Deuout contemplations expressed in two and fortie sermons vpon all ye quadragesimall Gospells written in Spanish by Fr. Ch. de Fonseca Englished by. I. M. of Magdalen Colledge in Oxford

THE SEVENTEENTH SERMON, VPON THE SATVRDAY AFTER THE SECOND SONDAY IN LENT. (Book 17)

LVC. 15.

Homo quidam habuit duos filios.

A certaine man had two Sonnes, &c.

* 1.1AMongst the rest of the Parables, this Parable is treated of; and is diuided into foure parts:

The first relates the resolution of an idle young fellow desirous to see the world, and to haue his fathers leaue to trauell.

The second, His vnaduised actions, lewd courses, lauish expences, and the miseries that befell him thereupon.

The third, The consideration of his own wretched estate, his returning home to his fathers house all totter'd and torne, weake, and hungerstarued.

The fourth, His fathers kind reception of him, and the joy that he took in this his lost sonne.

This followes verie fitly that former Parable of the Vineyard:

That being full of feare; this, of hope:

That, of the rigour of justice; this, of the regalos of mercie.

That checkes a sinner in his sinnes; this spurs him on to repentance.

And these are those two Poles whereon the whole gouernement of God de∣pendeth.

* 1.2A certaine man had two sonnes. In these two sons are represented vnto vs the just, and the sinnefull man. For, this life is a Net which holds all sorts of fishes; it is an heape of Corne, where the Chaffe is mixed with the Wheat; it is a flock of Sheep and Goats; a bodie consisting of contrarie humors; a ground of good seed, and of tares: All are the sonnes of God by creation, but not by adoption. Fathers may haue sonnes alike in fauour, but not in conditions: Adam, to his Abel had a Caine; Noah, to his Shem had a Cham; Abraham, to his Isaac had an Ismael; Isaac, to his Iacob had an Esau; Dauid, to his Salomon had an Absalon; and Salomon himselfe had a Rehoboam: So haue most men that haue many children; and God himselfe hath some crosse, froward, and peruerse children.

Adolescentior ex illis.

The younger of them. The Saints and Doctors doe multiplie the motiues of this his longing to be gadding abroad. But the malne Motiue was, that hee was yong, and desirous of libertie. He that names the word, Youth, names ignorance, small experience, infinite longings, a sudden quicknesse in entertaining them, and a foolish rashnesse in inioying them. Through a foolish longing, Adam and Eue lost the greatest Empire that euer was acknowledged by the World, in lesse than six houres; being presently turned out of Gods blessing (as they say) into the warme Sunne; and out of a Paradise, into a place of miserie. They were yong, and there is not that Vice (as Saint Austen saith) which will not seeke to lodge it selfe in youths bosome. They were youngmen, which Ezechiell saw with their backes turned to the Sancta sanctorum, entertaining themselues with the fragrant sweet sent of flowers. They were yongmen, which in the Booke of Wisedome, plant in all hast a Vineyard of Vices. Vtamur Creatura, tanquam in inuentute, celeritur. They were yongmen, which lost Rehoboam his kingdome. He was a yongman (saith Salomo••) whom the married wife in her husbands absence inuited to her house, and to her bed, being led along by her,* 1.3 as an Oxe that goeth to the slaughter, or as a Foole to the stockes for correction. Hee was a young∣man, that would take vpon him to guide the horses and chariot of the Sun. Yong∣men are those, whom misfortunes dayly make an end off in the prime and ••lower of their youthfull yeares. In regard of whose manifold dangers, Dauid did de∣sire of God, That he would not take him away in the dayes of his youth. His sonne Salomon, was many dayes together much vexed with the rawnesse and ig∣norance of his heire, that was to succeed him; as diuining of the disasters, which were to ensue so prosperous a raigne,* 1.4 I hated all my labour wherein I had tra∣uailed vnder the Sunne, which I shall leaue to the man that shall bee after mee; And who knoweth, whether he shall be wise or foolish?

The second motiue was,* 1.5 That he might be farre out of sight from his fathers presence, which he thought too great an eye-sore, hauing a desire to be free from the respect and reuerence which was due vnto him, from his instructions, admo∣nitions, inquiries, and chidings. This was the end, why hee was willing to tra∣uell, and the beginning of his ruine. The just man, hath euer God before his eyes. As the eyes of a maiden vnto the hands of her Mistris,* 1.6 euen so our eyes waite vp∣on the Lord our God. The sinner would not, that Gods eyes should see him, nor his eyes see God, that he might sinne the more freely: and therefore hee saith to himselfe, Tush God hath forgotten; hee hideth away his face, and he will neuer see it.* 1.7 How should God know, can he iudge through the darkenesse? The Cloudes hide him that ••e cannot see, and he walketh through the circle of Heauen. In a word, this yong man did seeke to shake off from his shoulders all those obligations, which the pre∣sence of his father might lay vpon him. But it seemeth to Saint Austen, that the cause of his perdition, was Pride, his not acknowledging of subiection, nor su∣perioritie. This was the sinne of Lucifer in Heauen, and of Adam in Paradice. Initium superbiae hominis apostatare a Deo. This doctrine of Saint Austens, hath a great deale of reason on it's side, as is obserued by Thomas: For all other vices make a man goe departing from God by degrees, wheeling about as it were, and fetching a compasse; but Pride standing out stiffe against God, and seeking as it were to out face him, fals presently to an absolute neglect of his diuine Maiestie. But it fareth with him as with the Sunne in those parts when it sets, it sinkes on the sudden, and it is instantly night: So when the Proude man fals, he fals sud∣denly,

and a present darkenesse ouerspreds his soule, beeing throwne headlong downe into the bottomelesse pit of Hell, where the blacke mantle of eternall darkenesse shall be cast ouer him.

The third motiue (according to Petrus Crysologus) was couetousnesse of mo∣ney: This (saith he) draue him out of his fathers doores, banished him from his Countrie, blotted his fame, and blemished his honour, left him naked & poore, and made him submit himselfe to the basest seruice in the world. And this con∣ceit hath in its fauour a verie forcible reason; for the libertie of Youth, though it would runne on to it's owne destruction, yet without money it is lame, it wants both it's hands and it's feet; and this defect doth detaine him, as a woodden clog doth a mad Bullocke. But when Youth shall be left to it's own swinge, and bee still supplied and fed with moneys, which are the instruments of mischiefe in il gouerned yeres; Who can restrain it, or what hand (though neuer so strong) hold it in?

But to omit these and many other motiues elsewhere deliuered by vs; Cle∣mens Alexandrinus saith, That one of the greatest affronts that Man can do vnto God, is, for to forgoe the comfort and libertie of his owne house, to follow the World, the Flesh, and the Deuill. Saint Augustine saith, That it is a woful thing, that all that should seeme honie to a man, which is offered him by the Deuil; and all that gall, which is profered him by God. It is a more naturall thing in the Creature, to obey their Creator, than to follow their owne proper inclination. The natural place of the water was to couer the earth, [Et aqua erant super faciem abissi] but God commanding them to retyre themselues, they did instantly obey his voyce. The libertie which the Angells enioy, is more perfect than that of man; yet cannot they diuert their will from the will of God. What saith Salo∣mon? My sonne, receiue my councell, and hearken to the instruction that I shall giue thee; Put thy feet in Gods Stockes, clap his coller of yron about thy necke, let his linkes binde thy legs; for the more he shal lade thee with yrons, with gyu••s, and with fetters, the more free shalt thou liue, and more at libertie.

Diuisit illis substantiam, He diuided vnto them his substance.

* 1.8Here the Doctors and other learned Diuines make a doubt, How so wise and discreet a father could bee brought to fauour such an vnaduised longing, such a rash and inconsiderate course? A man would haue thought, that hee should rather haue crost, controlled, and hindered this his idle and giddie resolution. But to impart his substance to a yong man that had no gouernment of himselfe, and was so apt to vndoe himselfe, it seemeth somewhat strange. Plat•• saith, That a yong man ought to be harder tyed, and faster bound than a Beast; because for the most part he is more wild, more vnruly, and vntamable. And the Lawes, where Parents are wanting, tye Tutors and Guardians to haue a great care in pre∣uenting those perills that are incident to Youth. A child set at libertie maketh his mother ashamed;* 1.9 it is Salomons. And Ecclesiasticus saith, Laugh not with thy son, le••t thou be sorie with him, and lest thou gnash thy teeth in the end. Giue him no libertie in his youth, and winke not at his follie: Bow downe his necke while he is young, & beat him on the sides whilest he is a child, lest he wax stubborne, and be disobedient vnto thee, and so bring sorow to thine heart, &c. Men ought to be verie circum∣spect in giuing too much licence and libertie to young Gentlemen whilest they are in the heat and furie of their youth, and that their wanton bloud boyleth in their veines. It is no wisdome in parents, to giue away their wealth from them∣selues,* 1.10 and to stand afterwards to their childrens courtesie. Giue not away thy sub∣stance

to another, lest it repent thee; no, not to thine owne children: For better it is that thy children should pray vnto thee, than that thou shouldest looke vp to the hands of thy children. To this doubt, satisfaction hath formerly beene giuen by vs in a Dis∣course of ours vpon this same Parable: but that which now offers it selfe a fresh vnto vs, is That albeit the Father saw, that his libertie, his monys, & his absence, would be his Sonnes vndoing; yet hee likewise saw his amendment, his repen∣tance, and what a future warning this would be vnto him. And so hee chose ra∣ther to see him recouered after he was lost, than violently to detaine him, and to force him to keepe home against his will; which would bring forth no better fruits than lowring and grumbling. Saint Augustine saith, That it seemed a lesser euill to God, to redresse some euills, than not to permit any euill at all; Melius judicauit de malis benefacere, quam mala nulla esse permittere. God would not haue thee to sinne, neither can he be the Author of thy sinnes: but if men should not commit sinnes, Gods Attributes would lose much of their splendor. Saint Paul speaking of himselfe, saith, That God had forgiuen him, though he had beene a persecuter and blasphemer of his holy Name, &c. And why did hee doe this? Vt ostenderet omnem patientiam & gratiam; My sinnes (saith he) were the occasion that God pardoned me, and his pardoning of mee was the cause of the Worlds taking notice of his long suffering, and his great goodnesse. This may serue for a verie good instruction to those that are great Princes, and Gouernours of Com∣monwealths, and may teach them how to punish, and how to beare with their subiects; and it belongeth no lesse to the name of a good Gouernour, to tollerate with prudence, than to punish with courage. And Salomon giues thee this caueat,* 1.11 Noli esse multum justus, Et not thou iust, ouermuch.

Congregatis omnibus.

When he had gathered all together. What a strange course was this that this young man ranne?

First of all, hee leuelled all accounts with his father, shutting the doore after him to all hope of receiuing so much as one farthing more than his portion: If he had left some stocke behind him, that might haue holpe him at a pinch, if he should chance to miscarrie in this his journey, (for he was not sure that he should still hold Fortune fast by the wing) he had done well and wisely; but he made a cleane riddance of all, as well mooueables, as immooueables: Et congregatis omnibus, &c.

Secondly, What a foolish part was it in him, to leaue so good a Father, and so sweet and pleasant a Countrie, being both such naturall tyes of loue to Mans brest. The loue of a Father is so much indeered in Scripture, that great curses and maledictions are thundred out against vnlouing and vnkind childeren. And the loue of a mans Countrie is such a thing, (saith Saint Augustine) that God made choice to trie of what mettal Abraham was made, by such a new & strange kind of torment, as to turne him out of his Countrie; Egredere de Terra tua, & de Cognatione tua, Goe from thy Land, and from thy Kindred. Saint Chrysostome saith, That euen those Monkes which left the world for their loue to God, and to doe him seruice, did notwithstanding shew themselues verie sencible of their ab∣sence from their natiue soyle, and their fathers house. But those sorrowes and lamentations which the Children of Israell made when they were on their way to Babylon, indeere it beyond measure; If I forget thee, ô Ierusalem,* 1.12 let my right hand forget her cunning; If I doe not remember thee, let my tongue cleaue to the roofe of my mouth; yea, if I prefer not Ierusalem in my mirth, &c.

But much more fearefull is the resolution of this young man, in the thing that is signified thereby: To wit, That a Sinner shall so exactly summe vp all his rec∣konings with God, that he shall not haue any hope at all left him, neither in his life nor his death, of one onely dramme of mercie. There are some Sinners that giue their wealth to the World, but not all; some giue God their lips, but not their hearts; some, their memorie, but not their will; some, their will, but not their vnderstanding; some are dishonest, and yet Almesgiuers; some coue∣tous, and yet deuout, like those Assyrians which liued in Samaria, who acknow∣ledged God & his Law, yet worshipped Idolls. But to giue all away, as the Pro∣digall did, is a desperate course.

Besides, It is a miserable case, that this Prodigall should not bee sencible of leauing so good a Father as God, of renouncing so rich an Inheritance as Hea∣uen, and of being banished for euer from so sweet and pleasant an habitation. But he is so blind, that he loueth darkenesse, and abhorres the light; which is a case so lamentable, that it made Ieremie to crie out, Obstupescite Coeli, Be amazed 〈◊〉〈◊〉 Heauens.

Profectus est in Regionem longinquam

He tooke his journey into a farre Countrie. No man can flie from God, per di∣stantiam loci, be the place neuer so farre off; no distance can bring vs out of his reach. If I ascend vp vnto Heauen, thou art there; if descend into Hell, thou art there also. And certainly if there were any one place free from his presence, all the Prodigals of the world would make that their Rendezuous, and liue there. Ionas flying from God, left the earth, and entred into the sea, where there were so many Serjeants waiting to arrest him, who tooke hold of him, and threw him into prison, that darke dungeon of the Whales bellie. So that there is not any thing (saith Ansel∣mus) in the Concaue of Heauen, which can escape the eye of Heauen; no, though a man should flie from East to West, and from the South vnto the North. So this Prodigall, flying from his Fathers house, fell vpon a poore Farme, & flying from Fulnesse, lighted vpon Hunger; and these were Gods executioners appointed to punish his follie.

* 1.13Into a farre Countrie. He came to the Citie of Obliuion, whose Inhabitants are without number. Saint Augustine saith, Regio longinqua obliuio Dei est, This far Countrie is the forgetting of God, and he that in this kind is farre from him, is in no kind at all. Fame had presently blowne it ouer all the Countrie, that a young Gallant was newly come to towne, liberall, rich, and generous: Presently (as it is the cu∣stome of those that are in great Cities, as if some wonder had beene to be seene) they come as thicke vnto him as Bees come to honey. The third day after his comming thither, hee walkes the streetes, attended on by a companie of braue Poets, Musitions, Iesters, Gamesters, and Vnthrifts; they carrie him to a Dicing house, anon after to a Whore house, (for these two are neuer far asunder) where hee enters into conuersation with women, whom the Holy-Ghost stiles Multi∣uolas, for the multitude of their longings, or for their many and diuers minds in desiring many things, wishing one while this; another, that: Who beeing (as Saint Bernard saith) more insatiable than Hell, are euermore a crying, (like the daughters of the Horse-leech) Affer,* 1.14 affer, Bring, bring. He was willing on the one side to shew himselfe franke and free; but on the other, the thirst of these Horse-leeches was greater than his Purse was able to satisfie. At last his money was all spent and gone, and impawning his apparell piece after piece, hee was in the end left bare and naked.

Eratfames valida in Terra, & ipse caepit egere.

Now, when he had spent all, there arose a great Dearth throughout that La••d, and hee began to be in necessitie. It so fell out, that it was a hard yeare, whereupon he be∣gan to suffer hunger, pouertie, and extreame want. There was no such necessity that this should haue prooued so hard a yeare vnto him▪ for, a prouident man would haue prouided for a deere yeare; well, for want of that, he sees himselfe now in want. Whilest Sampson had his strength about him, hee was courted by Dalida, and shee made much loue vnto him; but when shee found that his force failed him, she began to vexe him and to mocke at him:* 1.15 and when shee had her pur∣pose she cared not a pin for him. Whilest Dauid was quiet in his Kingdome, Shi∣mei durst neuer reuile him; but he no sooner saw him flie from Ierusalem halfe naked, and with one shooe off (as they say) and another on, but that this his ran∣cor brake forth, which durst neuer shew it selfe before: And making post hast, he hies him out of the Citie after him, and there before all the people, venting the gall of his long conceiued malice, hee falls a rayling most bitterly against him. I am poore and wretched: (Marke I pray,* 1.16 what followes) My Louers and my Neigh∣bours did stand looking vpon my trouble, and my Kinsemen stood afarre off. Many stood looking on him, but none would come in to helpe him. Those friends which before made great reckoning of Iob, when they saw him sitting on the Dunghil, they began to scorne and despise him. Those Princes that were confederate with Ierusalem, forsooke her in her affliction, and left her all alone. Philon re∣porteth, That the Samaritans whilest the Iewes were in prosperitie stucke verie close vnto them, and esteemed of them as of their friends and Kinsemen. Art thou greater than our Father Iacob? said the Samaritane woman; calling Iacob Fa∣ther, as long as the Iewes power and prosperitie lasted; but no sooner downe the wind, but they wind their neckes out of the coller, acknowledging neither friendship nor kindred. Of those Fishes which they call Vigiliales, your Natu∣ralists doe report, That when the Starres are cleere, and shine bright, they come and skip and play aboue water, seeming therein to applaud their beautie, and to sooth and flatter them; but when they are dimme and darke, they likewise hide their heads and get them gone. Of your Batts or Reare-mice (as some cal them) Fables report, That when the Birds came to demaund tribute of them, shewing them their brests, they sayd they were Beasts; And when the Beasts came to them, & craued the like, shewing their wings▪ they pleaded they were Birds. In a word, Quicke-siluer, which is such a profest friend vnto Gold, flies from it in the Crysole. All flie from the Crysole of pouertie, they will not indure to come to the melting pot, that is too hot a triall for them. Martial said of Homer, That if he brought nothing along with him but the Muses, hee should haue Tom Drummes entertainement, and be shut out of doores. Your Whore, if you haue no money in your purse wil bid you be gone; No penie (sayth the Prouerbe) no Pater-noster. The Prodigall now sees himselfe naked and hungrie, and what shift to make he knowes not; for, after a fulnesse comes a Famine, and after bra∣uerie, beggerie, especially when men will wilfully cast themselues into it when they need not. For he (God be thanked) was well, had he had the grace to know when he was wel. And therefore saith Malachie,* 1.17 If ye will not heare nor con∣sider it in your heart, to giue glorie to my name, I will corrupt your Seede, and cast dung vpon your faces; I will make yee also to be despised and vile before all the people.

Adhaesit vni Ciuium.

He went and ••laue to a Citisen of that Countrie, &c. He was now driuen to seeke out a Master, and forced to serue, out of pure hunger: It was his hap to light vp∣on a cruell Snudge, a hard hearted Tyrant, who sent him to a Farme house that he had in the Countrie, to keepe Swine; where hee faine would, but could not fill his bellie with that feeding which was flung out to the Pigges. This was a verie miserable change: But God many times deales thus with his vntoward Children, that they may see the difference that is betwixt Master and Master, House and House, Fare and Fare. God did deliuer Rehoboam King of Ierusalem, from the hands of Shi••hacke King of Aegypt;* 1.18 but suffered him to bee his Tribu∣tarie, that he might make triall of the difference, that was from subiection to sub∣iection. God said to his People, I will that ye go downe into Aegypt, that ye may see what it is to serue me, & what Pharaoh▪ Petrus Chrys. tels thee, That in thy Fa∣thers house thou inioiest a sweet kind of life, a free seruitude, a ioyful feare, a rich pouertie, a safe possession, a quiet conscience, and a holy fulnesse; As for labour and paines taking (if there bee any) that is put to thy Fathers account. But this thy felicitie goes further than so: Salomon throughout all the third Chapter of his Prouerbs,* 1.19 goes promising blessings to a wise and obedient Sonne; threatning many euills to come vpon that child that shall be crosse and vntoward to his Pa∣rents. As a long and prosperous life hath fauor both with God and Men, health, fulnesse, Barnes filled with aboundance, Presses that shal burst with new Wine; summing there vp all possible and imaginable felicitie. But otherwise goes it with those that are peruerse and disobedient: Chrysologus sets them forth in the Prodigall, and reduceth them all to his turning Swineheard.

Our Sauiour Christ stiles Sinners with the name of Swine: And this name doth more particularly appertaine to those that are sensuall persons. The pro∣portions are many.

First of all, Any other Creature whatsoeuer is made tame & gentle, but the swine not; in any other there is taken some pleasure or affection, but in the Swine not; any other will acknowledge the hand that feeds him, but the Swine neuer; it is the stampe of an obstinate, harsh, vnsauorie, and desperate sinner.

Secondly, In touching a Hogs either bristles or skinne, hee presently falls a grunting, as Geminianus hath noted it. A Horse will suffer you to curry his coat, and to kembe downe his mayn; there are many other beasts that will giue a man leaue to handle & stroke them; but the Hog is no sooner toucht but he whines, and the reason is, because there is nothing either of profit or pleasure in him, saue his flesh: so that when you offer to lay hand on him, he presently conceiues that you meane to kill him. This is the picture of a Sinner that hath a guiltie consci∣ence, who being scarce toucht, not with the whole hand, but the least and lightest finger of Gods justice, presently apprehends he is but a dead man.

Thirdly, Your Swine, especially your wilde Bores, are of that strange quick∣nesse of sent, that if the Huntsman meane to shoot at him, he must take the wind of him, or else he will wind him out and be gone. Now on the contrarie, they are not sencible of the ill sauour of a Dunghill, nor the stench of mud and mire, but rather take delight to lie wallowing therein, esteeming it as a great recreation and refreshing vnto them. This is the figure of a filthie foule Sinner, who will flie a thousand leagues from the perills and dangers of his bodie, but take plea∣sure and pastime in those muckhills and durtie puddles which defile the Soule. And these kind of creatures your Worldlings cal their loue, their joy, their com∣fort

and delight. But Gods Dictionary termes them, the loathsome sweetnesses and perbreaking pleasures ofSwine.

Fourthly, In point of stinking nastinesse, and all kind of beastly filthinesse, a Swine is such a filthie thing, that a slouenly fellow we commonly call him Puer∣co, a verie Swine.

He would faine haue filled his bellie with the husks that the Swine eat, but no man gaue them him. There are many Pictures and Tables in Scripture, in the Saints, 〈◊〉〈◊〉 in the Doctors, of the foulenesse and miserie of a Man without God. Saint Gre∣gorie compares him to a World without a Sunne, couered with thicke Clouds; to a bodie without a soule, which though it be neuer so faire, yet is it fearefull to behold. Esay, to a Citie that is sackt, burned, and throwne downe to the ground;* 1.20 to a Swallowes young one forsaken of her Damme [Like a Swallow so did I chatter;] To that rotten and corrupt piece of Linnen which was profitable for nothing,* 1.21 and by Gods owne appointment commanded to be hid in Perath in the cliffe of a Rocke. The Lamentations, To the Nobles of Syon that remai∣ned Captiues in Babylon; who beeing before purer than Snow, whiter than Milke, and more ruddie in bodie than the red pretious Stones, or more faire and beautifull than the polished Saphire, are now become blacker than the cole. Saint Augustine, To a house that hath not been inhabited for many yeres, which is full of Todes, Snakes, Spiders, and other vile and venimous Vermine; to Adam, that was thrust out of Paradice, and afterwards cloathed with the skins of dead beasts. But none of them all expresse it more to the life, than this slo∣uenly, filthie, loathsome, hunger-starued, weake, tawnie, stinking young man, whose bodie was growne ouer with haire, as a tree with mosse; whose face was scort••ht with the Sunne, and through blackenesse had lost it's beautie; whose poore Ragges that he had to his backe, were all totterd and torne with creeping through the bushes of the Mountaine, heere hanging one piece, and there ano∣ther. Himselfe beheld himselfe in that puddled water where the Swine dranke, and did not know himselfe: And no meruaile, seeing his Father that created him did not know him, hee was so changed and altered from that he was. All these are Types and shadowes of a man without God: And I call them shadowes, for in truth neither these, nor many other the like indeerings can expresse them to the full.

One of the greatest martyrdomes that a man can suffer in this world, is,* 1.22 To serue a base Moore, that shall imploy him in beating of hempe, in grinding in a Mill, in making Broomes, in rubbing Horses heeles, and digging vp roots of Thistles, whereof he must bee content to make his meales. But none of these is so base an office as the keeping of a Hog-stie; and God brought this Prodigal to this miserie, to the end that the remembran••e of his former happinesse might amase and confound him. According to that of Ieremie,* 1.23 All that forsake thee shal be confounded. And of Dauid, Qui elongant se à te, peribunt. All such Prodigals as these shall remaine confounded and abashed, and shall vtterly perish, continuing in their sinnes. Yet there is in sinne (if a man may so terme it) some kind of good, in regard that those miseries which it bringeth with it, doth awaken and rouse a man from sleepe. And as the Cough of the lungs is eased with a clap on the back, so is the sinners heart, when Sinne hammers vpon it.

He came to himselfe. Saint Ambrose sayth, That sinne doth not onely seperate the sinner from God, but also from himselfe. Chrysologus, daintily toucheth vp∣on the same string, Cum recessit à patre (saith hee) recessit à se, &c. When he departed from his father, he departed from himselfe; Leauing to bee man, he came to bee a beast;

And that he might come to his father, hee comes first to himselfe. There are some transformations,* 1.24 that none can make, but Sinne, and Grace. Dauid, treating of the pardon of his sinnes, sayth. Blessed is he, whose vnrighteousnesse is forgiuen, and whose sinne is couered. Blessed is the man, vnto whom the Lord imputeth no sinne. Prai∣sing God in that Psalme, for hauing restored his vnderstanding vnto him. So S. Ierome expounds it. And albeit all sinnes doe robbe a man of his vnderstanding, 〈◊〉〈◊〉 doth alienate and estrange a sinner from himselfe; yet dishonesty doth this more than all the rest. Salomon, treating of the tyranny of a Whoore, sayth, That shee is like a Theefe, which lyes in waite in the way, to set vpon carelesse men, and kill them ere they are aware. Et quos incautos viderit, interficit. A theefe dares not set vpon him that goes well accompanied, or that hath his pistolls at his Saddlebow, and is well prouided for him. The Deuill sets vpon vs with the inticements of the flesh; against these allurements, wee must arme our selues with prayer, fasting, & mortification. But the carelesse man which lyes open, and offers himselfe euery moment to al occasions of sinning, that man he either robs, or kils, if not both; and leaues him so wholly besides himselfe, that hee shall see the losse of his substance, of his honour, and of his health, with loathsome dis∣eases; that he shall see himselfe despised, murmured at, pried into, and made the common byword of the Citie wherein he dwels, and shall not bee sencible of the harme that hangeth ouer his head. And therefore Saint Paul preacheth vn∣to vs, Mortifie your members which are vpon the Earth, fornication, vncleanenesse, &c. For which the wrath of God commeth vpon the children of vnbeliefe. Another letter reads of Disobedience, For Dishonestie (as Thomas hath obserued) doth in such sort harden and obdurate the soule, that it will neither heare admonitions, nor obey any counsell. And therefore (sayth Osee) They will not giue their mindes to turne vnto their God;* 1.25 for the spirit of fornication is in the midst of them.

Surgam, & ibo ad Patrem meum.

I will rise, and goe to my father. He resolued with himselfe to rise, For the po∣sture of a sinner,* 1.26 is jacere, To lye downe. The iust shall rise, but the sinner shall lye groueling on the ground. Non resurgent impij in iudicio, The wicked shall not rise in iudgement. It is true that all men shall rise, but the wicked non stabunt in iudicio, they shall not be able to stand to it, when they come to their triall, but shal hang the head. Petrus Chrysologus, paraphrasing those words of the Centurion, Puer meus iacet; sayth that our Sauiour did controlle this his speech, and that he sayd not well in saying, Puer meus, My boy lyes sicke. Whereunto he shapeth this answer for him, Meus est, quia iacet, si tuus esset, non iaceret, Hee is mine, because he lyes; were he thine, he should not lye as he doth. There are many places of Scripture that proue and make good these two phrases of speech. And this very place confirmeth vnto vs, that sinne is called a lying, or a falling; and righteousnesse a rising, or a standing.

I will rise and goe to my Father. Two Motiues, might put him vpon this deter∣mination.

The one, His hunger, and the extreame want wherein he was. For albeit, it be a common saying, Que la pobreza, no es vileza; That it is no shame to be poore. Yet hunger is so sharpe set, and of that strength and force, that it will breake through stone-walls; it not onely shakes off sloathfulnesse, but aduentures vpon all difficulties, be they neuer so desperate. Valerius Maximus sayd, That her Lawes, were cruell Lawes: because they prohibit nothing. And if hunger put spurs to her heeles, for to commit such great cruelties, as to force Mothers to 〈◊〉〈◊〉

their owne children, she will vse sharper rowells to atchiue things that are law∣full and honest. As to spurre on this Prodigall, to returne home to his fathers house. And necessitie doth not onely open mans eyes, but also mooues Gods bowells to compassion of his wretched case. Da nobis auxilium de tribulatione, Affoord vs ô Lord, that fauour, which riseth from tribulation. And I say, which ri∣seth, because his eye is euer waighting on those that are in affliction.

The other, His calling to mind of his former felicitie.* 1.27 Saint Austen weigheth with himselfe, how much it importeth a man, to haue beene bred vp in Vertue in the tender yeares of his youth: for liuing afterwards amidst the thornes and bryers of sinne, it pricks him vp to a remembrance of that quietnesse of consci∣ence, which hee inioyed before hee became sinn's slaue. And when God pre∣serues a sinner in his sinne, and forbeares to punish him according to his ill deser∣uings, it ought to bee a great motiue vnto him, to make him to leaue it. It is a case worthy great admiration, that in that so generall a destruction which the Babilonians made in Ierusalem, burning their houses, pillaging their goods, and taking their liues from them, yet they should leaue those captiuated Cittisens, those instruments, wherewith they were woont to serue their God in his Tem∣ple. Saint Ierome, and Saint Basil are of opinion, That this was an especiall pro∣uidence, and dispensation of God, that in this their banishment, they should con∣serue the memorie of their fore-passed mirth and melody; that being prouoked therby to greater sorrow, they might bewaile their sins, & recouer some hope of their restoration. And the recordation of our lost good, is not only a great helpe to make man to returne againe vnto himselfe, but also to moue God to take com∣passion of him. Thou findest thy selfe so ouerburthened with the weight of thy sins, that thou art in a manner quite deiected with them; but for al this, be not put out of heart, but call to mind, that God was thy Father, and the Captaine and Leader of thee foorth in thy youth, and thy first Loue and delight. And there∣fore, Amodo voca me, Hencefoorth call vpon him. And no doubt but in doing so, Gods bowels of compassion will show themselues tender vnto thee.

I will goe to my Father, and say, I haue sinned against Heauen, &c. Hee resolues to craue helpe of him whome hee had offended; like vnto your Magot-a-pyes,* 1.28 who being pursued by the Hawke, flye for succor to the Faukener, seeking shel∣ter from him. So Samuel aduised the people, when they had offended God, Vos fecistis malum grande, Ye haue committed a great euill, yet neuerthelesse depart not from the Lord. If God be angry with thee, make him propitious to thee, not by flying from him, but by flying to him.

Peccaui in Caelum.

He sayes, That he had sinned against Heauen. More for that it was a witnesse against him, than for any harme that he had receiued from thence. For in your earthly Tribunals, with indearing our faults, we oftentimes increase our punish∣ments; but in that of heauen, the more the delinquent condemnes himselfe, the more he doth lessen his punishment. The reason is, for that sinne may be con∣sidered two manner of wayes.

Either, as it is an offence against an infinite Goodnesse.* 1.29

Or, as it is a wound, and miserie to our Soule.

As it is an offence, it calls for justice, and incenseth Gods wrath against vs.

As it is a wound, it mooueth him to mercie and to clemencie. And as the grea∣test misery causeth the greatest compassion; the more a Sinner doth aggrauat his sinne, the more he doth extenuate Gods anger, and worketh the more pittie in

him.* 1.30 Dauid harpt vpon this string; For thy Names sake, ô Lord, be mercifull vnto my sin, for it is great; Lord, thy Mercie is aboue all thy Works; that the world should know thee by this name, is the greatest Attribute that thou takest delight in: for thy Names sake therefore let me beseech thee, that thou wilt haue mercie on my miserie, for it is exceeding great.

Make me one of thy hired Seruants. Gilbertus the Abbot saith, That these were verie humble and submissiue thoughts, as he was a Sonne, but somewhat too af∣fronting for so free and liberal a Father: say his deseruings were neuer so poore, neuer so meane, such weake hopes, and such a base opinion could not but bee a great iniurie to so good and gratious a Father. Gregorie Nazianzen saith of him, Others cannot receiue more willingly, than he giues cheerefully. To the Couetous and to the Needy, there is not any content comparable to that of receiuing; yet grea∣ter is the contentment which God taketh in giuing. He reuealed to Abraham his purposed punishment vpon Sodome, and onely because he should beg and intreat for their pardon: and this Patriarke was sooner wearie in suing, than God in granting. And if God did demand his Sonne of him, it was not with an intent to haue him sacrifice him, (for hee diuerted that Sacrifice) but to take occasion thereby to giue him a type of the offering vp of his owne Sonne: giuing a sha∣dow of desert to that which came not within the compasse of desert. What says the Abbot Guaricus? He that gaue his sonne for the redeeming of Prodigalls, What can he denie vnto them.* 1.31 God is so liberall (saith Tertullian) that hee lo∣seth thereby much of his credit with vs: for, the World gaines a great opinion, when with a great deale of leisure, and a great deale of difficultie, it slowly pro∣ceeds in doing good; but God, he loseth this respect through his too much fa∣cilitie and frankenesse in his doing of his courtesies. The Gentiles (saith this learned Doctor) judging of Faith by outward appearances, could not be persua∣ded that such facile and mean things in outward shew, could inwardly cause such supernaturall effects, and such diuine Graces, as in that blessed Sacrament of Baptisme.

When he was yet a great way off, &c. The Prodigall desired that his Father would intertaine him into his seruice as an hired seruant; and hee had no sooner sight of him, but he ran with open armes to receiue him, and was so ouerioyed to see him, and made him that cheere, that the Prodigall knew not how now to vnfold his former conceiued words. Saint Iohn in forme of a Citie saw that coelestiall Ierusalem; and saith, That it had twelue gates, and in each of them an Angell; which did typifie two things vnto vs:

The one, That the gates were open.

* 1.32The other, That the Angells shewed the content they tooke in expecting our comming to Heauen. When thou doost not like of a guest, thou wilt get thee from the doore; but if thou loue him, thou wilt hast thither to receiue him. But this his father did more; for he no sooner spied his sonne afarre off, but he hasted out of his house to imbrace him, & presently puts him into a new suit of cloaths, that others might not see how totterd and torne he was returned home. But God went a step further than all this, for hee repaires to him to the Pigges-stie to put good thoughts into his head. Loue vseth to make extraordinarie haste in relie∣uing the wants of those persons whom wee loue. And forasmuch as God loueth more than all the Fathers besides in the world, hee made greater hast than any other Father could. Inclinauit C••elos & descendit, Hee bowed the Heauens and came downe; That he might not detaine himselfe in descending, he made the heauens to stoope. Salomon saith of Wisedome, That none shall preuent her diligence and

care; Though he rise neuer so early to seeke her, a man shall alwayes find her sitting at his doore. Assidentem enim illam foribus tuis inuenies. So it is with God, he is still readie at hand to helpe vs, wee no sooner seeke him, but he is found. Lord, for thy mercie sake, preuent vs still with thy louing kindnesse, and by bringing vs to a true acknowledgement of our sins, lead vs the way to life euerlasting.

Notes

• * 1.1

  The distrubu∣tion of the matter.
• * 1.2

  This world is nothing but a mixture of good & euill
• * 1.3

  Prou. ••.
• * 1.4

  Eccl. 2 18.
• * 1.5

  The wicked loue not to bee checkt in their proceedings.
• * 1.6

  Psal. 123.
• * 1.7

  Psal. 10.12. Iob 22.13.14.
• * 1.8

  Too much li∣berty the bane of youth.
• * 1.9

  Prou. 29.15. Eccl. 30.••0.
• * 1.10

  Eccl. 33.20.
• * 1.11

  Eccl. 7.1••.
• * 1.12

  Psal. 137.
• * 1.13

  To forget God, is to goe into a far cun∣try.
• * 1.14

  Prou. 3.
• * 1.15

  Iudg. 1.••••
• * 1.16

  Psal. 38.
• * 1.17

  Malach. 2.
• * 1.18

  3. Reg. 14.
• * 1.19

  Prou. 3.
• * 1.20

  Esay. 38.
• * 1.21

  Ier. 13. Lament. 4. The wicked whereunto compared.
• * 1.22

  No miserie so great, but sin will reduce vs vnto it.
• * 1.23

  Ierem. 17
• * 1.24

  Psal. 32.
• * 1.25

  Ose. 5.4.
• * 1.26

  The posture of a sinner is to lye groue∣ling.
• * 1.27

  The remem∣brance of fore-passed felicity, a great means to bring vsto Repentance.
• * 1.28

  Confession in Gods Court, the onely way to Absolution.
• * 1.29

  Sinne is an offenceto God & a wound to our owne Soules.
• * 1.30

  Psal. 25.10.
• * 1.31

  Gods bountie often causeth our neglect.
• * 1.32

  The Angells reioyce at our comming vn∣to Heauen.