THE PRODIGALS TEARS. WITH A HEAVENLY New years Gift sent to the Soul; Containing many most zealous and comfortable Prayers, with devout Meditations: Both worthy the acceptance of all Christians, and their expense of time to peruse.  
By H. G. Preacher of the most sacred Word of God.  Psal. 118. 
We wish you good luck, ye that be of the House of the Lord.  Ouid. 
Flectitur iratus voce rogante Deus.  August. 
Oratio Coelum penetrate, nubes transit, Dei aures attingit.  
LONDON, Printed by B. A. for john Browne, and are to be sold at his shop in Little Britain near Duck Lane end: or else at Bernard Alsop his House, at S. Anne's Church, near Aldersgate. 1620.   

TO THE RIGHT Honourable, Sir William Cokayne, Knight, Lord Mayor of the Honourable City of London, the Right Worshipful the Aldermen his Brethren, and Sheriffs of the same; Together with those two splendent Ornaments therein, M. Robert Heath, Esquire, Recorder, and M. Thomas jones, Esquire, Common Sergeant: The God of their Father's guide, prosper, and defend them in this life, and endue them with that unexpressible Blessedness of the life of Glory hereafter.  
RIght Honourable, and right Worshipful; Theologie, Nature, Morality, and Heathen Philosophers, do all condemn and brand (Ingratitude) and disciplines Man (grateful Retribution) Whence (Benefits) received and conferred in the seventeenth Chapter of S. Luke, verse 18. ten Lepers were by jesus Christ cleansed, and but One returned for to give God praise: the Nine are recorded for their Ingratitude, and that One stranger, for his thankfulness, commended by Christ for the same, and in holy Scriptures recorded, of all good Christians to be imitated. In the seventh Chapter of S. Luke, verse 37. is likewise publicly noted, with the brand of Ecce, that all might observe and take notice, what strange news should ensue, Behold a Woman in the City, which was a sinner. As her sin did defame her; likewise her tears and penitent behaviour did wash away and blot out her crime and infamy: for Christ jesus, her most merciful Saviour, to whom she sued, and wholly applied, pitied her unfeigned Tears, cleansed and remitted her Soul of all her Sins, commended her Faith, and recorded her Zeal and Charity: That wheresoever that Gospel should be read, or preached; that which was done by her unto him, should likewise be spoken of, and be remembered. Nature instructeth; and thankful David blusheth at Man in the 49. Psalm, verse 10. Man being in honour, hath no understanding, but is compared to the Beasts that perish. How far the Beasts, in whom there is but instinct of Nature, excels many men in gratefulness to their Benefactors; the first Chapter of Isaiah, verse 3. expresseth: The Ox knoweth his Owner, and the Ass his Master's Crib; but Israel hath not known, my people hath not understood. The Horse neigheth, when his Owner cometh to Provender him; the Ox, and Cow, loweth, when their Owner foddereth them: the Sheep know the Voice and Whistle of their Shepherd; for at the Echo thereof, they look up, and flock together, and then bleat, as an acknowledgement of him. Aesop in his Fables maketh mention of a Lion, out of whose Paw a Shepherd took a Thorn; and gratefully the Lion requited the Shepherd for such his former kindness: for when the Shepherd, for a notorious Crime, was adjudged to be put among Lions, of them to be devoured; it happened this Lion was one of them, and knew the Shepherd, and came and fawned on him, and saved him from the others: and so his life was thus strangely preserved. Aesop in his 22. Fable thereupon insculpted this Motto, Accepti memores nos decet esse boni; It behooveth us to be thankful, and always mindful of them, that do good unto us.  
Morality justly exacteth, where kindness and courtesies have been performed, Men to be Reciprocal, in some measure, and not to bury them in oblivion; no sooner done, but forgotten, and written in the Dust: These kind of People are Sordidum genus hommum, the basest and respectless Generation, not worthy to be accounted as a People; Heathens, not Christians, for they scorn it: and I would that Christians did not too much affect, and disgrace Religion by it. Bias saith, That two Heads in one Body, is a monstrous sight; but one unthankful Heart, in one Bosom, is more odious to behold. Nay, Cui beneficia excidunt, haerent iniuriae? Some are such Pagans, and judas-like to their friends, that they who have fed them at their Table, clothed their Nakedness, harboured them in their Houses, succoured them at all times in all their Distresses, and supplied their Wants, and Necessities: these, with judas, for base Gold and Silver, will sell and betray an invaluable trusty and loving friend. The Heathen Philosopher Simonides being demanded, What would quickly grow out of date, or be soon forgotten, and wax old? thus answered, Beneficium, a good Turn, or Benefit. Seneca saith, Memoria Beneficiorum labilis, iniuriarum vero tenax; Good Turns done, are soon forgotten, and slide suddenly out of men's minds; but revenge for Injuries done unto them, they will hold that in memory, and for a thousand good Turns that you have done to them, requite and repay you with mischief, for a small injury or trespass, unwillingly or not wittingly, committed by you against them. Diogenes saith the same. Plato saith, All humane things grow old, and come to the end of their time, except Ingratitude; for the greater the increase of mortal man is, the more doth Ingratitude augment. That Heavenly Prophetic David would not be guilty of this monstrous sin; but in his 116. Psalm, verse 11. inquireth, Quid retribuam Domino? What shall I render unto the Lord, for all the benefits that he hath done unto me? And so proceedeth in others of his Psalms; zealously stirring up his Soul to a recapitulation and remembrance of God's great Goodness towards her: Praise the Lord, O my Soul, and forget not all his Benefits. Lucian compareth an unthankful Man to a Vessel bored full of holes, which is neither apt to contain nor receive any thing. Aurelius saith, It behooveth a Man, in receiving of Benefits, to be thankful, though he want power to requite them. And Seneca 38. Epist. Beneficia bene soluere, interdum solutio est ipsa confessio; To repay, and well requite, whence a Benefit was bestowed; sometimes, the acknowledgement, and confession thereof, is an accepted Solution, and an acknowledged Satisfaction: Which willingly and humbly I pay at this present to your Honour and Worships, and come with the poor Cottager and Tenant at Will, to present, with him, as this Time it is usual, a few Lemons, Oranges, or Dish of Pippins; showing with him therein my Love, and the meanness of my Estate, who am not able to present Gifts of better value: but therein expressing my duty, and a poor Beads-mans' hearty praising, and praying to God for your Honour and Worship's health, and prosperity: by whose kind permission, and mutual general consents, in the Mayoralty of the late deceased grave Senator, Sir john Swinnerton, which is seven years and a half since; I was admitted Preacher to the Gaol of Ludgate, and by your Honour and Worship's Predecessors, hitherto successively therein have been continued: And most willingly, long since, your Honour and Worships, in Court, did generally condescend, the Stipend thereunto belonging, to augment. In acknowledgement, hearty thankfulness, & in some lieu thereof, vouchsafe to receive the first Fruits of my poor Harvest, a Bunch of Grapes, of my first Vintage, a Flower from a Slip of the first growth. I do unfeignedly acknowledge, I owe myself, and mine, by your Hon. and Wor. all to be commanded, who have been so good and benevolent lately to me & mine. Continue favourable still, in receiving of this my small grown Wheat, & leave the Chaff; my Wine, leave the Dregges; my sweet Flower, leave the unpleasant scented Earth: nay, I hope, a little Treasure, though in a base Earthen Vessel presented to your view. I am the miserable Son of Man, that is subject unto Mutability; but poor & mean, and therefore the more respectless, and least regarded, in these days, wherein Money is so loved, and Mammonists adored, respected, and of all, capped and crouched unto with low-bended knee. I am a Vine, whose Branch is weak, young, and tender, and stands in need of supporting: Will your Honour and Worships vouchsafe, with your powerful hands, to support me? I am a new gathered fresh flourishing Flower, which soon fadeth. I am in the Bud, and Bloome, soon blasted: Vouchsafe your careful Oversights, and Protections, that the Critics of this our Age, wherein we live, may not break into your Fields, Orchards, or Gardens, which like a wild Boar will extirpate me wholly: and I will, by God's grace, as by duty bound, for ever heartily and daily pray and supplicate unto the Almighty, for continuance of his great goodness, and mercy, towards your Honour and Worships. Now the Lord Almighty, who of his infinite goodness feeds you all with the finest Wheat, and clotheth you with the purest Wool, continue Peace, Plenty, Prosperity, Safety, and Health within the walls of that most famous and Honourable City, whereunto God hath elected and made you the prime Governor, and eminent Magistrate, next under our most gracious Sovereign, and dread Lord, the K. Majesty; a place conspicuous to the whole World, and admired at the state and civil government thereof. May it still so flourish, in Plenty, Honour, and with discreet understanding Magistrates. The Lord God grant, that all your successors may be such vigilant Watchmen, for the preservation & maintenance thereof, as now it is; may that good care be continued still, from generation to generation, from predecessors unto all successors; and from this your Lo. time, wherein all things quietly are governed, and safely rest. And when ye shall surcease to live among men, your names may live for ever, and be remembered for the good you have done; that as now men do rejoice to hear of your names, whilst you are living; they may lament for the loss of you, when you are gone. May this be an Inheritance bestowed by the Almighty, to continued unto all your Ho. and Wor. successors, to the World's end. Amen. Now that Blessedness, the Lord vouchsafe your Ho. & Wor. which is mentioned in Psal. 128. To fear him, & walk in his ways, & quietly to eat the fruit of your endeavours, the fatted Ox in your Stalls, the Sheep of your Fould, and the Dove that flieth about the Courts of your own Houses. The Lord make your Wives like David's Vine, fruitful; make your Children like Olive Branches, decking and standing round about your Tables; and may they drop sweetness and goodness to the Church, and Commonwealth, wherein they are borne, bred, and brought up. O Lord let them vestigiate the steps of their Fathers, to be an honour unto their Posterity & Lineage, a godly Precedent unto successive Posterities, and Generations; that many hundred years hereafter it may be spoken both of you and your Children: Lo these are the Men that feared the Lord; and therefore God did so bless them, that they did see their children's children, unto the third and fourth generation, to flourish, prosper, graciously and virtuously to live; and in Magistracy, & doing good, their Parents to succeed. Furthermore, the Lord jesus give unto your Honour and Worships, from the first day of this New year, at the expiration of your days, the New Heavens, and the New Man, Christ jesus, in the immortality of your Souls; and of his infinite mercy grant, that as here on Earth ye feast like Princes, ye may be partakers of that most Royal Feast and Banquet of jesus Christ, the Prince of Glory, and Light of the whole World, who came a Light at this time into the World, to light all thither. And this blessedness, I will daily and heartily pray unto Almighty God, to bestow on you all, at the end of this your mortal lives. The Lord jesus, with that blessed Life of Glory, endow you and all your Posterities for evermore. Amen.  
Your Honour and Worships much bounden, and in the service of my Lord and Master jesus Christ, at all times to be commanded. Henry Goodcole.   

TO ALL GODLY, zealous, religious, sanctified, and Christian-minded People, who expect and unfeignedly desire the coming of our Lord jesus Christ, fruition thereof, to the everlasting joy of their Souls.  
PEruse me, Will you please?  
Then find help for each Disease:  
Soul and Body I apply,  
And cure both their Malady.  
Such good means not disdain,  
When to thee so friendly sent;  
Lest in sickness thou remain,  
And thy folly do repent.  
Had I wist, breeds much woe,  
Gentle Patient be no foe  
To the health and happy states  
Of such peerless loving Mates.  
Farewell, good Soul, till we meet  
In Heaven's Bliss, each to greet:  
Expect we do, and daily pray;  
Lord grant to us that happy day.  
CHristian and conscionable Reader, thou mayest now justly, with Apelles, reprove and deride me, who thus have presumed to diuulge and dive into the height of all Learning, Arts, Sciences, Knowledge, Wit and Skill, whose unskilfulness in all of them recommends me to the lowest degree that may be to be abased. I know it is but lost labour to cast water into the Ocean; an unthankful respectless Gift, to cast a Sheave of Wheat into a rich man's Garner, or to put a small Bunch of Grapes into a vast Winepress, small increase thereof can issue. Yet seeing I am called and sent into my Heavenly Lord and Master's Harvest, hired and sent to his Vineyard, in both to work, and not to loiter; That I have in both endeavoured, I present thee good Christian friends, this little of my hard labour, and gleaned Corn, obtained by following others of my fellow Labourers: Though theirs was pure, yet mine not without Chaff: receive my Grapes, though not without some sour and sharp distaste, altogether disliking your palate, and disappointing your expectation. The Lord of the Vineyard hath sent by me some Bread and Wine, to strengthen and comfort you withal: eat a morsel thereof, and draw out your Wine, for his sake that sent it, and do not refuse or dislike both, for the meanness of the Messenger, that brings & now presents his Lords affected love expressed to you therein. If you accept thereof thankfully and gladly, I shall return my Master intelligence, and think my pains well bestowed, rest well satisfied, and account myself most bountifully by you to be rewarded, if my suit be granted; namely, your kind acceptance thereof from my unworthy hands.  
Thine at all times, to bring thee to my Lord and Master jesus Christ his Courts. H. G.   

THE PRODIGALS Tears.  

The Prodigals testimony of his conversion, manifested in the detestation of his former follies.  
Hear, O hear, you that walk after the lusts of your hearts: you that spend your time in vanity, deferring the time of Repentance; from Infancy to youth, and from youth to Age; not caring to turn from you the evil day, which draweth near, nor applying your hearts to wisdom, but how to satisfy the inordinate lusts & affections of the flesh you draw on sin after sin, multiplying transgressions: you are become a stiffnecked people, hardening your hearts against the sweet and comfortable motions of God's Spirit, ready to awake you from this sleep of sin, and to renew in you that image which was well-near defaced in you, by means of your transgressions. Hear the tears and attend the complaint of a converted pervert: one that hath wandered too login the field of vanity. And now after the taste of those bitter husks of penury, returns home with blubbered face, contrite heart, and humbled spirit, crying Peccavi, I have sinned, I have sinned; walking in the foolishness of mine own heart, and like the wild Ass, shifting the wind, so have I shut mine ears to the words of discipline and correction. And what did the Prodigal in the Gospel, which I did not? He received his portion, and consumed it; and have not I received the portion of God's love in as ample manner as any, even the portion of my heavenly Father, which he no sooner bestowed on me, than I in the height of my heart wasted? Nor did the prodigal goe further from his Father, than I from the Instructions of my heavenly Father. Departing from Bethel the house of God, to Bethaven the house of iniquity.  
Oh miserable Exile! From the mansions of peace, concord, and tranquillity, to the receptacles of sin, horror, and impiety. From the smooth running streams of Syloe, to the waters of bitterness, from the tower of my strength, to the vale of desolation. Unhappy exchange, to deprive myself of so glorious inheritance, so exquisite blessings, so incomparable bounties, for the vain flourish of a little worldly delight, which in the end converted to bitterness: for a momentany pleasure (to forfeit an eternal Treasure) not subject to the change or mutability of Time, nor exposed to the violence of any perturbations, nor engaged to popular respect: but in itself, & of itself perfectly refined; deriving her best lustre from none other subject, than the original of all Beauties: the Idea of all perfections, the mirror of all lustres, God himself. And this to lose for any Earthly respect: how much were the eyes of my understanding eclipsed? to conceive no better of an infinite goodness, then of a floating pleasure, producing none other Fruit than bitterness, anguish, and sorrow. And what remedy? Esau could not regain his Birthright, with many tears. And can my unfeigned repentance (though I should blind mine Eyes with weeping, and groan in the heaviness of my heart) repossess me of all that I have lost? Can the sighs of a troubled spirit and the extreme heaviness which I sustain, by reason of the burden of my sins prevail with the Lord, who poiseth the sins of men, and hath sworn in his wrath to be evenged of the wicked? Yes Lord, yes: as I have found grace and favour in thy sight, suffer me to speak a word unto thee, be not displeased with me.   

The Prodigals comfortable and undoubted assurance, that God will accept his tears and contrition, relying and trusting in the mercies and promises of God.  
REmember not my sins passed, let thy mercies prevent them: I am weakened and clean outworn, and go mourning every day. I shall remember all my years unto thee with bitterness of heart. I know Lord, that Peter wept, and was pardoned, and shall I that knock at the gate of thy mercy be excluded?  
Marry Magdalene had in her many legions of Devils, yet with tears of unfeigned repentance, she was assoiled, and made a Temple of the holy-ghost: Behold Lord my tears are unfeigned, my anguish of heart abundant, and my griefs be not hid from thee. Thou hast promised to look to him that is poor, that is broken in spirit, and that trembleth at thy words. Behold Oh Lord, I am 
Esay 66.  poor, deprived of thy favour, broken in spirit to have offended so benign a Saviour, and I tremble at thy words, as at judgements of terror, worthily deserving to be eternally thrust from thy presence, and to have my being with the reprobate: Yet Lord wilt thou be good unto Israel: thou wilt wash me from my filthiness, and cure my infirmities: thou wilt bind up my wounds with that good Samaritan, pouring the oil of thy Divine comforts into them: For this (Lord) will I thank thee and for this badge of thy love will I sing praise unto thee. I will make melody 
Ephes. 5. 19  in my heart to the Lord: For it is a good thing to be thankful; These tears which I shed shall witness my contrition, the praises which I sing to thee: shall express my affection: and the speedy renewing of my ways, shall show my conversion.   

The prodigals confession of the manner of his vanities, with a feeling of God's great goodness.  
FAther, I have fed too long upon the husks of Vanity, I have strayed too far from thy Temple, and walked in unknown ways, where I was famished for want of Spiritual food: all athirst for want of Spiritual drink: For the well was deep, and I had not wherewithal to draw: but 
john 4.  now, since my return I am replenished with all things, thou hast put on me a new Garment, so as I have laid away all my old affections, and betaken me to a new spiritual School: Thou hast put upon my finger a Ring, to intimate that I am married and affianced to thee; thou hast feasted me with thy choicest dainties, expressing the joy thou conceivest at my conversion: I will stay therefore 
Luke 10.  no longer in the Tents of Kedar, nor with the inhabitants of M●loch. I am now for my Father's household: for my Father hath many servants, and in my Father's house there be many mansions. I have fed too long with the Hog, eating Acorns under the Tree, but never looking up, from whence they came.  
When thy greatest benefits, O Lord, were multiplied upon me, and thy Fatherly kindness was shown in abundance I was as one that had not received, or as one that had not tasted them. For why, the vanities of the world had bewitched me, and the deluding Objects of seeming happiness had captivated me: But now Lord, I am escaped the snare of the Fowler, the Net is broken, and my soul is delivered: or as a brand from the fire: so have I been prevented by thy mercies.   

The Prodigals bequest to God.  
ANd what shall I give 
Ps. 116. 12.  unto the Lord, for all that he hath given unto me? Sacrifices and burnt-offerings thou wilt not have, but a contrite and broken hart (O Lord) thou wilt not despise:  
My heart is prepared, my 
Psal. 47. 47.  heart is prepared: I will give thee what thou hast so long time asked. And if thou say as thou sayedst unto David, Give me thy 
Pro. 23. 26.  heart: I will answer with David, I will give thee my heart: It is thine, O Lord, it is thine: for thou suffered'st thine own heart to be pierced for it: and should I then detain it from thee, that hast so dear purchased it? I will reserve it only for thee: thou shalt make it thine own Temple; for the heart is the Temple of God. To whom fitter 
1. Cor. 4. 16  may I bequeath my heart, then to thee, who hast given thyself for a ransom, thy Spirit for a pledge, thy word for a guide, the world for a walk, and reserves a kingdom for my inheritance? To whom fitter than to thee that createdst me after thine own form, renewed it when I had defaced that form, illuminated me with thy Spirit, invested me with thy grace, and ministereth whatsoever thou knowest to be necessary for the conservation of Nature? Who fitter than thou, whose mercy preventeth me falling, whose grace conducteth me walking, and whose comforts raise me drooping? I will therefore with unfeigned repentannce return to thee; for I shall find favour in thy fight. My heart will I sacrifice unto thee, for more acceptable it is unto thee then many burnt offerings: I will not suffer it to stray from thee (O Lord:) for I fear as Dina was deflowered when she strained from home; so my heart by gadding from thee, her best home and surest Sanctuary, may chance to be corrupted with the filthiness of this world. She hath many suitors, and all hope to have her. Give her me sayeth the Tempter; give her me saith riches; give her me saith pleasure; but none of these shall have her: for what is riches that I should set my mind upon them? or pleasure, that I should give myself over unto her? Have I not tasted the vanity of the one, and the peril of the other: For wherein can the Epicure glory, or the sensual man please himself? he hath tasted of pleasures in abundance, and slaved his best affections to unworthiest objects. He hath drunk deep of the Babylonian Cup, exposed himself to the places of public shame, and made himself heir of beggary. What delights were upon Earth, which this licentious man embraced not? what consorts he embraced not? what means of spending hours, and that without tediousness he used not? And is there any thing so vain? Behold, his time is expired, the period and date of his days extended, and all his former delights like a vapour vanished. And great is his 
Matth. 25.  account: when it shall be demanded of him, Where is thy talon? What advantage hast thou made of it? O quam amar a est ea voluptas, etc. saith a blessed father, which ruins thy soul, deprives thee of an inheritance, drives thee from heaven, presseth thee to hell, and makes thee eternally wretched: what fruits then of so many idle hours? What comfort in the veil of bitterness, or by the river wherein repent thou wouldst, but no time is admitted; weep thou wouldst, but tears are fruitless: suffer thou wouldst, but sufferings are 
Luke 16.  effectless: There is no joy left which may any way solace thy poor forlorn spirit. Being placed there, where neither the 
Anselm in Med de amiss. Virg.  Saints can come unto thee, or thou to the Saints. O misery above miseries! to loose, and to lose that irrecoverably, which should have been kept eternally: instead of felicity to gain misery, instead of comfort and spiritual consolation, death, ruin, and perdition. Shall then pleasures have my heart, that produce no better fruits then bitter repentance? No, no: leave me all delights, and all outwardly-seeming comforts, go far from me: You cannot content me; for I am of a more incircumscribed nature. Once I confess were you too much possessed of my heart: for my affections were devoted, my understanding darkened, and all my intellectual powers and faculties so exposed to your service, as I walked in darkness; 
Caecus eram, & caecitatem meam nesciebam; nudus & non cognoscebam. August.  and yet which was more miserable, imagined that I was in light: I was blind, and knew it not: in darkness, & perceived it no: naked, and felt it not. But the Lord hath given me sight, that I may see his glory: light, that I may walk in his light; and apparelled me with the best ornaments of his divine Spirit, a defence against the inclemency of all seasons, taking upon me the whole spiritual armour of a Christian to discomfit Satan, subdue the flesh, renew the spirit, and confirm in me the power of the Almighty.   

The Prodigal describeth, how the things in this present world, do hinder man in his best devotions & service unto God, and his forsaking of them▪  
YEt honour, with her ambitious and elated titles challengeth a part in me: it is a fine thing to have store of attendance, to be great in the eye of the world, to have the chief place in Feasts, to be admired &c. once it is mortally dangerous, and as the world goes, of a thousand least meritorious: Ever to be gaping with the fish, and with a greediness to apprehend every occasion, lest while the water is in troubling, the means of 
Vt semper pendeat hamus.  obtaining be cut off. Deserts in precedencies of this kind lest observed: where all Arts be ofttimes exiled, learning discountenanced, and ignorance for a purple Magistrate honoured— ut 
Iwenal  pueri junonis avem: alas poor honour! when merit seldom possesseth thee: The Laconians would not have honour hereditary, from the father to the son, without the demerits of the son. Alas then how 
Truncoque simill●nus: Heros: ibid.  many of Iwenalls Blocks should we see represented upon the Theatre of Honour? Brave descents basely disparaged, and prodigality without one prodigals tear in greatest families. Farewell then Honour, thy name is only worthy, because only men of name possess thee: thou art not a fit harbour for the poor Prodigal to lodge his heart in.  
Yet riches be fair inducements, and worthy a heart of gold. True, they are so, but many Mammon's have them: They build on a weak foundation: they know how to enlarge their Barns, but not to communicate to the necessity of the Saints. They can sing a 
Luke 12.  Requiem to their souls, 
Luke 12.  with, Now soul take thy ease; but they remember not what the Prophet saith: There is no rest to the ungodly. Then must 
Esay 48. 22.  my heart plant my pavilion elsewhere: for she would gladly have a resting place, that when the deluge of sin is past, she may bring one Olive branch unto the Ark of her Soul, to express her peace is made.   

The Prodigal expresseth, that nothing can content the Soul, or hath any right in the Soul, but God, only and alone.  
Give unto God that 
Genes. 8. 2▪  which is Gods. It is 
Mat. 22. 21.  he that deserveth thee, O my heart! and there is none fit to possess thee, but he. He it is that can only satisfy thee, he it is that can only suffice thee; thou requirest peace, he will give it thee, as he gave it unto such as followed 
August.  him. He is the God of peace, who then can establish my heart in peace, but he that is the God of peace. Teneat te cor meum quia perfodisti 
Luke 24. john 20.  eor tuum ut saluares meum: It is not pleasure shall transport me, nor riches ensnare me, or honour inflame me, I am wholly pressed for my Saviour: I will take up his Cross willingly, with Simon of Cyrene, and on my shoulders bear it: where, though I faint under my burden; yet will he support me with his mercies: for his love is more strong than wine. What afflictions can separate me from the love of my God? No Lord, I have sinned, I have sinned, and in the abundance of my sorrows do I fly unto thee for refuge; neither hunger nor nakedness shall take me from thee, I have tasted thy exceeding mercies towards me, and thy compassions have been from generation to generation. For who 
Mark 10. Luke 13. Mark 7. 9 Matth. 9 Luke 7. & infra.  ever came unto thee for sight, and went away blind? for hearing, and went away deaf? for speech, and went away dumb? for health, and went away sick? for comfort, and went away sorrowful? for the forgiveness of sins, and went away a sinner? O inexplicable mercy! O inscrutable piety! O ineffable clemency! I that have ever offended, and never till now repent: I that have multiplied trangression upon transgression, making league with my sins: I that have been a rebellious child, and have turned my ear from thy discipline and instruction. I that never felt remorse of conscience, never made recourse to thy Temple, never broke the bread of comfort to the hunger-starved soul. To be short, I that gloried in my sins, and made light of my offences, deferring repentance from day to day; am now heard in thy mercy, comforted in my misery, and promised an inheritance of glory.  
Cyrus, that renowned 
Qu. Curt. & Iust. 1. l.  Prince of Persia, promised such as aided him against his grandsire Ast yages, that if they were footmen, he would make them horsemen, if horsemen, they should ride in their Chariots. But the King of Hosts that rideth in the clouds, for things temporal, things eternal, for things of no value, bounties of incomparable esteem. No, he 
Adiwat languentes, hortatur pulsantes coronat vincentes, ibid.  will do more, even whilst we sojourn here in this tabernacle of clay; for he will help us fainting, exhort and excite us fight, and crown us vanquishing. Hence it is (poor Prodigal) that I reap comfort: seeing his mercy upon all flesh, readier to save then to kill, willinger to hear than we to ask, and as forward to crown as we to fight.   

The prodigals earnest desire.  
THough Father, I have ever retired myself, in the heat of the day, and have not laboured in thy Vineyard; yet coming in the evening of my days, the Sunset of my life, it is thy fatherly will, that I shall have my penny. Suffer me, at least (Father) to 
Matth. 15. Luke 15.  feed upon the crumbs under thy Table: or as the Prodigal son, let me be one of my father's meinie. I desire no great place in thy house, for I am unworthy of thy acceptance: yet Father, speak but comfortably to thy Servant, and my soul will be glad.  
Thou hast promised, that at what time soever a sinner doth repent him of his sins, thou wilt put all his offences out of thy remembrancr. Behold Lord, I present myself unto thee prostrate upon the ground, desiring remission and pardon of all my sins; nor be these tears I shed dissembling, for thou knowest the secrets of all hearts, and examinest the reins: and I know thou hast denounced a double woe, upon the Hypocrite and Pharisee. It is not my prayer, but my hearty prayer, not my tears, but my hearty tears, not my conversion, but my hearty conversion which pleaseth thee. For the pharisees prayer, the harlot's vow, the traitors kiss, the sacrifice of Cain, the fast of jezabel, the oblation of Ananias, theteares of Esau are nothing; they are not accepted, because not heartily offered; but this sacrifice which I offer proceeds from my heart, otherwise (Father) had I not given it thee. For I know thou art just and righteous, and considerest all the ways of man, whether they be strait or crooked. How long Lord, how long, ere thy fury will be appeased? that my ways may be directed to thee, my hope erected by thee, and my confidence planted in thee; so may the tempests rage, but not dismay me, the floods rise, but not come near me, the winds blow, but not remove me: for my foundation is built on a rock, a rock impregnable, a mount in accessible, a fort irremovable: Blessed 
Vide Aug. in Medit.  fort where the Saints be enthroned, glorious mount with God's presence beautified, and puissant rock, which against the gates of hell hath prevailed. O that I might be but a doorkeeper in the house of the Lord, singing Songs of mirth and spiritual melody, to inhabit there all the days of my life. Happy Citizens which be enfranchised there joyful Choristers that may sing there, and victorious soldiers, that for the Church militant, are transplanted to a Church Triumphant: here they begin to fight, there to reign: here they were in Tents of Clay, now in Camps of Immortality. Now in heaven, here on earth: In heaven to receive their reward, in earth to sustain all Afflictions. For whosoever will partake of consolations, must likewise have his share of tribulations: And that which the Poet saith is true.  
Pati noncesset,  
Qui regnare cupit;  
Fit it is (dear Father) that thy Children suffer here, to reign elsewhere: that no punishment, how intolerable soever, may seem worthy of the infinite love which is borne unto us in CHRIST our Lord. For is the master inferior to the Servant? Thy Son (blessed Father) whose foot steps we ought to follow, was whipped that we might be exempted: scourged, that we might be spared: Crowned with Thorns, that we might be crowned with a Crown of pure gold: Crucified, that we might be glorified.  
far be it from me to refuse thy Cross, which bore that Cross, that I should have borne so willingly: Thy Cross was my gain, thy death my life: thy wonndes, my cures; thy Caluarie where thou wast hanged, my place of Glory, whereto I shall be advanced.  
Woe is me, that I should so long wander from the fold of the true Shepherd: He that is the great Shepherd of our Souls: Long have I strayed from these green and flourishing pastures of true consolation, following mine own vanities erring in the pricking brakes of sensuality, briers and brambles of all inordinate affections. Serote amavi Deus meus, serote amavi pulchritudo mea. 
August:  But now my repentance purchased with much experience: my portion of comfort, obtained with a great portion of Tears, my misereiss ended by the sweetness of thy mercies diffused, respites my grief relisheth my distaste, and gives me hope, as one addressed to conversion, so to taste the fruits of thy ineffable consolations.   

The Prodigals Faith strengthened, and joy expressed, in the rembrance of Gods most loving receiving, and accepting of Sinners, into his favour.  
I Know (LORD,) the 
Acts 9 Luke 21. john 20. Luke 9  greatest Converts have been grievous sinners: Paul a persecutor, Peter a denier: Thomas incredulous: little Zaccheus covetous: Magdalene, an adultress: yet Paul strucken blind, leaves perfecting: Peter put in mind by a Cock, bewails his denying: Thomas by his finger becomes a believer: Zacheus from the fig tree becomes Christ's receiver, and Magdalen becomes a convert by hearing her Saviour. Sinners use to be touched, before they be converted: Manasses 
2. Chron. 33. 12. jonas 1. 15. 2. Sa. 19 2. 2. Kin. 5. 6. Dan. 4. 23. Exod. 9  must be in prison before he feel himself, jonah in the depth, before he find himself: David must find some discomforts, or he will be above himself: Na●man strucken with leprosy, ere he be converted: Nabuchadnezzar must feed amongst beasts, ere God's power must be acknowledged: Pharaoh must have many plagues sent him, ere God's people be dismissed. Yea Lord, and wherefore should sinners murmur or repine at thy judgements pronounced against them? Should the pot ask the Potter, why he breaketh it in pieces? Or should man expostulate the cause with GOD? Oh far be it, that I which am but dust and ashes▪ conceived in nothing but sin, drinking iniquity like water, should spurn at the will and pleasure of GOD? No Lord, though thou leave me at Death's door, yet know I, thou wilt have mercy upon me: For thou art ever gracious to thy servants. Touch me gently (O Lord) and let me feel thy correction, as thy child, to salvation, not as the reprobate to confusion: and though my many transgressions have deserved thy just ire and indignation against me, yet Lord, intuere filium tuum toto corpore extensum: 
In Medit.  Behold thy Son suffering, and consider foot whom he suffereth: not for himself, for he was innocent, but for me (miserable wretch) that by my sins nailed my Saviour to the Cross; yet behold, I have recrucified him, adding wound upon wound, by multiplying sin upon sin: It was not sufficient for me to crucify my Saviour upon earth, but I must move his indignation in heaven: It was not enough for me to cast lots upon his garments: but I must make 
Ibidem.  large rents in that garment of righteousness, which he clothed me withal at his passion. Hence is it that I have lost Felicity, for which I was created, and purchased myself misery, for which I was not created: And how is it possible for me to redeem the time I have so vainly consumed, my Talon so carelessly neglected, and those comfortable motions of thy divine Spirit ever moving and in flaming me to goodness: and I perverting those excellent motions▪ prostituting myself unto the sensual pleasures of the flesh, altogether respectless of my soul's health: so presently I may satisfy the inordinate lusts and affections of the flesh.   

The prodigal soul's penance, or mourning weed.  
Weep, weep, disconsolate soul, let those many hours which thou hast spent in feasting, be redeemed by fasting: let thy sensual meetings, nightly carousings, and thy daily rioting, be now supplied with incessant praying, continual weeping, and charitable distributing First, render what thou hast taken by violence 
Ni restituatur ablatum non remittitur peccatum.  from any man: Oppression is a crying sin, and will be heard. Make restitution with good Zacheus, divide thy goods, and give unto the poor: For` better is one penny in the life time, than an hundred on thy deathbed.  
Large testaments little avail the giver, they proceed from a miserable spirit, that he cannot use it, is content to give it: But we are taught to do 
Col. 3. 23.  all things heartily: not to delay our charity to our end, lest we be prevented of our purpose before our end, It is little to give unto the poor, when it is not in our power to detain it from them. And why be good wills, (since they proceed not from good will) so highly commended? The best of our rich worldlings give but a part, and they be praised: The worst worldling that ever was, the Traitor judas gave all, and he is condemned.   

The Prodigals conclusion.  
I Will distribute to the poor; For, who can endure ro see CHRITS Image contemned?  
I am but God's Almoner; I will then make use of mine own, and get Friends by mine unrighteous Mammon. A Christian like conclusion fitting the observance of the greatest mannager of States, who oftentimes hear the cry of the poor obturatis Auribus: not imitating that excellent use of Philip Prince of Macedon: Qui alteram semper seruat aurem: A good Ear that is applied in the hearing of justice: employed in the discussion of Truth, and exercised in performing due judgement.  
Sylambris his skin, was a good Caveat to temporising justices, it was the only memorable act that ever Cambyses did, and more worthy in him, because worthless in all Acts save it: May that Princess of all Virtues, 
Vide Arist. in Ethic.  long sit as Precedent over the Princes of all Iles. So may Albyon, as her name is derived from Whiteness, receive a greater lustre, by the colour of justice.  
This Virtue is resembled by the Philosopher, unto the Euening-Starre, and rightly so she may: She shines the brightest when the Sable clouds of all vices crawl the thickest: she expelleth darkness, makes the intellectual part more piercing, gives us now to distinguish betwixt the Cimmerian clouds of error, and the true portraiture of Honour: teaching us to descend ere we ascend, and that Scala jacobi is, Hnmilitas Animi.  
The Poet in the description of Tideus, who in the right of Polynices, discomfited Etecles, and many valiant Thebes, to his immortal glory, writeth, that on the right hand of his Shield he had the Image of justice, and a pair of Scales in her Hand, with this Motto;— Et causa pensare iwat: And on the left hand a Lion fierce and courageous, with this imprease: Vincere qui nescit, pereat.  
here was one to discuss the cause, & an other to manage it: Equity poising, Fortitude vanquishing, auspicious attendants for the bravest Champions.   

The Prodigal condemning his judgement.  
But alas (poor Prodigal) thou art, me thinks, running as far from thy wit, as thou runnest before from grace; what hast thou to do with cardinal virtues, that canst truly distinguish of nothing but vices? These be fitter objects for Statists, and best guardians of Thrones. I will descend into myself, and unrip mine own vanities, that the source dried from whence they were derived, the Characters of Virtue may be imprinted, where vice was cockered.  
Nothing easeth a melancholy soul bteter than comfort; Let the Physician but say, his body is strong, and he is revived: the state of himself depends on another's word, he is not his own, for why he is slaved to his own indigested passions.  
But my disease hath been much otherwise; I was sick, and knew it not: had Vlceres running and felt them not: For I was obdurate, and became as one that heard not. Custom in sin, took away from me all sense of sin.  
Oft heard I the Lord inviting, and his holy spirit inducing me to return with the Shunamite; But behold, I cried with the 
Cant: 6. Prou: 10. 19  Sluggard: Yet a little, and then a little: presuming on mercy, and deferring my return.  
There was no portion of sacred Scripture mentioning mercy, but I had it: no sentence of justice, but I would turn 
Quideras & cras, cur non hodic? cur non ha● hora: finis turpitudinis tuae? Aug. in Re●.  from it: making the arm of his mercy longer than the arm of his justice,  
I delayed from this day till tomorrow, and I found myself more unapt too morrow then today: For I was bound to the yoke of servile affections, and turned my mind from correction; pampering myself with, Sure God will be merciful; Am not I his Image? And will he see his own similitude defaced? Did he not creatc me? and framed he me to destroy me? Though I have worthily incensed my Creator, I can be no less than his creature.  
Tush, tush. God hath forgotten it: Let us eat, and drink, and be merry. Miserable food that famisheth the eater: uncomfortable drink that poisons the taster: and harsh melody that confounds the hearer.   

The prodigals Resolution.  
NOw (Father) will I change my diet: it 
john 4. 34. Ephes. 5. 19 2. Sa. 6. 14.  shall be meat and drink to me to do thy will: The melody which I make shall be in my heart unto the Lord: and if I dance, it shall be as David did before the Ark: and if I sing in this strange land, in this place of my pilgrimage, it shall be the Lords Song.  
Thus will I convert myself unto the Lord, and regain my inheritance with many tears. I will weep and weep bitterly, iudicium enim est quod ille teneat qui pro amissione tui amare flebit: Is it a light thing for thee, O my Soul, to be bereft of that sovereign Good which ruleth thee, and conducteth thy feet in the ways of Peace? O no: Sell all thou hast: here is a gem of an incomparable value: lose this, and thou makest shipwreck of thy Soul, deprives thee of all hope: the tempest is great, nor can the Port be attained, except the Anchor be fixed. Rise then poor disconsolate spirit, and meet thy Saviour, that is walking upon the Sea as upon dry places, meet him, and entertain him: for both Seas and winds obey him: he is the best Pilot: though thy ship sink, he will preserve thee. For he came not to wound, but to heal, to save, not to kill.  
He it is that is protection to the fatherless, a Castle of defence to the desolate. For, who ever trusted in him and was left succourless? though my friends forsake me, yet the Lord taketh me up: Hence it is that my soul reapeth comfort. It is not the high-towring Cedar of this world that expresseth his mind by his look, his spirit by his gate, shall deprive me of this prerogative: he was ambitious here, he will be as despicable there. Humility is the best step and directest path to this honour: she thinks none worse than herself, and in that shows her own eminency: she never entertains comparison, confessing herself the miserablest of all creatures, without comparison.   

The prodigal desireth Humility, to accompany him in his way to God.  
SOueraignesse of Virtues, 
The Prodigal craveth Humilities company.  let me have thy company, I shall more delight in thy aspect then the object of Beauty. Thou hast perfection in thee, and not knowing thyself, thou knowest far above thyself.  
Blessed Attendants, may thou live in the Court, free, without a writ of Protection, at Prince's instalments, may thou ever be in their Election: may thou be (as thou shouldest be) worn, but not out worn by greatness. Thou art the best servitor of Honour: elated minds can not possess thee, because their sphere is far above thee. I wish (admiration of ages) that thou might ride on thy foot-cloth: but I doubt it thou wouldst change thy nature (with thy honour) it is dangerous sitting in a poisoned saddle: Humility can ride without stirrups.  
Thou it was presented thyself, when I was not myself: Ambition had puffed me up, Wantonness brought me on my knees, Self-conceit made me admire myself, Emulation (not in virtue, for seldom appears it in the vicious, but in the corrivallship) possessed me of a frenzy, alove-sicke fancy. I was made a Cage of unclean Birds; no impiety to which I was not slaved.  
Humility, I thank thee, thou readst a Lecture of Mortification unto me: before I knew not what Mortality meaned: Thou Anatomizedst to me my Constitution: keep me but company a little while longer, and I will answer thy hopes.  
But let me rip up mine own errors a little further: I know he deserves not Humilities convoy, that Apologizeth his sins. Two causes I have of inward sorrow; one of outward. The two 
Two causes of tears to the prodigal.  inward have relation to myself only, the outward to others generally. The first in myself instanced, the second to others traduced.  
The inward motive causes of sorrow of sins committed, virtuous works omitted. Many come into my remembrance which I am ashamed to express, yet because maladies concealed are most augmented, I will augment my shame, that the Lord may cover my sin.   

The Prodigals hearty suit unto God, to pardon the sins of his youth.  
Forgive (O Lord) my secret sins, and race out of thy memory the exorbitances of my youth Spare the sprig (O Lord) for it was tender, soon wrested from the primary seeds of goodness, and drawn into the mazie labyrinth of all errors. May not my crooked ways be once made straight, that the oblation that I offer, might be accepted with Abel, and I find favour in thy sight? Yes Lord, these penitent tears I offer will be able to appease thy wrath: It is recorded, that Antipater on a time, charging in a Letter which he wrote to Alexander, 
una materna lacrima multas huiusmodi delebit literas. Qui. Curt.  his mother Olympias, with great crimes was answered again by Alexander, One mother's tear will raze out many of these Letters.  
Though the mother should forgether child, or the child the mother that bore him: yet Lord, wilt thou be mindful of our tears, and cancel that great Bill thou hast against us, if we return unfeignedly to thee, and in the sorrow of our heart make confession of all our sins. Behold, Lord, I have committed great folly; and from the bortome of my heart confess that I have worthily deserved thy displeasure. My commissions and omissions, like two heavy poises weigh me down: Erect my hope, (O Lord) for I have none to fly unto but thee. Woe is me, what excellent works of mercy have I ommitted? and what shall I answer (O Lord) when thou shalt ask me, where is the naked thou clothed? the afflicted which thou visited, the succourless which thou releiued, the hungar-starued which thou fed? alas Lord I shall not be able to answer one for a thousand. I have fared with the rich Glutton deliciously every day: I have abounded with all dainties, replenished my heart with all delights, whilst my poor brother, (silly Lazarus) cried at my gate for one small Alms. I shut my ears to his cry, and comforted myself with Music, sick, and heartsick was Lazarus, and I visited not him: hungry, yea hunger-starved was he, & naked I did not clothe him: Impudent Beggar, was the best Livery I gave him.  
Me thinks I see myself 
Homr. li. 7. Odiss. Iram vocabant quoniam si quis vellet, Nuntium ferebat more Iridis, ibid.  seconded in Antinous: he was angry with poor Ulysses, coming in the form of a Beggar to his own house, giving him no better entertainment than a knock with a footstool: alas poor Ulysses, Irus hath better welcome and reason good, my pernicious Beggar can play the officious Pander. Christian charity grows like a small brook in a dry Summer: not the least refreshing for the wearied passenger, or comfort for the smothered traveller. The days of hospitality run out: The Great man's chimney, that used to steam up with English smoke, is transplanted to his Nose, and that like to a second AEtna, breathes nought but Indian smoke. And where art thou, poor beggar, all this while? thou mayst see monuments of honour, remains of hospitality: but coming to his house, you shall find the Roman Aphorism to prove true, Pater patriae, 
In perennij tempor.  is become Parasitus Curiae: no matter, a good outside will bear it.  
But return my soul to thy own character: Hypparchion was strucken blind, for saying there were moats in the Sun. And great men's errors must be woven up, or the spider will throw her web over them.  
Thy outward motives of 
Outward motives of sorrow.  sorrow be traduced from thyself to others, as thy inward were engrossed to thyself. These motives be exemplary, giving occasion of offence to others, or instructing others how to offend: of great force be examples, and far more powerful than precepts: and excellent is the definition which that generally generous Knight maketh of Imitation, saying, it is a Globe of precepts, much am I ashamed, that in the casting up of my accounts, I can find nothing, through all the progress of my time worthy observation, deserving this Inscription at my death, that merited no better in my life. Hic vir diu fuit: This 
Non diu vixit.  man was long, only being without living. And hence is it which Seneca 
Seneca.  saith.  
There is no sight more unseemly, then to see a man in Age, that hath no other argument that he hath lived long, save his Age. Many be old in years, that are young in hours: which moved the Cynic to answer, unto a miserable fellow, that said he had lived so many 
Vide Laert. in vitae Phylos.  years: No my friend thou hast scarce lived so many hours.  
This remembrance moveth me to incessant lamentations, & enforceth me with the Prophet, to roar out amain in the consideration of my many misspent hours: both employed and idle, and worse when employed then when idle; For, worse is not to do, than not to do well: as it is 
A Philosophers Aphor:  better to do well, then to do good: For, a man cannot offend in doing well, but he may offend in doing good: if he do not well, the Intention making the Action absolute.  
But (woe is me) I am neither for the Primitive nor Dirivitive, neither do I well nor good: But if jacob said unto Pharaoh: 
Gen. 47. 9  Few and evil have my days been: How much more I, that have passed my days altogether in vanity, may I say, Few be my hours of virtue, many the years of vanity: which though few in number, yet many in respect of my crimes.  
How many might I have instructed, how many wained from the love of this world, if I had spent my Oil, in the service of my Creator? What excellent Observations drawn from the lives of others, exemplified in myself, communicated to others, with myself, might I have contracted unto one head, to establish the inconstancy of humane frailty, & make the Image of my own life the representation of another.  
The Pagan would in any case live for his Country, but I, a Christian, neither live for myself, my Creator, nor my Country: nor as it seems, do I know my Creation: from whence, or to what end: Man is ex terra, but not ad terram: But I live as one secure 
Genes: 2. 7.  of God's ordinance, 
Adam. rubra terra, ●●nxit Hominem de puluere terrae.  planting▪ myself on earth, as one ever made to dwell on earth: All tongues (even from the Etymology of earth) teach me whereto I should trust, and of what weak and infirm subsistence I am: yet neither Tongue not Nation, neither Precept nor Example, can rightly teach me to know myself: but I must be ever soaring, ever aspiring, raising my mind above my means.  
Alas of vanity: What to this hour can I demonstrate in myself deserving imitation? That worthy Prince Titus, the love and Darling of mankind, thought that day to be lost, wherein he had not in some measure expressed 
Suet: in vita Tit: & Anr: Sen. ibidem.  the royalty of his disposition by the bounty of his mind.  
The very same rule should every Christian man observe; confirmed by the word of Almighty God: Acts, the twentieth Chap. and the five & thirty verse, It is more blessed to give then to take. Then cursed it is, ever to take, and not to give.  
He expresseth his mind by his hand: If the one were as open as the other there were hope in him, though his poverty could not away with bounty: for the Widdowes-Mite is accepted.  
A Gardner offering a Rape-roote, (being the best present the poor man had) to the Duke of Burgundy, was bountifully rewarded by the Duke: which his Steward observing, thought to make use of his bounty, presenting him with a very fair Horse: the Duke, ut perspicaci erat ingenio, presently conceives his Steward's purpose: wherefore he thought good to receive the horse, and frustrate his hopes, giving him nothing.  
A singular reward, and accommodate unto your avariciously bountiful man: who as the Comike saith, Semper in dando versatur, ut privatas opes augeat.  
But (miserable wretch that I am) what can I give unto my CREATOR, in lieu of his manifold Favours? Shall I weep? little enough, he is Senseless of himself, that will not weep for himself.  
How should I (LORD) reconcile my poor distracted soul unto thee? with what face can I require for mercy? I have offered the prime of my days to the service of Belial: my first Fruits be gone already: and wilt thou be content with the glean? My years of ability, wherein I could have laboured in the Vineyard, and earned my penny, are gone over me, and I in the pensiveness of mine own heart, seeing my disability, am forced to cry out with Mylo; at high 
Plutarch. in Moralib.  lacerti iam mortui sunt: Once was I apt for thy service: but behold, my sinews are weakened, my strength impaired, and my eyes bedimmed, not for that men keep not thy Law, but for that I have walked in unknown ways, and with the Sodomites stumbled 
Gen. 19 2.  in the Lake: every night will I therefore wash my couch with tears, and fall down before thy footstool. For what am I that I should persist in my sins? or whence came I that I should promise to myself continuance? Esau compareth man's life to the Grass that soon withereth: job, to a Post, a Shuttle, a Breath, a Vapour. David lengthens his days but to a Span: if then as Grass, it must of necessity fade: if a Post, it must run: if a Shuttle, it must pass: if a Breath, son blown over: if a Vapour, soon vanished: if a Span, soon shortened. O that my feet were as hind's feet, that I might walk the way of thy statutes; not looking back like Lot's wife, nor behind the plow-stilt with the sluggard, for cursed is he that doth the business of God negligently. 
jer. 8. 10.  Herein, Lord, have I grievously offended, repairing to thy Temple, but without reverence; praying but with small fervency, trusting in thee but with a doubtfulness. And how can these many obliquities be straightened, but by the level of thy Word, that can make all things straight? It is true Lord, it is true: that the general depravedness of all the World gives sin, upon earth, a Passport: But thou, O Lord, seest thou the sins of men, and wilt be avenged. Thou carriest thy Fan in thine hand, to sweep the ungodly from off the face of the earth: And where then shall be a place for all the Inhabitants of the earth? Lo all shall then become (sayeth the Prophet jeremy 
jer. 48. 10.  in the same place) as a naked Tree in the wilderness, bereft of both flowers and fruit: because like to the wild Figtree it brought forth no fruit when thou expectedst it should.  
Lord I pray thee, though mine harvest be but yet in the blade, accept my slender endeavours, and so ripen them that they may bring a plentiful crop to thee, in propagating thy Glory, the Church's Unity, and the benefit of such as thou hast joined to me in neighbourhood, affection or affiance.  
Much ado (thou knowest Lord) there was in the building of the material Temple: and every one was enjoined to bring in something towards the erection of it: My portion, O Lord, is but small, yet is my love with the greatest.  
Though I can not bring 
1. Reg. 5. 9  Gold from Ophir, nor the Cedar and Fir from Lebanon, yet will I offer my prayers in thy Temple, confessing thee before much people.  
Marry rejoiced that she had a little oil to sprinkle upon Christ the widow of Zareptah was joyful that she had a little food for the Prophet. I will likewise be glad, and rejoice, if I can reserve but one small moiety for the Saints of God: for works of this nature never pass unrewarded. A cup of cold water is as acceptable as the silks of Tyre, or the Treasures of Egypt: happy then am I if rich in spirit (though poor in state) purchasing for a Cup of cold water, the water of Life.  
But there must ever be something done by man, before the promise be performed by God. The battle must be fought, ere the victory be achieved: the tree must be planted ere it bring forth fruit: and the seed must be thrown into the ground before it multiply. We must have a perfect knowledge of God, ere we can dedicate our members servants to righteousness, offering them to GOD. But how should we know God? there is an harbinger which goes always before the knowledge of God, to prepare his house, and that is Love, the bond of perfection. Now how should we love him whom we have not seen, being at enmity amongst ourselves whom we daily see? So good is our love now a days, as the Italian Proverb may be verified of it: Tanto buon, i val niente. So good as it is, good for nothing. Yet how poor and fruitless soener God desires it, let him then have it, for he only deserves it.  
I will love thee (my Lord) and will consecrate my vows unto thee, where I mean thus to express them. In the humbleness of my spirit (without dejection) and in the confidence of my heart, without presumption, will I humble myself before thee with reverence, and offer up my vows unto thee with affiance. I will come nearer thee in spirit, because removed from thee by the veil of my flesh: the one shall caution me of my shame, the other put me in mind of my glory. Hagar shall not get the upperhand over her mistress: my flesh shall be taught to obey, that if need were, she might safely govern. As there is but 
Sal & Sol hominis dicitur.  one Sun to give light to the universal World, so there shall be but one Son to enlighten my little world: and that is, the Sun of my Soul. This Son shall observe the same course which the natural Sun observeth. Her two Tropickes shall be reduced to two remembrances of my birth, and of my death. That as the Sun, by these two equal circles equally distant, turneth either higher, having been at the lowest, or lower, having been at the highest: so my Soul, transported too high with the remembrance of her dissolution (to wit) her liberty, may be brought back to the remembrance of her birth, the very original of her misery.  
I will not have my flesh to intermeddle in these considerations: for she is like an harsh Instrument that soundeth nothing but discord: when the Soul tells the flesh of a dissolution, she trembles and fears her accounts, like an Usurer at the sight of death's head: or as Felix hearing Paul dispute of 
Acts 24,  the last judgement: Many objects of delight there be which captivate the flesh, being conversant only in outward things. I will have the flesh therefore be put to silence, lest my soul conceive a difficulty in departing when so harsh and disconsonant music sounds in her ear, the sun of my soul shall purify the corruptions of my body: which impure mettle must of necessity be refined, or it will blemish the excellency and beauty of that is contained in it.  
I know a myrtle is a myrtle though planted amongst nettles: and at one time or other the soul's beauty will show itself, enlightening the poor case which covers it. I know also that the cause of my long straying hath proceeded from my indirect disposing, preferring the body's advice before the judgement of the soul. But the Proverb shall be confirmed in my flesh; Evil council shall be worse for the Counsellor. I will chastise my flesh for her rash and indiscreet advising, and admire the resolution of my spirit, that ever stood in opposition against her. Recollect yourselves, you wand'ring & unsettled thoughts of mine, fix your intention, where there is no further extension, the fruition of perfect content. I know the time hath been when vanity so bewitched you, as like poor Ulysses' companions, you were forced (too willing a force) to hear the enchanted harmony of every Siren. But now 
Homer in Odiss.  you have that Moli, that herb of experience, that will charm the enchantress, and teach you true resolution. Shall a little taste, or distaste rather of voluptuous affections, withdraw you from your primary essence? you proceed from the soul, and shall any extrinsecall object draw you from her? alas it were pity: your founder the soul is imprisoned already, and one that bears her small good will, a domestical enemy, that ever plants her battery to overthrow the fair and beautiful structures of the said impudency it is, and shameless boldness for the handmaid to domineer over her Mistress: for the case to be better esteemed then the instrument is in it: alas! what harmony would a fair and curious case make without her instrument? silent music: if Arion had played on such, he had never enchanted fishes, but had been as mute as any fish. But the Body useth to say to the Soul, as our gallant to the simple plain man: He is a good soul: seeming to disparage Goodness with the Epithet of Simplicity. But these brave cutters are deceived: that disparagement maketh them worthy; It is the truest badge of a Christian to walk in Truth and simplicity.  
These simple shrubs will find footing in the narrow ways, when our lofty Cedars shall seek for broader passages. And whence I pray you cometh this haughtiness of mind, but from the corruption of the body?  
Alas! if man would but consider, his composition: How weak in his birth, how naked in his life, how perplexed, and in his Death ofte-times how irresolved, he would fashion himself to an other form, neither how to imitate the Apish fashions of the spaniard or Italian, but how to express himself in the duty of a Christian.   

The Prodigals contempt of the world, declared in condemning the multiplicities, and varieties of fashions in the same.  
IF GOD were in love with fashions, he could never be better served, then in these our days: For, our World is like a Pageant, where every man's Apparel is better than himself, where if our bodies did change forms, so often as our Apparel changeth fashions, they should have more shapes than fingers or toes,  
Miserable Age, when our best part is disvalued, and the worst of man, like Esaps Crow, so ridiculously varied with all colours. The soul being of more tempered judgement, can no way choose but laugh at the body's foolery: and ask her as the philosopher did Scylla. Whereto do all these tend? must these ever be stripped off thee? Dare death affront one of such eminency?  
Surely no: she will disspence with thee for a time, if it be but to instruct the World in new vanities. O silly man! how much imputation thou aspersest on thyself in affecting such trumperies?  
Go but unto the first ordinance, and how far are these fashions altered from the leathern coats which God made in Paradise? There were none of these vanities, but the corruptions of these times have introduced many errors of no less occurrence: When in revolutions of times, we ever have observed the following age to be worse than the precedent, and that of Homer to be true: 
Homer: in Odiss:  Pauci nunc similes patribus nascuntur bonestis.  
I will wish a better clothing for my body; not so observant to the eye, but better fitting for her state: These outward covers oft times make us forget our imperfections, caring for no more than to garnish the body, whilst we all together stand neglectful of the state and condition of the soul. The Ancients that were sequestered from the world, and only meditated of their ends, though superstitiously devoted, yet in this respect to be admired. They stood not upon earthly pomp, nor on outward garish vanities: their refectory was a Cell, their companion a deathshead their remembrancer, an hourglass, and their study how to dye.  
And death certainly could not be terrible to such: fixing their minds on nothing here in this life, which might trouble them in departure unto a better life. It is true, the pomp of death more terrifieth then Death itself.  
Objects of vanity make our dissolution heavy: and some I have seen pass away with an indifferency of life: others, before representment of death merry, but at their approach, when Resolution should have shown herself best, proud recreants to themselves.  
Causes I have conceived twofold; either for 
Two causes why men differ▪  that their mind were seated on Earthly affairs, and could not pierce into 
2. Cause.  the excellency of their future hopes: or that oppressed with the heavy remembrance of their sins they trembled to appear so unprovided or grievously loaden before a throne of justice, where they must of necessity answer: their meditation, at the instant of death, is all of his justice, without recourse to his mercy.  
O these (if they might) would sue a reprieve at Death's hands, with many entreaties. I observed this (poor soul that I am,) & it hath been an especial, motive to my conversion admonishing myself by their conversion & life, to prevent their miserable end  
I will therefore first desire to live well, before I will wish to die will: for hard it is for him that will not live the life of the righteous, to die the death of the righteous, life and death being in this nature concomitants, the conclusions ever seconding the beginning. I must observe S. Ieroms rule, who whither he slept or waked, ever thought that summons to be sounding in his ear, Arise ye dead, and come unto judgement: This preparation will address me to think of my end, before I come to it: and the more welcome will it be when I come to it.  
I have wondered at men, when they desired one time after an other: for it makes me weep, when I see my hour glass beside me, and see every drop of sand follow other so speedily. How precious is that treasure which can never be redeemed? and so precious is Time, showing State in himself, for he will stay for no man: but offering his opportunity, (which accepted) yields remedy to any malady: if thou be sick in mind, no time so sinister or akward but will show in some season, a cordial to thy discomforts: if in body, every day is not canicular, there be some promising helps, even in days, if not to cure, yet to allay thy infirmities. Change of Fortune, the worldlings greatest sickness; is soon taken away by continuance, either by respect to ourselves, or to others; to ourselves, considering they were but lent us, to others, seeing the like accidents common unto them with us.   

The Prodigal condemning the spent thrifts of time.  
O That our worldling would but call to mind the preciousness of the Time! He would not desire so speedyrunning horses for his pleasure, to soak the poor, grate upon the bons of the needy, making sponges of them to enrich himself: nor the ambitious wholly exposed to the insatiare desire of honour, would abuse so inestimable good, with so indefinite an evil, in Courtier's applause, spending the beauty of the day with the compliments of an oily tongue. That holy Father well observed this, who to put himself in mind of his day's task, would ever summon himself in the Evening with this account: O my soul! what hast thou done to day? Hast thou employed thy time in studies well fitting God's glory, thy brother's benefit, and thine own soul's health? Whom hast thou oppressed? Whom hast thou injured? O! these commemorations are able to rouse up the sluggish soul from the sleep of sin and security, and to bring him to the knowledge of himself and his own infirmities.  
Alas! how many vain hours we spend with Nabuchadnezzar in walking 
Dan. 4. 26.  vainly in the pride of our hearts: nay even in the royal places of Babel? strowting in the very height of our hearts, as vessels not composed of ordinary substance, but admiring our own demerits, begin to boast of our own actions: here we glory in gorgeous buildings, when indeed our houses should be like Obadiahs, temples 
Acts 26.  dedicated to God's worship. There of our learning, yet for all our learning, we are but Agrippa's halfe-christians. here of the applause of people, and amidst our glory, with Herod, become miserable. 
Vox Dei & non hominis.  There of policy, 
Act. 12. Esth 5. 7.  but Haman like, it becomes stark folly: vain be the imaginations of man, full of vanities, falsehood, and untruths: and wherein can we glory of our own strength? O then! since our times is so short, our hours so few, and our constitution so weak: let us become respective of the time, lest having lost it, we be never able to recall it again.   

The Prodigals care, to redeem his expense of time past.  
O My soul! think thou of this: redeem that time thou hast spent, if not in hours (for many have been the hours of my vanity) yet in tears, that the Lord God beholding thy contrition, may take thy repentance, in lieu of thy times expense: Thou hast a reckoning (O Lord, of all my idle hours; how vainly I have consumed my days in the affections of vanity: O that I might redeem the time with sorrowing! and yet there is some comfort appearing. For as thou hast a book of accounts, wherein my sins are set down, so I know thou hast a bottle wherein to put my tears: albeit I be unworthy to lift up mine eyes to heaven, to pray to thee; yet am I not unworthy by blinding mine eyes with tears to weep before thee.  
True it is, that tears be the best and soveraignest Balm, to cure the wounds of a sin-bleeding Soul, and never came tears from the heart, which cured not the poison of sin. Mine eyes therefore, like plentiful fountains, shall ever be sending forth water to rinse the ulcers of my soul, and fire of zeal to consume the thorny cares, in which I have been too long enwrapped. There shall be no impediment now, if the progress of my pilgrimage do hinder me from so heavenly an expedition. O that I had not eyes to see my follies before this time! or having eyes, woe is me, I directed them not to the line and level of wisdom: yet my comfort is, though, poenitentia sera 
Augustin.  raro est vera, yet, poenitentia vera nunquam est sera: Never too late unfeignedly to forsake my evil ways: for thou wilt receive the thief, rather than fail, even at the last hour, to express thy mercies and fatherly compassion to penitent sinners: yet that example Ministers me a double use; not to despair at the last, because there was one; nor to defer my repentance to the last, because there was but one. Happy thief, happy theft, the thief an heir in heaven, the thief an inheritance in heaven. Amongst the Scythians, 
Luke 23. john 19 Matth. 27 Mark 15.  no fact was with such severity punished as theft: for (saith the Historian) if it had been lawful to steal amongst them, what had been safe amongst them: But I say no theft (in this kind) was lawful to this good thief, for without it nothing at all had been safe unto him.   

The Prodigals description, of the diversities of theft.  
THe oppressors of the poor steal: for they suck the blood of the Orphans, and treasure up vengeance for themselves.  
The Monopolists steal, for they do engross to themselves a peculiar gain, enlarging the Garnars with the Rich man, to make their punishments the greater.  
The Lawyer with his mental reservations, for he who should procure his Client's peace, prolongs his suit, because he hath an Action to his purse, as his adversary had to his land.  
The proud Pharisee steals, for he means to steal God's glory from him, attributing that to his own merits, which is none of his; making himself the Author and accomplisher of every deserving work; let me be none of these (good Father) I see their miserable ends by their sinister means: For how should vicious beginnings have virtuous ends? They perverted the ways of justice, walking in crooked by paths, where the Saints of God never traced; Be it far from me, to be said to steal thy glory with the Pharisee, or protract the poor widow's cause with the trifling Lawyer, or hoard up vengeance for myself with the covetous ingroser, or suck the blood of the needy with the remorseless oppressor.   

The Prodigal showeth, wherein true content consisteth.  
I Will desire one thing of thee, O my GOD, and that shall be all: to taste true contentation, and not the worldlings seeming content, who profess themselves to be fully satisfied, yet cry still more and more: that content proceeds enforced, I would have 
Rom. 13. 14.  mine enfranchised: let it be riches to me to possess thee: clothing to me to put on my Lord jesus: food unto me to feed on the bread of his word: and life unto me to live for my Saviour's glory: So shall my riches be eternal, not subject to the casualties of Fortune or Chance, for no moats can corrupt that treasure which is reserved in Heaven for the Elected: So shall my clothing never be worn out, but like the Israelites garments, continue evermore new: For they which put on Christ, shall continually have their raiments renewed: So shall my food, for it is Spiritual Manna, feed my soul with holy and heavenly meditations nourished: so shall my life never fade, being by the Almighty preserved.  
Alas (Lord) if I should continue in my old transgressions, and in the hardness of my heart, assay to climb up to heaven (with the Giants) should not I be soon destroyed? yea Lord, what am I, that I should be able to stand against thee? Or is my house of Clay so firm, that it can support itself without thee? When the King of juda proclaimed war against the King of Israel, the King of Israel returned 
2. King. 14. 9  answer, That the Thistle rebelled against the Cedar. And should I, that am lighter than vanity, oppose myself against the Eternal power of the Almighty? No Lord, I will rather humble myself before thy Throne, and with tears of hearty remorse, purchase pardon. Thou hast hung the white banner out, to express thy mercy unto all such as will submit themselves. I will descend therefore before the red signal of thy wrath, denounce 
Dan. 5. 3.  blood and vengeance. I have foreslowed my return (O Lord) too long, sleeping on the bed of security: I have carowsed Balthazar-like, ●n the vessels of the Temple, profaning thy most Holy 
2. Sam. 12.  Name: till thy terrible Hand appeared.  
I have Dauid-like feasted on Beauty, and drunk deep in blood, till by a Nathan, roused, and by a taste of thy judgements throughly awaked.  
I have Manasses-like erected 
2 Kings. 12 Et in Manass. orat.  High-places, although not publicly in the street, yet secretly in my heart, till by captivity and bondage tamed,  
Lastly, like the Prodigal as I am, have I wandered from my Father's house, the house of my spirituall-Father, till by penury I was enforced to 
Luke 15.  return home again. And what were the pleasures which drew me from the obedience of my Father? Nothing but bitterness, anguish, & sorrow. How tedious were those hours of my choicest delights, having ever for one minutes sweetness an hour's distaste: For what earthly joys be not attended by repentance? and far worse be those joys, which be not attended by repentance. Different be the sorrows of the just and unjust: as their joys, the one continuate, the other abridged. The righteous man may be sorrowful for a night, but joy cometh in the morning. But the wicked sustain an Eternal torment: their rest is but a seeming rest: their comforts mere shadows, but no real comcomforts. They have ever a worm gnawing and consuming them, the reason is, their hearts be not fixed on the desire of Eternity, hut on momentary delights: which as they be short in continuance, so in the end they yield repentance.  
The Continent (saith 
Vide August. in manual. ca 25.  the Philosopher) must of necessity be greater than the contained: For otherwise, how should it comprehend a substance ampler than itself?  
But man planting the affections of his Soul upon a mundane delight: hoping to satisfy her large Circumference with so strait a Centre, erreth both in Divine and humane philosophy.  
Of a thing so little in seeming, nothing so extended as the nature of the soul: for it aspires higher and higher till it attain to that height, than which nothing can be higher: the reason wherefore she can not come to her expected, and indeed limited end, is the heavy mass & burden which she carrieth ever about her, to wit, this unbridled Flesh, the which not brought into subjection, like unto a turbulent and factious Soldier, maketh head against her Captain: and although she cannot utterly vanquish him, (yet by her two Confederates.)   

The Prodigal showeth, how the Soul is annoyed with the Flesh, and her two Confederates, the World▪ and the Devil, etc.  
THe World and the Devil, she is ever annoying the Soul, now moving her to elation of mind, presently to despair: now to forget her Creator, by representing her own beauty, presently she expresseth the severity of GOD'S judgements, his wrath to sinners, and the multitude of her own transgressions.  
And if the Soul do desire, dissolution with Paul, then cometh the flesh, and presenteth her with the deluding objects of Vanity, seeking to captivate her Guardian with new temptations.  
This moved that devout Father to weep bitterly, who walking one day in the field, chanced to espy a Shepherd's boy, who had catched a 
Anselmus.  Bird, and tied a thread to the leg of her: The Bird was evermore flickering, and endeavoured to soar up, but the thread kept her back that she could not. This poor Bird is my soul (saith he) that desireth to mount up, and live with her Creator; but this thread, the flesh, holds her back that she can not. An observation worthy of our consideration that lie manacled with the fetters of sin, subjected to the slavish delights of the flesh, and exposed to miserable servitude, by reason of the corruptions of our flesh. The best remedy I could ever find, to set my soul at liberty, was the taming and macerating of my body, to give her as little countenance as may be, lest whilst her fancy be satisfied, the fortress of my soul be razed.  
The Laconians ever had their government most flourishing, when their diet was most sparing: I must deal so with my body, temper and moderate her affections, if she suggest any thing into the ear of my Soul, presently to reprove her for her boldness.  
It is not for the Maid to profess herself a Counsellor to her Mistress. If she present unto her eye the sundry moving delights of the world, to chastise her sharply, daring to seduce her Mistress from her allegiance towards her Creator. No assay should pass unpunished: for impunity confirmeth sin, strengthening the means of sinning, through the want of punishing.  
Choose not thou with Martha the worse part: set all household affairs aside, let temporary delights vanish, and let such as set their minds upon them, perish. I have but one sovereign end, at which my soul aimeth, let her obtain that and it sufficeth.   

The Prodigals relation of the destruction of the wicked.  
THe candle of the wicked shallbe soon put out, but the light of the Righteous shall remain for ever, their flourishing shall abide, when the other fadeth: for behold, though the wicked flourish like a green palm tree, and seem happy in all outward blessings; though his Garnars be full, his fields fruitful, his creatures abundant: though his pastures be fat, and his children (man's greatest blessing) be like the Olive-branches about his table: yet do I know his fair buildings shall be destroyed, his Garnars, which he enlargedd, consumed: his fair and fruitful fields laid waste, his treasures rifled, his pastures with all his hierds dispersed, and his children utterly rooted out and extinguished.  
But the Righteous man, whose gain is godliness, whose profession is uprightness, and conversation holiness: provideth for himself an estate of an other nature: He hath his eye ever fixed upon his end: he will not enrich himself by oppression, or enhance his means by his brother's ruin. For he knoweth that the Lord will see a convenient time to execute judgement. He noteth 
Psal. 37. 2.  how many have been taken tripping in their wickedness: Balthasar in his mirth, Herod in his pride, the Philistines in their banqueting, the men of Ziglag in their feasting, the Israelites in their rioting, with Manna and Quails, jobs children in their drunkenness, the Sodomites in their filthiness, the Steward in his security, the churl in his plenty, the old world in their marrying, the Aramites in their sensual living. Miserable end when men-end in their sin, where judgement must receive them, where sin left them: woe and alas shallbe their best melody: sorrow and vexation their inseparable attendants: call to mind this (O my soul) and tremble; sleep not in thy sins, lest the sleep of death surprise thee; cast up thy accounts each Evening, let not thy soul take her rest, till by the free confession of thy sins, thou find rest of conscience: for when the night cometh none can work, I will work therefore while it is day.  
The day hath resemblance to man's life, as the night hath to death: I will imitate the Sun, that shineth ever brightest when it setteth, making the period of my days a happy concluder of many toilsome hours which I have spent in this vale of tears, that the remnant of my time may redeem the vanity of my youth, lamenting to have committed that in the prime of my years, which makes me grieve in the winter of mine age.  
Yet in the very extent of my grief, there is one thing that comforteth me: I know Lord.   

The Prodigals harmony, to the afflicted children of God.  
THou never forsookst the man that resposed his confidence in thee, but when the faithful Soul is plunged in greatest afflictions, contrary to all humane expectation, thou forthwith deliverest him.  
Thou never show'dst thyself more merciful to Daniel, then in the Lion's den: nor to David, then when persecuted, and pursued by Saul: nor to Susanna, then when she was falsely accused by the Elders: nor to thy chosen people the Bethulians, then in the defeat of Holofernes Army God's mercy is never better expressed, then by the character of man's misery, where events above expectance, make God's people most blessed, where they were supposed to be most wretched. Hence is it (Lord) that I admire thy mercies: I have wandered, and thou didst guide me, yea thou reducedst me to thine own sheepfold, when I had lost myself in the deserts of sin: I was sick, and sick to death, for I laboured of the lethargy of sin, and thou camest to the cave of my Sepulchre, the place where I had been long sleeping in the grave of sin, and awaked my soul, bidding her follow thee. She shall follow thee like the goat upon the mountains, she shall not stay in the brakes of vanity, for thou hast revived my soul from death, and hast renewed her like the Eagles feathers.  
It is said, that the Eagles feathers consume all feathers that lie with them: So shall the divine motions of my soul fixed upon the brazen Serpent, a type of Christ curing all infirmities, dispel the unstable and wavering representments of earth's vanity, no comfort shall seem perfect, no delight pleasant, no meditation Concordant to the ear of my soul, but the meditation of my Christ crucified, that in imitation of his humility, I may not only submit myself to the Cross, but make it both bread and drink to do my Father's will; so in the very comfort of my spirit, I may truly say; my yoke is easy, and my burden light.  
For well do I know 
Quatere non decutere: moliri non demoliri, bellare non debellare etc.  (Lord) though thy servants be tempted, they cannot be tainted, though assaulted, never surprised: and though the City of God be always besieged, yet never ruined. Christians and persecutions close together like Christ and his Cross. The Israelites before they came to their Land of Promise, their temporal Canaan, endured many difficulties: and shall I that am in my journey to a spiritual Canaan, suffer impatiently any affliction, any difficulty, or anxiety whatsoever? No Lord, I know the more I suffer in this life, the greater shall be my victory; for impediments attending a Conquest, maketh the Conquest more glorious. A City lightly assaulted may long hold out: but that City is to be commended, that environed on every side, hemmed in with troops of Assailants, enclosed with violent opponents, yet maugre the fury of war or hostile incursions, fortifies herself with courage instead of walls, and assures herself either of victory or a glorious end.   

The Prodigals admonition to resolution, and constancy in the Battle, and service of the Lord jesus Christ.  
REsolution must be a 
Aut vincam velaadepta gloria peream. Trag.  Christians best cognisance; he should not be amazed at any opposition, but in the sincerity of his own cause, the integrity of his profession remain constant, without wavering, resolved without dismaying, and patient in enduring any occurrence that can any way befall him. Such was the resolution of those three children, who rather than they would fall down before false gods, willingly submitted themselves to the extremest torments, which either tyranny could inflict, or flesh and blood endure. Such was the resolution and magnanimity of all the Apostles, who went to death willingly to propagate God's glory. Yea even in all those persecutions, mentioned in the Ecclesiastical History, We shall manifestly see portrayed the patience of Martyrs continually suffering, and the cruelty of Tyrants with all inhumanity punishing. Rasis is renowned for his resolution in the Maccabees, pulling out his own bowels to intimate his contempt of life, which is taxed by Saint Augustine, saying; That this fact was done Magne, non Bene, But alas (Lord) where is that Christian fortitude? we are now shaken with every wind of contrarily working passion: every shadow, every fear, every perturbation doth now dismay us. We fear death, because we have deserved Death after 
Augustin.  death: we read of the constancy of the Apostles, Martyrs, and Confessors, and reading admire them, but are loath to imitate them: We say, they are good Records, excellent Annals, and worthy memory: yet those memorial be quickly extinguished, those Annals soon razed out of our memory.  
Many suffer in mind, if they lose their goods: or if defamed, they will endeavour to repurchase heir good name, with the expense of their blood. These be imputations so impropriate to themselues, as they cannot hear them. Alas! if man would consider the depravednes of his own nature what aspersions, how scandalous soever: what reproaches, how contumelious soever: or what invections how bitter soever, can give him a Title due, in regard of his natural vileness.  
Heirs of sin, slaves of sin, and champions of sin; what can such heirs have, but an inheritance of shame? What can such slaves have, but the hire of shame? And what can such champion's glory of, but that they are boulsterers of shame?  
But if we will fight the Lords battle, for heirs of sin, we shall become heirs of righteousness: For slaves of sin, servants in Christ's Family: and for Champions of sin, Armourers, in the Lord's Army.  
Were not this a Battle worth fight? when our Earthly Tents should be translated to heavenly mansions, our tabernacles of clay, to sanctuaries of eternity: where we putting on the whole complete armour of resolved Christians, may say with the Apostle, We have fought a good fight, and thanks be to the Lord that hath given us victory, through our Lord jesus Christ.  
jesus Christ, a most 
Nunquam vennit jesus sine saluatione, nunquam Christus sine vnctione.  happy name indeed, where I never hear the name of jesus, but I hear the name of Salvation: nor of Christ, but I hear in it the name of Unction. Who would not fight under this name, to purchase to himself an eternal name of glory, not on earth, for that is vain, and temporary, but in heaven, for that endureth perpetually.  
Rank me (O Christ 
The Prodigal craveth to be ranged in the Lord's battle.  amongst thy squadrons: Set me in the forefront of the battle, and let me fight with that resolution, as no fury of Antichrist, though never so violent, may daunt me, but as one prepared against the extremest of perils, not to lose ground, nor play recreant to my faith, which I have always professed, but to stand unto it manfully, till I have gotten the victory.  
Cato termed it Nobile lethum, to die in the defence of ones Country's liberty: And is it not a far more Noble and glorious death to die in defence of our own Soul? where many temptations be daily & hourly assaulting, perpetual inducements ensnaring, & also not violent siege lying, we had need have expert Captains to marshal our Troops: to wit, our passions; prepared minds, to wit, all afflictions, and impregnable Bulwarks, to withstand the violence of siege. To wit, preparatives against all inducements.  
A Soul thus Fortified, cannot well be surprised: The Enemy may well lie at the gates, but it will be matter of greater difficulty for him to enter; A poor man had need have no traitorous passions or motions within him, to render up the castle and Fortress of his Soul.  
He hath enemies enough without, all should be faithful unto him at home: He must have no effeminate appetite, lest like another Tarpeia, it seek to ruinate her possessor, as that wantonly-amourous Maid would have betrayed the Capitol to an Hostile usurper.  
We should therefore have our passions in subjection, our illimited desires in bondage: 
Vide Lucium Flor. in Sab: Bell. Sabinis, prodite junt nocte per virginem.  lest they (being as they are) boundless in themselves, enforce the Soul, to pass the bounds of discreet moderation.  
It was excellently observed by that father of 
In Moral.  Morality Plutarch, esteeming him that could moderate his affections, to be half virtuous, but he that had sovereign command over his passions, to be a perfect man.  
But as these days go, we take such to be good men, with Cicero, as have 
In 1. Offic.  only appearance of virtue in them. Perfection is too absolute for this time: and inferior virtues, saith one, be good enough for iron Ages. If with Balaam we desire 
Num. 22. 22  to die the death of the righteous, it is enough.  
No matter for the interim of our life: we ground upon an infalliable Axiom, A good end is ever attended with a good life: it is true: But an evil life seldom or never produceth a good end: he therefore that means to die in God's favour, must live in his fear, for he that on the stage of this world, makes not his entrance in his fear, seldom makes his Exit in his favour.  
But I will dedicate my heart to God, that he who requires it may possess it: so shall both his fear and favour lodge in the harbour of my heart: and blessed is such a Temple as shall be thought worthy to receive so comfortable a guest; he that hath his heart possessed of God, can find no discordant passion transporting him, no exorbitant affection reigning in him, all things be safe, all all secure: for the God of peace liveth in him, the holy Spirit wholly possesseth him, and the Angels as ministering servants are deputed by GOD to attend him, O then! let my heart enjoy thee, that the rest of my members may follow thee whither soever thou goest: For like as the poise of a clock turneth the wheels one way: so the heart, being the main poise of every humane Composition, what manner of way soever it doth turn, draweth (by an attractive power) all the corporal motions with it.  
Or like as the iron is 
At que ut Helio trophium, & flores quidam semper ad solemn, etc. Lips. 1. de const.  drawn by the Adamant, the Straw by the jet, and the Helyo trophic by the Sun: Even so be the faculties of the body drawn by the attractive power of the heart: For, as they receive all life by her, so, like loyal subjects, they render, as to their sovereign, their legiance unto her.   

The Prodigals offering.  
Go then▪ (O my hart) 
He giveth God his heart.  I give▪ thee to my Maker, he craneth thee, and he only shall have thee. Whilst thou wast mine, thou wast a wandering heart, a faithless heart, a secure and carnal heart, a remorseless and impenitent heart; but being now thy Creators, he will apparel thee anew, adorning thee with the excellent gifts of his Spirit, that being clothed here with the ornaments of his grace, thou mayest be transplanted hence to the Kingdom of Glory.  
And what gift better or more acceptable than my heart, to my Maker that made my heart? I will say with that blessed father, My heart (O Lord) was created by thee, and it can find no rest till it come unto thee; no rest indeed. For what rest or peace in this world? what comfort in this life: 
Fecisti Domine cormeum ad te & inquietum est donec requiescat in te. August▪ in solil.  Quaequanto▪ magis procedit, tanto magis ad mortem accedit: Where there is of that side fear, of this side trembling: here hunger, there thirst: here heat, there cold: here grief, there anguish of mind aboundeth: and to all these succeedeth importunate death: which with a thousand kinds of diseases, daily and suddenly seizeth upon wretched man: why then should man so attentively set his heart upon the vain delights of this world? let him but consider the certainty of it, and he shall confess nothing more inconstant, light, and wavering: let him observe the vanity of it, and he will acknowledge nothing so foolish, contemptuous or undeserving.  
Well might Democritus laugh in these days, where the world, as that Philosopher imagined, seems to be made of nothing but discords.  
Many discords indeed, where there is no unity betwixt man and his conscience, policy and religion, Church and Commonwealth, youth and age, and that I may use the Churches very annexion, man and wife: where some esteem wife and children as bills of charges. Which moved the wiseman's answer, being demanded when a man should marry? A young man not yet, an old man not at all.  
Wherefore Arminus a Ruler of Carthage being importunately persuaded 
Opinions of marriage.  to marry, answered: I dare not: for if I chance to light upon one that is wise, she will be wilful, if wealthy, then wanton: if poor, then peevish: if beautiful, then proud: if deformed, then loathsome: and the least of these is able to kill a thousand men. A strange age, when our greatest comforts be oftentimes perverted and made the indefinitest evils. What concord in so main oppositions? Esteem this for a life, let him that pleaseth: I have seen in my few years expense, and many hours bitter experience, that the very greatest comforts were but appearances, and where a promising event showed itself, there some sinister occurrent ever thwarted the effect. I will so resolve to live, that I may die cheerfully: without looking back to what I leave behind: I 
The Prodigals resolution.  will judge of delights as impertinences, availing little to my heavenly voyage. What I have, I will use freely, without profuseness, and without sparing, to show I am Master of mine own. Lavishly to consume what I may with reputation keep, I will not: and to spare where Discretion bids me spend, I scorn it: the one implies a Prodigal humour, exposed to observance: the other a niggardliness indiscreetely parsimonious: for the pleasures of this life (I thus resolve) if they had more permanence, and not such motive causes of repentance, I should well-near as much dote on them, as I now loathe them. But to have delights immixed with such interchangeable courses of discontent, falling to their ebb, before ever they come to their flow: I think every wise man will conclude with that wisest of men: Vanity of vanities, and all 
Eccles. 1.  is but vanity.   

The Prodigal describeth the manifold passions, and distractions of the heart and mind.  
LEt me descant on every 
Non ignava mal● miseris succurrere disco.  passion (for I myself am not ignorant of these distractions) which are subjects of the mind, and in some minds soveraignesses: that in their description, and those attending inconveniences, which ever wait on them, man may learn to be wise, cautioning himself by others miseries.  
I will begin with 
Love..  that passion which (in the purity of her own nature) is the perfection of all virtues, the Accomplisher of the law, and the mystical Union betwixt Christ and his members: yet perverted, an unmatched evil, laying open a breach to the enemy (in 
What the sensual man's love is.  the fortress of the Soul) and exposing it unto all illimited and undisciplined affections. It is the sensual man's love, who transported with the unbridled desires of his flesh, seeks the essence of the refinest virtue, to wit, love under the pretence of the detestablest vice, to wit, lust.  
This is he that makes his heirs, heirs of Beggary: consumes his estate upon painted Sepulchers: degenerates from himself, in haunting pleasures unworthy of himself. This man respecteth 
Prover. 22.  not his good Name, which Solomon preferreth before great riches, and whose beauty he esteemeth more of then gold or silver.  
And yet what account maketh the sensual lover of this so inestimable a good, pawning it to harlots, letting out his house to shame, and that body which should be the Temple of the holy Ghost, become a cage for unclean Birds. Miserable blindness! when man falleth with open eyes into the pit of perdition, slaving his understanding, the best part of man, to appetite, which he hath common with beasts. He considereth 
Two main inconveniences.  not a twofold inconvenience rising from this inordinate passion. First, Repentance here, and if not entire, confusion elsewhere: Repentance is never there entire, where we commit that again, and with a willingness, which we desired before might be forgiven us with a seeming pensiveness. This repentance is only a lippe-labour; far from the heart, for he that returneth to his old vomit, strengtheneth the arm of sin. Sickness at the heart we know to be best cured by cordials applied to the heart: external remedies little avail inward maladies: The salve and the sore must be of one nature: Pray therefore with David, that they eyes may not look after a woman: but if thou canst not prevent thine eyes, but they must look after a woman; at least pray, that thou mayst so prevent thine eyes, that thy heart lust not after a woman: so may thy 
A salve for this sore.  lustful affections be restrained, and thy understanding restored, which thou wast so long bereavest off, as thou frequentedst the house of the strange woman; be her house estranged to thee, and to thy steps: for (saith Solomon) 
Prou. 6. 26.  Can a man hide fire in his bosom, and his clothes not burned? Or, can a man walk upon coals, and not burn his feet? even so he that entereth the house of his neighbour, shall not be clean when he hath touched her.  
Thou knowest, whatsoever thou be, that hauntest these vicious and odious consorts, that the Adage which was written upon Lais, that famous strumpet of Corinth, is verified in thy English Courtesan: He cometh on a bootless errand to Lais of Corinth, that hath not to give so much as she requireth. Hence then by an unbridled appetite mayest thou sustain a double wrack: Ruin of soul and body. Thy soul made the hire of baseness: thy body, which was created for the service of her Creator, becometh servant (no vassal) to the dispicablest of all his Creatures, let the Prodigalles Tears warn thee, who wisheth from his heart thy return with him; that is the best part of Beauty, which a picture can not express. Look at the rare and exquisite workmanship of thy soul, and thou wilt be loath to stain it, with the refuse of a painted beauty.  
Ambition is the great man's passion, who builds imaginary kingdoms in the air, and climbing for most part breaks his own neck, he is insatiate of honour, nor can he cease from soaring, until his wings be singed.  
This is an hereditary evil to great persons, and though they see by daily experience, that the loftiest Cedars are subject to tempests, yet, rather than they will lose honour, they will oppose themselves against all perils.  
These men are ever for the greatest designs: managements of war, to raise their glory, they undertake willingly, & growing once popular, they apprehended every occasion that may answer their hopes.  
'tis strange to see how vainly they be carried above themselues; how they admire their own demerits, none be so fit followers for them as factious and turbulent spirits: for Catiline must not want his Cethegas, How great is this Frenzy, when man by striving to outstrip himself, utterly overthrows himself. Who is safe, and would be in danger? who at rest, and would subject themselves unto the force of public dissensions?  
These Absolon-like neither regard Nature nor Sex: they see the hooks of honour hung out, and they are ever nibbling, till they be choked.  
There be always Achitophel's that suggest matter of innovation, in these ambitious heads, but the Council perisheth with the counsellor. These 
Sallust: in jugurth: Bell.  men naturally speak much and do little, and not with jugurth, Speak little, and do much: for if they over-valewed not themselves, they could never fall to such admiration of themselves. These spirits had need be cooled: till they taste the bitter pill of repentance. 
An excellent portraiture of an ambitions man.   
He portrayed the ambitious man rightly, that pictured him snatching at a Crown, & falling, with this Motto, Sic mea fata sequor.  
It is very true: For the Ambitious man ever followeth himself to his own end: the best remedy can be ministered, is consideration, drawn from themselves, or experience from others: From themselves, in regard of their own frailty: from others, in having an eye to their fall.  
We are aptest to be moved to consideration of ourselves, when we have an eye rather to such as are below us, then above us: for the one doth as 
Remedy to an Avaricious mind.  much humble and abase us, as the other doth transport us above ourselves.  
CHRIST seeing his Disciples to strive among themselves, for pre-eminence said: He that is the least amongst you, shall be as the greatest: and taking up a Child, exhorteth them to be humble, like that Child.  
Alas! what hath man to be proud on, that he so sets forth himself? Is he of rarer composition than earth, that he should esteem of himself above Earth?  
Many inferiors he hath of less dignity than himself, many poorer: yet which of these not equal to him in deserts? And shall there be but one Sun, and like another indiscreet Phaeton, will he strive to have the regiment of it? Remember thine 
Best honour that can be desired.  end, and thou wilt make it thy greatest honour, to Attribute all Honour to thy Creator.  
Consideration, drawn from others, I would have thee thus to apply to thyself: Thou hast seen, heard, or read, of many who have attained the end of their hopes, & became sovereigns of their wishes: They desired a Kingdom, and they possess it: Yet if thou consider those many indirect means, by which they possessed it, thou wilt prefer the subject that liveth on a poor Farm, rightfully possessed, before that King who enjoyeth a Diadem wrongfully usurped: For the one is engaged to great accounts, the other free of all after reckonings: But if this 
Vid: Lycosthen. Apothegm.  will not humble thee, go to the ambitious man's grave, and see (as Diogenes said) if the dust of honour have a better lustre than the dust of the ignoble: Nay, this also is vanity and vexation of Spirit. 
Exhortation to the ambitious man.  Draw in then thy pie-coulored, Sailes, and now retire in harbour: Humility though she go behind Ambition on earth, she shall go before her in heaven: and better 'tis to be a doorkeeper in the house of the Lord, then to be conversant with Princes: Use so thy honour in this life, that thou mayst have honour in the life to come above measure: for God hath said, I will honour them, that honour me. The miserable 
The miserable man.  I would caution too: Virtue keeps a direct course (as in an even diameter) betwixt excess and defect: the one inclining to Prodigality, the other to Parsimony: of these two my opinion in brief is: That Prodigality is a vice more transitive, Avarice a vice of firmer and deeper root, and therefore hardlier supplanted: We have an example of the Prodigals 
Examples in Scripture of the Prodigals return.  return in Holy Scripture: but we read in the eighteenth of Saint Luke's Gospel, when CHRIST willed the richman to sell all that he had, and destribute to the poor, he went away sorrowful: For (saith the Evanglist, He was very rich: this Sell all was a hard speech, he could not digest it: this was the cause why those that were invited could not come to the marriage-feast: they had their affections planted on an other object; one had a wife to marry, an other a yoke of oxen to try, an other is for his farm: earthly respects must be first sought after, for what can earthly minds relish, but earthly affairs? he is blinded with the love of money, that setteth his soul at sale for money. 
Auidus a non videndo: & Midas according to the Etymology of the Greek is blind. Acts 19  Gehezi will have the leprosy with it, rather than he will lose it: judas will betray his Master, or have it: Long live Diana of the Ephesians, (say the Silversmiths) so long as they gain by Diana of Ephesus.  
Of all afflictions incident to the mind, for I may well term avarice, with the Philosopher, an affliction, none so insupportable as this, yet none more common. He charactered him rightly, that said; the miser was good to none, but worst to himself: Worst to himself; for he macerates himself; and as the Poets fain of Prometheus, 
Miser nemini est bonus, sibi pessimus.  that an Eagle is continually gnawing and feeding upon his heart: Even so this poor Anatomy of man, feels ever a gnawing at his heart, he cannot sleep: for cares will not let the rich man sleep: he can take no rest. For what rest unto the wicked? He can take no recreation, 
Esay 48. 22.  for though the air breath upon him, yet doth it not refresh him. His mind is disturbed and distracted with store of passions, as fear, desire, envy, ire, and many others, which for want of better attendants, be of his meinie continually. This man hath, and hath it not; he hath state, but cannot use it: if he give any thing, the one hand knows what the other hand doth, and wisheth with all his heart, he had it again after he hath given it: He neither thinketh of Death nor Resurrection: or at least, if there be a last judgement, he hopes to purchase a Writ of Remove with his money, or to find, as on earth, so partial a judge in heaven that will be corrupted, and dispense with his crimes.  
When he dies, he makes himself his own executor, and the Devil, who was his purveyor living, he maketh his supervisor dying. He leaveth the world sorrowfully, for like a man in a mist, he is roaming he knows not whither. Briefly, as he was esteemed a jolly provident fellow for this world, he hath proved himself a mere fool for the world he should go to. He got himself not so much as one faithful friend, with all his unrighteous 
Luke 16.  Mammon: In this life he was a slave to his own; in the life to come he is convicted by his main indisposed passions attend his vice: for the love of money is the root of all evil; I will pray that I may have a competence, and with it a content: in want I would not be, for it drives many into dejection of mind: nor too rich, lest transported above myself, by my estate, I forget him that blessed me with that estate. Ever patient let me be (O Lord) in my ebb, 
The Prodigal only wisheth 2 competence.  as continent in my flow: he is not thankful which thanketh God for his benefits; but he is thankful indeed that thanks him for his chasticements.  
Every passion may be thus described, and by a sound sincere mind easily remedied; I know we have a part in us that distastes all earthly things, and in itself hates all irregular passions: but alas I see with Seneca, Partem in homine divini 
Inclytum Sen. dict. Vide Lips. de const. l. 1.  spiritus mersam: That part which resembled a divine power, drowned in the lees and dregs of corruption, vassailed to an unworthy part, and contemned by the sensible power, where it should be most respected: As those therefore, 
Ibidem.  that in rooting out a tyranny, first cease and raze his principallest Cities, Castles, and Fortresses, whereby all means of retire may be prevented him: so in this tyranny where the passions and affections of the mind seem to captivate and detain (in miserable servitude) the reasonable and operative faculties of the soul: we must raze down all those places of assistance, which like so many fortresses give retire unto those tyrannical passions. Yea we must, obstare princip●●s, lest by increase the arm of sin be strengthened.  
David wounded the 
1. Sa. 17. 49.  Philistin in the forehead, and so must we kill the serpent in the egg: sins not come to their ripeness, are easier cut down then in their height: and passions before they be firmly rooted, be quickly suppressed. Words spoken in due time (saith Solomon) are like apples of gold with pictures of silver: and an occasion apprehended Ministers facility in dispatch.  
Where delay is used, this opportunity can never be accepted: I have covenanted therefore with my soul, that she use her time offered, chastise the flesh whilst she is low, and will take chasticements; for being erected and transported above the soul, she will hardly endure chasticing or reproof.  
I will also with patience endure afflictions: that the worldlings delights may seem to me vanities, and the rules of mortification my hourly directrices, that in the Survey of this world, I may admire the follies of such as ever desire to live in the world, every representment, how vain soever, distracteth the mind of the carnal man; the the eyes of his understanding be darkened, he cannot distinguish of transitory delights, and heavenly.  
He cannot define of goodness that never heard of it.   

The Prodigal showeth, how 
Passions best cured by contraries.  that passions with there contraries are cured.  
Passion's are best cured by their contraries: therefore, if my mind be inclined to pride, I will presently expostulate the cause with myself: why I should be proud: I will compare humility with pride, their means and ends. For the means or mediate course I see humility more honoured, less envied, more prosperous in her affairs, and more absolute in her end. I see pride oftentimes distasteful to herself: for friends she looseth many, getteth none. And what desert or wilderness greater than to be without friends? She is never observed, but either with laughter or hate: and what is that observance worth which either purchaseth contempt or spite? but where humility goes, the eyes of men follow, as if they had spied a mirror for themselves to imitate, or some worthy Majesty shrouded in an humble cover.  
This virtue I have ever 
The noblest borne ever most humble.  observed to descend lineally to the greatest and noblest borne: which moved the Philosopher to call it an Heroic Virtue. We shall see an early mushroom that is now grown to a little honour (bought perchance) for seldom merited) put on a strange counterfeit face of seeming honour; smile he dare not beyond a point, for fear to unstarch his look. He holds this opinion, which is a flat heresy, That pride is the best habilliment of Honour, where true honour will show itself without a foot-cloth: thus will I compare these two several subjects together; where if pride scorn to be compared to so poor a creature as is humility, I shall love her the worse: for, comparisons to them that deserve least, are ever most offensive.  
If I find the disposition 
Of misery and her opponent.  of my mind naturally free, engaged to some miserable desire of having, I will set against her Liberality, how worthily esteemed the one is, and how contemptible the other; where, if Precepts will not do it, I will confirm my Doctrine with Examples: if I find my mind hard to be weaned from miserable sparing, I will first enforce a bounty: so in time my mind enforced to do that she would not, will become willing and ready to do that I would; 
Of Envy, and her opponent.  If Envy reign in me, I will oppose against her brotherly love; that mutual love which is required, not only in humane society, but in the perfection of God's Law; Love one an other (saith our Saviour CHRIST.  
The reason is confirmed by a blessed Father: The love of GOD (saith he) engendereth love to our Neighbour, the love of our Neighbour increaseth our love unto G●d.  
This was the Serpent's sin, and is to this day: he envied the welfare of our first Parents in Paradise, and continues his envy to their race expulsed Paradise.  
far be it that my Soul, having so loving a mirror to follow, as her CHRIST, should harbour that vice which is most opposite to CHRIST:  
The Iewes Crucified CHRIST, through envy, and I should re-crucifie my dear Saviour, by lodging in my hart envy.  
My Soul, which should be a temple for GOD, shall not be made a Synagogue for sathan. The purer mettle is to be chosen: Charity is of all others, a mettle most refined. Envy, of all others, most adulterate and corrupted.  
Thus, opposing virtue against vice, Reason will direct me to prefer virtue before vice: for where Sense becometh obedient to Reason, there the Newman is more set by then the Olde-man: but where there is a conflict, which whilst we subsist in this Tabernacle of clay, we must of necessity endure, and where the Newman seems too weak for the encounter, than the worst part becoming sovereign, all things seem confounded, and as in the first Chaos, without order or disposition: To strengthen me in this encounter, I must incessantly call upon God, that he would assist me with his grace, that inclining mine ear to his Commandments, I may learn understanding, according to that of the Psalmist, They which 
Psal. 100, 1  observe them, have a good understanding: So by the light of my understanding, I shall be able to discomfit sin, distinguish betwixt sense & reason, re-ally my forces orderly, fight valiantly, and vanquish in the end.  
I know (Lord) under whose banner I fight: the assaults therefore of the 
A Christian resolution.  flesh shall not surprise me, nor the world ensnare me, nor the devil, though he come from compassing the whole Earth, make a prey on me.  
If the death of the Saints be precious in the Lord's sight, much more the life of the Saints, nor shall one hair fall from my head without thy permission.  
Who would not be pressed to the Lords battle? he is that Lion of juda: He it was that bruised the head of the Serpent▪ he it was that discomfited death, and became conqueror over hell, and shall I fear to follow such a Captain? if I be in darkness, and in the Desert, he will send forth a fiery cloud to conduct me: if so I be way-faring, as I am, during this Earthly pilgrimage, he will send a Raphael to guide me: To be short, having him, I have more with me then against me. The thought of him made the Philistines fly, and say: God is come into the Host: 
1. Sam. 4. 7  Where he fighteth, all the Elements are united together, in his assistance and aid.  
When he fought against the Aramites, the Sun took his part: when he fought against the Sodomites, 
Es. 1. 14. Iosh. 3. 10. Genes. 16. Exod. 14. Numb. 26.  the fire took his part: when he fought against the Egyptians, the water took his part: when he fought against the Murmurers, the Earth took his part. No; as he is the Lord of the Forest, so the beasts of the Forest assist him: When he fought against the Idolaters, 
Dan. 3.  the Lions took his part: when he fought against the Mockers, the Bears took his part. 
2 Kin. 2 24.   
Thus all things make with God, for God made all things: and who can distrust so puissant a Captain, so invincible a General? It was but a vain and insolent brag, when the King of juda proclaimed war against the King of Aram, and said: no man shall deliver them out of my hands: but 
2. King. 1. 9  where the Lord saith, No man shall deliver them out of his hands, it is true. For the Author to the Hebrews saith, It is 
Hebr. 10.  a fearful thing to fall into the hands of God. Let us fight therefore, not with Philip's silver words in Greece not with Artaxerxes golden Archers in Persia, but with Pythagoras' weapons, one mind, one heart, and one soul, perpetual weapons these be, the triumphs whereof have everlasting Trophies.  
Powers disnuited, be weaker than those which are knit together: and where the powers and organs of our souls be not combined, there the castle is soon ruined. There be three things observed 
3. Things observed in discipline of war.  served in managements of war, a discreet command in the General, an unfeigned obedience in the Soldier, and a convenience in the seat of the Campe. These three should be observed in our spiritual warfare; where the Spirit is General, the motions or affections of the Soul be the soldiers: and the camp the Theatre of this world. As the General should command, so should that sovereignty be mixed with a sweet attempered discretion: not too violent in command, for that implies a tyranny, nor too soft, where the present affairs requires a roughness: he is a good captain who can distinguish of his soldier's dispositions, using lenity to men of easier temper, severity, 
The properties of a good captain.  where a more intractable disposition is seated. We have passions of all natures, some more equally temperates others more illimited: the one sort to be cheered, the other chastised. Those are to be cheered, which are either good, or indifferently disposed, for semi-vertues, as this 
Quae rationis trutina quasi norma quadam & obrusa non sunt dispositae. Lips. de Const.  age goes, are to be made much of. Such are to be chastised as oppose themselves directly against the square of right reason, or which level not themselves to the mark of reason. The best and most resolute soldiers use to be placed in the fore-guard, so should the stayed affections: the recreantest in the rearward, lest being set in the face of their enemy, the eminency of danger makes them recoil.  
The general, having thus ranked and ranged his soldiers in battle a ray, fit for present encounter: the soldiers must (with an enforced obedience) follow his command: for this obedience is an imperial obedience: cui parere, imperare est: This impliethno servitude nor baseness, but a certain Sovereignty in command: Now to the place where the convenientest repose for advantage, and retire for danger shows itself. 
The Camp where they must really their forces.   
The Camp is this world, where there be multitudes of perils continually threatening ruin, store of Opponents offering us battle: We must either fight or leave the field, and cowardly yield up our Arms to our enemy. 
Vid: Volaterr. de castr. metam. & loc. Bellor. aptiss.  It is fit therefore that we choose the convenientest place we can find for advantage, both to offend and defend.  
I do not like the mountain so well, the place is too eminent: the Valley is more secure, and better for advantage in our Christian warfare: The Mountains may seem to resemble our Courts, and places of eminence: where many objects will seek to draw us from Resolution, to a more soft and sensual living: There is too much vanity, too much admiration, and too little Discipline: perfumes are not for soldiers: Such as will fight in this battle must lie hard, fare hard, and fight hard: They must not satisfy their desires, but repress them: for before the general victory be achieved, there must be a victory in ourselves.  
Abstinence and continence 
2. Excellent virtues required in a Soldier.  be the commendablest attendants for a Soldier, and such as promise 
Plutarch. in vit. Phylop. In v●t. African.  an undoubted victory. Philopemen was his Country's best friend, and only esteemed worthy to govern an army, because he abstained from riot, the greatest ruin of Armies. So was Affricane reputed worthy to Rule, because he could rule himself, teaching himself continence amidst his victories. If then the place of advantage be not found in the eminent and spacious places of this world, we must traverse our ground and seek out a place of more convenience: where there is less danger, fewer enemies, and fitter retire: le's to the Valley then, where we may take sure footing: private and sequestered lives, free from popular concourse▪ singular in their use of spiritual discipline.  
There is no affection to corrupt us, no object of honour to ensnare us: we may be safe, because not observed.  
here we may cope with our enemy, upon advantage; we need fear no civil mutinies within ourselves, for all means of rebellion be cut off.  
here, whilst thou livest, and enjoyest thyself; thou canst now say with David I 
Psal. 131. 1.  am not highminded.  
And what means better, to discomfit that man of Pride, that Serpent of Pride, that prince of Pride, then in true Humility, lowliness of mind, and meekness of spirit, to cope with him: and say with the Royal Shepherd, In the Name of the Lord, I will overcome him.  
The Pride of man shall bring him low, but humility 
Pro. 29. 23.  shall exalt him: Let our passions therefore, brought in subjection to the Spirit, and our Spirits subjected unto Almighty GOD, contract their power together they have more with them then against them, and they are planted upon advantage, they have cut off the head of our enemy by their ground, which they have chosen to fight in, and with that many allies, 'tis the world I mean: for being sequestered out of the world, how should any mundane objects or delights move them▪ while we live in the world there is a necessity enjoined us, we must be in it, but no necessity to be of it. Many Ethnics we read on, that so much contemned the love of this world, that they chose rather a private life, with the fellowship and society of their mind, than any other earthly respect.  
We have heard many of them wish for one thing or other, yet in all their wishes we never read of any that wished for worldly preferment, among the Philosophers. I dare say Plato gave God thanks for three things, for that he was borne a man and not a beast; a Grecian and not a Barbarian: but above all, for receiving the benefit of life in Socrates' time. The like of Zeno, the Cynic 
In vita Philost▪ apud Laert.  Diogenes, Anaximenes: many, whose lives, though Pagan, yet in their contempt of the world, memorable.  
And shall we that have the seal of our adoption, and a more ample hope in the world to come, debase our minds with the refuse of this world? No; as we are pilgrims, so should we desire that these days of misery may be blown over us. This place is an impediment to our better voyage: Those objects which be in it, eye soars to our soul, darkening the lustre of the inward man with the clouds of error, presenting (in stead of true and real joys) mere shadows, and appearances of delight. Let us fight therefore (out of the eye of the world) that by the advantage of the place, and the ritirednesse of our passions, we may discomfit all opponents, and obtain the palm of 
The fruit of this victory.  that glorious victory, by which we may be translated from these camps of earth to those celestial camps of eternity, where there is a measure above measure of ineffable joys reserved for the elect of God: who would not fight to purchase so inestimable a prize? If any earthly preferment be in our way, what indefatigate means we make to purchase it. And shall any worldly respect move us rather to follow it, than that necessary good by which we are made happy in goodness.  
I approve of his opinion that thought riches should be used, as a pilgrim useth his staff: when it helpeth him he leans upon it, but when it hinders him in his journey, he throweth it from him. Many have overvalued them, and thought man's beatitude to consist and have their dependency upon them: these be our earthly minded moles, that alter the form of their creation: They were made with their face to look upward, but it seems they find more beauty below, then hope to possess that beauty is above.  
I will esteem riches, honours, and the like, as they are, earthly blessings, but not by the use of them, to pervert them, and make them cursings. This cometh to pass when oftentimes men of immerited rank obtain honour: they seem strangely transported above themselves: ancient acquaintance is dashed out of date with their present raising: They 
An observation in honour bestowed, and not deserved▪ Luk. 18.  live as they might ever live to have supplicants, and never to be petitioners themselves: if these hear a poor man's suit, and do him right, it is as the unrighteous judge did to the Widow, rather for importunacy, then fear either of God or Man: These men no sooner attain honour, than they get some face casten in a mould, which may suit with their honour. Too public access they say, purchaseth contempt, the client must pay his entering penny, before he approach his presence. It is a brave thing, will some think, to be a doorkeeper to an honourable man, yet had I rather be a doorkeeper elsewhere: I will not prostitute myself, for an unlawful gain, to the heaviest poise of honour. It is 
The Prodigals position.  enough for me, to observe and admonish my friend, of an after-accompt. This hath been my position, and I would not willingly forgo it: I will not purchase me that estate pro termino vitae, which should forfeit my estate post terminum vitae.  
Providence hath taught me many things, traduced to me from the silliest of God's creatures. For I think myself of far more excellency than the Pismire; and should I then be outstripped by her, in that which maketh me most excellent? I have passed too much of my Spring already: and now the Winter is come, and my fruit should be ripe, and the great Husbandman expecteth it; yet am I but where I was. It is a Rule in Christianity, Non progredi, est regredi: and behold, I have not only not come forward, but made a cowardly retreat: yet do I come to share the victory, that never was at the battle; to the reaping, that never was at the sowing, and to taste the fruit of that Vine I never planted. I will stand no longer idle▪ but with all fervency of devotion, heattie contrition, and integrity of heart, return with the good Shunamite, and receive the blessing of my father.  
If Esau will not, jacob shall: the present delight of this world, though it relish as well in the palate of a carnal man, as ever 
Gen. 27.  Esau's pottage did, yet I find the substance of my soul created for another end, a more excellent inheritance.  
The remainder of my time shall be spent in weeping for the sins of my youth: That mine age may express herself sorrowful in some proportion, as my youth was joyful. Grant therefore 
The Prodigals request  holy Father, that the sensuality of my youth bring me not to a lethargy in mine age: If my Spring was without flourish, let not my Winter be without fruit. And though habit of sin take away from the reprobate all thought of sin, where the Tree lieth as it falleth: yet let mine eyes be as continual lavers, to wash away the pollution of my soul: for a clean Lord always requireth a clean habitation.  
How much I have erred in the vanity of my heart, supposing myself to stand where I did fall, to go forward, where I made a retrograde in the course of virtue: yet, when I was blind, thy Mercies directed me, when I was down, thy Might supported me, and when I renewed my errors (by a new relapse) making my sickness more dangerous. Thou (the great Physician of our Souls) bind up my Wounds, power Balm into my Sores, and set me on my feet again.   

The Prodigals Inquisition.  
WHat shall I give 
Psal. 119.  to the Lord for all that he hath given to me? if I look into my creation, I see myself created of nothing: if I look into my recreation, I see myself renewed, that was become worse than nothing: if I look into my daily conservation, I see myself, without God's mercy, hourly return to nothing. As there is no 
August.  moment, nor point of time, wherein I stand not in need of God's providence, so should there be no point of time, wherein I ought not to show my thankfulness.  
For that vice, of all others, is most hateful to the Almighty: it is called Desiccans Ventus, drying up the fountains of God's mercies.  
far be it from me, to stop the spring of Gods exceeding bounties, by my own unthankfulness: but as I have received much, so to render unto the Almighty, for that I have received.  
In Athens, no vice was more extremely punished, than unthankefulness: and amongst the Persians, such as were more ready to receive, then give, were marked with the note of infamy. 
Psal. 147.   
That Lord, who is good to all, and whose mercy is over all his works, should be daily praised and glorified, in his works. But how should my soul praise the Lord? Praise is not seemly in the mouth of a sinner: I am a man of polluted Lips, and uncircumcised Heart, exposed unto the vanities of the World, conversant in things outward, satisfying the flesh and affections thereof. How can I then praise the Lord? Or if I praise him, how should my praise be acceptable unto him? But shall I therefore hold my peace, and cease to praise him, who hath prepared for my soul a Mansion of Peace? No, Lord, Vae tacentibus: I will declare thy mercy betimes in the morning, and I will prevent the evening Watch with my Meditations: my heart shall no longer be divided from my Lord, for a heart divided, cannot live.  
Saul said to Samuel, Honour me before this people.   

The Prodigals treatise of the honourers of the Worldlings.  
SO the Rich man saith to his Riches, the Ambitious man to his Honours and Preferments, carnal Man to his Temporary Delights: Honour me ye Riches, honour me ye Preferment, honour me ye Delights, before this people. But my soul shall disclaim these outward Honours: these, like the Pagans, adore their imaginary Gods, which notwithstanding, will leave them miserable, wretched, and despicable.  
Here the Italian hath 
Baccbus in India. Thebes vid. Annal. jul. Plutarch.  his Saturn, Candie her jupiter, Samos her juno, India her Baccbus, Egypt her Isis and Osiris, old Troy her Vesta, Tritonia in Africa, her Pallas; France, and Germany, their Mercury, under the name of Teuthe; Athens her Minerva, Delphos Apollo, Delos Diana, Paphos Venus, Thrace her Mars, Lampsacho, of Hellespont, her Priapus; and Lypara, with Lemnos, their Vulcan.  
And what do our Christians else now adays? They erect Statues 
Charismata, Numismata, etc.  in honour of riches: so doth our worldling, whose Scriptures be his Sculpturae; in honour of our great and eminent places, such be our ambitious men: others in gorgeous edifices with a daring motto upon them.  
Non norunt haec monumenta mori:  
And these be our vain men, who built fair houses for their bodies, & let the mansions of their Souls lie desolate; others do satiate their boundless affections in the pleasures and delights of this world (where like Penelope's wooers) they contrive their one subversion.  
How miserably be these men led into captivity, and know it not: deceived by Ishmael, and see it not: slaved by the flesh, yet curb her not: taught better things by the Spirit of God, yet believe them not. Pity it is, that creatures of so promising a feature, should for the hardness of their hearts, hear like stones, and go like snail.  
It is written of the 
Vide Plin. in Natur. histr.  Hart, that when he lifteth up his ears, he is quick of hearing, and heareth every noise: but when he layeth down his ears, he is deaf and heareth nothing: the worldlings ears be ever down, for the hearing ever goeth with the heart, and that is never fixed by a worldling on the tidings of the Spirit or affections of the new man, but on a dear summer, a scarce harvest, or such like public ill, whereby he may chance to reap a private good. The ambitious and vainglorious man's ears be neither down nor up, but about him: he looketh for observance with his eyes, and listens for fame with his ears.  
The dissolute young man, he hath his ears engaged to the report of Beauty: not one of these will hear Wisdom, cry she never so loud in the open streets. These know not that a divine Tongue, and an holy Ear make sweet Music, but a deaf ear maketh a dumb tongue.  
Alas, What concord with Belial? when the Tongue should be conversant in thanksgiving, the Ear in attentive listening, the faculties of the Soul in uniformity of operation: the Tongue, for thanksgiving is employed in cursing: the Ear for attentive▪ hearing, is given to perverting▪ the faculties of the Soul, for uniformity of operation, are strangely distracted by a preposterous confusion.  
Here may the Prophets of Almighty God pipe long, before any of these dance▪ for why, the covetous man trembleth at their doctrine, they talk too much of Dives: and yet they like the history well, so long as this Dives was clad in Purple, and fared deliciously every day: But when it followeth, his soul was carried to hell, there to be tormented for evermore, O there the end sounds not so well as the beginning.  
The Ambitious man, if he hear any thing which may be applied to his own vanity: here an aspiring Absalon, there a politic Haman, a vainglorious Herod, and their miserable ends: though they tremble with Foelix, yet they will say with Foelix, We will find some other time to hear thee. Oras, one of the Polemarchi answered Archias Letter, wherein he was advertised of the conspiracy intended against his Sovereignty: RES SERIAS ad crastinum differamus. 
Plutarth in vita Felo.   
The present time must be reserved for their private honour, the serious and important state of their soul must be deferred.  
The wantan, if he hear words of instruction or discipline, he presently returneth to his Glass, not to his hourglass, for than he should be put in mind of the expense of his time, where seeing no rivells in his face, no emblems of age, but all like the freshest of Autumn's 
Pulchrorum Autumnus pulcherrimus, etc.  flowers: he thinks it pity so good a face, should be so soon mortified. That it is hard for ambition, avarice, or sensuality to ascribe honour where honour belongs: because they be partial followers, and give them honour only, which they affect heartily: it agreeth with Minius the Philosopher's saying: there is no honour or adoration which proceeds not from admiration.  
O let us then only admire, that we only adore, the Sovereign of heaven and earth: not any subject within the circumference of earth, for though it allay perchance our desires, yet can it no way satisfy them. We see in the natures of Elements they continue their own course, fire and air aspiring, earth and water declining: each body tends to her proper centre.  
If our essential part 
Uniform mixtum simplex, secretum ab omni fece & lentore etc. de const.  were composed of earth or any other gross substance, than no marvel if we tended to the place of our composition, but being of a purer, clearer, and lighter nature, let not the viler and base part deprive the better of her Sovereign end.  
The worse should be in subjection to the better, and not the better to the worse. I have found two means as special motives, to reduce the body to the subjection of the mind: the first by force, the second by awe: By force, when all depraved motions be expelled, by a certain violence wrestling with the rebellious flesh, and discomfiting it by the argument of reason, and sovereignty of will: By awe, when she expresseth herself, and the necessity of her command; shaking only the rod of her discipline at the servile flesh, to imply that she is Mistress: and if easier means will not prevail, than rougher and severer chasticements must.  
I read how the Scythians 
T●●g. Pom. libr. 2.  in their third expedition into Asia, having been absent for the space of seven years from their wives and children, were entertained at their return with a servile war: for their wives, wearied with expecting their husbands, imagining them to be rather discomfited, then detained by war, married their servants which were left at home to graze their cattle: the Masters at last returning home with victory, were denied the entrance of their own provinces, as if they had been strangers, by their own servants.  
Long and doubtful was the victory, till the Scythians advised to change the nature of the battle, calling to memory, how they fought not with enemies, but with their vassals, and therefore not to be vanquished by law of Arms, but the awe and authority of masters: so they resolved, for weapons, to carry whips and other instruments of servile fear, where they no sooner assaulted the enemy, then with the sight of their whips, they became so dismayed, as they took themselves to flight: so as that which (saith the Historian) they could not achieve by the power of their swords, they achieved by the fear of their whips.  
I would have the spirit to deal so with the flesh; to put her in mind she is but a servant, and must obey: and now and then to show the badge of her authority, the symbol of her power, and the extent of her might.  
Miserable do we account that State to be, where indiscreet Governors manage the affairs of State: and subject to ruin must that Army needs be, which is guided by an effeminate Leader. Alas then, poor Soul, wheresoever thou be: for many of this sort I know there be, that transferreth the government of thy State, the helm of thy Ship, to so dissolute a Guide, so secure a Pilot, as the irregular passions of the flesh. These (like jonah) sleep in the ship, and provide not for a tempest; these never foresee ruin, until it suddenly come upon them, & even in the imminency of danger; so securely be they rocked in the sleep of Oblivion, as they take it for a dream.  
That Sage of Greece thought no fool could be better charactered, then with Non putaram: thinking lest, when greatest apparency of danger demonstrated herself. Foolish flesh, that would gladly govern, yet knows not how: would steer the Bark, and precious Vessel of my Soul, yet neither expert in weighing anchor, nor how to ballase thy ship evenly, (to wit) with the lastage of Reason, and poise of Discretion, nor knowest thou thy Points and Distances, and therefore hazardest thy Ship in Shelves and Sands continually.  
Little knowest thou, that rocks be nearest, where the seas seem whitest. Not a Sirens voice, but may tempt thee, and draw thee to folly: thou hast no power over thyself, and therefore unfit to have power or sovereignty over another. No, as thou wast created a servant, thou shalt subject thyself to the guidance of reason, the line and square of a discreet obedience. I will see thee play the subject better before thou be King. Better is it for me, that my flesh serve in a Turks galley, then in tyrannical discipline to domineer over my soul: poor and miserable soul, that hath such a guardian.   

The Prodigals desire unto God, for mortification of the Flesh, to enable him to subdue it to the Spirit.  
O Lord, let me (I pray thee) be rather imprisoned in my flesh, then by my flesh: for the one endureth but a moment, in comparison of the other. Peter was in prison, and was delivered; Paul in prison, and was released; Manasses pressed with many irons, yet at last enfranchised. But when was Demas, that was imprisoned to the World, freed: or the Sodomites▪ imprisoned to the filthy lusts of their flesh, exempted; or the proud pharisees, imprisoned to outward Observances, public Reverences, Hypocritical Semblances, when shall they be dismissed?  
Kill me in my flesh, so I may live in the spirit: for I know, Lord, that he 
Matth. 10. Luk. 14.  who will save his life, must lose it: no affliction, no cross, no perturbation, shall separate me from the love I bear to my Saviour; and little is it for me, to give him my life, now when he requireth it, that gave for me his life freely, before I did ask it.  
Who would not go to Heaven, although it were (with Eliah) in a Whirlwind? When David speaks of Troubles, he speaketh of Troops, and Heaps, and Stars, and Sands; and rightly too: for fit it is, that our troubles in some sort, answer the proportion of our sins. They are multiplied like the Stars in the Firmament, or the Sands upon the Seashore, that cannot be numbered. Our sins therefore, like Sands in number, should be seconded with troops 
Exercent n●terrent, fidemque inflammant non d●primunt.  of Troubles, succeeding in order. The righteous never want them: they are so enured with them, as they term them to be but exercises to try them, and not Terrors, to the end to dismay them.  
I know the Worldling makes not Troubles his exercises, nor Afflictions his trials: It is misery enough for him to lose his temporal estate, or to be bereft of honour, or the like; and the reason is, for that he expecteth no further, he finds his Non ultra here, the period of his hopes extend no further, then to be rich, to be observed, that in the fullness of his estate, his soul may be at peace.  
far be his peace from the mansion of my soul: far be my hopes enlarged above his: far be it from me to live with him in this World deliciously, and starving my soul in the World which is to come eternally.  
Though I carry not so much with me living, I shall carry more with me dying; a sincere Conscience, and the inestimable Treasures of an undefiled Soul: And these will weigh down all earthly minds, being possessed by such corrupt minds and opinions.  
Socrates answered one wittily, being demanded, Who could carry a City about with him (saith he) 
Civitatem se ferret Mundanum, respondit, etc. Ibid.  the worldly minded man. Alas (poor rich man) haeret lateri laetales arundo: Thou hast bought thy many Possessions at a dear rate: when Earth shall receive thee, those many acres of earth shall leave thee; and then must thy account be made, for thou canst be no longer Steward. Here the Prodigals Vow to Heaven, his Legacy to Earth, that as he is resolved for his Creator in Heaven, thou mayest be willing to be dissolved from the Tabernacle of the Earth. Thou wilt not die one hour, to live for ever: but the Prodigal wisheth, he may quickly die, that he may live for ever. Nothing so sweet to thee as life, for life is to thee advantage: but nothing more sweet to this poor Prodigal, than death, for death is to him advantage.  
Thou thinkest of thy accounts in this life only; he of his accounts after this life: Death to thee, is entrance to sorrow; Death to him, is ender of sorrow: read but his Legacy, and thou shalt hear him resolved for death.  
If I could leave any 
The Prodigals Legacy.  thing (poor Earth) behind me, it should be my prayers, that the simple honest-minded man may quickly leave thee: Virtue is no Tenant for thee, she shall be shut soon out of doors, having no other Trade then honesty.  
If I should give thee any thing, it should be that which thou needest, less vanity, more staidness, less hypocrisy, and more sincereness.  
If I should beg any thing of thee, it should neither be fame, nor popular praise, for I am mortified, and do not love it: it should be, that thou wouldst rumour my vices, that others hearing them may be cautioned.  
If thou wouldst have me do aught for thee, I will do it willingly, so it be not to stay with thee. If I should ask any thing now at my farewell from thee, it should be no curious monument: for what would that avail me? I have a better monument provided for me, with this Imprease, Nec 
Vnde mihi lapidem: Horac. The Prodigals Impreze.  spe, nec metu; will I tarry with thee. As I did once love thee, so am I willing to leave thee; for I have observed such as loved thee, die in their beds unquietly. As I made thee once my palace, be now my grave: I love thee not so ill, but I will leave something with thee: my body thou shalt have, for thou fosteredst it, but my soul shall fly to him that made it.  
This is all the legacy I will make to earth: it now rests that I make my vows to heaven, this little which I gave to the first, is too much; this all which I give to the second, is too little: yet will my vows be acceptable to heaven, proceeding from him that willingly for heaven forsakes earth.  
I have sojourned long enough upon earth, now am I for my war-fare to heaven; having charity for my scrip, confidence for my staff, and desire for my guide: charity towards my brother, confidence in God, and desire towards heaven: in my abode here I have patience to endure, providence to retire, resolution to conquer. Patience to endure afflictions, providence retiring to Christ's compassion, and resolution to conquer all incursions. I will never so presume on God's mercy, as to forget he is a judge, or despair on God's mercy, to forget he is a Father. I will rather with the servants of God suffer afflictions, though with bitterness, then enjoy pleasures of sin for a season, and lose my inheritance. My best Arithmetic, shall be numbering of my days, that when my days be summed up, I may receive for them length of days.  
I am sorry I have reserved but my Winter for Christ, having spent my Spring in the service of Antichrist.  
Yet so much shall my fervency appear now at my return, as it may counterpoise my security, before my return. As I was clothed before with the garment of vanity, I will put on me the simple robe of Christ's humility. I will not wash myself in Syloe, nor in jordan, but in the pool Bethesda of Spiritual Zion. Thus am I to my Christ espoused, for my troth is plighted: I will say therefore with the Spouse: I have washed my feet, how should I defile them again? Now let the Prodigals tears end with the Pilgrims wish. I desire to be dissolved: not as one willing to suffer afflictions, for his SAVIOUR, but as one willing to leave the Earth, that he may live ever, in the arms of his REDEEMER.   
FINIS.