in it the Lord layeth open unto us the bowels of his fatherly love and compassion toward penitent sinners, he proclaimed once by word his name to Moses, The Lord, strong, merciful, 
Ex. 34 6.7.  and gracious, slow to anger, abundant in mercy and truth, reserving mercy for thousands, forgiving iniquity, transgressions, and sins. By many proofs sensive hath he declared it, & here most clearly he shadows it. Setting down to us one, a most miserable sinner worthy to be condemned, yet upon his repentance, graciously pardoned, for an example of the like mercy to be showed unto all, who after this manner repenting of their sins, shall return unto the Lord their God.  

Why the Parable is tripled.  To this purpose hath our Saviour delilivered before two Parables. One of the wandering sheep, an other of the lost piece of money, and now he adjoins the third of the Prodigal child. It is not without great cause that our Saviour takes such pains to confirm us in this point. For it is a difficile thing, yea a supernatural work, to persuade a guilty sinner of God's mercy: the reason is, because the law, which threatens a curse against the transgressors of her commandments is naturally written in every man's heart, 
The sentence of damnation is written by nature in every man's heart.  and the sentence of death due to sin, by capital letters is graven in the conscience, so that it is true of all sinners which the Apostle speaketh of one sort that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as have within themselves, 
Tit. 3.11.  against themselves pronounced a ditty of damnation, and every man may feel in himself a conscience armed not un. 
Gen. 3.24.  like that Cherubin with a sword of wrath, shaking against him, and telling him that his sin hath made him unworthy to enter in the paradise of God.  
Whereof it comes to pass, 
Men under the bondage of sin, either perish in the deadsleep of Atheism,  that miserable man abiding under the bondage of sinful nature perisheth in one of these two fearful sicknesses of the soul, atheism, or desperation. The first is a most dangerous and deadly disease, 
Hermes.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and opens a door to all kind of impiety, for what wickedness will not that man commit who being blinded by the deceit of sin is brought to think there is no God nor judgement to come. But against this dangerous and devouring poison, the Lord hath provided most effectual Antidotes, 
Psa. 14.3  for besides the works and the word of God which cry out that there is a God, he preserveth even in the most corrupt conscience such a light as forces the deepest contemner to fear that same Godhead which he denies, and so proves it true in all Atheists, which Cicero spoke of one Metrodorus. Nec quenqnam vidi qui magis ea timeret, quae timenda esse negaret. I never saw any more feared, for which he said was not to be feared at all.  

Or then being wakened are oppressed with dessperation.  And thus the Atheist being wakened out of the sound sleep of Atheism, and brought to some sense and fear of a Divinity is incontivent sore oppressed with the other evil of desperation; for the first thing that a guilty soul apprehends in God is judgement, and wrath, the conscience sending out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 2.15  accusing cogitations, which conclude within them, against themselves a condemnatory sentence, and in this he that hath escaped the first shall not fail to perish, if ● door of mercy be not opened unto him.  

On the other extremity many are deceived by presumption  And here again, many are deceived by presumption, who think the way of mercy plain, easy, well enough known, and that they are sure they have it. But alas they flatter themselves with a conceit of it, who had never the certainty of it. All have no faith, who speak of it. 
2. Thes. 3.2  Many are called, 
Mat. 20.16. Mat. 11.12. Gen. 3.8.  few are chosen. The kingdom of heaven suffers violence. If Adam after one transgression ran away from the Lord afraid at his voice and presence in whom he delighted before: what marvel his sinful children guilty of so many transgressions like perturbed and confounded men, fearing his judgements, run from him and fall into the gulf of despair. And if joseph and Mary having lost the company of Christ but for one day not regarding him as they should, 
Luk. 2.46  were three days in seeking, before they could find him again, shall men who so long a time lived strangers from the life of God, 
Eph. 4.18.  be so foolish as to think it requires no pains, no labour to seek him, to find, and to be reconciled with him? But if they can get only in their ending day one word to cry for mercy, they are sure to obtain it Let us not be so far deceived, it is no wisdom to hazard so great a matter, as is our eternal salvation upon so small an adventure.  
To cure therefore these great evils, 
To cure these evils many ways useth the Lord to persuade us of mercy.  specially, the last two, of desperation and presumption, by many ways doth the Lord draw us to an experience and sense of his mercy, and then to a conscience of our duty towards him, for where before the Cherubin, an Angel was set at the entry of Paradise with a shaking sword to hold out man, we have now the Christ the Lord of Angels with the keys of David's house to open Paradise unto us, and as conscience within us cries condemnation to us for sin, so the spirit of adoption sent into our hearts from the Father, cries with a stronger voice, absolution from sin. 
Rom. 8.1. Christ set over against the excluding Cherubin, the Comforter over against the accusing conscience a tripled Parable against our manifold doubtings.  No condemnation to them which are in Christ. And against the terror of the Law and curses thereof we have the grace of the Gospel full of sweet blessings, both promised, and practised toward penitent sinners. And for this one purpose it is that our Saviour here triples the Parable to make up unto us the stronger preservative against our natural disease of distrust and desperation. For so, as joseph spoke to Pbaroah of his doubled vision. 
Gen. 41.32  The dream is doubled to Pharaoh the second time, because the thing is established by God, & God hastes to perform it. May we also speak of this tripled parable jesus hath done it, to show the heirs of promise the stability of his Counsel, 
Heb. 6.27  for it is a decree established with God to show mercy to the penitent, and he will hasten to perform it.  

For the sense of mercy is an effectual motive to repentance.  Now as it is a great work to make the soul, guilty of sin, conceive any sense of of mercy, so the soul once having conceived it, is easily moved through the sense of mercy to return unto the Lord, as we may see in this example. Many are the arguments whereby we are moved to repentance, but among them all, none goes so near the hearts of his kindly children, 
Three degrees of God's mercies.  to prick them with a godly sorrow for their sins, as the sense of God's mercy, 
1 He was good to his children before they sinned. jer. 2.5.  when they consider how good the Lord was unto them before they sinned. Have I been unto you as a wilderness, or land of darkness: what iniquity have ye found in me, that ye are gone from me. When they consider how patiently the Lord bore with them when they sinned against him, 
2 Good to them when they sinned.  might have done unto thee as thou hast don● unto me, 
Hos. 11. ●8.  but for my name's sake I will refrain my wrath, I might mak● thee like Admah and Zeboim, but my heart is turned within me, and will not execute th● fierceness of my wrath upon thee. And whe● again they consider▪ how willingly he received them into his favour after they had sinned, 
3 Good to them after they had sinned.  they are wounded and grieved in their spirits for that they offended him. Servants fear him for his judgements, if he had no plagues they would not regard him, 
Psal. 130.  but his Sons fear him for his mercies, according to that of the Psalmist, Mercy is with thee that thou mayest be feared. And therefore the Apostle puts this in the forefront of his reasons, when he exhorteth us to a godly life. 
Rom. 12. ●.  I beseech you brethren by the mercies of God.  
The Lord stands not now upon Mount Sinai, 
In the Gospel, God discovers the bowels of his mercies.  with burning fire and blackness o● darkness, proclaiming the law with the fearful sound of trumpet▪ threatening us with death if we fulfil it not. No marvel the people did tremble at that sight; 
Heb. 12.21  for Mose● himself did quail & fear to behold it, but now he stands on Mount Zion, a father alluring us with mercies, not affraying us with judgements, speaking to us not by a terrible trumpet, but by the meek mediator of the new Testament jesus, 
Heb. 12.24.  whose blood cries for better things than the blood of Abel. 
Miserable are they who are not moou●d with mercy to repent.  O how inexcusable are they whom this mercy of God moves not to repent, are they not worthy of a double condemnation? The sins done against the Law, may be cured by the grace of the Gospel: but where this grace also is despised, and men who may receive mercy for repenting will not repent, wherewith shall this impiety be cured? remaineth there any more sacrifice for sin? shall any new saviour be sent to save these men? No, no, there abides nothing for such, but a fearful looking for of judgement and violent fire? 
Heb. 10.27.  which shall devour them.  

A certain man had two Sons.  
NOw to enter into the Parable, 
This man in the Parable representeth God.  in it we have three persons introduced with three several actions. The Prodigal child sinning, & repenting his father pitying, & pardoning him, his elder brother grudging and mumuring. We have first then to see who is meant by this man, & his two sons. This man in the Parable presents God the Father of our Lord jesus, and our Father in him, 
We must beware that we diminish not the majesty of GOD in our thoughts, to think him like man.  where we must be ware to assign unto God with the Anthropomorphits and Papists, any visible shape, though he demitte himself to our capacity, and shadow himself like unto us: let us not diminish in our hearts the glory of his majesty, as to fashion him in our imagination to be like unto us. For God is no● as man. Eyes, & ears, jealousy, anger, and repentance are ascribed unto him. But he hath not carnal eyes, nor ears, to see and hear, as man doth. If he hath with such wonderful wisdom made some of his creatures that they are, 
Macar. h●m. 24.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incomprehensible to man, 
H●m. 12.  yea the very soul of man whereby he knoweth all other things, yet knoweth not its own self in many things, how shall we know him that made it, or conceive of him as he is, he being in himself infinite, in regard of his creatures incomprehensible, in regard of place, incircumscriptible, in regard of time everlasting, and shall we then imagine him to be like one of us.  

The reason why he figures himself like a man  But why then will you say, is he called a man? doubtless for our comfort and instruction, because we cannot conceive of his majesty as he is, he speaks to us of himself as we are, insinuating his love towards us. Among all creatures none more familiar to a man then a man, and among all men none more kindly and loving then a father; therefore when the Lord will signify his love, he shadows himself unto us like a man, and such a man as is our father. And this is for our instruction, as oft as the Lord expresse● himself under the name of a man, it is not because he is so indeed, but because it is needful for us that so his majesty should be expressed. Look then what goodness God hath created in man, 
Every good and excellent thing in man is a witness of the incomparable goodness and excellency of God  and then go up, and consider by it what a good creator is he that made him. Hath man an eye to see, and an ear to hear; can man being an earthly father have compassion on his children and provide good things for them. Then let us gather with the Psalmist, 
Psal. 94.  Vnderstundye unwise, he that made the eye, doth he not see, or he that planted the ear doth he not hear: and again with our Saviour, 
Mat. 7.11  If ye which are evil can give to your children good gifts: 
Atheists are injurious to the Lord, for they do not think him so good as themselves  how much more shall your Father which is in heaven give good things to them that ask him. But here is the fault, that as Anthropomorphites ascribe unto God such a shape as themselves have. So Atheists do abase his majesty so far, as to think he is not so good as they are, he hath not such knowledge and power as a man hath, other deny his providence, and say he hath eyes and seeth not, they deny his mercy, and distrust that he will show kindness, and compassion to his own, 
But makes him like an Idol of of the nations that hath eyes and sees not. Psal. 115.  they deny his justice, whiles as they think he will not punish transgressors, and so setting his majesty less than one of themselves, they make him in their mind like the Idols of the Nations, that have eyes and see not, ears and hear not, hands and work not, feet that walk not, and in a word, such a one as can neither do good nor evil: but their wickedness shall reprove them, and they shall find the contrary by miserable experience in the end. Thus have we seen for what cause it is that the Lord expresseth himself unto us by the similitude of a man.  
Many ways hath God honoured the nature of man: 

How god hath honoured man's nature, appears  
1 In creation   First, in our creation that when he made man he beautifieth him with his image. 

2 In redemption.  
3 In the word.   Next in our redemption, wherein he showeth himself so enamoured with the love of man, as to marry our nature with his own in the person of his Son Christ jesus. And thirdly, in his word, that when he speaks of himself he borrows comparisons from man to express himself; once he made man to his own similitude, but often describes himself according to man's similitude Plerunque a corporibus hominum in se similitudinem trahit Deus, And this serves, 
Gregor. mor. l. 32.  shortly to make man ashamed, who spares not to dishonour his own nature, 
Rom. 6.  giving the members of his body as weapons of unrighteousness to sin, subjecting to Satan's slavery that nature, which God hath so highly honoured above the nature of Angels, and all other creatures whatsoever.   

Had two sons.  

The two sons in this Parable represent, not jews and Gentiles.  Having seen who is meant by this father in the parable, we come now to see who are his two sons. By the younger some understand the Gentiles, and by the elder the jews. It is true indeed they are our elder brethren, and were in the covenant before us, and shall again return unto it, we have to pity them and pray to God for them that he would take the vail from their eyes, 
2. Car. 3.  and bring them home again, 
joh. 10.16  that there may be one Shepherd, and one sheepfold. But they cannot be figured here by this eldest son, because they have forsaken their father's family, and are now strangers from the tents of Sem. 
Nether yet Angels and men.  Others again by these two sons understand elect angels and men, it is true also that they triumphant in heaven are our elder brethren called therefore by the Apostle The congregation of the first borne. 
Heb. 12.  Like as they again call the Church militant on earth their little sister. 
Cant. 8.8.  But by this elder brother they cannot be represented, for they murmur no● at any compassion showed us, or loving entertainment made to us by our heavenly father, they grudge not, 
Nor yet Pharisees and Publicans.  but rather rejoice at the conversion of a sinner. There are yet the third who by this elder brother understand pharisees & iustiti●rs, by the younger publicans and sinners. Truth it is the Pharisees grudging at Christ for his familiarity with Publicans gave him occasion to utter this parable, and by it also he convinces them. But the doctrine herein delivered extendeth further, as now we shall hear.  
These two sons then represent two sorts of God's children in the militant Church: 
But the two Sons represent sorts of God's children upon earth.  some not only chosen but effectually called by grace, and these are figurate by the elder son, some chosen, but yet not called nor renewed by grace, and these are figurate by the younger son. 
The ●lder son represents such as are chosen & called.  The first sort of these will not go from their father, they resolve to abide in his house, and are willingly content to live under their father's government & correction, their desire is with David, 
Psal. 27.  One thing have I desired of● the Lord, and I still require it, that I may dwell all my days in his house, to behold his beauty.  
Their resolution is with josua, 
josh. 24.17.  Though all the world should forsake the Lord, I will worship him. And their protestation is with Peter, 
joh. 6.68.  whither shall we go from thee, thou hast the words of eternal life. I have not said that these sort of men sin not, if they fall, they fall in their Father's floor, whose merciful hand raiseth them up again, but it is far from them to profess a departure from him, & for such as these are in the Church we giu● thanks to God.  

The yoner son represents such as a●e chosen, but not yet called.  As to the other represented by the younger son, they are Gods children in regard of election, but not yet called, no● sanctified by grace. These in their ignorance care not to shake of the yoke and discipline of their Father, they will not abide with him, as they promised in baptism to be ruled by him, and live under his commandment; but they will do their own will, walking after the liberty of their own lusts with the wicked in the way of reprobation, their heavenly father suffering them with long patience to prove their own weakness, 
These are disobedient chilchildrens till they be called.  that his mercy may be the more manifest towards them, when by his effectual grace he calls them out of this snare of the devil, as here at length he did to this Prodigal child. And these in the Church whom all men may see like unto this younger son in departing from God: we pray the Lord they may also be like him in returning: but alas, wee● have many like the one, few like the other. For which we may complain with Augustine. 
Aug.  In occulto est unde gaudeam, in publico unde torquear. The matter of our joy in such as cleave unto the Lord for the most part is hidden in secret: but the matter of our grief in such as depart from him is public and manifest. Always sure it is that they that live most licentiously, if they be the elect children of God, shall once ere they die be effectually called by grace, and so renewed and made obedient children unto their heavenly father. 
This learneth us to look with pity to men in their sin, it may be they are our brethren in regard of election.   
And this should learn us compassion towards men in their sins, for thou knowest not, whether, if or not in God's secret counsel he be an elect child of God, thy brother and an heir of grace with thee, who in regard of his present evil conversation, lives as an enemy and a stranger from grace. Ananias feared Saint Paul, 
Act. 9.13.17.  as an adversary, whom shortly after, he favoured and embraced as a brother; and many such no doubt there are in the Church, concerning whom the commandment is given. 
2. Tim. 15.  Instruct with meekness them which are contrary minded, waiting if at any time God will bring them out of the snare of the Devil.   

And the younger:  
We have first to consider this Parable according to the letter: 
This Parable being first considered according to the letter, teacheth us.  for it is certain that our Saviour borrows no similitude from that which is not. Parabola enim de nullo non convenit. It will let us see that often times good and godly fathers have wicked & ungracious children. 
That good fathers oftentimes have evil children. Esa. 1.  Seeing God who is the Father o● us all, complains o● it. I have nourished an● brought up children, bu● they have rebelled against me. It becomes other fathers to bear this cross the more patiently.  

And all to declare that grace is God's free gift & comes not by nature.  Neither is it without cause, that oftentimes so it falls out, for if wise and godly fathers had always wise and godly children, i● might be thought grace were heritable flowing from nature not given of God from above; but we see the contrary, as circumcised parents begat uncircumcised children, so regenerate fathers, unregenerate children. Adam hath a Cain, Noah a Cham, Abram an Ishmael, Isaac an Esau, Ezechiah a Manasse. 
For godly fathers beget natural children not out of new grace but out of old nature  The reason hereof is, that the goodness which is in man, he hath it not by nature, but by grace of regeneration and in begetting children according to nature, he communicats to them that which he hath of nature, not that which he hath above nature by grace. Homo liberos gignit ex carne vetusta, 
Aug. cont. Pelag. lib. 2. ca 9  & peccatrice non ex spiritu, quocircamini me mirum, si justus justos non gignat, sicut peccator peccatorem. A man begetteth children of sinful flesh, not of the spirit. No marvel therefore that a righteous man beget not righteous children, as a sinful man begetteth sinners. The Grains of wheat which are sown in the earth purged from all their superfluities, having neither stalk, nor ears, nor chaff, 
This is cleared by similitudes. Aug. cont. In●ian. lib. 6. cap. 6.  yet grow up again with them all, Quia purgatio illa, non natura contigit granis, sed hominum arte. Because that purgatiof the corn is not made by nature, but by the art of man. Cum autem frumenta non nascantur ab his principijs artis, & industria, sed naturae, necesse est ut nascentia sequantur non rationem humanae industriae, sed naturae. Therefore is it they grow up not such as the art and industry of man hath made them, but such as they are by nature. Et sicut gignitur ex oleastri semine oleaster, 
August. de nuptijs & concupis. lib. 2. c. 19  & ex oleae semine non nisi oleaster, Cum inter oleastrum & oleam plurimum distet, ita & de carne peccatoris, & de carne justi utrinque peccator, quam vis inter peccatorem & justum multum distet. And as the seed of the wild Olive bringeth out a wild olive, and the seed of the olive brings out also a wild olive: albeit between the olive and the wild olive in themselves there is a great difference: 
No matter of gloriation in flesh.  even so out of the flesh, both of just men and sinners, sinners are begotten, albeit in themselves great difference be between the righteous and the sinner. That all matter of gloriation may be taken from flesh, and he who glories may glory in the Lord, boast as thou wilt of the privileges of nature, they are but the matter of thy mourning. Comfort canst thou have none, but in that which grace hath given thee above nature.  

Parents should take heed that in their own default children be not crosses unto them 1. Sam. 3.13.  Only let parents take heed that in their own default their children become not crosses unto them. justly was Adonijah a scourge to David in his old days, because he would not displease him from his youth. 
1. King. 1.6  And Ophni and Phinees a cross to their father Eli, because he suffered them to run into a slander. A threefold duty therefore, 
A threefold duty parents owe to their children.  should fathers discharge to their children; first, by a godly life give them good example, 
1 First, to give them good example.  do not that which thou wouldst not wish thy children to follow; it is an evil great enough that thou hast derived sin unto them by propagation, let them not also draw it from thee by imitation. Secondly, have a care of their education, 
Ephes. 6.4.  to bring them up in the information of the Lord. Foolishness is bound in the heart of a child, 
Pro. 22.15  but the rod of correction drives it away. 
2. Secondly to have a care of their education. Nazian. orat. 48. in julian.  Nazian records, that the Lacedæmonians learned their children to excel in fortitude, and tolerance of sorrows by frequent beating them. Lycurgus taught the Spartans' what power was in good education. When of two dogs procreate of the same parents by his pains he made the one a hound for the fields, the other, not so trained up, remaining but a cur for the kitchen. And Socrates was wont to say that many children, for want of good education were like unto courageous horses, 
st  who for lack of government become no better than Asses. It is a shame for Christians to come behind Ethnics in this duty. And yet that education will not always do it is evident in Isaac and Ishmael, both brought up in the house of Abram; yea in jacob and Esau both gotten of one father borne of one mother, that lay together in one belly, their education was alike, their dispotition unlike. 
Thirdly, to be instant in prayer to God for them.  Therefore besides the ordinary means of information and correction, the last duty fathers ought to their children is earnest prayer unto God for them: even as job every morning sacrificed for his children, that GOD would frame their hearts to his holy love and obedience, that the corruption of nature which in the first generation they communicate to their children, may be taken away, and they by the grace of regeneration sanctified and renewed unto his holy image.  
Having noted these things in the parable, 
Children in grieving their Parents prepare griefs for themselves.  according to the letter in the point of the father: two things also occur to be marked in the part of the son: first, his vile ingratitude to his Father, that upon no necessity, only to the end he might follow his own will and enjoy the perishing pleasures of his sinful lusts, he forsakes him. And that all children may learn to flee this fault: let them mark that because this young man became a cross to his father, he becomes at length a cross also to himself. 
Children cannot requite the good they have of their parents.   
It is the first duty of godliness in children (said Cyrill) to be thankful to their parents, to wait upon them, serve them, comfort them, especially in their old age, Quamvis enim illis plurima eiusmodirediderimus, rursus tamen eos generare non possumus, for albeit in some things we may be able to requite them, 
Cyrill. ●at. 7.  as joseph being fed 17. years by his father jacob in Canaan fed his father again other 17. years in Egypt; 
Gen▪ 47.  yet are we never able to beget them again, 
Nazian. ad Vitalianum filios suos aversantem.  Ab illis primam vivendi causam accepimus, adeo ut parentes velut dij quidam sint, hoc est liberis vice Dei, hos Deus increatus & immortalis, nobis creratos & mortales deos dedit, ut homines honore afficeret. 
For parents are as little Gods unto their children.  For under God we have our being of them, he who is the father immortal and increated, for the honouring of mankind hath communicated his name to mortal and created creatures, to make them also fathers and begetters of others, thus are they to their children like little gods, or in God his steed, which as it should waken in fathers a care to be answerable to there name and place, in wise and loving dealing with their children; so warns it children of that love, thankfulness and obedience, they ought every way unto their parents.  
But such is the iniquity of this age, 
The unrighteous dealing of Children with their parents in this age.  that many parents would willingly be content to forego all the good they may have by their children, upon condition they were quit of their evil. This prodigal child failed in omission of his duty, his fault was in the desertion of his father, we hear not that other ways he did him any evil, or was unreverent toward him either in word or deed, like unnatural children now, who are not ashamed to be mockers, cursers, and oppressors of their parents. A fearful impiety, a beastly stupidity, doubtless a forerunner of great wrath to fall upon these, who fall into such sins. There was infirmities in Noah, when I'm mocked his wickedness, but did he not for that incur the curse? and thinkest thou that the faults of thy parents shall excuse thine unnatural contempt of them? 
The fearful punishment of undutiful children to their parents.  Wilt thou look into the law, thou shalt see an heavy penalty laid on every injury, that either by word or deed thou dost to thy father. 
Ex●. 21.17  He that curseth his father or his mother shall die the death. 
Eu. 21.15  He that smiteth his father or his mother shall die the death. Ye shall fear every man his father and his mother. 
Leu. 19.3  If any man have a son which is stubborn and disobedient, who will not hearken to the voice of his father, nor the voice of his mother, 
Deut. 21.18.  etc. Then all the men of the city shall stone him with stones unto death. 
De. 27.16  Cursed be he that curseth his father, or his mother. 
Pro. 30. 17.  The eye that mocketh his father, & despiseth the instruction of his mother, let the ravens of the valley pick it out, and the young Eagles eat it.  
And if we shall come down lower to look into nature, we shall find this vile ingratitude condemned by her decree also, Filius cum patre quoquo modo ne expostulet, 
Nazian. senten. Nature's decree, condemns such impiety.  cum hoc lex interdicat, tum ante leges ipsa natura. Let not a son any manner of way contend with his father, seeing this is forbidden by the Law, and by nature itself, before any Law was given, The young Ciconia (supposed by some to be the Stork) which lappeth her wings about her parents when thorough age they become naked, spoiled of their own feathers, feeds them, and carries them from place to place upon their wings; may condemn, 
Basil. hex. hom 8.  said Basil, the barbarous inhumanity of unnatural children, who either will forsake their parents in time of age, or then abide with them only to oppress them, pulling from them their feathers, that is, the means of their life, to make up themselves, these are not men, but beastly creatures like Lions, 
Hom 9  and vipers which are borne to the destruction of their parents. Let these be out of doubt, that with the same measure it shall be measured again unto them, if a worse do not overtake them.  
The other thing to be marked here is, 
Why this son is called the younger son.  that this child who here casts off his father's yoke is called the younger. Doth learn us that as Satan hath his temptations for every age: So the age whereupon he works most busily, and prevails most mightily is youth. 
Satan hath temptations meet for every age of man.  The affections then being strongest, are impatient of correction, they will not submit their shoulders to the yoke of God, 
jer. 2.24  but like wild she Asses they snuff up the wind, and despise the hunter. Therefore said Nazian. 
Nazien, orat. 46 in Ecclesiast. Amb. li. de viduis.  Inuentutis assecla est stultitia, as a Page follows his master: so folly follows youth. Vicina lapsibus est adolescentia. It is the age whereunto men are nearest and most ready to fall. In the Law God required unto himself the first fruits, 
Leu. 2.14.  Wheat beaten out of the green ears, to signify, that God will be served with the first fruits of our green and flourishing age: 
Youth should be consecrat unto God  but alas, men remember not how far they dishonour the Lord, when their young and lusty years they will give unto Satan, promising their old, withered and decrepit age, as good enough to serve the Lord. Such iniquity many times is repaid with a proportionable plague, that because they will not give there young years unto the Lord, he will not accept the service of their old age, but cuts them away, (yea, which is most fearful in their sins) and lets them never come to the honour of a hoary head.  
Sometimes it falls out that younger men are the Nazarites of God, 
A great blessing when younger ones are God's Nazarites. Amos 2. Lam. 3.27  and a great blessing where so it is; for it is good for a man to bear the yoke in his youth. Then may a man see youth beautified with great graces, with Chastity like Joseph's, with temperance like that of Daniel, who was not delighted with the King's delicates, with ripe understanding, and knowledge (a rare grace in young years) like Samuel or Solomon; But alas, how small is the number of God's Nazarits, purer than the snow, 
Sam. 4.7.  whiter than the milk, who separate themselves from all filthiness of the flesh and spirit, 
2. Cor. 7.1.  that they may adhere unto the Lord in regard of these whom justly I may call Satan's Nazarites, 
But many of them may be justly termed Satan's Nazarites.  who dividing themselves from God do in most execrable manner devote themselves to Satan by drunkenness, harlotry, and deboshing in all kind of impiety.  
Now, 
Sometime also aged men in years are found young in manners.  as these lusts of the flesh are noy some in youth, so also in old age, it is a double sin and shame both, where men with growth in years, have made no growth in knowledge and godliness, be what they will in regard of their years, if they be not Morum grandaevitate maturi, aged in manners, 
Gregor, Mor. li 19 Philo. Bern. in Can. ser. 44.  they are, Longaevi pueri, they are but old children, in aquibus nullus succus virilis sapientiae, maturitatis & forti●udinis, in whom there is no sap of manly wisdom, maturity, nor strength. 
Athan. in ep. ad Tim.  Carnalibus desiderijs etiam senex ad inuentlem redit aetatem, for by carnal desires an aged man shows himself to be but foolish and young, such were these elder men that first vainly tempted Susa●● to sin, and then wrongfully accused her, 
Ignat. ad Magnesianos.  Ca niciem vanam habentes, let such aged men know that in this Parable, they are also figured by the younger son, 
These are worse than this young for●ome child  and much more miserable than he, that where he in his younger years returned to the Lord, they in their old days are yet under the servitude of sin, carrying in a weak and impotent body, strong affections wickedly inclined unto evil, wherein if they die as they were borne, and lie down in the grave, their bones being full of the sins of their youth, 
job 20.11.  It had been better for them they had never been born.  
But now leaving the letter, 
The pararable considered according to the sense, le's us see our manifold faults, whereunto man by nature is subject Ephes. 2.  we come to search the sense of the Parable. This Prodigal child is proposed to us as a type of all the Children of disobedience, that in him we may see what are the sins by which a man divides himself from God, and draws upon himself perdition unless he return again by unfeigned repentance.  
First, 
I Ignorance of God maketh a man to dissteeme of God.  then in that he is called a young man, there is noted in him want of knowledge and experience as the ground and fountain of all his folly, he knew not as yet what his father was worth unto him. And therefore he is not afraid to forsake him. This is to teach us that none forsakes the LORD, but such as do know him not, and understands not that in so doing, they forsake their own mercy. 
jonas 2.8.  My people perisheth for want of knowledge, saith the Lord: and again, they are a nation void of counsel, neither is their any understanding in them. 
Deut. 32. 28.29.  Oh that they were wise, than they should understand this, they would consider their later end. And our Saviour when he came near jerusalem, wept for it, and said, 
Luk. 19 42.  Oh if thou hadst known, at the least in this thy day these things which belong to thy peace. All these complaints make clear unto us that it is only the ignorance of God which makes men to despise him & cast of his yoke. 
No otherwise than beasts disesteem of most precious things, because they know them not.  As beasts that know not the value of pearls care not to trample them under their feet, or as young children laugh at the death of their parents, because they know not for the present, what they lose thereby, but afterward remember it with grief, so blinded man without remorse runs away from God, not knowing what he lost by departing from the Lord, for he is light, and they go into utter darkness that go from him: he is life, and they are but dead who abide not in fellowship with him. 
Ps. 73.27.  For lo, they that withdraw themselves from thee shall perish, thou destroyest all them that go a whoring from thee. 
Gen. 3.7.  But afterward, When their eyes are opened, they shall know that they are naked, and that it was an evil and a bitter thing that they did forsake the Lord. 
jer. 2.9.  But such as have felt the sweetness of the Lord, and Tasteed how gracious he is, the more they know him, 
Such as know the Lord can not be conte●t to live without the Lord. 2, K. 2.6.  the better they love him; and the nearer their souls cleave unto him without separation, as Ehsha said to Elijah, as the Lord liveth, and thy soul liveth I will not leave thee, so they went both together: so speaketh unto the Lord every soul that knows the Lord.  

This is evident in elect Angels.  One example of this we have in the elect angels they are never weary to behold his excellent majesty they find ever new matter of joy in his face when they come forth as his messengers to execute his will upon the creatures, they come so to us, that they depart not from him, 
Gregor. M●ral.  nunquam sie for as exe●●nt ut interne contemplationis gaudijs priventur, for they are full of eyes before and behind, they never so look to the creature, that they lose sight of their Lord the Creator, 
In men also called and sanctified by grace.  & so it is with his saints on earth, though they be far from that perfection, yet press they to it by daily imitation, that the will of God may be done on earth by them as it is done in heaven by the holy Angels, every one of them resolves for himself. 
Psal. 73. 28.25.  It is good for me to draw near unto God, whom have I in heaven but thee, and I have desired none in earth with thee, yea in comparison of the Lord all things seem as dung unto them, 
Phil. 3.8. Math. 13. 44.  he is that precious treasure, they who once have found him are content to sell all that they have to the end they may enjoy him.  

2 Upon ignorance follows rebellion whereby man soaks of God's yoke and usurps his glory.  Secondly, in this Prodigal child is noted here, that natural rebellion which is in all men, that they will not submit themselves to the will of God their heavenly father, but will follow their own wills, for in this only stands the question between God and man, Whose will should be done, where God with all reason craves that his holy will may be done, man against all reason prefers his will to the will of God. It is the only glory of almighty God, and his proper privilege, which he will not give unto an other, that he is supreme ruler and governor of all, having none above him, only apostate Angel and man usurps his glory, for man not content to have all all the creatures of God subject unto him, refuse also to be subject unto God, and doth what he can to set his throne above the throne of God, and to subdue the will of God unto his own.  

This is that perverse imitation of GOD, which Satan taught our first parents.  Unto this rebellion Satan was the first tempter of man promising to make him equal with God, which he no less foolishly then wickedly usurped, 
A●gus. d v●rb d. m  perversa enim haec imitatio dei, ut quemad●odum de●s non habet alium à quo formetur, & regatur, it a & homo velit sua uti potestate: for this is a perverse imitation of God, that as he hath none above him who made him and rules him: so man also will have none above him this is not the right way to be like to him, but a pert aspiring to that which he should not, 
Man usurping more than God gave him, lost that which he had, but attained not to more.  and never shall be able to attain unto. By this presumption man was not advanced to a better, but in most miserable manner abased to a worse estate, seeking more dignity than he had, he obtained not that which he sought but lost that which he had, for every creature, 
Bern. de subject. unsure voluntaris.  velit, nolit subject a est creatori, whether it will, or will not, must be subject to the creator. 
Aug de Corrept. & gra. 14.  Et de his qui faciunt quae non vult faci● ipse quae vult, and o● them who do that which he will not, the Lord doth that which he will, the pride of man may empaire● himself, but cannot prejudge the privilege of the almighty, Woe be to him that contends with his maker, 
Es● 45.9.  woe to every will which is against God's will, for it shall never obtain that which it willeth, but shall for ever sustain that which it will not. As we pray, 
3 With these two is conjoined hypocrisy, man in word calls God his father when no such thought is in his heart.  so let us practise that Gods will may be done, and not our own.  
The third evil noted here in this Prodigal, is his hypocrisy he calls him in word Father, but in deed did not so account of him, he carried not toward him the heart o● achilde, this is a part of that poison, 
Pisid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  where with Satan hath infected our nature. C●● deciperet, consiliarium se● exhibebat, & s●●●laba● amicum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming to our parents of purpose to be a deceiver, 
Satan a notable distembler.  he showed himself as if he were a counsellor, a deadly enemy, yet professing friendship; he hath spou●ed this poison o● hypocrisy into our first Fathers to cover their wickedness with fair shows and sensive, Omnem illorum posteritatem haereditarium hoc virus infecit. 
Ber. in C●t. S●rm. 82.  This heritable poison hath poisoned all their posterity. Quem enim dabis de filijs Adam, qui quod est, non dico velit, sed vel patiatur se videri. Whom will ye get among all the sons of Adam, who willingly desires, 
By hypocrisy man covers the ●u●● which he hath, and simulated the good which he hath not.  yea or can suffer himself to be known for such as he is.  
And this evil of hypocrisy is then worst, when not only men by it will cover the evil which they have not. 
Bet. in C●●t. ser. 66.  Boni videri, non esse muli non videri, sed esse volunt, they will be evil, and yet will not seem to be evil, they will not be good and godly, and yet will make a show as if they were good and godly. But be not deceived, 
Gen. 27.  God will not be mocked. Rebecca in subtle manner decked up jacob under Esau his apparel, and Isaac being olde● and dim of sight, misknew him. Now Satan more cunningly busk up Esau under Jacob's apparel. O how this leaven of of hypocrisy hath soured the whole mass of mankind, 
But by no shadow of dissimulation can the Lord be deceived.  the world is full of carnal men walking under the covering of Christians; they have rejected the yoke of God, walking after their own lusts, and yet with this forlorn child they will come and call God their father being indeed but counterfeits, they look as if they were Christians, but is our Lord like Isaac, weak of sight to mistake them; No, no, they may mourn and shed many tears they may confess their sins, they may put on sack cloth, they may offer sacrifice: So Esau mourned, so judas confessed, so Achab humbled himself in dust, so Cain sacrificed, but by none of these shows will the Lord be deceived.  

hypocrites convinced by their own words.  Out of thine own mouth shalt thou be judged, o hypocrite. For if I be your Father (as thou callest me) where is my honour, 
Malac. 1.  and if I be your Master, where is my fear: 
1. Pet. 1.17.  and again, If ye call him father, who without respect of persons judgeth every man according to his works, pass the time of your dwelling here in fear: But thy works convince thy tongue of a lie; thou callest him Father, but dost not resemble his image: shall we think that God begetteth children to an other image than his own. Yea, beside the evil of a wicked conversation, the very show of a good profession shall also improve thee: 
A meet question for hypocrites.  for tell me (hypocrite) why wilt thou not he indeed, which in show thou wouldst seem to be, if it be a good thing to appear to be godly, is it not better to be godly indeed? and if thou think shame to appear to be of an evil life, shouldst thou not much more think shame to be evil indeed. Thus as the fish Sepia is bewrayed by the black colour which she casteth out to cover her: some is the hypocrite convinced by the very show of godliness, underwhich he hoped to have lurked.  
And truly, 
The just and proportional punishment of hypocrites.  most just and fearful is that recompense, wherewith God payeth home such hypocrites; for as they take the name of God in their mouth, when the love and reverence of God is not in their hearts, so shall not they be in the heart of God, 
Esa. 62.3.  as David was, nor graven on the palms of his hand, as his Church is, 
1. Sam. 13.14.  Nor written in the beoke of life, as his elect are, but God shall have them in his mouth, 
Ps. 69.28.  like lukewarm Laodicaeans to spew them out of it; 
Revel. 3.  their doom is set down by jeremy, Will ye steal, 
jer. 7.9.  murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other Gods whom ye know not. And come and stand before me in this house where my name is called upon before your eyes, and therefore will cast you out of my sight.  
The fourth evil pointed out here in him is a great presumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Man is so presumptuous by nature, as to make God a debtor unto him.  give me the portion of goods that befalls me. Men not regenerate by grace make the Lord a debtor to them, not content to receive good things from the Lord, they challenge, Patris bona quasi sibi debita, their father's goods as debts dew to them for their merits, and good deservings. 
Doctrine of merit is learned in the School of Nature.  Of the which it is evident that the doctrine of merit is learned out of the school of nature, wherein all proud Iust●tiars what ever show of external piety they have, are but condisciples with this forlorn child, for if the Lord should give unto man the portion that is due unto him, 
Psa. 11.6.  than he should rain sire and brimstone upon him, for that is the portion of his cup. Thou art never able to recompense the Lord for the good he hath given thee already, and how then shalt thou deserve that which he hath promised. Is there any comparison between that which thou givest the Lord, and that which thou gettest from him: for from thee that hast no more he will graciously accept the sacrifice of one cuppefull of cold water, or a tribute of tears, 
No proportion between our work and the Lords reward.  and shalt thou for this brag of thy merit, and make him a debtor to thee of eternal life. Si quis a diebus Adami usque ad consummationem saeculi, 
Macar. hom. 15.  viveret, & fortiter contra Satanam pugnaret, non posset tamen, tantam gloriam promereri, quato minus qui tam brevi tempore militat. If a man should live from the days of Adam to the end of the world, and strongly fight against Satan, yet were he not able to merit so great a glory, far less are we able to do it, who so short a space are militant on earth. 
The vanity of such as trust in their merits, is discovered. Ber. in annunt. Mar. Serm. 1.   
Our rejoicing saith the Apostle is the testimony of our conscience; this testimony, saith Bernard, consisteth in these three. Necesse enim primo omnium credere quod remissionem peccatorum habere non potes, nisi per indulgentiam Dei. For first of all, thou must believe that thou canst not obtain remission of sins except only by the indulgence and mercy of God,. Deinde quod nihil prorsus habere queas operis boni, nisi & hoc dederit ipse. Secondly, that thou art not able to do any good work except God give it unto thee. For we are not of ourselves sufficient to think a good thought Postremo, 
2. Cor. 3.5  quod aeternam vitam nullus potest operibus promereri nisi gratis, detur & illa. And last, that no man is able by good works to merit eternal life, it is the free gift of God. If we do any good, let us say with the Apostle Not I but the grace of God in me. If we get any good, ascribe it not to our merits but let the praise of it always be returned to his mercies.  
Fiftly, 
5 Man naturally esteems more of the comfort of the creature, than favour of the creator.  that he seeks a portion of his father's goods, but not his father's favour & blessing, represents to us, the earthly minds of naturalists, who prefer the gifts of God to God himself. all creatures that the Lord made, he made them for man, and man for himself; but this is a fearful contempt of God, and vile disestimation of his majesty, when the creature which God hath subjecteth unto man in the heart of man is preferred unto God, and better loved than God himself, 
Gen. 3●  as Eva for the love of an apple lost the love of the Lord; 
Goe 25.32.  and Esau for a mess of pottage sold his birthright which hath annexed the blessing, and the Gadarans, counted their swnine more precious than the Son of God Christ jesus.  
It is written of them who tame the Tiger, 
The folly of man in so doing declared by an example.  that when they have taken away the young one, knowing that incontinent they will be pursued by the old, they set looking glasses in the way by which they fly, whereunto when the old Tigress comes, and seeth some representation of themselves, lingereth about them a good space, deceived by the shadow and detained in a vain hope to recover their young again, and in the mean time the hunter most speedily posts away with his prey.  
So dealeth Satan with the men of this world, he casts before them the deceitful baits of worldly pleasures and profits, being indeed no other thing but shadows and representations of good; yet are men so delighted with these that they dote about them, having no care to pursue their enemy for recovery of that image of God which Satan hath stolen from them. Not without a sore and unrecoverable loss to themselves. 
Aug. epist. 162. Pitiful blindness so to love the world that for it a man should lose himself.  Cum usque adeo hominibus charus est hic mundus, ut sibi ipsis vilescant, When this world is so much esteemed of man, that to obtain it, he debaseth, yea he loseth himself, living like a drudge of the earth, and a vile slave to every creature, having a reasonable soul captived under subjection to unreasonable creatures. A most pitiful estate, 
Chris●an Mat. hon. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than the which to speak with Chrysostom, what can befall more shameful and unhonourable to man, for if we overcome not sensible things, how shall we encounter with insensible enemies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or how shall we subdue principalities, powers, and spiritual wickedness.  
But the children of God, 
It is far otherwise with the godly.  illuminate with his light renewed by his grace, having there eyes opened in a part to see that high prize of the calling of God, 
Phi. 3.13.  and the riches of that glorious inheritance prepared for the Saints. begins to account with the Apostle the most excellent things of this world to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung in respect of our Lord jesus Christ, and have a ready answer to give their adversary when he tempts them with the love of the world, what is it thou canst offer to me comparable to that which thou wouldst steal from me. When we come to age of perfect men we laugh at those things we were wont to do when we were children. 
As they grow in the knowledge of Christ: so they increase in a contempt of the world  They build to themselves in the streets houses of shells, stones, clay, and such like, wherein they delight for a time, no less than wiser and more ancient men do, in the building of their sumptuous Palaces, but they rush to the ground as soon as they are raised, yea, albeit they could continue, yet are they unprofitable, and when we come to riper understanding, we set light by them as childish trifles of no importance: so is it with the child of God as he grows in the age of Christ, he grows also in a contempt of the world, and all the perishing pleasures thereof he will have nothing for his portion that cannot continue with him, all the works of God cannot content him, the desire of the soul is upon the Lord, to enjoy him.  
And truly happy is that soul, 
The soul of the godly compared to Jacob's tabernacle Ambr de sugasaeculi cap. 5.  which is like unto the house of jacob. Beata anima quae est instar domus jacobi, in qua nulla simulachra, nulla effigies vanitatis. Wherein there is no image, no representation of vanity. For doubtless it is a miserable thing so to be bewitched with the shadows of good, that we lose the substance. Fugiamus hine ubi nihil est, ubi inane est omne quod magnisicum putatur. Let us fly from this world, wherein there is nothing but vanity, yea that which is most magnific after trial is found most impotent. 
Ibid.  Nihil siquidem a somni vanitate dissert rerum praesentium sigura, sive illae tristes sint, sive prosperae. The most excellent shows of this life are but dreams, which may affect for a time, but do vanish so soon as the man awaketh, 
Exhortation to a contempt of this word.  let such as know no better, and have no hope, but in this present life rejoice in that which they have, let us endeavour to that which is to come. Oh (saith David) if I had the wing of a Dove, 
Ps. 55.6.  then would I flee away and rest. So long as we abide fixed in our affection to the earth we shall find no rest. All the works done under the Sun, 
Eccl. 1.14.  (said Solomon) are but vanity & vexation of spirit. He searched all, he found them so, what then? Let us go above the Sun, let us fly upward towards the Lord, let us go up after the Eagle, who hath ascended on high, 
Can. 2.10.  he calls and cries upon us to follow him. Arise my love, my f●ire one, and come thy way. Why linger we? what should we do here. Now the Lord, who calls us, draw us, that we may run after him, so shall we find joy and peace, and rest unto our souls.   

So he divided unto them his substance.  

Why the Lord suffers for a time his children to follow their own will.  That the Father here in this Parable giveth to his child that which he seeketh and lets him go his way, figures unto us how God for a time leaves his children to themselves, suffering them to do what they will, not of purpose to let them perish in sin; but that by the experience of the bitter fruit of sin, he may draw them out of their sins, and make them the more humble in themselves when they look to their former folly, and the more thankful to God who of his mercy hath recovered them. Seeing earthly parents will not give a Scorpion to their children when they seek bread, shall we think our heavenly father will do it? No indeed, If he permit them to fall into sin, it is for a respect which God hath to good, which out of evil he can work to his own glory and their salvation. Potentius & melius esse iudicans etiam de malis benefacere, 
Aug. de civit. Dei lib. 22, c. 1.  quam mala esse non sinere. For so wonderfully wise and good is our God that even by sin he can destroy sin in his own, as by the bussets of Satan he subdued pride in the Apostle Saint Paul. 
Ephes. 2.3.  Thus the Apostle considering how he had his conversation in time passed in fulfilling the lusts of his flesh, 
To wit, that after their conversation they may know how much they are bound to his grace.  no less than other children of disobedience and wrath; and that he was a blasphemer, & a persecutor, and an oppressor, doth so much the more magnify the Lord who received him to mercy, whose grace was exceeding abundant toward him with faith and love in Christ jesus. 
1. Tim. 1. 13.14.  For in this that elect men before their calling, walk with the reprobate in the course of disobedience, it manifestly appears that it is not by nature, but by grace that they are saved, and the Lord in making a difference by his grace, where there was no difference by nature, vindicates unto himself the praise and glory of salvation in all such as are saved.  

For in respect of nature there is no difference beweene the elect etc. repro● bate, till grace make it.  And this grace of God declared upon his own shall the better appear if we consider the elect and reprobate to be like unto two men, walking in one way, with one mind, of one purpose to one proposed end, and God suddenly comes in and sundres them, causing the one to come back again, letting the other go forward till he fall into the pit: so in his just judgements he gives the wicked up to their own heart's desire, 
Rom. 1.26.  he lets them fulfil the cup and measure of their iniquity: he lets down the loose reins unto them, and suffers them without controlment to do what they will. Then man commits sin with greediness, 
Eph. 4.19.  and drinks in iniquity like water, 
job 15.16.  making out a just ditty of his own damnation. 
Aug. Mar. epist. 5.  Peccata cum impunita dimittit Deus, tunc punit infestius. When the Lord lets sin be unpunished, than he punisheth most severely. Vides quia tunc magis irascitur Deus, cum non irascitur. God is then most angry when he he is not angry. Let us say with Bernard, Miserceor dian hanc nolo, 
Ber.▪ in Cant. Se●m. 42.  such a mercy I will not have: or rather, from such a misery the Lord deliver us, that he never suffer us to go on in the course of our sins till we perish.   

So not long after.  
This younger son as ye see, 
Man left to himself cannot stand long.  being left unto himself, incontinent manifests his own weakness, and in him all of us may see what a fearful thing it is to be forsaken of God and left unto ourselves, for then quickly we become a prey unto our enemy. As a staff if a man takes his hand from it, falls incontinent to the ground: so man if he be not sustained by grace, cannot stand in a good estate. All the benefits which God created for Adam in six days, he lost them in six hours. 
Proof of this in Adam, his fall should make us humble.  Augustine and Theophilact thinks that he fell the sixth hour. Thomas Aquinas that he fell the ninth hour others the twelve, most of all agree that he fell the same day he was made. What cause then hath his sinful posterity to distrust themselves & to pray earnestly with David. Direct me in the path of thy Commandments, 
Psal. 119.  establish me that I may live, and let no iniquity have dominion over me.   

When he had gathered all.  
This is also a point of the cursed corruption of our nature● that when God is best unto man, 
Man commonly is most undutiful to God, when that is most beneficial to him.  than man is worst, and most unthankful to his God. For this, the Lord complained on the Israelites, That as they increased, 
H●s. 4.7.  they sinned. As Pharaoh when the plague was upon him spoke, 
Gen. 9.27.  and looked somewhat like a penitent man, but being relieved of it, like iron taken out of the fire, returned to his wont hardness, so natural men when they are pinched and straited with poverty, sickness, or any other sort of affliction they make then some show of godliness, but when God changes there estate and gives them prosperity and health, it becomes their ruin. 
Pro. 1.32.  the prosperity of fools destroys them: and their table becomes a snare unto them: 
Psa. 69.22  as is daily seen by lamentable experience, for then are the hearts of men, most empty of thankfulness, and their mouths most filled with the blasphemies of God's name when their tables and their stomachs are most replenished with God's benefits, most like this forlorn son, who then went away from his father, when his father was most beneficial to him and had given him his portion.   

He took his journey into a far Country.  

What is meant by t●e far Country in this parable  We have here, first, to consider what is this far country: and next, how this Prodigal child went unto it. This country is said to be far, not in regard of the distance of place: the Lord measures the earth in his fist, and no part of it is farther from the Lord then an other. 
Psa. 46.12  David knew this, 
Ps. 139.7  and therefore said he, 
Every part of the world is a like near to the Lord.  Where away shall I sly from the presence of of the Lord. jonas at the first considered it not in the darkened cogitations of his mind, he took his journey from joppes to Tarsus, thinking so to fly from the presence of the Lord, but he found himself deceived, for even in the Sea did God erect a tribunal for judgement, and made him there to find the presence of the Lord, where he looked least for it. 
Gen. 4.16.  Cain also went out from the presence of the Lord, but go where he would God sat in his conscience. 
This far country is not to be estimat by distance of place.   
This far country than is to be estimate by the distance of man his will and assections from the Lord, this is, 
Ber. parab. de prod.  Longinqua regio dissimilitudinis, for than is a man farthest from God, when he is most unlike unto God: so the Lord himself expounds it. What iniquity have your Fathers found in me, 
jer. 2.5.  that they are gone far from me, walking after vanity, and are become vain. And the Apostle to the Ephesians, 
But by distance of affection from the Lord.  comparing their former estate by nature with that which now they were renewed by grace he saith. Ye which once were far off, are now made near by the blood of jesus Christ. Whereof we see it is sin that makes us to be far from the Lord, grace again that bringeth us near unto him. Otherwise Satan is not nearer the Lord in the air, then in the hells, and the wicked no nearer the Lord in the Temple, then in the tents of wickedness: so no longinquity nor distance of place, maketh men further from him.  
The superstition of will-worshippers binds the Lord to particular places at the pleasure of their conception, 
No place makes a man nearer the Lord then another.  but it is not so. 
Aug. ad frat. her. Ser. 27.  Locus non facit sanctos, sed operatio sancta, & locum sanctificat & nos, peccavit angelus in Caelo, peccavit Adam in Paradiso, si locus hominem bear possit, nec homo, nec angelus dignitate sua corruissent. It is not the place which sanctifies men, but men by holy exercises, sanctify both the place and themselves, the Angels sinned in heaven, Adam sinned in Paradise, if the place might have blessed the creature, neither man nor Angel should have fallen from their dignity. To this purpose Gregory Nyssen disputing the question, 
Pilgrimage to jerusalem for sanctification is but a superstitious conceit.  whether pilgrimage to jerusalem sanctify a man or not? answered it doth not. Many reasons he giveth, among which this is one, 
Greg. Nissen.  Loci mutatione ad deum non acceditur, sed ubi locorum fueris, ad te veniet dom●nus, si modo tale in venerit animae tuae diverrium ut possit in te inhabitare dominus. By the change of place men come not unto God, but in what place soever thou be God shall come unto thee, if so be the harbour of thy soul be such that God may dwell in it. 
Not warranted by the journey of Gregory Niss●n to jerusalem.  And it being objected unto him, that himself had journeyed to jerusalem, he answereth, and telleth them how, and upon what occasion, not to acquire any sanctity by so doing, but that at the will of the Emperor Theodose and upon his charges he went to reform the Churches of Arabia, and thereafter composed a schism that had entered in jerusalem's Church, but wherewithal he protests. Nec hoc itinere imminuta est, fides nostra, nec aucta. That by this journey, neither was his faith impaired, nor augmented. For I believed said he the incarnation of Christ before I saw Bethleem, and the resurrection of Christ, before the sight of the sepulchre, his ascension also before that I saw the mount of Olives.  
To return then, 
They are nearest the Lord, who are likest unto him, & be the contrary.  this country far from God, is not to be estimate by the elevation of the Pole, or our distance from it, which way the distance of people from people are measured on earth, but by the disposition of our hearts, as they are in similitude with God: so are we accounted far or near unto the Lord, and hereby shall we try it. Things that are far off were they never so precious, and excellent, either else we see them not at all, or then they seem far less to us than they are. The Sun is many times more than the earth, yet do we account it less than ourselves. The reason is that it is far from us when men travail so far to the South, 
How a man may discern whether he be near or far from the Lord, by two tokens.  that the North pole in there sight comes near to the earth, & at length the sight thereof is intercepted from them by the earth, it is a sure argument they are far from it: even so when men esteem the incomprehensible majesty of God who by infinite degrees surmounts the beauty of the Sun to be but small in their eyes, or when in their imagination they draw down the Lord to assilate, or compare him to any thing in earth, 
1 Such as are near him, esteem him a great God.  or when in their affections the earth comes in between their souls and the sight of the Lord, and the love of the earth prevails, it is an argument such miserable souls are far from the Lord.  
Look then if your eyes be set to behold him; and if ye can say with the Prophet David. I set the Lord always in my sight, 
Psal. 16.  look how your affections account of him Is he your light, your life, your joy, your portion? is the delight of your soul upon him? 
2 They feel his effectual virtue in themselves  is again the power of his virtue effectual in you, that as the sun ascending brings a flourishing spring, so by it ye find a reviving of your hearts to his holy love, the dead winter, the cold season, the hard, frosty and barren heart goes away, and the soul warmed with the love of God, begins to bud, to flourish and bring out fruit. Then may ye have this comforts that the Lord hath drawn near unto you, and ye also are become near unto the Lord.  

Not by their feet but by affections go men from the Lord.  And this also serves to clear the second point proposed by us. How is it that a man goes, or cometh to the Lord, to wit, non pedibus, sed affectibus, not by feet of the body, but by affections of the soul. So this young man Egressus de paradiso bonae conscientiae, 
Ber. parab. de prod.  per campos licentiae, per nemora luxuriae, per paludes carnalis concupiscentiae, per fluctus secularium curarum caepit vagari. Departing out of the Paradise of a good conscience, goeth a wandering through the fields of liberty, through the woods of luxury, through the lakes of carnal concupiscence, through the floods of worldly cares, Not resting in one sin, but from one falling into an other. Erranti enim nullus terminus. It is much easier to stop the beginnings of sin, then to stay the course of it if it once break forth. 
Nazian. Orat.  Sicut lapidem initio inhibe re facilius est, quam motum retorquere. 
7 Multiplication of sins is like multiplication of steps which at length make a long journey.  As it is less labour to stay a stone before it be moved, then turn it back again when it is in the tumbling. Thus then goeth a man away further and further from the Lord by multiplication of his sins, as a man by multiplication of his steps goeth a further away from the place wherein he was. It should therefore be our first care to beware of the beginnings of sin, and the next to beware we multiply not our sin, least by so doing we go far from the Lord.   

And there he wasted all his goods.  
There is the fruit of his departure from his father. 
The fruit of a man's departure from God.  A man that will forsake the Lord, and refuse to be governed by him, can neither keep himself nor yet the good things which God hath given him. The service of sin is a costly service, all the portion of goods thou hast, is not sufficient for it. Sin is a profused and unthrifty spending of all that God hath given thee, yea of thy body and soul also at the length. Unto every man God hath given his own portion of gifts, of body and mind, of these also which are external, profanely called by Ethniques, Fortunae bona, wilt thou abide with the Lord, and serve him, he shall teach thee to use his gifts, 
The service of sin is very coastly and expensive.  to his glory and thy good; for the service of the Lord is easy, honourable, profitable, nothing is wasted, nothing is lost, that thou spendest in it. But if thou wilt forsake the Lord, experience shall prove that no good thing he hath given thee, will bide with thee. Thy years go away in vanity, the strength of thy body consumed in the way of iniquity, thy quick ingeny, thy memory, and all the gifts of the mind are spent, without any fruit to thyself, or to others, for the present time, or the time to come. Thus all being wasted thou shalt in the end be ashamed of thyself when thou lookest back to thy former ways.  

That which men gather wickedly shall be scattered vainly.  The word our Saviour here useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to scatter, there is not long (ye see) between his gathering and his scattering in the beginning of this verse, he gathereth his portion, and in the end thereof he scatters it, that which men gather with offence of God shall not fail to be scattered ere it be long. Carnal covetousness made judas take from the high Priest thirty pieces of silver, the wages of iniquity, to betray Christ; but a tormenting conscience forced him shortly to cast it back again. No better shall it be with them, who gather where they should not, They shall vomit their substance, 
job 20.15.  even as a stomach casteth out that disdainfully which wickedly & superfluously men have ingested into it. 
Though there were none but themselves to do it.  Worldlings may enlarge their desire as the bell and death which cannot be satisfied, but against them shall the parable be taken up, 
Abac. 2.  Ho, he that increaseth that which is not his? how long? and he that loadneth himself with thick clay. Shall they not rise up suddenly that shall bite thee? and awake that shall stir thee, and thou shalt be their prey? Yea truly, though there were no Chaldean, nor Sabaean, no oppressor, no robber to do it, thy own hand shall scatter that which thou hast wickedly gathered.  
It is lamentable to see the vain security of worldlings, 
Worldlings delight in abundance of wealth as if their life were in it.  they delight in abundance, as if their life were in it; when they have, they look never to want; when they die, they dispone with confidence as if their decrees were certain, and God would not revoke them. In their legacies they leave their souls unto God and their goods unto men, as best pleaseth them. But consider not with what warrant they do this. For as to the first, 
How foolish they are in making their legacies  how canst thou be assured that GOD in death will receive thy spirit: seeing thou in thy life would never give him the reasonable service thereof. And as to the second, how oft is it seen that God annuls the decrees concerning the distribution of their goods: that either their portion perisheth before themselves, or soon after them, and what they leave unto one, God disposeth it to an other, crossing them in the same thing wher-they offended him, that as they gathered not according to Gods will, so God scatters and distributs it not according to their will.   

Vers. 14  
Now when he had spent all.  

After the description of his sin follows a description of mercy.  Hitherto we have heard his sin described, and the degrees thereof. Now followeth a description of that miserable estate whereunto his sin carrieh him.   

Spent all.  
He sought a portion of his father's goods, 
3. sorts of goods bestowed by God upon men.  he sought not his father's favour and blessing. Now all is spent. There are two sorts of goods that God distributes to men: the one I call his movables: the other I call, the goods of the permanent inheritance. The first sort he gives indifferently to all men: The second sort he reserves for his own children, and there is the difference between the earthly and heavenportion, the one is spended by using, the more ye take of it, the less ye have, they refresh not us unless they be diminished in themselves, if we be increased by them, they are impaired by us: 
Spiritual goods of the best sort can not be spent.  but the goods of our heavenly inheritance are not spended by using, the more we use them, the more we are increased by them, and the more also are they increased by us, by frequent prayer we learn to pray more fervently, from the beginning of faith we make progress to the fullness of faith, our light, our love, our life, once begun have their own increasings till they come to perfection, but they can never be lost nor wasted by using. It cannot be good for us to rest in that which decay by serving us: if we love eternity, and seek to be blessed for ever, let us wean our hearts from perishing things and make choice of that portion which endureth for ever.   

There arose a dearth.  

Pleasures of sin ends in most fearful pains.  The end of sinful pleasures is pain, the wealth of worldlings ends in fearful want. As the image which Nabuchadnezer saw in his dream, had an head of gold, but feet of clay: so the glorious show of this miserable life of sinful men concludes with shame. The plenty which Egypt had in seven years was eaten up by the seven years of famine following it. The pleasant river of Iorden is at length swallowed up by the salt Sea or loach of Sodom. It shallbe executed upon all the wicked which theatned against cursed Babel. The apples after which thy soul lusted, 
Reu. 18.14.  all the fat and excellent things are departed from thee, and thou shalt find them no more. There the wine shall dry up and the Fig tree shall decay, 
joel. 2.12.  the Pomegranate, the Palm tree, and the Apple tree, all the trees of the field shall wither away from the sons of men. Then shall arise a dearth & fearful famine to them, when all the objects of their sinful delights shall be taken from them. 
The present pain of the godly end in pleasures.  Oh that men were wise to think upon their end, how comfortless will their state be, who because they will not comfort themselves in God shall at length be banished from the presence of his glory, and deprived of the comfort of all his creatures. It is far otherwise with the godly, their murning shall end in comfort. the end of their labour is rest, their light and momentany afflictions shall be swallowed up by that eternal weight of glory, let us never drink with the wicked in the cup of their sinful pleasures, the dregs thereof is intolerable bitterness. 
Psalm.  Waters of a full cup are wrong unto them for the present, but want and fearful famine shall overtake them. Not so much as a drop of water shall be given them to comfort them, and let us never refuse to bear the rebuke of Christ, 
Heb. 13.13  the end whereof is joy unspeakable and glorious. 
1. Pet. 1.    

He began to be in necessity.  

Comfort of the Creatures now blinds the wicked that cannot they see their misery.  This man was miserable before, but he felt not his misery till now. And in him we see an image of worldlings, who albeit they be most miserable in regard they are strangers from the life of God, yet do they not know their misery, till through the want of earthly comforts they be redacted to necessity. So long as they enjoy Gods creatures, they feel not what loss it is to want himself the vain show of the creatures so bewitches them, that they are not touched with the misery of their fearful divorcement from God; and this is the very cause why reprobate men ordained to wrath, who in hell shall mourn continually (where shall be weeping and gnashing of teeth,) 
Math. 22.  do upon earth spend their days in laughing and vain reioieing. The reason, I say, is partly because the judgement due to their sins is restrained from them by the patience of God, the vial of his wrath is not as yet poured out upon them, 
But their eyes shall be opened when the object of their pleasures shall be taken from them.  & partly, because the use of his creatures which belongs not to them, is of his goodness licentiate to them, but when the objects of these pleasures shall be taken from them, when the earth shall refuse to bear them, and the Sun shall no more shine upon them, when all the creatures shall forsake them, and none of them render either comfort, or service to them; then shall they be in necessity, and then woeful misery shall be manifested to them.  
And of this, 
And this they may learn if they could mark it by present experience.  some taste wicked men may have out of their present experience, if they could observe it. For in the midst of their worldly pleasures, when by eating and drinking they are filling their bellies, when the harmony of music delights their ears, and the company of solatious friends refresheth them: even then, faith Solomon, 
Pro. 14.13  In laughing their heart is sorrowful: yet doth not the terour of an evil conscicience trouble them, unless God intent it against them, as he did against Beltazar, 
Dan. 5.6.  But when company is gone, and they are solitary, when lights are put out and they left in darkness, when Musical instuments are silent, than conscience begins to speak, Nunquam enim conscientia oculatior, quam in tenebris. For conscience seeth best in darkness, and speaks most loudly in siilence, than their inward fears proceeding from her just accusations forewarns them of a more fearful estate abiding them if they could consider it.   

Vers. 15.  
Then he went and clave to a Citizen of that country.  

They who will not serve the Lord shall serve a worse master.  He refused to serve his Father, and now he is forced to serve a worse master. This is it which the Lord threatened to his people Israel, 
Psal. 137.  I will put your neck under the yoke of the King of Babel, And ye shall know what difference there is between my service and the service of other Kings, and Lords of the earth, and so indeed they found it, when they were carried into captivity, and sat mourning at the rivers of Babel, they remembered what a sweet liberty they had lost, when sitting peaceably in Zion they were wont to sing the praises of the living God. And let it stand for a warning to us that we cast not off the yoke of the Lord our God: for if we refuse to serve the Lord we shall be compelled to serve others, whose wages shall be found ungracious at the length. O quam multos dominos habet ille, 
Ambros.  qui unum non habet. O how many masters hath that man, who hath not God for his master.  
But now we have to see who this is that here is styled a Citizen, 
Citizens of the country far from God, are Satan and the reprobates.  the far country as we heard, is the region of sin: this Citizen represens as Ambrose expounds it. The prince of darkness, with his cursed confederates, reprobate angels and men, they are called Citizens in the kingdom of sin, because not only have they sinned, but they abide and continue in sin, they dwell in it, and will not come out of it. These are the two fearful sins of apostate Angels; Presumption, 
2. fearful sins of Apostate Angels.  and Obstinacy, by presumption they fell, obstinacy holds them impenitent, that they cannot rise, yea they have not so much as a desire of reconciliation, but are obdurate in a perpetual rebellion against God, despising mercy, because they know they shall never obtain it, trembling at judgement, which they know they cannot eschew. Therefore they are not called sojourners, or pilgrims in that country, which is far from God, but citizens, because they make perpetual residence in it. A most cursed and unhappy condition, Peccare humanum est, perseverare in peccato diabolicum. To sin is common to all men, to persevere in sin is a property of Devils and reprobates.  
To clear this, 
Two cities jerusalem and Babel compared together.  let us compare these two Cities and there inhabitants together, jerusalem and Babel; for under one of these two societies, is comprehended the whole mass of mankind. Citizens in the one are all the elect of God, Citizens in the other, are the reprobate. And yet it is to be marked, 
Citizens of jerusalem, are sometimes also in Babel, but trari● not in it.  that sometimes the Citizens of jerusalem are found in the streets of Babel, the elect for a time may walk in the way of the wicked, so Paul in the way of Idolatry, David in the way of adultery, Noah in the way of drunkenness, Lot in the way of incest; but they are in it as sojourners, not as citizens, they dwell not in Babel, but at the voice of the Lord come out of it, and are drawn home to jerusalem.  
Sometime again, 
Babel's Citizens are sometime also in jerusalem, but tarry not in it.  ye shall see many citizens of Babel walking in the streets of jerusalem, wicked and impenitent men making a show, as if they were religious; but their heart is not upright before God. 
2. Tim. 3.5.  Having a show of godliness they deny the power thereof. They taste of the powers of the life to come, 
Heb. 6.5.  by the hearing of the word, but digest it not in their hearts by faith, their souls feed not upon it, they are like the Corn that gowes up in the blade, but comes never to the fruit, because it took no root. These are not citizens in jerusalem, but sojourners; they are carried out of it like chaff, with every kind of vanity, their goodness vanisheth like the morning dew, they are weary at length of jerusalem, 
2. Pet. 2.22.  and go home again to Babel, like dogs returning to their vomit and swine to their puddle again.   

And he sent him to his Farm to feed swine.  
In this part of the Parable is figured unto us, 
How Satan abasheth his captives to most vile servitude.  how the service wherein Satan employs his miserable captives is vile and unhonest. What base employment can be, then to take the son of a freeman borne unto honour, and make him a swine heard? for the sow is a filthy and unhonest beast, that likes the puddle better than the palace, and counts more of the dung then of the most precious pearls; and yet this is Satan's dealing with all these wretches, that come under his commandment, he waltereth them in the depth of filthy and unclean cogitations and affections, he plungeth them in the stinking puddle and mire of sin, 
An image thereof thereo● in Israel's bondage under Pharaoh.  abusing them far worse than Pharaoh did the Israelites of God; for he oppressed their bodies compelling them to work in brick and clay, an unseemly servitude indeed for so honourable a people, yet he could not detain their minds from sighing and crying to God for the bondage. But Satan oppresseth his captives in such sort that they have no mind of God, no thought of liberty, no weariness of the bondage, no desire of any heavenvly or excellent thing is in them, they are beastly in all their motions, affections, and actions. O fearful exchange that a man once made to the image of God, and to rule all the creatures of God should so far mismake himself, as to become a companion to the beasts, and a slave unto Satan.   

And he would fain have filled his belly with the husks.  
This now is the highest degree of his misery that having offered to serve in the most vile servitude, 
Satan his best delicates are shadows without substance.  he cannot get meat for his service; yea not so much as the husks of acorns to fill his belly withal. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a little horn, as also the skin or cod, or hull, within which is the kernel. Now so great was this man's penury, that not only he could not get the kernel of any fruit whereupon he might sustain his miserable life, but could not get so much as the husk or shell wherewith to fill his belly. By this kind of speech the Lord will let us see, that the best delicates which Satan hath to give his captives are shadows without substance, husks without kernels, burdenable, when they are eaten, no way profitable but as to inward pleasure, solid joy, or any thing that is truly good, Satan hath it not to give.  
He is but a juggler and a false deceiver, 
What a juggler and deceiver Satan is.  promising much when he tempts, performing nothing. O pitiful blindness that our souls should be deceived with such a seducer, and that other men's loss cannot learn us to become wise. He promised much to Adam & Eva, Ye shall be as Gods. But what got they. He bewitched this prodigal child with great hopes, but they evanished and proved vain; and still he abuseth the world after the same manner. Ever from the beginning he hath proved a liar, yet men will credit him, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an alluring Serpent, and that in most miserable manner. It is true which Pisida saith of him, 
Pisid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he allures us to serve him for nothing, without giving any kind of good unto us.  
For if a man shall cast his eyes on the multitude, 
How miserably Satan entertains his guests.  what shall ye see? Do they not dote after Satan's allurements: 
Psal. 4.  like Israel doting after Ashur & Egypt, loving lies and following vanities? Some deceived one way, and some another, but all delighting in things that profit not. Naturalists write that the Chameleon a little spotted beast, neither eats nor drinks but lives on the air. The Ostrich eateth iron and is able to digest it. The Viper lives on venomous things. The Sow on filth, and vile uncleanness. No better, yea, not so good as these are Satan's banqueters, some he feeds as he did Ephraim with the wind. 
Hos. 12. Some he feeds like the Chameleon, some like the Osstrich, and some as the Viper, etc.  Men vain glorious who wax proud in themselves for the blast of another man's breath Others, like the Ostrich whose hearts ar● delighted with their treasures of silver and gold, as if it were a portion meet for the soul of man: but they cannot digest it. They shall vomit the substance, 
job 20.15  which they have devoured. Some again are worse, who with the Viper, live upon hatred, envy, maliciousness, loving all such things as may destroy. These also are Satan's delicates which nourish not, but rend, and consume the belly which receives them. But most part of his miserable guests feed like the sow, they haunch up all sort of uncleanness with greediness they take it for food, but death is in their pot. 
2. Ki. 4.20   


Cyp. 8.2. epist.  
2. The sweetness of sin is sensible but the poison secret.   Malorum blandientium virus occultum est & arridentis nequiliae facies laeta instar veneni poculum esse videtur, quod sumitur, ubi epotaveris pernicies hausta grassatur. The poison of slartering sin is secret, the face of it smiling, it seems to be a cup of pleasant drink, but when it is drunk out it destroyeth. 
I●b. 20.12  Wickedness was sweet in his mouth, he savoured it, and would not forsake it, but the gall of Asps was in the midst of him.  
But this doth more augment their misery that by no service of Satan can they find satisfaction to themselves, 
The more a man seru ●s the pleasures of sin, the less is he satiate with them.  even when they enjoy the objects of their sins, yet have they not their desired joy and contentment, He would fain have filled his belly with the husks, and he could not, saith the parable. What then? can not the hunger of sin, begotten satisfy? No doubtless, no more than the grave, or the fire, or the barren womb, give them as ye please still they call for more. Will covetousness, will concupiscence say ho, it is enough? No, though thou couldst live Methusalems' days, & hadst the strength of all bodies into one body, the more thou serve the pleasures of sin, the less shalt thou be satiate by them. O miserable servitude, wherein do what thou wilt, an insatiable hunger still oppresseth thee. Every wicked man by unhappy experience shall at length prove in himself, that which now he hears in this Prodigal.   

Vers. 17.  
Then he came to himself again:  
Now followeth the 
The repentance of the Prodigal.  second & most comfortable part of the Prodigal, wherein is set down how this Prodigal son returneth home again to his Father, we have all been like him in wandering, happy are they who are also like him in returning. 
A man in his sins is as a mad man or one out of his wits.  The word whereby his repentance is expressed is worthy observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he came to himself. What was he then before, when he was in his sins? Nought else, but a man out of himself, out of his wits, as repentance in the Scriptures is frequently described to be a returning unto God: so also a returning to ourselves, return to your mind O transgressors, 
●sa 46.8. Gregor. M●r●l. l. 2 When he reputes he comes to himself again.  in true repentance. Electorum corda ad ●eredeunt, the hearts of the elect return to themselves, for a man going from the Lord goeth also from himself, if he grieves the Lord, he hurts himself in forgetting and forsaking the Lord, he forgets and forsakes himself also, and is but like a mad man, a phrentike a possessed man with uncouth furies, with unclean spirits: he is not (as our proverb is) his own man, this should waken in us a pity and commiseration of men walking in their sins, even to pray to God for them as our Saviour and Saint Stephen did for the persecuting jews. Father forgive them, 
Lu. 23 34. Act. 7.60.  for they know not what they are doing. The Lord open their eyes to see it.   

And he said:  
Before his resolution, the motives of his resolution are set down, and these are two: 
The two eyes of a penitent sinner, the one seeth misery, the other mercy.  First, the sense of his own misery, next the hope and trust of mercy in his father. These are the two eyes of a penitent sinner: one whereby he seeth his misery, and that chaseth him out of himself: another whereby he seeth God's mercy, and that maketh him bold to come to the Lord, he can not taste the sweetness of God's mercy, who in some measure is not first touched with the sense of his misery: indeed misery may be felt without mercy, but not mercy without some sense of misery: some think themselves ●●re of mercy, th●t were never humbled with the sense of misery, these are deceived by presumption: others again, feels their misery and see no mercy, and these if they abide, so fall in desperation.  
This esperance of mercy is nourished in his heart by consideration of his father's liberal dealing, 
Esperance of mercy is nourished by examples of mercy showed unto others.  even towards hired servants, which maketh him confident to look for goodness toward himself that was his son: How many hired servants in my father's house hath bread enough. This house of his father represents the Church of God, 
Eph. 3.  this is The family of God, distinguished in two houses: in the upper house there are none but the sons of God, in the lower house, besides sons, there are also hired servants, which shall not abide in the house forever and ever, unto these the Lord is good and gracious, how much more unto his own children. He that maketh his Sun to shine, 
Math. 6.  and the rain to fall on the unjust, he that clotheth the Lilies of the field, and feedeth the fowls of heaven, will he not be favourable to his own. 
Seeing the Lord is good to his servants in general, much more will he be good to his children.  Are not ye much better than they? But to go further, the mercy of God which he showeth to his children, is not only to comfort them who receive it, but to convert and confirm others also. It is true of all his mercies, which Saint Paul speaks of the mercies showed himself: they are exemplar mercies, every time that Gods shows mercy, there is a box of precious ointment powered out not only for the good of him upon whom it descends, but that the sweet smell thereof may allure others to come and get the like. 
C●m. 1.2. In all the Gospel ●e read not of one that went comfortless from Christ.  Thy name is as an ointment powered out, therefore the Virgins love thee. Let us go then to the Pool of Bethesda there we shall see a great multitude of all sorts of diseased men, made whole by the waters of Siloan, 
Io●. 5.1.  all of them allure us, & assure us, that if we will do as they have done, we shall be healed as they were, whatsoever be our disease. Look all the history of the Gospel we shall not find one touched with a sense of their misery that came to Christ, and went away comfortless. The lepers, the lunatics, the Adulterers, the Demoniacs, the paralytics, the Publicans, and all sort of miserable sinners, stand up as a cloud of witnesses to confirm thee, that if thou wilt also return to the Lord and seek mercy, thou shalt find it.  

Crosses chase men to the Lord.  The other motive of his repentance, is the sense of his present misery, in these words, And I die of hunger. It is the wisdom of God by crosses to correct our corruption, 
Es●. 28.19  fear or trouble shall make you to understand the hearing. What they cannot learn by the word, he causeth them to learn it by affliction. When all these things shall come upon thee, 
Deu●. 30.1  then shalt thou turn in thy heart and return unto the Lord thy God. It is a great blessing of God, 
Happy thing where crosses become corrections.  when his crosses become corrections. Corrigunt, maketh a man better than he was, and chaseth him homeward towards the Lord. It is needful, it is profitable for us to drink of this cup. I never knew any that learned true religion without some grievous affliction, inward or outward. A sore famine sent the Lord upon Canaan in the days of jacob, 
Gen. 41.  was it because he loved not jacob? 
Exod. 1.  No, but that he might chase him to joseph. Sore affliction laid he on Jacob's children in Egypt by the hands of Phar●●, was it because he loved them not? No, but that he might make them weary of Egypt, and draw them to Canaan again. Manasse his bonds, M●riam her leprosse, Paul's blindness, the Prodigal his poverty, among many more may witness what great good GOD works by his cross. in the hearts of his children.  
Therefore the Prophet David said, 
Psal. 119.  It was good for me that I have been afflicted. And good were it for impenitent wanton ones that God would make them bear the yoke in their youth, 
jer. Lam. 3.27.  and would do to them as he promiseth to do to his Church, that is by his rods bring her home again to himself. I will stop thy way with thorns, 
Hos 2.6.7  and make an hedge that she shall not find her paths, though she follow after her lovers, 
The felicity of men prospering in their sins is great infelicity.  yet shall she not come near them, than she shall say, I will go and return to my first husband for I was better then, then now. The felicity of men prospering in their sins is great infelicity. 
Aug.  Nihil infaelicius felicitate peccantium: therefore said Nazianzen peccatum fructum esse stultae sanitatis. 
Nazian. orat. 27. d● Pauper.  That sin is the fruit of unhappy health, and that holy sickness is to be preferred unto it, & the same is to be thought of all other crosses, being sanctified to our use.   

Vers. 18.  
I will rise and go to my Father, and I will say.  
These being his motives; 
As sin is a falling so repentance is a rising.  now followeth his resolution, wherein, first we see that true repentauce is a rising, we fall by sin, we rise. by repentance, in the godly there is a death, and a resurrection, and an ascension, even while they live in the body, 
Repentance is a 〈◊〉 death 〈◊〉 resurrection and first ascension  by the first death sin dies in them. By the first resurrection they arise from their sins, by the first ascension they go up after their Lord, though they walk upon earth. They have their conversation in heaven, 
Phil. 3.20.  and their affections are set on these things which are above at the right hand of God. 
Col. 3.  Blessed is he that hath part in the first resurrection, for upon him the second death shall have no power. If the soul, while it is in the body rise not out of the grave of sin, sure it is the body shall never rise out of the earth, but to shame and confusion. Awake therefore, 
Eph. 5.14.  thou that sleepest, and stand up from the dead, and Christ shall give thee light.  
But we must know 
Repentance is a work of divine power.  that this rising of a sinner from his sins is not a work that can be wrought by the power of nature, the second resurrection will be wrought by the mighty power of God, and much more the first, 
Ber. annunt. Mariae serm. 1. It innocent Adam stood not, how shall sinful Adam rise of himself.  Si stare pierce non potuit humana natura adhuc integra, multo minus per se resurgere potestiam corrupta. Every man by nature is a vessel replenished, & loadned heavy with sin, not unlike that Ephah wherein wickedness was covered, 
Zach. 5.6.  and priest down with a talon of lead, how shall he then rise if grace come not from above to remove the talon: he cannot so much as lift up the head, no more than that man diseased of the Palsy till the Saviour come and give the command, and with the command, grace. 
job. 5.8. The work of repentance no less miraculous than the raising of the dead.  Arise and walk. Lazarus was dead but four days, he stunk already, but should have lain still till he had rotten, if jesus had not stood over his grave, and called upon him, and no better is it with us, we are dead in sin, till the Lord quicken us. utinam ad hoc monumentum meum digneris accedere domine jesu voca me de monumento huius corporis, 
Ambr. de paenit. li. 2. cap 7.  si illachrymaveris prome, saluus ero. It was the desire of Ambrose alluding to Lazarus his resurrection, & should be ours also: Oh Lord jesus that thou wouldst draw near this sepulchre of mine, that thou wouldst raise me out of the grave of this body, and command me to come out, that my cogitations and affections he not enclosed in darkness, but I may see thy light, and being set at liberty may walk after thee.   

And go to my father.  
He sinned by going from his father, 
Penitent men keep a course plain contrary to that which they kept while they walked in their sin.  when he reputes he returns to his father again, this repentance hath a course plain contrary to that, which men kept, while they walked in their sins. So chrysostom alluding to the doings of wise men, who went home an other way, than the way they came to the field: observes it in all penitent men, they come home to the Lord an other way than they went from him. Hast thou gone from the Lord by the way of anger, or hatred, return again by the way of meekness, and love. Hast thou sinned by intemperance, amend by abstinence. Went'st thou astray by the way of concupiscence, return by continence. Hast thou sinned by covetousness, taking from thy neighbour what thou shouldest not, make restitution with Zaccheus. 
Luk. 19.8  This is that effect of repentance, which Saint Paul calleth revenge, 
2. Cor. 7.11  When a man grieved in himself, for that he hath grieved the Lord, resolves to be revenged on his sins, by following a course plain contrary unto them.  
Again, 
No rest for a sinner till he return to the Lord.  we see here, go a sinner where he will, he can never find rest and contentment till he come home to God his heavenly Father. Seek it as thou wilt in the creature thou shalt never find it. God made all his creatures for man, but man he made for himself, and he is content, all that is his be thine providing thou wilt be his. All things are yours, 
1. Cor. 3. 22.  things present and things to come, and ye are Christ's, and Christ is Gods. God calleth upon us to come to himself. My Son give me thine heart. Come unto me, 
Math. 11.  I will refresh you. 
jivery creature in their kind sends us to the creator. Psal. 4.  And every creature in their kind sends man back unto the Lord, this is their voice, Why wander ye in vanity. Why follow ye after lies: for your sins we ourselves are subject to vanity, 
Rom. 8.  seek not your good in us, seek it in him that made us, by your restitution to his favour, We look for deliverance from this bondage of corruption, 
Rom. 8.21  in to the glorious liberty of the Sons of God. By your going a whoring after us ye may increase bondage, and ours also but cannot procure to yourself wished contentment. All that ever tasted the pleasure of the creature before us, 
All that ever have sought pleasure in the creature witnesseth to us that it a vain thing to do so.  witness the same unto us. But alas, so foolish is man that he dreams of a possibility to find contentment for himself, where never one could find it before him, he regards not the testimony of others; he will not be taught of any, till experience the the Schoolmaster of fools teach him, and then though he were ten times more wise and wealthy then ever Solomon was, and would lay down his head and his heart to seek desired comfort in the creature, yet shall he be forced to acknowledge, that All the labour under the Sun is but vanity and vexation of Spirit: 
Eccles. 1.  there is a short abridgement of our life. 
job. Eccles. 64.  Man cometh into vanity and goeth into darkness: it is no better if we do no more but follow the course of nature: let us therefore go above the Sun, seek rest, joy, and contentment in our God in whom only it is to be found.   

And I will say:  

Both virtues and vices go together in bands.  When he was in the way of his sins, he went from one sin to another, till he came ad profunaum, to the depth of sin. Now when he comes to the way of repentance: repentance: ye see from one grace he proceeds and steps forward to an other; 
As virtue's ioyn●, one w●th another among the●dues, So vices.  for both virtues and vices have their own fellowship. Vices are linked together like the links of a chain, any one of them prevailing over a miserable man delivers him to another. open vicaria fugitiwm servum vitia ret nent. Thus is he carried as a capt●ue from hand to hand in that cursed fellowship, till he come to their common master the prince of darkness. virtues also and graces have their own society, and a man coming in amongst them is sent from one of them to an other, till he be delivered into the hands of their Lord and master jesus Christ; for no virtue nor vice is solitary, but have ever some of their own kind in company with them. 
They who seek from the LORD should offer unto him.   
As he resolveth to rise and return to his father: so he forethinkes what to say, when he comes teaching us not to appear before the Lord without reverend preparation. Resolve what thou hast to say, what to seek, what to offer before thou come to him. If thou seek and have nothing to offer, it is a token thou seekest thyself and not the Lord. If thou offer other things to the Lord, but not thyself, 
Eccl. 4 17.  thou offerest The sacrifice of fools, for it is thyself the Lord doth seek, and he offereth himself to thee again, if thou seek anything from him, and offer not thyself unto him, thou shalt lose thyself, thou shalt not obtain what thou seekest, neither yet shalt thou enjoy him.  

Two sacrifices which this penitent prodigal offieth to the Lord.  This Prodigal prepares a twofold sacrifice: first the sacrifice of confession of his sins, doubtless from a heart truly penitent. 
Psal. 51.  The sacrifices of God are a contrite spirit a broken heart the Lord despiseth not. Next, the sacrifice of oblation of himself, he offereth his service unto the lord Make me as one of thy servants.  

The carelessness of professors in this age when they appear before God, reproned.  But in this the careless negligence of men of this age is exceeding great, they pray, but without preparation, neither considering themselves how they are, as Abraham said, 
Gen. 19  but dust and ashes: Yea, viler than the earth, in as much as they are unclean, through their sins, neither yet, what a great majesty the Lord is, before whom they appear: they forethink not what they have to seek, neither provide they a sacrifice to offer, they enter into God's house, as if it were a private house, forgetting Salomon's precept. 
Eccl. 4.17.  Take heed unto thy feet when thou interest into the house of God. The Courts of the Lord, and a common causey are a like unto them, yea even upon most solemn days, neither are they sanctified to offer prayer, praise, service, which God craves, neither yet are they ready to receive mercy, and peace which God offers; they come without preparation, they sit without sense or devotion, they go away without answer or edification. But as those beasts which entered unclean into the Ark, went out unclean: so come they to the house of GOD unpenitent, and goeth out unpenitent.  

Such as will not confess their sins are Satan's Secretaries.  Some will not confess their sins at all, but hide them as Achan did the accursed thing, under the earth in his tent: these may be called Satan's Secretaries, by so doing they diminish not the knowledge of God, but debar themselves from the mercy of God, while they seek to Conceal the iniquity of their bosom as Adam did, they do but reveal their own shame, and hasten the declaration of God's judgement upon them. 
Pro. 29.13  He that hideth his sins shall not prosper. 
jer. 2.35.  Behold I will enter in judgement with thee, because thou sayest, 
Cousession of sin without amendment, is profession.  I have not sinned. Others again, confess their sins, but yet continue in their sins, not like this Prodigal, I will rise and say I have sinned: these men will say, they have sinned, but will not rise out of their sins, such a confession is but a profession of sin, which will never obtain mercy, it may well increase guilt, and draw on the greater damnation.   

I have sinned against heaven, and before thee.  
Penitent sinners illuminate with the light of faith, 
How the godly amplify their sins.  amplify their sins two manner of ways: First, that their sins are done against God: next, that they are done before God. David in his confession, 
Psal 51.  as likewise the Prodigal here joins, both these two together. 
Every sin is against God, but not done in the sight of God, in respect of the committer.  Every sin is against God, but every sin is not done in the sight of God (I mean in respect of the sinner,) for there are many that sin, and yet know not that they sin as Turks in their adultery, Pagans in Idolatry, simple Papists in their cruelty, when they are persecuting sincere worshippers, they think they are doing good service unto God. But such as have the light shining unto them, who know the will of GOD, and yet will do against it, they sin not only against God, but before him and in his sight. And this shows the greatness of sins, 
The greatness of sin committed now under this clear light of the Gospel.  which are now committed under this clear light of the evangel, they are not done in the night but in the day; not only against the Lord, but before him, under his eye, and in his very face he is a bold these that will steal, and the judge looking upon him, he is a shameless Adulterer that seeketh not the twilight, but will work villainy in the noon tie of the day, and men beholding him. He that knoweth his Master's will and doth it not, shall have double stripes;, saith our Saviour. What then? he that doth not only leave his Masters will undone, though he know it, but also doth directly against him, shall he not have triple strokes? And which is worst of all, he that transgresseth his master's will, and his Master looking upon him, are not quadruple plagues due unto him. From such high high impiety, and proud rebellion, the Lord deliver us.   

Verse 19  
And am no more worthy to be called thy Son make me as one of thy hired servants.  
When he had the place and honour of a Son he set lightly by it, 
The worth of God's benefits is not known till we want them.  he abused it, now is he fain to seek the room of a servant. The worth and value of God's benefits are not known till men want them, and be touched with a sense of their misery, than the least of his mercies are esteemed great mercies even to be a Door keeper in God's house, or to have the place of a servant in it, 
Math. 25.  or to have the benefit of little dogs to eat of the crumbs of bread that fall from the table of his children: so thought David, so this Prodigal, so the Cananitish woman, when they were humbled It is greater wisdom to ponder the goodness of God in time, that we may esteem of it, and be thankful to God for it, he made us his sons by the first creation, we become his enemies by our transgression, we lost all the holiness of our nature, all the happiness of our state by our own folly. If we had died in that estate we should have accounted the use of water a great benefit: yea, greater than we do the abundance of all his creatures, which now of his goodness, he communicates. But the Lord had mercy upon us, 
Miserable is man for that he lost his first grace, more miserable, if now he despise grace offered again. joh. 15.15 1. joh. 3.  and hath restored us, not to the place of servants only. Henceforth I call you not servants, but to the dignity of sins. Behold what a love the Father hath showed, you that ye should be called his sons: so that now we are advanced to a greater, surer, and more enduring honour, then that which we had by our first creation, shall we not fear to hazard it again by walking after our sins, if we do so, the second error shall be worse than the first: Miserable is man already by his first fall, more miserable shall he be by the second, if he despise the grace of the Gospel, and trample the blood of the new Covenant under his feet, 
Heb. 10.27  what remains but a fearful looking for of judgement, and violent fire. Let us take heed in time, and learn to be wise by this Prodigal child, when we hear him glad to get the room of a servant, shall not we rejoice in our God, who hath given us the place of his children. Lord make us thankful for it, and give us grace to Walk worthy our heavenly vocation, 
Eph. 4.1.  that in our life we may express our virtue, 
Col. 1.13.  who hath Translated us out of darkness into marvelous light.   

VERSE 20.  

The godly as they are blessed with grace to begin, so also to persevere.  As he concluded before, so he performeth now. In the godly, resolutions are first, but actions follow. In the wicked sometimes there are resolutions to amend their lives, but no execution followeth, their motions of repentance are like to the Morning dew, or the false conception of a woman, which cometh never to the birth: but the Lord blesseth his own children, both with the first and latter rain; that is grace to begin well, and grace to persevere unto the end.   

And when he was yet a far off.  

A i●isull meeting between a merciful God and a miserable sinner  Now followeth the last part of this Pararable: figuring unto us how gracious the Lord is, how ready to show mercy to poor sinners, whensoever they repent of their sins, and return unto him. Here then is a joyful meeting between a merciful God, and a miserable sinner. Blessed is the soul (saith Bernard) wherein mercy & truth meet together and every one of them kisses one another: Here is truth in the prodigal child, no guile, 
Psal. 32  no deceit in him, simply and sincerely he confesseth his sin, and the Lord who loveth truth in the inward affections, meets him with mercy. 
How far the loving affection of God towards us, exceedeth ours towards him.   
But howsoever these two meet together, yet you see there is no comparison between them in the measure of their affections, the one would feigner show mercy, than the other would have it, the child is not so willing to return as the father is joyful to receive. He ariseth, and is coming, but the father seeth him a far off, and runs, he falleth on his neck and kisseth him. Non Pari ubertate s●uune, 
Ber. in Cant. Serm. 8.  amans, & amor, sponsus & spon●a; creator; & creatura; non magis quam sitiens, & fons. As there is great difference between the flowing of the Ocean and the flowing of a little river: 
No less than theflowing of the ● ceedes cean, ex-the running of a river.  and as there is great odds between that which the thirsty man drinks, and that which the fountain hath to give him: so is there between the creature loving GOD, and GOD who is love itself. What then? shall we not love him, because we cannot equal him in love? shall we not go to him, because we cannot go so fast as he cometh to us. No, no, Nam etsi minus diligit creatura, quia minor est, 
Ibid.  tamen si tota diligis, nihil deest ubi totum est. For albeit the love of the creature be less, because itself is less: yet if we love him with our whole hearts, nothing is lacking where the whole is.  

The very beginning of our conversion is acceptable to the Lord.  And most comfortable is it that he saith, when he was yet a far off, he had compassion upon h●m, he had not yet come, he had fallen down, he had not confessed, and yet the Father showeth mercy upon him. See then how the very first motions of repentance, if they be unfeigned, even the beginnings of our conversion, if they be from the heart are acceptable to GOD, He bruiseth not the bruised reed, 
Esa 42 3 M●. 12.20.  he quencheth not the smoking flax. Though our repentance be but in a beginning, yet if it be true, God will meet it with mercy, there is the nature of God's compassions. 
Dan. 9  In the beginning of Daniel his supplication God sent him an answer, and at the beginning of our turnings to God, 
Esa. 65.1.  God turns unto us. I have been sound of them that sought me not saith the Lord, will he then hide his face from them that seek him. 
Rom. 5.9.10.  If when we were sinners, Christ died for us, much more being now justified by his blood: shall we be saved from wrath through him, and if when we were enemies, we were reconciled to God: much more being reconciled, we shall be saved by his life. If he ran to this child when he was a far off, will he not embrace his children that are come near unto him.  
Non persuadet nudo verbo, 
B●sil. de Paenit.  sed & exemplo. He will assure us of mercy, not by his naked word only, but by example also. 
jer. 7.8.  I will speak against a Nation to destroy it, but if this Nation turn from their wickedness, I will repent of the plague that I thought to bring upon them. 
The Lord persuades us of mercy.  What can be more clear, will we turn from our sins God will turn from his judgements. 
1 By his word.  Neither is there any place here to speak of the greatness of our sins, as though they were not curable by his mercies. 
Esa. 1.28.  Though your sins were as Crimson they shall be made white as snow, though they were red like Scarlet, they shall be made as will. Howsoever thou have done them, and made them many and great, and they are double dipped: wilt thou repent, the strength of his mercy shall undo them, shall change them, and make them, 
2 By his work.  as if they had never been done. And if yet thou believe him not when he speaks, at least believe him when he swears. 
Ezech. 33.11.  As I live, saith the Lord, I desire not the death of a sinner, but that he should turn and live. 
Basil. Ibid  Estne Deus cum iur at indignus cui credatur? Is not the Lord when he swears worthy to be credited. But: 
3 By the example of his mercy showed to others.  if neither his word, nor his oath can move thee, yet look to his works, and for them believe his word. Were not the Niviuites spared when they repented. Was not Achab spared when he was humbled. Who ever turned to the Lord, and found not the Lord turning to him. When the Leper cried, If thou wilt thou canst make me clean: The Lord jesus answered, I will, be thou clean. 
Math. 8.  When the Centurion besought him to come to his house, and heal his servant. 
Luk. 7.  jesus answered I will come and heal him. There is a cloud of witnesses, all proving this one point. Quidenim? forte peccasti in saeculo nunquid amplius Paulo? 
Bern. in festo Pet. & Paul.  Quod si in ipsa religione, nunquid plus Petro. For why? hast thou sinned before thy calling, so did Saint Peter, and though thy sins were greater than theirs, yet are they not so great as his mercy, who hath promised to pardon. Thus then in this Prodigal child, have we not only mercy showed to himself, but exemplar mercy, proposed to all such, as repenting of their sins return unto him.   

His Father saw him.  
Albeit this be● put here in the last room, yet is it to be referred to the first time of his conversion. The Lord looked upon him as he looked to Peter, after he had denied him, he made him to go out and weep bitterly for his sins; grace was sent with the look. This is the look of God's face, that David prays for Look upon me and be merciful unto me, 
Psa. 25.15  as thou dost unto those that fear thy name. And it is this look that brought home again the Prodigal child, for as the Image which the glass represents, lifts not up the eyes till he that looks into it lift up his eyes first: So man who is the Image of God, cannot lift up his eyes unto heaven till God first look down with the eyes of mercy upon him. And therefore Bernard expounding this Parable of the forlorn Son, having declared the depth of the misery wherein to he had falle● by falling from his father. He describes the beginning and progress of his restitution and home coming unto the Lord, for so saith he Et ubi nunc est pater ille, 
Bern. parabol. de filio Regis.  potentissimus, dulcissimus, & liberalissimus, nunquid potest obliui●ci filium uterisui? Absit, absit. And where now is the most powerful, sweet, and liberal father, can he forget his child, the fruit of his womb? No, no, Non obliviscitur, ed miseretur, dolet & conqueritur de absentia & perditione silij sui. He forgets not, but he hath compassion, he mourneth and lamenteth for the want and loss of his son: yea, he sends out his servants to seek him. The first servant, is Fear, which following and finding the King's son in most miserable case, beats him, and pricks him with terrors ●● chase him to his ●ather. But the second servant, Hope, coming forth to seek him, finds him rather hurt, then helped by fear, cast down, not raised up: therefore hope puts her hand lovingly under his head, and raiseth him out of despair; it wipes away the dung from his eyes, & then begins to see, O how many hired servants in my father's house have bread enough, and I die for hunger. Arise, saith Hope, Go home to thy Father, I have brought thee here, The horse of desire. Thus is he no sooner mounted upon the Horse of desire, but incontinent, wisdom cometh with the bridle of discretion. Go not, saith he, too fast, lest the King's Son fall into the hands of his enemies, hold you in the high way, for the enemies are not in the path way, but in the by roads lurking in ambushment. Then came in the valiant warrior Fortititude, and he drawing out the sword of gladness and joy, be not troubled, saith he, they are more with us then with them. are signified by these but the riches of Gods manifold mercies, whereby he supplies all our wants, fulfilleth all our necessities, for their confimation in the state of grace, that once are converted to it. And it is to be noted, that all these good things are taken out of our father's treasure, they are given us freely, we have them not of ourselves. The third perfiting grace is figured here that being taken in into his Father's house, he is set down to a banquet, they are meery together, repesenting the mutual joy, that is between God and his children, the Lord rejoicing in the conversion of a sinner, and the sinner rejoicing in the salvation of his God.  
See what a difference is here between his former estate when he went from his father, and the estate whereunto he is advanced now after his returning. How far is his satisfaction above his desire, he sought but the room of a servant, and he is honoured with the dignity of a son; the mourning weed is taken from him and he is made to rejoice, in steed of his former scarcity, wealth, and abundance of all good things is given unto him. As men see it in the Parable, so is it to be wished, they would prove it in the practice. If they would forsake the pleasures of sin, and come and taste how gracious the Lord is, they should see the one are but husks of Acorns, meeter for beasts then for men, and are no way to be ma●ched with the delicates of GOD, whereby he refresheth his children.  
The Lord work this change in us, that as we have wandered with this Prodigal, we may repent and return with him, and the Lord who hath given us the beginning of conversion, confirm us more