IN this Chapter and the next that follow­eth, the Holy Euange­list doth at large set out the History of the passion and suffering of our Sauiour Christ, together with all the circumstances and se­uerall partes thereof.

Now in these words the course of the Hi­story is interrupted, to inserte a briefe narration of the fall and repentance of the Apostle Peter: which was ne­cessarily [Page 2] done, that the truth of that which Christ had foretold him,Verse 34. namely that before the cocke crow, he should denie him thrice, might appeare.

It is worthy to bee obserued, that all the foure Euange­lists doe diligently describe this Story of Peters fall. Ma­nie things there are, which some one of the Euangelists doe make mention of, which are omitted by all the rest. But here, as if they had taken consent, they all leaue this registred to all posteritie. Shall we thinke, that they are delighted in blasing and publishing this horrible and shamefull fault of their fellow Apostle? Indeed carnall men loue to rippe vp other mens vices, either to satisfie their owne enuie and malice, whereby they are mooued to disgrace and defame their brethren: or to commend their own righteousnesse and holinesse aboue other men, as the proud Pharisie dealt with the poore Publican. But farre be it from vs to imagine,Luke 18.11. 2. Tim. 3.16. 2. Pet. 1.21. that so holy men, be­ing inspired, and, as it were, led by the Holy Ghost, should be carried either with enuie or arrogancie in this case. But as their heart and pen was guided by the Lord in the rest of the Scripture: so no doubt they were also di­rected in this particular, and that for the publique bene­fit and great good of the whole Church.Rom. 15.4. For as Whatso­euer things are written, they are written for our learning: so this narration is richly furnished with many excellent and heauenly instructions for our vse. For first of all, it hath pleased the Lord in Saint Peter, the chiefe of the Apo­stles, to giue vs a memorable example of the frailtie and weaknesse of mans strength, if he bee left neuer so little to himselfe. Secondly we may see in it the beginning and progresse of sinne, how being yeelded to at the first, by degrees it commeth to the height. Thirdly wee may be­hold as in a glasse, the great loue of God towardes his children, who will not suffer them to perish in their sins, nor cast them off when they fall, but mercifully putteth vn­der his hand, Psal. 37.24. as Dauid saith. Last of all, wee haue here a liuely patterne of true and sound repentance, for our di­rection [Page 9] in the like case. All which are most necessarie to be knowne, and therefore the Holy Ghost would haue the Story related by all the Euangelists. As then it hath pleased the Lord to vse such diligence in setting it down: so let vs vse the like diligence in attending to it for our benefit and edification, And that we may proceed order­ly in the handling thereof, let vs consider.

• 1. His falwhere
  • 1. The occasion of it.
    • 1. The place, the high Priestes Hall.
    • 2. The Persons.
      • 1. A maide. ver. 69.
      • 2. Another maide. v. 71.
      • 3. The standers by. v. 73
  • 2. The sinne it selfe.
    • 1. Propounded, he denied.
    • 2. Am­plified.
      • 1. By the maner, openly, Before them all. v. 70.
      • 2. By the degrees of it.
        • 1. A bare de­niall or a dis­sembling. ve. 70.
        • 2. An Oath. ver. 72.
        • 3. An impre­catiō, he cur­sed himself, if euer he knew Christ. v. 74.
• 2. His Repentance, whereof afterward.

Peter sate without &c.) It was a dutie of pietie in the Apostle Peter, to follow his Master to this place; and a great argument of his loue towardes him, aboue all his fellowes For it is said before in this Chapter,verse 58. that how­soeuer Peter followed a farre off, yet hee came after to the high Priests hall and went in, and sate with the seruants to see the end. It was an honest affection in him, that he did not hide himselfe, as the other Disciples did,verse 56. Who all for­sooke their Master and fled: but did earnestly desire to see what the issue would bee, and what would become of Christ. All this, I say, was commendable in the Apostle. [Page 4] But because our Sauiour had forewarned him of the weaknesse of his nature, and had plainely told him, that before the cocke crowe he should denie him thrice: he should rather haue kept himselfe close in some secret place, then thus to offer and expose himselfe to temptation, and to the occasions of sinne. He could not but know that euery body would obserue and take notice of him aboue all the rest, because he had bin such a tickler in his Masters quar­rell, and had cut off one of their eares with his sword, that came to apprehend him. And besides, he had alwayes ac­companied his Master whether soeuer he went and there­fore there was no hope, that he should escape vnknowne.

Doct. 1. We must care­fully auoide all occasions of sinne.From hence then wee learne for our first instruction, that he that would preserue himselfe from sin, must care­fully auoid all the occasions thereof. It is a true saying, He that would no euill doe; must doe nothing that belongs thereto. The occasion in euery thing is a great matter. The occasion of good preuaileth much to draw men to good, and the occasion of euill, to drawe them to e­uill, euen when before the occasion bee offered, there is no great desire to either of them. But especially occa­sions to euill are most forcible. The reason is, first, be­cause of our selues we are so prone to euill. Our nature is like drie wood, which is apt to kindle, assoone as euer fire is put to it. So giue a man the least occasion, and present­ly he yeeldeth to sinne. There is no speedier coniuncti­on of fire and gunpowder, or of fire and towe, or tinder, or any other such combustible thing, then ther is between our corrupt nature and sinne vpon the least occasion, vn­lesse the grace of God doe preuent it. There needeth no Deuill to tempt vs;Nemo laeditur nisi à se. Nihil mihi con­trarium est, nisi ego ipse. Mecum est quiquied mihi nocere potest. Bern. Med. c. 11. let but any occasion be offered, and we straight way become tempters to our selues. It is a true saying, No man is hurt but by himselfe. The Diuell, and all the Diuels in hell could not preuaile against vs, if our owne hartes, by yeelding to euery occasion of sin, did not betray vs. And this is that which the Apostle [Page 5] Iames saith, Euery man is tempted, Jam. 1.14. when hee is drawne a­way, and entised by his owne concupiscence. Wee harbour a secret enemie in our owne bosomes, without which wee could not so easily be ouercome. As wee see in our Saui­our Christ, who saith of himselfe,Iohn 14.30. Diabolus plus confidit in adiu­torio carnis, quo­niam magis no­cet domesticus hostis. Illa verò ad subuersionem meam, [...]um illo faedus inijt. Bern. Med. cap. 15. Iam. 5.11. that the Prince of this world came to him but he found nothing in him. The Diuell tempted and assaulted him with might and maine, but be­cause there was no corruption in his nature to worke vpon, he could not preuaile. Yea holy Iob, against whom Heauen and earth might seeme to conspire so long as he hurt not himselfe by impatiency, hee was not hurt by all his afflictions, but rather became more famous thereby, being set forth as a patterne of patience to all posterity. So would it be with vs, were it not that we are as ready to lay hold vpon euery occasion of sin, as the Diuel or the world is to offer the same vnto vs. The truth of this point appeareth in many examples in the Scriptures.Gene. 3.6. Euah the Mother of vs all, had no sooner an occasion of sin offered her, by the beholding the fairenesse of the forbidden fruit, but presently shee consented to the suggestions of the Serpent. Neither did this corruption rest in her;Gene. 6.2. but it hath likewise ouerspread all her posteritie. When the sonnes of God saw the daughters of men that they were faire, they tooke themselues wiues of all that they liked: Gene. 39.6.7. Io­sephs Mistris no sooner casther eyes vpon Ioseph and sawe that he was a faire person, and welfauoured, but straight shee intised him to commit folly with her.Gene. 34.1.2. VVhen Dinah the daughter of Iacob, in a curious humour, beganne to walke out to see the daughters of that countrie: though it is like shee went not with any such purpose, yet occa­sion being offered, she lost her virginitie.Iosh. 7.21. VVhen Achan sawe in the spoile a goodly Babylonish garment, and two hundred shekels of siluer, and a wedge of gold of fifty she­kels waight, presently he coueted them, and tooke them. Yea Dauid a man otherwise after Gods owne heart, 1. Sam. 13.14. as­soone as euer he saw Bathsheba washing her selfe, 2. Sam. 11.2.3.4 by and [Page 6] by lusted after her, Diabolus dum decipere quen­quam quaerit, prius naturam vniuscuius (que) in­tendit, & inde se applicat, vnde hominem aptum ad peccatum in­spexerit. Bern. de ordine vitae. sent for her, and lay with her. So vio­lent is mans corrupt nature in apprehending euery occa­sion that may drawe him to sinne. Againe another rea­son hereof is this, because the Deuill is so ready to watch euery occasion, and whensoeuer hee seeth vs any whit inclining, there he taketh aduantage, and bendeth all his force against vs.

This Doctrine serueth first for admonition 1. that wee be carefull in performing this dutie. As the Marriner is Vse. 1 carefull to auoide all the rockes and sandes which might be occasion of shipwracke: so should wee with like care and diligence auoide all the occasions of sinne. To this end, we must examine our selues to what sinnes we are most addicted, and what haue beene the occasions, whereby we haue beene prouoked to the committing thereof: and when we haue found them out, wee must shunne them as wee would doe a Serpent. To giue in­stance in some particulars. If any man be giuen to whore­dome, he must follow the practise of Iob; Iob. 31.1: VVho made a couenant with his eyes, that he would not looke vpon a maide. To which purpose the sonne of Sirach giueth good counsell. Ʋse not saith hee, the companie of a wo­man that is a dancer, Eccle. 9.4.5. least thou bee taken by her craftinesse. Gaze not vpon a maide, that thou fall not by that that is precious in her. 8. And a little further. Turne away thine eyes from a beautifull woman, and looke not vpon others beautie: 11. for many haue perished by the beautie of women. And againe, Sit not at all with an other mans wife (name­ly, without warrant, either from thy generall or particu­lar calling) neither banket with her, least thine heart en­cline vnto her, and so through thy desire fall into destruction. The feare of this danger, made Ioseph so carefull as hee was,Gene. 39.10. who knowing the lewde minde of his Mistris would not onely not consent to lye with her, but not so much, as to be in her companie. But because many times it is hard to rule the eye, but it will be full of adulterie, as the Apo­stle [Page 7] Peter saith, and will cause a man to looke vpon a wo­man to lust afer her: therefore,2. Pet 2.14. Matth. 5.28. besides all a mans owne endeauour, he must earnestly pray vnto God, as Dauid did, Turne away mine eyes from beholding vanitie. Psal. 119.37. If a man bee enclined to drunkennesse, hee must follow the aduice of Salomon. Looke not vpon the wine when it is red, Prou. 23.31. and when it sheweth his colour in the cup; hee that knoweth the weaknesse of his braine, and how easily he is ouerta­ken, hee should vtterly abstaine from strong drinke. Bet­ter were it for him to drinke water all his life, then to fall into so filthy a sinne. The Prophet Isaiah pronounceth a heauie woe vpon all such,Isa. 5.11. as rise vp early to follow drun­kennesse, and continue till night, that the wine doe inflame them; that is, such as are not carefull to auoide the occa­sions of this sinne. So likewise, if a man bee inclined to swearing, or to any other abuse of the tongue, because, as Salomon saith, in many wordes there cannot want ini­quitie, Prou. 10.19. he must doe as Dauid did in the like case, euen take heed to his wayes, and keepe his mouth bridled, Psal. 39.1. that he may not sinne with his tongue. But because the tongue,Iam. 3.5.8. though it bee but a little member; yet it is an vnruly euill, and can hardly bee tamed by the industry of man: therefore, hee must pray with Dauid, Set a watch, O Lord, Psal. 141.3. before my mouth; and keepe the doore of my lips. The like may be said of anger and all other sinnes whatsoeuer.

2. That wee watch continually ouer our harts in re­gard Vse. 2 they are so prone and so easily drawne to sinne. Keepe thine heart with all diligence saith Salomon; Prou. 4.23. wee should watch and ward ouer our heartes, more then any treasure in the world. And it is the exhortation of the Apostle: Take heed, brethren, Heb. 3.12. least there be at any time in any of you an euill and an vnbeleeuing heart, to depart away from the liuing God. Wee must at all times haue especiall regard to the heart, or els wee cannot stand. So also the Apostle Peter, Be sober, saith he, and Watch. 1. Pet. 5.8. & 4.7 And though a man bee otherwise neuer so sober, yet if hee doe not [Page 8] watch against the occasions of sinne, hee is easily ouer­come. And it was the charge which our Sauiour gaue his Disciples,Matth. 26.41. Watch and pray that yee enter not into temp­tation. As the Iaylour, watcheth ouer the prisoner, for whose escape hee is to answere: so must wee watch ouer the corruptions of our owne heartes. We must take no­tice of our pronenesse to sinne in euery part of the body and faculty of the soule, and giue diligent heed that it breake not out, to the dishonour of God, and offence of our brethren. For want of this care many of Gods children haue beene ouertaken with grieuous sinnes. As we haue a fearefull example in Iudah, Gene. 38.15.16. who going forth about a lawfull and honest businesse, namely to see his sheepshearers; and intending no euill, yet meeting with an occasion, because his heart was not guarded, hee de­filed himselfe in a very vile and filthy manner. Yea ma­nie times euen in those things which wee knowe to bee euill, and whereof we are conuicted in our owne con­sciences, wee are so blinded for want of this care, that we rush into them. As the Marriner knoweth all the dan­gerous shelues and straites in the Sea, yet many times for want of present beed, he rusheth vpon them and suffereth shipwracke.

Vse. 3 Secondly, this Doctrine serueth for the reproofe of all those, that are so farre from auoiding the occasions of sinne, as that they rather secke them, and follow af­ter them. Neuer rauenous beast did more eagerly pur­sue the pray, nor hungry fish more greedily follow the bait,1. Pet. 4.4. Ephes. 4.19. then they doe hunt after occasions of sinne: run­ning into all excesse of ryot and working all vncleanesse, euen with greedinesse, as the Apostle saith. What madnesse is this for a man thus to expose himselfe vnto danger, as if the flesh were not prone enough of it selfe vnto that which is euill? There is no man wil bring a great deale of drie straw, into an house where fire is, and leaue it there, vnlesse hee meane to fire the house. So no man will wil­fully [Page 9] rush vpon the occasions of sinne, but hee that is carelesse of his soule. Blessed is the man, saith Salomon, that feareth alway, but he that hardneth his heart shall fall into euill. And it is a good speech of Ecclesiasticus, Ecclesiast. 3.27. Hee that loueth danger shall perish in it. It is in vaine for men in this case to boast of their owne strength; For as wee see by experience; that a weake man that is alwayes out of gunshot,Pro. 28.14. is likely to liue longer then a strong man that is euer in the middest of the pikes: so a weake Chri­stian, that by all good meanes guardeth himselfe from occasions of euill, is more like to bee preserued from sinne, then hee that presuming of his owne strength, is carelesse of danger, and therefore shunneth no prouo­cations whereby he may be ouercome.

In the Hall.] This action of Peter in it selfe was not simplie euill. For howsoeuer hee was among the pro­phane seruants of the high priests, yet he had nothing to doe with them; there was no societie at all betweene them: yea the end of his being there, was farre different from theirs. For they were there to doe seruice to the high Priest, in abusing and disgracing of our Sauiour Christ: but hee was there, as hath beene said, in an honest affection to his Master to see what would become of him. But though the occasion of his being in this place was honest, and the end good: yet the very place it selfe, and the companie is hurtfull to him, and ministreth diuerse occasions and temptations of sinne. Hee had preserued himselfe from this fearefull fall, if hee had fledde with the rest of his fellowes, and hidden himselfe as they did.Joh. 18.18. But when once he was bold to enter into the Hall of the wicked high Priest, though hee did it not with any pur­pose to denie his Master, yet there he met with temptati­ons, wherby he was ouercome. He sate among the pro­phane persons by the fire to warme himselfe: but it had beene better for him to haue frozen with colde, rather then to indanger himselfe in this manner.

[Page 10] Doct. We must shun the company of wicked men.This example doth teach vs, not to sorte our selues, nor to conuerse with wicked men euen in things other­wise not vnlawfull, least by their familiarity wee bee drawne to sinne. This Apostle Peter, who whiles he was in the companie of his fellow Disciples,Mat. 16.16. did confesse Christ Iesus to be the sonne of God, and our redeemer, now ioyning himselfe with these prophane and lewd persons,Pro. 4.14. is brought in shamefull manner to denie him.15. Noluit non Deus negligenter au­dire quod tam diligenter studuit enarrare. Si e­nim nec folium de arbore sinc causa; nec vnus ex passeribus sine Patre caelesti ca­dit super terram, putem ego de ore Sancti Euange­lista superfluum defluere verbū? Bern. super Euang. Missus est Homil. cap. 1. For this cause the holy Ghost presseth this dutie in so many pla­ces of the Scripture. It is the exhortation of Salomon, Enter not into the way of the wicked, and walke not in the way of euill men. Auoide it, and goe not by it; turne from it, and passe by. Where we see, the holy Ghost cannot satis­fie himselfe in vrging this dutie. We may not thinke that this is any idle repetition, to set downe one precept in so many wordes. No, it were blasphemie to imagine an idle sillable to be in the Scriptures. It is set downe therefore to teach vs, that the duty is of great moment, and chief­ly to bee regarded of vs. Yea this Apostle, labouring to confirme the new Conuertes, amongst many other exhor­tations, he vrgeth this with great vehemency, Saue your selues from this froward generation. Imploying, that the performance of this dutie, was as much as their soules were worth. Which Salomon also insinuateth in ano­ther place,Act. 2.40. saying. Forsake the wicked, and yee shall liue. And Dauid maketh it a marke of a true member of the Church,Pro. 9.6. that in his eyes a vile person is contemned. And his owne practise was answerable hereunto, as himselfe te­stifieth, I haue not saith hee,Psal. 15.4 Psal. 26.4. haunted with vaine persons, neither kept company with the dissemblers. I haue hated the assemblie of the euill, and haue not companied with the wic­ked.

5.And great reason is there, why all the children of God should be carefull to performe this duty;Iam. 4.4. for first, all wicked men are Gods enemies.Exod. 20.5. As St. Iames saith, whoso­euer will be a friend of the world (as all vngodly persons [Page 11] are) maketh himselfe the enemie of God. Yea they hate God and his seruice and worship, as the Lord himselfe saith. And therefore how can they that professe them­selues to be the children of God, hold any familiarity with them? It were treason in a subiect, to liue in friend­ship with one that is a professed enemie to the King. Much more is it treason in the subiects of the King of hea­uen, to haue society with those that are deadly enemies to his maiesty. And therefore, when Iehoshaphat, other­wise a good King, would ioyne in league with Abah a wicked wretch, Iehu the sonne of Hanani the seer, wel­comed him home with this salutation.2 Chron. 19.2. VVouldest thou helpe the wicked, and loue them that hate the Lord? 2. They are odious to God, as they hate him, so he hates them, as Dauid saith, Thou hatest all them that worke iniquity. Now we should all be perfit,Psal. 5.5. Mat. 5.48. 1 Pet. 2.9. as our Father which is in heauen is perfit. And we should shew forth the vertues of him that hath called vs out of darknesse into his maruel­lous light. This therefore being a vertue in the Lord, wee should labour to imitate it. As the Lord commendeth the Church of Ephesus for it. Thou hatest, saith he,Apoc. 2.6. the workes of the Nicolaitans, which I also hate. And this doth Dauid professe of himself. I hate the works of them that fal away. Psal. 101.3. Where by the way, hee teacheth vs, how our hatred must be qualified: namely, that wee must not hate the persons, but the workes of wicked men. For as for their persons, they are the creatures of God, yea and our owne flesh, as the Prophet saith: And for a man to hate his owne flesh, it is vnnaturall.Isa. 58.7. Ephes. 5.29. Psal. 139.21.22: But their vices and sinnes we are to hate, euen with a deadly and a perfit hatred. 3. They are the Deuils weapons, whereby he doth more pre­uaile with Gods children, then by any other meanes. Other occasions are dumbe and cannot plead for them­selues, but by our own tongues: But these will be impor­tunate suiters to drawe vs to sin: And therefore, they may be well called euen the Deuills strength without [Page 12] whose helpe his assaults are but weake. But then are they most powerfull, when they are of our kindred, or such as we loue & fauour, then especially if they be wittie, they are most pernitious,Sub specie in­cunditatis vene­num infundunt bonis. Ambros. Offic. lib. 1. c. 20. Pro. 18.8. Psa. 119.21. for whiles with their witte they make vs merry, their words, as Salomon saith of the flat­terer, goe downe into the bowels of the belly, and fill euen the inward parts with deadly poyson. 4. Their company is dangerous. For the wrath of God hangeth ouer the head of all wicked and vngodly men, as Dauid saith; Cursed are they that doe erre from thy commandements. And therefore if we conuerse with them, there is danger that we should be en wrapped in their punishments, when the wrath of God breaketh out against them. As Salomon threatneth. The companion of fooles shall be afflicted. Pro. 13.20. Gen 13.10.11.12 13. & 14.12. & 19.16. And so wee see it fell out with Lot, who by the fruitfulnesse of the place, being drawne to liue in Sodome, where the men were wick­ed, and exceeding sinners against the Lord, when they were taken prisoners, he was taken prisoner with them. And had not the Lord beene mercifull vnto him, he had pe­rished in the generall ouerthrow of the citty. And there­fore, when the Lord was about to destroy Corah and his company for their rebellion,Num. 16.26. Moses chargeth all the congregation, to depart from the tents of those wicked men, and to touch nothing of theirs, least they perish in all their sinnes. And it was the voyce of God from heauen concer­ning Babilon, Apoc. 18.4. Qui iunguntur in culpa, non se­perantur in pae­na. Cyprian. lib. 1 Epist. 4. Euseb. eccle. hist. lib. 4. cap. 14. Goe out of her my people, that ye be not parta­kers in her sinnes, and that yee receiue not of her plagues. Hence was it, that the Apostle Iohn comming into a bath at Ephesus to wash himselfe, and finding there vn­looked for, Cerinthus that wicked heretike, straight way leapt backe, and departed vnwashed, saying to those that were with him; Let vs flee from hence, least the bath fall vpon our heads, wherein this enemy of Gods truth is washed. 5. Their company is contagious, and there is great dan­ger to be infected by them, wicked men for the most part hold the old rule, The more the merrier. And therefore, as, [Page 13] Salomon saith,Pro. 1.10.11.14. Noui ego hoc se­culum moribus, quibus sit. Malus bonum malum esse vult, vt sit sui similis. Plant. Trinum. they will entise and draw on others to come with them, and to cast in their lot &c. As it is the Deuils de­sire to make many partakers of his owne damnation: so his instruments haue the same affection. They that are bad would make the good bad also, that they may be like themselues. As (they say) he that hath the plague run­ning on him, hath a desire to infect others: so he that is infected with any vice, laboureth to make others as bad as himselfe. As we see in drunkards, and swearers, and such like, they loue none but such as will swill and drinke, and sweare and swagger with them. And as wee haue heard before, the danger in this case is the greater, be­cause of our selues we areDociles imi­tandis turpibus & prauis omnes sumus. Iuuen. Sat. 14. Ad deteriora fa­ciles sumus. Sen. Epist. 97. all so apt and prone to sin we are all of vs too apt schollers to learne that that is naught. As the Painter with a light hand, and running pencill, can expresse the wrinckles, & warts, & moles in the face; but not so easily the face it selfe: sowe are hardly brought to follow the vertues of our friends, if any be; but for their vices we imitate them without any labour. It is with vs in this case,Seneca. Epist. 7. Si quis magistrū cap [...]t improbum, ipsum animum aegrotum ad de­teriorem partem plaerûmque appli­cat. Terent. And. Pro. 22.24.25. Non tuta tibi tua bonitas ob­sessa malis, non magis quàm sa­nitas vicino ser­pente. de confid. ad Eg. lib. 40. as with one that hath beene long weakened with sickenesse: that as he can hardly come abroad, but he taketh some cold, and is the worse for it: so it is as hard for vs to come into lewd company, and receiue no hurt. If they cannot cause vs wittingly to yeeld to sinne, yet they will giue vs some staine at vnawares. And therefore, Salomon giueth vs good counsell: Make no friendship with an angry man, neither goe with the furious man, least thou learne his waies, &c. The like may be said of all other sins. And Bernard hath a good saying to this purpose. It is as hard for a man to preserue his goodnesse, in the middest of euill men; as it is hard to keepe his health, in the mid­dest of serpents. For there is a secret poyson both in their words and deeds, which fretteth and infecteth whomso­euer it touceth: as the Apostle speaketh of Hymenaeus and Philetus. Hence is it, that by reason of the manifold sinnes that beare sway, the Apostle saith, the times are perilous [Page 14] times, 2 Tim. 3.1.2.3. such as it should be hard for a man to keepe faith & a good conscience in them.Aliquid mali propter vicinum malum. Eras. adag. Eras. de lingua. Dum spectant laesos oculi lae­duntur & ipsi. Ouid. de remed. It is a true prouerbe, Much e­uill comes by an ill neighbour. He that dwelleth by a man that halteth shall learne to limpe of him. He that liueth daily among them that stammer, shall in time learne to stut like them. And he that is much conuersant with them that haue bleare eyes, is in danger to catch the disease himselfe: So he that is familiar with wicked men, will in time become as bad as they.Haerebit tibi a­uaritia quan­diu auaro sordi­do (que) conuixeris. Incendent libidi­nes tuas adulte­rorum sodalitia. Sen. Ep. 104. Eccles. 13.1. Ecclus. 13.1. Pro. 6.27. Let a man liue with a base couetous person, & couetousnesse will strik vnto him. Let him keep company with whore-masters, and it will set his lusts on fire. And as Ecclesiasticus saith, He that is familiar with the proud, shall be like vnto him. As it is hard for a man to goe into a mill, and not to haue some meale sticke on his cloathes; or to touch pitch and not be defiled with it; or to walke much in the Sunne and not to be tanned and sunne-burnt; or to take fire in his bosome, and his cloathes not be burnt; or to goe into a pest-house, and not take in­fection: so it is as hard for a man to come into lewd and profane company, and not be tainted with some vice or other. For this cause the Lord gaue such straight charge to the people of Israel, that they should haue no dealing with the inhabitants of the land of Canaan, Exod. 23.32.33. & 34.12.15.16. Deut. 7.2.3.4. Thou shalt make no couenant with them, nor with their Gods. Neither shall they dwell in thy land, least they make thee sinne against me. And againe, Take heed to thy selfe, that thou make no compact with the inhabitants of the land, whither thou goest, least they be the cause of ruine among you Least when they go a whoring after their Gods, some man call thee, and thou goe a whoring also. And againe, Thou shalt make no couenant with them: Neither shalt thou make mariages with them, neither giue thy daughter to his sonne, nor take his daughter to thy sonne. For they will cause thy sonne to turne away from me, and to serue other Gods: And how true this was, the euent made it manifest.Psal. 106.35.36. For they neglecting this strict commandement of God, were mingled among the heathen, [Page 15] and learned their workes: And serued their Idoles, which were their ruine, as Dauid saith. And we haue too much proofe of this, euen in our owne experience. For as wee see the riuers, which otherwise of themselues are sweet & fresh, yet when they runne into the sea, become salt: so many young men and women, who in their young yeeres whiles they were kept in by good education, were of great towardnesse and good hope: afterwards falling into ill company, haue bin corrupted & grown most dissolute. And indeed a man though otherwise well affected: yet when hee shall liue in such places, where hee shall neuer heare good word, but swearing and lasciuious speaking neuer see any good example, but open contempt of godlinesse, and all vile practises that may be; by little and little it quelleth his hatred of these things, and maketh them seeme lesse offensiue to him. For as a burning fire­brand, if it be cast into the snow, wil soone be extinguish­ed: so euen a great measure of zeale will soone be quen­ched among wicked company. Yea it will come to passe, that when men haue past the day in vanity and foolish de­lights (such as euill companions will continually suggest,) they shall be altogether vnfitte, with any reuerence, either to pray or reade, or performe any other good duety. And therefore Dauid, as it were in a holy indignation, chideth wicked persons away from him. Away from me ye wicked: Psal. 119.115. for I will keepe the commandements of my God. Insinuating that he could not set himselfe to the performance of any holy duty, with that feruency he ought, as long as such lewd companions were about him. And knowing his owne weakenesse in this case, he prayeth earnestly,Psal. 141.4 incline not mine heart to euill, that I should commit wicked workes with men that worke iniquity, &c. So that to conclude this point, we may say of frequenting ill company, as they were wont to say in a common prouerbe in England of going to Rome, Willet. synop. controuer. 4. quaest. 10. part. 9. he that goeth to Rome once seeth a wick­ed man; he that goeth twice, learneth to know him, hee [Page 16] that goeth the third time, bringeth him home with him.

Last of all, if it doth fall out, that we be not infected by conuersing with wicked persons (which is almost impos­sible, without a great measure of Gods grace) yet if there be any sparke of true goodnesse in vs, wee cannot chuse but be grieued aboue measure with their vngodly pra­ctises and sinnefull courses. As it is said of Lot, who though by the grace of God he was preserued from con­tagion in the middest of Sodome, which was as it were a pitch-barrell, euen a sincke of sinne: yet his righteous soule was vexed (as though he had beene vpon the racke (for so much the word signifieth) with the vncleanely conuersation of the wicked and in seeing and hearing their vnlawfull deedes. 2. Pet. 2.7.8. [...] Beza ibid. And this was it that made Dauid be­moane his estate, when he was banished from his coun­try, and constrained for the safety of his life, to abide a­mong vncircumcised people: Woe is me that I remaine in Meshech, Psa. 120.5. and dwell in the tents of Kedar. In like manner the Prophet Isaiah cryed out as it were in great passion, Woe is me: for I am vndone, because I dwell in the middest of a people of polluted lips. Jsa. 6.5. So great a griefe is it to the chil­dren of God, to be in such places, where their eyes shall behold nothing but Gods dishonour, and their eares shall be continually beaten with blasphemous speeches a­gainst God and all goodnesse.

Vse. 1 And therefore to make vse of this doctrine, it serueth first to admonish vs to take heed to our selues in this res­pect. If Phisitians gaue counsell, that they that would pre­serue the health of their bodies,Eras. de lingua. should haue a care to liue amongst sound and healthfull persons, and should auoid the societie of them that are subiect to contagious di­seases: much more should we be carefull to shunne all fa­miliarity with those that are wicked, if we would preserue the health of our soules, because the diseases of the soule doe spread sooner, and infect worse, then the diseases of the body. And therefore whensoeuer we are in danger [Page 17] this way,Huiusmodi malum quoties vrget, nihil est praetiosius quàm pedes. In sola enim fuga salu­tis spes reposita est. Erasm. ibid. Tam simus ab eis separati, quàm sunt illi de Ecclesia profugi. Cypri. lib. 1. Ep. 3. ad Cornel. fra­trem. Sen. de tranquil. vitae. the best remedy is euen to take vs to our heeles and run away as fast as we can: when a mans house is on fire, euen gouty and lame persons finde their legges. If a serpent doe but hisse, how fast doth euery man runne away? when wee come by a noysome lake, that sendeth out venemous exhalations, we stoppe our noses, and hast away as fast as our feet can carry vs. Much more shold we make haste to escape from lewd company, because these things cannot be so dangerous to the body, as it is to the soule. As in time of the pestilence, we would be loath to sit with a man that hath the plague running vpon him, for feare of infection. So wee should be as loath to conuerse with a wicked man, because his company is more contagious. The time was, when as in the purer ages of the Church, such was the zeale of Gods children, that they would not so much as in words haue any communion with vngodly persons. To this purpose it is re­corded of Polycarpus, who was St. Iohns Disciple,Agnosco, agnosc [...] primogenitum Satanae. Euseb. lib. 4. cap. 14. that mee­ting Marcion a damnable heretike, who taking it ill that he did not salute him, and asking him if he did not know him: yes saith he, I know thee well enough to be the first borne of Sathan. And Mares the blind Bishop of Calcedon, repro­uing Iulian the Apostata for his idolatrie,Histor. tripart. lib. 6. cap. 14. when the Em­perour in scorne vpbraided him with his blindnes, he made this bold answeare, that he gaue God thankes for his blind­nesse, that he could not see so wicked a man as he was. So should it be with vs, wee should be so farre from appro­uing of wicked men by our company and familiarity, as that rather both by our words, and by our countenance wee should shew our dislike of them. The prophet Ieremie professeth what care hee had in this case. I sate not, saith he,Ier. 15.17. in the assemblie of the mockers; but sate alone, and so must wee rather sit alone, then be in such company, where wee shall bee in danger to be drawne to sinne.Ier. 15.19. 1. Pet. 4.4. Let them returne to vs (if they will) for wee may not returne to them. Let them (as their manner is) speake euill of vs, because wee will not run [Page 18] with them into the same excesse of ryot. Let them count vs singular and vnsociable, let them count vs surly, proud, and disdainefull, as if no companie were good enough for vs. Better is it for vs to endure all these reproches, ra­ther then by conuersing with them to dishonour God.Satius eos ir­ritare tempe­rantia, quam placare luxuria; & honestate eti­am inimicitias prouoacare, quam tanta de­formitate lenire de Ciuit. Dei. lib. 2. cap. 27. Better is it (as Saint Augustine saith) in another case; to incense them by our temperance, then to please them by dissolutenesse: yea by our honesty to prouoke them euen to enmitie, rather then to pacifie them by such deformi­tie. If wee would take this course, wee should not onely preserue our selues from the contagion of sinne, but also by Gods blessing wee might doe good euen to the wicked. So long as wee vse them familiarly, and conuerse ordinari­ly with them, wee make them thinke well of themselues, and so we strengthen their handes, that they cannot repent of their sinnes. Whereas, if wee would alwayes shunne their companie, and browe beate them wheresoeuer wee meete them, it might be we should make them ashamed at the last. It might be, they would think with themselues, why doth such a man refuse my companie? Surely hee seeth something by me that is amisse. It may bee my swearing, it may bee my lasciuious talking, it may bee my prophane­nesse doth offend him. If he that is but a mortall man, cannot endure mee for these things: how much lesse shall the God of heauen endure me, VVho is of pure eies, and cannot see euill. And thus it might please God, that this might bee a meanes of their conuersion,Heb. 1.13. which were a hap­pie thing.

Vse. 2 Secondly, by this doctrine all they are reprooued, that are carelesse of their company. They vse as much fami­liaritie, and shew as good a countenance to the worst and make them as welcome as the best. If hee will but keepe them company, and helpe them to passe away the time idlie and vnprofitablie (which if they could see it, pas­seth away too fast of it selfe) bee he Papist or Atheist, be hee Swaggerer or Swearer, yea bee hee as prophane as E­sau; [Page 19] hee is fit for them. Yet these notwithstanding would bee counted and reputed good Christians.Heb. 12.16. But they little knowe how they hazard their estimation with God and all good men by this meanes. For hereby they giue men oc­casion to suspect, that they are not found at the heart, when they can bee haile fellowe well met with euery base and lewde companion. According to the old sayingNoscitur ex socio qui non cog­noscitur ex se. He that cannot be knowne by himselfe, may be knowne by the com­panie that he keepes. ForTalis quisque solet haberi, cum qualibus agit fa­miliarita em. Eras. de lingua. commonly euery man is held to be such as his companions are. As wee see birdes of a feather flocke together. And therefore, as men are carefull of their godly credit and reputation in the Church, so let them take heed, what companie they frequent. But some will perhappes obiect for them selues, that they are strong enough, there is no companie can hurt them. No they hope rather to conuert those that are naught, and make them better, rather then receiue any hurt by them.Huic fiduciae non estnimis fidë­dum; praesertim quoniam natura nostra in malum fertur prona. &c. Lod. viues. ad sapient introd But alas this is a vaine confidence. If they knew their owne frailtie, and how proue they are to sinne, they would not presume and ouer weene so much of themselues. I hope they will confesse, that the Apostle Peter had as much strength, and as great a measure of grace as they: and yet wee see how easily hee was ouercome. He came into this wicked place for a good end, and hee tarried but a while there, and yet hee was brought to a fearefull fall: how then shall they thinke to stand, that rush into all compa­nies without any care? But it will bee obiected, Is it not lawfull then at all vpon any occasion to be in the companie, or to haue any dealing with wicked men? yes in some cases it is lawfull. And therefore, for our better direction, these cautions are to bee obserued: First, that it bee onely for necessitie. As wee cannot auoide it, but in ordinarie matters of this life, wee must conuerse with the wicked,1. Cor. 5.10. vnlesse as the Apostle saith, Wee should goe out of the world. Secondly, that wee haue a due vocation. Thirdly,Mat. 9.10.13. Act. 17.17. that wee labour to doe them good. Thus did our Sauiour [Page 20] Christ conuerse with Publicans and sinners, and his Apostles with such as were vnconuerted. For both they had a calling to doe it, and they sought their conuersion. Fourthly, that we be greiued at their sinne,2. Pet. 2.8. as Lot was at the Sodomites. Fiftly, that we pray that we may not bee infected by them. But though VVee liue in the middest of a naughty and crooked Generation: Phil. 2.15. yet wee may bee blamelesse and pure, as the sonnes of God, and may shine as lights among them.

Vse. 3 Thirdly, this doctrine serueth to exhort vs to be conuer­sant and to ioyne our selues in society with those that are godly. For thereby we shall reape great benefite. As a coale of fire that is quite out, if it be laid amongst burning coales, it kindleth and burneth againe: so though Gods grace be much decayed in vs, yet by being in the company of such as are gracious, it will be reuiued. They that are much in A­pothecary shoppes, all their garments smell of spices and sweet perfumes. In like manner, if we be often in the compa­ny of Gods children, our conuersation cannot but sauour of godlinesse.Psal. 119.63. For this cause Dauid professeth, I am a compa­nion of all them that feare thee and keepe thy precepts. And in an other place,Psal. 16.3. All my delight is in thy Saints and in such as excell in vertue. Though Dauid were a King, yet hee scorned not the company of the meanest and poorest, if he were god­ly and vertuous, because it would be a meanes to build him vp in grace. And therefore to conclude: As Dauid was carefull in the choice of his seruants:Psal. 101.6. Mine eyes shall be to the faithfull of the land, that they may dwell with me: so let vs be carefull of our companions. Let our eyes be to those that are godly and religious, to such as feare God, that they may be our companions.

And a maid] As the high Priest doth persecute our Sa­uiour Christ: so all his family doth further the matter. There is not one of any sort whatsoeuer, that doth not take part with their maister against the doctrine of the truth. They all sauour of impiety and frame themselues to the humour of [Page 21] the high Priest. Mat. 26.47.51 Iohn. 18.18. The seruants assisted Iudas in apprehending Christ. They attended in the house for any further imploy­ment. And when the Priest began to raile vpon him, and to spit at him,Mar. 14.65. the seruants were ready to smite him with their rods. Yea we see euen the maids against the modestie of their sexe, grow sawcy and malepert, to meddle in the cause and businesse whereof they haue no knowledge.Doctr. Wicked mai­sters haue their seruants of their owne disposition. Psal. 133.2.

They were al trained vp to persecute religion & godlines. Where we see the picture of a wicked family. They all agree to persecute Christ & his Disciples. Wicked gouernours of families for the most part haue all their seruants of their own diposition. According to the common prouerbe, Like maister like man. As the ointment that was powred on Aarons head, ran downe to his beard, and so to the very border of his gar­ments: So the impiety and wickednesse of the maister run­neth about through the whole family, infecting and corrup­ting all that are in it. It is in the family, as it is with a fish, that first taketh his infection at the head. And therefore as good Father Latimer said, If the head of the fish be sweet, all the body is sweet, but if the head stincke, all the body will soone be naught. So in like manner if the head of a family be good, it is a great meanes to make the whole family good; but if he be naught, there is little hope of all the rest. We see the truth of this in the example of Herod, Luke 23.11. who when he began to offer indignity to our Sauiour Christ, all his traine were ready to ioyne with him. And when wicked Ahab could not abide the sincere ministery of the word,1. King. 22.8. because hee was reproued by it, all his seruants were ready to feed him vp in his humour. As we see in the messenger, that went to call Michaiah, who told him, that all the other Prophets declared good to the King with one accord, I pray thee, 13. faith he, let thy words be like theirs, and speake thou good. And when the good Prophet would not flatter, but told the King plainely what he should trust to, Zidkijah, 24. the Kings Chaplaine, smote him on the cheeke. As in the comon­wealth, if the magistrate be profane, the subiects are little [Page 20] [...] [Page 21] [...] [Page 22] better;Pro. 29.12. as Salomon saith, Of a Prince that hearkeneth to lies, all his seruants are wicked. So in the family, which is as it were a little comonwealth in it selfe, if the ruler be wicked, his children and seruants are corrupted. The reason is, be­cause the example of a gouernour in his house, is as it were a lawe. For children are naturally giuen to imitate their pa­rents, and seruants thinke it a commendation for them to be like their master, either in good or euill. Yea for the most part, they desire to fit themselues to their maisters humors. If the master be giuen to whoredome,2. Samu. 11.4. his owne seruants wil be his bands & pandors, as we saw in the seruants of Dauid. If hee would haue any man that stands in his way closely mur­dered, his seruants will bee forward to effect it,15.16. as Ioab was in the case of Vriah: yea though it be his owne brother, as we see in the seruants of Absalon. 2. Sa. 13.28.29. 1. Sam. 28.7. If Saul haue a desire to consult with a Witch, his seruants will quickly hound her out. So we see in our owne experience at this day; if the maister be a Papist, the most of the seruants leane that way. If he be a Neuter, his seruants haue no great religion. If he be profane, and make no conscience of swearing and breaking the Saboth, his seruants will follow his steppes. Yea it may be obserued, that let a man that is truely religious, or a godly minister, come into some houses, where the maister is voide of the feare of God, and he shall be abused and dis­graced of all the seruants, euen from the greatest to the least. So that a maister may be knowne by the conuersation and disposition of his seruants.

Vse. 1 This doctrine serueth first for maisters to admonish them, first, to take heed, that neither by precept, nor by their practise, they draw their children and seruants to euill. Da­uid protesteth for himselfe,Psal. 101.2. that he would walke in the vp­rightnesse of his heart in the midst of his house. So should it be with all gouernours, that they may neither harten their families in euill, nor hinder them in good. Seruants thinke themselues priuiledged by the examples of their maisters, yea for the most part, examples preuaile more then stripes. [Page 23] If they be good, it is an exhortation to the seruants to draw them to good: but if they be euill, it is a prouocation vnto euill. Yea they effect as much in the soule, as the sight of Iacobs roddes wrought with the Ewes,Gen. 30.37.38.39. when in ram­ming time they were laid before them in the watering troughes. And therefore as the Queene of Sheba pronoun­ced the seruants of Salomon happy,1 King. 10.8. that stoode euer before him, and heard his wisdome, &c. So on the contrary side, miserable is the state of those seruants, that dwell in pro­fane and wicked houses, where there is nothing but exam­ples of impiety. Many parents and maisters doe complaine, that their children and seruants, though they heare good Sermons euery Saboth day, yet they reape no profit. And no maruell, when as the euill example they see at home, doth them more hurt, then all the Ministers paines in the Church can doe them good, especially considering, that their nature is farre more apt and prone to euill, then to good. And this is the chiefest cause of all the disorder that is in families. Though seruants were little acquainted with sinne before, they may learne it of their maisters.Heb. 2.13. Iohn. 17.12. Ad magistrum respicit, quic­quid a discipu­lis delinquitur Bern. apolog. ad Guiliel. Abbat. Omne quod per. per à magitur te praesente, id tibi turpius, Bern. de consid. lib. 4. Vera est senten­tia, qui cum e­mendare alium possit, negligit, participem se procu [...]dubio de­licti constituit. Bern. devijs vitae. But let all such masters take heed: for the time will come, that they shall giue a strict account to God, for all that are vnder their charge. O what a comfort would it be to their soules, if when they shall be called to this account, they could say in truth, Behold, here am I, and the children which God hath giuen me; or as our Sauiour Christ saith, Those that thou gauest me, and committedst to my charge, haue I kept, and none of them is lost. Otherwise, if by their meanes, they haue beene corrupted, their case will be fearefull. Yea they shall make themselues guilty of the sinnes of their seruants, which are committed by their default. As if either by their euill example, or by their conniuence and remissenes in pu­nishing, they haue giuen them occasion of sinne, those sins are their owne, as if they had committed them themselues. As we see, when the Israelites had broken the Saboth in going out to seeke for Manna, contrary to Gods expresse [Page 24] commandement, the Lord said to Moses: How long refuse ye to keepe my commandements and my lawes. Moses had not profaned the Saboth but the people, and yet he is rebu­ked for their sinne, because they were committed to his charge. Now there is neuer one of vs, but wee haue sinnes enough of our owne.Psal. 38.4 Euen those which in our owne per­sons we haue committed, if wee had grace to feele it, are a waighty burden, Iob. 9.3. too heauy for vs to beare, as Dauid saith. And if God should call vs to account, onely for our owne personall sinnes, we should not be able to answere one of a thousand. And therefore, why should wee charge vpon our heads the sinnes of our families?

Vse. 2 Secondly, it admonisheth them, if they be godly them­selues, to endeuour that their seruants may be godly like­wise:Luke 16.8. else they shall not be so wise as the children of this world are in their generation: who as hath beene said, will haue all their seruants of their owne disposition. For the ef­fecting of this, there is required 1. a diligent care in the choise of them. And surely our care in this case, should at least be equall with our care in other matters. When we are to stocke our ground with sheepe, we are very carefull, both that they be of a good breed, yeelding wooll of a good sta­ple, and also that they come from sound grounds. And when we begin to plant an orchard, we doe not gather plants and graftes in euery hedge, but wee are carefull to prouide the best plants,Isa. 5.2. as the Prophet speaketh. Much more should we be carefull in the storing and planting of our families, to make choyse of such as feare God, and are not infected with grosse sinnes. And this was the practise of Dauid, which should be our patterne in this case.Pal. 101.6.7. Mine eyes, saith he, shall be vnto the faithfull of the land, that they may dwell with me: hee that walketh in a perfit way, hee shall serue me. There shall no deceitfull person dwell in my house, &c. 2. Be­cause such seruants are rare and hard to be found, there must be an endeauour, both by precept and by example to make them such. This hath beene the care of all Gods children [Page 25] from time to time. Abraham flitted oft,Gen. 12 7.8. & 13.18. & 21.33. and had no setled place of abode, yet wheresoeuer he came, hee built an Al­tar for him and his family to worship God. Hee did not ex­cuse himselfe by his vnsetled estate, but howsoeuer hee wandred vp and downe himselfe, yet he kept a setled course for the seruice of God. And Iacob, Gen. 35.23. &c returning from Padam Aram, purged his family from the corruption they had got in Labans house, and bringeth them to the sincere worship of God. Ioshuah also thought it not enough for himselfe to serue God,Iohn 24.15. Iob 1.5. Iohn 4 53. Act. 16.15.34. but he was carefull also for his fa­mily. I and my house saith he, will serue the Lord. And Iob sanctified his sonnes, and offered burnt offerings for them. It is testified of the Ruler, whose sonne our Sauiour Christ resto­red to his health, and of Lydia, and of the Iailour, that not themselues onely, but their houshould also beleeued in God. But the example of Cornelius, that godly Captaine,Act. 10.2.7. is most pregnant for this purpose. It is said of him, that not onely his houshould seruants, but euen his soldiers also (a very rare thing in these daies) feared God. It is very like they were not so at the first: but his good instructions and godly example had made them so. As we see in Abraham, Gen. 14.14. & 17.23. & 18.19. who had in his house 318. seruants, and all of them in some measure religious: for they all submitted themselues to be circumcised by him. But this was effected by his care in tea­ching them to keepe the way of the Lord, as the Lord himselfe commendeth him for it. If we would conscionably vse the same diligence, wee should see the same blessing of God vpon our families, that it might be said of them, as was said of the houses of Aquila and Priscilla, and Philemon, with others, that they are so many Churches of God. But alas,Rom. 16.5. Philem. v. 2. God may dwell in our Churches if he will, but there is but cold intertainment for him in the most of our houses, where all religion and godlinesse is banished, and nothing to be seene, but open impiety and profanenesse. So that they are so farre from being the Churches of God, as that they are rather the Chappels ofthe Deuill. For there is no care in [Page 26] chusing good seruants, and as little care in labouring by good meanes to make them good. If they be personable and seruiceable, such as we may profitably imploy in our busines, it is no matter what they are otherwise. Though they be neuer so vngodly, if they will doe their deed, as they say, they will serue the turne. Hence it commeth to passe, that maisters are many times iustly plagued in their seruants. For 1. they are vnfaithfull in their businesse, and deceiue their maisters whereinsoeuer they trust them. And indeed if they be vnfaithfull to God (as all irreligious persons are) how can it be expected, that they should be faithfull to man. Whereas if they were such as feared God,Dan. 6.4. they would make a conscience of their businesse, and bee faithfull and trusty in euery thing committed vnto them. As Abrahams seruant, who being imployed by his maister, in a matter of great waight,Gen. 24.12. hee doth not loyter it, nor slacke it but first he beginneth his businesse with prayer to God for good successe; and when God had guided him aright, to his iour­neyes end,33. Gen. 31.38.39.40. he would neither eate nor drinke, till he had dis­patched that he came for. The like fatithfulnesse shewed Ia­cob to Laban, though an hard and vnconscionable maister, in the twenty yeares seruice which he performed to him, as himselfe testified.Zech. 5.3.4. Gen. 30.27. & 39.5. Grextotus in agris Vnius sca­bie cadit & por­rigine porci. Inuenal sat. 2. 2. they being wicked, and their sinnes crying vnto heauen for vengeance, they endanger the whole family where they are vnto the curse of God. For there is a fearefull curse hanging ouer that house, where swearers and blasphemers are intertained. Where as if they were godly, the blessing of God would be vpon all that they goe about. As euen Laban confesseth, that he percei­ued plainely, that God had blessed him in his estate for Ia­cobs sake. And when Putiphar had entertained Ioseph to bee his seruant, the Lord blessed his house for Iosephs sake, and the blessing of the Lord was vpon all that he had, in the house and in the field. 3. they infect the whole family, as we see by too much experience; many children otherwise of good disposition, haue bene poysoned by conuersing with disso­lute [Page 27] seruants. There is none of vs, that would endure a seald horse in our stables least he should infect the rest. Nay wee will not admitte into our houses, a seruant that hath the fal­ling sicknesse, or any other contagious disease in his body. Much lesse should we admitte him that hath his soule loath­somely infected with notorious vices. 4. & last of all they are a disgrace and a reproach to their maisters.Pro 29.15. Gen. 34.30. Salomon saith of dissolute and vnnurtured children, that they are a shame to their parents. And Iacob said of his sonnes Simeon and Le­ui, after they had committed that bloody outrage vpon the Shechemites, that they had made him stinke among the in­habitants of the land. The same is as true of lewd seruants, that they discredit their maisters, and staine their reputation amongst men. And therefore in all these respects, let maisters be carefull both to chuse, and also to order their seruants a­right. The maister in his family, should performe all the offices of Christ in the Church. As a King, hee should rule and gouerne those that are vnder him, in the feare of God. As a Priest he shold offer vp the spiritual sacrifices of prayer and thankesgiuing to God in their behalfe. And as a Pro­phet, should teach and instruct them in the knowledge of Gods will. He should be like the Seraphin, Isa. 6.6.7. that touched the Prophet Isaiahs mouth with a coale from the Altar. So hee should goe from his wife to his children, from them to his seruants, and labour to kindle in them a zeale for Gods glory. This care was in all the Patriarches,Aug. de ciui. Dei lib. 19. c. 16. Qui veri Patres famil. sunt, om­nibus in familiae sua tanq am filijs ad c [...]len­dum Deum con­sulunt. ibid. as St. Augustine saith, who though in the dispensation of their temporall goods, they put a difference betweene their sonnes and their seruants: yet in the thing that concerned their soules, with equall loue and care they prouided for both alike. And they are not worthy the name of houshould gouer­nours, that in this respect haue not as great care of all in their family, as of their children. But because instruction will doe little good, if their practise be not answerable; therefore the person of a maister should shine in his family as a lampe, by the light of a good example: and he should [Page 28] represent such vertues in his owne conuersation, as may stirre vp his seruants to imitate the same.

Vse. 3 Secondly, this Doctrine admonisheth seruants not to frame themselues to the wicked humours of their Masters, nor to bee instrumentes of euill for their pleasure. Rather let them remember that speech of the Apostles, Wee ought rather to obey God then man, Act. 5.29. As wee haue a commendable example in the seruants of Saul who vtterly refused to exe­cute his cruell commandement vpon Abimelech and his fel­lowes. They would not mooue their handes to fall vpon the Priests of the Lord. 1. Sam. 22.17. Onely Doeg, that dogged and cursed Edomite, was a fit instrument for such a wicked purpose. And indeed,18. though God commaund obedience to supe­riours: yet it must bee in the Lord. And howsoeuer ser­uants are willingly & without grudging to performe what­soeuer dutie belongeth to their Masters,Ephes. 6.7. Collos. 3.23. yet it must be with this limitation; that they must reserue for God that that appertaineth to him. Otherwise, if to please their Masters, they will worke wickednesse in despite of God, they are sure to be damned with their Masters. And how­soeuer their Masters shall haue the greater damnation, be­cause they were principall in the trespasse:Mat. 22.21. yet they are like to perish also in their sinne. It will little auaile a seruant, when hee shalbe in Hell, to accuse his Master for it. It will boote him little to say, I may thanke my Master for this. Woe worth the time that euer I knew him. Hee made no conscience of swearing, nor of prophaning the Sabbath, and his example made me thinke it was nothing. It was no dispensation before God for Absoloms seruants, that they had their Masters peremptorie commaundement for mur­dering of Ammon. 2. Sam. 13.28. Kill him and feare not, for haue not I commaunded you? No more will it bee any dispensation for others, to pleade that either their Masters commaun­dement, or his example hath made them sinne against God.

A maide came to him.] We see in Peter the imbecilitie [Page 29] and frailtie of mans strength, if hee bee left to himselfe. For that same Peter, who before thought himselfe so strong, as that he seemed not to take it well at Christs hand, as that hee put him in minde of his weakenesse: for hee made his boast, that Though they should all bee offended by him; Mat. 26.33. yet would hee neuer bee offended. And when Christ tolde him in plaine termes, that he should denie him thrice,35. hee answe­red very resolutely, Though I should dye with thee, Luke. 22.23. yet will I not denie thee. Yea he was ready to goe with him into pri­son, and to death. And if need stood,Joh. 13.37. hee would lay downe his life for his sake. Yea he that alreadie though, in a pre­posterous boldnesse,Mat. 26.51. had giuen good proofe of his man­hood and courage, when as he stoutly drew his sword, and rushed into the middest of the armed souldiers; euen hee, I say, being left to his owne strength, is so weake and fee­ble, that hee cannot stand before a sillie gyrle. If hee had beene conuented before the high Priest, and threatned with death, as his Master was, then it had beene something for him to shrinke; but he neuer tarrieth for that, but is so ter­rified at the voice of a weake maide,Ioh. 1.42. that hee denieth his Master. He was called Cephas, euen by our Sauiour himselfe; which signifieth a stone or a rocke, as also his name Peter doth. But how vnworthilie doth hee behaue himselfe of this so honourable a Surname, that dare not confesse Christ Iesus before this damzell, but denieth him in this shamefull maner? Yea which doth more aggrauate his sinne, the Euangelist S. Iohn saith that he denied before he were well in the house. For the maide that kept the dore, asked him the question as she let him in,Joh. 18.17. Doct. Gods children are weake and feeble, if they be left to them­selues. and euen then he tolde her hee was none of Christs Disciples. O cowardly Peter, thus basely to fall before hee came in sight of danger! Here then, as hath beene said, wee haue a liuely patterne of mans strength. Euen the best of Gods children are easilie ouerthrowne, if God leaue them to themselues. Weake and small meanes are of force sufficient to batter their faith, if God doe neuer so little withhold his grace. The Deuill [Page 30] needeth vse no great conflict, nor bring no great force, hee needeth not plant any great Ordinance or Canon shot a­gainst vs, to shake the walles of our faith; for euen the strongest of vs all, if wee bee not held vp with the hand of God, are ready to stagger at the least blast of tentation; yea euen at the noyse of a leafe falling from the tree. All the strength that is in any of vs without Gods grace, is no bet­ter then smoake, which vanisheth with the least blast of winde. Before we be assaulted, we are more then couragi­ous (as the Apostle Peter was here) but assoone as the least temptation is laid against vs.Dulce bellum inexpertis. We faint and are discou­raged. Like many a coward, that on an Alebench will kill vp all before him; but bring him into the field in the face of his enemy, where he shall heare the clattering of armor, and the dolefull grones of dying men on euery side, his heart failes him,Plura nos ter­rent quàm pre­munt; & saepi­ [...]sopinione quam re laboramus. Senec. Epist. 13. and hee is ready to betake himselfe to his heeles. Yea many times wee trouble our selues with vaine and causelesse feares, before euer the Diuell bend his force a­gainst vs. It is with vs, as it was with the Apostle Peter, when hee would needes walke vpon the water to goe to Christ. he thought hee could haue done as his Master did; but assoone as euer he set his foot out of the ship,Mat. 14.30. hee was ready to sincke, had not Christ caught him by the hand and held him vp. In like manner vnlesse the Lord reach out the hand of his grace to support vs, we cannot but fall. As a staffe in a mans hand, so long as hee holdeth it, it standes: but if hee take away his hand, it falleth to the ground: so we can stand of our selues, no longer then the Lord stayeth vs. As a young child that is learning to goe, if the nurse leaue it, it falleth, and peraduenture receiueth hurt. As wee see in Mephibosheth Ionathans sonne, 2. Sam. 4.4. who by the negli­gence of his nurse caught a fall, whereby hee became lame of his feet, euen to the day of his death. So if God leaue vs to our selues, and doe not follow vs with his grace, we are readie to fall into mischiefe. Hence is it that the Apo­stle saith,Rom. 8.14. that all the children of God are led by the Spirit [Page 31] of God. The Lord knowing our weaknesse, in mercy sen­deth his holy spirit, which leadeth vs by the hand like little children. And againe, praying for the Colossians: first he desireth the Lord to endue them with knowledge. Yea that they may bee filled with the knowledge of his will, Col. 1.9. Secondly that it would please God to sanctifie them, that they might walke worthy of the Lord &c. 10. A man would thinke, that they that had such a measure of knowledge and grace, should neede no more: and yet the Apostle ad­deth a third petition, that they may bee strengthned with all might through his glorious power, insinuating,11. that though a man haue neuer so much knowledge, and bee neuer so throughly sanctified; yet if hee bee not strengthned also by the Lord, he cannot stand. In like manner, hee exhorteth the Ephesians, Finally my brethren, saith he,Ephes. 6.10. be strong in the Lord, and in the power of his might. So that without the power of God, our strength is no better then weakenesse. And for this cause, the Apostle Peter saith,1. Pet. 1.5. that wee are kept by the power of God to saluation; [...] praesidiū dicitur. Aretius in locum & Pis­cator. Rom. 8.37. vnlesse the Lord in his mercy did watch ouer vs by his grace, and defend vs a­gainst all assaults, as it were with a guard (for so much the word signifieth) wee could neuer bee saued. There are di­uerse degrees of the grace of God in his children. Some­times it worketh powerfully and mightily in them:Phil. 4.13. and so long they are more then conquerours (as the Apostle saith) in all temptations. Rom. 8.35.38.39. They are able with Saint Paul to doe all things through Christ that strengtheneth them. Yea in a Chri­stian courage, they dare cast downe the gauntlet, and bid defiance to all the enemies of their saluation.Mat. 16.18. So that though the gates of Hell were set wide open, and all the power of darkenesse should issue, and sally forth vpon them,2. Cor. 12.9. they could not preuaile. This grace of God would be suf­ficient for them, to make them stand against all assaults,Psal. 125.1. e­uen like Mount Zion that cannot be remoued

But this powerfull operation and assistance of Gods grace doth not alwayes accompanie the godlie, but some­times [Page 32] it worketh more remissely and weakely, yea often­times it is in a man as fire raked vp vnder the ashes, so as hee can hardly perceiue it or discerne it. And when the case is so with a man, let any temptation be offered, he pre­sently falleth.

Obiection. Psal. 103.14.But it will bee obiected; that the Lord knoweth how great our frailtie is: for hee made vs, and therefore must needs knowe what is in vs; why then doth hee not alwayes assist vs with his grace?2. Sam. 24.1. cum 1. Chron. 21.1. why doth hee so often leaue vs to our selues, and euen giue vs vp to be tempted of the Deuill, as it is said of Dauid, when he numbred his men? Is not hee now the authour of sinne.

Answere.To this I answere First, that God is not bound to doe this for any man. He hath once giuen them the first grace, the grace of sanctification; and he is not bound, nor tyed to giue them the second grace, the grace of corroboration. And therefore, farre be it from vs to charge the Lord to bee the authour of sinne. For hee doth nothing to make any man sin only priuatly, as we say, he withholdeth his grace, which he may doe, and doe them no wrong. Againe, wee are to knowe, that the Lord, whose wisedome is infinite, deepe and vnsearchable, Psal. 147.5. &. Rom. 11.33. hath many excellent ends, for which he dea­leth thus with his children. First, that we may not thinke, that Gods grace is a naturall facultie, which we should bee ready enough to conceiue, if it were alwayes in vs alike. To which purpose Saint Augustine hath a sweet saying.Venit ad conso­lationem, rece­dit ad cautelam. ne magnitudo consolationis ex­tollat te; ne si semper apud te sit sponsus, inci­pias contemnere sodales, & hanc continuam visitationem non iam gratiae attribuas, sed naturae. Hanc autem gratiam cui vult, & quando vult sponsus attribuit, non iure haereditario possidetur. Aug. in scala Paradysi: Which treatise some ascribe to Bernard, vnder this title. descala Claustralium. Feare not O Spouse, saith he, despaire not, thinke not that thou art contemned, if the bridegrome hide his face from thee for a time, for all things shall worke together for thy good, and thou shalt gaine both by his comming and by his departing: he commeth for thy benefite, and he depar­teth for thy benefit: he commeth to comfort thee, he depar­teth to make thee more heedfull: least the greatnesse of the [Page 33] consolation should lift thee vp, least if hee were alwayes with thee, thou shouldest begin to despise thy fellowes, and to attribute this continuall visitation, not any more to grace, but to nature. But God giueth this grace to whom hee will and when hee will, it is not helde by inheritance.

Secondly, God doth it sometimes to trie vs. Not as if he were ignorant of vs, for he knoweth what is in man. Ioh 2.26. But that we may better knowe our selues. So it is said of Hez [...] ­kiah, that God left him to trie him, 2. Chron. 32.31. and to knowe all that was in his heart. And for this cause, was the Apostle Peter left to himselfe at this time. Hee had a great conceit of his owne strength before, as though hee could haue done more then all the rest: but now, the Lord a little withdrawing his as­sistance, he seeth, there is no more in him of himselfe, then in another man.

Thirdly, God doth it to chasten some secret sinne in vs whereof wee haue not yet repented. For it is nothing but iniquitie that separateth betweene God and vs, Isa. 59.2. and causeth him to hide his face from vs, as the Prophet saith. But assoone as euer we haue found out that sinne, and vnfainedly hum­bled our selues for it vnder his hand, he returneth againe to our comfort.

Fourthly because we doe not vse Gods graces well when we haue them, but waxe proud of them, as the Apostle saith, he was left to bee buffeted of the messenger of Sathan, 2. Cor. 12.7. Vulgare prouer­bium est, quod nimia familiari­tas parit con­temptum, Rece­cedit ergo, ne forte nimis assi­duus contemna­tur. Aug. vbi su­pra. least he should bee exalted aboue measure through the abundance of reuelations. Yea, such is our corruption, that if we should ne­uer feele any want of grace, we should in time begin to con­temne God himselfe. It is a common prouerbe, Too much familiaritie breedeth contempt. And therefore, the Lord de­parteth from vs sometimes, least being with vs continually, he should be contemned.

Fiftly, because wee desire them no more earnestly. For if we could pray earnestly to God for his grace,Iam. 1.5. he that giueth to all men liberally and reproacheth no man, as Saint Iames saith, would bestow it vpon vs. But our negligence and [Page 34] carelessenesse in this case, doth euen deserue that God should forsake vs, as the same Apostle saith, Yee get nothing because yee aske not. Recedit, vt ab sens magis desi­deretur, desi­deratus auidius quaeratur, diu quaesitus tandem gratius inuenia­tur Aug ibid. Quamuis subin­de suis dominus in certamine ne desictant, adiu­torium tribu t: perm [...]ttitu [...] ta­men f [...]tiga [...]i propriae infirmi­tatis on [...]re prae­gr [...]uata mortali­tas; sed cum in se ipsa nullum virtutis inuenit firmamentum, ad poscendum diuinae pietatis citò recurrat auxilium. Ful­gent de oret & compunct, cordis. ad Probam. E­pist. 4. Praeterea, ne exilium depute mus pro patria, arram pro praetij summa; venit sponsu [...] & rece­dit vicissim; nunc consolationem affere [...]s, nunc vniuersum statum nostrum in infirmitatem commutans: paulisper nos permit [...]it gustare quàm suauis est, & antequam plenè sentiamus, se subtrahit, & q [...]asi alijs expansis supra nos volitans prouocat nos ad vo [...]andum. Augustinus ibidem. Cant. 2.9. Quis non remissius & tepidiùs a [...]iet eum, quem se cogitat necessario deferturum? quando ne homi­nem amicum possit quisquam amare fideliter, quem sibi futurum nouit inimicum. Augustinus de Ciuitate Dei. Lib 12. Cap. 20. 1. Cor. 10.13. Therefore God doth worthily with­draw himselfe from vs, that when wee foole the want of his presence wee may more earnestly desire him, and desi­ring may more diligently seeke him, and hauing once be­sought him may at the last finde him to our greater com­fort.

Last of all, the Lord doth it to make vs more earnestly to long after that full perfection of grace, that shalbe in the Kingdome of Heauen. If the Lord should neuer denie vs grace in this life, nor should be ouer ready to set downe our rest here, and should soone growe out of loue with any better estate. And therefore, that wee may not take the place of our banishment for our countrie as Saint Au­gustine saith, nor the earnest of our inheritance for the full payment, the Bridegrome commeth and departeth by course: some times ministring comfort, and sometimes changing our whole estate into weaknesse. He suffereth vs to haue a little tast how sweet he is, but before we can fully feele it, he with draweth himselfe, and as it were flouttereth ouer vs with his winges, to prouoke vs to slie vp to hea­uen. But howsoeuer the Lord for these and other causes best knowne to himselfe, doth forsake his children, for a while: yet this is our comfort, hee neuer forsaketh vs to­tally nor finally. Yea euen when hee seemeth most of all to forsake vs, hee standeth behinde the wall, and looketh at vs through the chinckes of the dore, as Salomon saith. Where he compareth the Lord to a nurse, that sometimes hideth herselfe from her child, to see what shift it can make [Page 35] without her: but still her eye watcheth ouer it, that it take no hurt. So though the Lord, seeme to hide himselfe from vs in some temptations: yet his gracious eye still attendeth vs, and will not suffer vs to bee tempted aboue our strength, Cant. 2.6. but will giue an issue with the temptation. And if at any time wee feele our selues in danger of fainting, then hee runneth to vs with all speed, and putteth his left hand vn­der our head, and his right hand doth embrace vs.

This Doctrine serueth first for admonition.For admoni­tion. For it ad­monisheth Vse. 1 vs to despaire of our owne power, and of all strength of the flesh, yea euen to renounce our selues and all confidence in our selues. It is the Deuils pol­licie to make vs ouerweene of our selues, and to presume of that that is not in vs, and all to bring vs to confusion. For hee knoweth that a man is neuer nearer vnto shame, then when his heart is lifted vp with a fond conceit of his owne worth. As Salomon saith; Pride goeth before destruction, Prou. 16.18. and an high minde before the fall. And whosoeuer hee is that seemeth to himselfe to bee somewhat when hee is nothing, Gal. 6.3. hee deceiueth himselfe in his owne imagination. And there­fore, acknowledging our owne want of strength, and our owne inabilitie to stand without the assistance of Gods grace, let vs not be high minded but feare, Rom. 11.20. as the Apostle ex­horteth, yea let vs worke out our owne saluation with feare and trembling. It is true indeed,Phil. 2.12. in respect of God we haue no cause to feare, For his foundation remaineth sure, and hath this seale, The Lord knoweth who are his. 2. Tim. 2.19. But in respect of our selues and our owne frailtie, wee haue great cause to feare. For if it were not that the Lord doth establish vs by his strength, we should hazard the forfeiting of our saluati­on eueryday. And therefore, Let him that thinketh hee stan­deth take heed least he fall. And indeed,1. Cor. 10.12. who can hope to stand, being left to himselfe, when as Peter who had made such an excellent confession of Christ twice before, Thou art Christ the sonne of the liuing God. And, Mat. 16.16. Ioh. 6.68.69. thou hast the wordes of eternall life &c. Who had wrought so many [Page 36] miracles in the name of Christ,Mat. 17.2. and had in some measure tasted of the ioyes of heauen, being present when his Ma­ster was transfigured on the mount, could not stand but fell so shamefully.

Secondly, it admonisheth vs to trust in the Lord, that that which we are not able to doe of our selues, wee may effect it by his strength, and by the power of his might. Cor­roboration is an herbe of grace (as I may tearme it) that groweth not in our gardens, but as all other good gifts, it is from aboue, Iam. 1.17. and commeth downe from the father of lights. And if at any time it be dead in respect of our feeling, it can neuer be quickned againe by any blowing of our owne, but as it were by new fire giuen from heauen. And there­fore, when we feele our owne weaknesse, we must haue re­course to God by earnest Prayer, as the Apostle Paul did in the like case.2. Cor. 12.8. Psal. 51.12. & 17.5. And Dauid hauing experience of his great frailtie by his grieuous fals, prayeth vnto God to stablish him, and vnder proppe him as it were with his free spirit, and to stay his steps in his paths that his feete might not slide. And our Sauiour Christ, knowing the manifold temptati­ons wherewith we are beset; and our inabilitie to withstand them,Math. 6.13. hath taught vs in the Lordes Prayer to double that petition, Lead vs not into temptation, But deliuer vs from euill

Petrus ex egre­gio praesumptore creber negator effectus est. Aug.Thirdly, wee are here admonished, not to be too rash and hasty in our promises which we make to God, further then we knowe our owne strength, least it befall vs, as it did the Apostle Peter in this place. He promised great matters, but he was slacke in performance. I grant it is necessary for vs to vow sometimes, that wee may be more strictly tyed to the performance of our duties:Eccles. 5.1. Willet contr. 6. quaest. 4. part. 3. yet it is the counsell of Salomon, that neither our mouthes be too rash, nor our hearts too hastie in vowing. And among many conditions required in making of vowes, this is one, which is chiefly to be re­garded, namely, that it be in our power to performe them: otherwise, it is but a tempting of God, and giueth great [Page 37] aduantage to the Deuill. As we see in the Papists, who are very forward to vowe single life; but how they performe it,Math. 19.11. the euent sheweth for the gift of continency being not in their power, as our Sauiour Christ saith, All men receiue not this thing, but they to whom it is giuen: they defile them­selues with fornication, and all kind of beastly filthinesse, yea euen such as with modestie cannot be named.

Secondly,For confuta­tion. this doctrine serueth for the confutation of a Vse. 2 maine doctrine, yea euen a pillar of Papistry: namely, that Peter is the foundation whereupon Christ built his Church. But alas, they will make but a miserable and a feeble Church, when the foundation is so weake, that it shaketh at the voice of a girle. It is like that house that was built on the sand, which could not abide a storme. The maine ar­gument which they presse vpon euer occasion,Mat. 7.26.27. and which long since is worne threed bare, is that speech of our Sa­uiour to Peter, vpon that excellent confession of his. Thou art Peter, and vpon this rocke will I build my Church, &c. Mat. 16.18. For why say they, did Christ giue Peter this name, more then any other of the Apostles, but to shew that he was appoin­ted to be the foundation of the Church. But this place is most maliciously abused and wrested by them: and there are diuerse grosse elenches in the argument they frame out of it.Fallacia dictio­nis. For First they change the Masculine gender into the Feminine, and the Appellatine into a Proper name. For Christ did not say, vpon this Peter: [...]. Fallacia compo­sitionis. which yet hee might haue said, seeing in the Greeke tongue [...] & [...] signi­fie both one thing; but he saith, vpon this rocke, plainely teaching vs, that wee must seeke for another fundation be­side Peter, whereupon to build the Church. Secondly they do ioyntly affirme those things of Peter, which our Sauiour Christ spake distinctly, both of the rocke, whereupon the building of the Church is laid, and of Peter, who is a part of the building: For so he distinguisheth, Thou art Peter, & vp­on this rocke, &c. Thirdly, in the person of Peter our Sauiour Christ spake to all his Disciples, and therefore, they should [Page 38] all be foundations of the Church as well as Peter, which were absurd. Now that Christ spake to them all, it may thus appeare. He propounded the question to them all and not to Peter alone, as is euident in the text, Hee asked his Disciples, whome say ye that I am. And Peter answereth, not for himselfe alone, but for all his fellowes. And therefore, the words of Christ doe not onely belong to him, but to all the rest of the Apostles. Yea Peter Martyr witnesseth out of Origen, that this answere of Christ doth not only belong to Peter, & the rest of the Apostles, but euen to all that do imi­tate the faith and confession of Peter. vor. 19. Iohn 20.23. And for the other part of the speech in the next verse, I will giue vnto thee the keyes of the kingdome of heauen, &c. That it was spoken to them all, is cleare in the Euangelist Saint Iohn: where Christ saith to all his Disciples after his resurrection, Whosoeuer sinnes ye remit they are remitted vnto them, &c. And thus doth Augustine also vnderstand this place,Inter omnes Apostolos Eccle­siae Catholicae per sonam sustinet Petrus. Huic e­nim Ecclesiae claues regni cae­lorum datae sunt, cum Petro datae sunt. Et cum ei dicitur, ad om­nes dicitur, A­mas me? P [...]sce oues meas Aug. de agone Chri­stiano. 1. Pet. 2.4.5.6. Ephes. 2.20. Caluin instit. lib. 4. c. 6. sect. 5.6. 1. Cor. 3.11. & 10.4. Gualter homil. 10. in Mich. 4.1. Amongst all the Apostles, saith he, Peter beareth the person of the Ca­tholicke Church. For to this Church were giuen the keyes of the kingdome of heauen: when they were giuen to Pe­ter. And when Christ said to him, hee said to them all, lo­uest thou me? feed my sheepe. Wee see Peter is none of the foundation of the Church let vs see then what is the foun­dation. By the rocke whereon our Sauiour Christ pro­mised to build his Church is vnderstood, 1. Christ him­selfe: as euen the Apostle Peter expoundeth it, when hee saith, that all Christians must be founded vpon that liuing stone, elect and pretious, which is the chiefe corner stone, as also the Apostle Paul saith: yea hee maketh Christ the onely foundation, beside which none other can be laid. For other foundation can no man lay, then that which is laid, which is Iesus Christ. And he said in plaine termes, the rocke was Christ. And this is most agreeable to the word of our Sauiour Christ: for he saith not, vpon thee will I build my Church, but vpon this rocke, namely which thou hast con­fessed: Now let euery man that hath any braines, iudge [Page 39] whether it bee more agreable to the faith, and more be­hoofull for the Church of God, to be founded vpon Christ or vpon Peter: vpon the sonne of the liuing God, whom Peter confessed;Mat. 16.23. or vpon Peter that so shamefully denyed him: vpon him, that subdued and conquered Sathan; or v­pon him, whom Christ presently after calleth Sathan: vpon him, that is called, and is indeed the corner stone, that faste­neth both the walles together; or vpon him,Plessis treatise of the Church cap. 7. that by his carnall counsell was a stone of offence vnto him. 2. The faith of Peter whereby he confessed Christ. And indeed there is no great difference, but all comes to one end,Pet. Mart. loc. com. clas. 4. cap. 6. sect 29. whether of these opinions we hold. For Christ is the foundation of the Church, not simply and absolutely, but as he is apprehen­ded of the faithfull, and confessed by faith. To conclude,Ferus in Mat. 16. it is very well worth our marking to consider, what Ferus, who was himselfe a Papist, hath written concerning this point in his commentaries vpon this place of Mathew. This place saith he, is a chiefe place of all that Mathew hath written: neither is there any place that doth more comfort the conscience. And this the aduersarie of all goodnesse knew well enough: and therefore, he hath bent all his en­deauour to wrest it from the true, naturall and simple mea­ning, and to drawe it to disputations and strife of words: which also he hath effected. For concerning this place, wee doe nothing else but contend for superioritie, who should be the greatest; not considering,Mat. 20.25.26. what our Sauiour said to his Disciples in the like case, The Lodes of the Gentiles haue dominion ouer them, &c. But it shall not be so with you. And a little after hee saith: wee must inquire what this rocke is, whereon the Church is built. The word rocke in the scrip­ture is some times taken for strength, and firmenesse,Psa. 20.7.5. & 40.2. and security: as in those speeches of Dauid, He shall set me vpon a rocke, and he set my feet vpon the rocke: where he meaneth nothing else, but that hee was set in a sure and safe place, that is▪ in security; And therefore, when Christ saith, vpon this rocke will I build my Church, &c. hee meaneth nothing [Page 40] else, but that hee would build his Church vpon a sure and immoueable foundation, against which all the assaults of the aduersaries should not preuaile.Note. Hereby it is euident that Christ built not his Church vpon Peter, nor vpon any other man: for there is no man so firme and constant, that he cannot be mooued: which also we plainely see in Peter. Wee must therefore seeke for another rocke. In the holy Scripture Christ himselfe is many times called a stone or a rocke. as Isa. 28.16. Psal. 118.22. 1. Pet. 2.4. Hearest thou what Peter saith? namely that Christ is a stone, and he would haue vs to be stones also: which is, when we are built vpon Christ. Now he is built vpon Christ, that beleeueth in Christ, and relieth on those things which Christ is able to doe. The rocke then primarily is Christ, vpon whom the whole Church is built,1. Cor. 3.11. according to that of the Apostle, Other foundation can no man lay; &c. Againe, because by true faith we are ioyned vnto Christ, and so doe also af­ter a sort become stones or rockes, therefore also Christian faith, and the firme and constant truth of the Gospell, is that rocke whereupon Christ hath built his Church. He that resteth vpon this faith, is a true member of the Church, in what place of the world soeuer he be. And he that knoweth not this faith, is no member of the Church, though hee seeme to be the chiefe in the Church. For the Church rely­eth on this truth, and the Church is but one. Thus far Ferus, which sentence of his is agreeable and consonant in all things to the doctrine of our Church, and indeed to the doctrine taught in the holy Scriptures. Where we see, that God hath not left vs without sufficient witnesse of this truth, euen in the midst of the Church of Rome it selfe.

A maide came to him &c.] We see yet further here the punishment of carnall pride, and vaine arrogancie and con­fidence. For our Sauiour Christ of purpose would haue the Apostle Peter discouered of this gyrle, and of no greater persons, to the end that his pride and boasting, whereby hee had so highly exalted himselfe before, might bee cor­rected [Page 41] and beaten downe, when hee should perceiue him­selfe to bee ouercome not of a man, but a woman; not of some stout Gyant, but of a weake and feeble porter. Hee had before in a vaine conceit, exalted himselfe aboue all his fellowes, Though they should all bee offended by Christ, vers. 33. yet hee would not. Yea aboue Christ himselfe, to whom in a manner he doth closely giue the lie, as though hee had beene deceiued in him, when hee told him, hee should denie him thrice. No, he was another manner of man then hee tooke him for: he would liue and die with him: that hee would.vers. 35. But see how shamefully he is cast downe. For his fall was so much the fowler, by how much the seruants that occasio­ned it, were the baser. A siely gyrle, and shee not free, but a bondmaide, bearing no great office in the house, but one­ly keeping the doore, is made an instrument to beate downe that high conceite he had of himselfe. And this is the Lords ordinarie proceeding with proud persons.Doct. God beateth downe the pride of men by vile and base meanes. 1. Cor. 1.27.28. Hee vseth ma­ny times euen by vile and base meanes to subdue and punish their pride. According to that speech of the Apostle. God hath chosen the foolish things of the world, to confound the wise: and God hath chosen the weake things of the world to confound the mightie things. And vile things of the world, and things which are despised, hath God chosen, and things that are not, (that is, things which in mens account are nothing worth, so abiect and base that they are not regarded) to bring to nought things that are. Thus dealt the Lord with Pharaoh King of Aegypt: he was so proud at the first, as there was no dealing with him, he scorned that God should command him to let his people goe.Exod. 5.2. Who is the Lord that I should heare his voioe and let Israel goe? I knowe not the Lord, neither will I let Israel goe. But God made him knowe before hee left him, and that euen by the weakest meanes that could bee, He could haue hissed for some warlike nation;Isa. 5.26. to haue van quished him and led him away captiue,Jer. 52.9. as he dealt with Ze­dekiah. He could haue sent Lions to haue slaine him, as hee did to the Assyrians that dwelt in Samaria: 2. Kings. 17.25. &. 2.24. Hee could haue sent Beares to haue torne him in peices, as hee did to [Page 42] the children that mocked Elisha. Exod. 8. But he vseth none of these meanes,Vide Aelianum. var. Hist. lib. 14. cap. 4. but onely sendeth frogges, and lice, and flies, and such like vile and weake creatures, to plague him and to checke his pride. And indeede, euen these things which in themselues are contemptible, were a greiuous annoyance to him,vers. 3. and to the whole Land. For his very bed-chamber, yea his bed it selfe was pestred with frogges &c. In like manner Goliah that mightie gyant of Gath, 1. Sam. 17.9.10.50. that defyed all the Host of Israel with proud and brauing termes, as if none had beene able to fight with him and ouercome him, was quelled by little Dauid with a sling and a stone. Judg. 5.29. &. 4.21. So Si­sera the captaine of Iabins Host that came against the Isra­lites in such confidence of the victory,Iud. 9.53.54. was slaine by Iael a weake woman with a naile and a hammer. And Abimelech in the hight of his pride, was also brought to his death by a woman, who from a tower cast a peice of a milstone vpon his head, and brake his braine pan. And Herod, who was lifted vp, and swelled in pride at the voice of those flatterers that told him he spake more like a God then a man, was sudden­ly smitten by the Angell of the Lord,Act. 12, 22.23. Brentius in Luc. 22.56 and was eaten vp of wormes. And indeed, this is a worthy punishment for pride, that the more arrogant a man is, the more hee should bee shamed and deiected,Luc. 18.14. as our Sauiour Christ saith, He that exalteth himselfe shalbe brought lowe. And therefore Peter is worthily more disgraced then his fellowes, because hee had arrogated more to himselfe then they, though without cause.

Vse. 1 This may admonish vs to labour for humilitie, to thinke basely of our selues and to bee lowly in our owne eies, and so shall we be more acceptable to God. Our Sauiour Christ hath euer beene louingly affected, towardes those that were of humble mind. When that good Centurion had such a base conceit of himselfe, that he thought not himselfe worthy that Christ should come vnder his roofe, oh how highly our Sauiour commendeth him! I haue not found, saith hee,Mat. 8.8.10. Mat. 3.11. &. 11.9.11. so great faith, no not in Israel. Iohn Baptist confessed of himselfe in all humilitie, that he was not worthy to beare the [Page 43] shooes of our Sauiour Christ. But hee affirmeth of him, and that very earnestly, that he was a Prophet, yea and more then a Prophet, yea that among them that are begotten of women, there arose not a greater then Iohn Baptist. The deeper the Well is, the sweeter is the water: so the more humble any man is in his owne conceit, the more acceptable hee is to God. And indeed, if we could seriously consider, how vna­ble we are of our selues, to doe any thing that is good, with­out Gods assistance, wee should see there were no cause for vs to be proud. Nay if wee had any found grace or vertue at all in vs, their would be no place left for pride. For as wee see the sunne the higher hee is in the firmament, the shorter shadowes he maketh, and the neerer he comes to the earth, the shadowes of all things are the longer. So vertue & grace the higher and the more eminent it is, the lesse oftentation it maketh. Whereas on the other side, where grace is wan­ting, there is nothing but pride and arrogancie: euen as the eares of corne, that haue nothing in them but light stuffe, stand perking vp aboue all the rest; but they that are laden with full come, hang downe their heads.

Secondly, this may be a good warning to vss not to con­temne Vse. 2 nor despise the meanest persons, no nor the vilest crea­tures in the earth, because we see God can make them instru­ments to correct our pride.1. Sam. 17.42.44.49.51. The proud vncircumcised Phi­listim, when hee saw poore Dauid come to him with a staffe in his hand, he disdained him, and threatned to giue his flesh to the foules of heauen, and to the beasts of the field. Quem vidit dies veniens su­perbum: hunc vidit dies fugi­ens iacentem. Yet this Dauid, by Gods assistance brought him groueling to the earth, and afterward cut off his head with his owne sword. Yea wee see how troublesome euen gnattes and fleas, are vnto vs in Summer time. And indeed, there is not the wea­kest creature in the world, but if God arme it against vs, it is strong enough to chastise vs for our sinnes. As the Lord calleth the grashopper, the canker worme, Joel. 2.25. the caterpiller and the palmer worme (all of them in themselues silly creatures) his great host, which he sent among them. And there is a me­morable history of the Archbishop of Mentz, that hauing [Page 44] put a great number of poore people into a barne, promising them some almes, and hauing set it on fire ouer their heads, the mice that were in it by the iust iudgment of God pursued him to death.Sphinx. Aenig. mat. And we read of a whole towne in Spaine, that was vndermined and cast downe with conies. And diuerse people haue beene driuen from their habitations, by the annoyance of moles, frogges, mice, and hornets and such like creatures. And thus much for the occasions of Peters sinne, now it followeth to speake of the sinne it selfe.

But he denied &c.] This is the sinne of Peter, that hee denyed his Master. If our Sauiour Christ had beene but an ordinarie friend to the Apostle Peter it had beene too much for him to haue denied him in this manner. For as Salomon saith,Prou. 17.17 & 27.10. A friend loueth at all times; and therefore, he giueth counsell in this case, Thine owne friend and thy fathers friend forsake not. And hereupon, when Husha [...] Dauids friend had vnder a colour, and by Dauids consent ioyned with Absa­lom; the better to discouer to Dauid all his plots and purpo­ses; Absalom thinking hee had reuolted indeede,2. Sam. 16.17. entertai­neth him in this maner, Is this thy kindnesse to thy friend? &c. But Christ was not onely Peters friend, but hee was his Ma­ster: yea, such a Master, as had alwayes beene most kind vn­to him, and had continually graced him with his fauour. For first,Mat. 4.18.19. when as Peter by his calling was but a poore fisherman, Christ called him to be one of his Disciples, and made him a fisher of men. Yea hee made him an Apostle, which was the most high and honourable calling in the Church. Be­sides, our Sauiour neuer wrought any great miracle, but Peter was alwaies admited to be present. As when he raised vp Iairus his daughter,Mark. 5.37. He suffered no man to follow him, but Peter and Iames and Iohn. Mat. 17.1. And when he was transfigured in a glorious manner on the mount, Peter was admitted to be a beholder of it. Yea when he was in that grieuous Agony in the garden, Peter was called to be a witnesse thereof. He tooke Peter and the two sonnes of Zebedeus with him. & 26.37. All the rest of the Disciples were left at the doore. Yea more then this, he was euen his God and his Lord, as himselfe had be­fore [Page 45] confessed. All this then doth aggrauate his sinne, in that hauing seene our Sauiour worke so manie excellent mi­racles, as to walke vpon the Sea, with a word to still the rage of the winds, with a word to heale all manner of dis­eases, to restore strength to the lame, sight to the blind, yea and life to the dead: all which conuinced him in his consci­ence, that he was the Sonne of God; yet notwithstanding he did so shamefully denie him,Nescio an in altero hoc genus peccati tanti ponderis esse pos­sit, in beat [...] Pe­tro fuisse mani­festum est. Quis­quis enim fortè in aliqua perse­cutione graui negauit filium Dei, in compara­tione Petri v [...] ­debitur leuius deliquisse: si ne­gauit quem non vidit, si negauit quem non agno­uit, si negauit cui nihil promisit. &c. Optatus. contra Donatist. lib. 7. Doctr. Gods Chil­dren fall ma­ny times into grieuous sins. If Peter had neuer seene nor knowne our Sauiour Christ, if hee had neuer acknow­ledged and confessed him, if hee had neuer promised him the contrarie, it had beene something, but now after all this to denie him, it maketh his sinne so hainous, as it is hard for any other man to commit the like.

This example of the Apostle Peters fearefull fall doth teach vs, that there is no sinne so grieuous nor so hainous, no wickednesse so odious and abhominable, but euen the deare child of God, being left to himselfe, may fall into it, except the sinne against the holy Ghost. It is most true, that there are the seedes of all sinne whatsoeuer, naturally roo­ted and inbred in vs, which if they bee not preuented, are ready to breake out, vpon any occasion that shalbe offered. Who would haue thought, that the Apostle Peter Petrus qui omnibus erat sanctitate prae­stantior, amore deuotior, fide ro­bustior, &c. Christum nega­uit▪ Bern. de c [...]n. dom. serm. 6. Iuc. 7.37.38. Mar. 16.9. 1. Tim. 1.13. Gal. 1.13. & so ex­cellent in grace, so deuout in loue, so strong in faith, could euer haue beene brought to this passe, to denie Christ Iesus after this manner? So that hereby it is euident, that in re­spect of their outward estate, many times there is little or no difference, betweene the child of God and a reprobate. And this is true, First before their conuersion to God. When they liue in such grosse and notorious sinnes as they may seeme euen to be shackled by the foote with reprobates. As may appeare in Mary Magdalen, who before her con­uersion was a common strumpet, and possessed with seuen Deuils. And in the Apostle Paul himselfe, who as he confes­seth, before he was called. Was a blasphemer, a persecutor, and an oppressor. Yea hee persecuted the Church of God ex­treamely, and made hauocke of it. And hee saith of himselfe,Act 26.11. and Titus and the rest of Gods children,Tit. 3.3. Wee our selues also [Page 46] were in times past vnwise, disobedient, seruing lusts and diuerse pleasures, liuing in maliciousnesse and enuie &c. So likewise, he putteth the Corinthians in minde,1. Cor. 6.9.10.11. what manner of persons they had beene, before they were sanctifyed, namely some of them had beene Idolaters, Adulterers, Buggerers, Theeues, Drunkards, Ephes. 2.1.2.3. and as wretched sinners as could bee. And hee concludeth both of Iewes and Gentiles, that whiles they re­mained vnregenerate,2. Tim. 2.19. they were by natuae no better then the children of wrath. Indeed in respect of Gods decree, there is great difference. For the Lord Knoweth who are his, though they be hid, as it were, ouer head and eares among reprobates: but in respect of their outward conuersation, there is no difference at all. Neither is this any whit pre­iudiciall to their saluation. Indeede if our saluation de­pended vpon any merits of ours, as the Papists say, then it were much materiall, what manner of persons wee were. But according to his mercie he saueth vs, Tit. 3.4. as the Apostle saith, without respect of any thing in vs whatsoeuer. And there­fore the Lord saith,Isa. 55.8. My thoughts are not your thoughts; nei­ther are your wayes my wayes. When we bestow a benefit on a man, we respect something or other in him; but it is not so with God: he both beginneth and perfecteth the worke of our saluation,Ephes. 1.5 6. according to the good pleasure of his own will, and to the praise of the glory of his grace. And indeede what can make more for the glory of God, then this, to saue a wret­ched & a miserable sinner, that neuer deserued any thing but hel fire? Euen as the clemencie of a Prince appeareth most, in pardoning the most capitall offenders and horrible Traitors.

Secondly, this is true also euen after their conuersion, when as many times they fall into such foule and enormous sinnes, that for the present, their outward conuersation is as bad, as if they were reprobates. And this appeareth plaine­ly in this example of the Apostle Peter, if there were no o­ther proofe of it. It was not the qualitie of Iudas his sinne, that made it worse then Peters, but his gracelesnesse, that could not repent of it, as Peter did. Nay, if all circumstan­ces be considered, it may be Peters sinne will bee found so hainous, if not more hainous then the sinne of Iudas. For [Page 47] Iudas was diuerse times crossed by our Sauiour Christ,Iohn 12.6.7. as namely, in the case of the ointment, yea he was openly sha­med and disgraced before all his fellowes, when as in the hearing of them all, our Sauiour discouereth him to bee a Traitor, pulling him as it were out by the poll,Mat. 26.23.24.25. Iahn 13.26. when hee gaue him a soppe &c. Hence he conceiued dislike of his Master, and no doubt began to stomacke him: and then bri­berie working on his couetousnesse (for the Priests offered him money) he was easily drawne to doe that hee did.Mat. 26.15. But Peter was euer well beloued and respected of his Master, as hath beene said, and was neuer out of grace and fauour with him: and yet notwithstanding he denieth him.1. Sam. 13.14. Fearefull al­so and wofull was the fall of Dauid, as the Scripture hath re­corded it. It may seeme strange, that Dauid, a man after Gods owne heart, as the Lord himselfe testifieth, could pos­sibly fall so farre as he did.2. Sam. 11. the whole Chapter For if wee consider the circum­stances and degrees of his sinne, it will appeare, that (finall impenitencie excepted) a reprobate could scarce commit a greater. For first, he committeth adulterie with Vriah his wife: after that, hee vseth very vile and sinfull shifts to saue his credit, and to couer his sinne. As hee sendeth for Vriah from the Campe, where he was fighting the battels of God against his enemies, and would haue had him to haue gone and layen with his wife, that so hee might father the child. When he could not perswade him to goe home, hee causeth him to eat at his owne table, and there maketh him drunke, thinking that then hee would haue done it. But when this would not preuaile neither: he that before, in the time of his affliction, was so tender hearted, that his conscience checked him for cutting off the lap of Sauls garment,1. Sam. 24.6. doth now make no bones, to cause Ʋriah, an innocent and harm­lesse man, to be slaine and made away. In like maner,Gene. 7.1. & 2. Pet. 2.7.8. Noah and Lot, both of thē righteous persons, as is testified of them, and both of them hauing had so good experience of Gods mercifull goodnesse in preseruing them;Gene. 6.8. Gene. 19.16. & 9.21. & 19.33. &c. the one from the de­struction of the old world, the other frō the ouerthrow of So­dom & Gomorrah: yet were both drunk in a shameful maner, [Page 48] and Lot to his drunkennes added incest, euen with his owne daughters.Num. 12.7. Exod. 33.11. In a word that Moses was so faithful in the house of God: he that found such grace in the sight of God, that the Lord spake to him face to face, as a man speaketh to his friend; he that had so great experience of the mighty power of God, in so many glorious miracles: yea himselfe had beene Gods instrument in effecting them: he that had with such a great patience and meekenesse ouercome so many prouocations of that froward and peruerse people: yet at the last was so an­gred, and his spirit so vexed,Psal. 106.32.33. Num. 20.10.12 Deut. 34.4. that he spake vnaduisedly with his lippes: which sinne of his was so hainous, as that the Lord would not therefore suffer him to enter into the land of promise. Many examples might be produced for the fur­ther confirmation of this point: but by these it may suffici­ently appeare, that though a man be neuer so deare to God, and haue receiued neuer so great a measure of grace and sanctification, yet if hee be left to himselfe, by violence of temptation he may fall into great and fearefull sinnes.

Obiect. 2. Thes. 3.3.But some may say, God is able to stablish his children, as the Apostle saith, and to keepe them from euill. Why then doth he not alwaies preuent them with his grace, but suffer them to fall thus fearefully to the dishonour of his name, and the wounding of their owne soules?

Answere.I answere as before, that God is not bound to followe a­ny man with his grace, after he hath once regenerated and sanctified him. And herein God dealeth with his children, as a father doth with his prodigall sonne. Though he be able to furnish him continually with money, and to supply all his idle and wastfull expences: yet when hee seeth that no­thing will serue his turne, but that still hee lasheth it out without any measure, he giueth him ouer, and leaueth him to himselfe, to be beaten with his owne rod, as that prodi­gall youth was in the Gospell that at the last comming home by weeping crosse,Luke 15.14 15.16. bee may learne to bee a better husband. And yet no man condemneth this father of cruelty or hard dealing to such a sonne but rather commendeth his wisdome. So in like manner, when the Lord perceiueth his children [Page 49] to waxe carelesse,Enchir. ad Lau rent. cap. 10. Rom. 8.28. Mala eis pro­sunt, quae alijs fa­cientibus obsunt. Mag. Sentent. lib. 1. disti 49. G. in husbanding the graces which he hath giuen them, when they beginne to be negligent in vsing the meanes to preserue and increase them, hee iustly witholdeth his grace from them, and leaueth them to fall into grosse and grieuous sinnes. And yet such is the mercifull goodnesse of our God, that euen this maketh for our great and vnspea­kable good. That God, that in the beginning by his diuine power, brought light out of darkenesse, is able also out of the greatest euill to bring the greatest good. To which purpose Saint Augustine hath a good saying, Almighty God being infinitely good, would by no meanes suffer any euill to bee in his workes, vnlesse by his power and goodnesse hee were able to dispose it to good. And the Apostle also saith, that all things worke together for the best, to them that loue God: yea euen sinne that is hurfull to others, by Gods mercifull dispensation is profitable to them. For first, when the chil­dren of God are ouercome of the temptation which they striue against, and so fall into some great sinne, it maketh them displeased with themselues, because they haue so dis­honoured God, and so they beginne to take a better vewe of their owne frailty and weakenesse, and are exceedingly humbled thereby:Audeo dicere, superbis vtile esse caderein aliquod apertū manife­stum (que) peccatum, vnde sibi displi­ceant, qui iam si­bi placendo ceci­derant. Salubri­us enim Petrus sibi displicuit, quendo sleuit; quam sibi placu­it, quando prae­sumpsit, iuxta il­lud. Psa. 83.16. De ciuit. Dei lib 14. cap. 13. Sanctis vs (que) adeo Deus omnia coo­peratur in bo­num, vt si qui ho­rum deuiant & exorbitant, etiā hoc ipsum eis fa­ciat proficere in bonum, quia hu­miliores redeunt at (que) doctiores; Petrus, Magist. Sentent. lib. 1. Distinct. 46 I. whereupon Saint Augustine is bold to affirme, that it is profitable for them that ouerweene of themselues, to fall into some grosse and notorious sinne, that thereby they may be out of loue with themselues, as before by thinking too well of themselues, they had fallen. And he bringeth in the example of Peter; for a proofe of it; who as he saith was more profitably displeased with himselfe when he wept, then he was pleased with himselfe when hee presumed according to that in the Psalme, which hee also alleageth, Fill their faces with shame, that they may seeke thy name O Lord. This is farre from the Deuils purpose, when he tempted vs to sinne; and yet see how the goodnesse of God ordereth and disposeth of it for our benefite. The De­uill may in this case be fitlyPherco [...]asoni profuit hostis, qui gladio [...]omi­cam eius aperuit quam sanare medici non poto­rant. compared to that combattant, of whom we read, that ranne with his sword against his ad­uersarie, thinking to haue runne him through, but Gods [Page 50] prouidence secretly guiding his hand, he opened an impo­stume, which no Phisitions could heale; and so thinking to kill him, he preserued his life. So the Deuill in great rage thrusteth sore at Gods children, seeking to wound them to death by some notorious fall: yet by the gracious dispensati­on of God, he is so farre from hurting them, as that by this meanes hee launcheth and letteth out their vlcers of priuy pride and ouerweening of themselues. So that for all his fu­ry, he is but a Surgeon to heale our corruptions. Whereunto agreeth that sweet saying of Augustine. Nescit diabo­lus, quomodo il­lo & insidiante & surente, vta­tur ad salutem fidelium excelsi­fima sa [...]entia Dei. de Trinit. lib. 4. cap 13. Little know­eth the Deuill, how the wonderfull wisdome of God vseth his malice and rage, to the saluation of the faithfull. And Bernard saith to the same purposeNequissimus il­le seruns filijs seruit, vel inui­tus. Quid ei tam molestum, & quid nobis esse poterat tam i [...] cundum, quam vt etiam malum eius nobis coope­retur in bonum Bern. in Psal. 91. serm. 11. Rom 5.20. Luke 7 47. Multi & ma­gni sunt languo­res mei, multi & magni; sed amplior est me­dicina tua. Aug. confess. lib. 10.. That lewd seruant (meaning the Deuill) doth seruice vnto Gods children full sore against his will. What could be so greiuous to him, & so pleasant and comfortable to vs, as that his euill should worke for our good? Secondly, it letteth vs see the excee­ding goodnesse and bountifulnesse of God, in pardoning and forgiuing great sinnes: to the end, that when wee shall finde, that where sinne abounded in vs, there grace abounded much more in the Lord, wee may be prouoked to loue him the more, as our Sauiour testified of the poore woman, that washed his feet with her teares, and wiped them with the haires of her head: Many sinnes are forgiuen her, for she loued much. As a man cannot chuse but loue the Phisition, that hath recouered him from some dangerous sickenesse: so we cannot chuse but loue the Lord, who in mercy forgiueth all our sins & healeth all our infirmities. Psal. 103.3. Thirdly, it maketh vs more wary for the time to come, least wee should f [...]ll into greater sinnes. As he that hath caught a fall, taketh better heed to his steppes: so the childe of God, ha­uing fallen into one sinne, is made more heedfull, that hee fall not further. He will thinke with himselfe, I haue fallen into this sinne, I may fall into a greater sinne, if I be not circumspect:Psal. 39.2. and therefore, hee resolueth with Dauid, to take heed to his wayes that he offend not. Fourthly, it cau­seth vs to runne forward with more speede. As he that run­neth [Page 51] in a race, or trauelleth in a iourney, if hee happes to fall, he will not lye long, but will rise againe with speede, and bestirre himselfe the faster, that he may not be hundred or cast behind. Last of all, it letteth vs see our owne inabili­ty, that despairing of our owne strength, we may more ear­nestly craue the assistance of Gods grace. As Dauid, after that fearefull fall of his,Psal. 51.1 [...]. & 86.11. sawe the corruption and weakenes of his nature, and therefore prayeth vnto God to stablish him with his free spirit: yea to knit, and as it were, to chaine his heart vnto him, that hee might feare his name. O magnum do­num, quod in poe­nam dedit Deus insalutem ver­tit. Chrysost. So that we see how rich the Lord is in his mercy to his children, that causeth euen their sinnes, which in themselues are dam­nable, to turn to the furtherance of their saluation. But how­soeuer the children of God doe many times fall fearefully and grieuously: yet this is their comfort, they can neuer fall totally nor finally from the grace of God. It is true, there may be a great decay and eclipse of grace, but yet it is so rooted in the heart, as it can neuer vtterly be lost. Indeed the most godly man that liueth may commit such sinnes, as by the due desert of them hee might loose his prerogatiue of being the child of God, but yet in regard of Gods election and free grace of adoption, hee remaineth still the child of God. For the Lord is not fickle and inconstant in his loue,Iam. 1.17. Iohn 13.1. to loue a man to day, and to cast him off to morrowe. No there is no variablenesse, nor shadow of change in him. And therefore as our Sauiour Christ saith, whome hee loueth once, he loueth to the end. Besides, in his greatest fals, the seeds of Gods grace remaine in his heart, whereby hee is preserued from finall apostacy, as the Apostle saith,1. John 3.9. John 4 14. He that is borne of God sinnet [...] not, for his seed remaineth in him. And our Sa­uiour saith,& 7.38. whosoeuer drinketh of the water that I shall giue him, shall neuer be more a thirst: but the water that I shall giue him shall be in him a well of water, springing vp into euerlasting life. A [...]d in another place, He that beleueth in me, out of his bel­ly shall flow riuers of waters of life. So that the graces of God in his children, are not like those brookes, whereunto Iob compareth his friends, that runne like riuers in winter, but [Page 52] are dried vp with heat in summer, and faile out of their places: but they are such as spring continually, and are neuer dried vp till they haue brought a man to life euerlasting. For the gifts and calling of God are without repentance. Rom. 11.29. Iohn 5.24. Againe our Sauiour Christ saith, Hee that beleeueth, hath already passed from death to life. So that if it be possible for a man to bee brought from life to death, and from heauen backe againe to hell, then is it possible for the child of God quite to fall away, and become a reprobate. But the perseuerance of the faithfull is more sure and firme then so. They are builded v­pon that immoueable rocke Christ Iesus,Mat. 7.25. and the greatest stormes of temptations cannot make them fall. It may bee sometimes with the child of God, as it was with Eutychus, when being ouercome with sleepe, hee fell downe from the third loft:Act. 20.9.10.12. euery body that sawe him, thought hee had bene dead, there was so little appearance of life in him: yet when the Apostle Paul came, and embraced him, he bids them not trouble themselues, for his life was in him, and by and by he recouered and came to himselfe. So the child of God, both in his own feeling, and in the iudgment of others, may seeme to be gracelesse, and yet there is grace remaining in the heart, though so weake, as it can hardly be discerned. For as fire is often so raked vp vnder the ashes, as that there is no token of fire to be seene, there is neither light, nor heat, nor so much as any smoake; and yet there is fire which with blowing, and supply of newe fewell, will soone kindle againe: As trees in winter seeme to bee dead and withered, but yet there is sappe belowe in the roote, which in the spring will appeare, and cause them to bud and flourish a­gaine: And as the sunne may for a time be hid from our sight by some thicke cloud, and yet when the cloud is dispersed, it appeareth againe in perfit beauty. So the graces of Gods spirit may seeme for a time to bee in a manner dead and ex­tinguished in vs: but in the end, they haue their liuely and powerfull operation as before. A woman that is with quicke child, may for a space neuer feele it stirre within her: yet she is not discouraged, but afterwads she feeleth it againe. So [Page 53] peraduenture, the child of God may for a certaine season, feele no stirring nor mouing of Gods grace within him: but yet herein he may stay himselfe, that if euer he felt it in truth, hee shall in good time feele it againe to his comfort. And in this respect our estate is farre better then was the e­state of Adam, euen in his innocency; God had indued him with an excellent measure of grace, but being all com­mitted to his owne keeping, the Deuill soone spoiled him of it. But God hath prouided better for our security: for the grace that he bestoweth vpon vs, he doth not trust vs with it, knowing our weakenesse, but hee keepeth it himselfe. As the Apostle saith, Our life is hid with Christ in God, Col. 3.3.4. 2. Tim. 1.12. when Christ which is our life shall appeare, then shall we also appeare with him in glory. So that now all the Deuils in hell can­not bereaue vs of the least sauing grace that God hath gi­uen vs.

But it will be obiected,Obiection. 2. Tim. 4.10. 1. Tim. 1.19. that there are examples in the Scripture, as of Demas, and others, that haue vtterly fal­len away, and made shipwracke of faith. And our Sauiour saith in the Parable of the seed,Luk. 8.13. that many that haue belee­ued, in time of temptation haue fallen away.

To this I answere,Answere. that there was neuer any man that was the true childe of God, and a true member of the Church, that euer fell away finally. Indeed, the Church hath alwayes, (and shalbe to the end) beene pestered with hypocrites, which occupie a roome in it, but were neuer found mem­bers of it. And those fall away thicke and threefold, as Saint Iohn saith, They went out from vs, but were not of vs. 1. Ioh. 2.19. The Church is compared to a net.Non omnes quos sagena trahit, pi [...]catorum vasa recipient. Bern. de Conuers. ad Schol. Now as all is not fish that commeth to the net, as the prouerbe is. But the net draweth many things, which the fishermen neuer put in their vessels so there are many receiued outwardly into the Church, as Simon Magus was, to whome it may bee truely said, as Peter said to him, they haue neither part nor fellowship in the priuiledges of the Church. Act. 8.21. Againe there is indeed a faith that may be lost, namely, when it is seperate from a good conscience, for that is a dead and a fruitlesse faith: but a true [Page 54] liuely faith,Luc. 2 [...] 31.32. such as all Gods children haue, can neuer be lost. For that prayer of Christ in the behalfe of Peter, is auail­able for all the elect to the end of the world, namely, that howsoeuer Sathan in his malice sift and assault them, yet their faith shall neuer faile. And though our Sauiour speake of some that shrinke and fall away in temptation: yet they are such as neuer had any roote. And the faith they seemed to haue, it was but temporarie, they beleeued onely for a time. The Galathians were the true Church of God, truely regenerate and effectually called: yet were they snared by false doctrine, and fell dangerously euen to the extinguish­ing (as much as lay in them) of the graces of God: yet were they not quite bereft of the spirit, yea Christ himselfe remained in them still, though for want of godly graces, he was as it were without forme, as the Apostle saith Gal. 4.19. Dauid also after his fall was in the like case: yet he had not vtterly lost the spirit; for he prayeth vnto God, take not thy holy spirit from me Psal. 51.11. And to this purpose Bernard hath a good sayingPetrus cum peccauit, chari­tatem non ami­sit, quod pecca­uit potuis in ve­rit item quam in charitatem; cum eius se non esse m [...]n [...]itus est [...]n ore, cuius totus erat in corde [...]i­deoque negatio­nem falsitatis continuò lachri­mis lauit ve itas charitatis. Sic cum Dauid pec­cauit, charitatem non perdid [...]t, sed obstup [...]t in eo quo dammodo charitas, ad vehe meatem tenta­tionis [...]ctum & charitatis in eo nequaquam fa­cta est abolitio, sed quasit quae­dam soporatio: qu [...]e mox vt ad vocem irguen­tis Proph [...]ae e­u [...]lauit, conti­n [...]o in illam ar­det [...]ss [...]a [...] cha­ritat [...]co [...]fessio [...]e erupt, pecca a dom [...]no, & con­tinuò auderit &c Bern de amore Dei p. 2. 2. Sam. 12.23. Peter when he sinned, lost not chari­tie, because he sinned rather against the truth, then against charitie; when as with his mouth he denied himselfe to bee his whose hee was wholie in his heart. And therefore the truth of charitie, with teares washed away the deniall of falshood. So when Dauid sinned, he lost not charitie, but it was after a sort benummed in him by the violence of the temptation, neither was his charitie quite abolished in him, but as it were laid asleepe; which assoone as it was awaked at the voice of the Prophet that reprooued him, he straigth­way brake out into that most earnest confession of charitie, I haue sinned against the Lord, and presently heard this an­sweare, The Lord hath taken away thy sinne, thou shalt not die.

This doctrine (to make vse of it) serueth first for our in­struction, namely that we be not too rash in iudging & con­demning our brethren. We see by this that hath beene de­liuered, that a man may fall grei [...]ously and fearefully, and Vse. 1 yet bee restored to the fauour of God. And therefore as Saint Iames saith,Iam [...].12. VVho art thou that iudgest another man. [Page 55] We may not set boundes and limites to Gods mercy at our pleasure, to say such a man hath committed such and such sinnes, therefore he cannot bee saued. This is too great pre­sumption in any man.Dei est nosse reum, illius ferre sentetiam. Tac eamus omnes homines. Solus Deus iudicet peccatorem Opt. cent. Donat. l. 4. Et l. 7. In di [...] iu­dicij sedebit in­dex filius Dei, qui agnoscit quid est suum, & quid alienum. Illius est eligere quid condat in horreo & quid tradat incendio. Agnos­camus nos om­nes homines esse. Nemo sibi vsur­pet diumi iudicij potestatem. Nam si sibi tantum vendicet homo, quid in iudicio acturns est Chri­stus? Satius sit homini, si de pec­cato suo reus non sit, quam vt de alieno iudex esse desideret. Gal. 6.1. It belongeth to God onely to know who is guiltie in that manner, and it is his prerogatiue (as one saith well) to giue sentence. And therefore let all men keepe silence, and let God alone iudge who is a sinner. At the day of iudgement, the sonne of God shall sit as Iudge, who knoweth what is his, and what is none of his. It be­longeth to him to make choice, what hee will lay vp in his barne, and what hee will commit to the fire. Let vs all ac­knowledge our selues to bee men, and let none vsurpe the power and authoritie of Gods iudgment. For if any man shall arrogate so much to himselfe, what shalbe left for Christ to doe at the last iudgement. Let it bee better for a man, not to bee guiltie of his owne sinnes, rather then to desire to be a iudge of other mens sinnes. And therefore in this case let euery one of vs lay our hands vpon our mouthes. And let vs practise the counsel of the Apostle, Brethren (saith he) If a man be fallen by occasion into any fault, yee which are spirituall, restore such a one with the spirit of meekenesse, consi­dering thy selfe, least thou also bee tempted. Either wee haue committed as great sinnes our selues, or if the like temptati­on were offered vnto vs, wee should as readily yeeld as they haue done, if God should leaue vs neuer so little. And there­fore wee must bee pittifull towardes them, and pray for their amendement. As he that hath recouered from some grieuous sicknesse, pittieth those that are sicke of the same disease, and as he that is deliuered out of prison, hath compassion on them that lie bound in misery and yron:Haud ignara mali, miseris succurrere disco. D [...]do apud Vir­gil. Aenead. 1. So the childe of God, hauing by Gods mercy recouered from his sinnes, can­not choose but pitty those that are ouertaken with sinne. That which the Apostle requireth of Ministers, must in some measure be performed of all Christians, namely, to bee gentle toward all men, suffering sinners with meeknesse, 2. Tim. 2.24.25. prouing if God will at the last giue them repentance &c. Yea by loue wee must couer euen a multitude of sinnes. 1. [...]et 4.8. And herein there is a [Page 56] manifest difference betweene the Godly and the wicked. The godlie couer many infirmities in others vnder one good gift, but the wicked burie many good gifts vnder one infirmitie.

Secondly, it serueth for the comfort of all Gods children. For it is a glasse wherein they may behold the rich mercie of God, in pardoning such great sins, that like sinners they may not despaire. To which purpose Saint Paul hath an ex­cellent speech, hauing related at large, what a wretched sinner hee had beene before his conuersion euen the chiefe of all sinners; hee saith, that hee was receiued to mercy, for this end,1. Tim. 1.16. that Iesus Christ might shew on him all long suffering to the ensample of them that shall in time to come beleeue in him &c. where he plainely teacheth vs, that Gods grace is not appropriated and intailed to some few, but is indifferently offered to all, that are qualified aright to receiue it. God was not onely mercifull in forgiuing the sinnes of Dauid, and Peter, and such like; but hee is as mercifull to forgiue Vse. 3 thee thy sinnes, whosoeuer thou art, if with bitternesse and griefe of heart,Cadit Petrus, vt reliqui caueant. Hugo in locum. Considera & treme vir iuste, Petrus paulò ante communi­cans &c. Caielā. in hunc locum. Cuiuis potest ac­cidere, quod cui­quam potest, Sen. thou canst bewaile them as they did.

Thirdly wee may here bee admonished to take heed, that wee sucke not poyson out of this and such like examples of the falles of Gods children, by taking occasion thereby to hearten our selues in our sinnes: but rather bee made more wary and circumspect ouer our selues. As a weake old man seeing a young lustie man take a fall in the way before him, taketh better heede to his steppes, least he fall also. So when we shall see, that the Apostle Peter, a man indued with such a measure of grace, did notwithstanding fall so fearefully, wee had neede looke well to our selues, or else whither may wee fall if we bee left to temptation as hee wasNemo aude­bit de sua virtu­te confidere, quando mutabi­litatis periculum nec beatus Pe­trus potuisset euadere. Glossa ordin [...]r. who dare now presume of his owne strength, when this blessed Apostle, that was a pillar, as it were, in the Church, is thus fearefully shaken? Nay rather, a man should alwayes suspect himselfe, and bee afraid to fall, and when hee shall see such fearefull tempests and such lamentable shipwracke of such excellent menCum videat tantorum virorli & cauendas tempestates, & slenda naufragia. de Doct. Christ. Lib. 3. as Saint Augustine saith. And to this [Page 57] purpose Bernard giueth good counsellVita foueam, in quam vides alium coram te cecidisse. Alio­rum perditio tua sit cautio. de cons. aedific. c. 46. Shunne the pit, saith he, wherein thou seest another fall before thy face. Let other mens destruction bee thy caution. AndAliorum ruinae vestra de­bent esse exem­pla. de obed. & humil. Non cadendi ex­emplum proposi­tum est, sed si ce­cideris, resur­gendi. Non sit de­lectatio minorii, lapsus maiorum: sed sit casus ma­iorum, timor minorum Aug. in Psal. 51. Augu­stine hath the like saying. Other mens ruines should bee your examples. Now to the end, that wee may not abuse these examples of Gods children, to the incouraging of our selues in sinne: let vs consider first, that this was no ordinarie thing with them, to fall in this manner. It is testified of Dauid, euen by the Lord himselfe, that hee did that which was right in the sight of the Lord all the dayes of his life, saue onely in the matter of Vriah. 1. King. 15.5. Dauid then made no oc­cupation of sinning. So wee doe not reade, that euer Peter denied Christ Iesus any more, no hee was most constant in confessing of his name, euen vnto death. Neither doe wee reade that Noah or Lot were euer ouertaken with drunken­nesse againe. And therefore the examples of their falles can bee no incouragement to them that continually adde sinne to sinne; making whoredome and drunkennesse, and such like horrible sinnes, their ordinarie trade and common pra­ctise. These men sinned indeede, but it was of infirmitie, through the violence of temptation: and they did not lie along in their sinne, but renued their repentance with griefe of heart; and therefore God receiued them to mercy, and forgaue them their sinnes. But this is nothing to thee, who­soeuer thou art, that sinnest presumptuously with an high band, and liuest and lyest in thy sinne impenitently. God hath no mercy for thee, so long as thou continuest in this estate.

Againe for our selues, let vs consider what hurt wee re­ceiue, whensoeuer wee fall into any sinne. For first of all, that spirituall comfort and ioy in the holy Ghost, which once wee felt,1. Pet. 1.8. and which before was in vs vnspeakeable and glorious, vanisheth away, and our soules are filled with hor­rour, by reason of Gods displeasure, and the conscience is made euen the picture of hell. And therefore Dauid after his grieuous fall,Psal. 51.11.8. desireth the Lord to restore to him the ioy of his saluation. And a little before, in the same Psalme, hee [Page 56] [...] [Page 57] [...] [Page 58] saith, Make me to heare of ioy and gladnesse, that the bones which thou hast broken may reioyce. Insinuating, that the the horrour of conscience, that followeth vpon the commit­ting of sinnes, is like the breaking of a mans bones, which is the greatest paine that can be. Yea, hee saith in an other Psalme,Psal 130.1. Out of the deepe places, haue I called vnto thee, O Lord: as though for the time hee had beene in the bottome of hell. Secondly, wee are made vnfit to any thing that is good: so that till we be restored againe by repentance, wee are made vnprofitable burdens of the earth. There is no cheerefulnesse in Prayer, no life in hearing the word, no de­light in receiuing the Lords supper. Our soules are dull and lumpish within vs, as if they were buried in the bottome of a dunghill, that we cannot lift them vp with any feruencie, in the performance of any holy duetie. Thirdly, on the o­ther side, we are made most apt and ready to runne into any sinne. Whiles we lie impenitent in any transgression, the deuill cannot offer a tentation to vs, but wee are ready to yeeld, as may appeare in this example of Peter, as wee shall see afterward. Fourthly, we are sure to smart for it, for God will correct vs with one rod or other, till we bee throughly humbled, as the Lord said to Dauid: If thy children forsake my Law, Psal. 89.30.31.32. and walke not in my iudgements: if they breake my statutes and keepe not, my commandements: Then will I visite their transgression with the rod, and their iniquitie with scour­ges. What a griefe thinke we,Gen. 9.22.25. was it to Noah, by reason of his sinne, to become a laughing stocke to his owne sonne? What a heart breaking was it to Dauid, to bee thrust out of his Kingdome by Absalom his owne darling?2. Sam. 15.30. It is said, that when he fled from him, hee had his head couered, and went barefooted, and wept as he went. Better were it therefore for a man to want all the pleasure that his sinnes can affoord, then to endure the smart and shame that followeth after, as the Apostle saith: What fruite had yee then in those things whereof yee are now ashamed. Rom. 6.21. Last of all, when a man by his sinnes hath lost the feeling of Gods fauour, it is hard to reco­uer it againe. Peter wept bitterly, Dauid crieth earnestly, yea [Page 59] he caused his bed euery night to swim, and watered his couch with his teares. So will it be with thee, whosoeuer thou art, that hast by thy sinne lost the fauour of God, it will cost thee many a broken sleepe, many an aking heart, and many a salt and bitter teare, before thou canst bee reconciled againe. And therefore, to conclude in all these respects, wee should bee carefull by all holy meanes to preserue our selues from sinne, and not presume, because God hath beene mercifull in forgiuing many great and grieuous sinners.

Before them all.] This is the maner of his deniall, that hee doth it openly and publikely, hee did not whisper it in the maides eare, but spake it openly in the hearing of them all. And this doth greatly aggrauate his sinne, that hee is not a­fraid of a multitude of witnesses. Hee is come to this passe, that he careth not who heareth him denie his Master.Doctr. These sinnes are most hai­nous that are openly com­mitted. Psal. 139.12.

Here then we may learne, that as all sinnes are hainous: so especially that which is openly and publikely commit­ted. The very sight and presence of men should somewhat keepe vs and restraine vs from sinne. It is true that euen our most secret sinnes are odious in the sight of God; because seeth them as well as if they were open. For as Dauid saith, The darkenesse hideth not from God, Ier. 23.24. Psal. 19.12. but the night shineth as the day: the darkenesse and light to him are both alike: he se­eth as well at mid-night as at noone-day. Neither can there be any place so secret, wherein a man can hide his sinnes from the Lord. And therefore,Hos. 4.2. Jsa. 3.9. Ʋultu morbum incessu (que) faten­tur. Iuuenal, sa­tyr. 2. vnius cuius (que) ca­sus, tantò maior; ris est crim iniis quantò, priusq. is caderet, maioris erit virtutis. Bern. de conc. aedif. cap. 5 s, 1 as Dauid prayeth for the par­don euen of his secret sinnes: ackowledging, that God could know and see sinnes in him, when they could not see them himselfe. But when mens sinnes breake out as the Prophet Hosea saith, into the open vewe of the world: and when once the triall of their countenance doth testifie against them; when they are come to that height of impudency in sinning, that they declare their sinnes as Sodome, and hide them not, then are their sins most odious. The reason is, be­cause God thereby is most dishonored: especially, if they be professors of religion that doe offend. For all that professe religion, liue as it were vpon a stage, where all men doe eye [Page 60] them: and obserue their conuersation. And if they commit any notorious sinne; on the one side, the godly, if they be weake are scandalized and offended. It is a great temptation to one that is but newly conuerted to Christ, to see one that for many yeeres hath made a great shewe of Christianity, to fall into such and such sinnes. It weakeneth him excedingly, and doth greatly endanger the saluation of his soule. If the Lord doe accurse him, that shall cause a blind man to go out of his way:Deut. 27.18. how much more shall they be accursed, that by their euill example shall turne any man out of the way of righteousnesse.Mat. 1 [...].6. And therefore, our Sauiour Christ denoun­ceth a fearefull woe to him, that shall by any meanes what­soeuer offend or cast a stumbling blocke in the way of any of those that beleeue in him: he saith, It were better for him that a mil-stone were hanged about his necke, and that he were drowned in the depth of the Sea. If they be stung they are greiued:2. Pet. 2.8 as Lot was with the wickednesse of the Sodomites. On the other side, the wicked, if they bee yet indifferent, and not throughly confirmed, they are mightly encouraged and strengthned in their wicked courses by this meanes. Nay they thinke themselues iustified, and as it were, priui­ledged, when they see men that would be counted Christi­ans, liue as dissolutely as themselues. And if they be such as are already set downe in the seat of the scorners, their mouthes are opened to blaspheme the holy name of God and the profession of godlinesse.Ezech. 36.20. R [...]m. 2.24. As the Prophet Ezechiel charged the Iewes that were in captiuity, and Saint Paul to the Romanes, that they polluted the holy name of God, and caused it to be blasphemed among the Gentiles. 2. Sam. 12.14. And so Nathan told Dauid, that by that deed of his, hee had caused the enemies of God to blaspheme. And so it is at this day. Let a man that professeth the feare of God, and frequenteth Sermons, and seemeth to be more holy then the rest, let him I say fall into any sin, and by and by all the vngodly and prophane persons are ready with open mouth to crye out: Loe, these are your professors, there is no better in any of them. And this maketh the Papists among vs to speake so ill [Page 61] of our religion (and yet they of all others haue least cause:Qui sunt in sae­culi culmine con­stituti, aut pluri­mos secum per­dunt, aut secum multos in vta sa­lutis acquirunt. Magna tales, aut paena manet, multis praebens malae imitationis laqueum: aut gloriae, si multis ostendant sanctae conuersationis exemplum. Ful­gent de conuer­sione à saeculo, ad Theodor. Senatorem. ep. 6. for it were pitty of our liues, if we were as bad as they) be­cause many of vs liue so wickedly. But as this is most hainous in all, so especially in those that are superiours, and are set in any eminent place aboue others. They can hardly fall from their estate, but they doe much hurt. The hurt of one principall member, or of some one of the vitall parts of the body, doth more endanger the body, then the hurt of ma­ny others. So in like manner, the publike sinnes of any one principall member, either in the commonwealth, or in the Church, or in the familie, doth farre more hurt, then of a great many besides. And first, for those that are rulers and gouernours in the commonwealth, their euill example is ve­ry dangerous. For as when a great Oke falleth in the wood, it beareth downe all the vnder-growth that is within the reach of it: So when a Magistrate falleth, he draweth after him by his example all that are vnder himQuales in rep. principes sunt, tales reliquiso­lent esse ciues Cicer. Ep. As we see by experience that as the Prince is, such is the people. As when foolish Rehoboam, the sonne of wise Salomon, forsooke the lawe of the Lord, all Israel went with him. 2. Chron. 12.1.componitur or­bis Regis ad ex­emplum, nec sic inflectere sensus Humanos edi­cta valent, qua vita regent is. Mobile mutatur semper cum prin­cipe vulgus. Clau. According to that common saying: All the country followeth the example of the King: neither are his lawes in so much force in this case, as his life: whereunto agreeth that speech of the sonne of Sirach: What manner of man the ruler of the citty is, such are all they that dwell therein, cap. 10.2. The reason is euident, because their very example is a secret kind of lawe: for this is the condition of Princes, as one saithQuicquid fa­ciunt praecipere videntur. Quin­til. deolam. 4. Flexibiles quam­cum (que) in partem ducimur à prin­cipe, at (que) vt ita dicam sequa­ces sumus. Plin. 29. Panegyr. Hosea. 5.1. Gualt. ibid. that what soeuer they doe themselues, they seeme to command it to others: Yea and the people, for the most part, are naturally inclined, to counterfeit like Apes the manners of their rulers. And therefore, the Lord calleth the euill conuersation of the great persons in Israel, a snare and a net, because many were taken and seduced by their e­uill example. Secondly for Ministers though they haue neuer such excellent gifts, yet their euill example doth farre more hurt, then all their preaching can doe good. For the people [Page 62] looke more at the life of a Minister,Loquere vt vi­deam. then they doe at his do­ctrine, though it be neuer so good: and therefore, they would haue them speake in the Pulpit, that they may see it in their practise:Iohn 6.30. as the Iewes said to our Sauiour Christ, (though in another sense) what dost thou worke, that we may beleeue thee? Hence it is, that nothing is so pernicious to the hearers, as the lewd conuersation of the teachers. And therefore,Ier. 23.14.15. the Lord reprooueth the Prophets among the Iewes, because that they liuing in filthine, ssecommitting adul­tery, and walking in lies; had by that meanes strengthned al­so the hands of the wicked, that none could returne from his wickednesse: Quod exemplo fit, id etiam iure factum putant. Cicer. lib. 4. ep. 3. yea euen from them wickednesse was gone forth into all the land. And for parents and maisters, it hath beene shewed already, what great hurt their euill example doth in the family to their children and seruants.

Vse. 1 This doth first of all iustly reprooue all those that care not how publikely and notoriously they sinne, euen in the sight of all men. Wofull is the wretchednesse of many men in this case, that commit all manner of vngodlinesse without blush­ing: we haue a homely prouerbe, but good enough for such persons, That the Foxe runneth to the wood, and careth not who looketh in his taile. So they runne to all kinde of wickednesse, and care not who seeth them.Ier. 8.12. & 3.3. As the Prophet Ieremy saith of the people in his time: Were they ashamed, when they had committed abhomination? nay they were not ashamed, neither could they haue any shame. For as hee saith in another place, they had a whores fore-head, Prouer. 7.9. they could not be ashamed. As a common strumpet neuer blusheth at her filthinesse, so they neuer blush at any sinne they commit, though it be neuer so hainous. Salomon saith of the whore-maisters in his times, that it was their manner to seeke out whore-houses. In the twilight in the euening, Iob. 24.15. when the night began to be blacke and darke. And Iob saith, The eye of the adulterer waiteth for the twilight, 1. Thes. 5.7. Ephes. 5.11. and saith no eye shall see me, and disguiseth his face. And the Apostle saith of his times, that they that be drunken, are drunken in the night. And hereupon these sinnes are cal­led by him workes of darkenesse, because men vsed to shunne [Page 63] the light, and seeke obscurity in the committing of them.Tenebrae mi­nuunt nox (que) atra pudorem. Ouid. Metam lib. 10. [...]ucustoditis & apertis liminibus peccant. Ne [...] sunt gaudia, si qua latent. Mar­tial. lib. 1. Epi­gram. 35. de Laes­bia meretrice abigerunt te­stem velo (que) sera (que) Mart, ibidem. Gen. 4.8. Lucem ac aethe­ra petit, & teste­caelo peccat. Se­nec. in Hippol. Pudet non esse impudentes. An. confess. lib. 2. Non solum non occultanda, ve­rum etiam iam praedicanda ac diffiamanda vi dentur. Aug. Enchir. cap 79. Non est Tucca satis quod es gu­losus; & dici cu­pis & cupis vide­ri. Mart. lib. 12. Epigram. 41. Pulchrum est monstrari digito & dicier. Hic est Pers. sat. 1. For the night & darknes do diminish shame. But now whore-maisters and drunkards are not ashamed to commit their vil­lanies with open face, euen in the sight, and as it were, in contempt of the Sunne. They expose their filthinesse to the vewe of the world, and take pleasure in no sinne that is not notorious. It is a shame saith the Apostle euen to speake of the thinges which are done of them in secret. Ephes 5.12. Marke I pray you, there were shamefull things committed in those daies, and things which could not bee well named with modesty: but they were done in secret; they had a care to couer them and hide them from the eyes of men: yea Cain himselfe, though a reprobate, would not murther his bro­ther openly, but calleth him forth into the fields, where no body should see, and their slewe him. But now men are growne so shamelesse in sinne, that murder is committed e­uen in the open streets, and whoredome by the high-way side, as we reade of Absalon: that he lay with his fathers Con­cubines in the sight of all Israel. 2. Sam. 16.22. Yea many are become desperate, that they would be ashamed, not to bee past shame in their sinnes. For they glory in their shame, Phil. 3.19. and boast themselues in their wickednesse, as Dauid said of Doeg. Psal. 52.1. They are so farre from seeking to con­ceale their sinnes, as they publish and proclaime them to the world, as it were with a Trumpet. It is nothing for them to be wicked, vnlesse all the world know them to be such. They in it, that they are knowne to be common swearers, and that they are pointed at for drunkards and vncleane persons. But alas, this is a wofull pride, and a miserable boasting, for a man to boast of that, which without repentance, will be the destruction of his soule.

Secondly wee are all here admonished to followe the counsell of the Apostle, who saith, Take heede that yee walke circumspectly redeeming the time, because the dayes are euill. Ʋse. 2 It is true, that when wee haue done all wee can,Ephes. 5.15.16. wee cannot but sinne; for the cursed flesh with the corruptions and lustes thereof, rebelleth continually against the spirit, and [Page 64] haleth vs to one sinne or other. Neither are wee to hope for better, so long as wee carrie about with vs this body of sinne. But yet wee must take heed, and vse all holy meanes, so to subdue and restraine these corruptions of ours, as they may not breake out into notorious sinnes, to the open dis­honour of God, and publike scandall of the Church. Yea if it bee possible, as much as lyeth in vs, wee must labour to be free from all suspition of euill. For if Caesar the heathen Emperour, required this of his wife, much more ought it to be in all that professe themselues Christians. As the Apo­stle exhorteth, Abstaine from all appearance of euill. 1. Thess. 5.22.Sane interest tuae perfectionis & malas res, & pariter species deuitare. In al­tero conscientiae, in altero famae consulis, De con­siderat. lib. 3. Magnum est quidem & glori osum, & vsque ad caelum omn [...]ii ore proferendum nunquam malis actibus locum ded [...]sse, sed mul [...]ò fortius est, nun­quam falsis sus­picionibus labo­rasse. De bono discipl. Luk. 1.6. Ioh. 8.46. The same counsell did Bernard giue to Eugenius the Pope, when hee told him, it made much to his perfection to auoide both euill, and the shew of euill. In the one, hee should prouide for his conscience, in the other for his cre­dite. And Saint Augustine hath a saying to the same purpose. It is (saith he) a greater matter and a glorious thing, and highly to be commended, neuer to haue giuen place to e­uill deedes: but it is a matter of greater strength, neuer to haue beene subiect to false suspitions. Let vs all therefore take heed to our selues in this respect, that so wee may giue no occasion of offence in any thing: nay rather, may take away occasion from them that seeke occasion, as the Apostle saith, that euen our greatest enemies, that prie most narrow­ly into our actions, may not bee able to finde an hole in our coates. But that wee may gaine that testimonie, which was giuen to Zacharie and Elizabeth, that they walked in all the commaundements of the Lord without reproofe. Yea that in assurance of our owne consciences, wee may be able to say to our enemies in some sort, as our Sauiour Christ said to his, Ʋ Ʋhich of you can rebuke me of sinne? namely of noto­rious sinne.

Saying &c.] This is the first degree of Peters sinne in denying his Master. Some there are that in a preposterous affection,Peruerso fauore tract. 66. [...]. and a corrupt fauour (as Saint Augustine calleth it) towards the Apostle Peter, doe labour to extenuate this fact of his, and will by no meanes graunt that Peter could [Page 63] commit so greiuous a sinne, as absolutely and flatly to de­nie Christ Iesus. But the blessed Apostle standeth in no need of their apologie, being already reconciled to God, and re­ceiued into fauour. And if hee did, their defence of him could doe him little good against so many and so manifest testimonies of the holy Ghost, that doth accuse him. In­deed charitie requireth, that wee should couer euen a multi­tude of sinnes: but the obedience which we owe to God, will not suffer vs to extenuate that, which the holy Ghost doth so much amplifie and aggrauate in the Scriptures. As this sinne of Peter (as was said in the beginning) was both foretold by our Sauiour Christ before hand, and also was afterwards recorded by all the Euangelists.Brent. in Lucam. 1. Pet. 4.8. 1. Pet. 4.8. Hoc quam friuolum sit prudens le­ctor intelligit. Si enim iste non ne­gauit, ergo men­titus est dominus qui dixerat. Ter me negabis. Aqui. in locum And there­fore euery man may perceiue, how friuolous a thing it is to goe about to defend him. For if hee did not denie his Ma­ster, then Christ Iesus lyed that foretold it, and all the Euan­gelists, nay rather the holy Ghost himselfe, that recorded it. Againe, the Apostle himselfe doth not acknowledge this vnseasonable kindnesse: who by and by being smitten in his soule with the greatnesse of his sinne, weepeth bitterly, te­stifying thereby, that hee had sinned more hainously against Christ; then he was able in wordes to expresse, and so by his teares hee reprooueth them, that take vpon them to bee his Patrones. And to this purpose is that saying of Optatus, though otherwise much addicted to the Apostle Peter Dubito dice­re peccasso tan­tam sanctitatem. Sed ipse hoc fa­ctum probat, qui & doluit amarè, & fleuit vber­tim: qui nec da­leret, nec fleret, si nulla interue nisset occasio. contra Donatist. lib. 7. Mat 16.17. I am afraid, saith hee, to say, that so great holinesse did sinne. But he himselfe proueth it to bee true [...], in that he sorrowed bitterly, and wept abundantly, who would neither haue sorrowed nor wept, if there had beene no offence. Here then we see first in generall, that the Apostle Peter did sinne greatly, in that hee confesseth Christ while he was in safety, and now denieth him when he is in trouble. Whiles he was vnder the wing of his Master, he maketh a most excellent and famous confession of him, as wee haue seene before, for which hee is highly commended euen by Christ himselfe. Blessed art thou Simon, the sonne of Ionas, for flesh and bloud hath not reuealed this vnto thee, but my Father which is in hea­uen. [Page 64] And againe, when many of Christs followers began to fall off, and to forsake him; and hee asked the twelue, if they also would goe away, Peter answered in the name of them all,Joh. 6.66.67.68.69. Master to whom shall wee goe? Thou hast the words of eternall life. And we beleeue and knowe, that thou art Christ the sonne of the liuing God.

Doct. We must con­fesse Christ Ie­sus as well in time of trou­ble, as in peace. Tempore duro est inspicienda fides. Nequaquam par gubernatoris est virtus, cum placido aut cum turbato mari vebitur. Tunc e­nim laudante nullo, ill iudatus inglorius subit portum. At cum strident funes curuatur arbor, gubernacula ge­munt, tunc ille clarus, & Dijs maris proximus. Plin. secund. Epist. lib. 9. Mat. 7.24.25. Vtque comes ra­dios per solis eu­tibus vmbra est; Cum latet hic pressus nubibus, illa fugit. Ouid de Trist. Mat. 13 21. Mat. 20.21. [...]2. Joh. 6.60.But now that danger beginneth to appeare, he shrinketh in the wetting, and vtterly denieth him. Which doth teach vs, that it is not enough to confesse Christ and his truth in the time of peace, but we must allo sticke to it, euen when trouble ariseth for the same. It is an easie matter to professe the Gospell, while all is quiet, and the weather faire; but all the triall of constancie is in aduersitie. The valour and cou­rage of a Souldier is best seene in the hottest skirmish; the skill of a Marriner is best discerned in the greatest tempest; So the constancie of a Christian is best tryed in the most greiuous persecution: when a tree hath taken deepe root, it endureth the violence of winde and weather: when a house is builded on a sure foundation, neither raine, nor flood, nor raging stormes can make it fall. So it is a good token that a man is rooted and grounded in the truth, when hee shrin­keth not for euery blast of winde. As the shadow followeth the body so long as the Sunne shineth, but when it is clou­ded, it vanisheth away: so in time of prosperitie all men will bee followers of Christ: but assoone as persecution or tribulation commeth for Christs sake, they are gone. As our Sauiour saith; Many with the Sonnes of Zebedee would bee Christs Disciples, if he had an earthly Kingdome, to aduance them to places of honour, that one might sit on his right hand, and the other on his left hand. But when it comes to this reckoning, that they must pledge him of that bitter cup of the Crosse, that hee drunke of before them, then I feare me, they would be ready to say with the carnall Capernaites; This is an hard saying, who can beare it? Like the Isralites, that would faine goe to the land of Canaan, but they are loath to bee so long tossed vp and downe in the wildernesse. And therefore, they are euer murmuring and complaning [Page 65] for one thing or other. Our Sauiour Christ knew this be­fore,Mat. 24. tot. and therefore for the better arming of his Disciples a­gainst it, hee foretolde them o it. Teaching vs thereby, that wee must not onely professe Religion, when there are many encouragements: but if the case be so, that we must follow Christ with a crosse on our backes: yet we must not shrinke,Mat. 16.24. but goe after him through thicke and thinne, through faire and foule. And indeed, there is great reason for this. For if Christ commaund vs to loue men, not onely that are our friends, but euen our enemies also;Mat. 5.44. or else our loue is no­thing worth. Much more must wee be constant in our loue to the Lord, not onely when his fauourable countenance is turned towardes vs, but euen then when hee seemeth to bee our enemy, setting vs vp as a marke against him, Iob. 7.20. & 6.4. and sight­ing against vs with all his terrours, as Iob saith. The Apostle Peter commaundeth seruants to be subiect to their Masters with all feare, not onely if they be good and courteous, 1. Pet. 2.18. but al­so if they be froward. Much more must we performe our ser­uice vnto God, not onely when he is kind to vs by his bene­fits, but also when he trieth vs by affliction. The deuill him­selfe seeth the equitie of this. For hee thought it was not worth God haue mercie, as we say, that Iob feared God in his prosperitie. Doth Iob, saith hee, feare God for nought?Job. 1.9.10. Hast thou not made an hedge about him, &c. Thou hast blessed the worke of his hands, and his substance is increased in the land. As if he should say, it were pitie that he liues if hee should not feare thee in this estate. But saith he,11. Stretch out now thy hand, and touch all that he hath, and then see what he will doe, see if he will not blaspheme thee to thy face. So that if we bee not constant, and stand to our tackling, as well in aduersitie, as in prosperitie, euen this sentence of the deuill shall condemne vs. And this hath bin the practise of all Gods children. This Apostle Peter, howsoeuer here, through in­firmitie, he is afraid at the voice of a gyrle: yet after his re­pentance, being confirmed of the Lord, hee is not daunted with the menaces and threatnings of the high Priests: but he telleth them to their beards,Act. [...].18.19 20. that he must rather obey God then [Page 66] man. Act. 21.11.12. And let them doe with him what they would, hee could not but speake the things which hee had seene and heard. So likewise the Apostle Paul was resolute this way. For when Agabus had, by the spirit of prophecy, foretold the troubles that should befall him at Ierusalem and his friends: began to disswade him from going vp thither, that so hee might auoide the danger; he made them this stout answere, saying,13. What doe you weeping and breaking mine heart? For I am ready, not to be bound onely, but also to die at Ierusalem for the name of the Lord Iesus. And Shidrach, Meshach, and Abednego did not onely serue the Lord constantly, when they were in fauour with Nebuchadnezzar, and were pro­moted by him, but euen when they saw the danger of the hot firie furnace they continued constant.Dan. 3.16.17.18. & 6.10. And Daniel would not discontinue his ordinary worship of God, though he knew it was the perill of his life. The reason of this con­stancy in the faithfull, is not any naturall strength that is in them. For that way they are exceeding feeble, as wee haue heard: but first, that spirituall confidence they haue in God, whereby they are made bold and couragious as Lions a­gainst all oppositions whatsoeuer:Prou. 28.1. knowing, that whatsoe­uer the Deuill or deuilish tyrants are able to deuise against them, can hurt or endanger them, no more then those great Gyants of Babel endangered heauen with their tower. It is reported of the hill Olympus, Gen. 11.4. &c. that the top of it is so high a­boue the cloudes,Iul. Solinus poly­histor. cap. 13. that if a man drew any letters there in the ashes at their yearely sacrifices to Iupiter, they found them the next yeare as they left them, nothing at all troubled ei­ther with winde or weather. In like manner the soules of Gods children are mounted so high on the winges of their faith, aboue the reach of all outward afflictions, that they do as it were contemne and despise them.Psal. 46.1.2.3. Si fractus illabi­tur orbis; Impa­uidum ferient ruinae Horat. lib. 3. Ode. 3. Heb. 11.26. 1. Cor. 15.19: And therfore they say with Dauid. God is our hope and strength, a very present helpe in time of trouble. Therefore will not wee feare though the earth be moued, and though the mountaines fall into the mid­dest of the Sea. Though the waters thereof rage and swell, and the mountaines shake at the surges of the same. Secondly they [Page 67] haue respect to the recompence of reward, as is said of Mo­ses. Indeed as the Apostle saith, If in this life onely we had hope in Christ, we were of all men the most miserable. If there were no better estate for Gods children then in this world, it were the most wretched thing that could bee for a man to bee a Christian. But as Dauid saith. Ʋerily there is fruit for the righteous, doubtlesse there is a God that iudgeth the earth. Now this reward cannot be had but by enduring affliction for the name of Christ.Psal. 58.11. The bearing of the crosse must alwayes goe before the wearing of the crowne. Yea he that would haue a crowne of glory with Christ in his Kingdome, must first haue a crowne of thornes with him in this life. He that de­sireth to raigne with him, must first suffer with him, as the Apostle saith. Rom. 8.17. But yet for our comfort,Quanto plus tormenti, tanto plus erit gloriae. Senec. de prouid. diuina. cap. 3. the more patiently we endure the crosse here for his sake; the more glorious shall our crowne bee at that day.Quantò fue­rit robustior pug­na, tantò glorio­sior dabitur illi [...] corona. Bern. de caena. dom. serm. 7 Rom. 8.18. [...]: id est, collatis v­trinque rationi­bus, & subducto velut calculo a­liquid certi sta­tuo. Beza. Quo longior ve­stra pugna, hoc corona sublimior. Cypr, lib. 2. Ep. 4. And the sorer our conflict is, the more glorious shalbe our gar­land. And this the Apostle affirmeth on good ground. For hauing cast his account; and (as it were) summed vp his rec­koning, he concludeth (for so the word signifieth) that all the afflictions of this present time are not worthy of the glory, which shalbe shewed vnto vs. And in an other place, Our light affliction, saith he, which is but for a moment, causeth vnto vs a most excellent and an eternal weight of glory. 2, Cor. 4.17. Where hee maketh an elegant opposition betweene our afflictions here, and our glory in heauen: the one is but light, and easie to be borne, the other is massie and waigh­ty: the one is momentanie and soone at an end (for what is the whole life of man but a moment in this respect) the other is eternall, and neuer fadeth away. To which purpose Bernard hath a very good sayingIn momenta­neo hoc, latetae­ternitas; in hoc leui pondus sub­lime & supra modum. In Psal. 91. serm. 15. Luc. 22.28.29.30. In this momentanie there is hid eternitie; and in this light, an exceeding waight aboue measure. And thus doth our Sauiour Christ comfort his Disciples against all the afflictions of this life. Ye are they, saith he, which haue continued with wee in my temptations: Therefore I appoint vnto you a Kingdome &c. As a traueller, that goeth a long iourney, though hee haue many a foule [Page 68] and wearie step, yet cheareth himselfe, that his repast at night will make amends for all, according to the common saying, hee neuer hath ill day that hath a good night: So should wee constantly and patiently passe through all the difficulties of weelding, euen through reproches, persecu­tions, stripes, imprisonment, and death it selfe; in hope of that crowne of life,Apoc. 2.10. which the Lord hath promised to all them that are constant to the death.

Vse. 1 Here then first of all they are reprooued, that would bee Christians, and yet would sleepe in a whole skin: that would professe religion, and yet keepe themselues out of danger. As we haue many, that so long as all is quiet, will bee very hot and forwarde in professing truth: But when there ariseth the least feare of any danger, they pull in their hornes, and shrinke away, or if they doe any thing, it is closely and co­uertly, that no man may see them.Ioh. 3.1.2. Like to Nicodemus, that came to Iesus to be instructed, but it was by night. Though himselfe were a ruler of the Iewes,Ioh. 19.38. & 9.22. yet he durst not auouch his loue to Christ. And Ioseph of Arimathea, was also one of Iesus his Disciples, but it was secretly for the Iewes. He durst not be to knowe of it. So the parents of the blind man to whome Christ had giuen sight, durst not confesse all that they knew of Christ, for feare of the Iewes. But this sinne is very grieuous,Heb. 10.38. and therefore the Lord threatneth, that if any man in faint-heartednesse for want of patience doe with­drawe himselfe, his soule shall haue no pleasure in him. And the fearefull and vnbeleeuing, Apoc. 21.8. which for want of faith in Gods promises (for that is the cause of fearefulnesse) dare not stand to the profession of the truth, shall haue their portion among murderers, and whore-mongers, and sorcerers, and such like persons, in the lake which burneth with fire & brimstone, which is the second death. Neither is there any sin that in this life doth he so heauy on the conscience as this, when a man for want of spirituall courage, shall cowardly betray and forsake the truth. As may be seene in the lamentable example of Iudge Hales, Fo [...]. pag. 1282. & 1392 1393. who in Queene Maries time, being called before the Bishop of VVinchester then Lord Chauncelor, for pro­ceeding [Page 69] against certaine masse Priests, that were indited be­fore him, according to the lawes of King Henry the eight, and King Edward the sixt, being then yet in force: did stand in defence of the truth with good constancie. But after­wardes being committed to the Fleet, hee was there either by threatnings or flatterie brought to yeeld vnto his aduer­saries. Which he had no sooner done, but he was grieuously afflicted in his conscience, insomuch as he attempted to lay violent handes on himselfe, and had killed himselfe with his penknife, but that the mercifull prouidence of God preuen­ted him. But afterwardes, being deliuered out of Prison, and comming home to his owne house, he could neuer find rest, till hee had fearefully drowned himselfe in a little riuer.Mark. 8.38. To conclude, our Sauiour Christ exhorting his Disciples to con­stancy vnder the crosse, hee telleth them: Whosoeuer shalbe ashamed of me and of my wordes, among this adulterous and sinfull generation, him shall the son of man be ashamed of, when he commeth in the glory of his Father, with all his holy Angels. If we be ashamed of Christ Iesus, before a company of sin­full men like our selues, what is he the worse for it? or if wee confesse him before them, what addition of glory hath hee by it. He is euery way absolute in himselfe, and can receiue neither diminution nor accesse of honour by any thing that we can doe. But if he be ashamed of vs before his heauenly Father, and the holy Angels, if he doe not then acknow­ledge vs, what shall become of vs?

And therefore, in the second place, let vs be exhorted, to Vse. 2 be stedfast and constant in the truth, as well in time of perse­cution, as in the daies of peace. Wee haue a prouerbe, that He is but an idle Swaine, that will let his iourney for a shower of raine. So he is but an idle Christian, that dare not shew his head, when a little storme of persecution beginneth to arise. He that is truely godly indeed, will willingly vndergoe whatsoeuer trouble shall accompany his profession: as Mo­ses did chuse to suffer aduersity with the people of God, when, if he would haue renounced his religion, he might haue liued in great pleasure in Pharaos court.Heb. 11.25. When we once enter in­to [Page 70] the profession of Christianity, wee must first cast our ac­counts to see what it will cost vs to be Christians,Luk. 14.28.31. as our Sa­uiour exhorteth. We may not dreame of ease and security, for then we shalbe deceiued, But wee must knowe, that all that will liue godly in Christ Iesus must suffer persecution, ei­ther one way or other.2. Tim. 3.12. And that wee cannot enter into the Kingdome of heauen, Act. 14.22. but through many tribulations, and therefore, we must arme our selues against them before hand that we may endure them. And to perswade vs the better, let vs remember,Heb. 2.11. that Christ Iesus our blessed Sauiour, though he were the immortall and glorious God, yet in loue to vs, Was not ashamed to call vs brethren; Yea suffered all extre­mitie for our sakes. It was great praise in Moses that being so highly esteemed in Pharaos Court,Exod. 2.11. Act. 7.23. yet hee would vouch­safe to visit his poore brethren the oppressed Hebrewes. It was singular loue in Ioseph, Gen 45.3.4 & 46.34. that being set next to the King himselfe ouer all the land of Aegypt, yet hee was not asha­med of his brethren and of his Fathers house, though they were heardsmen and shepheards.Ester. 4.4. It was great vertue in E­ster, that being so highly aduanced, as to bee made Queene to so great a Monarch, Phil. 1.29. yet she was not ashamed of poore Mordecai her vnckle, a despised person. But all this is nothing in comparison of this, that Christ Iesus is not asha­med of vs. And therefore, we must not be ashamed of him, nor of any crosse that shall befall vs for his sake. For this is certaine, that whosoeuer hath faith giuen him of God to beleeue in him, hee hath also grace giuen him to suffer for him, as the Apostle saith.

Doct. To dissemble our Religion is to denie Christ. I wotte not what thou sayest.] Wee see that Peter doth not here deny our Sauiour Christ in plaine termes: onely he would shift off the matter as cunningly as he could: and yet this speech of his must be one of deniall, or else hee did not denie him thrice as our Sauiour had foretold. Where we may obserue, that he that doth but dissemble his faith in Christ; is guilty of denying him in the sight of God.Apud eos qui Christianae gra­tiae participatio­ne redempti sunt pe [...]è t [...]l est fidem noll [...] [...]ss [...]cie quam negare. Fulg. de myster. Mediat. ad Thras. Van. sal. regem. ib. Among them that are redeemed by participation of the grace of Christ it is almost all one not to maintaine the faith [Page 71] and to denie it. It is true, Euasions are not alwayes vnlaw­full, nor on some occasion to dissemble the matter. A bird is not bound to flie into the net that is set for her. No more is a man bound to expose and offer himselfe to danger. But so farre as may stand with a good conscience, and so farre as hee may doe it without sinne, it is lawfull to auoide it. VVhen Samuel came to Bethlehem to annoint one of Ishai his sonnes to be King in steed of Saul, 1. Sam. 16 1.2.3.4 5. he doth (and that by Gods direction) conceale the chiefe cause of his comming, because it might endanger his life, if Saul should heare of it; and hee taketh an heifer with him, as if hee had come only to offer sacrifice. So wee neede not discouer all our purpo­ses and intents, further then necessitie requireth. But if we bee once called to professe the truth, then there is no place for dissembling.Apoc. 14.1. But wee must haue our Fathers name writ­ten in our foreheads, that all the world may see, wee are not ashamed of our profession. It is a sinne for a man to refuse to giue testimonie to the truth, when he hath a due vocati­on. If we be not Martyrs, yet we must be Confessours, or else wee are no Christians. And this is that which the Apo­stle Peter exhorteth vs vnto. Bee ready alwayes, saith hee, to giue an answere to euery man that asketh you a reason of the hope that is in you. 1. Pet. 3.15. Wee must make it knowne what faith and Religion wee are of, withoutVno eodem (que) silentio firmat errorem, qui lo­quendo non a­struit veritatem. Fulg. ibid feare or shame, if occasion serue, else wee betray the truth.Cum causa Dei ventilatur in medium, & falsitas praeponi­tur veritati; qui pro persona qua gerit, non resistit, de suo damnabi­tur silentio. De vijs vitae. When the cause of God is discussed, and falshood preferred before the truth, he that according to the person he beareth, doth not resist it, shall bee condemned for his silence, saith Bernard. This seemeth hard to a great many, who thinke it a chiefe point of wisedome, to shift of all questioning of Religion, with making mention of other matters. But let such persons knowe, that they are in danger of a grieuous and fearefull fall. For as hee that falleth from the first round of a ladder, is in danger to fall past all the rest, till hee come to the ground: So they that in the case of Religion, begin once to halt or slide a little, and to depart from that free boldnesse, that ought to bee in confessing of Christ; for the [Page 72] most part doe euery day wexe worse and worse, till at the last they fall to denie him in plaine tearmes. Hee that is truely godly, will neither bee fearefull nor bashfull; but will shew his zeale for the truth, when occasion serueth. Hee will say as Iehu did to Iehonadab, but with a better affection, Come see the zeale that I haue for the Lord. 2. King. 10.16. Vse.

This Doctrine in a worde reproueth all those that dis­semble their Religion. They count it a matter of great commendation for them to be close and secret, that it may not bee knowne what Religion they are of. They thinke themselues very wisemen,Crede mihi, bene qui latuit, bene vixit &c. Ouid Trist. because they carry themselues so as they cannot be discouered. But alas, where they thinke most of all to hide themselues, there they most of all be­wray their owne shame: and whiles they would conceale from the world what Religion they are of, this their dissem­bling proclaimeth against them, that they are of no Religi­on of God. For if Religion be in the heart, it will appeare in the wordes.Psal. 45.1. If the heart bee inditing of a good matter, the tongue will be the pen of a ready writer. If the heart be­leeue to righteousnesse, the mouth will also confesse to saluation, as the Apostle saith.Rom. 10.10. The zeale of Gods glory cannot bee shut vp in the heart, but as fire it wil either smoake or flame; it will shew it selfe by one meanes or other.Quis enim cela­uerit ignem, Lu­mine qui semper proditur ipse suo? Paris Helenae a­pud Ouid. Epist. Quis enim bene celat amorem? Eminet indicio prodi [...]a flamma suo. Medea Iaso­ [...]n. ibid. A man cannot dissemble his loue to his parents or his children. No, as the common saying is, Loue will creepe where it cannot goe: So it is not possible for a man to dissemble his loue to God and to the truth, but hee must needes shew it by his plainnesse and opennesse in Religion, when occasion is offered.

And when he went out into the porch] Here followeth the second degree of the Apostle Peters sinne, together with the occasion thereof. He thought to haue escaped with his for­mer dissembling of the matter, and therefore he withdraw­eth himselfe into the porch, hoping to haue got away before he should be questioned any more. But his enemies not satis­fied with that which he had said, doe assault him afresh. A­nother maid sawe him, as it is in the Text, and she likewise chargeth him to haue beene one of Christs Disciples. Now [Page 73] there may seeme to be some difference among the Euange­lists in relating the seuerall occasions of Peters deniall. Ma­thew and Marke doe both affirme,Mat. 26.71. Marke 14.69. Luke 22.58. Lira in locum. that this second deniall was occasioned by a maid. But Luke saith, it was by a man. For the reconciling of these places, wee are to know (as Li­ra well obserueth) that the principall purpose of the Euange­lists was to expresse the threefold deniall of Peter, and therein they all agree. But it was not their purpose precisely to set downe the persons that accused him, but onely by ac­cident. And there is no contrariety in the matter: for the voyce being first vttered by a Maide, and receiued by a com­mon applause, it is likely (as commonly it falleth out in such cases) that many came flocking about him, and with one mouth, as it were, beganne to accuse him. Which Saint Iohn seemeth plainely to note,Iohn 18.25. when as speaking of this se­cond denial, he saith, ther were many that charged him to be one of Iesus his Disciples. But whether it were one or more that occasioned this degree of his sinne, it is not much ma­teriall: we see he was not long quiet amongst them. But as soone as he had shifted off one accusation, presently hee is tried with another.Doct. Gods children are seldome free from ten­tations. Nunquam bella bonis, nunquam certamina de­sunt. Et quocum certet mens pia semper habet.

Which may teach vs, that the children of God are sel­dome free from temptations, but for the most part one fol­loweth on the necke of another. As Dauid saith of his out­ward afflictions, that they ouertooke one another, as the waues of the sea, Psal. 42.7. so is it also with inward temp­tations, the end of one is the beginning of anotherFaelicitas no­stra diabolo pae­na. de Ciuit. Dei. lib. 2. cap. 29. For seing our felicity is a punishment to the Deuill as Saint Au­gustine saith, therefore hee remooueth euery stone, to hin­der the same, and to make vs partakers of his owne damna­tion.Non vt sibi cedat, quod ami­sit; sed ne illuc pauper de pulue­resuscitatus accedat, vnde ipse in gloria conditus, irreparabiliter cecidit. Bern. in Psal. 19. Serm. 6. And this he doth not in hope to recouer his former estate, but because it grieueth him, that we poore wretches, raised out of the dust, should come to that glory, from whence he is irrecouerably fallen.Videns diabolus hominem per obedientiae humilitatem posse ascendere, vnde ipse per superbiam corruetat, inuidet ei, & factus est Satan. id est, aduersarius. Mag. sentent. lib. 2. distinct. 21. A. For perceiuing that men by humble obedience might ascend thither, from whence he [Page 74] is fallen by his pride, he enuieth him, and is become a Sathan, that is,Mat. 4.5.8. Luke 4.13. an aduersary vnto him. Hereupon he is not content to haue drawne a man to one sinne, but hee laboureth to make him out of measure sinfull. The Apostle Peter had al­ready done enough to damne himselfe, without the mercie of God: and yet see, the Deuill is not content with that, but presently hee renueth his temptation, that hee may plunge him, if it were possible, as deepe into hell as himselfe. Thus dealt the Deuill with our Sauiour Christ, though in vaine. As soone as euer our Sauiour had repelled and ouercome one assault, hee presently beginneth afresh with him: yea when he was foyled indeed, and forced to retire, he did not leaue him for euer, but as Saint Luke saith, he departed from him onely for a season: for he tempted him all his life time, either mediatly by his cursed instruments, the Scribes and Pharises or else immediatly by himselfe in the time of his passion. If he assailed our Sauiour Christ in this maner, much more will he assaile vs. So that we are to looke for nothing all our life long, but a continuall intercourse of tentationsJnstat anhe­lanti, prohibet (que) resumere vires. Ouid Met. lib. 9. a perpe­tuall warfare, whereinPax licet in­terdum est, pacis fiducia nunquā. Ouid. Trist. there is no hope of truce with our enemy.Non est ali­quod vitae tem­pus, in quo non muscipulam ten­dit inimicus. Fulg. ad Pro­bam. Epist. 4. There is no part of our life wherein he setteth not some trappe to catch vs: which caused Bernard to com­plaine in many places.Dum viuimus, inter laqueos currim [...]s: nus­quam tuta pax, proh dolor, nus­quam tuta quies vndi (que) bella, vn­di (que) hostes. de ordine vitae. Heu mihi quod vndi (que) bella mi­hi video, vndi (que) tela volant, vn­di (que) tentamenta, vntli (que) pericula. Quocun (que) me vertam, nulla securitas est. Et quae mulcent & quae tristant om­nia timeo. Ni­mirum vtrobi (que) periculū, vtrobi (que) timendum. Bern. Meditat. ca. 14. 1 Sam. 29 4. Ne sit lessatan. 2. Sam. 19.22. Cur estis mihi lessatan. 1. King. 5.4. En. Satan. Gene. 26.21. While we liue, saith he, we run in the middest of sinners: there is no safety, there is no secu­rity; but on euery side warres, on euery side enemies. Hence the Deuill is called Sathan, that is an aduersary, as the word is generally vsed in the Scripture. As when the Princes of the Philistims opposed themselues against Dauid, whome the King would haue taken to warre with him: they said, let him not goe downe with vs to battell, least in the battell he be an ad­uersary to vs. And when Abishai would haue had Shemei put to death for his railing against Dauid, Dauid answered, what haue I to doe with you, ye sonnes of Zeruiah, that this day yee should bee aduersaries vnto me? So Salomon speaking of the great peace that God thad blessed his raigne withall, he saith, there was neither aduersary nor euill to resist. And when Iacobs seruants had digged a well, which they could not enioy [Page 75] without much enmity and strife, they called the name of it Sitnah: which cometh from the same roote.Mat. 13.39. Apoc. 12.17. 1. Pet. 5.8. Quotidianis dis­cimus experime­tis, eos qui con­uerti deliberant, & tentari graui­us a concupiscen­tia carnis; & vr­geri grauius in o­peribus luti & lateris, qui Egip­tum egredi & Pharaonis impe­rium effugere moliuntur. Bern. de Conuers. ad Scholares. Now the Deuill is called by this name, after a peculiar maner, because he is the greatest aduersary of all, with might and maine impug­ning our saluation. And therefore our Sauiour Christ cal­leth him the enemie, by an excellencie, because there is no enemie so maliciously and with such a deadly hatred bent a­gainst vs as he is. But as he is generally an enemie vnto all, so especiall he is an enemie to the godly. He had great rage against all men, but as the Apostle Iohn saith, he was most of all worth with the woman (which was a type of the Church) and with her seede, which keepe the commandements of God, and haue the testimonie of Iesus Christ. And therefore Saint Peter exhorting the faithfull to watchfulnesse, he saith, Your aduersarie the deuill goeth about, &c. because he is their aduer­sarie aboue all others. As experience teacheth vs, that they that begin to be conuerted vnto God, are more grieuously tempted of the lusts of the flesh: euen as the Israelites were more grieuously oppressed in the labour of Bricke and Clay,Fit inimicus con­uerso, qui pecca­tori blandus ex­titit. Mat 3.16.17. cum 4.1. &c. Mat. 6.13. Non quaerit illos quos iam sub egit, aut gestit euerte­re quos iam suos fecit Inimicus & hastis Ecclesiae, quos alienauit ab Ecclesia & foras eduxit, vt capti­nos & victos contemnit, & praeterit: eos pergit lac essere, in quibus Chri­stum cernit ha­bitare. Cyprian Lib. 1. Epist. 1 Luk. 22.3. when once they began to thinke of departing out of Egypt, & of forsaking Pharaohs gouernment. As the deuill is friend­ly and flattering to a man, so long as he continueth in his sin: so he is a sterne enemy to him when he is conuerted. Hence is it, that assoone as euer our Sauior Christ was Baptised, pre­sently the deuill beginneth to tempt him without delay. And so hee dealeth withall Gods children. Assoone as a man be­ginneth to professe godlines, & hath once giuen vp his name to Christ, he must instantly looke to be tempted. And this we are taught in the order of the petitons of the Lords Prayer. Where we see the petition for strength against temptation, is set after all the, rest signifying, that they that are most carefull to seeke the glory of God, and the aduancement of his King­dome, to doe his will and to depend vpon his prouidence for the things of this life, they that haue any comfortable assu­rance of the forgiuenesse of their sinnes; they of all other, are most subiect to temptation. Hereupon, our Sauiour told his Disciples, that the Deuill had the greatest spite at them of all other men; Sathan hath desired you saith he, to winnow you as wheate.

[Page 76]And because Peter was an excellent Apostle, one that had made such a glorious confession of Christ Iesus, that he was the sonne of the liuing God: Math. 16.16.17.18. and had receiued so high com­mendation from the mouth of Christ, one that was a pillar in the Church of God;Gal. 2.9. therefore, the Deuill singled him out first of all, and assaulted him as we haue heard, and brought him to this fearefull sinne.

Vse. 1 This doctrine serueth first for the reproofe of two sorts of people.For reproofe. First, such as foolishly make their boast, that they were neuer tempted. No, they thanke God, the De­uill neuer troubled them, they know not what temptation meaneth; But alas, if they could see it, they haue little cause to boast in this case, but rather they may suspect them­selues, that they are yet vnder the power and dominion of the Deuill.Luke 11.21. As our Sauiour saith, When a strong man armed keepeth his Pallace, the things hee possesseth are in peace. So long as the Deuill hath peaceable possession of a mans heart, so long he neuer molesteth him: hee willingly obey­eth the Deuill and delighteth in his seruice, and therefore what neede the Deuill oppugne him. A King neuer lifteth vp his sword against his owne loyall subiects, but if once they begin to rebell, then hee rayseth a power to subdue them to his obedience. In like manner, so long as men are sworne subiects to the Deuill, he neuer stirreth against them: but if once, by the grace of God, they begin to rebell a­gainst him, and to shake off his yoake, then hee rageth and laboureth by all meanes possible to reduce them into sub­iection. A dogge though neuer so fierce, doth not barke at those of the houshold, but at strangers; hee fawneth on all that belong to the house. So the dogges of hell will ne­uer barke at men, as long as they are of the Deuils hou­shold, but when once they are made citizens with the Saints, Ephes. 2.19. and of the houshold of God: then they begin to take on. We see therefore, that their case is very fearefull, that are neuer molested by the Deuill.

2.A second sort of people to bee here reproued, are they that thinke the Deuill is neuer neare them, but when they [Page 77] see him. So long as they see him not to appeare in some vi­sible shape, they care not. Indeed that they cannot indure at any hand, oh no they spit at the very name of him, and crie out vpon him foule feind &c. but for his temptations they make no matter at all of them. But poore soules, they are much deceiued. For the Deuill is alwayes present in all places, though they see him not. And his temptations are farre more fearefull then his apparitions. For these are not so terrible to the eye, as they are to the soule.

Secondly, it serueth for the comfort of them that are Vse. 2 much tempted. They thinke it a great discouragement to bee alwayes buffeted by Sathan, as the Apostle saith.For comfort. 2. Cor. 12.7. But indeed, they haue rather cause to reioyce: For there is no greater token of Gods loue. For whome the Lord loueth most, them the Deuill hateth most, and out of his hatred molesteth most.

Thirdly it serueth for our admonition. First that wee be Vse. 3 not secure, when one temptation is past,For admonitiō whether wee haue got the victory or no. For the Deuill will returne and set vpon vs a fresh. The vncleane spirit, as our Sauiour saith,Luke 11.24.25.26. will sometimes goe out of a man: but if we take not heede, he will returne with seauen spirits worse then himselfe. As the enemy if he bee repelled in one place, laboureth to make a breach in another: so the Deuill, if hee cannot preuaile by one temptation, hee will trie an other. For as the Apostle Peter saith, he doth continually goe about, 1. Pet. 5.8. without intermis­sion, seeking to deuoure vs. Diabolus cum certamini mani­festè cedit, ad hoc se victum demonstrat, vt vincat; ad hoc fugam simulat, vt persequentem missis pro tergli sagittis occidat. Fulgent. de virg. & humil: ad Proban Epist. 3. Yea many times hee seemeth to be ouercome and vanquished, when there is no such mat­ter. Sometimes he will retire and giue ouer the combat, and make as if hee were ouercome, that hee may more easily o­uercome vs. Sometimes he will counterfeit to runne away, but it is to this end, that if wee pursue him, he may cast his fiery darts behinde him (as the Parthians were wont to doe in fight) and kill vs. And if he haue ouercome vs wee may not thinke he will leaue vs so, for it is nothing with him to bring vs to one sinne; but by degrees he wil labour to bring vs to the height of sinne, that so without Gods mercy, our condemnation may be the greater.

[Page 78] Cauere non mi­nus necesse est, quam pauere. Bern. in Psal. 91. serm. Mat. 26.41. Si tot tentatio­nibus plena est vita nostra, vt non immeritò to­ta ipsa tentatio dicatur; peruigi­li circumspectio­ne opus est, & oratione ne in­ducamur in ten­tationē. Bern. in Psal. 91. serm. 5.And therefore, in the second place wee are to bee admo­nished, to take heede to our selues in regard of his assaults. It is not enough to be afraid of them, but we must carefully auoide them. We must watch and pray, as our Sauiour Christ exhorteth, that Wee enter not into temptation. And indeed, if wee bee beset with so many temptations, that our whole life is called a continuall temptation, wee stand in neede to be very watchfull and circumspect, and to pray that we may not be led into temptation. And the rather are wee to per­forme this dutie; because of the Deuils nature. For first of all hee is most malicious, and most desirous to doe hurt. As himselfe confesseth in that answere hee made to the Lord. I come, saith he, from compassing the earth to and fro, and from walking in it. Iob. 1.7. Now the cause of this his toyle (as Saint Peter saith in the place before alleadged) is to seeke whome hee may deuoure. Inimicus vt occidat, semper vigilat sine som­no: & nos vt custodiamus nos, nolumus euigila­re sine somno. Aug. soliloq c. 16. Shall our enemy watch in this manner for our destruction, and shall not wee watch for our preseruation? hee putteth into our hearts euill thoughts, into our mouthes lewd speeches, into our mem­bers sinfull actions. When we are awake, he stirreth vs vp to vnlawfull deedes, when we are asleepe, to filthy dreames. If we be merry, he maketh vs dissolute, and if wee bee sad hee laboureth to driue vs to desperation.Ecce tetendit ante pedes no­stros laqueos in­finitos, & omnes vias nostras va­rijs decipulis re­pleuit ad capien­das animas no­stras, & quis ef­fugiet? laqueos posuit in diuitijs, laqueos posuit in paupertate: la­queos tetendit in cibo, in potu &c. Aug. ibid. He hath set in­finite snares before our feet (as Saint Augustine complai­neth,) and hath filled all our wayes with trappes to catch our soules, and who shall escape them? he hath set snares in riches, and snares in pouertie. Hee hath laid snares in our meat, in our drinke, in our pleasure, in sleepe and in our waking: Hee hath laide snares in our wordes and in our workes, and in all our wayes. Yea hee hath not onely laid snares, but birdlime,Nec solum la­queum posuit, sed & viscum Bern. Medit. cap. 14. as Bernard saith: whereby hee ensnareth vs in many sinnes. Though men neuer sow tares nor cockle, yet, we see, as all ill weedes doe, they growe of themselues. But the Deuill both soweth and harroweth most busily, that hee may haue a plentifull haruest of sinne. But his malice doth most of all appeare in this, that hee layeth snares for vs euen in our best workes, and in the du­ties [Page 79] of godlinesse which wee performe. Let a man betake himselfe to prayer, the deuill will be at his elbowe to hinder him as wee see in the example of Iehoshua the high priest, who when he began to pray,Zech. 3.1. Sathan stood at his right hand to resist him. Let a man come to the hearing of the worde, the crowes of hell will be busie about him, to picke vp and steale the blessed seed of the word out of his heart, least he should beleeue and be saued, as our Sauiour saith Luk. 8.12. And if it come to passe, that by Gods assistance wee doe re­pell the Deuill, so as hee cannot preuaile against vs: but in despite of him and all his malice, wee performe these and o­ther holy duties in some acceptable manner, then he labou­reth to make vs ouerweene of our selues, and to bee proud of those good things which are none of our owne And of all other temptations this is most dangerous, as the children of God find by too much experience. For as one saith wellEuidentibus vitijs prouocat, in quibꝰ si palam superetur, illicò superbiam peri­culosissimè iacu­latur: & vitio­rum author, in eo quod vincere non potest vitijs suis, vincit virtutibus alienis. Armis quibus eliditur, s [...]rgit: & virtute qua deijcitur, de­ijcil. Laudat qua se persp [...]it supe­rari v [...]rtutem, vt victus possit cap­tiuare vin [...]tem. I [...]ij [...]it cordi ia­ctantiam, vt gra­uiori lapsu de al­to possit deijcere, si quos in humili­bus videt gradu firmiore pugnare Fulgent. Epist. 3. ad Probam. he prouoketh vs by apparant sinnes, wher­in if he be openly ouercome, by and by most dangerously he casteth pride into our hearts: and being the authour of vi­ces, where hee cannot ouercome vs by his owne vices, hee ouercommeth vs by our vertues. Hee riseth with the wea­pons wherewith hee is cast downe and foyleth vs with the vertue whereby hee is foyled. Hee commendeth the force, whereby he perceiueth himselfe to be ouercome, that being conquered, hee may captiuate the conquerour. Hee filleth the heart with boasting, that he may cast them downe from high with a greater fall, whom he seeth in humilitie to fight more stoutly: So that wee see, the Deuill hideth his subtile snares, not onely in the workes of the flesh, which are ea­sily discerned, not onely in vices, but euen in spirituall exer­cises also, and in the very best workes which we performe. As Dauid said of his bodily enemies, In the way wherein I walked haue they priuily laid a snare for me. Psal. 142.3. so dealeth the Deuill with vs. He doth not onely labour to leade vs out of the way by manifest errour, but where hee seeth vs walking in good workes, there hee seeketh to en­snare vs.

[Page 80]Secondly as the Deuill is thus malicious and desirous to hurt: so is hee exceeding strong, and (if God giue him leaue) able to doe much hurt. For this cause he is called a ramping and a roaring Lion. 1. Pet. 5.8. And the Apostle setting out our spirituall conflict, hee saith, wee wrestle not against flesh and bloud, Ephes. 6.12. that is, against weake and fraile men like our selues, for then there were some hope to make our partie good, (for there is no man so strong, but another may bee as strong, to match him) but against principalities and powers, and against worldly gouernours &c. Our Sauiour Christ who buckled with him and ouercame him, hee acknowledgeth that hee is strong: for hee calleth him a strong man armed. And in these last dayes,Luk. 11.21. Apoc. 12.12. his rage being increased, because bee knoweth hee hath but a short time; his strength is also in­creased: for anger we see is the whetstone of strength. But most of all our carelessenesse giueth him great aduantage and our negligence armeth his diligence.Omnia facit diabolus, non tā potentia sua, quā negligetia nostra, For, as one saith, the Deuill preuaileth not so much by his owne power, as by our negligence. And it is helde for a rule in militarie pollicie Nil tutò in hoste despicitur; quem spreueris, valētiorem neg­ligentia facis Q. Curtius Lib. 6. 1. Chron. 21.1. that it is not safe to despise any thing in an earthly enemie; for if wee contemne him, wee make him stronger by our rechlessenesse.

Againe as hee is strong, so hee is valiant and stout, daring to encounter with any aduersarie. Dauid was a puissant warriour, victorious in many battels, and besides, for his godlinesse a man after Gods owne heart; yet the Deuill was not afraid to grapple with him, but brought him to a feare­full fall. Iob was a man of rare and excellent vertues, com­mended by the Lord himselfe to be a iust man, Iob. 1 8.11. &c. Act. 5.3, one that feared God and eschewed euill: yet the Deuill assailed him very feircely. and though he could not bring him to finall Aposta­cy, yet he caused him to vtter in his passion many wordes of impatiency. In the Primitiue Church there was great god­linesse: yet the Deuill was not afraid to put in his foote there, but filled the heart of Ananias and Saphira to lie a­gainst the holy Ghost. Act. 9.15. 2. Cor. 12.12. The Apostle Paul was a chosen vessell vnto God, to carry his name before the Gentiles: and yet the [Page 81] Deuill buffetted him grieuously, as himselfe complaineth. The Disciples liued alwayes vnder the winge of their Ma­ster, and had him to protect them, yet the Deuill was not afraide to winnowe them, as a man winnoweth wheate; Luk. 22.31. and how hee preuailed, wee see in this lamentable example of the Apostle Peter, and in the fearefull fall of Iudas. Where­vpon Saint Bernard saith,Si lupus non timuit intrare in gregem domini, vnam de duode­cem, tam pauculo numero, mactare & perdere; quid facturus est de grege commisso pastori. Bern. de Cena dom. ser. 1. Ephes. 4.24. If the Wolfe were not afraide to enter into the Lords flocke, and to kill and de­stroy one sheepe of twelue so small a number, what will he doe with that flocke that is committed to a shepheard? Nay to say more, though Adam in his innocency did beare the Image of God in righteousnesse and true holinesse, as the Apostle saith, and had strength sufficient to repel all assaults: yet the Deuill set vpon him, and gaue him such a wound as neither he nor any of his posteritie could euer haue recoue­red, had not God in the riches of his mercy sent Christ Ie­sus, that blessed seed of the woman, Gen. 3.1.15. to breake the Serpents head Nay to say yet more, though the Deuill knewe our Sauiour Christ to be God as well as man,Mat. 8.29. & 4.1. &c. and therefore by his diuine power to be able to crush him in peices, yet hee entred the lists with him, and assaulted him in a single combate hand to hand. But there he met with his match, and was forced to retyre to his shame. So that we see, the Deuill is no co­ward, but of a stout and vndaunted courage. And if hee were not afraid to deale with these persons before named: much lesse will he be afraid to deale with vs, that are weake and feeble in comparison of them.

Last of all as the Deuill is thus strong and valiant: so is he furnished with exceeding pollicy and subtilty, which maketh it a farre more dangerous thing to encounter him. If men of greatest valour were also wise and politique; and men of greatest wisedome were strong and valorous,Sed mihi nec di­cere promptum, Nec facere est isti. And Vlysses saith, that Aiax was rudis, & sine pectore miles. no men were able to resist them. And therefore, for the most part thefe properties in men are seuered: and commonly wee see, that they that are of greatest strength, are not alwayes the wisest men, and they that are indued with greatest wisedome, are not alwayes of the greatest courage. As Aiax confesseth [Page 82] of himselfe and Ʋlysses, And againe ti­bi dextera bello Ʋtilis, ingenium est, quod eget mo­deramine nostro. Tu vires sine mete geris. Ouid. Metam. Lib. 13. when they stroue for Achilles his armour. But in the Deuill both these are ioyned, and that in a high degree. For as he is strong as a Lion, so he is sub­tile and crafty as a Serpent. And therefore he is called a Ser­pent and an olde Serpent Apoc. 12.9.Quem astutū, fecit tam natura subtilis quam longa exercitatio maliciae huius. Bern. Med. c. 15. VVhose subtiltie and crast is much increased by his long experience and con­tinuall exercise: hee hath a thousand wayes and fetches to deceiue and circumvent vs, if wee take not heed, as the A­postle saith, we are not ignorant of his enterprises. 2. Cor. 2.11. Yea he is very prompt and expert this way. He hath the art and method of deceiuing, he can doe that most compendi­ously which others must effect by many circumstances. And therefore, the Apostle exhorting vs to labour for the whole armour of God, vseth this as a reason, that wee may stand against the assaults, or rather, against the wiles and craftie fetches of the Deuill. Ephesians 6.11. Yea the better to cloake his subtiltie, and to bleare the eyes of men, hee can and doth many times transforme himselfe into an Angell of light. 2. Cor. 11.14. In a word,Sicut de Pro­teo dictum est, formas se vertit in omnes, hostili­ter insequens, fal­laciter subueniēs vtrobi (que) nocens. Aug. de Ciuit Dei lib. 10. c. 10. like an other Porteus, he can change himselfe into all shapes; sometimes pursuing as an enemie; sometimes pretending to helpe as a friend, but both wayes hurting and endangering vs.Vt tristes de­cipiat, tristatur & ipse; vt gau­dentes illadat, singit se & ipse gaudere; vt spiri­tuales defraudet in Angelum lucis se transfigurat; vt fortes compri mat, apparet ag­nus; vt mites de­uoret, apparet lupus. August soliloq. cap. 17. To deceiue the sad, he counterfeiteth sadnesse; to beguile those that re­ioyce, he counterfeiteth reioycing; to defraud those that are spirituall, he transformeth himselfe into an Angell of light; to subdue the valiant, hee appeareth like a Lambe; to de­uoure the meeke, hee appeareth like a Wolphe▪ Quicquid ra­tion [...]s naturali­ter habet di [...]bo­lus ad sallendum & decipiendum, tanto acrius intendit, quantò eum magis possidet nocendi cupiditas Aug de Ciuit. Dei. lib. 9. cap. 6. Yea whatsoeuer wit and reason he hath naturally to beguile and deceiue, he stretcheth and straineth it so much the more ve­hemently and fiercely, by how much the more he is possessed with a desire to doe hurt. And therefore, hee is compared to a hunter. Psal. 91.3. being as Saint Bernard saithƲ [...]nator vti (que) pessimus, & nequissimus, & callid ssimus. Venator qui cornis non sonat, vt non audiatur, sed sagittat in occultis &c. Bern. in Psal. 91. Sorm. 3. a most lewd wretched and craftie hunter, a hunter that wind­eth no horne, least he should bee heard, but shooteth in se­cret. [Page 83] So that as the beast is before the hunter, so is euen the subtilest man in the world before the Deuill, easily intrap­ped, vnlesse God open his eyes to see and to auoide the snare.

Now as the Deuill is thus malicious, and thus furnished both with power and crast to doe hurt: so he is much furthe­red by the corruption of our owne cursed flesh, which is so prone of it selfe to sinne, as hath beene said already; as also by the allurements of the world. He vseth the pleasures, the profits and the honours of the world, as so many baites to catch vs. As wee see the loue of the world made Demas forsake his profession. And therefore,2. Tim. 4.10. the Apostle calleth it the present euill world. Not simply in it selfe,Gal. 1.4. but because of the manifold prouocations to sinne which it affoordeth. Againe, th [...] Deuill knowing that we are like dotterils, easily following the examples of others, and led with any euill custome, therefore he setteth them also before our eyes, and thereby many times seduceth vs. Yea he hath his baites for all humours and for all dispositions. Hee diligently and cunningly obserueth which way our affections carry vs, what we loue, what we feare, what wee hate, and frameth his temptations accordingly.

And therefore wee see there is no place for securitie, but wee stand in neede to keepe watch ouer our selues continu­ally. Hee that should lie all night in the vast wildernesse, where were nothing but rauenous beasts and venemous Serpents, hee had not neede to sleepe; but rather hee had neede to haue the eyes of Argus, and the faces of Ianus, that hee might looke round about him on euery side for feare of danger. So wee being beset with so many tempta­tions, stand in neede to be vigilant, that we be not surprised at vnawares. When we feare any inuasion of forraine ene­mies, wee see there is watching and warding in all places. Much more should wee watch and ward with all diligence against this enemie, being a sworne enemie to our soules. If wee knew that a Lion or a Serpent were in our way, wee would looke about vs very circumspectly. But there [Page 84] is no Lion so feirce, not the shee Lion robbed of her whelpes: no Serpent so terrible, or that hath so venomous and poysonfull a sting, as the Deuill hath. But it is in vaine to watch, vnlesse also we bend our selues to resist the Deuill when he assaulteth vs. As the Apostle Iames and Peter doe exhort vs. Iam. 4, 7. 1. Pet. 5.9. And that wee may doe it with better courage. Saint Iohn telleth vs that euery one that is begotten of God, keepeth himselfe, and the wicked one tou­cheth him not. Namely to giue him a deadly wound as Beza obserueth. 1. Ioh. 5.18.Diabolus est tanquam leo ru­giens. Gratias illi magno Leoni de tribu Iudah, rugire iste potest, ferire non potest. Bern. in Psal. 91. Serm 12. The Deuill is indeede a roa­ring Lion, but thankes bee to that great Lion of the tribe of Iuda, he may roare, but hee cannot hurt vs. Nay hee is very cowardly if he perceiue that we stand fast, that wee quit vs like men as the Apostle saith, Cor. 16.13. Hee will not a­bide it if we resist him stoutly hee will flie from vs. Iam. 4.7. Niliacus qua­lis serpens fugi­entibus in stat, Jnstantes fugi­ens, quamlibet ante ferox. Sic vetus ille Draco, saeuus mortali­bus hostis, Te re­primente fugit, te fugiente pre­mit. Beza in Emblem. Tam pusillanimis est, vt victus ante [...] conflictum, non telo sed tuba pro­sternitur. Ber. ibi. As the Crocodiles in Nilus doe pursue them that runne from them, but flie from those that stand to them: So doth the Deuil, If he be resisted, he turneth his backe, and onely presseth vppon such as giue him ground. But to the end wee may resist him indeede, we stand in neede of armour, euen that whole armour of God Ephes. 6.11. As they that know they haue enemies lying in waite for them, will not goe a­broad without their weapons: So wee knowing that the Deuill continually lyeth in waite for vs, we should neuer be vnarmed. Souldiers when their enemies are neare, neuer vnbuckle their armour, but sleepe in it: so should we neuer be vnfurnished of our armour night nor day.

Nowe among all the parcels of that spirituall armour, which the Apostle describeth and commendeth vnto vs, there is none more necessarie, nor more behoouefull for vs, then Prayer. For as Salomon saith, The name of the Lord is a strong towre, the righteous runneth to it, and is exalted, Prou. 18.10. They that by Prayer and confidence commit themselues to his protection, they are sure to bee as safely kept out of the reach of Satan, as if they were taken vp into an high and in­uincible Turret. And therefore, as Saint Augustine well ex­horteth,Quanto ma­iorem videmus Diaboli potesta­tem; tantò tena­ciùs Mediatori est inhaerendum. De Ciuitate Dei. lib. 18. cap. 18. the greater we perceiue the power of the deuill, [Page 85] let vs cleaue so much the faster vnto our Mediatour. And the ratherAduersarius noster est, quem dominus noster prior vicit; vt e­tiam nos in illo permanentes, vincamus per ipsum Aug. de agone Christiano because our aduersarie is none other, then he hath ouercome before, that we abiding in him, might also ouer­come him through him.Non titubet Athleta Christi, non lacesoat, non discedat a prae­lio; instet forti­ter, dunicet a­criter, viriliter agat, & confor­tetur cor eius, quòd citò veniet dominus, & ma­nu potenti conte­ret brachium maligni. Bern. de caena Dom. Ser. Deus nos horta­tur vt pugnem [...], adiuuat vt vin­camus. Certan­tes in bello spe­ctat, deficientes subleuat, vin­centes coronat. Bern. Medit. cap. 14. Doct. It is danger­ous to be gi­uen to lying. Iam 3.6. Let vs not therefore stagger, let vs not faint, let vs not giue ouer the combate: but let vs stand to it stoutly, fight valiantly, play the men, and let our hearts bee comforted, for the Lord will come speedily, and with strong hand breake the power of the malicious. For as God exhorteth vs to fight, so he helpeth vs to ouercome: He be­holdeth vs in the conflict and combate; if we faint, hee ay­deth vs; if we ouercome; he crowneth vs. And therefore, in all tentations let vs haue recourse to him by earnest Prayer, that being strengthned with all might by his glorious power, we may be able to resist in the euill day, as the Apostle saith, Ephes. 6.13.

And againe he denied.] Hee thought his dissembling and lying would haue serued the turne. But perceiuing it would not be, but still they pressed him and vrged him further, now for his credit sake hee will not recall his former deniall, but tieth it, as we see, and affirmeth it with an Oath. As he made no conscience of lying before, so hee maketh no bones of swearing now. Where we see what a dangerous thing it is for a man to giue himselfe to lying. They that haue once crackt the bonds of conscience in hope of any benefit or ad­uantage, they will not sticke to goe further, rather then misse of their purpose. The end which the Apostle here respected in his former deniall, was his owne safetie: but seeing, that still he could not be quiet, he proceedeth further, and neuer ceaseth till with the perill of his soule he hath satisfied his ad­uersaries. When mens affections are bent and set on a mat­ter, rather then they will bee frustrate, they are caried into many inconueniences, their tongues, as Saint Iames saith, being inflamed with the fire of hell. As wee see by common experience, when men haue once ouer-shot themselues in telling a lie, it is fearefull to see, how for sauing their credit, they will out-face the matter with horrible Oathes and exe­crations.

[Page 86] Vse. 1 And therefore, we are here first of all to be admoni­shed (not to prosecute this point any further) diligently to take heede of lying, as the Apostle exhorteth, Cast off lying and speake euery man the trueth to his neighbour. Ephes. 4.25. And the ra­ther, because either, if the matter be knowne, our faces shall be couered with shame; or else we shall bee drawne to sinne more grieuously, by auerring and auouching our vntruth with swearing and staring: whereas otherwise, truth though it may be blamed, yet it shall neuer be shamed: and we shall find to our comfort, that the bare testimonie of one man that vseth to speake the truth, shall bee of more waight and credit then a thousand Oathes.

Vse. 2 Secondly, we must not bee too eger of our wils, nor too desirous with tooth and nayle to maintaine our credit. But if it doe fall out, that we haue made a lie, let vs not be ashamed to reuoke that we haue affirmed, least wee run into greater sinne, as we see the Apostle Peter doeth in this place.

Doct. He that falleth into a small sinne, is easily brought to a greater. With an oath.] See heere the progresse of sinne. First, the Apostle maketh a lye, secondly hee binds it and confir­meth it with an oath, and last of all, hee addeth cursing. Whence we may obserue, that he that falleth into one sinne though neuer so small, is easily carried into a greater: and he that beginneth but with a trifle, as he accounts it, many times rusheth headlong into foule and haynous wickednes­ses, euen such as before he loathed and abhorred. If the De­uill had at the first dash bidden Peter forsweare, and curse himselfe in this manner, no doubt hee would haue detested it extreamely. And therefore, he is more subtile then so, he beginneth with him in a smaller offence, and so at the last bringeth him to that without any stay, which at the first he would neuer haue yeelded to. It is true thatNemo repente fuit turpissimus. Iuuenal. [...]at. 2. Non ad suminū peccati gradam simul ab exordio prosiliunt homi­nes. Aug. de trin. lib. 12. cap. 10. no man commeth to the height of sinne at the first.Sicut nemo repente sit sum mus, sed grada­tim quisque as­cendit, sic nemorepente fit pessimus, sed paulatim descendit. Bern. de gradib. humilitatis. As no man on the sodaine becommeth most excellent in Vertue, but euery man ascendeth by degrees: so no man on the sodaine is made desperate in euill, but descendeth by little and little. Sinne is like a fretting canker, that ouerspreadeth the whole [Page 87] body secretly before it be discerned. It is like a serpent, if it get in but the head onely, it will winde in the whole body. There is such a combination of sinne, that as in the linkes of a chaine, if a man draw one, all the rest follow; so if a man grant a little sinne, a greater will come after. And in this respect, the diseases of the soule are farre worse then those of the body. For they that are troubled with the stone,Eras. de lingua. are commonly free from other maladies. But there is no disease of the soule, but it bringeth with it a troope of vices. If a man cast a stone into the water, there ariseth presently a circle in the place, and presently after that another, and so another, till at last all the water be full of circles from bank to banke. In like manner, if a man commit one sinne, ano­ther will follow vpon it, and after that another, vnlesse the grace of God preuent him, till he bee out of measure sinfull. Sinne cannot indure to be alone, but it must haue companyPeccatū quod per paenitentiam non diluitur, mox suo pōdere aliud trahit. Bern. yea the least sinne, if it bee not done away by repen­tance, will with the weight of it draw on another. Where­soeuer it findeth entertainment, it enlargeth and spreadeth it selfe. If wee giue it an inch, it will take an ell,Quo magis homines peccat, eò maior crescit peccandi volup­tas. yea the longer we continue in it, the more it waxeth sweeter and sweeter to our corrupt nature:Quo plus isunt potae, plus fitun­tur aquae. Ouid. so that the more we tast it, the more we desire it. As in the matter of theft, men be­gin first with a pin, (as we say) and then with a point, till at last they make no bones of any thing: So in all other sinnes a man first beginneth with a little one, after that hee com­meth to a greater, till at last nothing be too hot or too hea­uy for him. The scriptures are plentifull in examples for the proofe of this point, both in the wicked and in the Godly. Cain was first an hypocrite offering sacrifice indeed to God but onely for fashion sake: after that,Gen. 4.3.4, 5.8. when hee perceiued that God respected his brother better then he did him, hee began to be angry and wroth, and hee suffered that anger to boyle within him, till it became a deadly hatred, though most vnnaturall against his brother, and in the end he mur­thered him. Absalom was first a wanton,2. Chron cap. 13.15.16 &c. after that most cruelly he butchered his owne brother, and at the last, re­belled [Page 88] against his owne Father, and droue him out of his kingdome.Mat. 14.3.4.7.9.10. Herod first liued in incest with his brothers wife to the breach of the seuenth commandement, after that hee made a prophane and rash oath, against the third comman­dement; and in the ende caused innocent Iohn Baptist to be beheaded,Iohn. 12.6. Mat. 26.15.16. contrary to the sixt commandement. Iudas was first a damnable hypocrite, after that he was extreamely co­uetous, in such sort, as carrying the bagge of prouision for Christ and his disciples, hee many times played the theefe, and peruerted it to his owne priuate vse, and last of all hee was a traytor, and betraied his maister. And as this is true in the wicked, so likewise euen the children of God, when they giue way to one sinne, vnlesse the Lord in mercy by his grace restraine them, they fall further to the wounding of their consciences, and the endangering of their soules, as appeareth in the examples of Noah, Lot, Dauid, and di­uers others, whereof we haue spoken before. And this is a very fearefull thing, when God so forsaketh a man, as that he letteth him fall without restraint, from one degree of sin to another.Psal. 69.27. So the Lord alwaies dealeth with the repro­bate, as Dauid saith, Lay iniquity vpon their iniquity, or as it is in our vulgar translation, Let them fall from one wickednes to another. And howsoeuer the Lord suffereth not his chil­dren to continue in this estate, but mercifully reduceth them by his grace and spirit, yet as I said, it is fearefull to enter in­to it.

Vse.And therefore, this doctrine serueth to admonish vs of two necessary duties. First, that we be carefull to take heed euen of the least sinne that can be. For as S. Augustine saith, Peccatii nullii adeo paruum est, quod non crescat neglectum. Aug. de vert & sals. p [...]e [...]it. cap. 8. there is no sinne so little, but if it bee neglected it will in­crease. Et q [...]i minima asper [...]t, ca [...]itan ma [...]ora. Gl [...]ssa ord [...]. And he that despiseth small sinnes, doth easily fall into greater. We may not then contemne any sinne because it is little, but rather feare, least it increase to be many. It may be, the sinne we are addicted to, is not like a Lion, to deuoure our soules at one morsell: yet we see thatParua n [...]cat morsu spa [...]iosum vipera t [...]rum. Ouid de rem [...]d. ma­ny times little beasts if they bee many, may kill a manAug de decem chordis. The graines of sand are very small, & yet too much waight [Page 89] of it will sinke the shippe.Flumina mag­na vides paruis de fontibus orta Ouid ibid. The droppes of raine are but little in quantity, and yet they make great shoures and cause mighty floods which beare down all before them.Parna saepe scintilla contēp­ta, magnum ex­citauit incendiū. Qu. Curt. lib. 6. Wee see that many times a little sparke of fire neglected, causeth a great burning, and a little fire, as S. Iames saith, kindleth a great matter. Iam. 3.5. And therefore if wee desire to pre­serue our selues from comming to the height of sinne, to commit all vncleannesse with greedinesse, as the Apostle saith, Ephes. 4.19.Mens christo dicata sic caue­at minora vt matora: quia a minimis incipiut qui in maxima proruunt. Bera. de ordine vitae. Non solum gra­uia sed & leuia peccata cauenda sunt. Multa e­nim leuia vnum grande efficiunt. Bern. de consc [...]ae­d [...]s. cap. 46. Wee must not onely take heede of grosse and hainous sinnes, but euen of small sinnes. Yea wee must as well beware of the least as of the greatest, for according to the prouerb, Many littles make a great, and they that begin with little sinnes, we see by experience, do often rush into greater.

Secondly, wee must be carefull to preuent the first begin­ning of sinne, and labour to kill it in the first sprouting.Principijs ob­sta, sero medici­na paratur, Dum mala per longas invaluere mo­ras. Ouid. de re­med. &c. Oppri­me dum noua s [...]nt subita mala semina morbi. Nam mora dat vires &. Ibid. Phisitions giue vs counsell in the diseases of the body, to stop the beginnings, least by continuance of time, they grow inueterate as wee see by experience. Many a disease that might easily haue been cured at the first, and many a wound that might soone haue beene healed, if it had beene looked to in time, afterward beeing suffered to continue ouerlong Ʋse. 2 doe prooue incureable. So should we doe in the diseases of the soule, euen labour by all good meanes to preuent them, when we perceiue them growing vpon vs at the first. Men are carefull to kill serpents in the shell, and rauens in the neast, and cubbes in the earth before they begin to run, and all to preuent the danger which otherwise might grow by them, if they were let alone.(g) So must wee doe with our sinnes, labour to strangle them euen in the birth, that they may be like an abortiue fruit, and neuer come to perfection. The fire when it is newly begun to burne, is easily quenched with a little water,Cura in ipso v­tero p [...]ssimae ma­tris praefocari germen. Bern. de consider lib. 3. Gual in Hos. Homil. 21. but if by negligence and delay it gather strength, it rageth exceedingly, and can hardly be extingui­shed. In like manner, sinne at the first beginning might ea­sily be ouercome, but if it be suffered to grow to any height it will be a most hard matter to suppresse it. As the Crowe [Page 90] being about to breed, first gathereth little sticks and other matter to make a neast, and then layeth egges, which by her heat she cherisheth, til her yong ones be hatched & brought forth. So the Deuill being about to produce sinne, first hee gathereth a great many vaine and idle thoughts, whereof he maketh his neast in the heart of man, and there layes de­lights, as it were his egges, which hee so long nourisheth & fostereth, till his young brood of sinne bee hatched by con­sent, and after brought foorth by operation, as S. Iames liue­ly describeth the beginning and birth of sinne. Euery man saith hee, is tempted, when he is drawne away by his owne con­cupiscence, and is entised. Then when lust hath conceiued, it bringeth forth sin, and sinne when it is perfitted, bringeth forth death. Iam. 1.14.15. Now as hee that would hinder the breeding of the Crowe, doth either pull downe the neast as soone as it is made, or breake the egges, or at least kil­leth the birds before they can flie: so if we desire to stay the birth of sinne, we must resist it in the very first thought of it, not giuing entertainment thereunto, and if the Diuell doe buzze ill thoughts into our harts against our wills, we must take heede wee yeeld not consent vnto them: at the least, if we haue consented, let vs vse all good meanes to preuent it before it come to action. And the rather, because the lon­ger we giue entertainement to any sinne, the harder it will be to ouercome it. The spreading of sinne is like the sprea­ding of the pestilence, which first infecteth the aire, the aire beeing infected corrupteth our breath, and that conuaieth the infection into the vital spirits and the bloud, and so it o­uer-spreadeth the whole body, and is past recouery; so sinne by little and little, and by degrees getting hold in the heart, disperseth it selfe into all the parts both of body and soule, so as, without the grace of God, there is no meanes to bee freed from it. The longer that the Diuell or any sinne hath had possession in the heart, the harder will it bee to dispos­sesse them. Wood that hath long laine soaking in the wette will bee long before it receiue fire: so the longer that any mans heart hath beene soaked or steeped in sinne, the lon­ger [Page 91] will it be before it receiue any impression of grace.Quae praebet latas arbor spa­tiantibus vm­bras, Quo posita est primum tem­pore virga fuit. Tunc poterat manibus summa tellure reuelli, Nunc stat in im­mensum viribus aucta suis, Ouid. de remed. Nil assuetudine maius. O [...]id de arte amandi. A young plant may easily be pluckt vp by the roots; but if it grow till it be a great tree, it can hardly be remoued: So long as there is nothing but dust in our floores, a light broome will serue to sweepe it away: but if it be stiffe clay a broome will doe no good, there must bee a spade to spit­tle it out. In like manner, so long as our sinnes are young, they may with little labour be rooted out: but if once they be confirmed in our hearts, wee shall finde it a very hard matter to displace them. Hence it is that the prophet Iere­my saith, Can the blacke Moore change his skinne, or the Leopard his spottes? then may you also doe good, that are accu­stomed to doe euill. Ierem. 13.23. Giuing vs thereby to vn­derstand, that it is the most difficult thing in the world, for a man to leaue a custome or an habite of sinning, euen as for a blacke Moore to be made white, who is naturally so blacke as there is no meanes to alter his hewe. Though a man should wash him with nitire and much sope, yet it would not preuaile. And therfore, it is grown to a prouerb, that when a man vndertaketh any impossible thing, which cannot bee effected, bee is said to wash a blacke Moore Ars sit vbi a teneris crimen condiscitur annis Ouid. Epist. Difficulter reci­duntur vitia quae nobiscum cres­cunt. Sen. de ira. Difficile est lon­gum subitò depo­nere amorem. Catull. Epigram. 77. Dediscit animus sero, quod didicit diu. Se in Troad. Those vices which haue growne vp with a man from his childhood, it is a hard matter to leaue them. (^c) And it is a matter of great difficulty to forget that which a man hath long learned. Sinne before it growe to a custome, is in com­parison like a thred of tow when it seeles the fire, as it is said of the cords that Samson was bound withall, Iudg. 16.9. But after it be once confirmed by custome,Ier. 2.22. it is strong as a cart rope Isa. 5.18. Nay as a threefold cable, that is not easily broken. Eccles. 4.12Desinit esse remedio locus, v­bi quae vitia fu­erunt mores fi­unt. Sen. when a mans vices are once growne to a habite in him, there is no hope of remedyInuadens om­nia consuetudo pro lege obserua­tur. Aug de decem chordis. Lex peccati est violentia consuetudinis, qua trabitur & tenetur e­tiam inuitus animus. Aug. Confess. lib. 8.. For custome wee see is made a law, and in many cases it is pleaded for law.Jn nonnullis ipsa sibi consuetudo naturam induisse videtur, Bern. in Ps. 9. serm. 10. Vsus cito inflectit naturam. Ambros offic. lib. 1. cap. 20. Consuetu­do natura potentior. Qu. Curtius. lib 5. Yea it is an other nature, which it is [Page 92] hard for a man to put off. As we see in children, when they haue got a custome of vsing the left hand, of holding the necke awry, or of looking a squint, they are hardly brought to leaue it.Eras. de lingua. And some as Erasmus saith, haue got a foolish custome of coughing, or belching, or sighing, &c. which for the most part they carie to their graues. So it is in sinne, when a man is fleshed in whoredome, he hath much adoe to leaue it. Nay, such persons seldome returne againe and take hold of the wayes of life, as Salomon saith, Prou. 2.19. When a man hath got a haunt of drunkennesse, we see by common experience, that he will scarce euer forsake it, no, whatsoeuer meanes are vsed to reclaime him, hee cannot but follow it still, Prou. 23.35. So for swearing, when a man hath once accustomed himselfe to it, he cannot but sweare almost at euery other word. Yea, it is so ordinarie with many men, and their tongues are so inured with it, as many times they sweare when they neuer thinke of it. As many Dogges doe barkePro consue­tudine non pro feritate latrant. Seneca. Pec­candi consuetu­dine etiam cum nescio pecco. Bern. de consc. edif. cap. 29. more of custome then of any fierce­nesse of their nature, so I am perswaded, a number of peo­ple in the world doe sweare more by an vse that they haue gotten, then they doe of set purpose. Now the reason why it is thus hard for a man to leaue the custome or habite of any sinne, is first, because when sinne hath had long enter­tainement in a mans heart,Cum magno dolore relinqui­tur, quod cum magno amore possidetur. Bern. de caen. dom. Serm. 10. Quod sine illici­ente amore non habuit, sine v­rente dolore non perdit. Aug. de Ciu. Dei. lib. 21. cap. 26. Fruendis volup­tatibus crescit carendi dolor. Plin. 2. l. 8. Epi. 5 it is loth to part with him, and he is as loth to part with it. It is betweene sinne and a man, as it is betweene two friends. If their acquaintance haue beene but of short continuance, it neuer grieueth them to part one with another: but if they haue beene auncient friends, such as haue long conuersed together with mutuall comfort and delight, if it fall out that they must bee sepera­ted, Oh it goeth sore with them, and they sing loath to de­part. So when a man hath beene but little acquainted with sinne, it is no great griefe for him to leaue it; But if he haue liued long in it, and made it his darling sinne, and felt sweet­nesse in it, as hee thinketh, then it is a griefe to him to for­sake it.Ret [...]nebant antiquae amicae meae, succutie­bant vestem me­am carneam, & submurmura­bant. Aug. conse. lib. 8. And therefore, Saint Augustine saith, That when hee began to repent, his old louers, meaning his sinnes, [Page 93] would haue held him backe, they caught hold of the garment of his flesh, and whispered him in the eare, &c.

That which Salomon saith of the sluggard, is true also of all sinners (for he maketh him as it were a type of the rest) he bringeth him in lying in his bed, and loath to rise, yet a little sleepe, a little slumber, a little folding of the handes to sleepe. Prou. 24.33. So saith the voluptuous person, yet a little more of this sweete sinne. The couetous man, yet a little more of this sweet sinne:Consuetudo in familiaritatem grauissima ad­ducit. Sen. de tranquil. vitae. Peccata quam­nis magna & horrenda, cum in cōsuetudinem venerint, aut parua aut nulla esse creduntur. August. Euchiri­dion. Cap. 17. Quantis, quod prae amaritudine prius exhorrebat vsu ipso male in dulce vertitur? Primum tibi importabile vi­debitur aliquid; processi [...] tempo­ris, si assuescas iudicabis non a­deo graue; paulo post & leue sen­ties; paulo post etiam delecta­bit. Ita paulatim in cordis duriti­em itur. Bern. de consider. lib. 1. ad Eugenium Papam. and so euery man is loath to leaue the sinne that he is most addicted to. Againe, the custome of sinning doth harden the heart, that a man neither seeth nor feeleth his sinnes. And therefore, the Apostle exhorteth vs to take heede, that our hearts bee not hardned by the de­ceitfulnesse of sinne. Heb. 3.18. And in another place hee saith, a man may bring such a hardnesse vpon his heart, as hee cannot repent. Rom. 2.5. but bee euen past feeling, Ephes. 4.19. to make no bones of any thing. The word which the Apo­stle vseth there, is borrowed from labouring men, that daily handle the spade or the plough hales; As such mens hands by continuall vse are so hardned and embrawned, that they may be cut with a knife, and yet feele it not: so many mens consciences, which at the first were tender and full of re­morse, and would often smite them when they did amisse, are made so hard by the custome of sinning, as nothing can mooue them. It is a rule in Philosophie, that no clement is heauy so long as it is in his owne sphere. As for example, let a man that is skillfull in swimming, diue into the bot­tome of the Sea, so long as he is vnder the water, he feeleth no waight, though a mountaine, as it were, of water lie vpon his backe, because the water is in his proper place. But let him come out of the water and take but a bucket full of it vpon his arme, and it will bee heauie. In like manner, so long as sinne is familiar to a man, that his heart is, as it were, the proper seat of it, hee neuer feeleth any waight of it, though it bee ready to presse and sinke him downe to hell, yet he goeth away with it, as if it were as light as a feather. But if euer it please God to open his eyes, that hee [Page 94] may see the haniousnesse of his sinnes, then he will crie out with Dauid, that they are a waighty burden, too heauy for him to beare, Ps. 38.4. Saint Bernard hath a very good speech to this purpose. How many are there saith hee, to whome that same thing which at the first was so bitter that they abhorred it, by vse is become sweet? At the first a thing will seeme so heauy to thee as thou canst not beare it; in processe of time if thou vse to carry it thou wilt not thinke it so heauy;Quisquis in pri­mo obstitit re­pulit (que) amorem, tutus ac victor extitit. Sen. in Hippol. Prima coitio est asperrima, si eam sustinueris, post illa iam vt lubet ludas licet Terent. in Phorm. with­in a while thou shalt feele it light; within a while thou shalt not feele it at all; and in the end it will delight thee. And thus by little and little a man comes to hardnesse of heart. And therefore, to conclude this point, if wee desire to bee preserued from this height of sinne, let vs be carefull to re­sist sinne betimes. Let vs watch especially in the beginning of the temptation. For then, as one saith, is the enemie easily ouercome, if wee doe not suffer him to enter into the doore of our heart, but assoone as euer hee knocketh, goe ouer the threshold to meete him without. And indeede, sinne is most furious in the first assaults, if it bee stoutly resi­sted then, it will neuer get such hold in our hearts as other­wise it would.

Doct. All wicked men agree to persecute the godly. So after a while &c.] This is the third degree of the A­postle Peters sinne, and the occasion thereof. The first and second assault was made against him by one alone, and that a damosell: but now all that were present come together against him. VVhere in a word wee may obserue that all wicked men agree together to persecute Gods children. Because they perceiued that Peter was one of Ch [...]ists Disci­ples, out of that malice they had against Christ, they all set vpon him tag and rag, and baite him like a Beare at the stake. Thus hath it beene in all ages from time to time. Dauid complaineth of it in diuerse places Why saith he, doe the heathen rage, Psal. 2.1.2. and the people murmure in vaine? The Kings of the earth band themselues, and the Princes are assembled together against the Lord and against his Christ. Where wee see that Nations and peoples, Gentiles, Iewes, Kings and Rulers, men of all sorts, both within and without the [Page 95] Church, publike and priuate persons great and small doe conspire against Christ and his poore Church. And againe They haue consulted together, and haue made a league against thee. The tabernacles of Edom, and the Ishmaelites, Psal. 83.5.6.7.8 Moab and the Agarims. Gebal and Ammon, and Amalech, the Philistims with the inhabitants of Tyrus: Ashur also is ioy­ned with them &c. And this was Dauids owne case. Hee had enemies both in Court and Countrie. Doeg, the Zi­phims, Nabal and diuerse other were maliciously bent a­gainst him. Yea our Sauiour Christ himselfe found no bet­ter entertainment. But assoone as euer hee was borne, and so all his life long, there were cruell enemies that sought his destruction, as the Apostles confesse in their prayer, that Herod and Pontius Pilate, with the Gentiles, Acts 4.27. and the people of Israel gathered themselues together against him. And so it is at this day, Let any wicked man pretend a quarell, though neuer so vniust, against one that feareth God, and all the birds of that viperous brood will violently flocke to­gether, and take part with him.Acts 2.3.12.13. When the high Priests op­posed themselues against Paul, how many were there that were readie to ioyne with them? Yea there were fortie of a conspiracy, that bound themselues by a solemne vowe to kill him before they did either eate or drinke. And when Demetrius the siluer smith was incensed against him,& 19.24.29. &c. the whole Citty tooke his part, and raged most furiously against him and his fellowes, yea a great number of them not knowing what the matter was. Yea though they haue beene at enmitie and at oddes before, yet in this case they are soone reconciled.Luke 23.12. As wee see that Pilate and Herod were made friends in persecuting of Christ, though they had beene enemies one to another long before. The sto­ries of that bloudy raigne of Queene Marie doe affoord vs plenty of examples for the confirmation of this point.

And therefore, for the vse of this Doctrine,Vse. we are here admonished to consider, what manner of Religion it is that we take vpon vs to professe; euen such, as hath both the Sun, Moone and Stars against it. We must take notice of this, be­fore [Page 96] we giue vp our names to Christ, that so wee may arme and fortifie our selues against it. We must not looke for ma­nie to assist vs, and to take our parts, but rather to haue al­most all the world against vs. When the Apostle Paul came into trouble for the profession of the truth, he complaineth, That no man assisted him, 2. Tim. 4.16. but all forsooke him. Wee must not looke that it should be better with vs.

Then began hee to curse himselfe, &c.] These enemies of the Apostle Peter were not yet satisfied: hee had dissembled before, and forsworne himselfe: yet that would not serue their turnes, but still they presse him further, and that with greater violence then before: and therefore, hee seeing their importunitie, is determined to feede their humours, though it should cost him his soule.

Doct. When men begin once to fall from God, they haue no stay of them­selues, &c.And therefore, now he curseth himselfe if euer hee knew Christ Iesus. The deuill could haue caried him no further, except it had been to desperation. Here then we are taught, that they that once begin to fall from God, haue no stay of themselues, but without Gods restraining grace, run head­long into the depth of iniquitie. It is a true saying, He must needes runne whom the diuell driueth. And God knoweth, we are all wauering and ready to fall, as oft as the deuill shall thrust vs forward. Neither shall wee euer make any stay, vnlesse God stretch out his hand,—nam quis. Peccandi finem posuit subs [...]quando recepit [...]e­ctum semel at­trita de fio [...]te ru [...]orem? Quis nam ham num est, quem tu con­tentum videris vno Flagitio? and hold vs backe. As a round stone tumbled downe from the top of a steepe hill, is caried with violence till it come to the bottome; So when a man hath once giuen way to any sinne, there is no hoe with him, till he come to the bottome of hell, vnlesse God pull him backe. After that once the vigour and liuelyhood of the spirit was extinguished in the Apostle Peter, if God had still left him to himselfe, if a thousand seuerall persons had questi­oned with him about his Master, he would haue denied him a thousand times.

Vse. 1 This Doctrine serueth to admonish vs, first to take dili­gent heede to our selues, that we fall not into sinne, least we bee caried headlong without stay. Whose heart doth not quake and tremble, to consider how farre the Apostle Peter [Page 97] hath fallen? And who are we then, that wee should presume of our owne strength? There are some men that in a conceite of themselues, will stint themselues how farre they will goe in the committing of sinne. As they will go to the Alehouse, and sit among good fellowes, and drinke what they thinke good, but they shall not all make them drunke. But alas, we see that many times for all these vaine bragges, they are foulely and shamefully ouertaken ere they be aware.

Secondly, we must pray earnestly to God, to restraine the Vse. 2 malice and rage of Satan, and not to forsake vs ouer long, Psal. 119.8. & 51.12. as Dauid saith, but to establish vs with a free spirit, that we may not fall in this fearefull maner. Otherwise, if we by our care­lesnesse, and neglect of the good meanes which God hath sanctified, do grieue and quench the holy spirit of God, it shal be iust for the Lord, euen to leaue vs ouer to the dominion of Satan, to be held captiues of him, and to bee caried head­long into all vngodlinesse.

Hetherto we haue heard the fearefull and lamentable fall of the Apostle Peter. Now followeth his repentance and ri­sing againe, which with like diligence is also recorded by all the Euangelists for our comfort.

Wherein we are to consider.

• 1. The occasions or the meanes of it.
  • 1. From without himselfe.
    • 1. Outward, viz. The crow­ing of the Cocke.
    • 2. Inward, viz. Christes looking back vpon him, expressed, Luke 22.61.
  • 2. From within himselfe, but occasio­ned by the former, viz. That hee re­membred the words of Iesus, &c.
• 2. His Repen­tance it selfe.
  • 1. His preparation to it. He went out of that wicked place.
  • 2. The maner of it. Hee wept, and that bitterly.

[Page 98] ANd immediately the Cocke crew.] This is the first meanes which God vseth for the repentance of the A­postle Peter. For seeing in what a desperate state he stood, he maketh hast to deliuer him. He knew that if hee should haue continued in this case, his heart would haue beene hardened by the deceitfulnesse of sinne, Heb. 3.13. as the Apostle saith. As it falleth out with the wicked, who hauing once tasted the sweetnesse of sinne,1. Pet. 4.4. Ephes. 4.19. doe violently runne to all excesse of riot, and worke all vncleannesse, euen with greedinesse. And therefore the Lord being most carefull of his children, de­layeth no time, but presently vseth all meanes to reco­uer them.

Doct. God will not suffer his chil­dren to perish in there sinnes. Ezek. 18, 31.32. &. 33.11.From hence then we learne, that God will not suffer his children to perish in their sinnes, but endeauoureth to re­claime them. This the Lord confirmeth by the Prophet E­zekiel, saying, Wby will ye dye, O ye house of Israel? For I de­sire not the death of him that dieth. And hee bindeth it with an oath. As I liue, saith he, I desire not the death of the wicked but that the wicked turne from his way and liue. And our Sa­uiour Christ saith,Luke. 19 10. the Sonne of man came to seeke and to saue that which was lost. Luke 1.79. And this we see first before their conuer­sion, whiles they fitte as it were in darknesse and in the sha­dow of death, the Lord in mercy visiteth them, and giueth light vnto them and guideth their feete into the way of peace, and causeth them to turne from the power of Satan vnto God.Acts 26.18. Abraham a long while liued in grosse Idolatry in his Fathers house,Gen. 12.1.4. euen till he were seuenty and fiue yeeres old. But at the last, the Lord in mercy called him out of his Con­try, and from his kindred, & brought him to the true know­ledge of God.Acts 9.1. The Apostle Paul before his conuersion was a grieuous enemy to the Church of God, hee breathed out threatnings and slaughter against the Disciples of the Lord. But in the middest of his rage the Lord tooke pitty vppon him;2. and as he was furnished with authority from the high Priest,3.4. to bind all both men and women that were of that way: so dainely Christ Iesus called vnto him from heauen, and reclaimed him, and made him of a bloudy and cruell [Page 99] persecutor a most excellent Apostle, and a most painefull preacher of that faith which before he destroyed.Gal. 1.22.

Againe after their conuersion, if through frailty they fall into sinne (as God knoweth, there is no man that sinneth not, as Salomon confesseth in his prayer,1. Kings 8.46. at the dedication of the temple) the Lord will not suffer them to lye along ther­in, and as it were to sleepe in death, but in his tender com­passion, and in the riches of his mercy he raiseth them vp a­gaine. As Dauid saith of the godly man.Psalm. 37.24. & 145.14. Though hee fall he shall not be cast off: for the Lord putteth vnder his hand. And againe, The Lord vpholdeth all that fall, and lifteth vp all that are ready to fall. And this our Sauiour Christ doth teach vs plainely in the parable of the lost sheepe, which the good shepheard will not suffer to perish,Luke 15.4.5. nor to wander out of the way to destruction, but hee leaueth the rest, and as though all his care were onely for that which was lost, hee goeth after it, and seeketh it, and when he hath found it, he layeth it on his shoulders, and bringeth it home with ioy. For which cause, Dauid prayeth vnto the Lord saying.Psal. 119.176. I haue gone astray like a lost sheepe, seeke thy seruant. And the Apostle Peter confesseth Gods goodnes to himselfe, and o­thers in this case. We were, saith he, as sheepe going astray, 1. Pet. 2.25. but are now returned to the shepheard and Bishop of our soules. And thus the Lord dealeth with all his children. Though he suf­fer them for a time to follow their owne fantasies, and to walke after the desires of their owne hearts, yet he forsaketh them not for euer, but in his good time he stretcheth out his hand to helpe and succour them. Hee suffered Peter to fall fearefully as we haue heard, but with all speede hee raiseth him vp againe. So he suffered Dauid to commit very hai­nous and horrible sinnes,2. Sam. 12.1. &. and to continue and lye in them without repentance a long while: yet in the end, hauing compassion on him,Psal. 103.13. as a tender hearted father hath compas­sion on his children, he sent the Prophet Nathan to him to awake him out of his sinne, and to call him to repentance. And afterwards when his heart was lifted vp by reason of the strength of his people,2 Sam. 24.10.11.12. that hee must needs haue them [Page 100] numbred; the Lord caused first his owne heart to smite him and then sent the Prophet Gad vnto him to humble him for the same. Yea the Lord is so rich in mercy, that he offe­reth this grace euen to the wicked also, though they in their prophanesse contemne and reiect the same. When Caines heart boyled with malice against his brother Abel, the Lord said enough to him, if hee had had grace, to haue preuented any further mischiefe;Gene. 4.6.7. Why art thou wroth, saith he, and why is thy countenance cast downe? If thou doe well, shalt thou not be accepted, &c. And after hee had slaine him indeed, the Lord left him not,9.10. but laboured to bring him to remorse, when he asked him what was become of his brother, and told him that his bloud cried vnto him from the earth. Gene. 6.3.

When the Lord had purposed to destroy the olde world, because the wickednesse thereof was very great, hee did first vse all meanes to reclaime them. He gaue them an hundred and twentie yeeres to repent in, and in the meane while, sent Noah a Preacher of righteousnesse, 2. Pet. 2.5. Heb. 11.7. to forewarne them of the danger, both by verball and also visible Preaching, in ma­king an Arke for the sauing of himselfe and his houshold. So hee dealt with the filthy Sodomites, Gene. 19. &c. placing iust Lot among them to labour their conuersion, if it might be. When Saul had stubbornely transgressed the commaundements of the Lord, and had thereby caused him to reiect him; yet hee left him not so,1. Sam. 15.16.17 &c. but sent Samuel to put him in mind of the hei­nousnesse of his sinne. When Ahab by horrible crueltie had bereft poore Nabaoth of his life and liuing,1. King. 21.18.19. the Lord sent E­lias the Prophet to reproue him, and to aggrauate his sinne against him, that so hee might be humbled. In a word, the Lord offered his mercie to Iudas; Iohn 13.26. when as before euer hee had effected any thing, our Sauiour put him in mind of the horriblenesse of his bloudy thoughts against him, making it manifest, that hee was the man that should betray him. If the Lord bee thus mercifull, to make so large a proffer of his grace to such as he knoweth will despise it; how much more will hee offer the same to his children, who will thankfully embrace it?

[Page 101]And hereof we haue yet a most liuely example in Adam, Gen. 3.6.8.9.15 and the Lords dealing with him. When hee had disobeyed the commaundement of God in eating the forbidden fruit, and perceiued, that thereby he had forfeited that excellent glory of his creation, for shame and feare hee was ready to runne away from God if it had beene possible. But the Lord would not loose him for all that, but sought him out in the garden, and preached vnto him the glad tydings of salua­tion by Iesus Christ. And hence is it that Dauid saith,Psal. 121.4. Hee that keepeth Israel doth neither slumber nor sleepe, but conti­nually watcheth for the preseruation of their soules: and therefore vseth all good meanes whereby it may be effected. As heere the crowing of the Cocke was a meanes to bring Peter to the sight of his sinne,Mat. 26.34. for this was the signe that our Sauiour had giuen him of his deniall, that before the cocke crewe hee should denie him thrice. And it was so much the more effectuall, because it fell out in the very mo­ment and instant of his sinne. He had no sooner denied his Master, but as the Euangelist saith here, immediatly the cocke crewe. Yea Saint Luke saith, that it was done before the worde was out of his mouth. And immediatly, Luke 22.60. saith hee, Whiles hee yet spake the cocke crewe. Now hereby are signified all outwarde meanes whatsoeuer they bee, which God vseth to awake vs out of our sinnes, that shaking off that drowsinesse, which for the most part possesseth the flesh, wee may bethinke our selues of our sinnes, and of the wrath of God due vnto them, and of some course to pacifie the same. Which meanes if the Lord shoulde not vse towardes vs, wee woulde for euer lie securely in our sinnes, and thinke our selues in best case, when our saluati­on is in greatest danger. Many and diuerse are the meanes which it pleaseth the Lord to vse for this purpose. As first and chiefely the Ministrie of his word.Matth. 3.3. Jsa. 58.1. Prou. 1.20.21. &c. & 8.1.2.3. &c. & 9.1.2.3. &c. Hee sendeth his Mi­sters as cryers, as Iohn Baptist saith of himselfe, commaun­ding them to crie aloud, and to lift vp their voices like trum­pets, to preach the Doctrine of repentance, and to tell the people of their sinnes. And Salomon in many places bring­eth [Page 102] in Christ Iesus the wisedome of God, sometimes crying alowd, in his owne person, sometimes sending his messen­gers to summon men to repentance. And for this cause, the Apostle saith,Ephes. 4.11.12. that the Lord hath furnished Ministers with gifts, for the worke of the Ministerie; euen for the gathering together of the Saints, and the aedification of the body of Christ Iesus. 2. Sam. 12.1. & 24.1. Thus dealt the Lord with Dauid as wee haue heard before, sending the Prophets Nathan and Gad vnto him after his two great sinnes, to bring him to the sight of his sinne.2. Chron. 36.14.15. And thus dealt he with the rebellious Israelits, when they had trespassed wonderfullie against him he had compassion on them, and sent to them by his messengers to call them to re­pentance. Yea hee sent the Prophet Ionah to preach repen­tance to the Niniuites. Ion. 3.4. And hence is it, that the Apostle cal­leth the Ministrie of the word,Rom. 1.16. the power of God to saluati­on to euery one that beleeueth. And howsoeuer the wisemen of the world doe account it no better then foolishnesse; 1. Cor. 1.23.21. yet it hath pleased God euen by that foolishnesse of preaching to saue them that beleeue. Secondly the manifolde blessings and benefits wherewith he daily ladeth vs, Psal. 68.18. Lam. 3.23. and which he renueth towardes vs euery morning; As there is neuer a one of vs, that haue not good experience hereof continually, both in our soules and in our bodies. How liberally and bountiful­ly doth the Lord sustaine and feede vs from time to time? How carefully doth the eye of his prouidence watch ouer vs? and how powerfully doth the hand of his mightie prote­ction preserue vs from many dangers, wherein by reason of our sinnes wee might haue perished euery day? Besides all those spirituall blessings, Ephes. 1.3. wherewith hee hath blessed vs in hea­uenly things in Christ Iesus. All which, as the Prophet cal­leth them,Hos 11.4. are so many bonds of loue, whereby the Lord la­boureth to drawe and allure vs vnto him. As parents la­bour to winne their young children by promising and be­stowing gifts vpon them: so dealeth the Lord with vs; knowing our weaknesse, hee doth (as it were) woe vs by many benefits.Hos. 2.8. Ezech. 16.8.9. And therefore Moses telleth the people of Israel, that the end why God bestowed so many and so [Page 103] great benefits vpon them was this,Deut. 10.12. that they should loue the Lord with all their heart, and with all their soule. And Na­than, being sent to Dauid after his adulterie, vpbraideth him with the great kindnesse which the Lord had shewed him. Namely, that God had annointed him King ouer Israel, 2. Sam. 12.7.8. and had deliuered him out of the hand of Saul, And had gi­uen him his Lords house, and his Lords wiues in to his bosome &c. And would (if that had beene too little) haue giuen him much more: and therefore, his vnthankfulnesse was the greater, to trespasse so hainously against so good and mer­cifull a God.1. King. 14.7.8. So doth Ahijah the Prophet vpbraide Iero­boam that whereas God had exalted him from among the people, and made him Prince ouer his people Israel &c. Hee notwithstanding rebelled against him. Thirdly the corre­ctions and chastisements which God layeth vpon vs. As the Lord himsele tolde Dauid saying.Psa. 89.30.31.32 If thy children forsake my lawe and walke not in my iudgments &c, Then will I vi­sit their transgression with the rod, and their iniquitie with strokes. And Iob saith, that the Lord openeth the eares of men, euen by their corrections wh [...]ch he hath sealed. Job. 33.16. Whensoeuer God layeth any rod vpon our backes, either in our one per­sons, in our bodies, in our goods, or in our names: or in our wiues and children, or any other that are deare vnto vs, it is for this end; that feeling the smart, we may humble our selues vnder his hand. And whensoeuer our stubbornesse driueth the Lord to take this course with vs, it is not with­out his great griefe. As the Prophet bringeth him in rea­soning and debating the matter with the people of Israel. How (saith he) shall I giue thee vp, O Ephraim? Hos. 11.8. how shall I deliuer thee o Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within me; my repentings are rouled together. We see how the Lord is per­plexed in himselfe, when the sinnes of his people stirred vp his displeasure. He cannot tell what course to take.

On the one side, the hainousnesse of their sinnes pro­uoked him to punish them, yea to destroy them as once hee did Sodom and Gomorrah, and the Cities about them; but [Page 104] on the otherside his Fathers loue and tender compassion moued him to holde his hand, and to stay his iudgements. His mercy did striue against their wickednesse. And when indeed he had brought euill vpon them, and deliuered them vp vnto the power of their enemies,Iudg. 10.16. it is said, that his soule was grieued for the misery of Israel; as a tender hearted Fa­ther many times correcteth his sonne, when the teares stand in his owne eyes. And therefore, these also may bee called bondes of loue. For they doe not proceed from the wrath of God, neither are they any tokens of his displeasure. No, he hath promised, that though hee whippe and scourge his children peraduenture sometimes till the bloud followe (their stubbernesse so requiring it) yet his mercy he will ne­uer take away from them. Psal. 89.33. And the Apostle saith that whom the Lord loueth he chasteneth, Heb. 12.6.11. and scourgeth euery sonne that he receiueth. And howsoeuer, for the present, it be not ioy­ous, but grieuous; yet if wee haue grace to submitte our selues vnto it, it bringeth with it the quiet fruit of righteous­nesse Yea therefore doth the Lord nurture and Discipline vs here with one rod or other, that wee may not bee damned with the wicked world. 1. Cor. 11.32. Fourthly, priuate and gentle admo­nitions, either by a mans friends, or any other that haue au­thoritie ouer him, as the Magistrate in the common-wealth, the Minister in the Church, the father or Master in the fami­ly. And this our Sauiour Christ sheweth, when he saith that if a man vse a kinde admonition to his brother in priuare,Mat. 18.15. if it bee done with godly discretion and holy grauitie, it may bee a meanes to winne him. Iam. 5.20. And Saint Iames saith, that if a man by good counsell shall conuert a sinner from going astray, he shalbe an instrument to saue his soule. Dauid knew the benefite of this full well, and therefore hee so much de­sireth it.Psal. 141.5. Let the righteous smite me, saith he, for that is a be­nefit: let him reproue me, and it shalbe a precious oyle &c. Fift­ly, the reuilings and backbitings of a mans enemies; which howsoeuer they proceede of malice in them, and a desire to reuenge,Amor caecutit in eo quod amat. yet there may bee a good vse made of them. For our friends, either for the loue they beare vs, doe not see [Page 105] our faults, or if they doe, in a kind of nicenesse they dis­semble them, and will not reproue them.Sicut amici a­dulantes peruer­tunt: sic inimici plerum (que) litigan­tes corrigunit. Aug. confes lib. 9 Iob. 31.36. But our enemies will not halt with vs in this case, but will aggrauate all our faults against vs, as much as they can. And though peraduenture wee bee not guilty of that particular crime which they charge vs withall; but that with Iob, wee may take it vpon our sholders and weare it as a crowne: yet it may bee, we are faultie in other things, which God would chastise in vs by this meanes.2. Sam. 16.7.11. And this vse did Dauid make of She­mei his rayling against him. For howsoeuer that hee most vniustly accused him to haue beene a bloudy man against the house of Saul: yet Dauid bad let him alone, For the Lord had bidden him doe that he did. Sixtly, the publike iudge­ments which God exerciseth in the world. Though perad­uenture we feele them not our selues: yet if we either see them, or heare of them, they are so many warning peales to call vs to repentance; as the Prophet saith,Isa. 26.9. Seeing thy iudgements are in the earth, the inhabitants of the world shall learne righteousnesse. Last of all, the inward motions which the holy Ghost raiseth vp in vs, and the good desire which God putteth into our hearts.2. Sam. 24.10. As we see when Dauid had sinned, God caused his owne heart to smite him. And there­fore he saith, that the Lord did giue him counsell, Psal. 16.7. and caused his reines to teach him in the night. When he was in his bed in the night, and could not sleepe, then the Lord filled his heart with holy meditations.

This Doctrine serueth first to commend vnto vs the great Vse. 1 goodnesse of GOD, who dooth not by and by cast off all care of his children, when they fall into sinne;Psal. 103.10. Neither dealeth with them according to their deserts, but so louingly recalleth them by one meanes or other. Yea, it is as impos­sible for the Lord to forsake his children, as it is for the most tender harted mother in the world, to forget her own child, and not to haue compassion on the sonne of her owne wombe. Isa. 49.15.

Secondly, it serueth to admonish vs, that whensoeuer Ʋse. 2 the Lord shall call vs by what meanes soeuer, wee willingly obey, and labour to reape profit by all his gratious admini­strations [Page 106] towards vs. Which way soeuer the Lord in mercy vseth to reclaime vs from our sinnes,1. Sam. 3.10. let vs be ready to an­swer with young Samuel, Speake Lord, for thy seruant hea­reth. There should be an Eccho (as it were) between the heart of euery Christian man, and the Lord, to answer him at euery call.Psal. 40.7. Lo I come Lord, as Dauid saith.

Ʋse. 3 Thirdly, it serueth for the iust reproofe of al those that re­bell and resist the Lord when hee calleth. As there are too many that giue the Lord cause to complaine, as once he did of Ierusalem. Mat. 23.37. O Ierusalem, Ierusalem, &c. How often would I haue gathered thy children together, as the Hen gathereth her chickens vnder her wings, and ye would not? They frustrate al the meanes that God can vse towards them for their good. If hee call vpon them by the ministery of his word, either like the deafe adder they stoppe their eares, Psalm. 58.4.5. and refuse to heare the voice of the charmer, though he be most expert in charming: or else, for fashion sake they harken to it, and attaine to some knowledge,& 50.17. yet they scornefully cast it behind their backs, and hate to be reformed by it. If hee allure them by his gratious benefits,2. Chron. 32.25. they doe most wretchedly abuse them, not rendring vnto the Lord according to the reward bestowed vp­on them (as it was said of Hezekiah) but turning the grace of God into wantonnesse, Iude X 4. R [...]m. 2.4. and despising the riches of his bountiful­nesse, not suffering it to lead them to repentance. Yea when God hath redde them to the full,Deut. 32.15. that they are waxen fatte, they spurne with the heele, and regard not the strong God of their saluation. Psal. 35 12. & 109.4. Thus as Dauid saith of his enemies, they ren­der vnto the Lord euill for good, and hatred for his great good will. If he be angry with them for their sinnes, and correct and chastice them, they are neuer the better. But with A­haz, wicked Ahaz, 2. Chron. 28.22. in the time of their tribulation they trespasse yet more against the Lord. As the Prophet Ieremy said of the stubborne Iewes, Ier. 2.30. They haue beene smitten in vain, they haue receiued no correction. Ier. 5.3. The Lord hath stricken them but they haue not sorrowed; they haue made their faces harder then a stone and haue refused to returne. If hee bring publike iudgements vpon the land, they doe not regard them. If a [Page 107] Lion doe but roare in the forrest, all the beasts are afraid,Amos 3.8. as the prophet Amos saith. But the Lord hath roared from Heauen in his fearefull iudgements, and yet no man trem­bleth. Neuer age had more experience heereof then this, wherein we liue. How long hath the noysome pestilence ranged in all countries of the land? what fearefull inundati­ons of water? What horrible fires in many places? And yet as though all were nothing, the most of vs passe our time in carnall security and sinfull pleasures,Jsa. 5.12. neuer regarding the worke of the Lord nor considering the operation of his hands. In a word, though God did raise vp in vs neuer so many good motions and holy desires, yet by our carelesse negli­gence we strangle and extinguish them, not suffering them to haue that blessed effect of grace in our harts which other­wise they might. So that now the Lord may iustly take vp that complaint against vs, which once he did against the Iewes. Jsa. 65.2. I haue spread out my hands all the day long vnto a re­bellious people &c. And therefore we may feare, that as hee hath called vpon vs, and we haue refused, as hee hath stret­ched out his hand, and we would not regard; so the time shall come, that we shall cry and call vpon him, Pro. 1.24.26.28. euen till our harts ake, and hee will not heare vs. Yea he will be so farre from pittying vs, that he will laugh at our destruction, as Salo­mon saith, And therefore, whensoeuer or howsoeuer it shal please the Lord to offer vs grace, let vs pray vnto him to en­large our hearts, that wee may willingly and readily em­brace it.

Then the Lord turned backe, and looked on Peter.] This is omitted by our Euangelist, but is recorded by Saint Luke. Luke 22.61. And it is the second meanes of Peters repentance. After the crowing of the cocke, our Sauiour looked backe vpon Peter, and by his beholding him prouoked him to bitter teares. The cocke had crowne already, and yet Peter ne­uer awaked, nor remembred what Christ had said vnto him, till hee looked backe. Now wee are not to thinke, that Christs bare looking backe did effect this.Ioh. 13.26.27. For then Iudas might haue beene conuerted too. For (no doubt) our [Page 108] Sauiour Christ looked vpon him,Iohn 13.26.27. both when hee gaue him the soppe, and made it knowne that hee was the man that should betray him; and also when hee vttered that sweete and milde speech vnto him, when hee came with souldiers to apprehend him Friend saith he,Matth. 26.50. wherefore art thou come? and after when hee offered to kisse him,Luke 22.48. Iudas saith hee, be­trayest thou the sonne of man with a kisse? Horrore scele­ris sui, co [...]impij ferire voluit. Bern feria. 6. in Parasc. words that might haue broken his heart if hee had not beene more then obdurate. So the Lord looked vpon Cain, when hee did so louingly admonish him, both before and after his bloudy fact, but without any profit. But here as the out­ward and bodily eye of Christ beheld Peter, so the influence of his grace and spirit fell vpon his heart. By looking vp­pon him he deriued into him the secret efficacy of his spirit, and peirced his heart with the beames of his grace, and that preuailed with him to bring him to repentance.Non enim si e­ri poterat, vt in negationis tene­bris permaneret, quem lux per­spexerat mundi. Glossa ordinaria. For it could not bee, that hee should remaine in the darke­nesse of his denyall, whom the light of the world had so graciously looked vpon.

Doct. All outward meanes can do no good with­out Gods bles­sing.Where we may obserue that all outward meanes which the Lord vseth towardes vs, will doe vs no good, vnlesse they be accompanied with the powerfull operation of his holy spirit. The Ministerie of the worde is of all other meanes most likely to doe most good, because it is Gods owne sacred ordinance, which himselfe hath sanctified for the working of grace:Rom. 1.16. as the Apostle saith, I am not asha­med of the Gospell of Christ; for it is the power of God to sal­uation, to euery one that beleeueth. 1. Cor. 1.21. And, It hath pleased God by the foolishnesse of preaching, to saue them that beleeue. And yet we see by experience, that there is no profit by it with­out Gods blessing. Whosoeuer he bee that is the preacher, though he bee neuer so rare and excellent for his gifts,Iob. 33.23. euen one of a thousand, as Iob saith; though his learning bee ne­uer so profound,1. Cor. 13.2. that hee knewe all secrets and all knowledge which the world can affoord: Ezra. 7 6. though hee bee neuer so prompt and export in the law of God, as is said of Ezra that learned Scribe;Acts 18.24. though hee bee as a mightie and as well instructed in [Page 101] the Scriptures as euer was Apollos: though hee bee a Scribe neuer so well taught vnto the kingdome of Heauen, Mat. 13.52. able to bring forth of his treasure at al times things both new and olde; 2. Tim. 2.15. Againe, though hee bee indued with neuer so good a dex­teritie in opening and diuiding the word of God aright, Col. 4.3. 1. Cor. 13 1. like a workman that need not be ashamed: though God haue ope­ned vnto him neuer such a doore of vtterance; yea though hee could speake with the tongues of men and Angels; And though beside all these excellent gifts, his paines were as great as could be imagined;2. Tim. 4.2. Though hee were neuer so in­stant in his labour preaching the word vpon all occasions,Acts 20.20. in season, and out of season, and that not openly in the congre­gation, but euen from house to house, as the Apostle Paul did; And whatsoeuer the diligence of the people be in hea­ring of the word: though they all stand vp on their seete,Nehem. 8.5. while the worde is in deliuering, the better to shake off drowsinesse, as the bearers of Ezra did;Luke 4.20. and though all their eies be fastned vpon the Preacher, as the eies of the Naza­rites were vpon our Sauiour Christ; Though after they haue heard it, they search the scriptures neuer so diligently,Acts 17.11. as the noble men of Berea did, and vse neuer so many other good meanes of meditation and conference &c, to helpe their memories; Last of all though the doctrin that is taught bee neuer so heauenly and gracious: yet there is no good fruit can bee looked for without the blessing of God. As euery good giuing, and euery perfect gift: so also the fruite and profite of the ministry of the word is from aboue, Iam. 1.17. and com­meth downe from the father of lights. Hence it is that the Lord saith, I create the fruit of the lippes to be peace, Isa. 57.19. peace to them that are farre off, and to them that are neare. The mini­stery of the worde cannot minister any sound peace or comfort to a distressed conscience, nor work any other gra­cious effect in a mans heart, vnlesse the Lord giue a blessing vnto it. And therefore the Lord hath promised to giue his holy spirite as an inseparable companion to the worde, to make it effectuall.Isa. 59.2 [...]. My spirit that is vppon thee and my words which I haue put in thy mouth, shall not depart [Page 110] out of thy mouth, nor out of the mouth of thy seede, nor out of the mouth of the seede of thy seede, from henceforth euen for euer. Nisi Deus inte­riori gratia mētē regat atque agat nihil prodest ho­mini omnis prae­dicatio veritatis. Aug. de Ciu. Dei lib. 15. cap. 6. Psa. 139.13.16.So that vnlesse the Lord by his inward grace doe direct & moue the heart, the preaching of the truth will doe a man no good at all. It is in the ministery of the word as it is in the procreation of children. Though the naturall meanes thereof be by ordinary generation: yet all mans endeuour is in vaine, vnlesse the Lord by his omnipotent and almigh­ty power doe fashion vs and giue vs a forme, and couer all our members in our Mothers wombe? As we see by common ex­perience, that many married persons of sound complexions, of strong constitutions, and able bodies doe notwistanding goe,Gen. 15 2. childlesse to their graues, as Abraham complained. For this cause Dauid saith plainely, that children are the inheri­tance of the Lord, & the fruit of the wombe his reward, Psal. 127.3.8. He giueth them and denieth them to whome hee will. And the Prophet setteth a note of attention before it. Behold, as if he would haue all men to take notice of it. And therefore, when Rahel being barren, and enuying the fruit­fulnesse of her sister, cryed out to her husband in a foolish and distempered passion, Giue me children or else I dye, Iacob was exceeding angry with her, and said, Am I in Gods stead, which hath withholden from thee the fruite of the wombe? When God hath shut vp thy wombe and made thee barren is it in my power to open it and make thee fruitfull? Gen. 30 1.2. In like manner though the ministers of the word by Gods owne ordinance be our spirituall fathers, to beget vs in Christ Iesus through the Gospell. 1. Cor. 4.15. Yet all the fruite of their ministery is the gift of God. The most excel­lent and worthy minister that liueth, cannot beget nor con­uert one soule to God without his blessing.Sicut corporis medicamenta (que) hominibus adhi­bentur, non nisi ijs prosunt, qui­bus Deus opera­tur salutem; qui & sine illis me­dijs potest, Cum sine ipso illa non possunt: et tamen adhibentur, & si officiosè fiat, in­ter opera miseri­cordiae deputa­tur: ita et adiu­menta doctrinae, tunc prosunt a­nimae adhibita per hominem, cū Deus operatur vt prosint, qui potuit Euangeli­um dare homini etiam non ab ho­minibus, ne (que) per hominem. Aug. de doctr. Chri­stiana. As medi­cines for the body, which one man applieth and ministreth vnto an other, doe onely profit them to whome God wor­keth health, who is able to worke without those meanes, whereas they can do nothing without him: and yet they are vsed, and if it be done in obedience to Gods ordinance, it is accounted a worke of mercy: so the helps of instruction [Page 111] being vsed by man, doe then profit the soule, when it plea­seth God to blesse them, who could giue the Gospell vnto man, neither from men nor by men. Wee see in the matter of Husbandry, that the seede ordinarily fructifieth in the earth by the labor of man and the influence of the heauens: and yet experience doth teach vs, that though the husband­man be neuer so skilfull in plowing and tilling of the earth, though he obserue the most fitte seasons and opportunities that may be, and though he be neuer so carefull in making choice of the best and purest seed: yet many times the earth deceiueth his expectation Isa. 24.5. So that as the Prophet saith, they sow much, and bring in little. Hag. 1.6. Yea the hea­uen and the earth, the common parents of all things, be­come barren, and the Sunne and the Moone doe loose their operation, vnlesse the Lord by his diuine power doe giue to euery seede his owne body, 1. Cor. 15.38. Heereupon wee read that Isaak sowed corne in the land of Gerar, and had by estimation an hundreth fold encrease: but it was not his owne endeauour that caused it, but as the reason is there rendred, so the Lord blessed him. Gen. 26.12. And therefore Dauid saith, that it is God that visiteth the earth, and maketh it very rich and fruitfull: It is he that by his owne appointment prepareth corne for men: it is he that maketh the earth soft with shewers, and blesseth the bud thereof: it is he that crowneth the yeare with his goodnesse, and couereth the vallies with corne, so as men shout for ioy and sing. Psal. 65.9.10.11.13, So is it with the ministery of the word, though the Ministers bee Gods husbandmen, and though they haue neuer so much both skill and will to discharge their duties, as hath beene saide, & though the seed which they sow be none other but that immortall seed of the word of God. 1. Pet. 1.23. yet vnlesse it please God to make it effectuall, it will bring forth no fruite at all. And therefore the Apostle saith to this same purpose, Paul may plant, and Apollos may water, but it is God, and God onely, that must giue the encrease. 1. Cor. 3.6. It is one thing to minister visible obiects to the eyes, another thing to cause the eyes to see. It belongeth to the outward [Page 112] teachers to minister matter to their hearers; but it appertai­neth to the inward Master to open the heart to vnderstand. As it is said of Lydia, that God opened her heart, that shee at­tended to the things that Paul spake. Act. 16.14. And as the eye and the obiect are not sufficient to cause actuall seeing, vnlesse the eye be enlightned: so besides the instruction of the outward teacher, it is necessary that the blessed Sunne of righteousnesse Mal. 4.2. doe shine in our hearts by the gratious beames of his holy spiriteNon quicun­que ostendit viā, praebet etiā via­ticum itineranti Aliud illi exhi­bet, qui facit ne deuiet, & aliud, [...] praestat ne deficiat in via. Ita nec, quivis doctior statim & dator erit boni quodcunque do­cue [...]it. Porrò duo sunt mihi necessaria; doce­ri, & iuuari. Tu quidem homo recte consutis ig­norantiae, sed si verum sentit A­postolus, spiritus adiuuat infirmi­tatem nostram. Bern. de gra. & lib. arbitrio. He that sheweth a man the way as Bernard saith, hee doth not by and by fur­nish him with necessaries for his iourney. It is one thing to direct a man that he goe not out of his way; and another thing to helpe him that he faint not in the way. So neither is euery Teacher by and by the giuer of the good that hee teacheth. Moreouer, two things are necessary for me, to be taught, and to be relieued. Thou O man dost indeede pro­uide well for my ignorance; but if the Apostle think aright, it is the spirit that helpeth our infirmities. And therefore it is said, that when the Apostles by vertue of Christs com­mission went forth & preached euery where, the Lord wrought with them and gaue a blessing to their endeauours. Mar. 16 20.Joanne ope­rante dabat Deus qui dando non defuit. Et nunc operantibus cun­ctis, humana sunt opera, sed Dei sunt munera Optatus in Do­natist. lib. 5. Where hee in­treateth large­ly on this point. Non potest mu­nus ab homine dari quod diuinum est. ibid. We are onely instruments in the hands of God, hee striketh the stroke and worketh the effect, making our la­bour effectuall in the hearts of our hearers. There must bee two Preachers to the working of grace in the heart. The Minister to preach to the eare, and the spirit of God to ap­ply it and blesse it to the soule. And hence it is that the prea­cher is not called the giuer, but the Minister of grace. Who is Paul, saith the Apostle, or who is Apollos, but Ministers by whome ye beleeued, euen as the Lord gaue to euery man? 1. Cor. 3.5. It is the Lords prerogatiue, which he hath reserued to himselfe, to be the giuer of all grace, as S. Peter saith. 1. Pet. 5, 10.Ita plane conuersio animarum diuinae vocis est non humanae. Si­mon piscator hominum, in hoc ipsum vocatus & constitutus est a domino: incassum tamen & ip­se laborans tota nocte nil capiens, donec in verbo domini rete iactans, comprebendere possit multi­tudinem copiosam. Bern. de conuers. ad Schol. So then we see that the conuersion of soules belongeth to the voice of God, and not of man. As the A­postle [Page 113] Peter laboured all night in fishing and caught no­thing; but when as in the word of Christ hee let downe his net, he straightway inclosed a great multitude of fishes. Luk. 5.5.6. So the Ministers of the word, whome God hath cal­led to bee fishers of men Mat. 4.19. may long let downe their nets and make but a bad draught, vnlesse the Lord vouchsafe his blessing vpon their labours.

This doctrine serueth, first for the Ministers,For Ministers. and second­ly Vse. 1 for the hearers of the word. For vs that bee Ministers, first it serueth to abate that pride and high conceit that might arise in our hearts, when it pleaseth God to worke by our Ministerie. Wee must acknowledge that it was not our painefulnesse, but Gods blessing that brought it to passe,2. Cor. 2.16. if any good be effected thereby. For as the Apostle saith, Who is sufficient for these things? 2. Cor. 3.5. There is no man that of himselfe is able sufficiently to discharge his dutie in the worke of the Ministerie: much lesse is hee able to make his Ministerie effectuall. No, all our sufficiency in this case is of God.

And this the Apostle confesseth, where speaking of his great paines in Preaching the word, namely that he laboured more abundantly then all the rest of his fellowes, hee straight way correcteth himselfe as if hee had arrogated more then became him, Yet not I, saith he, but the grace of God which is with me, 1. Cor. 15.10. And in another place he saith, The weapons of our warfare are not carnall, but mightie through God to cast downe holds, 2. Cor. 10.4. All those strange ef­fects that were wrought by the word in the hearts of men, to conuince their consciences and to humble them, come not from the great gifts and paines of the Minister, but it is God that maketh his word thus powerfull. Wee reade of a great wonder that was wrought by the Apostle Peters Ser­mon. Three thousand Soules were conuerted by it.Act. 2.41. But it was not Peters zeale, or learning, or any thing else in him that wrought it, but it was Gods worke. As the Apostle said of another miracle, that was wrought by him vpon the Creeple that lay begging at the beautifull Gate of the Temple. [Page 114] Why looke yee so stedfastly on vs, Act. 3.12.19. as though by our owne power or godlinesse we had made this man to goe? The name of the Lord Iesus hath made this man sound, &c. So hee might say of this. It was not my endeauor that conuerted these men, but it was the Lord that gaue a blessing to his owne ordi­nance. And therefore; whensoeuer we see any comfortable fruit of our labours, let vs take heede wee bee not lift vp to ouerweene of our selues, but let vs say with Dauid, Not vnto vs Lord, Psal. 115.1. not vnto vs, but vnto thy name giue the glory &c.

2.Secondly, it serueth to admonish vs, that wee doe not contemne our brethren, though peraduenture their gifts be farre meaner then ours. For wee see by experience, that Gods blessing is not tyed to great gifts, but many times it pleaseth him to work most effectually by weake and simple meanes, and all for this end, that the excellency of that power might bee of God and not of vs, 2. Cor 4 7. 1. Cor. 1.27.29. as the Apostle saith. Yea God many times chooseth the foolish thinges of the world to confound the wise, and weake thinges to confound the mightie thinges, to the end, that no flesh should reioyce in his presence. As wee see that many a weake and wearish man begetteth more children, then hee that is strong and lustie: so many a godly Minister of small gifts, making a conscience of dutie, doth conuert more soules to God, then many a man of great and profound learning; which is not spoken to dero­gate any thing at all from the gifts of learning, which are necessarily required to the furnishing of a man with abilitie for his calling, but onely to admonish all those with whom the Lord hath dealt liberally that way, not to despise them that are inferiour vnto them in gifts, but rather in the spirit of meekenesse and loue to embrace them, and giue them the right hands of fellowship, Gal. 2 9. that so they may all ioyne together in the edification of the body of Christ. As S^t. Paul though he were a man of most excellent gifts,Phil. 1.1. 1. Thes. 1.1. 2. Thes. 1.1. Cal. 1.7. no way inferiour to the greatest of the Apostles: yet hee thinketh not scorne to ioyne with, in the preaching of the Gospell, Syluanus and Timotheus, that were but Nouices, as it were, in comparison of himselfe.

[Page 115]Thirdly for the people that heare the word it serueth to Ʋse. 3 admonish them to take heede,For the herers of the word. that they ascribe not that to the instrument, which is onely proper to the efficient cause; namely, that they attribute not that to the Minister which is due to the Lord. It is a grosse kinde of Idolatrie which many men commit in this case, to dote of some one man more then of all the rest, and to haue such an high conceit of his gifts aboue others, as to place him in a maner in stead of God. It was a fault among the Corinthians, 1. cor. 1.12. which also the Apostle reprooueth in them, that one said, I am of Paul another said, I am of Apollos; and a third, I am of Cephas. &c. They were too much addicted, some to one Minister and some to another, and in that respect did despise all the rest, and did reuerence men rather then Christ himselfe. So it is at this day. Such a man saith one for my money, nay hee for mine saith another; and so euery man as his owne ptiuate affections lead him, doateth of one Minister more then another. It is true, that God seldome or neuer wor­keth grace but by his owne ordinance as the Apostle saith. Faith commeth by hearing, and hearing by the worde of God. Rom. 19.17. Gal. 3.5. And the greater that any mans paines and faithfulnesse is in preaching the word, the more likely it is that he should doe good in his place: But yet notwithstanding, whatsoeuer good effect is wrought by any mans Ministerie, you must turne your eyes from the man to the Father of light, from whom all good things doe proceed, as hath beene said. I doe not denie, but that if men feele any blessed worke of grace begunne in their hearts by any mans Ministerie, or if it haue pleased God to make any Minister an instrument of their conuersion; they are bound in conscience to make much of that man,Phil. 2.29. 1. Thes. 5.23. Non famulanti­bus, sed inuitan­ti & pascenti referendae sunt gratioe. Optatus con. Donat. lib. 5 [...] and to haue him in singular loue for his workes sake; but still they must giue God the glorie and praise of all. For as one saith well to this purpose. The Ministers are but Gods seruants to attend vpon the guests that sit at his table. All thankes and praise is due to the Lord, that so kindly inuiteth vs, and so bountifully feedeth vs, and not to the Ministers whome hee hath appointed to serue vs.

[Page 116] Vse. 4 Last of all, this doctrine serueth to admonish both vs that bee Ministers,For Ministers and people to­gether. Et si loquamur iustitiam Dei & gloriā Dei quae­ramus: effectum tamen ab eo solo sperare, & ab eo postulare necesse est, vt voci no­strae suae vocem virtutis accom­modet. Ad hanc autem vocem in­teriorem aures cordis erigi ad­monemur; vt lo­quentem Deum intus magis au­dere, quam foris hominem studea­mus. Bern. de cōuers. ad Schol. and you that bee hearers of the word, that forasmuch as all the successe of our paines in preach­ing, and of your indeauour in hearing, dependeth onely vpon Gods blessing; therefore, before either wee come to preach, or you come to heare, we cōmend both our labours to God by prayer. [^a] For though wee speake the righ­teousnesse of God as Bernard saith, and seeke nothing but the glory of God: yet wee must needes hope for a blessing from him alone, and wee must intreate of him alone, that the voice of his grace may accompany our voice. And to this inward voyce must you lift vp the eares of your soules, and desire rather to heare God speaking inwardly, then man speaking outwardly. The neglect of this dutie is the cause, why the word is so ineffectuall in many places, as it is. For first, many of vs that be Ministers, come to preach our selues, and not Christ Iesus: and to vent our owne gifts, and let them take winde, and not to seeke the saluation of our hearers; and therefore, God denyeth to worke by our Ministerie. Againe a number of you that bee hearers come for gapeseede, to gaze the Minister in the face, or to see the variety of mens gifts, or to gleane vp some quaint phrases and witty sentencess and not with any desire to further your owne saluation; and therefore, you goe away as you come without Gods blessing. And so the word is made fruitlesse and vnprofitable vnto you. Whereas if wee would account the soules of Gods people deare and precious in our sight,Phillip. 18. and long after the saluation of them all from the very heart rootes, as the Apostle saith, and therefore, before wee come to deliuer his word, craue Gods blessing by earnest prayer vpon our labour; and if you would come to heare the word with a desire to profit and to growe in grace by it, and for that end would pray to God to open your heartes, as hee did the heart of Lydia, that you may diligently attend to that that shalbee taught, it would appeare, that you should reape more profit then by one sermon, then you doe now by twentie.

[Page 117] Then Peter remembred &c. The Apostle Peter neuer came to himselfe, hee neuer began to bethinke himselfe of the hainousnesse of his fact, before such time as the Lord by the meanes aforesaid had moued his heart. But what did Peter in the meane while? did hee any whit further or helpe forward himselfe to repentance? Surely he did as much as lay in him to further himselfe to hell. For as wee haue heard, hee was swearing and cursing himsele in most horrible manner that he neuer knew Christ. But after that he was outwardly rowsed by the crowing of the cocke, and inwardly awaked by Christs looking backe vpon him, then hee began to consider the danger of that estate wherein he stood.

From hence then wee learne,Doct. The whole worke of our conuersion is frō God alone. Rom. 9.16. Heb. 12 2. that the whole worke of our conuersion is from God alone. There is not the least endeauour in any man to further the worke of grace in him­selfe, as the Apostle saith. It is not in him that willeth nor in him that runneth, but in God that sheweth mercie. And for this cause, our Sauiour Christ is called both the authour and also the finisher of our faith. Yea whatsoeuer good worke is wrought in any of Gods children,Phil. 1.6. the Lord by his holy spirit doth both begin and performe the same. Yea if there bee but any will or desire to doe good, it is from the Lord.Phil. 2.13. For it is God that worketh in vs both the will and the deede of his good pleasure. And therefore wee read,Act. 2.47. that in the Pri­mitiue Church The Lord added to the Church from day to day such as should bee saued. It was not in their power to ioyne themselues with the Church of God, and to become true members thereof; but it was the gratious worke of the holy spirit of God. But most fully and clearely doth the Prophet Ezechiel set out the truth of this point, speaking in the person of God. A new heart saith he will I giue you, Ezech. 36.26. and a new spirit will I put within you, and I will take away the stony heart out of your body, and I wil giue you an heart of flesh. And I will put my spirit within you, 27. and cause you to walke in my statutes &c. Where the Prophet wholly disableth man for the worke of his regeneration, and ascribeth both the [Page 118] beginning and progresse thereof vnto the Lord. For as there is not any softnesse in a stone, nor the least disposition to bee made soft and pliable: so in the stony heart of man, there is no root from whence this blessed worke of grace might bee produced: no inclination to good whereby it might be furthered: no faculty wherewith it might be effe­cted. As we were not able at the first to effect our naturall generation, and make our selues men or women: nay as our Sauiour saith,Mat. 5.36. wee cannot make our haire white or blacke; So it is not in our power to effect our spirituall regeneration, to make our selues the sonnes or daughters of God. But we must confesse in both respects,Psal. 100.2. as Dauid saith. It is he that hath made vs, and not we our selues.

And for this cause the Apostle saith, wee are his workman­shippe created in Christ Iesus vnto good workes &c. Epbes. 2.10. And this made Dauid to pray, Create in mee a cleane heart O Lord, and renue a right spirit within me. Psa. 51.10. ac­knowledging, that there was nothing at all in him, where­by this worke might bee furthered, but God by his almigh­tie power must miraculously create it of nothing.Sicut in nati­uitate carnali, omnem nascentis hominis volunta­tem praecedit o­peris diuini for­matio: sic ia spi­rituali natiuitate nemo potest ha­bere bonam vo­luntatem motu proprio, nisi mens ipsa, id est, interior homo no­ster reformetur ex Deo. Fulg de incarnat. & grā. Christi. cap. 19. And indeede, if the matter bee well considered, the worke of regeneration will be a farre more hard and difficulte worke, and of greater labour, then was the worke of creation. For as Dauid saith, By the word of the Lord were the hea­uens made, and all the host of them by the breath of his mouth. Psal. 33.6. and hee commaunded and they were crea­ted. Psal. 148.5. As we see in the story of the creation, that when God beganne to raise this wonderfull and glorious frame of heauen and earth, and to furnish them with varie­tie of creatures, hee did but speake the word saying, Let there bee this and that, and presently it was so. Gen. 1. But for effecting our regeneration, there was a great deale more to doe. Christ Iesus must leaue the heauens, and the glory which hee had with his Father, and bee incarnate in the forme of a seruant, and suffer a shamefull and an accur­sed death, to the killing and subduing of our sinnes, and the efficacy of his resurrection to the reuiuing and quickning of vs to newnesse of life.

[Page 117] Praegrauatus animus quasi pō ­dere suo, a bea­titudine expelli­tur; nec redire potest, effusts & perditis viribus, nisi gratia condi­toris sui ad paeni­tentiam vocātis, & peccata cōdo­nātis. Quis enim infelicem animū liberabit a cor­pore mortis, nisi gratia Dei per Iesū Christum? Aug. de Trin. lib. 12. cap. 11. And to this purpose S. Augustine hath many excellent sayings. ‘The soule of man, saith he, being as it were op­pressed with the owne burden, is expelled and banished from blessednesse, and hauing spent and lost his strength, cannot returne but by the grace of his maker, calling him to repentance, and forgiuing his sinnes. For who can free a miserable soule from the body of death, but the grace of God in Iesus Christ? And againe,Ad malum e­ius prior est vo­luntas hominis, ad bonum verò eius prior est vo­luntas creatoris eius: siue vt eam faceret (que) nulla erat; siue vt re­ficiat, (que) lapsa pe­rierat. Aug. de ciuit. dei. lib. 13. cap. 15. Si quādo steti per te st [...]ti, sed quādo cecidi per me ce­cidi, and semper in luco ia cuissem nisi tu me erex­isses; semper cae­cus fuissem, nisi tu me illuminasses; quando cecidi nunquam surrexissem nisi tu mihi manū porrexisses. Aug. So­liloqu. cap. 15. To the euill of man his owne will goes before: but to any thing that is good, the will of his creator goeth before. Whether it be to make that which was not at all, or to renue and repair that which was lost by his fall. And in another place.Restat vt recte dictum intelligatur, Non est volentis &c. vt totum Deo de­tur, qui hominis voluntatem bonam & praeparat adiuuandam, & adiuuat praeparatam. Nolen­tem praeuenit vt velit; volentem subsequitur, ne frustra velit. Enchir. cap. 31. Act. 9.1.2.3 Prou. 30.20. It remaineth, saith hee, that that speech of the Apostle be well vnderstood, It is not in him that willeth, nor in him that runneth &c. That the whole worke may be giuen to God, who both prepares the good wil of man that it may be fit to be holpen by grace, and also aideth it being pre­pared. He preuenteth him that is vnwilling that hee may be willing, and followeth him that is willing, that he may not will in vaine.’ And heereof we haue very pregnant ex­amples, both in the vnregenerate before their conuersion, and also in the regenerate, when they fall into sinne after grace receiued. For the former, what disposition was there in the Apostle Paul to further his conuersion, till the Lord called vnto him from Heauen? was hee not posting to hell as fast as hee could? was he not as opposite to God as might be? For it is said. He was breathing out threatnings & slaugh­ter against the Disciples of the Lord. And hee had procured a Commission from the high Priest, to bind all that were of that way. And for the latter, beside the example of the Apostle Peter in this place; is it not euident in Dauid, who lay a long time after his fearefull sins of adultery and murder, & [Page 118] neuer thought of repentance, at the least for the space of three quarters of a yeere (for the child that was begotten in adultery was borne, before there is any mention made of his repentance) but euen as Salomon said of the Adulterous woman, she eateth and wipeth her mouth, (as though it had neuer beene shee) and saith, Prou. 30.20. I haue not committed iniquity: so did Dauid set a good face on the matter, and beare it out all this while, as though he had neuer offended. And as it is said of Esau, that after he had sold his birthright, hee rose vp and went away neuer considering what he had done:Gen. 25.34. so for any thing we find to the contrary, Dauid neuer felt his hart to smite him for his sinne, but slept securely in it, till the Lord sent the Prophet Nathan, by the ministry of the word to awake his drowsy conscience.

Vse. 1 This doctrine serueth first to refell a maine point of Po­pery concerning freewill. The Papists doe stiffely maintain that there is in mans will a naturall power to that which is truely good, whereby of it selfe it cooperateth with Gods grace in the first act of mans conuersion. They say that God onely first perswadeth the will, as a man may perswade his friend to take a iourney, whereto he is vnwilling. But in the accomplishing of any worke, God is onely an assistant, and man by his owne power worketh together with him. But this is iniurious to match the doing of man with the pow­er of God. Indeed man hath no power ouer the heart, but draweth onely by perswasion: but the Lord by his diuine power, doth not onely perswade, but also bendeth and tur­neth the heart as it pleaseth him. And therefore Salomon in that excellent prayer of his desireth the Lord, to bow their hearts vnto him, that they may walke in his waies, &c. 1. Kings 8.58. So that it is blasphemous to hold, that the wil of man should worke with Gods grace in any thing that is good. Indeed as they are works and actions, so they proceed from the will of man: but as they are good workes, they are onely the works of grace, as our Sauiour Christ told his Disciples, without mee ye can doe nothing. Iohn. 15.5. And so saith Da­uid of the worke of Praier, Thou preparest their hearts, and [Page 119] bendest thine care to them. Psalm. 10.17. And the Prophet Isaiah speaketh generally of all good works, Thou also hast wrought all our works for vs. Isa. 26.12. And to this purpose the Master of sentences hath a good sayingParatur volū ­tas hominis a Deo, & a domi­no gressus eius diriguntur. Non quia hoc sine no­stra voluntate a­gatur, sed quia voluntas nostra nil boni agit, nisi diuinitus adiuue tur. l. 2 di 26. A. Mans will is prepared of God, and his steppes directed of the Lord, not because this is done without our will, but because our will cannot doe any thing that is good, without Gods assistance. ‘And Fulgentius is very plentifull in the proofe of this point.Nunquam re­dire velle potest ouis errans, nisi fuerit boni pasto­ris inquisitione praeuenta, & hu­meris reportata. Fulg. de incar. & gra. Chr. c. 22 Reuera & vt velimus, miseri­cordiae praeueni­entis illumina­mur dono; & vt curramus, mise­ricordiae subse­quentis fulcimur auxilio ibid. cap. 18. & 19. Gratia Christi gratis indignis ita tribuitur, vt ipsa in nobis & exordium & profectum bonae voluntatis operetur. Ibid. cap. 1. Ne deputes viribus tuis quod viam mandatorum Dei currere delectaris. Haec enim omnia nullatenus haberes, nisi a Deo munere gratuitae donationis haberes. Non hoc homini dat natura sed gratia. Fulg. epist. 6. ad Theodorum Senat. Non quisquam hominum siue ad cogitandum, siue ad operandum quodcun (que) honū potest esse idoneus, nisi fuerit munere gratuito diuinae opitulationis adiutus. Phil. 2.13. 2. Cor. 3.5. Ab ipso est initium bonae vo­lunta [...]is, ab ipso facultas boni operis, ab ipso perseuerantia bonae conuersationis. Fulg. ad Probam. epist. 4. Hominis conatus ad bonū & cassi sunt, si a gratia non adiuuentur; & nulli, si non exciten­tar. Bern. de gra. & lib. arbit. Spiritus sanctus est omnipotens artifex, creans hominis ad dēu bo­nam voluntatem, formans affectionem, dans virtutem, iuuans operationem. Bern. de vita solitaria Firmissimè tene, diuinis mandatis obedire neminem posse, nisi quem Deus gratia sua praeue­nerit. &c. Aug. de fide ad Pet. Diacon. cap. 29. The wandring sheepe saith hee can neuer desire to returne, vnlesse the good shepheard preuent it by seeking it vp, and lay it on his shoulders, &c.’ So Bernard and Augustine &c howsoeuer the Papists boast that they make wholly for them. But to the ende that the truth heereof may better appeare, wee must distinguish the actions of man into three sorts. Some actions of men are naturall, namelie such as are common to him with other creatures, as to eate, drinke, walke, sleepe, and such like. In all which it is true that man hath freedome of will: but yet so, as he is not able to doe any of these things, to any good or godly end. Yea, though mens thoughts be free, yet their actions are not free. It is not as free for a man to doe or not doe, as it is to will or not to will. And therefore, the Pro­phet Ieremy saith, O Lord I know that the way of man is not in himselfe, neither is it in man to walke and direct his steppes. Ier. 10.23. The Apostle Iames reproueth them that say, To morrow we will goe to such a Citty &c. and telleth them that they ought to say. If the Lord will, and if we liue, wee will doe [Page 120] this or that. Iam, 4.13.15. Againe, some actions of man are Morall, as all Oeconomical and Politicall duties, & such like. In these hee hath no free will of himselfe to chuse the good and refuse the euill, to embrace the vertue and decline from vice, but as he is wholly directed and gouerned by the spirit of God. For the mind is ouerwhelmed with much darknes, the iudgement is not found, the will is not chearefull, and the strength is vnable to performe any thing. So that hee may say as Medea said.Video meli­ora probo (que),—Deteriora sequor Ouid. Metam. lib. 7. Splendida pec­cata. Rom. 14 23. I see what is good and approue it, but I follow that which is euill. If it be obiected, that the Heathen men wrought many excellent duties, and were in­dued with many worrhy morrall vertues, I answere, First that the corruption of their nature was not purged, but on­ly inwardly restrained by the Lord, least like bruite beasts they should haue beene carried headlong to the destruction of mankind. Secondly, the vertues which were in them were no gifts of nature, but speciall graces of God, bestow­ed vpon them for the good of humane society, though they came not from the sanctifying spirit. Thirdly, whatsoeuer commendable thing was in them, it was stained and blemi­shed with ambition, and affectation of vaine glory. In a word, all their vertues and all the duties they performed, were no better then so many glorious sinnes, because they were not done in faith. For Whatsoeuer is not of faith is sinne. Last of all, some actions of man are spiritual. Wherein wee are to consider man with a threefold difference. First as hee is before his conuersion. Where his will is altogether cor­rupt, inclining onely to that which is euill. Indeede the soul with all the faculties thereof in respect of their essence re­mained sound, euen after the fal of Adam, but their strength and ability to any spirituall good is vtterly lost. To which purpose one faith very well.Peccans ille qui sine peccandi necessitate crea­tus est, in eo quod animae salutem delinquendo per­didit; etiam illa cogitandi quae ad Deum perti­nent, amisit pro­tinus facultatem Expoliatus enim vestimento fidei, carnalium (que) con­cupiscentiarum vulnerib [...]s sau­ciatus; sic iacuit oppressus ditione peccati, vt nul­latenus aliquod bonae voluntatis initium habere potuisset, nisi hoc Deo gratis do­nante sumpsisset, &c. Fulg. de in­carn. & gra. Chri. cap. 13. He that was created with­out necessity of sinning, falling into sinne; as by his fall hee lost the saluation of his soule: so also he quite lost the facul­ty of thinking of those things which appertaine to God. For being bereft of the garment of faith, and wounded with the wounds of carnall concupiscence: hee lay so oppressed [Page 121] vnder the dominion of sinne, as hee could by no meanes haue any beginning of a good will, but by the free gift of God. As the Apostle saith, when ye were the seruants of sinne you were free from righteousnesse. Rom. 6.20. And anotherLapsus homo voluntate, non ae (que) ex voluntate resurgere iam liberum habit. Quia & si da­tum fuit volun­tati posse stare ne caderet; non ta­men resurgere, si caderet, &c. Bern de gra. & lib. arbit. Libero arbitrio malè vtens ho­mo, & se perdi­dit & ipsum. Enchir. cap. 29. 1. Cor. 2.14. Rom. 5.6. 1. Sam. 7.3. Iere. 4.4.14. & 7.3. & 18.11. Ezech. 18.31. Man beeing fallen by his owne will, it was not in like manner free for him to rise againe by the same. Because, though it were graunted to his will, that hee might stand and not fall, yet it was not graunted him to rise againe if he should fall. For a man cannot so easily come out of a pit, as hee may fall into it. Man by his will alone fell into the pit of sinne; but his will is not sufficient to make him able to rise againe. And S. Augustine, speaking of Adam, hee saith that man abusing his free will, lost both himselfe and it. And this is cleare also in the whole course of Scripture. For be­side that the vnderstanding is so darkned, that the naturall man cannot perceiue the things of Gods spirit: the will also is wholly turned away from God, and man hath no strength at all for the performance of any holy dutie. As the Apostle saith, When we were of no strength, Christ died for vs. But it will bee obiected, that God in many places commaundeth vs to direct our hearts vnto the Lord; to breake vp our fallow ground, and take away the foreskinne of our hearts: to wash our hearts from wickednesse, that we may be saued: to amend our waies and our workes, to returne euery one from his euill way, & to make our waies and our workes good: to make vs a new harr and a new spirit, &c. Now either a man hath power in him­selfe to doe these things, or else to what purpose doth the Lord command them? he may seeme to mocke vs, if hee re­quire such things at our hands, as wee are no way able to performe. I answere, that the Lord in commanding these things, hath no intent at all to establish free will. Neither doth he teach vs what we are able to performe, but what himselfe may iustly exact of vs. And wee are bound to doe them, though wee bee neuer so vnable. For there is no rea­son, but the Lord may demand his debt, though we be vna­ble to pay it.

Againe the Lord vrgeth the performance of these things [Page 122] for this end to shew vs our weaknesse and infirmitie, which before wee knew not, and so by this meanes euen against our will driueth vs to the throne of grace, that we may finde grace to helpe in time of neede. Heb. 4.16. Furthermore, these precepts for the most part, are intended to such as haue the grace of God in them, whereby they are inabled to doe much in the furtherance of their owne saluation. As Saint Iohn saith Euery man that hath this hope in him, 1. John 3.3. purgeth himselfe euen as Christ is pure. Last of all, they are inioyned in respect of the endeauour wee should vse, and the meanes which wee should apply our selues vnto for the effecting thereof. For when a man doth carefully vse those holy meanes which God hath appointed, then hee may bee said in some sort to wash himselfe &c. So that God doth not mocke vs in com­maunding these things,Gualt. in Zecha. Homil. 1. but they rather mocke God, that boast of their owne weake and feeble strength, and waxe proud against his grace, euen of those gifts which hee hath giuen them.

Secondly we are to consider man as hee is in the very act of his conuersion, where in respect of the grace which out­wardly preuenteth him, his will is merely passiue: hee being in the hands of God,Rom. 9.21. euen as the clay in the handes of the potter; for all his strengrh is extinguished, whereby hee might either prepare himselfe vnto grace, or receiue it of himselfe when it is offered. For as the Apostle saith, hee is dead in trespasses and sinnes. Ephes. 2.1. Colos. 2.13. Now a dead man is merely pas­siue in the worke of his viuification, and hath no abilitie to stirre hand or foote in the furtherance thereof, no more then Lazarus had power to come out of the graue till Christ called him.Ioh. 11.43.44. Yea a man is not onely dead, but also stubborne and froward of himselfe, and can doe nothing but rebell a­gainst God till hee bee wrought vpon by his grace. As our Sauiour saith No man can come to me except the father draw him, Dei est, inquam, Dei est omne quod possumus. Cyprian. lib. 2. Epist. 2. Ioh. 6.44. But yet in respect of the time, wherein his conuersion is wrought, a man is not like a stocke, but while he is healed by the holy Ghost, he is also actiue. In the ve­rie act of conuersion the will of man is not idle, nor with­out [Page 123] all motion and sense as a dead image, but it followeth the spirit of God that draweth it for in one and the same moment, God moueth and boweth the will, and causeth vs to bee willing indeed: but yet so, as all the efficacy of the worke is from the spirit of God, who of vnwilling maketh obedient, of slow and dull hee maketh vs runne. As the A­postle saith of himselfe, that howsoeuer hee did wholly op­pose himselfe against God before his conuersion: yet when the Lord had wrought vpon his heart, hee was not disobe­dient to the heauenly vision. Act. 29.19.Non violenta necessitate, sed insundendo sua­uitatem per spi­ritum sanctum. Epist. P. Diaconi & aliorum ad Fulgentium, &c. For God doth not draw vs by any violent necessitie, but by sweet­ning and softning our heartes by his holy spirit And to this purpose is that speech of Saint Augustine Deus cuius potentie non est numerus vel ter­minus, & cuius misericordia su­pra omnia opera eius, quando (que) ex lapidibus suscitat filios Abraha, dum duros & nolentes acqui­escere cogit vt velint. Aug. in scala parad. Am­bros. de vocat. gentium. l. 2. c. 9. Phil. 4.13. Rom. 8.13. God, saith he, whose power is infinite and boundlesse, and whose mer­cy is ouer all his workes, sometime euen of stones raiseth vp children vnto Abraham, whiles hee maketh them that are hard and vnwilling, to consent and become willing. Thirdly, man is to bee considered as hee is after his con­uersion. Where because the grace of God beareth rule, there is a readinesse to obey and a constancy to perseuer, but still proceeding from the spirite. As the Apostle saith, I am able to doe all thinges through Christ which strengthneth mee: And exhorteth vs to mortifie the deedes of the flesh, but not by any power of our owne, but by the spirit. And thus wee see that man of himselfe hath no free­will to any thing that is good, nor any abilitie to coope­rate with the grace of God.

Secondly, this doctrine serueth for our humiliation and Ʋse. 2 to beate downe our pride. For if there be no goodnesse nor any aptnesse to that which is good in vs, why should wee bee lift vp with any conceit of our selues? Rather let vs glorifie God with acknowledgment of our pouerty, and by earnest prayer craue the assistance of Gods grace, for effecting the worke of our conuersion, and for the performance of those duties which God requireth of vs. And thus doth the Church of God in diuers places.Iere. 31.18. Lament. 5.21. Conuert thou me and I shall be conuerted. And turn thou vs vnto thee O Lord, and [Page 124] wee shall bee turned. Da domine quod iubes, & iube quod vis. Soliloq. cap. 18. And Saint Augustine had that sweete prayer oft in his mouth. Lord giue grace to doe what thou commaundest, and then commaund what thou wilt. Other­wise there can bee no good looked for in any of vs. And therefore Moses maketh this the cause why the people were no more mooued to repentance, by all the gracious proceedings and administrations of God towardes them in the wildernesse;Deut. 29.4. namely, that the Lord had not giuen them an heart to perceiue, nor eyes to see, nor eares to heare vnto this day.

Doct. The remem­brance of the word of God will recouer a man from his sinnes. Remembred the wordes of Iesus.] This is the last occasi­on of the Apostle Peters repentance. Hee remembred the wordes of Christ wherein he forewarned him of his fall and withall considered that hee had done accordingly; and this wrought vpon his heart to moue him to repentance, which doth teach vs that the remembrance of the worde of God is an excellent meanes to recouer Gods children from their falles. This is confirmed by the testimony of the Apostle Saint Iohn, 1. Iohn 3.9. where he saith, that Whosoeuer is borne of God sinneth not: for his seed remaineth in him, &c. that is to say hee sinneth not impenitently, hee lyeth not along in sinne: though sometimes through infirmitie he fall into sinne, yet the seed of Gods word alwayes abideth in him, and straight­way reduceth him into the way againe. And Dauid maketh the remembring of the word of God, and the examining of a mans life thereby, an effectuall meanes to redresse his wayes, yea though hee be a young man, in whom the heate of his affections is more violent. Wherewith, saith he, shall a young man redresse his way? in taking heed thereto accor­ding to thy word. Psal. 119.9. Wee read in the booke of Nehemiah, that when the people of Israel had sinned in taking them wiues of the Idolatrous Nations, and had lien in that sinne a long time without repentance, Ezra that learned Scribe put them in minde of the hainousnesse of their sinne,Nehem. 8.18. & 9.1.2. &c. by rehearsing to them the law of God in that behalfe; which wrought so vpon their consciences, as presently they repented of the fact in sackecloath and ashes. Yea though peraduenture, [Page 125] while the word is in preaching, it doth little affect a man; yet if afterward, by some occasion, he can call it to his re­membrance it will stirre him vp to repentance. For the word (as also the Sacraments) doth not onely profit a man for the present while hee heareth it, but it is many times ef­fectuall afterwards. And therefore, it is called long-lasting foode, the strength whereof abideth with a man euen all his life. Yea as Physicke, with a man taketh which no great de­sire, nay many times euen against the stomacke, doth yet worke profitably vpon the body: So the word of God, which a man at the instant heareth with no great deuotion, may afterwardes be called to minde with great benefit. A­dam at the first did not regard the word of God as hee should, when he tolde him,Gene. 2.17. & 3 11. &c. that in what day he tasted of the forbidden fruit, hee should die the death: but afterward, when the Lord put him in minde of it againe, hee remem­bred both what God had said, and what himselfe had done, and so came to repentance:2. Chro. 33.2. & [...] 2. King. 21.16. Manasses thought it no sinne to commit Idolatrie, and to cause the streets to swimne with innocent bloud, euen from corner to corner: But after God had humbled him by captiuitie, the remembrance of the word brought him to a sight of his sinne, and made him seeke reconciliation with God. Yea which is more; The re­membrance of the word is a notable meanes to preuent the falling into sinne, and not onely to recouer a man that is fallen. As Dauid saith, hee hid the word of God in his heart, Psa. 119.11.105 that he might not sinne against him. And to this purpose hee calleth the word a lanthorne to his feete, and a light vnto his path. As a man that hath a candle and a lanthorne carried before him, may keepe himselfe from falling in a dark night: so if a man alwayes carry the word of God before him, it will preserue him from falling into sinne.Psal. 19.11. And he affirmeth by his owne experience, that the word had made him cir­cumspect and warie in all his wayes, that hee might not of­fend. And Saint Iames saith,James 1.25. that the hearing of the word with remembrance of it doth make a man a doer of the worke. The word is a wonderful meanes being well remembred to [Page 126] keepe a man in a holy awe and order, that he shal not breake out into sinne. Yea it is possible, by remembring the pre­cepts of the word, to be armed against all sinne whatsoeuer. As Salomon testifieth at large:Prou. 2.10.11. When wisedome, saith he, en­treth into thy heart, and knowledge delighteth thy soule. Then shall counsell preserue thee, and vnderstanding shall keepe thee And deliuer thee from the euill way &c. 12. And a little further, And it shall deliuer thee from the strange woman &c. And againe,16. he exhorteth to binde the precepts of the word vpon our heart, and to tie them about our neck [...]; That is alwayes to haue them in remembrance and before our eyes: and hee giueth this reason.& 6.21. It shall lead thee when thou walkest; it shall watch for thee when thou sleepest; 22. and when thou wakest it shall talke with thee. 23. For the commandement is a lanthorne and instruction a light, 24. &c. to keepe from the wicked woman &c. Where hee ascribeth a singular efficacy to the word of God diligently remembred, to preserue a man not onely from sinne in generall, but euen from that particular sinne of whoredome, the inticements whereof are so pleasing to the flesh. So that it is apparent that it will euen breake the necke of all our sinnes. Whereas on the contrary side the forgetfulnesse of the word is the cause of all euill. VVhen men are forgetfull hearers, as Saint Iames faith, and cast the word of God behind their backes, Iam. 1.24.25. Psal. 50.17. no maruell if they fall in­to any sinne. And indeed, what knowledge soeuer they haue of the word otherwise, yet when they fall into sinne, they forget all. As Dauid no doubt knew well enough what a filthy sinne adulterie was;2. Sam. 11.4. yet for the present his eies were blinded, that hee had not the vse of his knowledge, and so occasion being offred he was ouercome. IfZech. 53. Ecclc. 23.11. swea­rers,Iere. 17.27. Nehem. 13.18. if prophaners of the SabaothGal. 5.21. 1. Cor. 6 9.10. Ephe. 5.5.6. if coue­tous persons, whoremasters, and drunkardes could but re­member the fearefull threatnings denounced in the word a­gainst those sinnes, doubtlesse they would neuer be so cruel to their owne soules, as to rush so desperately into these sinnes,2. Cor 4.4. or to continue so impenitently in them as they doe. But the God of this world hath blinded their mindes and for [Page 127] the time raced out of their heartes the remembrance of the word, and so holdeth them captiue in sinne.

This doctrine, to make vse of it in a word,Vse. doth serue to admonish vs, not onely to be carefull that the word may of­ten sound in our eares, but also to doe our indeauour, to re­member and lay vp the instructions thereof for the amend­ment and reformation of our liues. And to the end wee may the better performe this dutie, wee must often and di­ligently meditate of the word which we haue heard: As the Lord commaunded Ioshua saying.Iosh. 1.8. Let not this booke of the law depart out of thy mouth, but meditate therein day and night, that thou mayest obserue and doe according to all that is written therein &c. A man can neuer performe the duties that God requireth, nor auoide the sinnes that God forbid­deth, vnlesse hee occupy himselfe in meditating of the word. And therefore Dauid maketh it a propertie of a godly man,Psal. 1.2. to meditate in the law of the Lord day and night. And hee saith, it was his owne practise. O how I loue thy law! & 119.97.101. it is my meditation continually. And this made him refraine his feet from euery euill way. This is a notable meanes to con­firme and strengthen the memory that it may retaine the word. Yea when the word is almost forgotten, meditati­on of one peece bringeth in another. A Scholler though he be neuer so apt & capable to conceiue of his lecture assoone as his Master readeth it vnto him, yet if hee doe not medi­tate of it afterwardes, it will profit him but a little: so in like manner, though a man doe neuer so rendily apprehend the doctrines of the word; yet if hee doe not by meditation call them to remembrance, and, as it were, riuet them into his mind, they will easily be forgotten. And therfore,Psal. 62.11. Dauid saith that when God spake once, he heard it twice; Namely he heard it once in the Tabernacle from the mouth of the Mi­nister: and by meditation at home, caused his memory to repeat it to him againe. And this should bee the practise of vs all, if wee desire to reape any found benefit by the word.

Before the Cocke crow, thou shall denie me thrise.] Our [Page 128] Sauiour Christ being God and knowing what should come to passe, foretold that Peter should deny him. It was decre­ed before that it should so fall out, and it could not otherwise bee. Why then, may some say, is Peter to bee blamed? Nay rather, why should not his fact bee ex­cused, seeing hee did no more then God had determi­ned, and Christ foretold?Quicquid pati­mu [...] mortale ge­nus, Quicquid facimus venit ex alto Sen. Mala. 3.6. Isa. 14.27.24. For the resoluing of this question. We are to know, that it is true indeede, that all things that are done in the world fall out by the prouidence of God, and that his purposes can by no meanes bee altered, as the Lord saith. I am the Lord: I change not. And in another place. The Lord of Hosts hath determined it, and who shall disanull it? And a little before, Like as I haue purposed, so shall it come to passe, and as I haue consulted it shall stand. For as the Apostle saith,Iam. 1.17. With God their is no variablenesse, nor shadowing by turning. Yea it is true also, that seeing Gods prouidence is the first immutable cause of all things, it doth impose such a necessitie vpon all second causes, that their effects cannot bee hindred, nor the manner of doing them bee changed, nor the time of producing them bee deferred. And yet neuerthelesse, man in all his euill actions must needes be culpable. For it will not follow from hence that the will of man is any way forced or compelled, but that it doth willingly and of the one accord desire whatso­euer it will. For God ruleth and gouerneth the will of man according to the nature of it, and no otherwise. Now the nature of the will is to will whatsoeuer it lusteth, whether it be good or euill, freely and willingly, not by constraint or against the will: for otherwise it were no will, but a nilling tather. So that Gods foreknowledge is no cause at all of the euill actions of men. And this Peter Martyr illustra­teth by an apt similitude.Pet. Martyr. Loc. com. clas. 2. cap. 2. Wee, saith he, doe often stand by and behold men playing together at some game: notwith­standing wee cannot say, that the knowledge and sight which we haue of their gaming, doth impose any neces­sitie vpon them; though while wee behold them in their game they doe necessarily play. As therefore that necessitie [Page 129] doth not infringe the nature of their will: so likewise the foreknowledge & decree of God doth not compel the will of man. But it will be obiected; why doth not God ouer-rule the will of man, seeing he is able, and hinder him from falling into sinne? I answere, that man indeed, who is vn­der the law, if hee should not hinder euill from his neigh­bour, when it lyeth in his power, should be blame-worthy: as our Sauiour saith:Marke 3.4. that not to saue life when a man hath a­bility to doe it, is to kill. But God is aboue the law, and therefore, that is good in him which is euill in man. Yea hee, doth it alwayes to a good end. For hee knoweth, that man being by nature euill cannot but sinne, vnlesse hee be preuented by the especiall assistance of his grace; and that he cannot but fall vnlesse the staffe of his spirit doe support him. Psal. 23.4. and yet in great wisedome he suffereth him to fall, partly to declare his iustice in punishing of sinne,Gualt in Zech. Homil. 5. partly, to manifest his mercy in pardoning sinne, and partly, to shew man his frailty and weaknesse, that he may be more heedfull for the time to come. Thus God directeth the sins of the godly and the wicked to a good end, that the one may become more wary afterwardes, and the other besides their meaning and intent may execute the iudgements of God. Thus was Dauid by his adultery made more tempe­rat, thus was Peter by his deniall made more stout in con­fessing of Christ, and thus was Paul by his cruell persecuti­ons made more feruent and earnest in preaching of the truth.Deus sicut bo­narum natura­rum optimus creator est; ita malarum volun­tatum iustissi­mus ordinator. Ʋt cum malè illae vtuntur na­turis bonis, ipse bene vtatur eti­am voluntatibus malis. de Ciu. Dei. lib. 11. c. 17. And to this purpose Saint Augustine hath a good saying. That God, as hee is the best creator of good natures, so hee is the most iust orderer and disposer of euill willes: that when they vse their good natures ill, hee may vse their ill willes well.Quis tam impiè desipiat, vt dicat Deum malas hominum voluntates quas voluerit, quando voluerit, vbi vo­luerit, in bonum non posse conuer­tere? Euch. ca. 97 And in an other place. Who, saith hee, is so wickedly foolish, as to say, that God cannot turne to good whatsoeuer euill willes of men he will, when he will, and where he will? Wee must not therefore cast the cause of our sinnes vpon God, as though wee were any whit the more excusable, because we doe nothing but what God hath fore knowne and determined.

[Page 130] Iudas in betraying Christ did no more then God had de­termined, for our Sauiour saith, The sonne of man goeth as it is written of him. Yet Iudas is not excused for all that. No, Christ pronounceth a woe against him, and saith, it had beene good for him, if hee had neuer beene borne. Mat. 26.24. The Iewes in crucifying of Christ did no more then that which God and his counsel had determined to bee done. Act. 4.28. & 2.23. & 3.18. And yet their deede was most damnable and accursed in the sight of God. Pharaoh in op­posing himselfe so rebelliously and stubbornly against God: what did hee else, but that which the Lord foreknew and fore tolde also to Moses and Aaron: Exod. 3.19. & 7.3.4. And yet for all that the Lord is iustly glorified in his confu­sion. Exod. 9.16. God hath decreed, and as our Sauiour Christ saith it cannot bee auoided, but offences will come, and there is a necessary vse of them, for the triall of Gods elect: and yet woe is that man by whom they come. It were better for him that a great milstone were hanged about his necke, and that he were cast into the Sea. Luk. 17.1.2. So the Lord calleth the armie and tents of the Assyrians, Gualt. in Ioel. Homil. 5. which hee threatned to send against the Israelites, his army & his tents; and he maketh that cruell tyrant Senacharib the executio­ner of his word Ioel. 2.11. And he calleth him the rod of his wrath, and the staffe of his indignation Isa. 10.5. Whereby wee see, that when God will haue his iudgements executed, he vseth many times the helpe of wicked men.

And yet they are not thereby excused, when with sword and fire they make hauocke of all. For it is their owne ma­lice that carrieth them to wickednesse: and the ambition, the couetousnesse, the cruelty or whatsoeuer other corrup­tion did set them on, is from themselues, and is not instilled into them from aboue. But God in his wisedome and iu­stice vseth their malice to a good end, either to exercise the faith of his children, or to punish the wicked. If it be ob­iected that they fulfill the will of God, which no man can resist,Rom. 9.19. as the Apostle saith, and therefore they may seeme to be without blame: I answer; howsoeuer this be true: yet the [Page 131] actions of euill men doe differ in the ende which God and they doe properly aime at. And that that they doe, they doe it not in obedience to the will of God, but to fulfill their owne desires; howsoeuer God that bringeth light out of darknesse, directeth their actions to the glory of his name. And to this purpose the Maister of sentences saith well,Videtis quia non quid faciat home, sed qua voluntate consi­der andum est. In eodem facto in­uenimus Deum, quo Judam De­um benedicimus, Iudam detesta­mur▪ quia Deus cogitauit salutem nostram, Iudas cogitauit pretium quo vendidit dominum. &c. lib. 3. dist. 21. C. that we must consider in euery action, not what a man doth, but with what intent he doth it. Wee finde God; saith he, in the same action wherin we find Iudas; we blesse God, but we detest Iudas: because God intended our saluation, and Iudas intended the price for which he betraied his ma­ster. So that a diuers intent maketh diuers actions. The like we see in Ioseph his brethren. When they sold him into E­gypt, they fulfilled the will of God, for by that meanes the Lord prouided for his Church in the famine as Ioseph saith, Gen. 45.5.6.7. & 50.20. But did they intend this in selling of him? Nothing lesse; they onely did it in reuenge, to satisfie the hatred they had conceiued against him. So that though wicked men do the will of God; yet it is both beside their knowledge, and against their will, and therefore they are without excuse.D. Whittakers answere to Cam [...]ians 8. reason. The will of God is euer fulfilled (saith Hugo de Sancto Ʋictore) and wicked men are not therefore excused, because the will of God is performed in them and by them: for that they are not directed by their owne will, to fulfill the will of God, but by his secretOmnes di [...]e prouidentiae ser­uiunt, sed alij o­bediunt taquam filij, & faciunt cum ea quod bo­num est: alij li­gantur vt serui, & fit de illis quod iustum est. Ita Deus omni­potens, dominus vniuersae creatu­rae, qui fecit om­nia, sicut scriptū est valde bona. sic ea ordinauit, vt & de bonis & de malis bene faciat. Et paulo post. Sic fit vt & malus homo & malus Angelus, diuinae prouidentiae miluent, sed nes­ciunt quid boni de illis operetur Deus. Aug. de agone Christiano. prouidence. And in this case S. Augustine speaketh diuinely. All men saith he, doe serue the prouidence of God; but some obey as children, and doe with it that which is good, and others are bound as slaues and seruants, and there is done in them that which is iust. Thus God almighty, the Lord of all crea­tures, who made all things, (as it is written) exceeding good, hath so ordered them, that hee doth that which is good, both in the good and in the bad. And a little after. Thus it commeth to passe, saith he, that both euill men and euill An­gels do fight vnder the banner of Gods prouidence, but they [Page 132] know not what God worketh by them. Besides, how could they know that that which they doe is the will of God, se­ing God hath commanded the contrary in his lawe. For not the secret, but the reuealed will of God, must be the rule of mens actions. And therefore it is in vaine to pretend the will of God as any excuse for our sinnes.

So he went out,] This is the preparation whereby hee addresseth himselfe vnto his repentance. Beeing now awa­ked, as we haue heard, and brought to the light of his sinne, he presently departeth out of that wicked place. There hee was first drawne to sinne, and therefore, hee cannot endure to tarry any longer in it. Hee hath now conceiued such an hatred and detestation of his sinne, that hee abhorreth eue­ry thing that had been any occasion thereof.

Doct. When men re­pent, they must auoide all oc­casions that might hold thē still in sinne.From whence we learn, that when a man once beginneth to repent of any sinne, hee must carefully auoid all occasions that might hold him still in his sinne. For as at the first wee are of our selues very apt and prone to fall into sinne (as wee heard in the beginning) so also after wee haue repented of our sinne, we are as prone to fall backe againe into it, if our care bee not the greaterVt paenè ex­tinctum cinerem si sulphure tan­gas, viuet & ex minimo maxi­mus ignis erit, &c. Ouid de re­med amoris. It is with our corrupt na­ture, as it is with the fire. When the fire is almost out, that there is but a little sparke left, if you put gunpowder or brimstone or such like matter to it, it will kindle againe, and easily grow to a great flame: so when a man by the grace of God, and by dayly excercise of the work of mortification hath almost subdued his sinnes, if he be not still carefull to a­uoid all occasions, they will breake out againe, and grow to as great an height as before. Whatsoeuer it is that hath beene any occasion to draw vs to sinne at the first, will ea­sily preuaile with vs againe, if wee bee not the more wary and vigilant. When a man by taking cold hath fallen into some dangerous disease, and is at the last recouered of it, hee will be more heedfull euer after. So should we bee in this case; and the rather, because as well in the soule as in the body, a relapse is most dangerous.Ictus piscator sapit. Terretur mini­mo penae strido­re columba, Vn­guibus accipiter saucia facta tuis. Vitaret caelum Phaeton, si viue­ret, & quos Opta uit stultè, tange­re nollet equos. Ouid. Trist. The burnt child (as the Prouerb is) dreadeth fire. The horse that hath beene [Page 133] plunged and foiled in some quackmire, can not easily bee drawne into it againeTranquillas etiam naufra­gus horret aquas. Qui semel est lasus fallaci pi­scis ab hamo, Omnibus vnea e [...]bis aera subesse putat. Ouid. de Ponto. The Marriner that hath suffered shipwracke is for euer after afraid of the sea, euen when it is most calme. The fish that hath once been: wounded with the hooke, is alwaies suspitious of the baite.—que bellua ruptis cum semel effugit reddit se praua catenis. Hor. lib. 2. sat. 7. Vulneribus di­dicit miles ha­bere metum. Propert. lib. 3. Eleg. 10. 2. Pet. 2.20. The beast that hath once beene caught, and hath broken the snare, wil hardly be intrapped againe.

If nature haue made all creatures thus carefull to preuent bodily dangers, much more should wee be carefull in the case of our soules, that when once by the mercy of God, wee haue escaped from the filthinesse of the worlde, wee be not tan­gled againe therein, least the latter ende be worse then the be­ginning, as the Apostle Peter saith. But among all occasions of sinne, there is none more dangerous, as hath beene said, then euill company. For if a man forsake not his former e­uill companions, they will easily preuaile with him to hin­der the gratious worke of his repentance, and to hold him still in his sinne. And therefore the Apostle Paul testifieth of himselfe, that when he was conuerted from his persecuting, by the heauenly vision, he did not returne to Hierusalem to the high Priests,Gal. 1.17. for no doubt they would haue befooled him, and would haue laboured by all perswasions to draw him to their part againe,Acts 9.19.26. but ioined himselfe to the disci­ples of Christ, that by conuersing with them he might be the more confirmed. And so did S. Peter in this place. Now the very company and place where he was brought to deny his Master was odious vnto him. If he had done thus at the first hee had neuer beene ouertaken with so great a sinne.

This serueth first for the iust reproofe of all those, that Ʋse. 1 would perswade both themselues and others, that they do repent, and yet continue their former courses, they are still fitte for all companies, still they can play the good fellowes with the best. The drunkard would make men beleeue that he hath repented of his drunkennesse, and yet hee frequen­teth the Alehouse as much as euer hee did. The whoremai­ster would beare men in hand, that hee hath left his whore­dome, and yet hee hanteth wanton and lasciuious company [Page 134] still. These men may talke of repentance; but the truth is, they neuer came where true repentance grew. For as hee that hath surfeted of any meate, will take heede how hee be too bold with it againe: so hee that seeth the hurt that hath redounded to him by his sinne, will take heede how hee medleth any more with it, or the occasions of it. As he that hath beene stung with a serpent, will take heede how he treadeth in the greene grasse: so he that hath been stung of sinne,Eccle. 21.2. that biteth like a serpent, as the sonne of Sirach saith, will be more circumspect for the time to come; especially, if lewd companions haue preuailed with him before, he will now shunne all manner of society with them. And indeed how can a man delight any longer in his company, that hath beene a meanes to bring him almost into hell?

Vse. 2 And therefore, in the second place we are to be admoni­shed, to take diligent heede of all occasions of sinne. As hee that would keepe his garments cleane, auoideth euery thing that might defile them: so if we desire to preserue our souls from sinne, we must carefully shun whatsoeuer might any way be occasion thereof. We should say with the Church in the Canticles, though in another sense. I haue put off my coate, Cant. 5.3. how should I put it on? I haue washed my feete, how should I defile them? by the mercy of God I haue put off the filthy rags of my sinnes, how should I put them on againe? I am washed in some good measure by the spirite of God from my corruptions, why then should I defile my selfe any more?

[...], proripuit se Bez. Went out.] The Euangelist Saint Marke relating his sto­ry vseth a word of great signification: as much as hee ru­shed out of the dores, both signifying the dislike of the place & company where he was brought to sin,Doct. We must not stand to de­bate in the motions of the spirit, but pre­sently proceed to execution. and also the hast that hee made to seeke reconciliation with God. Assoone as euer he was once awaked, as it were out of a deepe sleepe, and conuinced in his conscience of the hainousnesse of his sinne, he deferreth no time to repent of it, but runneth as fast as his feete could carry him. From whence we may ob­serue, that when God putteth any good motion into our [Page 135] hearts, or raiseth vp any good purpose or desire within vs, we must not stand to debate the matter, but must presently proceede to execution. In worldly businesse deliberation is very necessary:Deliberandum diu, quod statu­endum semel. Seneca. and it is held a great point of pollicy to deliberate long, before a man determine any thing. But in this case it is dangerous to stand to deliberate. We should rather presently lay hold vpon the occasion, as soone as it is offered, and euen redeeme the time by godly wisedome,Ephes. 5.16. as the Apostle saith. The reason is. First, because all delay bree­deth danger.Sed mora dam­nosa est Ouid. Metam. lib. 11. Mat. 26.19. This men know well enough in other things and therefore are carefull to preuent occasion: yea it is said of Iudas, that when he had compacted with the high Priests to deliuer Christ Iesus vnto them, he sought opportunity to be­tray him. If he sought opportunity to bring to passe so di­uelish a purpose as this was: much more should wee seeke opportunity, to effect the godly purposes that God by his spirit worketh in vs. Otherwise, the Diuell will easily turne vs out of the way. Secondly,Qui non est ho­die, eras minus aptus erit. if we let slippe the opportuni­ty of well dooing, when God offereth it vs, wee shall be more vnapt and vnfit for it afterwardes. The seale must be set on, while the waxe is pliable, the iron must be wrought while it is hotte: otherwise, we see by experience, that if ei­ther of these be suffered to coole againe, they waxe harder then they were before. So if our hearts be once in some measure softned by the worke of Gods grace, if we suffer them to coole againe, they will not so easily receiue im­pression, as at the first.Eccles. 5.3. Deut. 23.21. And therfore that which Salomon ex­horteth in the case of vowes, is generally to be practised in all holy purposes, and good desires; we must not deferre, nor be slacke to performe them. And heereof wee haue plentifull examples in the children of God. Dauid saith of himselfe.Psal. 119.59.60 I haue considered my waies, and turned my feete into thy testi­monies, I made hast and delayed not, to keepe thy commande­ments. And in another place, I will pay my vowes vnto the Lord euen now in the presence of all his people. & 116.14. He would not take any daies with God, but what soeuer good duety hee had purposed, he would presently performe it. So the prodi­gall [Page 136] sonne, after he had beene beaten with his owne rodde, and thereupon once resolued to goe and humble himselfe to his father,Luk. 15.18.19.20. did not debate any longer about the matter, but forthwith rose vp and went his way. And Zaccheus ha­uing a great desire to see Christ, & 19.6. and beeing bidden by him to come downe from the tree, it is said, he came downe hasti­ly, and receiued him ioyfully. The good Eunuch beeing once instructed in the knowledge of Christ by Philips preaching, and finding opportunity that he might be Baptised, would not let it slip,Acts 8.36. but said to Philip, see heere is water, what doth let mee to be baptized? And Cornelius that deuout captaine, after that the Angel had commanded him to send for Peter that he might resolue him in the thing wherein he doubted, did not deferre the time,& 10.33. but sent for him immediately. Now as this is generally to be done in the performance of al ho­ly duties so especially in the worke of repentance. When­soeuer God worketh in vs any good resolution to forsake our sinnes,Heb. 12.1. we must admit of no delay, least the allurements of sinne, and the subtilty of Satan doe cause vs altogether to neglect it. When we once beginne to thinke of parting with our sinnes, they will entice vs strongly not to leaue them, they will hang fast vpon vs, and embrace vs, as the Iuy doth the Oake, that wee shall haue much adoe to shake them off.Iudg. 19.5.6.7.8.9. &c. As the father in law of the Leuite that came to seeke his Concubine, when he saw him preparing himselfe to depart, by earnest intreaty caused him almost to stay two daies longer then he would haue done. So when our sinnes shall perceiue that wee are making preparation to depart from them, they will set vpon vs to perswade vs, if it bee po­ssible, to stay yet a while longer; till at length, if we take not heede, the good motions of Gods spirit will be quite extin­guished in vs. Wee must therefore be resolute in this case, and stoppe our eares against all allurements; though neuer so pleasing. As Abrahams seruant that was sent to prouide a wife for his sonne Isaak, when he had had good successe, and had well effected the businesse which he came for, ha­sted home again to his master. And when Rebeccaes friends [Page 137] requested him to stay ten daies, because they were loath to part with her on the sodain, he wold not yeeld at any hand. No, Hinder me not, saith he,Gene. 24.54.55.56. seeing the Lord hath prospered my iourney; but send me away, that I may go to my master, So should we suffer nothing at all to hinder vs from returning to the Lord by repentance; but euen make hast to forsake our sinnes vpon the first motion thereunto. Yea as the Apo­stle exhorteth, we should euen betake vs to our wings,1. Tim. 6.11. if it were possible, and fly away from them. As Lot was warned to hast out of Sodome, and to escape for his life, Gene. 19.15.16.17. that he might not be destroied in that fearefull punishment of the City: so should we make al possible speed to come out of our sinnes, least otherwise persisting in them, they be the destruction of our soules. Make no tarrying saith Ecclesiasticus to turne vn­to the Lord, and put not off from day to day: Eccle. 5.7. for sodainely shall the wrath of the Lord breake forth, and in thy security thou shalt be destroyed, &c.

The vse of this doctrine is first generall,Vs. 1. general to reprooue all those that are carelesse and negligent this way, who haue many good purposes put in their hearts by the Lord, but for want of timely prosecuting of them, they neuer profitte them. As namely, to giue instance in some particulars. There are many that while they are hearing the word of God are very well affected, they are conuinced in their consci­ences of the truth of it; and the sinnes which they heare re­proued, for the present they purpose to forsake; and the du­ries they heare commended, they haue some desire to per­forme: so that as Agrippa said to Paul, Acts 26.28. thou hast almost persuaded me to be a Christian: so they are almost persuaded to a better course But because they follow not these good motions, but, as our Sauiour saith in the parable of the seed, they depart away about other businesse,Luke 8.14. when they haue heard the word, therefore, they become altogether fruit­lesse and ineffectuall. Others there are, who when the hand of God is vpon them by sicknesse or some other visitation, so long as they feele the smart of the rod vpon their backes, they purpose and promise great reformation: but assoone [Page 138] as euer the Lord hath remoued his rod, they neuer remem­ber it more;2. Pet. 2.22. but returne to their former courses, as the dog to his vomit. And herein they deale with the Lord, as the people of Israel did, who when God brought any calami­tie vpon them for their sinnes, they presently returned, and sought God early &c. But they flattered him with their mouth, Psal. 78.33.34.35.36.37.56.57.58. and dissembled with him with their tongue. For their heart was not vpright with him, neither were they faithfull in his coue­nant. For within a while, they turned backe and dealt falsely, starting aside like a broken bowe &c. And for this cause, the Lord compareth their repentance to the morning cloud, Hos. 6.4. which though it couer the face of the heauen for a time, yet is in a moment dispelled and scattered with the wind: and to the morning dewe, which is soone dried vp with the heat of the sunne, as if it had neuer beene. Yea they are like vnto Mariners that are in danger of shipwracke by reason of some tempest. Who because life is sweete, and a man will giue skinne for skinne, Iob. 2.4. Ionah. 1.5. Acts 27.18.19. euen the dearest thing that he hath for the safegard of his life, as the Deuill said of Iob, doe cast ouer boord euen their richest wares to lighten the ship; yea sometimes the very tackling of the ship which is most necessary for them: but assoone as euer the storme is ceased, and the Sea is calme againe, they are sorry that they haue cast out so much, and labour to recouer againe some­thing of that which they had lost. So these men, when the storme of Gods anger disquieteth their soules, and that they thinke there is no way but one with them, they pretend to empty themselues of all their sinnes. The swearer maketh great protestation to leaue his swearing. The drunkard his drunkennesse. The whoremaster his whoredome &c. But if it please God to restore them to their former health, it grie­ueth them much that they haue bound themselues in that manner,Ipsias penitenti [...]e agunt paenitenti­am Ambros. de paenit. [...]t. l. 2 c. 9. and they recouer afresh the sinnes which they made shew to haue forsaken: thus as it were repenting of their repentance, as Ambrose saith. And of this wee haue a fearefull example in the Iewes. The Lord had brought the Chaldeans against them for their sinnes, who beseiged Ie­rusalem [Page 139] with a greate armie. Whereupon the people be­ing in a strait, hypocritically, as their manner was, humbled themselues before God, and finding that among many sins, whereby they had prouoked the Lord to wrath against them, this was one of the greatest, that they had made of their brethren the Hebrews bondslaues, and kept them so contrary to Gods commaundement Deut. 15.1.22.Iere. 34.10. they made a solemne couenant, that euery one should let his ser­uant and his handmaide goe free; and accordingly they o­beyed and let them goe. But when God vpon this their fained humiliation had sent the Aegyptians to inuade Chaldea, and so had caused them to raise their seige, it is said, that the people repented of their couenant, 11. and caused the seruants and the handmaides whom they had let goe, to returne, and held them in subiection as before. This was a wretched and a wo­full repentance. And therefore if at any time our lippes haue promised, and our mouth hath spoken any thing to God, Psal. 66.13.14. when wee were in affliction, as Dauid saith, let vs not deferre the time, but assoone as euer God hath enlarged vs, let vs with all speede addresse our selues to performe it. It is strange to see with what great eagernesse men pursue and posecute their worldly desires. Hee that would bee rich, I warrant you, hee foreslacketh not his time, but as it is in the Psalme, Psal. 127.2: hee riseth early, and goeth late to bedde, and all his life hee eateth the bread of sorrow. Yea manie times, men make exceeding great hast, to effect and bring to passe their sinne­full purposes. Their feete runne to euill, and they make hast to iniquitie. Yea they turne to their race, with as great violence, Isa. 59.7. Jere. 8.6. as the horse rusheth into the battle: They worke all vncleane­nesse euen witb gredinesse, Ephes 4.19. Mich. 2.1. as it were striuing who shall haue the maisterie in sinne. And when they plot and deuise wic­kednesse on their beds, as their manner is, it is not long before they practise it, but assoone as euer the morning is light they goe about it. And so did that wanton damsell that daunced before Herod, and pleased him so well, that he promised to giue her whatsoeuer shee would aske, euen to the halfe of his Kingdome;Marke 6.25. when her mother had persuaded her to aske [Page 140] no other reward but Iohn Baptists head, it is said, that shee came in straightway with great hast, as though shee had thought euery minute an houre, till shee had obtained it This earnestnesse that is in wicked men in this case, shall condemne our coldnesse and remissenesse, that suffer so ma­ny good desires to bee quenched in vs, for want of diligent following of them. And therefore, if wee haue any good purpose let vs not deferre it, let vs not giue place to the Di­uell, and strangle our good motions by prophanesse, but let vs immediatly prosecute them, that they may haue the good effect of grace in vs.

Vse. 2.Secondly more particularly, this doctrine serueth to re­prooue all them, that doe put off the speciall worke of re­pentance, though the Lord call them thereunto, and offer them neuer so fit opportunity. Some because they are yong and lusty, thinke it too soone to thinke of repentance. They must yet follow their pleasures, and take their swinge, as they call it, and afterwardes, when they are olde and good to nothing, then it wil be time enough to turn to God. That which Salomon spake in iest and in derision, they all take in good earnest.Eccles. 11.9. Verba lenta & semnolenta sunt, Modo, ecce modo sine paulutum; Sed modo & mo­do non habebat modum, & sine paululum in lo [...] gum ibat. Con­fess. lib. 8. Reioyce O yong man in thy youth, and let thine heart cheere thee in the dayes of thy youth, and walke in the waies of thine heart, and in the sight of thine eies, &c. And S. Augustine confesseth, that before his conuersion this was his practise. But how dangerous this is, hee sheweth else­where.Dicet aliquis iuuenis sum, fa­ciam quod me delectat modo, & postea paeni­tentiam agam. Quomodo si di­cat, percutiam▪ me gladio cru­deli, & postea vadam ad me­dicum de honest. mulier. Some man saith he, will say, I am young, I will now take my pleasure, and afterwards I will repent. Which is as much as if he should say, I will wound my selfe dange­rously wirh a sword, and when I haue done, I will go to the Phisitian. And therefore, in that excellent Booke of his con­fessions, he speaketh to all young men in his owne person, perswading them not to deferre the worke of repentance.Quamdiu cras cras, quare non modo, quare non hac hora sinis turpitudinis meae. Non est crede mihi sapientis dicere viuam: sera nimis vita est crastina, viue hodie Mar. l. 1. Epigr. 16.—properat viuere nemo satis. idem. l. 2. Epigr. 90. Cras hoe fiet. idem. Cràs fiet, &c.—sed cum luxaltera venit, Jam cras hesternum consumpsimus. &c. Pers. sat. 5. How long saith he, shall I say to morrow, to morrow? why doe I not now? why doe I not this houre make an end [Page 141] of my filthinesse? yea the very Heathen Poets haue condem­ned this procrastination in all good purposes and would haue men to lay hold on the present time. And indeed, there is very great reason why it should be so. For otherwise, if a man continue in his sinnes without repentance till he bee old, he shal find it a most difficult matter to ouercome them, partly, because they will be growne so headstrong, and so confirmed by custome, that they will hardly be subdued. It is as easy for the Blacke Moore to change his skinne, and for the Leopard to change his spottes, as for a man to forsake an old sinne. Ierem. 13.23. And hence it is, that young men by continuance and long custome, make their sinnes of a dou­ble dye, euen crimson sinnes, as the Prophet saith. Isa. 1.18. Yea they are like a disease in the bones, whereof if one re­couer, many doe rot away. And partly, because as sinne ga­thereth strength: so we in our old age become weaker in all the faculties and powers of body and soule, and therefore farre vnfit for the great worke of repentance in mortifying and subduing our sinnes. It is reported of Alexander that great Conquerour, that when his Master Aristotle perswa­ded him to forbeare the warres till hee were growne to a full and perfect age: he answered in this manner. I feare least if I tarry till I come to that age, I shall loose the heat and vigour of my youth. So may we answere al tentations what­soeuer, whereby wee shall bee perswaded to deferre our re­pentance till wee bee olde. And indeede olde age is a burden and a sicknesse it selfe,Senectus ipsa est morbus. Ter­rent. Phor. Diog. Laert. in vita Dionis. and therefore altogether vn­able to vndergoe so great a taske as this is. Yea the Philo­sopher called it the Hauen of all euill, because innumerable maladies, and cramps and aches, and sicknesses doe flocke thither, as into a common receptacle. And this doth Bar­zillai confesse to Dauid. I am this day saith hee, fourescore yeere old, and can I discerne betweene good or euill? Hath thy seruant any tast in that I eate or drinke? 2. Sam. 19.35. Can I heare any more the voice of singing men and women? Wherefore then should thy seruant be any more a burden vnto my Lord the King? Hee confesseth, that his age had so decayed all the powers of bo­dy [Page 142] and soule, as that he was vtterly disabled from attending on the King. Much more shall a man bee disabled from at­tending the worke of grace. And hence it is that Salomon calleth the daies of old age,Eccles. 12.1. euill daies. Remember now saith he, tby creator in the daies of thy youth, before the euill daies come. Not because they are euill in themselues, but because of the manifold miseries that doe accompany them. So that if a man shall be carelesse in his youth, and thinke when hee is old to doe great matters, to frequent the Church & heare the word &c. He may peraduenture be deceiued. For many times we see the strong men, Ʋerse 3. that is the legges that should carry the body, doe bow themselues, and waxe faint and fee­ble: or if their strength continue, yet the hearing decaieth, the dores are shut without. 4. If he say yet he will read the word priuately, though hee be not able to goe abroad: alas how can hee doe that when his sight shall faile him, when they waxe darke that looke out by the windowes? 3. If hee shall yet thinke to meditate of the word for the comfort of his soule: alas hee shall feele so many aches in his bones, so many cramps in his ioints, and so many paines in all parts of his body, as hee shall haue little leasure to thinke of any thing that is good. And therefore as all men would condemne him for a foole, that hauing a great burden to bee carried, would lay it on the backe of a poore weake beast, that hath enough to do to beare vp it selfe, and let a stronger go emp­ty: So likewise is it great folly in any man to exempt his youth which is strong and lusty, from the task of repentance and to impose the same vpon his decrepit old age, which is ready to sinke vnder the owne burdenEsto, multa tibi annorum curricular estāt, adolescens es v­ti (que) ad senectu­tem victurus & senium, quid necesse habes a­mittere tanta tempora, perdore tanta lucra? Ni­hil praetiofius tempore. sed heu nihil bodie vilius aestimatur. Tran­seunt dies salutis, & nemo recogi­tat: nemo sibi non reditura momenta perijsse causatur. Bern. declamat. Yea if a man were neuer so certaine, that he should both come to old age and that it should be no hindrance to him in the worke of repentance: why should hee loose such a time, and depriue himselfe of such aduantage which his youth offereth him? It is lamentable to consider, that though nothing bee more pretious then time, yet nothing is more basely acounted of. The daies of saluation passe away and no man regardeth it, no man considereth that his time which will neuer returne [Page 143] againe, doth perish from him. Againe, it is the greatest in­iury vnto the Lord that can be, for a man to consecrate the prime daies of his youth to the seruice of the Deuill, in the pursuit of sinfull pleasures, and the dogge daies of his olde age to the Lord. Heerein men deale with God as the peo­ple of Israell did. Who if they had euer a lame, or a scabbed,Mal. 1.8. or a sick beast, they would bring that to the Altar, as though any thing had beene good enough for the Lord, but all the fatte and well liking they kept to themseues. So these men reserue the flourishing daies and strength of their youth, & deuote them to their owne purposes: and serue God with the rotten bones of their old age.

Others there are, that because they are yet in health, thinke that they neede not repent, but may still take their pleasure in sinne, and so put off the worke of repentance till they bee sicke and lye a dying: an houre before the last gasp is soone enough to beginne this businesse.Non dico sal­uabitur, non dico damnabitur: Tis verò age paeni­tentiam dum sa­nus es. Si vis agere pe­nitentiam quan­do iam peccare non potes, pecca­ta te dimiserunt, non tu illa. Mag. sentent. lib. 4. Distinct. 20. A. Qui prius a pec­catis relinquitur quam ipsa relin­quat, ea non li­beré, sed quasi ex necessitate condemnat. Aug de vera & falsa paenitentia. cap. 17. Iob. 21.13. & 24.24. Saint Au­gustine being asked what hee thought of such a man, made this answere: I do not say he is saued, nor I do not say hee is damned. But I would aduise thee to repent while thou art in health. The reason is, first because if a man doe not repent till hee be weakned and disabled with sicknesse, his sinnes forsake him, he forsaketh not them. What thanks is it for a drunkard to giue ouer drunkennes, when he is not a­ble to go any longer to the Alehouse? or for the whorema­ster to leaue his whoredome, when he hath no strength for the performance and execution of his filthy desires? A man should willingly of himselfe part with his sinnes euen while he is able to commit them, & not by constraint, when there is no remedy. Secondly, there is great danger that death should preuent him before this time. For doe we not see many taken away on the sodaine, before euer they look or prepare for it? They spend their daies in wealth, and suddenly they goe downe the graue, as Iob saith: and are cropt off as an eare of corne. Haue wee not examples euery day almost of some that go well to bed at night, and are sound dead in the morning? and of others that droppe downe by the high [Page 144] way side, and dye in the field? As the candle burneth bright for a time, but if one blast of wind come ouer it, it is put out, and there remaineth nothing but a stinking snuffe: so many a man flourisheth for a while, but in a moment God taketh away his breath, and there remaineth nothing but a filthy stinke of his sinnes, whereof hee had not repented. Wee may not take vpon vs to determine peremptorily of such,Rom. 11.33. because the iudgements of God are vnsearchable, and his waies past finding out. But yet the case is fearefull, and that which befalleth one may befall another. Death is fitly com­pared to an Archer: For as the Archer somtimes shooteth ouer, and sometimes short, sometimes on the one hand and sometimes on the other, but at last he hitteth the marke. In like manner, death sometimes shooteth ouer thee, and hit­teth thy superiours, sometimes hee shooteth short and hit­teth thy inferiors: sometimes he shooteth on thy right hand and taketh away thy friends, somtimes on thy left hand, and killeth thy enemies,Arist. problem. loc. 34. Omnem crede diem tibi dilux isse supremum: Grata superue­niet quae non spe­rabitur, hora. Horat. l. 1. Epi. 4. but at the last he wil hitte thy selfe: thou knowest not how soone. And therefore, it was good coun­sell that Eleazar the Iew gaue to one that asked his aduise in this case. Namely, that a man should repent one day be­fore his death: and when the other replyed, that no man knoweth, saith he, the day of his death: therefore, saith hee, repent to day least it be too late to morrow.

But suppose that this doe not befall them, but that they dye an ordinary death; yet for the most part there are so many hinderances in sicknesse,Quoniam multa sunt quae impedi­unt & languen­tem retrahant: periculosissimum est, & interitui vicinum, ad mortem protra­here remedium. Aug. de vera & falsa paenitentia. cap. 17. as a man can haue but little leasure for this businesse. For besides the painefulnesse of the disease, which is no small impediment in this case, a man shal be so accombred with taking order for his world­ly estate, and so vexed and disquieted with the weeping and wailing of his freinds, that hee can little attend to thinke of his soule. And therefore Saint Augustine saith well, that seeing there are so many pulbackes to hinder a man at that time, it is most dangerous and neare to destru­ction, to put off the remedy vntill death.

But bee it, that hee preuent much of this trouble in his [Page 145] health, by setting his house in order before hand as the Pro­phet Isaias commaunded King Hezekiah. 2. Kings. 20.1. yet many times by the iudgement of God vpon him, he dyeth suddenly, bereft of all sense and feeling of his sinnes, and of all comfortable assurance of the pardon of them, and pos­sest with dulnesse of heart and drowsinesse of spirit. As one saith well.Saepe moriens obliuiscitur sui, qui dum viueret oblitus est Dei. 1. Sam. 25.37.38. A man oftentimes forgetteth himselfe when hee lyeth a dying, that forgot God while hee liued. Thus was it with Nabal, his heart dyed within him, and hee was like a stone: he had a faire time as wee say, hee lay sicke tenne dayes after before he dyed. But how could hee repent, when his heart was dead before? Our times are full of such. And I feare mee, it is the case of a number of those, whose death the world so much admireth and commendeth, that they dye like lambes. I wish they dye not rather like blocks, giuing no comfortable testimonie of their faith in Christ, or sorrow for their sinnes. And such are they that Dauid speaketh of, that there is no bands in their death,Psal. 73 4.19. but they depart as meekly or as stil as a child in the cradle, and yet for all that he saith, they are suddainly destroyed and horribly con­sumed. Yea our Sauiour hath taught vs, that a man may haue good wordes in his mouth and call vpon God, and yet goe to the Deuill. Mat. 7.22.23. Last of all, though hee escape all these dangers, yet who can tell whether God will heare him when he cryeth at the last gapse or no?Iustum est, vt a Deo contem­natur moriens, qui Deum omni­potentem con­tempsit viuens. Prou. 1.24.28. Quid enim quod differas? An vt plura peccata committus? Am­bros. de penitent. lib. 2. cap. 11. For is it not a iust thing, that God should contemne him in his death that contemned God almightie in his life? And hath not the Lord threatned in plaine tearmes, that because hee hath called, and men refuse, and hath stretched out his armes and none would regard: therefore they shall call and crie vp­on him, euen till their hearts ake, and he will not heare them? And therefore, let vs not deferre this so gratious a worke, but presently addresse our selues to repent of our sinnes: o­therwise the longer wee put it off, the more wee shall in­crease the number of our sinnes.

But notwithstanding al that hath beene said, it is strange to see how the most men labour to confirme themselues, [Page 146] and to harden their heartes in their sinnes: And all because God is mercifull. It is true indeed that God is rich in mercy. Ephes. 2.4. Yea his mercies are ouer all his workes. Psal. 145.9. And therefore if men would make a right vse thereof they should rather bee led to repentance thereby, then any way setled in securitie Romans 2.4. For as Bernard saith well,Quae maior iniquitas, quam vt inde à te cre­ator contemna­tur, vnde plus amari mereba­tur? Quae maior iniquitas, quam cum de potentia Dei non dubitas, quinte destruere possit, qui conde­re potuit: confi­sus tamen de multa eius dul­cedine, qua spe­ras eum nolle vindicare cum possit, malum pro bonis, odium pro dilectione retri buas? Certè si ta­lis est qualem pu­tas, tantò ne­quius agis si non amas, &c. Ab sit tamen ab eius perfectione, vt quod dulcis est, iustus non sit; quasi simul dul­cis & iustus esse non possit. cum mel or sit iusta dulcedo, quam remissa: imò virtus non sit dulcedo sine iustitia. Bern. de gradib. humilitatis what greater iniquity can there be then that thy creatour should for that bee contemned of thee, for which he deserued more to be loued? What greater iniquitie can there bee, then that seeing thou doubtest not of Gods pow­er, but that he that made thee, is able to destroy thee: yet thou trusting in his great mercy, whereby thou hopest that though hee can, hee will not punish thee, dost render him euill for good, and hatred for his good will. Surely, if hee bee such a one as thou imaginest, thou dealest so much the more lewdly, if thou doest not loue him. And if hee suffer any thing to bee done against himselfe, rather then hee will doe any thing against thee; what malice is it in thee, not to spare him, who spareth not himselfe in sparing thee? But farre be it from his perfection, that as he is mercifull, so hee should not be iust, as though he could not be both iust and mercifull together: especially considering, that mercy is better when it is iust, then when it is remisse: yea mercy is no vertue without iustice.Quantò duitius Deus expectat vt emendetis, tantò grauius iudicabit si neglex­eritis. Aug. de vanitate saeculi. Yea the longer that God in mercy expecteth thine amendment, so much the more grieuously will hee punish thee if thou neglect it.Deus quantum patris pietate indulgens & bonus est, tan­tum iud cis maiestate metuendus est. Cyprian. Serm. 5. de lapsis. For looke how indulgent and gentle the Lord is in the kind­nesse of a Father, so much is hee terrible in the maiesty of a Iudge.Parauit calum, sed para­uit & tartarum. Parauit refrigeria, sed parauit etiam aeterna supplicia. Parauit inaccessibilem lucem, sed parauit etiam perpetuae noctis vastam aeternam (que) caliginem. idem. lib. 2. Epist. 7. And as he hath prepared heauen, so hee hath prepared hell. As hee hath prepared a place of comfort, so he hath prepared also eternall torments. As he hath prepa­red the light which none can attaine vnto: so hee hath pre­pared [Page 147] also the vast and eternall mist of perpetuall darke­nesse. To this purpose agreeth that saying of Saint Augu­stine. Multum de­lectat omnes peccatores, quia misericors & mi­serator dominus, &c. Sed si amas tam multa initi­a, tunc ibi & vltimum quod ait & verax. Si enim nihil aliud diceret, nisi mi­sericors & mise­rator dominus, &c. quasi iam conuerteres te ad securitatem & impunitatem, & licentiam peccatorum, fa­ceres quod vel­les, &c. Et si quis te bene ad­monendo obiur­garet, obsistere impudenti fron­te, Quid me terres de Deo nostro? ille mise­ricors est, &c. Ne talia homines di­cerent, vnum verbum addidit in fine, quod ait & verax, & ex­cussit laetitiam malè prasumen­tium, & induxie timore piè doleti­um. Augu. de de­cem chordis. Heb. 10.32. & 12.29. Gal. 5.22.23. Iob. 39.16.17.18 It is very pleasing, sayth he, to all sinners, that the Lord is mercifull and gratious, slow to anger &c. as it is Exod. 34.6.7. But if thou loue so many beginnings, feare that which he saith at the last, that he is true also. For if he should haue said nothing else but mercifull and gratious &c. thou wouldest straight fall to securitie, and promise to thy selfe impunitie, and take libertie to sinne, and to doe what thou wilt &c. And if any man should admonish and re­proue thee, thou wouldest resist with an impudent forehead & say, why do you terrifie me with our God? he is mercifull &c. Least men should speake in this manner, he hath added one word in the end, where he saith, that he is true. Where­by hee hath shaken off the ioy of euill presumption, and hath brought the feare of godly sorrow &c. Yea as the Scripture hath highly extolled the mercy of God to repen­tant sinners, so it hath fearefully set out his rigour and seue­ritie against the impenitent. It is a fearefull thing, saith the Apostle, to fall into the handes of the liuing God: and our God is euen a consuming fire. There is nothing so cold as lead, and nothing so scalding if it bee heated: there is no­thing so blunt as iron, and nothing so sharpe if it be sharp­ned: there is nothing so calme as the Sea, and yet in a boi­sterous weather there is nothing so tempestuous. So like­wise there is nothing so mercifull as God, and yet if he bee prouoked, nothing so terrible. Whosoeuer will liue in sin and yet dreame of mercy, hee deceiueth himselfe. For as there is no law written against them that haue the fruits of the spirit; so there is no Gospell written for them that bring forth the fruits of the flesh. A presumptuous person may be fitly compared to the Ostrich, which layeth her egges in the earth and maketh them hot in the dust, as Iob saith, and when she goeth from them, shee taketh her markes by the seauen starres. Afterward when she would returne, shee looketh to the starre, and vnder it seeketh them; but it being remo­ued in the meane while, shee cannot finde them, and so her [Page 148] egges are trodden vnder foot and broken by wilde beastes, so that shee seldome bringeth forth any young. So a sinner that presumeth too much of Gods mercy, sometimes by the instinct of the spirit hath some good purposes to doe well, but hee quickely departeth and leaueth them, presuming that by the mercy of God hee may returne to them againe when hee list: but while hee deferreth to prosecute those good purposes and to bring them to effect, Christ with­draweth his mercy from him, and so they are troden vnder foot by the Deuill. And therefore it is good to keepe the golden meane betweene the mercy and iustice of God,Proinde dili­gentes misericor­diam Dei, & metuentes iusti­tiam, nec de re­missione peccato­rum desperemus, nec remaneamus in peccatis, sci­entes quod illa omnium debitae sit exactura ae­quitas iustissimi iudicis, quae non dimiscrit miseri­cordia clemen­tissimi redemp­toris August. de fide ad Petrum Diacon. that louing the one, and standing in awe of the other, wee may neither despaire of the forgiuenesse of our sinnes, nor securely continue in them: knowing that the equitie of a most iust Iudge will exact all those sinnes of all men, which the mercy of a most kind redeemer hath not pardo­ned. Indeede the Lord is longe before hee punish, but yet forbearance is no quittanceRaro antece­dentem scelestū deseruit pede paena claudo. Horat. li. 3. ode. 2 Psal. 140.11. & 50.21.22. Ezech. 18.21.22 and it is seldome seene, that punishment is so lame, that it cannot ouertake a sinner. Euill saith Dauid, that is the punishment of sinne shall hunt, and pursue like a bloudhound, the wicked person, and bring him to destruction. And howsoeuer the Lord many times seeth and sayth nothing, yet in the end he will reproue sinners and set in order before them the things that they haue done. But they haue Scripture to alledge for their warrant in this case. For the Deuill hath made them wise to their own de­struction. Hath not God, say they, promised, that at what time soeuer a sinner doth repent of his sinnes from the bottome of his hart, he will put all his wickednes out of his remēbrance? Yea there are many that haue neuer a word of Scripture be­sides, which yet haue this sentence at their fingers ends, for they make it the very Necke-verse of their soules. It can­not be denied, but the saying is true: for it is the holy word of God.Omni homini in hac vita po­test vtilis esse pae­nitentia, quam quocun (que) tempo­re homo egerit, quam libet ini quus, quam libet annosus, si toto corde renuncia­uerit peccatis praeteritis, & pro ijs in conspectu Dei, non solum corporis, sed etiam cordis lachrymas fuderit, & malorum operum maculas bonis operibus diluere curauerit; omnium peccatorum indulgentiam mox habebit. Nunquam peccanti indicta esset pro peccatis deprecatio, si deprecanti non esset remissio conce­denda. Aug. de fide ad P. Deacon. And without all doubt, repentance may bee [Page 149] very profitable for euery man in this life, which at what time soeuer a man shall performe, though he bee neuer so wicked, and haue neuer so long continued in his sinne, if with his whole heart he renounce his sinnes past, and in the sight of God shed for them the teares not of body only, but of his soule, and shall endeauour to wash away the staines of his ill deedes by good works, he shall straightway obtain the pardon of all his sinnes. For God would neuer haue en­ioyned a man to craue the remission of his sins, if he had no purpose to grant it. [^c] But as God is true in his promises to such as doe repent: so is he also true in his threatnings to impenitent sinners. AndQui verus est in promittendo, verus est etiam in minando. Aug. de vera & faals. paenit. cap 7 though he haue promised par­don to him that repenteth:Firmissimè tene, & nullate­nus dubites, ne­minem hic posse hominem paeni­tentiam agere, nisi quem Deus illuminauerit, & gratuita sua mi­seratione con­uerterit. Aug de fide ad Pet. Dia­conum. cap. 28. 2. Tim. 2.24.25. Jere. 31.18. Lament. 5.21. Psal. 80.3.7.19. Rom. 9.18. yet he neuer promised repen­tance to him that continueth in his sinnes. Neither is it in a­ny mans power to repent when hee will. No, as all other good gifts came downe from aboue from the Father of lights, so repentance also is his gift.Qui promisit paenitenti veni­am, non promi­sit peccauti pe­nitentiam. And we are to beleeue it as an article of our faith, that no man can heere repent, vnlesse God enlighten him and conuert him by his free mercy. And therefore the Apostle exhorteth Timothy, to suffer euill men patiently prouing if God at any time will giue them repentance &c. And for this cause the Church of God doth so often vse this prayer, Conuert thou me, and I shall be conuerted. Turn us againe vnto thee O Lord, and we shall be turned. Turne vs againe O Lord God of hosts &c. And as repentance is Gods gift, so is he a most free giuer, he is not tyed to any man. But hee giueth it, as it pleaseth him selfe. For he hath mercy on whom he will, and whom he will he hardneth. And as Esau could not obtaine the blessing which once hee contemned, though hee sought it with teares. Heb. 12.17. So if a man contemne the meanes of repentance in his helth, it may bee hee shall not obtaine it when he lieth a dying. But there is (say they) one example in the Scripture, of the theefe on the crosse, who had spent all the course of his life in sinne,Luke 22.43. and yet repented at the last gaspe, and was receiued to mercy. But alasse, one swallow maketh not summer. And of one example without a precept nothing is to be concluded. The Lord in greate [Page 150] wisedome, that men at the last gaspe might not altogether despaire, hath left one example of extraordinary mercy in this case, and he hath left but one, that no man should take occasion to presume. And yet such is the peruersenesse of our nature, that this one, (though but one in all the Bible, and that an extraordinary one, and that for this one ma­ny a thousand haue perished) serueth to encourage vs to loosenesse of life. What folly is this against all sense and reason to set our selues in a way wherein so many haue mis­carried? Would not all men condemne him of madnesse that should go about to spurre his Asse till he speake, be­cause Balaams Asse did once speake?Num. 22.28. Iosh. 10.13. 2. King. 20.11. or him that should thinke to haue the Sunne in the firmament either to stand still, or to go backe againe, because it did so to Ioshuah and Hezekiah? So it is as great madnesse in any man, to harten himselfe in his sinne by this one example. And if we mark it well, we shall find in this one, for that little time that hee li­ued, more excellent good works, then many of vs performe in all our liues. For he confesseth his sinnes, and earnestly prayeth for pardon of them. Hee sheweth a meruailous strength of faith in Christ, that he did acknowledge him to be his Sauiour and a King, when hee was in the lowest de­gree of his humiliation, euen when hee hanged vpon the Crosse. He reprooueth his fellow-theefe for blaspheming of Christ, and patiently submitteth himselfe to his deserued punishment.

These and many other notable fruits of faith appeared in this Conuert euen in this short time, wherby it is likely, that if he had liued, he would not haue beene inferior to any of the Saints. But because God hath neuer made any such pro­mise, that a man may repent at his owne pleasure,Multos solet serotina paeni­tentia decipere. Aug. de vera & falsa paenitentia. cap. 17. Vit vt fiat fru­ctuosa, non sit sera. Aug. in Psal. 52. Psal. 32.6. 2. Cor. 6.2., and because late repentance is seldome true repentance: there­fore it is good for euery man to lay holde of repentance, whensoeuer God offereth any meanes thereof. The scrip­ture giueth vs no day at all in this case, but alwaies vrgeth the present time. There is indeed an acceptable time, as Da­uid saith, and a day of grace. But the Apostle telleth vs, it is [Page 151] presently to be imbraced. Now saith he, is the accepted time, now is the day of saluation, and it may bee either now or ne­uer. And therefore, the Prophet exhorteth saying, Seeke the Lord while he may be found, and call vpon him while he is neer. Isa. 55.6. Is there a time then when the Lord will not be found? and is there a time when he will be far off from men? yes doubt­lesse, there is a time when God will absent himselfe as the Prophet Hosea saith,Hos. 5.6. &c. Prou. 1.28. They shall goe with their sheepe and with their bullocks to seeke the Lord; but they shall not find him, for he hath withdrawne himselfe from them. And therefore, to conclude this point, as we desire to find the Lord fauoura­ble vnto vs in our greatest necessity: whensoeuer he putteth into our hearts any good purpose to repent of our sinnes, let vs with the Apostle Peter in this place presently addresse our selues to put it in execution, least if we deferre the time, the Deuill by his subtle sleights doe circumuent vs,Rom. 2.5. and hold vs still in our sinnes, and so harden our hearts that wee can­not repent.

And wept bitterly.] This was an outward signe of his sorrow, expressing the inward griefe of his heart. No doubt he called to mind the hainousnesse of his sin, and aggrauated the same, both by the former familiarity hee had had with Christ, and the continuall kindnesse wherewith he had em­braced him, and also with his own vnthankfulnes in shame­fully denying so good a Master. Wherupon he is so affected as if Christ Iesus should for euer reiect & cast him off. If there had beene neither Deuill nor hell to take vengeance of him for his sinne: yet his heart at this time was so touched, as he could not but grieue. Now the greatnesse of his griefe ap­peareth by this, that there is no mention of any words that he vttered, but onely of his tearesCurae leues loquuntur, in­gentes stupent. Senec. he was so ouerwhel­med with sorrow, that it stopped the course or passage of his speech, and only manifested it selfe by his bitter weeping whereupon S. Ambrose saith,Jnuenio quod fleuerit, non in­uenio quod dix­erit. Rectè planè sleuit & tacuit, quia quod de fle­ri solet, non solet excusari: & quod defendi non po­test, ablui potest. I [...]auat enim la­chryma deli­ctum, quod voce pudor est confi­teri. Ambros. Serm. 46. I finde that Peter wept, but I finde not what he said. And well did hee weepe, and hold his peace, because that which vseth to bee lamented cannot be excused: and that which cannot be defended, may [Page 152] yet bee washed away. For teares doe wash away the fault, which a man is ashamed to confesse with his voice. And therefore the Apostle Peter heereMittit legatos pro suis dolori­bus lacrymas. Aduocatione sunguntur ex imo pectore pro­lati gemitus, do­lorem probantes commissi crimi­nis & pudorem. Cypria l. 2. Ep. 7. sendeth forth his teares as Ambassadors of his sorrow, his sighes fetched forth of the very bottome of his heart doe pleade for him, bewraying both his sorrow and shame for the crime he had committed. And standing thus affected, if hee might haue gained all the world, hee would not haue done the like a­gaine. Where wee haue the liuely picture of a true penitent person. He that vnfainedly repenteth doth lament and be­waile his former sinnes,Doct. The picture of a true peni­tent person. and for euer after conceiueth such an inward hatred against them that hee vtterly forsaketh them. And therefore repentance was thus described by the ancient Fathers, namelyMala praeteri­ta plangere, & plungenda iterū non committere. Amb. Anteacta pecca­ta flere, & fleda non cōmit. Greg. that it was nothing else, but for a man to bewaile his sinnes past, and to commit them no more. And indeed these two are the most essentiall parts of true repentance. First then (to speake somwhat of them both) there is required a sorrow and a griefe for sinne. And therefore, the Lord exhorteth his people, to turne to him with fasting and with weeping and with mourning. Ioel 2.12. Repentance must be accompanied with weeping and mour­ning. And when the Apostle had so sharply rebuked the Co­rinthians, for not censuring the incestuous person, and pro­ceeding against him according to the quality of his fault, their hearts were thereupon possessed with godly sorrow. 2. Cor. 7.9.10. Concerning teares wee are to know that they are accounted additions and necessary appendices of repen­tance: and they are very profitable for the inforcing of our prayersLacrymae taci­ta quodammodo preces sunt. veni­am non postulāt, & merentur; causam non di­cunt, & miseri­cordiam conse­quuntur. Ambr. serm. 46. yea they are of themselues secret and si­lent prayers. They do not craue, and yet they obtaine the pardon of sinne: they plead not a mans cause and yet they obtaine mercyHumiliū fletus magnus est con­cupiscentiae car­nalis interitus. Lacrymae quae ex compunctione veniunt, inimicū vincunt. Fulg. ad Probam. epist. 4. Aret. problē. loc. 34. de panitētia. Yea they helpe much to the mortifying of the flesh, and ouercoming the tentations of the Deuill. And they are profitable also by their example, in that they are a good meanes to stirre vp others to doe the like. But yet they are not alwaies tokens of true repentance, because they may be, and are many times in hypocrites, as well as in Gods children. As we see Esau shed abundance of teares, [Page 153] and cryed, Hebr. 12.17. Gene. 27.38. and yet neuer re­pented of his prophanenesse.Pet. Mart. loc. com. clas. 10. cap. 10. Besides we see by daily experi­ence that tears oftē come from other causes. And somtimes from griefe & sorrow, when the humors of the head are as it were wrung with a sodain cold, & so tears are forced out of the eies: som [...]imes by sodain ioy, which looseth the passages and pores about the eies & so maketh way for teares. Some­times impotent persons when they cannot haue their wills, for very anger fall to weeping, And sometime, they that are tender hearted, will weepe with beholding the miseries of others. But they onely are true teares, which flow from a mans eies for his sinnes.

Now this mourning and sorrowing for sinne must bee se­rious and in good earnest; not only before others as hypo­critsAddidit & lacrymas tanquā mandasset & illas Ouid. Me­tam lib 6. Si quia adest, iussae prosi­liunt lacrymae. Mart. lib. 1. Epi. 34. Plus ostenta­tio doloris exigit, quam dolor. Quotusquisque sibi tristis est? C [...]arius cum au­diuntur gemunt; & taciti quieti (que) dum secretum est, cum aliquos v [...]derint, in fle­tus nouos exci­tantur. Senec. lib. 16. epist. 99. Zech. 12.12.13.14. Luke 7 37.38. doe, who in the presence of others haue teares at command, but neuer mourne alone by themselues. Such teares are counterfeite, like the teares of an Onion, Lacryma ni­hil citius arescit Eras. adag. and they of all other are soone dryed vp as the saying is. But hearty sorrow and true teares loue a secret place. That which our Sauiour Christ saith of fasting and prayer, that it should be done in secret, that our Father which seeth in se­cret may reward vs openly. Mat. 6.6.18. is true also in this case. And therefore the Lord speaking of the great mour­ning and sorrow that should possesse mens hearts for their sinnes, they shall mourne euery family apart, and their wiues apart. And wee see Peter here went out into some solitary place to weepe, hee would not weepe in the high Priests house before them all, for they would haue scoffed at him, but he betaketh himselfe into such a place, where hee might doe it most freely. I doe not denie, but that Gods children many times doe weepe in the presence of others, but it is because the abundance of their sorrow is such as they can­not otherwise choose. As the woman that washed our Sa­uiour Christs feete, came into the Pharisees house, and wept before all that were at table. And in publique humiliation, when the Church meeteth together to preuent or turne a­way some iudgement of God, there is qublique and open weeping. But especially, when a man is alone, his teares [Page 154] haue full scope. Then hee pulleth vp the sluces and flood-gates of his eyes, and guiueth them free passage. As wee see in Dauid, who wept not so much in the day time, when he was among others, but when night came, that hee was alone in his bed, then he wept so abundantly, that hee wa­tered his couch with his teares. Psal. 6.6. And that good King Heze­kiah, lying sicke on his bed, though hee could not goe from those that stood about him,Isa. 38.2.3. yet it is said, hee turned his face to the wall, that hee might weepe as priuately as hee could, Indeede, it is a true saying, though it were spoken with a prophane mouthIlle dolet ve­rè, qui sine teste dolet. Mart. lib. 1 Epigr. 34. hee sorroweth ttuely, that hath no witnesse of his sorrow: no witnesse I say, but God and his owne conscience.

Againe we must not thinke that a little sorrow, or a few teares will serue the turne. But wee must haue great mea­sure of griefe, and with Peter in this place, wee must weepe bitterly Quam mag­na deliquimus, tam granditer, defleamus. Alto vulneri diligens & longa medici­na non defit: pae­nitentia crimine minor non sit. Cypri. Serm. 5. de lapsls. Looke how grieuously wee haue sinned, [...]. so greatly should we bewaile our sinnes. A deepe wound must haue a large plaister: and our repentance must not bee lesse then our fault. It is true, it is no matter of merit for a man to weep more or lesse. We may say in this case as the Apo­stle saith of meates. It is not our sorrow that maketh vs ac­ceptable to God. 1. Cor. 8.8. But yet much sorrow is a token of great repentance, and on the other side, where there is but a little sorrow, there is but a little repentance. And therefore S. Augustine hath described repentanceEst paenitentia quaedam dolentis vindicta, puni­ens in se quod dolet commisisse. De vera & sal. paenit. cap. 8. 2. Cor. 7.11. Magis corde fundendae sunt quam corpore. Fulg. ad Pro­bam. Epist. 4. Joel. 2.13. to be a certaine kind of reuenge, whereby a sorrowfull man doth punish that in himselfe, which it grieueth him to haue committted. And Saint Paul saith, that reuenge is one of those blessed fruits, that doe accompanie true repentance, euen a cruciating of all the body, and a sobbing to make the heart to ake, that the teares that a man sheddeth in this case, may seeme to come from the heart, rather then from the body. And hence is it that the Lord calling the people to sorrow for their sinnes, doth not require some light sor­row, or some small measure of griefe, but such a sorrow, as should euen rent their very bearss. And Dauid saith, that [Page 155] a mans heart must bee contrite and broken, Psal. 51.19. euen beaten to powder, as it were with godly sorrow, or else his repen­tance will neuer bee acceptable to God. This is not onely required, but hath also beene practised by Gods children for other mens sinnes.2. Pet. 2.7.8. Righteous Lot had his soule vexed with the vncleane conuersation of the wicked Sodomites. And the Prophet cryeth out in like manner. My leannesse, Isa. 24.16. my leannesse; woe is me, the transgressours haue offended, yea the transgressours haue grieuously offended: he did so grieue at the transgressions of the people, that hee beecame exceeding leane withall, as the doubling of the word importeth. The Phrophet Ieremie likewise is full of passion in this behalfe.Iere. 4.19. Sometimes he cryeth out as if hee were in great perplexitie. My belly, my belly, I am pained, euen at the very heart: my heart is troubled within me, I cannot be still &c. & 9.1. Sometimes hee wisheth that his head were full of water, and his eyes a fountaine of teares, that hee might weepe day and night &c. & 13.17. And he telleth them, his soule shall weepe in secret for their pride, and his eye shall weepe and drop downe teares. Psal. 119.139. And Da­uid saith, that his eyes did gush out with riuers of water, Luke 19.41.42. because men kept not the law. Yea our Sauiour Christ himselfe wept for Ierusalem, bewailing the stubbornnesse of the people, that would not be reclaimed: yea which is more; the Lord had absolutely forbidden the Priestes in the law,Leuit. 21.10.11. that they should not mourne vpon any occasion, no not for the death of their Father and Mother, but they must euen ouercome their owne naturall affection in that case. And when God had fearefully slaine Nadad and Abihu, & 10.2.6. the sonnes of A­ron with fire from heauen, for offering strange fire vpon the Altar, Aron is commaunded, that for his life, hee shall not mourne, nor shew any token of sorrow for them. And yet marke, they that might not weepe for any worldly matter,Ioel. 2.17. are commaunded not onely to weepe, but euen to howle and cry for their owne sinnes and the sinnes of the people. If this be required of vs for other mens sinnes, much more must wee striue to a great measure of sorrow for our owne sinnes. Our sinnes should be our greatest sorrow. Nothing [Page 156] in the world should come so neare our hearts as they. And therefore, the Lord saith, that when men are once brought to a true sight of their sinnes they shall mourn for them, euen as one that mourneth for his onely sonne, Zech. 12.10. and bee sorry at one is sorry for his first borne. As nothing more woundeth the heart of a tender father, then to loose his onely sonne, the Image of his name, and the hope of his house: so nothing should peirce the heart of a man so deepely, as the consideration of his sinnes. And hence is it, that all the penitentiaries in the Scripture, are not brought in with a sigh or a teare or two, but with exceeding great sorrow, to giue vs to know, that slender sorrow in repentance is but hypocrisie. The people of Israel that lamented after the Lord for their sinnes are said to haue powred out buckets of teares, 1. Sam. 7.2 7. as it were, vnto the Lord.Psal. 6.6. And Dauid saith, that hee wept in such a­bundance, as hee caused his bed to swimme and watered his couch with his teares. In both which places, though there be an Hyperbolicall excesse of speech, (for it is not possible for men to fill buckets with teares, nor to cause them­selues to swimme in their beds) yet it signifieth that there was an exceeding great and vnspeakeable measure of griefeCura, dolor (que) animi, lacryma (que) alimenta fuere. Ouid. Met. li. 10 Againe he saith, his teares were his meate, day and night. Psal. 42.3. And in an other place, hee saith, hee was bowed and crooked together, and made euen blacke with mourning all the day, Psal. 38.6. hee was naturally of a very good complexion, ruddie and of a good countenance and comely visage: 1. Sam. 16.12. but his continuall mourning had so changed bim, as if he had beene disfigured with sickenesse.Isa. 38.3. And good Iosiah, that his ve­ry heart did melt within him for griefe. And that poore pe­nitent woman in the Gospell,2. King 22 19. Luke 7.38. shed such plenty of teares, as she washed our Sauiour Christs feet with them; And indeed it is no small measure of sorrow that is sufficient in respect of the greatnesse of our sins. For if we had an hundred eies, and should weepe them all out; and if wee had a thousand hearts, and they should all breake a sunder with remorse and sorrow for our sinnnes, it were too little,Lacrymae no­bis doerunt, an­tequam causae dolendi. Senec. de breuit. vitae. and we should sooner want teares, then matter of mourning.

[Page 157]Neither must this sorrow bee onely for feare of punish­ment. For such kind of sorrow proceedeth from selfe loue and may bee in the reprobate. As wee see in Saul, Ahab, Iudas, and others. In regard whereof, the Lord told the Iewes that when they fasted and humbled themselues, they did it not to him, neither did he approue it.Zech 7.5. But this sorrow must onely bee for the displeasure of God. And therefore, the Apostle calleth it godly sorrow, 2. Cor. 7.10. [...]. or a sorrow according to God; namely, such a sorrow as respecteth no other thing but this, that a man hath by his sinnes displeased and offen­ded so good a God, and so mercifull a Father. And indeed,Est (que) pati paenam quam meruisse minus. Ouid. de Ponto. to an ingenuous nature, it is a greater griefe to deserue, them to suffer punishment. As appeareth plainely in the ex­ample of Dauid, and other of Gods children. But wee shall haue occasion to speake more of this point when wee come to intreat of the repentance of Iudas.

Last of all, this sorrow must not be for a time,Stella in Luc. 22.26. but it must be perpetuall. Stella reporteth of the Apostle Peter (vpon what ground or by what authoritie I knowe not) that in all the rest of his life, it was his manner, to rise out of his bed euery night at the crowing of the cocke, and to spend the time till morning in prayer, weeping so abundantly, that his face was withered with teares. Whether this bee true or no, it is not much materiall. But howsoeuer, wee are to knowe, that forasmuchEst paeniten­tia assiduè pec­cantibus, assiduè necessaria. Aug. de vera & falsa panit, cap 8. as wee sinne euery day, therefore repentance is necessary euery day.Quid praeter plorare restat? quid nisi semper dolere in vita? vbi enim dolor finitur, deficit & paenitentia. ibid cap. 13. And in­deed what can a man doe in regard of his manifold sinnes but weepe and mourne all his life? for where sorrow ceaseth there repentance faileth.Sit paenitentia continua & a­mara comes ae­tatis meae. Aug. de contrit. cor­dis, in oratione ad finem. Psal. 6.6. Iere. 9.1. And therefore, let vs make repentance a continuall and sorrowfull companion vnto vs through our whole life, as Dauid did: who did not onely weepe now and then for his sinnes, but it was his continuall practise. Eeuery night he caused his bed to swimme. And the Prophet Ieremie wisheth that he could weepe day and night for the sinnes of his people. Much more (no doubt) would he doe it for his owne sinnes.

And as there is required this sorrow for sinnes past and [Page 158] present so there must bee also a forsaking of sin for the time to come. As wee doe not read, that euer this Apostle de­nyed his Master any more after this, but as it is euident in the Acts, hee was most bolde and constant in confessing him and his truth, euen to the beardes of the greatest ene­mies thereof. It is not sufficient for vs to bee inwardly sor­rowfull, but withall wee must put away our sinnes, and te­stifie the inward repentance of our heartes by the outward reformation of our liues.Frustra dole­mus praeterita, nisi iusta acce­dat emendatio. Aretius. proble. loc. 34. de paeuit. Nay it is in vaine for vs to bewaile our sinnes past, vnlesse there follow a due amend­ment afterwardes. As Bernard writ to Eugenius the PopeNon ambigo te quo (que) ista de­plorare, at fru­strà istud, si non & emendare studueris. Bern. de Considerat l. 1 I make no question, saith hee, but thou bewailest these things, but that is to no purpose, vnlesse thou doest also labour to reforme them.Vera confes­sio & vera paeni­tentia est quaen­do sic paenitet ho­minem peccasse, vt crimen non repetat. Bern. de cons. aedif. ca. 53. And therefore, hee des­cribeth true repentance, to bee this; when a man so repen­teth that he hath sinned, as he will doe so no more. And in his meditations hee hath a sweet saying to this purposeVerus peni­tens semper est in labore & dolore. Dolet de praete­ritis, laborat pro futuris eauendis. Sic plangit com­missa, vt non cō ­mittat plangen­da. Jrrisor enim est & non verus paenitens, qui ad­huc agit quod paeniteat. Sergiò vis esse verus paenitens, cessa a peccato, & noli amplius peccare, quoniam inanis est paenitentia, quam sequens coinquinat culpa Meditat. cap. 4. A man, saith hee, that truely repenteth, is alwayes in labour and sorrow, hee is sorrowfull for his sinnes past, and laboureth to take heed of sin to come, he doth so bewaile the sinnes he hath committed, as he will no more commit things that are to be bewailed. For he is but a mocker and not truly penitent, that still doth that whereof hee repen­teth. If therefore thou wilt be a true penitent person, cease from sinne, and sinne no more, for that repentance is vaine which after-sinnes doe defile.Si perma­nent opera, frustra voce assumitur paenitentia. Mag. sentent. lib. 4. Dist. 15. G. Yea so long as a mans former euill deedes doe remaine, it is in vaine for him to talke of repentanceQui agit penitentiam, non solum diluere lacrymis debet peccatum suum, sed etiam emendatioribus factis operiro & tegere delicta superiora, vt non ei imputetur peccatum. Ambros. de paenit. lib. 2. cap. 5. For hee that repenteth must not onely with teares wash away his sinne, but also by amending of his life, hee must couer and hide his former transgressions, that they may not bee imputed vnto him.Qui tundit pectus, & non corrigitur, solidat peccata, non tollit. Aug. de discipl. Christiana. Otherwise, if a man thumpe himselfe on the breast in token of griefe, and is not reformed, hee confirmeth his [Page 159] sinnes rather then taketh them away. And this doth Salo­mon affirme when he saith, that he that confesseth and forsa­keth his sinnes, shall haue mercy. Prou. 28.13. And therefore, though Samuel saw that the Israelites were very sorrowfull for their sinnes, and lamented before the Lord, yet he further enioyneth them to put away their strange Gods from among them. 1. Sam. 7, 2.3. And the Apostle Peter, seeing the peo­ple euen pricked and wounded in their heartes with sorrow for their sinnes, is not satisfied with that, but exhorteth them to amend their liues Act. 2.37.38. insinuating, that without this, their sorrow might be hypocriticall. And the King of Niniueh, proclaiming a publique fast, to auert and turne away the iudgement threatned by the Prophet, doth not onely commaund them to cry mightily to God, but with­all, that euery man turne from his euill way, and from the wickednesse that is in his handes. Ionah. 3.8. And indeede if a man might continue his former sinfull course and yet satisfie God with a few teares, who would euer forsake his plea­sure? It were the sweetest thing in the world, for a man to liue in sinne. But to mourne, and weepe, and pretend sor­row, and yet to retaine a mans sinnes in his right hand is to mocke God. But God will not bee mocked, as the Apostle saith. Gal. 6.7.Paenitentiae remedium pto­cati sit, non pec­candi incentiu­um. Vulneri e­nim medicamen­tum necessarium est, non vulnus medicamento: quia propter vul­nus medicamen­tum quaerītur, non propter me­decamentū vul­nus defideratur. Ambr. de paenit. lib. 2. cap. 9. Isa. 58.3.4.5.6. Repentance and sorrow for sin should bee a remedy against sinne, and not a prouocation to it. As a medicine is necessary for a wound, and not a wound for a medicine; for the medicine is sought for by reason of the wound, but the wound is not desired because of the medi­cine. And therefore when the Iewes began to brag of their fasting and outward humbling of themselues, as though God had beene beholding to them for it, the Lord doth vt­terly reiect the same, because, howsoeuer they humbled themselues outwardly, yet they continued to oppresse their brethren as cruelly as euer they did. And therefore, he per­swadeth them, that if they would haue their fasting to bee acceptable to God, they must loose the bandes of wicked­nesse, and take off the heauy burdens, and on the contrarie side doe workes of mercy. So that wee see there must be a [Page 160] forsaking of sinne and an outward change and reformation of our life, or else our sorrow will not be auaileable.

Neither must we think it sufficient for vs to forsake some sinnes, and retaine other some: but we must endeauour to forsake all.Si vellet do­minus ex parte peccata reserua­ri, habenti sep­tem daemonia, manente vno, proficere p [...]tue­rat sex expulsis: expulit autem septem, vt omnia crimina simul eijcienda doce­ret. Legionem e­tiam ab alio eijciens, nemi­nem reliquit ex omnibus qui li­beratum posside­ret, ostendens quod si etiam peccata sint mil­le, oportere de omnibus paeni­tere. Aug. de ver. & falsa paenitent. cap. 9. 1. Sam. 15.3. 1. Pet. 2.11. Collos. 3.5.8. Leuit. 14.8. If the Lord would haue had part of our sinnes reserued, he might haue done much good to the poore wo­man that had seauen Deuils, to haue cast out sixe and left but one. But hee cast out seauen; to teach vs, that all our sinnes must be abandoned. And when he cast forth a legion out of another hee left not one of them all to possesse the partie: stil giuing vs to vnderstand, that if a man haue a thou­sand sinnes, hee must repent of them all. Whatsoeuer sinne it is that a man liueth in, though it bee neuer so sweete and pleasant, though neuer so profitable and gainefull, though of neuer so long continuance, hee must auoide it. VVhen God sent Saul in expedition against the Amalekites, hee gaue him a strait charge, that he should destroy all that per­tained vnto them, and that he should haue no compassion on them, but slay both man and woman, both infant and suckling, both oxe and sheepe, both camell and asse. So when we begin to subdue our sinnes, those cursed Amalekites, which fight against our soules, wee must spare none, how deare soeuer, but put them all to the sword, both small and great. VVee must mortifie all our earthly members, and cast away all things whatsoeuer are displeasing vnto God. In the time of the law, the Lord commaunded the Leper, that when he was clean­sed, he must shaue off all his haire. Hee must not suffer one old haire to grow, for feare of infection. In like manner, a man that setteth himselfe seriously to repent, hee must not retaine any one of his former sinnes. As Dauid saith, that they that are truely godly,Psal. 119.3 & 101.4. doe worke none iniquitie, none at all: And hee professeth for himselfe, that hee would knowe none euill. That is, hee would no approue or giue liking to any sinne. And great reason there is, why it should bee so. For first, euen one sinne that a man continueth in with de­light, infecteth and marreth all his good actions, as a little scarre staineth the beauty of the fairest face,Eccles. 10.1. and a few flie-blowes [Page 161] causeth the sweetest confection of the Apothecary to stincke and putrifie. Againe as one wound or one disease may bee deadly, as well as twenty: so one sinne that a man liueth in without repentance, may be damnable to his soule,Gal. 3.10. as well as an hundreth.

This doctrine serueth first, to stirre vs vp to labour for Ʋse. 1 godly sorrow for our sinnes. As wee doe euery day renue our sinnes, so must wee euery day recure our sorrow for them. And the rather, first because the hainousnesse of our sinnes doth require it. Sinne if a man had grace to discerne it, is the heauiest and the waightiest burden of the world. Salomon saith, that a stone is heauie, Prou. 27.3. and the sand is waightie &c. but sinne is heauier then them both. Dauid that felt the waight of his sinnes, complaineth,Psal. 38.4. that they were a waightie burden, too heauie for him to beare; Yea that they lay vpon his soule like a mountaine of lead and made him goe bowed and crooked very sore. And in an other place,6. & 40.12. he saith, his sinnes did so oppresse and sway him downe, as hee was not able to looke vp. Yea our Sauiour Christ inuiteth all them that labour and are laden; Implying, that where sinne is rightly felt, it is a heauy and a wearisome lode. And no doubt this was it,Luke 18.13. that made the poore Publicane expresse such tokens of griefe and shame for his sinnes, when hee durst not lift vp so much as his eies to heauen, but smote his breast, saying: O God be mercifull to me a sinner. Aug. de vera & falsa poenit. c. 14. And in­deede, if a man shall consider the quality of his sinne, and aggrauate it by the circumstances of time and place, and by his continuance in it, and shall call to mind, vpon how light temptation he was brought to commit it, and how oft hee hath iterated the same, he cannot choose but euen groane in godly sorrow vnder the burden thereof.Non laborat exonerari pecca­to, cui non vide­tur nimium. Aug. ibid. cap. 2: Quanto magis quis intelligit mala sua, tanto amplius suspirat & gemit. Aug. de contritione cor­dis. Otherwise, if a man be not thus conceited of his sinne, he will neuer sor­row for it, nor sigh to be disburdened of it. Hee that shall thinke his time to be as light as a feather, and neuer seeth any hurt that commeth by it, no maruell if it neuer grieue him. Secondly, without sorrow for sinne there can bee no true repentance. It is in vaine for men to say, they repent [Page 162] euery day they rise, and yet neuer shew any token of re­morse. It may bee vpon some occasion they may cease the committing of sinne, but till their hearts bee broken with sorrow;Gen. 37.28. & 42.21. they neuer repent of it. Iosephs brethren had left their cruelty towards their brother for many yeares, yet they neuer repented of it indeede, till by his rough handling of them in Egypt, they were brought to the sight of their sinne,Sam. 11. & 12 and touched with sorrow for the same. And Da­uid though hee had giuen ouer his adultery, yet hee ne­uer repented of it, before Nathan awaked him by denouncing the iudgement of God against him. Yea such as are destitute of godly sorrow, are so farre from repenting of their sinnes, that whensoeuer any occasion is offered, they are ready to fall into them againe, though in some carnall respect for a time they haue forborne them.

Thirdly, without this sorrow there can be no sound com­fort: we must neuer looke to feele comfort in the forgiue­nesse of our sinnes, vnlesse withall we haue our hearts pos­sessed with sorrow for committing of them. The Lord will not impart the least droppe of his mercy to any, which haue not first beene baptized with the baptisme of their owne teares. There were neuer any of Gods children throughly comforted, but they were first humbled. For God is not like a foolish Phisitian, that will apply a me­dicine, where there is no disease: nor like a foolish Sur­geon, that will lay a plaister, where there is no sore. But the conscience must first be wounded with a sense of sinne,Hos. 6.1. before the Lord will powre in the Oile of his mercy, to heale the same.Mat. 9.12. For as our Sauiour saith, They that bee whole neede not a Phisitian, but they that are sicke. And therefore he promiseth ease and refreshment, only to such as are weary and laden with the burden of their sinnes. Et 11.28. Dauid first with bitternesse of heart confessed his sinnes, before Nathan gaue him any hope of the pardon of them.2. Sam. 12.13.14. And they that were conuerted by Saint Peters Sermon, were first pricked in their hearts with remorse for their sinnes, [Page 163] before the Apostle ministred one word of comfort to them.Zech. 13.1. & 12.10. The Prophet Zechariah saith, that there shall bee a foun­taine opened for sinne and vncleannesse. But who are they that shall haue the benefit of it? only such as doe mourne exceedingly for their sinnes. As there is no sinne so great but by repentance and godly sorrow it is pardonable: so there is no sinne so little, but without repentance it is dam­nable.Aut continui dolores crucia­bunt poenitentem vitam meam, aut cruciatus ae­terni vexabunt puniendam am­mam meam. Necesse est, pec­catorem flere, vel hic, vel in futuro. Aug. de contrit. cordis in oratione. Psal. 51.17. Either continuall sorrowes must afflict a mans penitent life, or else eternall torments shall vexe his damna­ble soule. And of necessity a sinner must weepe either here or elsewhere.

Last of all, this godly sorrow for sinne is most pleasing and acceptable vnto God, as Dauid saith, The sacrifices of God are a contrite spirit; a contrite and a broken heart, O God, thou wilt not despise. Whereupon S^t. Augustine saith, Intucamur que madmodum vbi Deum dixit nolle sacrificium ibidem Deum o­stendit velle sa­crificium. Non vult ergo sacrifi­cium trucidati pecoris, sed vult sacrificium con­triti cordis. De ciuit. Dei lib. 10. cap. 5. Isa. 66.2. Psal. 56.8. Apoc. 21.4. Let vs consider in what sense: where he hath said that God will haue no sacrifice, in the same place hee sheweth that God will haue sacrifice. He will not then haue the sa­crifice of a slaughtered beast, but hee will haue the sacrifice of a contrite heart. And indeede, this is the chiefest sacri­fice of all other. And therefore the Lord hath promised e­specially to haue respect to him, that is of a contrite heart. Yea the Lord taketh such pleasure in a man thus affected, as there is neuer a teare falleth from his eies in remorse for his sinnes, but presently hee putteth them in his bottle, and at the day of iudgement he will wipe all teares from the eies of his children. And therefore wee must labour to bee sor­rowfull, and not suffer any sinne to escape vs without some remorse.

Secondly, this doctrine serueth to reproue them that are Vse. 2 so hard hearted, andSiccoculum genus, pumiccos oculos habent, nequeunt lachry­mam exorare vt expuant vnam modo. Plaut. in Pseudolo. Act. x. scae. 1. so drie eyed that they cannot grieue for their sinnes, nor wring out one teare of true repentance for their misdeedes. Howsoeuer in other matters they haue teares at command, and in any worldly crosse or calamity, they take on and weepe, as Rahel did for her children, and will not be comforted. Mat. 2.18. Isa. 22.4. yet in this case, when they should mourne for their sinnes, euery teare is as [Page 164] bigge as a milstone: there is no remorse, no compunction, nor touch of heart at all.Deucaliō va. cuum lapides ia­ctauit in orbem, vnde homines nati durum ge­nus. Virg. Georg. lib. 1. No their hearts are as strong as a stone, and as hard as the nether milstone, as Iob speaketh of Leuiathan Iob 41.15. they cannot sorrow.Gualt. in Zech. 7.12. homil. 14. As the A­damant is of such an inuincible hardnesse, that it cannot be softened, neither with the hammer, nor with fire, and thereupon it hath the name in the Greeke tongue: so the hearts of these men are so hardened, and made past feeling with the deceitfulnesse of sinne, that the word of God, which is compared both to a hammer, and to fire, cannot worke vpon them. Ier. 23.29. This is a most fearfull estate, if men had grace to discerne it. For there is no arrow of all Gods quiuer more dangerous then hardnesse of heart. It is incident to all men to sinne: but it is only peculiar to re­probates, not to be moued for their sinnes.Peccata prae oculis habeo nec gemo, erubescē ­da video, nec e­rubesco, dolenda intueor, nec do­leo, quod est mor­tis signum & dā ­nationis indic [...]ū. Membrum enim quod dolorem nō sentit, mortuum est, & morbus insenfibilis est in­curabilis. Bern. Meditat. cap. 12. For a man to haue his sinnes before his eyes, and not to grieue for them; to see shamefull thinges and not to be ashamed; to behold lamentable things and not to sorrow; is a signe of death, and a token of damnation. For the member that hath no feeling is dead, and the disease that is insensible, is past cure. Many doe glorie and boast, that they neuer felt any thing yet that came neare their hearts. But this, if they could see it, is a worse signe vnto them, and more prodigi­ous, then if a blasing starre hanged ouer their heads, or if an Angel from heauen should pronounce them to be accursed. Ira Dei est non intelligere deli­cta, vt sequatur paenitentia. Cypr. l. 1. Epist. 3. For it is the greatest token of Gods anger that can bee, for a man not to vnderstand his sinnes, that hee may repent of them. It is a lamentable thing, to see many weepe more for the losse of a horse, or a cow, nay for a dogge, then e­uer they did for their sinnes. If we can sigh, and groane, and mourne in outward calamities: what a shame is it that wee cannot weepe for our sinnes? I do not denie, but that some are of that nature, that they can hardly weep for any thing. And I doubt not but such may repent soundly without teares.Satis durus est cuius mentis do­lorem oculi car­nis nequeunt de­clarare. Sed sciat culpabiliter se durum, qui de­flet damna tem­poris, vel morte amici, & dolorē peccati lachry­ [...]non estendit. Non v [...] (que) est et q [...]s [...]e excuset, non habere fontem lachrymarum, qui vnquam lachrymis ostendit dolorem temporal [...]am. Aug. de vera & falsa poenit. cap. 9. But if euer a man can weepe for any thing, hee [Page 165] may shrewdly suspect his repentance, if hee cannot weepe for his sinnes. But most of all are they to be reproued, that are so farre from sorrowing, that they rather laugh both at their owne and other mens sinnes; As Salomon saith of the wicked foole, that maketh a mocke of sinne. Prou. 14.9. that it is a pastime to him to doe wickedly. Prou. 10.23. and that hee reioyceth in doing euill. Prou. 2.14. Yea they take them­selues to be graced by their sinnes, and boast of them, as if it were for their credit. They put on pride as a chaine as the Scripture saith, meaning, that as a proud man glorieth in his gold chaine, so they glory in their sinnes. Thus did the King of Babylon reioyce in his cruell oppression.Gualter ibid. ho­mil. 4. Hab. 1.15. Now this must needes bee an infallible token of desperate and incurable malice, when as men are not content to commit sinne, but besides, doe glory in them, and seeke to gaine reputation thereby. VVhich affection the Pro­phet Dauid reprooueth in Doeg, that cursed Edomite. Psal. 5.2 1. by boastest how thy selfe, sairh he, in thy wickednesse, O thou man of power &c? This is a sinnefull boasting; and to glory in this manner, is to glory in that whereof a man might ra­ther be ashamed. And all such reioycing as the Apostle saith not good. Yea woe bee to them that laugh in tbis manner, 1. Cor. 5.6. for the time shall come, when they shall waile and weepe. Luk. 6.25. Yea they shall cry for sorrow of heart, and howle for vexa­tion of minde. Isa. 65.14. And they that now make but a ieast of their sinnes, shall one day bee so confounded with feare and horrible dread,Apoc. 6.16. as they shall cry to the mountaines and rocks to fall vpon them, and hide them from the wrathfull pre­sence of him that sitteth on the throne

Last of all, this doctrine serueth to reprooue those that Vse. 3 would seeme to be sorrowfull and for their sinnes, yet con­tinue in them: there is no change or alteration appeareth in them, but still they are the same men they were. Or if peraduenture they abstaine from some sinnes, which they are not much inclined to, and whereunto they haue no great temptations, yet they will not forsake all their sins. And herein they doe as children doe, when they eat sweete [Page 166] meates they are loath to swallowe all downe at once, least they should loose the rellish of it; and therefore, they hold a little vnder the tongue,Iob. 20.12. as Iob saith. So they are loath to forgoe the pleasure of all their sinnes at once; and therefore that which hath beene most sweete vnto them,Acts 5.2. they retaine still. As Ananias and Saphira kept back part of the price; so they keepe backe part of their sinnes.2. Kings 5.15. And with Naaman the Syrian, they say God be mercifull to vs in this thing: they must needes haue a dispensation for one sinne or other. They deale with God in this case as Saul did when hee went a­gainst the Amalekites: 1. Sam. 15.9. hee destroyed a great part with the edge of the sword, but hee spared Agag the King, and the better sheepe, and the oxen, and the fat beasts, and the lambes, and all that was good &c. but euery thing that was vile and nought worth that they destroyed. So it may be, they will de­stroy some of their sinnes that they set nought by, but those that are pleasant and delightsome, or fat and gainefull, them they retaine and cherish still: yea euen they that pretend to emptie their hearts of all their sinnes, yet doe not deale so sincerely as they should. Saul would haue perswaded Samuel that hee had done Gods commaundement in de­stroying the Amalekites. 1. Sam. 15.14. Yea saith Samuel, hast thou so? What meaneth then the bleating of the sheepe in mine eares, and the lowing of the oxen which I heare? So a man may heare the bleating of many oathes, and the lowing of many cursed speeches euen from them that would seeme to bee most reformed. But let vs not deceiue our selues. For vn­lesse (as hath beene said) there bee as well a renouncing of sinne, as a seeming to sorrow and grieue for sinne, wee neuer yet came where true repentance grew.

And thus wee haue heard the repentance of the Apostle Peter; and as in his fall wee haue seene the Image of a grei­uous sinner, so in this wee haue seene the picture of a true Conuert. Many will fall with Peter and other of Gods children, but they will not rise with them by repentance. These men deceiue themselues: such examples as this will doe them no good. Thou seest that Peter was as ready to [Page 167] repent of his sinnes, as he was to commit them. Let me say to thee as our Sauiour Christ said to one in another case,Luke 10.37. Ipsi Petro statim dimisit, quia a­marissimè sleuit. Et tu si amarissi­mè fleas, Christus ad te respiciet. culpa discedet. Ambros. Ser. 46. Luke 13.3. Goe and doe thou likewise: then may the comfort of this ex­ample appertaine vnto thee. If thou canst weepe bitterly with Pettr, and forsake thy sinnes as hee did, then God will haue mercy vpon thee as well as vpon him. Otherwise, that sentence of our Sauiour Christ remaineth true, Except ye repent ye shall all perish.

Now howsoeuer there be not any plaine story of Peters repentance, either in the Gospels, or in the Acts, besides this mention of his; teares yet it is most certaine, that hee did truely and vnfainedly repent. Our Sauiour assured him of it before his fall, when hee said: I haue prayed for thee that thy faith faile not and when thou art conuerted streng­then thy brethren. Luke. 22.32. Againe as here hee denyed Christ thrice:Quia domi­num tertiò nega­uerat, tertiò con­fitetur: & quo­ties culpam de­linquendo con­traxerat, toties gratiam diligen­do conquirit: Qui ante lacry­mas praeuarica­tor extitit; post lacrymas pastor assumptus est, & alios regendos accepit, qui prius se non rexit. Ambros. ibid. Marke 16.7. so after his resurrection hee confesseth him as oft. And hee that before became a reuolter, is now made a Pastor of the Church. And the woman to whome the resurrection of Christ was first made knowne, are com­maunded by the Angell to goe and tell Peter by name, that as he was most afflicted by reason of his sinne, so he might be most comforted. Besides, the holy Ghost hath vsed him as a penman in writing the sacred Scriptures, which he would neuer haue done, if hee had continued im­penitent. And therefore let our repentance be vnfained as his was, and we shall ob­taine the pardon of our sinnes as hee did.

WE haue handled before the repentance of the Apostle Peter, in whose conuersion we haue seene a notable token of Gods mercy towardes repentant sinners. We are now to intreat of the repentance of the tray­tour Iudas: in whose wretched end wee haue a fearefull ex­ample [Page 170] of Gods wrathfull iudgement against wicked hy­pocrites.

In the former chapter, the Euangelist hath declared the obstinate and wilfull malice of this damnable traytour; namely how first of all hee conspired with the high Priests, Ʋers. 14.15.16. and compacted with them for a summe of money to deliuer his Master treacherously into their hands. And afterwardes when our Sauiour made it known to his disciples, that one of them should betray him, how impudently he carried himselfe not once blushing at the matter,Vers. 25. but setting as good a face on it as any of the rest: and lightly passing by the good ad­monition that our Sauiour gaue him, not suffering it to pre­uaile with him to repentance, or to bring him to any dete­station of his fact.Ʋers. 47. And last of all, how he came as the Cap­taine and leader of that rabble of souldiers that were sent to apprehend him,Vers, 49. and how with a false kisse, in token of friēdship, he betrayed him into their hands. And now in this chapter, hee setteth out his miserable end, well beseeming so vile and wicked a life. And he describeth it very diligent­ly. First, because it serueth to illustrate and set out the in­nocency of our Sauiour Christ, and also, that it may bee an example to others, wherein it may appeare, what an end they are to looke for, that are not afraid for loue of money to betraye the knowne truth. And therefore, it shall not be vnprofitable throughly to discusse that which the Euan­gelist hath written concerning Iudas. In whose repentance there are many good thinges to bee seene, though it want the cheife and principall; namely, faith in Christ Iesus: which onely, if if it had beene added, we should scarce haue found so notable an example of repentance in all the Scriptures. For in outward appearance it excelleth the repentance of Peter by many degrees.

But for our better direction in the profitable handling of it let vs consider in it.

• [Page 171]1. His repētāce where.
  • 1. The circum­stances of it, viz.
    • 1. The person described.
      • 1. By his name Iudas.
      • 2. By the hainousnes of his sinne that betraied him. viz. Iesus.
    • 2. The time, when it was too late. viz. When he saw that he was condemned:
  • 2. The parts of it, which are three.
    • 1. His contrition: Hee repented himselfe.
    • 2. His confes­sion, which is first in order, though set af­ter. And it is.
      • 1. Propounded. viz. he confessed his particular sinne. I haue sinned in betraying innocent bloud.
      • 2. Amplified, by the answere of the high Priest. What is that to vs? See thou to it.
    • 3. His satis­faction, wher.
      • 1. He brought againe the money he had receiued.
      • 2. When they would not take it, he cast it downe in the Temple.
• 2. His mise­rable end, where.
  • 1. His preparation to it: He departed. viz. into some secret and solitarie place.
  • 2. The manner of it. He hanged himselfe.

Iudas.] This is the first thing to bee considered accor­ding to the order propounded, to wit, his name: Iudas which was one of the twelue.

Which affordeth vnto vs this first instruction, namely,Doctrine. No outward thing can mak a man a good Christian with out inward sincerity. that no outward thing can make a man a good Christian, without the inward sincerity of the heart. It is not a mans calling, though neuer so diuine and honourable; it is not his company, though neuer so godly; it is not his learning, though neuer so great; it is not his ciuill honesty, though he carry himselfe so as no man can iustly blame him; it is not any other priuiledge in the world, that can commend a man to God, vnlesse withall he be sincere and sound hear­ted. [Page 172] Iudas here had all these, and yet we see he is a damna­ble hypocrite. For his calling he was an Apostle, as S^t. Pe­ter saith,Act. 1.17. He was numbred with vs, and obtained fellowship in this ministration. A calling more honourable then any o­ther in the Church of God,Gal. 1.1. because the ordination was not of men, neither by man, but by Iesus Christ, and God the Fa­ther. His company was such as for godlinesse could not be matched in al the world: for he was conuersant with Christ and his Disciples: his learning such as hee was a Preacher. For hee was sent with the rest,Luke 9.1.2.6. and went and preached as well as any of them. Last of all, his carriage was most ci­uill, for howsoeuer he had a false heart aganist his master, yet he dissembled his treason so cunningly, as it could not be discerned: for when our Sauiour Christ had told his Dis­ciples that one of them should betray him, they were all so farre from suspecting of Iudas, that they rather misdeemed themselues.Mar. 14.19. Religionem si­mulabat in fa­cie, quam non habebat in men­te sanctitatem praetendebat in veste, quam alie­nabat a corde: soris agnus in publico, intus lupus in occulto [...]oris Discipulus Christi, intus Discipulus Dia­boli. De coena Domini. serm. 3. Ier. 7 4.9.10.11.14.15. Gen. 4 3.4.5. Mar. 6.20. &c. Master is it I, saith one: Master is it I, saith another? but no man had so much as an euill thought of Iudas. So true is that which Bernard saith of him: hee counterfaited religion in the face, which hee had not in his minde: hee pretended holinesse in his apparell, which was farre from his heart: without he was a Lambe in publike; but within he was a Wolfe in secret: outwardly he was the Disciple of Christ, inwardly he was the Disciple of the De­uill. The Scripture is full of examples to this purpose. The Israelites thought themselues farre in Gods fauour, be­cause they had the outward seruice of God amongst them, they made their boast. The temple of the Lord, the temple of the Lord, &c. yet because in hypocrisie they nourished many grieuous sinnes, and made the house of God no bet­ter then a denne of Theeues; therefore the Lord threatneth to reiect them, and to cast them out of his sight, as hee had done their brethren before them. Kain was as forward in offering sacrifice as Habel, but because he did it not in sin­cerity, therefore the Lord had no regard, neither to him, nor his offering. Herod seemed to respect Iohn Baptist, and to be so farre in loue with his preaching, as he entertained [Page 173] him (as some thinke) for his houshold Chaplaine: yet be­cause he would not forsake his incest, he is branded for an hypocrite.Mat. 25.1. [...]. The foolish Virgins were as forward to meete the Bridegroome as the wise; but because their lamps were not furnished with oile, they were reiected.Mat. 22.11.12.13. That guest that wanted the wedding garment, came as readily to the mar­riage as any that were inuited, and shufled himselfe among them, as though there had beene nothing amisse in him. But assoone as the King came in, hee presently discouered his hypocrisie, and punished him accordingly.Mat. 3.9. Iob. 8.39. Act. 13.46. The Iewes boasted much of their priuiledge, that they had Abraham to their Father. But because they gloried only in the bare name and naked title of Abraham, and would not doe the workes of Abraham, therefore they were cast off, and the Gentiles receiued into fauour.Act. 5:1.2. Ananias and Saphira made as great a profession of Christianity, as any in the Primitiue Church, and were as ready to sell their possession for the re­liefe of the poore, as any of the rest: but because they did it not from a single heart, but dissembled and lied vnto the holy Ghost, therefore the hand of God was vpon them in a fearefull manner. Simon Magus seemed to beleeue the Gospell, and to be as desirous to be baptized as any other: yet because his heart was not right in the sight of God, Act. 8.13.21. the A­postle Peter told him, he had neither part nor portion in that busines. All these examples, and many more that might be produced, doe sufficiently confirme the truth of the do­ctrine propounded, that nothing in the world but a sincere and vpright heart can commend a man to God.

To make vse it of then. It serueth first, for the iust re­proofe of all those that flatter themselues in respect of an outward profession. But alasse it is not that which will serue the turne. This is no true note of a good Christian. But ra­ther as our Sauiour said in an other case, yee shall knowe them by their fruites. The Deuill will suffer a man to heare the word, to receiue the Sacraments, and to performe any outward seruice vnto God: If hee can but fill their heartes with hypocrisie, hee desireth no more. Hence is it that so [Page 174] many walke disguised, counterfeiting to bee that they are not, louing the vizard, rather then the true face of a Chri­stian. They doe ill and professe well. By outward ostenta­tion they seeme to bee good, but by deede and action they are too bad.Aliud habet animus, aliud resonat sermo. Optatus. lib. 1. Aliud corde oc­cultat, & aliud voce denuntiat. Cypr. lib 1. epist. 2 They harbour one thing in their heart, and vtter another in their speeches.Sub Christia­na professione viuunt, & Chri­sti praecepta ma­nanifestè pec­cando contem­nunt. Fuco iusti­tiae iniquitas te­gitur. Fulg. Epist. 3. ad Probam. They liue vnder a Christian profession, and yet by open sinning they con­temne the precepts of Christ. They couer their iniquitie with the counterfeit coulour of righteousnesse.Religionem quam praeten­dunt in verbo, non ostendunt in facto. Bern. de caena dom. Ser. 3 They pretend Religion in word, but doe not shew it in deede.Malti in Christiano voca­bulo gloriantur, & perditè viuunt passionem enim Christi & annun tiant prositendo, & ma [...]è agendo exhonorant. Aug. de Ciuit. Dei. lib. 16. cap. 2. Many glory in the name of a Christian and yet liue licentiously, for they shew forth the passion of Christ by their profession, but dishonour it by their action.Comptus in verbo, turpis in facto Bern. de co [...]sc aed. ca. 3 [...]. Their wordes are glorious, their deedes are infamous.Int [...]oisum tur­pis speciosus pe [...]e decor [...]. O [...]id. Forts candidi, intus sordidi: verba sanctorum habent, vitam sanctorum non habent. Bern. de ordine vitae. Gal. 3.27. Psal. 115.5.6.7. Joh. 2.25. Mat. 23.25.27. They haue a faire outside and a foule inside, they haue the wordes of Saints, but they haue not the liues of Saints. Hypo­crites are the Apes of Gods children. There is no vertue which the child of God hath in truth and sinceritie, but the seruant of the Deuill will make shew of it, and counterfeit it in hypocrisie. In their countenance they will appeare ve­ry modest, in their speech graue, in all their behauiour so­ber and temperate. They will counterfeit meeknesse, hu­militie, chastitie, and many excellent vertues: But if a man could looke into their heartes, hee should see they haue not put on Christ Iesus, as the Apostle saith but the Deuill rather. They may fitly be resembled to Banckcrupts, who wanting substantiall wares to furnish out their shoppes withall, doe fill vp the vacant places with goodly painted (but empty) boxes. So these hauing no substance of religion to com­mend themselues to the Church of God, doe yet make a flourish with shadowes of holinesse. They are like the Idols that Dauid speaketh of: They haue mouthes and speake not; they haue eyes and see not. They haue eares and heare not; they haue handes and touch not, they haue feete and walke not. &c. Our Sauiour Christ, that best knoweth what is in man, compareth them to platters that are cleane on the outside, [Page 175] but within are full of bribery and excesse; and to painted sepul­chers, which appeare beautifull outward, but within are full of dead mens bones and all filthinesse. They are like apples of Sodome, which seeme very faire to the eye; but if a man crush them in his hand, there is nothing but cinders and ashes, wofull monuments of the fearefull ouerthrow of that place. They are like the Ostridges, which haue very goodly winges, as though they could flie aloft: but such is the grossenesse, and heauinesse of their bodies, that they cannot raise themselues from the earth. In a word, they are like many trees, which, whiles they grow, seeme to be very straight and sound timber: but when they are cut downe, they proue hollowe hearted and good for nothing.Quis magis impius? an profi­tentes impieta­tem, aut menti­entes lanctita­tem? Bern. Apol. ad Guli. Abb. So that it is hard to say, who is the more wicked: whether hee that openly professeth impietie, or hee that falsly counter­feiteth holinesseNomen Chri­stiani ille frustrà sortitur, qui Christum mini­mè imitatur. Quid enim tibi prodest vocari quod non es? & nomen tibi vsur pare alienum? Aug. de vita Christ. ad soro­rem viduam. Gal 6.7. Luke 16.15. It is in vaine for a man to take vpon him the name of a Christian, that doth not imitate Christ. For what will it profit a man to bee called that which hee is not, and to vsurpe a name which is none of his owne? Such may flourish for a time, and deceiue the eyes of men with a vaine shew of pietie: but God cannot bee mocked, as the Apostle saith; And therefore, our Sauiour tolde the hy­pocriticall Pharises, yee are they that iustifie your selues be­fore men, but God knoweth your hearts. You make such a shew of holinesse, as that the people doteth vpon you, and admireth you for the onely men, but God that knoweth your heartes, seeth you to bee damnable hypocrites. Yea and many times, euen in this life, the hypocrisie of many is discouered to their shame.Simulata ilicò patescunt, & o­perosè licet im­pressus sucus leui sudore diluitur, Petrarch. de vit. solit. Omne sin­cerum perma­net, quae simula­ta sunt, diuturna esse non possunt. Bern. de ord. vitae It is a true saying, that thinges that are counterfeit, cannot long continue. False coine is soone discouered: and the face, though neuer so curiously and artificially painted, will soone bewray it selfe.Nemo potest personam diu ferre fictam, si­cta citò in natu­ram suam reci­dunt. Seneca de Clem. lib. 1. cap. 1 No man can long beare a fained person: for fained things doe soone returne to their owne nature. When men loue to bee hypocrites, dissembling holinesse and preten­ding outward sanctimony, God in iustice will in time vn­maske and vncase them: and then the sinne which they [Page 176] haue laboured to hide,Nihil simulatio proficit; paucis imponit leuiter extrinsecus in­ducta facies. Quae decipiunt, nihil habent soli­di. Tenue est mendacium, per­lucet, si diligen­ter inspexeris. Sen. l. 11. Ep. 80. shal appeare in open veiw; and the vertue, which they haue made shew of, shall be seene ne­uer to haue beene in them in truth. As it is said of Hera­clides, who by a cunning deuise would haue beene accoun­ted a God, that at last all was reuealed, and hee [...]. non qua­lis putari voluit, sed qualis erat. Diogen. Laert. in eius vita. Iosh. 7.19.20. was seene, not as hee desired, but as hee was indeede: so many times it befalleth hypocrites. As wee see in the examples of Kain, Ananias and Saphira, the man that wanted the wedding garment, Simon Magus, Elimas the sorcerer and diuerse other notorious hypocrites, who were all found out and discouered by the hand of God. Yea wee may ob­serue euen in our owne experience, that some who out­wardly liued an honest and a ciuill life: yet lying hypocriti­cally in some secret sinne, haue beene constrained before their death, with Achan to giue glory to God, and to dis­close the same to their one shame. But if it doe fall out, that they escape this iudgement in this life, and doe closely carry their hypocrisie to their graues: yet at the day of iudg­ment, when the thrones shall bee set and the bookes opened. Dan. 7.9.10. the vizard shall bee pulled from them, and their hypocrisie laid open in the sight of men and Angels. It may bee with an hypocrite in this life, as it is in a great snowe.Haec est verè dementia, non cogitare nec sci­re, quod menda­cia non diu sul­lant: noctem tamdiu esse quamdiu illuces­cat dies: clarisi­cato autem die & sole oborto, luci tenebras, & caliginem cede­re. Cypr. lib. 1. Epist. 3. 1. Cor. 4.5. When the snowe couereth the face of the earth, all appeareth white and cleane: but when once the Sunne riseth to melt and thawe away the snowe, many fil­thy quagmires and other loathsome places are discouered. So it may fall out, that a man may haue the reputation of a good Christian all his life: but at the day of iudgement, When the Sunne of righteousnesse shall arise. Mal. 4.2. then shall things bee lightned that haue beene hid in darknesse, and the counsels of mens heartes shall bee made manifest. And then as euery man that is found sincere shall haue praise of God; so all dissemblers shall haue, their faces couered with shame and disgrace.

Vse. 2 Secondly, this doctrine serueth to admonish vs, to labour for sinceritie, that we may not onely approue our selues vn­to men, but with Zacharias and Elizabeth we may be truely [Page 177] righteous before God Luk. 1.6.Estote Chri­stiani: valde pa­rum est vocari Christianus. Aug. de 10 chordis. Let vs labour to bee Christians indeede, else it is to small purpose to bee called Christians.Religionem quam tenemus in veste, serue­mus in mente; & sanctitatem quam habitus exterior palliat, intus animus te­neat. Bern. de caen. dom. Ser. 3. If we would bee Christs Disciples, let vs keepe the Religion in our hearts, which wee pretend in our apparrell, and let vs retaine that holinesse in our mindes, which our outward habite cloaketh and couereth.Estote disci­puli Christi, non in salsitate, sed in veritate; non in veste, sed in cor­de. Bern. ibid. Serm. 1. Let vs bee the Disciples of Christ, not in falshood, but in truth: not in the garments, but in the heart.Non confida­mus in latitu­dine soliorum, in expansione ra­morum, in viri­ditate frondium. ibid. Serm. 10. 1. Pet. 3.4. Psal. 45.13. Wee must not stand so much on the largenesse of our leaues, nor on the spreading of our branches, nor on the greennesse of our boughes, considering, that euery branch though neuer so flourishing, if it beare not fruit, it must bee cast into the fire to be burnt: as our Sauiour saith Ioh. 15.6. And herein wee may all goe to the schoole to a couetous worldly man. There is no man but he had rather be rich, then bee accoun­ted rich, hee had rather bee wealthy, then seeme to bee wealthy. So should wee rather desire to bee godly and re­ligious indeede, then to seeme to be so. It is true, that outward holinesse and the fruites thereof are necessary to commend vs vnto men: but our chiefest care and indeauour should be, that the hid man of the heart (whither onely the eye of God can peirce) may be adorned and beautified. It is said of Salomons spouse, which was a type of the Church that howsoeuer her cloathing, which did set her out to the world, was of brodered gold: yet her chiefest beauty and greatest glory was within. So should it bee with vs, wee should labour for a good inside, whatsoeuer the outside is. That which the Apostle saith of Circumcision is true also of Religion. That is not religion which is outward in the flesh, Rom. 2.28.29. but that is true Religion before God (as Saint Iames calleth it) which is within the heart: whose praise is not of men but of God. Al actions without this; though neuer so feruēt, are but froth like the hot enterprises of Iehu; who made great boast of the zeale which hee had for the glory of God. Come with me, 2. King. 10.16.31 saith he to Ionadab, and see the zeale that I haue for the Lord: but for all this, his heart was not vpright in the sight of God. Acts 24.16. But the Apostle Paul was otherwise affected, who endeuou­red [Page 178] himselfe to haue alway a cleare conscience toward God and toward men. First and principally, hee studied to ap­proue himselfe to God, and then afterwards to men also. And this is that which God especially respecteth, as he said to Samuel. 1. Sam. 16.7. God seeth not as man seeth for man looketh on the outward appearance, but the Lord beholdeth the heart. And when Dauid, lying on his death-bed, exhorted Salomon his sonne to serue God with a perfit heart, 1. Chron. 28.9. he vseth this as a rea­son to perswade him. For the Lord, saith he, searcheth all hearts, and vnderstandeth all the imaginations of thoughts. To conclude, this is a mans greatest comfort, both in this life,2. Cor. 1.12. as the Apostle Paul saith, This is our reioycing, euen the testimonie of our conscience, that in simplicity and godly purenesse we haue had our conuersation in the world, &c. And also at the houre of death. And therefore, when Hezekiah that good King had receiued the sentence of death, and for any thing that he knew, was to leaue the world, in a com­fortable assurance of his owne conscience, he betaketh him­selfe to God.Jsa 38.3. I beseech thee Lord, saith hee, remember how I haue walked before thee in truth, and with a perfit heart, &c.

Ʋse. 3 Thirdly, it serueth to admonish vs further, to take heede that we be not deceiued. As all is not gold that glistereth: so all are not good Christians that seeme to be. It is a true saying. Neuer age was more fruitfull of religions, and yet ne­uer lesse religion in any age. And therefore it standeth vs vp­on to take good heede, least whiles we approue that which is counterfait for current, we be seduced and drawne either into errour in religion, or into corruption in manners. And therefore we must pray with Dauid in the like case.Psal. 141.4. Incline not mine heart vnto euill, that I should commit wicked workes with men that worke iniquitie. And because hypocrites are so common, we must desire the Lord to discouer vnto vs who are indeede true members of the Church, that we may ioyne our selues to them: and who are dissemblers, that we may auoide them,Psal. 15.1. as Dauid doth. Lord who shall dwell in thy Tabernacle? &c.

[Page 179] Which betraied him.] This is the sinne of Iudas; wherein we may consider first the occasion, and secondly the quality of it. The occasion of his sinne was couetousnesse, as may appeare in the former chapter, where hee went to the high Priests, and asked them,Mat. 26.15. What they would giue him to deliuer Christ vnto them.

From hence then wee may learne,Doctrine. A couetous man will com­mit any sinne, though neuer so hainous. 1. Tim. 6.10. Metropotis om­nium vitiorum. Subtile malum, secretum virus, pestis occulta, doli artifex, ma­ter hypocrisis, li­uoris parens, vi­tiorum origo, cri­minum fomes, virtutum aerugo, tinea sanctitatis, &c. Bern. n ps. 91. serm. 5. Ephes. 5.5. Col. 3.5. that a couetous man may be easily drawne to commit any sinne, bee it neuer so hainous. There is nothing too hot nor too heauy for him. And therefore the Apostle saith, and not without cause, that couetousnesse is the roote of all euill. Yea the Heathen man called it, The head of all vices. It is as Bernard saith, A subtile euill, a secret poyson, an hidden plague, a deuiser of craft, the mother of hypocrisie, the breeder of enuie, the fountaine of vices, the nurse of sinne, the rust of vertue, the moth of holinesse, &c. In a word, there is not any one of all the ten Commandements, but a couetous man will easi­ly yeeld to breake it. First, the Scripture hath put it out of question, that euery couetous man maketh his riches his Gods. And the reason is euident: for a couetous person loueth his riches more then God, he had rather forsake all religion, then part with any of his commodities. And wee haue experience of many, that only in hope of gaine re­nounce the religion, which they seemed to professe, and become Papists. Againe, hee feareth the losse of his riches farre more then the losse of Gods fauour: he is lesse afraide to breake any of Gods Commandements, though it bee to the prouoking of his wrath; then hee is to diminish or im­paire his out ward estate. And he trusteth more in his wealth then he doth in God. As we see in that rich man in the Go­spell, who secured his soule,Luke 12.19. because he had much goods laid vp for many yeares. And therefore the Apostle willeth Ti­mothie to charge rich men, 1, Tim. 6.17. that they trust not in vncertaine ri­ches. If there were not a disposition in them hereunto, this charge were needlesse. It is the corruption of our nature, that is the occasion of all Gods precepts.

Moreouer, a couetous man for gaine will not sticke to [Page 180] worship Images. Let a man come to him, as the Deuill did to Christ,Mat. 4.8.9. with abundance of wealth, and say, all this will I giue thee, &c. hee will quickly fall downe and worship the most abhominable Idoll in the world. Againe, false swea­ring and perjurie which is a breach of the third commande­ment, is many times a branch that springeth from this cur­sed roote: when as men set not only their tongues, but their honesty also to sale for aduantage. And for the Saboth there is no greater cause of the prophanation thereof, then couetousnesse.Luk. 14.18.19.20. For men haue their Farmes to see, or Oxen to attend, or merchandise to follow, or one businesse or o­ther, that they cannot come to the exercises of religion. Or if they doe come for fashion sake, or for feare of law, and sit before the Minister,Ezech. 33.31. yet as the Prophet saith, their heart go­eth after couetousnesse. Or if they doe attend for the time: yet presently they depart away to their worldly businesse,Luke 8.14. and so the cares of this world choake the word, and make it alto­gether vnprofitable. And as couetousnesse treadeth vnder foote all the duties of the first table: so also it neglecteth all the duties of the second. It will cause a man to rebell against all his superiours that God hath set ouer him. No bond, either of nature or dutie can preuaile, where couetousnesse beareth sway. How many inferiours haue beene corrupted with money, to betray those whome they should haue lo­ued? As Iudas here was hired to betray his Master. And Dalilah was allured by bribes and rewards,Iudg. 16.5. &c. to betray Sam­son her beloued into his enemies hands. But wee neede not goe farre for examples in this case. There was neuer nation vnder heauen had greater experience hereof, then this of ours in the daies of our late Soueraigne Elizabeth of bles­sed memorie.Morton. Saunders. Parrie. Lopes, &c. Euery yeare there rose vp some vnnaturall wretches, who not regarding the oile of the Lord, where­with shee was annointed, sought by all meanes possible to cast her sacred Crowne to the ground, and to lay her Ho­nour in the dust: and to betray their natiue Country which should haue beene most deare vnto them, into the hands of forraine enemies. It is the cause of much murder and bloud [Page 181] shed, as Salomon saith.Prou. 1.19. Such are the waies of euery one that is greedy of gaine; hee would take away the life of the owners thereof. Whosoeuer standeth in his way betwixt him and his lands, he saith, as the husbandmen did in the Gospell, Come let vs kill him, that the inheritance may be ours. Mat. 21.38. And thus did couetous Ahab cause innocent Naboth to bee put to death, that hee might possesse his vineyard.1. King. 21.2. It lay very commodiously for him, and was a continuall eie-sore to him, and therefore he must haue it, though it cost the poore man his life. Yea many times it maketh men so vnnaturall,Filius ante diem patrios inquirit in annos. Ouid. Metam. lib. 1. that they doe not spare the life of their owne parents. At least, it they proceede not so farre, yet they are as sicke of the Father as may bee, and wish him faire laid in his graue, that they may enioy his liuing. It causeth cruelty and op­pression as the Prophet saith.Micah. 2.2. They couet fields and take them by violence, and houses, and take them away. By hard and vnconscionable dealing they grinde the faces of the poore: yea, they plucke off their skinnes from them, Isa. 3.15. Micah. 3.2.3 and their flesh from their bones: yea, they breake their bones, and chop them in peeces as for the pot, and as flesh for the Caldron: and they leaue not the bones till the marrow. Zeph. 3.3. It causeth whor­dome and adulterie; As wee see by common experience, that many both men and women, by gifts are drawne to embrace strange flesh, and to forget the couenant of their God, as Salomon speaketh, Prou. 2.17. It is the cause of theft and wrongfull dealing. It was couetousnesse that made Achan steale the things consecrated to God, as him­selfe confesseth. I saw, saith he,Josh. 7.21. among the spoile a goodly Babylonish garment, and 200. shekels of siluer, and a Wedge of gold of fifty shekels waight, and I coueted them, and tooke them. And it was couetousnesse that made Iudas a theefe,Joh. 12.6. when as carrying the bagge, he falsly purloyned that to his owne priuate vse, which was giuen by others to the com­mon benefit of Christ and all his Disciples. Yea which is the worst theft of all: it maketh a man a theefe to himselfe, whiles he defraudeth his owne belly, to increase his wealth. Now he that is a theefe to himselfe, whom will hee spare? [Page 182] as Sirach saith, cap. 14.5.Opum vt sua­rum habet curā; verum ijs, vt ex alienis, nihil ca­pit emolumenti. Diog. Laert. in vita Bi [...]nis. He carketh and careth for his riches, as if they were his owne: but he reapeth no benefit by them; as if they were another mans. And herein coue­tousnesse sheweth her selfe a most cruell Tyrant. Shee lea­deth a wretch vp and downe through fields, and woods, by sea, and by land, and all to heape vp a deale of wealth, and when he hath done, shee only giueth him leaue to looke on it, but not to vse it. Shee maketh him toile and take great paines to fill his barnes and his garners, his coffers and his chests, and then shee hideth the keyes, and denyeth him the vse of all. So that he is like the Asse that carryeth a heauie lode of gold and siluer all day, and at night eateth hay him­selfe.Diuitias locu­pletis habes, ani­mum sed egeni. O suc cessori di­u [...]s, egene tibi. Sphinx aenigmat. In a word, hee hath riches in great abundance, but withall he hath a beggarly minde, and howsoeuer hee be rich to his heire, yet he is poore to himselfe. It causeth lying: As the Souldiers that kept Christ his Sepulcher, were hired with large money to report, when Christ was risen from the dead,Mat. 28.12 13. 2. Sam. 16.3.4. that his disciples came by night while they slept & stole him away. It causeth slandering: As Ziba in a greedy desire of Mephibosheth his liuing, falsly slandered him to the King, of no lesse crime then high treason. Finally, it causeth many men to beare false witnes in matters of controuersie. As there is a wicked generation, thatEgo vero li­benter mentiar tua causa; & si quando me vis peierare, paratū fore scito. Cic. pro Qu. Rosc. Comae­do. haunteth West­minster Hall, stiled by the name of Knights of the Post, who for a small matter may be hired, to giue testimonie any way, of that which they neuer knew. Thus we see what a spawne of sinne is engendred of this one vice of couetousnesse. Be­sides, euery calling both in Church and commonwealth is corrupted with it. For Ministers, I feare me, we may ouer iustly renue the complaint of Bernard, Ipsa quo (que) Ec­clesiasticae digni­tatis. officia in turpem quaestum transiere. nec in his animarum falus, sed lucrum quaeritur diuiti­arum. Jn ps. 91. serm 5. Ezech. 34.3. that the duties of the Ecclesiasticall dignity are turned into filthy lucre, and they seeke not the saluation of soules, but the gaine of ri­ches. We haue too many that care more to eate the fat, and cloth themselues with the wooll, then to feede the flocke com­mitted vnto them. Insomuch as there is a very reprochfull prouerbe spoken of our calling (and I would none of vs had giuen occasion of it.) That if couetousnesse were lost, it [Page 183] would be found in blacke coates. And are not many of our Magistrates like the sonnes of Samuel, 1. Sam. 8.3. that turned aside af­ter lucre, and tooke rewards, and peruerted iudgement? Doe not many of them loue gifts and follow after rewards, Isa. 1.23. & 5.23. that they cannot iudge the fatherlesse? &c. Doe they not many times iustifie the wicked for a reward, and take away the righ­teousnesse of the righteous from him? Amos. 5.12. And doe they not op­presse the poore in the gate? Let a man that is neuer so wic­ked take a gift out of his bosome, and may hee not with ma­ny Officers of iustice wrest the waies of iudgement? Prou. 17.23. as Salomon saith.Pecuniosum hominem, quam­nis fit nocens, ne­minem posse da­nari. Cic. in Ver­rem. Proem. primae act. Ierem. 5.27. 2. Pet. 2.15. Isa. 5.8. Act. 1.19. Nay may not that auncient prouerbe bee renued againe, That a Money-man can hardly bee cast in his cause, though it bee neuer so badde? And is it not true of many, that the Prophet spake of some such in his time, that as a Cage is full of Birdes, so are their houses full of Bribes, and of the wages of vnrighteousnesse, whereby they are become great and waxen rich, ioyning house to house, and land to land? But let them take heede, that their fields proue not like that which was bought with Iu­das his money, Aceldama, euen a field of bloud. And as couetousnesse preuaileth with Magistrates, so also with all sorts of people. It maketh Landlords rack their rents so vn­mercifully, that the poore Tenant cannot liue in any com­fortable sort. It maketh Lawyers defend many bad causes, and set faire colours on false matters, to delude the right. It maketh tradesmen to vse false ballances,Micah. 6.11. and deceitfull waights, which are abhomination to the Lord, Prou. 11.1. or if they haue true waights, yet to falsifie them by deceit. Amos. 8.5.6. Yea to make the Ephah (that is, the measure) small, and the shekel (that is, the price) great: and to sell euen the refuse of their wares. So true is that saying of Ecclesiasticus. Eccles. 10.9. There is nothing worse then a couetous man: there is not a more wicked thing then to loue money for euen such an one would sell his soule.

And therefore to make vse of this doctrine,Vse. Math. 7.17. let vs be ad­monished to bee out of loue with this corrupt tree, which bringeth forth such euill and cursed fruit. Let vs follow the counsell of our Sauiour Christ. Take heede, Luke 12.16. and beware of [Page 184] couetousnesse. And as much as lyeth in vs, let all our conuer­sation bee free from it. Coll. 3.5. But because it is an hereditary euill, bred in the bone, and therefore will hardly out of the flesh: We must vse all holy meanes to mortifie and sub­due it that it may not haue Dominion ouer vs: Especi­ally,Psal. 119.36. wee must continually vse the prayer of Dauid, Incline my heart vnto thy testimonies, and not to couetousnesse.

Betrayed him.] The qualitie of Iudas his sinne is trea­son, euen high treason against the King of glory Christ Ie­sus. A sinne most hainous, if wee consider the circumstan­ces of it.Mat. 16.16. Hee knew that Christ was the Sonne of the liuing God, as Peter had confessed him. Hee had heard many sweete and gracious Sermons of our Sauiour, wherein ma­ny terrible iudgements were denounced against sinne, and many comfortable promises made to them that re­pent. He kept company with Christ, and saw his kindnesse towards all his Disciples. He was imployed in as honoura­ble a calling as any of the rest,Mat. 26 21, 25. John 13.26.27. & 6.70. as we haue heard before. In a word, Christ had diuerse times admonished him, and vsed meanes to bring him to repentance, and yet all this could not keepe him from betraying his Master, whom he should haue loued; and his God, in whom hee should haue belee­ued.

Doct. No sinne so hainous, but an hypocrite may fal into it.VVhereby wee are taught, that there is no sinne so hai­nous, nor so grieuous, but an hypocrite may fall into it. If a man in hypocrisie make much of one sinne, though ne­uer so small, he is easily drawne to any sinne, if occasion be offered.Gene. 4.8. If the heart be not found, the Deuill will preuaile with a man in whatsoeuer hee list. Kain being an hypo­crite, how easily was he brought to a most unnaturall sinne, euen to embrue his handes in his brothers bloud.Marke 6.27. Herod counterfeiting onely a loue to the word, was soone brought to put innocent Iohn Baptist to death.Acts 5.1.2.3. Ananias and Sa­phira pretending holinesse which they neuer had, did most impudently lye against the holy Ghost. So Iudas in this place. Nothing at all could doe good on him. They that of purpose came to apprehend Christ, returned conuerted [Page 185] by his doctrine, affirming to the high Priestes, Iohn 7.45.46. that man neuer spake like him. But this hypocrite nothing could moue.

It is reported of Darius, Aelian. var. Hist. lib. 6. cap 14. that when some of no meane place about him had conspired to kill him, as hee was an hunting; hee was not a whit afraid, but commaunded them to bend their weapons against him, and looking sternely vpon them, he asked them, why they did not execute that they came for. But they, when they saw his vndaunted courage, did not onely leaue off their enterprise, but also were so stricken with feare that they cast away their speares, and alighting from their horses, with all humilitie yeelded themselues vnto his mercy. Our Sauiour Christ did more to Iudas and yet coul not reclaime him.Iohn 13.27. For after hee had vndertaken to betraye him, hee putteth him in minde of the greuiousnesse of the fact, and biddeth him, to doe quickly what hee meant to doe. And when hee came to put his treason in execution,Mat. 26.50. hee spake to him in the mil­dest manner that could bee. Friend (saith he) wherefore art thou come? And againe, when hee came neere to him, to kisse him. Iudas, saith he,Luke 22.48. betrayest thou the Son of man with a kisse? words which might haue broken an heart of Adamant, and yet they could not mooue him. Now the reason why hypocrites doe make no bones of any sinne, is, first, because howsoeuer they dissemble holynes,1. Tim. 1.19. yet they haue made ship­wracke of a good conscience, as the Apostle saith, and there­fore, rush headlong vpon euery occasion into any wicked­nesse. Againe, they are in subiection to Sathan, who hath them in his snare, as a dogge in a chaine, and therefore,2. Tim. 2.26. 2. Pet. 2.19. hee leadeth them whether hee list. Hee can no sooner bid them goe, but they are ready to runne. And hence is it that the Prophet ioyneth an hypocrite and a wicked man to­gether. Euery one saith he, is an hypocrite and wicked, Isa. 9.17. because he that is an hypocrite will easily yeeld to any wickednesse. And indeed, it is iust with God that hypocrites should be gi­uen ouer in this maner to notorious sins, whereby they may come to open shame: that so they may either bee brought [Page 186] to repentance, or else receiue a more iust condemnation.

Ʋse.Let this therefore be a warning for vs, to make vs take heede of hypocrisie. There is farre more hope of a notori­ous wicked man that neuer made profession of Religion, then of a dissembling hypocrite, that hath a shew of godli­nesse, 2. Tim. 3.5. Luke 23.40.41. but denieth the power of it. That theefe that was cruci­fied with our Sauiour Christ, had led a most dissolute life all his dayes, and yet hee was at the last conuerted. Whereas this hypocrite Iudas liuing long disguised in the habite of holinesse, could neuer bee reclaymed, but perished misera­bly in his sinne. And therefore, let vs bee carefull, as wee professe our selues to bee Christians, so not to harbour the least guile in our spirits: Psal. 32.2. 2. Cor. 1.12. Acts 24.16. but in all simplicitie and godly pure­nesse to haue our conuersation in the world, and to keepe al­wayes a cleare conscience towardes God and towardes men. And this will minister more sound comfort to vs, both in life and death, then all the world is able to affoord.

Betrayed him.] As the fact it selfe was hainous, for the seruant to betray his Lord, and the Disciple his Master, so the manner of the treason, doth make much to the aggra­uating of it. For hee did it dissemblingly, vnder colour and pretence of loue and duty. First hee saluted him kindly, God saue thee Master, Mat. 26.49. and then, as though he had ment him no hurt, he came to him, and kissed him.

Doctrine. A shame to pretend friendship, and in­tend hatred. Psal. 12.2.From whence ariseth this doctrine, that it is a shamefull thing for a man outwardly in words and gestures to pretend freindship, and inwardly in heart to conceiue hatred, and intend mischeife, to bewray one thing with the mouth, and to conceale an other in the heart. Dauid complaineth of his times, that men did flatter with their lips, and spake with a double heart, or with an heart and an heart: making shew of that which they neuer purposed. And againe hee saith, they speake freindly to their neighbours when malice is in their heartes. Psal. 28.3.Simulatores mali, ad [...]ungen­tes se ficta cha­ritate, captantes omnes motus, om [...]ia verba sanctorum, in omnibus la­queos inquiren­tes. Aug. in Psal. 41.6. And thus dealt Dauids enemies with him, that came when he was sicke vnder pretence of kind­nesse to visite him, but their heartes heaped iniquitie within them, and whatsoeuer infirmitie they saw in him, when they [Page 187] came forth, they told it and blased it abroad. Psal 41.6. Such were the false brethren which the Apostle speaketh of, that came in priuily, onely to spie out their libertie. Gal. 2.4. Iere. 9.5.8. Thus was it in the time of the Prophet Ieremiah. Euery one, saith he, will deceiue his freind, and will not speake the truth. Yea, one will speake peaceablie to his neighbour with his mouth, but in his heart he layeth waite for him. They couer the venome of their heartes with the honny of their tongues. As Dauid saith.Mel in ore, verba lactis; fol in corde, fraus in factis. The wordes of his mouth were softer then butter, yet warre was in his heart: his wordes were more gentle then oile, yet they were swordes Psal. 55.21. The Scripture is full of examples in this case. The Deuil, when he came to tempt our first parents to sinne, hee gaue them sweete wordes, and pretended a great care of their good estate, when his purpose was to bring them to confusion.Gene. 3.4.5. & 4 8. 1. Sam. 18.17. And Kain with faire speeches enticed his brother Habel into the fieldes and then rose vp and slew him. Saul pretended great loue to Da­uid, in offering him his daughter in marriage;2. Sam. 3.27. but his intent was to make him perish by the hand of the Philistims. Ioab spake peaceably to Abner with his tongue, but with his hand hee wounded him to death. So likewise,& 20.9. [...]0. hee saluted Amasa as kindly as might bee, and tooke him by the beard to kisse him: but secretly hee smote him with his sword in the fifth rib, and shed out his bowels to the ground. & 13.26.27.28 Absalom earnestly inuited his brother Ammon to his sheep-shearing feast, as though hee had loued him intirely: but most trea­cherously he caused his seruants to kill him,Mat. 22.15.16. as he sate at ta­ble. The Herodians came glauering and flattering to our Sauior Christ, as if they had had a reuerent opinion of him,Luke 20.20. Master, say they; we know that thou art true and teachest the way of God truely, &c. But for all this, they came as spies, if it had beene possible, to entangle him in his talke. And thus did Iudas as we haue heard, betray his Master with a kisse, that his treason and falshood might be the lesse suspected.Stella in Luc. cap. 22. Whereupon one saith, he came neare him as a seruant, but he was a theefe; hee saluted him as a Disciple, but hee was a traytour; and last of all hee kissed him as a friend, but hee [...] [Page 188] a traitour; and last of all he kissed him as a friend, but hee was a deadly enemie.Amoris pigno­re vulnus in flixit charitatis officio sanguinem fudu pacis (que) instrumē ­to mo [...]tem [...]ro­gauit. Ferus in Math. 26. By the pledge of loue hee gaue him a wound, by the duty of charitie he shed his bloud, and by the instrument of peace he procured his death. Neither doe we want experience hereof in our daies, as the Apostle prophecied of the last times. 2. Tim. 3.4. For doe wee not daily seeFrons omnium familiaris; mul­torum animus iratus: iracundiae occultae; insidiae apertae. Cic. pro L Flacco. that many haue friendly and familiar counte­nances, that haue angrie and wrathfull minds? and is there not often hidden displeasure, where there is open flattery? This is a very odious and an abhominable thing.Tuta freques­que via est per amici fa [...]ere no­men: Tuta fre­quens (que) licet sit via, crime habet. Salo­mon compareth him, that vnder pretence of friendship is an enemie, vnto a potshard ouerlaid with siluer drosse. Prou, 26.23. And Dauid saith, that his enemies came about him like Bees. Psal. 118.12. and very fitly, as one obserueth; be­cause the Bee hath sweet honey in her mouth, and a veno­mous sting in her taile. Yea, and such kinde of persons are most dangerous, taking away the vse of humane societie. For how can a man liue and conuerse safely with that man, that bloweth both hot and cold, as the Satyre said,Altera manu f [...]rt lap. dem, al­tera ostentat pa­nem. P [...]aut. Aulular. that carieth fire in the one hand, and water in the other? Though a man be neuer so wary and circumspect: yet he can hardly in this case auoide danger.Nullae sunt oc­cultiores Insidiae, quam [...]e, quae latent in simulatio­ne officij, aut in aliquo necessitu­dinis nomine. Nam cam, qui palam est aduer­sarius, facile ca­uendo vitare po [...]sts: hoc verò occultum, inte­stinum, ac dome­sticum malum, non [...]do tion existit; verumetiam opprimit, antequam perspiccré, atque explorare potueris. Cic. in Verr. lib. 1. For there is none more se­cret and hidden trechery, then that which is cloked with pretence of friendship. An open aduersarie may easily bee shunned, but this close mischiefe will oppresse a man before he can perceiue it. As Dauid saith of his enemies. Surely, mine enemie did not defame me; for I could haue borne it: neither did mine aduersarie exalt himselfe against mee; for I would haue hid mee from him: But it was thou, O man, my guide and my familiar, &c. Psal. 55.12.13. By this meanes it commeth to passe, that a man cannot tell whom to trust.—Non hospes ab hospite tutus. Non socer a genero.— Ouid. Metam. lib. 1. If there bee falshood in fellowship, it is not safe for any man to trust his friend. Yea, hee must keepe the dores of his mouth, from her that lyeth in his bosome. Mich. 7.5.

[Page 189]This doctrine serueth to admonish euery one of vs,Ʋse. to take heede of this sinne. As we desire to approue our selues to be members of the Church in this life, and heires of Gods Kingdome afterwards, we must speake the truth in our hearts. Psal. 15.2. We may not pretend loue to any man in word and in tongue only, but we must loue in deede and in truth. Especially,1. Ioh 3.18. we must keepe all bonds of friendship inuiolable, with those that trust vs and relie vpon vs.

Then, when he saw that he was condemned. Aquinas in locü.] Aquinas moueth a question, how Iudas could see this, when as yet Christ was not condemned. For Pilate had not yet exa­mined him, much lesse pronounced sentence against him. But hee answereth out of Origen, that hee easily saw what the end would bee, because hee perceiued,Vers. 1.2. that the chiefe Priests and Elders had taken counsell to put him to death, and for that purpose had deliuered him to the Deputy. Now when he saw the matter was come to this passe, then he beganne to repent himselfe of that he had done. It is like, that he thought before, that Christ might escape, and that there was no danger of death. But now, seeing indeed what the issue would be, his conscience is troubled, and his heart beginneth to smite him. Hee could neuer before see the hainousnesse of his sinne, till hee saw that this was the end of his treason, that so innocent a person should be put to death. And now at the last comming to himselfe, he be­ginneth with sorrow and griefe to waigh the enormitie of his fact, and to be displeased with himselfe for it.

Doctrine. Mens eies are blinded before the cōmitting of sinne, and opened after­ward.Where we may obserue the craft and subtilty of the De­uill, that he dazeleth mens eies, and blindfolds them, that they cannot see the foulenesse of their sinnes, till hee haue brought them whether he would: but afterward, when it is too late, he letteth them see what they haue done.Non permit­tit Diabolus cas qui non vigitant, videre malum antequam persi­ciant. Aquinas in locum. First he extenuateth a mans sins, to draw him on the more easily; but afterward, he aggrauareth them, and maketh them ap­peare out of measure sinnefull: hee seduceth them with a false perswasion, as though either no hurt at all, or at least not much hurt would follow vpon their sinnes.Malè huma­nis ingenijs na­tura consuluit, quod plerun (que) nō futura, sed transacta per­pendimus. Qu. Curtius. lib. 8. Yea [Page 190] there is euen in nature a disposition, neuer to waigh the issue of a thing throughly, till it be done and past. Which being furthered by the Deuill, must needes be so much the worse. Hence was it, that Iudas neuer saw the hainousnesse of his bloudy thoughts against his Master, till he was condemned; otherwise he would neuer haue done so cruell a deede. He had often heard from our Sauiour Christ himselfe, that hee must be betrayed, and deliuered into the hands of the high Priests, and by them be crucified. He had heard a grieuous woe denounced against him that should betray him,Mat. 26.24. that it had beene good for that man, if he had neuer beene borne. But the Deuill soone extinguished the remembrance of these things, and made them no better then a tale told to a deafe man. No doubt, he made him beleeue, that Christ should neuer be put to death; but that hee might enrich himselfe with the money, and yet his Master should do well enough. He perswaded him, that either his owne innocencie would acquite him, when he should be brought to his trial; or else, if his enemies should be so malicious, as to condemne him without cause, yet by his diuine power, he could easily when he listed,Mat. 8.26. Luke 8.29.30. rescue himselfe out of their hands. It was not like­ly, that he that with a word could still the raging of the Sea, and with a word could cast out a legion of Deuils, would suf­fer mortall men to preuaile so farre, as to put him to death. Besides, he had had experience of Christs power in this case. When the men of Nazareth, Luke 4 29.30. offended at his preaching, thought to cast him head-long from the top of an hill, hee passed through the midst of them, and went his way. Yea, when himselfe with a rabble of Souldiers came to apprehend him in the garden,Joh. 18.6. hee did but speake a word, and they all went backward, and fell to the ground. But now, perceiuing con­trary to his opinion, that hee was condemned to death, at the last he acknowledgeth the grieuousnes of his sinne, and is touched with remorse. As the Deuill dealt with Iudas, so hee dealeth with all sinners: hee leadeth them long hood­winckt through many sinnes, and at the last, when their eies are opened, that they see the odiousnesse of their sinnes, but [Page 191] cannot see the mercy of God, he casteth them headlong in­to horrour and anguish of heart. Adam and Eue saw no harme by themselues,Gen. 3.7. till they had indeed eaten the forbid­den fruit; but then their eies were opened, and they saw their nakednesse, and in it their miserie. Peter saw nothing in the denying of his Master, till the cocke crew,Mat. 26.74.75. and Christ looked back vpon him, but afterwards his heart melted within him, and he wept bitterly. Dauid saw nothing in his adulterie and murder, but slept full securely, and neuer thought worse of himselfe for it, till Nathan the Prophet awaked him:2. Sam. 12.13. then he cried, out in the bitternes of his soule, I haue sinned against the Lord. The reason why the Deuill doth thus blind mens minds, is this: He knoweth they would neuer be caught, nor brought to commit sinne, if they should see the danger of it. And therefore, he is most carefull to hide that. If Dauid and Peter had seen as much before, as they did after, they would neuer haue fallen in so fearful a manner. And herein the De­uill resembleth the fowler,Frustra ia­ctatur rete ante oculos pennato­rum. Bern. in Psal. 91. serm. 13 that will not spread the bare net before the birds, but straweth corne, or vseth stales, or some thing or other, to allure them and draw them to it. And the fisher, that couereth his hooke with a baite, the better to beguile the fishes. If he should cast a naked hooke into the water, he should catch but a little fish.Gen. 3.5. So the De­uill, when hee fished for Adam, hee baited his hooke with hope of preferment,2 Sam. 11.2. I sh. 7.21. 2. Kings 5.20. 1. Sam. 15.21. perswading him that hee should better his estate, and become like God himselfe, knowing good and e­uill. To catch Dauid, he baited his hooke with pleasure and delight. He caught Achan, Gehezi, and Iudas in this place, with gaine and profit. And he ensnared Saul with pretence of religion. Thus he dealeth still with euery man: knowing his disposition, and how hee is inclined, hee fitteth his baits accordingly. He neuer comes bluntly and rudely to a man, and biddeth him simply transgresse Gods Commandement, but alwaies vseth some deuise or other, to make his sinne please him. He entiseth the drunkard with voluptuousnesse, hee allureth the theefe with hope to better his estate, hee draweth on the whoore-master with delight of the flesh. [Page 192] Yea and all this while, he doth what he can, to extenuate the sinne, and make it seeme light, making but litle mole-hils of great mountaines. As he perswadeth men, that drunkennes is but good fellowship; that adultery is but a litle dalliance, and a tricke of youth; that pride is but a desire to be hand­some and cleanely, and that couetousnesse is but an honest care to liue in this world. But afterwards, when hee hath wrapped them in indeed, then he aggrauateth euery sinne, and lodeneth and ouerwhelmeth the soule and conscience with vnspeakable horror.Iul. Solynus Po­lyhist. cap. 27. And herein he is like the Panther, which hath the body all ouer painted with little spots, very pleasant to the eie, and delightsome to the smell; whereby many beasts come very hastily to gaze vpon her. But with­all shee hath a very vgly and grimme face, which maketh them afraide to come neare. And therefore, because shee is slow of pace, and cannot by running get her prey, shee hideth her face, and sheweth only her painted skinne, to al­lure the beasts within her reach, and then sodainly shee de­uoureth them. In like manner, the Deuill seldome appea­reth in his owne vgly shape and likenesse, for then euery one would be afraide of him: but alwaies appeareth vnder some colourable pretence or other, that he may more easily deceiue poore sinners.

Vse.This doctrine serueth for our admonition, that wee take heede we be not beguiled with false perswasions, and so fall into grieuous sinnes, least when the filthinesse and hainousnesse of them shall bee once brought to our know­ledge, we be not able to beare the horrour that will follow vpon them. Sinne may well bee compared to the strumpet that Salomon speaketh of, Prouer. 7.13. At the first it will flatter a man, and vse many perswasions to allure him: but if he yeeld and consent, he shall be as an Oxe that goeth to the slaughter-house, and as a Foole to the stocks for correction. Till a dart strike through his liuer, &c. Vers. 22.23. That which is spoken of the bread of deceit, Prouerb. 20.17. is true of all sinne whatsoeuer; That at the first putting into the mouth, it is sweet as Manchet, it hath a plea­sant [Page 193] rellish, but afterward the belly is filled with grauell. The pleasure that accompanieth the committing of sinne, is not so certaine, as the heart-burning and horrour of conscience that followeth afterward.Aug. in Psal. 58. Saint Augustine compareth sinne to a kind of bramble, called Christs thorne, which at the first sprouting is like an herbe, soft and tender, but after there followeth sharpe prickles. So sinne at the first is pleasing to the flesh, but afterward it leaueth a pricke in the conscience, which whosoeuer would not feele, hee must now strike himselfe with the pricke of repentance. As the flower breedeth a worme, which afterward ea­teth and consumeth it: So sinne, that a man liueth in with delight, breedeth a worme that gnaweth the conscience, and vexeth it with endlesse woe,Ʋoluptas tran­sijt, peccatum re­mansit. Bern. de vijs vitae. which remaineth and abideth when the pleasure is vanished and gone.Transit totus ille pruritus delectationis imi­quae, & volupta­tis illecebra tota breui finita est: sed amara quae­dam impressit signa memoriae, & vestigia faeda reliquit. Bern. de conuer. ad Schol Citò praeterit quod delectat; permanet sine fine quod crueci­at. Aug. de ho­nest. mulierum. And indeed all the itching delight, and all the intice­ing pleasure of sinne, is soone at an end: but it imprinteth bitter tokens in the memory, and leaueth foule footsteps in the soule.Qui in prin­cipijs norunt, prae­dicant: qui in fine expèrti sunt, non iniuria exe­crantur. Iul. So­linus. cap. 24. And therefore w [...]e may say of sinne, as was said of the riuer Hypanis, (which is sweet and whole­some at the spring head, but after falling into an other ri­uer, the nature of it is changed, and it is exceeding bitter) that all that tast of it at the first, doe like and commend it, but they that haue experience of the end of it, haue cause to curse it.

We vse to say, we will not buy gold to deare. Why then should we buy the momentanie pleasure of sinne at so high a rate? when the fish hath swallowed the hooke, had shee not better haue beene without the baite? when the bird is caught in the net, had she not better haue wanted the corne that allured her? Let vs therefore learne to knowe the en­terprises and sleights of Sathan, as the Apostle calleth them 2. Cor. 2.11. and the deceitfulnesse of sinne. Heb. 3.13. least wee bee circumuented therewith.Mentitur, vt fallat; blanditur, vt noceat; bona promittit, vt ma­lum tribuat: vi­tam pollicetur, vt perimat. Cypr. Lib. 1. Epist. 8. The Deuill, as one saith, lyeth, that he may deceiue vs, flattereth, that hee may deceiue vs, flattereth, that he may hurt vs; hee promiseth vs good things, that hee may doe vs a mischeife; hee promi­seth [Page 194] vs life, to the end he may kill vs. Hee promiseth plea­sure, but God knowesNocet empta dolore voluptas. it is deare bought; there is ne­uer a dramme of it, but it bringeth a pound of sorrow. And therefore Saint Augustine complaineth greatly in this case.O peccata, quam faciles a­ditus habetis, dum suadetis: & quam diffici­les exitus habe­bitis? dum sua­detis inungitis; sed postquam su­aseritis, vs (que) ad mortem animae pungitis. Deli­ctae mea, an era­tis tum tam noxia sutura, cum animam meam vestra dulcedine pulsa­batis, cum cor meum vestra dulcedine vnge­batis? cur hoc ante celabatis? & cur me trade­batis. de contrit. cordis. Math. 16.26. O my sinnes, how easie passage had you into my heart when you began to perswade me, and how hard will your issue be? when you began to perswade me you flattered me; but after I was once perswaded, you wounded mee euen to the death of the soule. And a little after. O my sinnes, saith he, were you like to proue thus hurtfull, when you allured my soule with your sweete pleasures? Oh why did you conceale this before? Oh why did you betraye me? &c. A­gaine the Deuill promiseth profit, but alasse, what will it profit a man to winne the whole world, and loose his owne soule? Had not Iudas beene better without his thirtie peices of siluer? Had not Achan beene better without his goodly Babylonish garment, and his siluer and wedge of gold? And had not Gehezi beene better without his talents of siluer, and change of garments? Let vs therefore, euermore sus­pect the Deuill, and pray to God to open our eyes in all temptations, that before wee commit sinne, wee may see it in the true likenesse of it, how odious and ougly a thing it is, how dishonourable to God, and how hurtfull to our owne soules, then would we neuer fall into such grosse sinnes as otherwise we doe.

Repented himselfe.] Hetherto wee haue spoken of the circumstances of Iudas his repentance: now follow the partes of it: which are three, his contrition, his confession, and his satisfaction. This is in a manner all that the Papists require in repentance, that there be contrition in the heart, confession of the mouth, and satisfaction of the worke. And therefore, by their doctrine Iudas repented truely. But let vs examine them seuerally, and wee shall see, that hee was farre short of true repentance.

And first for his contrition. It cannot be denied, but that he had a great measure of sorrow in his heart, but his sor­row was not right, nor such as it should bee. He saw in­deede [Page 195] what punishment hee had deserued, his conscience was vexed with the guiltinesse of his sinne, and with feare of hell fire, which he saw burning before him, yea felt already kindled within him: and this made him grieue. Otherwise, he neuer sorrowed, for that by his sinne hee had so highly offended and displeased God. [...]. And this doth the word sig­nifie, that is vsed in this place: which properly is as much as to be sad and pensiue after any deede done:Beza. Paenitere. and it answe­reth to the Latine word, which signifieth to be Penitent: and may bee vsed as well in euill part, as in good. For it doth not properly containe any change of the minde and life vnto better; but simply expresseth a kind of heauinesse and discontentment, causing a man to wish that vndone which he hath done, bee it good or euill. Some call it con­trition, which is nothing else but an high way to any grie­uous sinne, and so at last to desperation. So that here it sig­nifieth nothing else but the sorrow wherewith Iudas was swallowed vp, after he considered the foulnesse of his sinne. But there is an other word, [...] many times vsed in the new Te­stament, which properly signifieth to be wise after any fact, and so to bee sorrowfull for the fault committed, as to re­forme it:Resipiscere. answerable to the Latine word that signifieth to repent, and therefore, properly it is neuer taken but in the good part.

From hence then we may gather this instruction,Doct. Onely godly sorrow causeth true Repen­tance. 2. Cor. 7.10. that e­uery sorrow for sinne, though it be neuer so great, causeth not true repentance; but onely godly sorrow. This the A­postle Paul affirmeth in plaine wordes, when he saith, that godly sorrow causeth repentance, neuer to be repented of: name­ly when a man is grieued for his sinnes committed, not for feare of punishment, but because hee hath offended God, that hath beene so good, so gracious, and so mercifull a Fa­ther to him. Euen as a good Sonne, when he seeth his Fa­ther angry hee is sorrowfull, not so much for feare of the rod, as because his Father hath beene so louing and so kind vnto him. So it is with all Gods children, as appea­reth by many examples in the Scripture. When Dauid had [Page 196] committed those great sinnes of adultery and murder, and was reproued for them by the Prophet Nathan, he confes­sed with great remorse and anguish of heart,2. Sam. 12.13. I haue sinned against the Lord: Psal. 51.4. and in another place, Against thee, against thee onely haue I sinned &c. All the iudgments that Nathan threatned against him, which were graat and fearefull did not so much affect him as the dishonour which by his sinnes he had done against God. And againe when hee had num­bred his men,2. Sam. 24.10. his heart smote him, and he cryed out, I haue sinned exceedingly in that I haue done. The pestilence which raged so horribly in the land, did not so much moue him, as his pride against God, in presuming more of the strength of his souldiers, then of Gods protection, whereof hee had so good experience. So the Church of God considering the great indignitie she had offered to her spouse Christ Ie­sus, that shee would not open to him, though hee intreated her so faire,Cant. 5.2.3.4. but suffered him to stand without, till his head was full of dew, and his locks wet with the drops of the night: shee was so affected, that her very bowels were moued within her. And the Apostle Peter, as wee haue heard before, see­ing how grieuously hee had sinned in denying his Master went out, Mat. 26.75. and wept bitterly. If there had beene neither hea­uen nor hell, neither reward nor punishment, yet this very vnthankfulnesse to so kind a Master, would haue caused him to sorrow as much as hee did: when this affection is once in a man, then hee beginneth truly to repent, and ne­uer before. Then hee is displeased with himselfe, then hee loatheth and detesteth his sinnes, whereby he hath offended God, and then he beginneth seriously to bethinke himselfe, what course he may take to please God. So did Dauid, be­ing greiued because he had so hainously offended God, he prayeth,Psal. 51.4.10. that God would create in him a cleane heart, and renew a right spirit within him, that so he might walke more acceptably before the Lord, for the time to come. So also the godly Israelites in Ezra his time,Ezra 9. the whole Chapter & 10.3. when they had with great griefe of heart bewailed their sinnes against God, they resolue to make a couenant with God, and solemnly [Page 197] to bind themselues, to put away their strange wiues, where­by they had so much dishonoured him. And so is it withall the faithfull, euen as a good child, hauing by his vntoward­nesse vexed his Father, is carefull afterwardes to please him by all meanes possible.

There is another sorrow, which the Apostle calleth a worldly sorrow, which is alwayes ineffectual:2. Cor. 7.10. Oderunt peccare boni virtutis a­more. Oderunt peccare mali formidine paenae. Sunt quos pec­casse paenitet, propter presentia supplicia, displi­cet enim latroni peccatum, quan­do agitur de pae­na: desit vindi­cta, reuertitur ad crimina. Huic concor­dant, qui consi­tentur inuiti non amore boni sed vt sagiant dam­num & incom­modum saeculi. vtilis ergo erit paenitentia, si sit spontanea. De vera & fulsa paenit. cap. 9. Gen. 4.11.12.13 Exod. 9.27.34. & 10, 16.17.20 1. Sam. 15.24 25 for it ariseth on­ly of feare of punishment, and when that is once taken a­way, they returne to their former sinnes, as greedily as the dog to his vomit. Whereupon Saint Augustine saith well. There are some, that repent that they haue sinned, by rea­son of present punishments. For the robber is displeased with his sinnes, when hee is brought to punishment for them: but take away the punishment, and hee returneth a­gaine to his former faultes. Like vnto him are they that confesse their sinnes against their willes; not for any loue of good, but to auoide the losse and punishment of the world. So that, repentance will bee profitable, if it bee voluntarie. And on the contrary side, that which is extorted and wrung from a man for feare of punishment, is alwayes vnprofita­ble. Kain mourned exceedingly and cryed out saying My sinne is greater then can bee forgiuen me: but it was not for his hypocrisie in Gods seruice, no for his cruell murdering of his brother, but because of the punishment that God in­flicted vpon him. Pharaoh howled and tooke on and con­fessed him selfe a sinner, but it was not in any detestation of his sinne, but for the great plagues that God had brought vpon him and his land: and therefore when they were remo­ued hee was as wretched, and as disobedient as euer he was before. Saul was sorrowfull and acknowledged his sinne, but it was onely in regard of Samuels threatning, that God had reiected him, and would take his Kingdome from him and therefore, hee was so far from amendment of life that he became euery day worse and worse, as appeareth in the whole course of the story. Achab also humbled himselfe and put on sackcloath, as though he had beene very penitent:1. King. 21.27. but it was for feare of the vengeance that Eliah had denounced [Page 198] gainst him and therefore there was no reformation in him, as may appeare in that hee persecuted the Prophet for tel­ling him the truth.& 22.8.26.27.

Vse.This end may serue to stirre vs vp to labour for godly sor­row, that wee may mourne for sinne, because it is sinne, and because it displeaseth God. And this will be exceeding forcible to expell our sinnes: for when this affectation once commeth into the heart, sinne goeth out: it will not lodge nor settle there vnlesse it bee cockered and made much of.Zech. 12.10. When a man once bewaileth his sinnes, and lamenteth for them, as he would doe for the losse of his onely Sonne, then hee cannot choose but detest them: then euen his dearest sinnes, wherein he hath taken most delight, will bee bitter as gall, and most odious vnto him. Now the meanes whereby this sorrow may be attained are these. First, to consider the manifold blessings of God towards vs, and our vnthankful­nesse to him.Lament. 3.23. When a man shal consider how gracious God hath beene vnto him, renewing his mercies towards him eue­ry morning, and withall, how vnthankfull hee hath beene, rendering euill for good, and hatred for his good will, it cannot choose but much affect him.2. Sam. 12.7.8. When Dauid called to mind what great things God had done for him, that hee had ad­uanced him to be King ouer Israel, and had deliuered him out of the hands of Saul, and as Nathan told him, if that had beene too litle, he would haue giuen him much more: that wrought remorse and sorrow in his heart.Ezra. 9.8.9. Nehem. 9.7.8.9.10. &c. Iere. 5.25. The like wee see in the people of the Iewes in the time of Ezra and Nehemi­ah. Secondly, to call to minde and throughly to waigh the ill effects that follow vpon sinne. Namely, that they hinder good things from vs, Zech. 12.10. and pull downe many curses vpon our heads: but especially, that by them we peirced and crucified Christ Iesus. When a man shalbe perswaded of this, it will make him mourne more then any thing.Iames 4.9. It will cause him to afflict himselfe, to sorrow and to weepe, to turne his laugh­ter into mourning, and his ioy into heauinesse. Thirdly, to at­tend diligently vnto the Ministery of the word, that so our sinnes may be laid open, and our heartes smitten with greife [Page 199] for them.Acts 2.36.37. Thus was it with the hearers of Saint Peter when they heard their particular sinnes, and the haniousnesse of them discouered by his preaching, it is said, they were pricked in their hearts. But it is not the bare hearing of the word that will effect this; it must bee laid vp in the heart, that so the continuall remembrance of it may wound the soule, when neede requireth. As the Lord saith by the Prophet, he will write his lawes in their heartes by his spirit, Jere. 33.31. Ezech. 36.27.31 and then shall they remember their owne wicked wayes, and shall iudge themselues worthy to haue beene destroyed. Last of all, to take heede of presumptuous sinnes, otherwise our heartes will cease to smite vs, or if they doe, we shall not feele it: as we see in the example of Dauid, 1. Sam 24.6. whose heart did alwayes smite him in his infirmities;2. Sam. 24.10. as after the cutting of the lap of Sauls garment, and after the numbring of his men: but after those great sins of adultery and murder, he had either no checke nor touch of conscience at all, or if hee had any, it was so, that he had no sense nor feeling of it til,2. Sam. 12.1. &c Nathan the Prophet came to him, and awaked him out of his securitie.

I haue sinned.] This is the second part of Iudas his re­pentance, namely his confession: which though it bee set downe after his restitution, yet no doubt it was in order be­fore it. And therefore we will handle it first. And first wee will speake of it in generall, and then more particularly ex­amine the matter of it. In this confession of his, wee see hee goeth very farre. First he confesseth his sin openly and pub­liquely, without any regard of his credit, he careth not who heareth him. Secondly, he doth not onely confesse in gene­rall tearmes, I haue sinned, but hee layeth out his particular sin, I haue sinned, sairh he, in betraying innocent bloud. Here­in he went a great deale farther then many will doe at this day: and yet hee went not farre enough. For many things were wanting in him which are required in true confession: which that it may the better appeare, let vs consider the doctrine of true confession.

Wherein we are to obserue, first,Doct. The nature of true confessiō. the person to whom we must confesse our sinnes: and secondly, the manner how we must confesse them. For the person, wee are to know, that [Page 200] first and ptincipally we must confesse our sinnes to God: as Dauid did, I acknowledged saith he, my sinne vnto thee: for I thought, I will confesse my wickednesse vnto the Lord. Psal. 32.5. And the reason is. First, because all sinne is commit­ted against God; as Dauid saith. Psal. 51.4. Against thee, against thee onely haue I sinned, and done euill in thy sight. It is true, we may and doe wrong and hurt men by our sinnes, as Dauid highly iniured Ʋriah by his sinne, but as it is a sinne, the cheifest dishonour is against God. And so was Ioseph perswaded, when hee would not yeeld to the allure­ments of his Mistris. How can I doe this great wickednesse, and sinne against God Gen. 39.9. And yet withall he confes­seth in the same place, that it would haue beene a great of­fence against his Master, considering what trust he had repo­sed in himSolus Deus misereri potest: veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri, qui pec­cata nostra por­tauit. Cppr. Ser. 5. de Lapsis. Marke 2.7. Job. 34.31. Isa. 43.25. 1. Iohn 1.9. Seondly, because God onely can forgiue sinne. The Scribes and Pharises, though they were corrupt in many things, yet in this they held the truth, when they said Who can forgiue siinnes but God onely? And Elihu in the book of Iob affirmeth it very confidently Surely, saith hee, it ap­pertaineth vnto God to say, I haue pardoned, I will not destroy. And the Lord himselfe testifieth as much saying, I euen I am hee that putteth away thine iniquities for mine owne sake &c. So that it is euident, that our sins must be cōessed vnto God. Now here Iudas failed. For no doubt if hee had vnfainedly confessed his sinnes to the Lord, hee had obtained the par­don of them according to that saying of Saint Iohn: If wee confesse our sinnes, God is faithfull and iust to forgiue vs our sins.

Secondly, we must confesse our sinnes also to men, and that both publikely and priuatly, as the qualitie of the sinne requireth. For publike confession, if a mans sinne haue been publike to the offence and scandall of the Church, and hee hath beene excommunicate for it, he ought publikely to ac­knowledge the same, and earnestly desire to be receiued into the felloship of the Church againe.1. Cor. 5. 2. Cor. 2. Thus was that incestuous person, that was deliuered to Sathan for his sinne, vpon his humiliation restored. And indeede, there is a very necessary vse of this open confession: first, in respect of God, who is [Page 201] thereby much glorified, as before he had been dishonored. And therefore, when Ioshua laboured to bring Achan to a free and heartie confession of his sinne he saith. My sonne, Iosh. 7.10. I beseech thee, giue glory to the Lord God of Israel, and make confession vnto him, & shew me now what thou hast done, &c. Secondly, in respect of the Church, both that the congre­gation that hath beene offended, may be satisfied, when it seeth the sinner conuerted: and also that others may be ter­rified from committing the like sinnes, as the Apostle saith. Them that sinne rebuke openly, that the rest may feare. 1. Tim. 5.20. And last of all, in respect of the sinner himself, that he may there­by be the more humbled, as the incestuous person was,2. Cor. 2.7. be­fore spoken of. Whereas otherwise, if it be made a money matter, few or none will regard it. Dauid performed this of his owne accord. When he had dishonoured God, and scandalized the Church by his grieuous sins, and had cau­sed the enemies of God to blaspheme, he penned the 51. psalm, 2. Sam. 12.14. to testifie his repentance to God and the world, and to re­maine in the Church to all posterity.Mat. 3.6. And Iohn Baptist ad­mitted none to his baptisme, but such as first made humble confession of their sinnes. And the coniurers being brought to true repentance, came into the Church, and confessed, Act. 19.18. and shewed their workes. And thus was it alwaies in the ancient Church, where all notorious offenders were excōmunicate, and debarred from publike praiers, and the vse of the Sa­craments. They remained apart in the Church, and heard Sermons, that thereby they might the better be brought to the sight of their sins. And after a certaine time, they were admitted to praiers, but yet in a seate by themselues, called the seate of the penitents (as they say, it is the vse at this day in Scotland.) But when the Sacraments began to be ad­ministred, they departed. At the last, being throughly hum­bled, with bitter teares they craued pardon of the congre­gation which they had offended, and so were restored and receiued againe.Tripart. hist. lib. 9. cap. 30. And this discipline did S^t. Ambrose ex­ercise against Theodosius the Emperor, who hauing made a great slaughter of the Thessalonians, was kept out of the [Page 202] Church for the space of eight Moneths, and after being ad­mitted, he did not stand, nor bow his knees only, but fell flat on his face vpon the floore, and tearing off his haire with his hands, and bedewing the pauement with his teares, hee desired that his sin might be forgiuen.Amplector prompta & ple­na dilectione, cū poenitetia reuer­tentes, peccatum suum satisfactione humili & simplici consitentes. Si qui autē sunt, qui putant se ad Ecclesiam non precibus, sed mi­nis regredi posse, aut existimant aditum sibi non lamentationibus & satisfactionibus, sed terroribus facere: pro certo habeant, contra tales stare Eccle­siam Domini, nec castra Christi in­uicta & fortia, & Domino tuen­te munita, minis cedere. Sacerdos Dei Euangelium teneus, & Christi praecepta custo­diens occidi po­test, vinci nō po­potest. Lib. 1. Epist. 1. And this was the practise of S^t. Cyprian, as himselfe testifieth. I doe willing­ly, saith he, and louingly, embrace such as returne penitent­ly, and confesse their sinnes, with humble and vnfained sa­tisfaction. But if there be any that thinke they may come againe to the Church, not by intreaty, but by threatnings, or suppose to procure their admittance, not by lamentati­ons and satisfactions, but by terrours; let them know for a certainty, that the Church of God standeth out against such persons; and that the inuincible and strong tents of Christ, guarded by the Lords protection, will not giue place to threatnings. The Priest of God, that holdeth the Gospell, and keepeth the precepts of Christ, may bee killed, but hee cannot be ouercome. And this was the resolution of Saint Ambrose, when he heard that the Emperour was comming towards the Church, before he was absolued.Ego vero prae­dico, quod cum ingredi sacra li­mina prohibebo: si vero Imperium in tyrannidem mutabit, necem libenter suscipi­am. Vbi supra. I pro­test, saith he, I will debarre him from going ouer the holy threshold, and if he will turne his power into tyrannie, I will willingly die in the quarrell. To this purpose S^t. Au­gustine hath a good saying,Qui multos offendit peccan­do, placare multos oportet satisfaciendo; vt Ecclesia prius offensa per culpam, in conuersione flectatur in misericordiam. De vera & falsa poenit. cap. 11. he that hath offended many by sinning, ought to pacifie many by making satisfaction; that as the Church hath before beene offended by the tres­passe, so by the repentance it may be moued to compassion. And indeed he that is truly touched with a sense and feeling of his sinnes, will not be tender of his owne credit, nay hee will not care how much he disgraceth himselfe, so that by his confession he may glorifie God, and edifie the Church. And therefore, they may iustly suspect their repentance, that hauing publikely offended, cannot be brought to make publike confession. And as this publike confession is re­quired, so in priuate offences, priuate confession is also ne­cessary. First, in respect of our selues, that by emptying our [Page 203] hearts into the bosome of another, wee may receiue com­fort. And this is that which S^t. Iames exhorteth, saying:Iam. 5.16. Acknowledge your faults one to another, and pray one for another, that yee may be healed. But here we are to know, that a man is not bound to confesse his sinnes only to the Minister, and to none else (as the Papists teach men to lay open their sinnes to a greasie bald Frier) but he may make choise of any other Christian friend, of whose godlinesse and faithfulnesse he hath good experience.Jsa. 50.4. Yet because e­uery godly Minister hath from God the tongue of the lear­ned, and therefore knoweth best to minister a word in season to him that is weary: therefore, it is fittest to make choise of him.Psal. 19.12. Neither is a man bound to make confession of all his sinnes, as the Papists would haue it, (for who can tell how oft he offendeth?) but only of such as doe most afflict his con­science. Secondly, in respect of others: And first of such as we haue offended by our sinnes, according to the rule of our Sauiour Christ, Mat. 5.23.24. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, Leaue there thine offering before the Altar, and goe thy way, first be reconciled to thy brother, &c. Now here Iudas failed, in that hee goeth to the high Priests and con­fesseth to them, but doth not prostrate himselfe before his Master, whom he had betrayed, and desire him to forgiue him his sinne: which if he had done,Arbitror quod etiam Iudas po­tuisset tanta Dei miseratione non excludi à venia, si poenitentiam non apud ludae or sed apud Christū egisset. Ambros. de poenit. lib. 2. cap. 5. so great is his mer­cy to poore sinners, he might haue obtayned pardon. Se­condly, of such as to whom wee haue giuen occasion of sinne, or haue beene any meanes to draw them to sinne. And in this Iudas did well. For in going to the high Priests, he doth not only confesse his owne sinne, but withall gi­ueth them occasion to repent likewise. For if he sinned in betraying Christ Iesus, surely they also sinned in apprehen­ding, condemning, and putting him to death. And thus we see the persons, to whom we are to make confession of our sinnes.

Now for the manner, we are to know, that euery kinde of confession will not serue the turne. And therefore, these properties are required. First, it is not enough to confesse [Page 204] our sinnes in generall, as ignorant men vse to thump them­selues on the breast, and say, I am a sinner, but we must con­fesse our particular sinnes. If any man shall obiect, that this is needlesse, because God knoweth our sinnes better then we our selues doe,1. Ioh 3.20. for he is greater then our hearts, and know­eth all things. I answere, that it is true indeede, all our sins are most perfitly knowne to the Lord.Psal. 139.3. &c. Who is accustomed to all our waies, as Dauid saith. And therefore, wee doe not confesse our sinnes to informe God, but wee doe it for our owne benefit, that thereby we may be brought vnto godly sorrow, which is attained by a distinct acknowledgement of our sinnes. And thus haue the children of God confes­sed their sinnes. When Dauid had numbred his people, and his heart did smite him for it, he confessed particularly, I haue sinned exceedingly in that I haue done. 2. Sam. 24.10. And in the ti­tle of the 51 Psalme, hee confesseth his adultery in plaine termes. And so doth the Apostle confesse how he had per­secuted the Church,Act. 22.19 20. yea by name, how he had been a great stickler in the Martyrdome of blessed Steuen. Yea Iudas in this place performed this duty. And surely, if it were not necessary, the Deuill would neuer labour to hinder it so much as he doth (as wee see how hard it is to bring one of an hundred to doe it as they ought) for he knoweth, that if once men come to a true sight of their particular sinnes, and so to godly sorrow, his Kingdome will soone decay, and therefore, he maketh men so vnwilling to yeeld to it, as they are. Secondly, we must in confessing our sinnes ag­grauate them to the vttermost against our selues, and not extenuate them, as the manner is, for men to make very light of their sinnes, and if they neuer doe worse, they hope they shall doe well enough. But wee must labour to make our sinnes appeare most vile and hainous. For soothing of our selues in sinne, will take off the edge of our sorrow, that we shall neither see them, nor grieue for them as we ought. And therefore,Ezra 9.6. Ezra confessing his owne sinnes, and the sinnes of his people, he saith, Our iniquities are increased o­uer our head, and our trespasse is growen vp to heauen. And [Page 205] Daniel confessed, that to him and the people of Israel, Dan. 9.5.6.7. Psal. 51.4. there belonged nothing but open shame. And Dauid acknowled­geth his sinne to bee so hainous against God, as hee might iustly condemne him, and doe him no wrong. And the A­postle Paul, speaking of his persecuting the Church,Gal. 1.13. doth set it out to the full, he saith. He persecuted the Church of God extremely, and wasted it, or made hauocke of it. And 1. Tim. 1.13. he saith, he was a blasphemer, and a persecuter, and an oppressor. Yea ver. 15. the chiefe of all sinners. Neque hoc di­cebat menticudi praecipitatione, sed existimandi affectione. Qui enim perfectè ex­aminando scip­sum intelligit, suo peccato nul­lius peccatum par esse existi­mat, quod non sicut suum intel­ligit. Bern. de vi­ta solitaria. which as Bernard wel obserueth, was not spoken by way of lying, but as he thought in his heart. For he that by due examina­tion doth throughly vnderstand himselfe, thinketh no mans sinne like his sinne, because he vnderstandeth not another mans sinne, as he doth his owne. Yea Iudas here doth not only confesse in particular that he had betrayed his Master, but that he had betraied his innocent Master, which maketh much to the aggrauating of the fact. Much more must we doe the like. And indeede if this were duly performed, it would make vs loath and detest our sinnes, whereas so long as wee make light of them, wee shall neuer bee out of loue with them.

Thirdly, we must confesse our sinnes with a sense and fee­ling of them: we must feele our sinnes lie heauy vpon vs, & euen presse vs downe like a masse of leade.Mat. 11.28. And this our Sa­uiour Christ insinuateth, when hee calleth only such vnto him, as are weary And laden, euen ready to faint vnder the burden of their sinnes. And this doth Dauid confesse,Psal. 38.4.6. my sinnes, saith hee, are as a waighty burden, too heauy for mee. And againe, I am crooked and bowed very sore: as though his sinnes had lyen so heauie vpon him, that they made him goe groueling. And, no doubt,Luke 8.13. the poore Publicane was thus affected, when for shame hee durst not lift vp his eyes to Heauen, but smote his breast, saying. O God, bee mercifull to mee a sinner. When men runne away with their sinnes, as though they were as light as a feather, it is an euident token, they neuer felt the waight of them.

Fourthly, we must confesse our sinnes willingly and freely. [Page 206] A man may be compelled and forced to confesse his sinnes, by the racke of Gods iudgement, as Iudas was in this place, but that is nothing worth. We must be as forward and as ready to confesse our sins to the glory of God, as we were to commit them to his dishonour. Whereupon Bernard saith well.Confessio vt perfecta sit, tria debet habere. scil. vt sit volun­taria, nuda & munda. Volun­taria, scil. pro­pria deliberatio­ne & proposito. Nuda, vt nudè prout gessit, con­siteatur peccatū suum Munda, ne peccatum suum praedicet sicut So doma, sed pura & simplici in­tentione se accu­set. Bern. in spe­culo Monach. Perfit confession must haue three properties: namely, it must be voluntary, it must be naked, and it must be pure. It must be voluntary, that is, of a mans owne de­liberation and accord. It must be naked, that a man may confesse his sinne nakedly, as it was done: and it must bee pure, that a man doe not declare his sinne as Sodome, but purely and simply accuse himselfe. And thus did Dauid in­genuously confesse his sinne. Psal. 32.5. Then, saith he, I acknowledged my sinne vnto thee, neither hid I mine iniquitie: for I thought, I will confesse against my selfe my wickednesse, &c. Fiftly, we must confesse our sinnes in faith in the pro­mises of God. As with the one eie we must behold our sins, and the hainousnesse of them, so with the other eie we must looke vpon the mercy of God, wherein he is rich in Christ Iesus, to forgiue vs our sinnes, as the Prophet Isaiah saith, Isa. 1.18. & 55.7. He that wanteth this, saileth as it were, in a bottomlesse ship, and cannot possibly shunne the ship­wracke of his soule.Salubris con­uersio duplici ra­tione consistit, si nec poenitentia sperantem, nec spes deserat poe­nitentë. Et panlò post. Iudas qui Christum tradi­dit, peccati sui poenitentiam ges­sit; sed salutem perdidit, quia in­dulgentiam non sperauit. Dignè quidem paeniten­tiam gessit, quia peccauit tradens sanguinem iustū: sed ideo sibi fru­ctum poetitentiae denegauit, quia peccatum traditionis suae, ipso quem tradidit diluendum san­guine non sperauit. Fulg. Epist. 7. ad Venant. de poenit. & retribut. For as one saith. Sauing conuersion consisteth in two things, that neither repentance bee with­out hope, nor hope be without repentance. And a little af­ter: Iudas that betrayed Christ, repented of his sinne, but he lost saluation, because he hoped not for mercy. And wor­thily indeede did he repent, because he sinned in betraying innocent bloud: but therefore he denyed himselfe the fruit of his repentance, because hee could not beleeue, that his treason might be washed away, with that bloud which hee betrayed.Sola sides inter Judam & Petrum discreuit, vt hic poenitendo & credendo saluatus sit; ille poenitendo & non credendo perierit. Muscut. in locum. Poenitentia quae ex fide non procedit, vtilis non est Aug. de vera & falsa poenit. cap. 2. And here was the maine difference between [Page 207] the repentance of Iudas and Peter. They both repented: But Peter repenting and beleeuing is saued: Iudas repen­ting and not beleeuing is damned. And so is it with all the wicked. Kain, and Pharaoh, and Saul, and diuers confessed their sinne, but because they wanted faith to beleeue the pardon of them, their confession brought them to despe­ration.

Sixtly, as wee must confesse our sinnes, so wee must earnestly pray for the pardon of them. Thus did Dauid. I haue sinned, saith he, exceedingly in that I haue done: 2. Sam. 24.10. therefore, now Lord, I beseech thee, take away the trespasse of thy seruant. And howe earnestly doth hee begge the pardon of his other sinnes in the 51. Psalme? Thus also did the prodigall Sonne, and the Publicane. Luke 15.21. & 18.13. It is true, wee must humble our selues euen belowe the ground, in the acknowledgement of our sinnes, com­ming to the Lord, as it were, with ropes about our neckes, as Benhadad did to the King of Israel. 1. King. 20.32. But yet withall, wee must craue the pardon of them. And to this doth the Prophet exhort vs, saying.Hos. 14.3. Take vnto you wordes, and turne to the Lord, and say vnto him. Take a­way all iniquity and receiue vs graciously. And boldly may wee doe this, because the Lord hath proclaimed himselfe to be so mercifull,Exod. 34.7. that hee forgiueth iniquitie and transgres­sion, and sinne, that is, sinnes of all sorts, though neuer so hainous in their nature. Now, this could not Iudas per­forme. Hee confessed and aggrauated his sinne against himselfe, but hee had not the heart, to giue one rappe at the dore of Gods mercy for the pardon of them. And therefore, the Lord might iustly say to him, as once hee said to an other. Of thine owne mouth will I iudge thee, O thou euill seruant. Luke 19.22.

Last of all, we must confesse our sinnes with a purpose to forsake them. As the Prophet exhorteth, Isa. 55.7. Let the wicked forsake his waies, and the vngodly his owne imaginations, and returne vnto the Lord, &c. There must bee a desire to part with any sinne whatsoeuer, else [Page 208] there is no true repentance. But of this point enough hath beene spoken before in the repentance of Peter.

Vse. 1.This doctrine serueth first for our instruction, that if wee hope to speede better then Iudas did, wee must confesse our sinnes better then hee did. And that wee may doe it, wee must first labour to see and acknowledge our sinnes.Quomodo culpam suam cō ­fitebuntur, quam nec essè putant. Bern de grad. humilit. For how can a man confesse his sinnes when he thinketh them not to bee sinnes? And therefore, Dauid saith, I know mine iniquities, and my sinne is al­way before mee. Psalme. 51.3. wee are apt to flatter our selues through selfe-loue, and hardly are wee brought to take notice of our sinnes. As wee can not see the spots that are in our owne faces, so wee cannot discerne the sinnes of our owne soules. In other mens sinnes, wee are very quicke-sighted; but in our owne, wee are as blinde as Beetles. And therefore, in this case, wee stand in neede of a glasse. As proude persons vse their glasses to see their beautie: so must wee vse the glasse of Gods law, but to another end, to shewe vs our de­formitie. VVee must therefore duely examine our selues by euery one of the Commandements, that so wee may come to the sight of our sinnes. And when once wee knowe our sinnes, then without all dissembling, wee must confesse them vnto God.Apparet to­ties opus miserā ­tis, quoties fit cō ­fessio poenitentis. Aug. de vera & falsa poenitent. cap. 5. & cap. 10. Quanto pluribus quis confitebitur in spe veniae tur­pitudinem cri­minis: tanto fa­cilius cōsequitur misericordiam remissionis. Homo per veri­tatem stimulatus peccata sua con­fitetur: Deus au­tem per miseri­cordiam slexus, confitenti mise­retur. Omnis e­nim spes veniae & misericordiae in confessione est. Nec potest quis iustificari à pec­cato, nisi prius fuerit confessus peccatum. Bern. de conscien. edif. cap. 1. And so much the rather, because otherwise there is no hope of pardon. For this is the condition annexed vnto the promise of the pardon of our sinnes. If wee acknowledge our sinnes, hee is faithfull and iust to forgiue vs our sinnes. 1. Ioh. 1.9. And Salomon saith, Hee that confesseth and forsaketh his sinnes shall haue mercy. Prouerb. 28.13. And the Apo­stle telleth vs, that if wee would iudge our selues, wee should not be iudged. 1. Cor. 11.31. It is not with the Lord as it is in earthly Courts, Confesse and be hanged. No, the Lord will not take vs at the aduantage, and condemne vs by our owne confession, but if wee confesse, hee will forgiue, if wee iudge and condemne our selues, hee will acquite and discharge vs. To which purpose Bernard hath [Page 209] a sweete sayingVideo Daui­dem dicentem peccaui; & au­dientem, Domi­nus transtulit peccatum tuum. Considero Mari­am si non verbis, tamen operibus, sua publicè cri­mina consiten­tem, & domi­num pro ea ra­spondentem, di­missa sunt ei multa peccata. Respicio princi­pem Apostolorum negantem timi­dè, stentem ama­rissimè; Domi­num respicien­tem. I [...]um feli­cem Latronem intueor, se accu­santem; Christum & Dominum promittentem. Hodie mecum eri [...] in Paradise. O quam subli­mis ista confe­ssio, per quam de patibulo ad regnum, de ter­ra ad caelum, de cruce ad paradi­sum, latro dāna­tus & crucifix­us ascendit. Ber. de vijs vitae. Est apud Deum pium iudicem ipsa agnitio culpe, impetratio veniae. Bern. Meditat. cap. 11. Ante Dei conspectum cuncta peccata sunt scripta: sed quod tibi scribit transgressio, hic delet confessio. Bern. de consc. aedif. cap. 38. I see Dauid, saith hee, saying, I haue sinned, and receiuing answere from the Prophet. The Lord hath taken away thy sinne, thou shalt not die. I con­sider Mary Magdalen, if not in word, yet in deede con­fessing her sinne, and the Lord answering in her behalfe, Many sinnes are forgiuen her, for shee loued much. I behold the chiefe of the Apostles, denying fearefully, weeping bit­terly, and Christ looking backe vpon him with the eye of his mercie. I see that blessed theefe accusing himselfe, and Christ the Lord promising him, This day shalt thou bee with me in Paradise. Oh how notable was this confession, wher­by the theefe that was condemned and crucified, ascended from the gallowes to a Kingdome, from earth to heauen, from the Crosse to Paradise. This then is an high commen­dation of Gods mercie, that when a man layeth open his sinne, God couereth it: when a man acknowledgeth his sinne, God pardoneth it. Besides, if wee doe often confesse our sinnes vnto God, it will not suffer us to goe farre, nor to lye long in any sinne; but will hunt it out, before it be warme and setled in vs: yea it will chaine vp the the vnrulinesse of our nature, that it shall not breake out to the dishonour of God, as otherwise it would. Let vs therefore pursue our sinnes by this meanes, and if wee desire to come to perfect health of our soules,Quicquid conscientiae stomachum grauat, totum vomitu pu­rae confessionis euomere ne differas. Bern. ibid. cap. 56. whatsoeuer sinne doth surcharge the stomacke of the soule, let vs not deferre to cast it vp by the vomit of a pure confession.

Vse. 2.Secondly this serueth for the iust reproofe of all those, that will not confesse their sinnes. Many will not confesse before God: It is a corruption that wee all haue by kinde, to dissemble our sinnes, and to excuse our selues for them. As Adam when he was examined, posted the matter from himself to his wife. Gen. 3.12.13.Vse. 2. The woman that thou ga­uest me, she gaue me of the tree and I did eate. And Eue quick­ly cleared her selfe and laid all the blame vpon the Serpent. [Page 210] The Serpent beguiled me, and I did eate. So is it with all the sonnes and daughters of Adam, they are loath to make a­ny confession of their sinnes euen to the Lord. Much lesse will they confesse them to men. VVhere is there a man, that of his owne accord, either publiquely or priuatly will make confession of his sinne? Mens sinnes breake forth eue­ry day to the publique scandall of the Church, but where is there a man to be found, that hath any care to make satis­faction? Nay so long as the matter may be bought out with money, they scorne and contemne the most godly Minister that shall reproue them.

Againe they faile in the manner of their confession. It may be, they will confesse their sinnes in generall: but for any particular confession it is impossible to bring them to it. And they are so farre from aggrauating their sinnes, that they rather extenuate them by all meanes possible; I am not alone: nor I am not the first, nor I hope I shall not bee the last.Sunt qui con­sitendo sicut sa­bulam enarrant suorum Histori­am peccatorum, & aegritudines animae suae sine confusione dinu­merant, & penè sine paenitentia, & sine affectu doloris. Bern. de vita solitaria. And for any greife and sorrow for their sins, they are so farre from that, as that rather they take a pride in them, delighting as much to talke and make report of the sinnes they haue committed, as they doe in telling of a mer­ry tale. And if wee should examine their confession by all the other properties before spoken of, it would appeare that they faile also in all the rest.

I haue sinned.] It may seeme strange what should moue Iudas to confesse his sinne in this manner. There was no Court of inquisition concerning his fact, hee was not con­uented before any authoritie: There was no Magistrate to examine him, no witnesse to accuse him, no Iudge to con­demne him. Nay rather all the world was on his side: If any man should haue called the matter into question, no doubt his great Masters that set him on worke, would haue backed him, and borne him out: What then should cause him, without regard of his credit, to come forth in this ma­ner, and thus publiquely to confesse his sinne? Surely, though no body else accused him; yet his owne conscience ac­cused him, and that extorted and wrung from him this confession.

[Page 211]VVhere wee see the propertie of an euill conscience.Doct. The propertie of an euil con­science. So long as a man doth well, his conscience will excuse him: but if hee doe euill, it will accuse him. Euery mans sinnes are written in the booke of his owne conscience: which he continually carrieth about with him, as a domesticall wit­nesse: yea a mans conscience is instead of a thousand witnes­ses; yea a thousand armies of witnesses, which take parti­cular notice of euery thing hee doth, and doe alwayes dog and accuse him for the same.Scelus aliquis tutum, nemose­curum tulu. Senan Hippol. So that if it were possi­ble for a man to escape all apprehension and accusation in the world: yet his owne conscience would arrest him and hale him to iudgement.Peccata mea celare non pos­sum, quoniam quocunq, vado, conscientia mea mecum est, se­cum portans quicquid in ea posui, siue bonum siue malum. Ser­vat vino, resti­tuet desuncto de­positum quod accepit. Si ma­lefacio, adest illa. Sic, sic in propria domo babeo ac­cusatores testes, iudices, tortores. Ber. Medit. c. 13 Quocun (que) me verto, vitia mea me sequuntur, & quocun (que) vado, conscientia mea non me deserit; sed praesensassi­stit, & quicquam facio, scribit. Ideirco, quan­quam bumana subtersugiam in­dicia, iudicium propriae conscientiae fugere non possum. Et si hominibus celo quod egi, mihi tamen quinoui malum quod gessi celare nequco. De consc. aedif. cap. 32. Anima ipsa coacta est proprio assistere tribunali. Bern. de conuers. ad Scholares. Whereupon Bernard saith well. I cannot hide my sinnes, because whethersoeuer I goe, my conscience is with mee, carrying with it whatsoeuer I haue laid vp in it, bee it good or euill. It keepeth for mee while I liue, and it will restore vnto mee when I am dead, that which I haue committed vnto it. If I doe amisse, it is present and priuy to it. And thus haue I in mine owne house (nay in mine owne bosome) my accusers, my witnes­ses, my iudges, and my tormentors. And in another place: Which way soeuer I turne me, my sinnes follow mee; and whethersoeuer I goe, my conscience neuer forsaketh mee, but alwayes standeth by me, and writeth whatsoeuer I doe. So that although I could shunne the iudgement of men; yet I cannot escape the iudgement of mine owne conscience. And all though I could conceale from men that I haue done: yet I cannot conceale it from my selfe, that am priuy to the euill I haue committed. And therefore, as man himselfe is a little world of wonders, so the greatest wonder that is in him, is his conscience, which doth often summon a man, and drawe him to the barre of Gods iudgement. And this office doth it exercise in vs by the ordinance of the most wise God, that though no body doe accuse vs,Paena autem vehemens, ac multo saeuior illis, Quas aut Caeditus grauis inuenit, aut Rhadamanthus, Nocte die (que) suum ge­stare in pectore testem. Juuen. sat. 13. yet in [Page 212] our selues we might bee excusable. And least we should imagine that we can escape the tribunall of God, hee hath erected it in our owne consciences. Hence is it that the conscience is called Gods Vicar, and such a one as is most quicksighted, that the least sinne wee commit (which is no small punishment to a wicked man) cannot possibly by any meanes escape it

And this we see in the example of Adam and Eue, who though there was no body but themselues priuy to their sinne, nor that could accuse them for it:Habes Adam abscondentem se, vbi Deum cognouit esse prae­sentem; & quae­situm latere vo­luisse, & voca­tum a Domino ea voce, quae la­tentis morderet affeotum hoc est, Adam vbi es? hoc est, cur te abscondis? cur lates? cur fugis eum quem vide­re desiderabas? Ita grauis culpa est conscientiae, vt sine Judice ipsa se puniat, & velare se cupit; & tamen apud Deum nuda sit. Ambr. de paenit. lib. 2. cap. 11. yet their guil­ty conscience caused them to hide themselues, when they perceiued God to bee present; and to seeke couert, euen when God sought for them, and called them, and that with such a voice, as might gnaw their soules, namely, Adam where art thou? that is to say; why doest thou hide thy selfe why doest thou seeke corners? why flyest thou from him, whom before thou hast so much desired to see? So greiuous (as one saith) is the guilt of conscience, that without a Iudge it punisheth it selfe, and desireth to couer it selfe, and yet it is naked before God, For this cause the conscience is called [...], because it is priuy to all the actions of a mans life, and accuseth or excuseth him accordingly, as the Apostle saith. Rom. 2.15. And howsoeuer it bee said of wicked men, that they haue no conscience, because for the time they haue no touch of conscience: yet in truth conscience it selfe can neuer dye. The Lethargie cannot benumbe the conscience. And though an vniuersall forget­fulnesse should possesse a man, that hee should forget euen his owne nameMessala Cor­ninus post aegri­tudinem proprij nominis oblitus est. Iul. Sotinus. cap. 7. (as wee read some haue done) yet hee can neuer forget his sinnes, the remembrance of them can neuer be wiped out, because the iustice of God and not na­ture hath engrauen them.Bern. de con­uersione ad Scholares. And therefore, Bernard very fitly compareth the memory in this case, to a thinne skinne of parchment: which doeth not onely receiue the inke on the out side, but drinketh it in, so as the letters can neuer be got out, vnlesse the parchment bee torne; so as long as the memory is sound and not destroyed, no rason in the [Page 213] world can scrape out the staines which sinne hath made in it. And this wee see by common experience. For when a man hath committed euill, and is examined for it, though but vpon suspition: yet his sinne smiteth the conscience, and the conscience smiteth the heart: which being smitten, cal­leth for succour of the bloud wherby the outward members forsaken, are empaled like a peice of earth. The heart a­gaine being assaulted, driueth backe the bloud into the face, which is the seate of shame,Conscia pur­pureus venit in ora pudor. Ouid. Amorum lib. and so the guilty per­son blusheth when hee is accused:Heu quam difficile est cri­men non prodere vultu. Ouid. Metam. so hard is it for a man not to bewray his guiltinesse by his countenance. Yea many times, malefactors haue come forth & confessed their fault, when no man hath pursued, or once suspected them.

From hence then we are to be admonished, first, not to Vse. 1 flatter our selues in our sinnes, as though no body saw vs. As it is the manner of wicked men to say, Who seeth me? I am compassed about with darknesse; the walles hide me; no bo­dy seeth mee; whom neede I feare? Ecclesiasticus 23.18.Nam quoto cui (que) eadem ho­nestatis cura se­cretò quaepalam? Multi famam, conscientiam panci verentur. And there is not one of a thousand that maketh any bones at sinne, so he may carry it cleanely and closely. Yea the most men stand more vpon their outward credit then vpon their conscience. But let vs not deceiue our selues. Though wee thinke our selues neuer so secret and sure, yet our owne conscience will reply: I see thee, and I will accuse thee, and bee a witnesse against thee.Quid tibi pro­dest non habere conscium haben­ti conscientiam? And therefore,Plin. Sec. Ep. l. 3. as one saith well, what is a man better, for hauing no body priuy to his sinnes, when hee hath a conscience within him? For if our owne heart condemne vs, God is greater then our heart, and knoweth all things. 1. Ioh. 3.20.

Secondly, for asmuch as this witnesse of God, and this Vse. 2 controuler, I meane the conscience, is alwayes present with vs: Wee must labour to quiet and comfort it, by ma­king prouision of good workes. For this is the propertie of it, that as a man shall find it in exorable if he doe euill: so he shall finde it impregnable if hee doe well. No false re­portes nor accusations of others can daunt or dismay it, but it standeth vp like aHic murus a­beneus esto, Nil conscire sibi, nul­la pallescere cul­pa. Horat. lib. 1. Epist. 1. bulwarke of brasse against all op­positions whatsoeuer. And as it cannot profit a man to [Page 214] haue all men commend him and speake well of him, if his owne conscience doe accuse him:Conscia mens recti. famae men­dacia ridet. Ouid. Fast. so it cannot hurt him to haue all the world condemne him, so long as his con­science, which is most priuy to his heart, doth take his part and defend him.Perfecta & absoluta cuius (que) excusatio testi­monium consci­entiae suae. Bern. de Consider. l. 2. 1. Ioh. 3 21. 2. Cor. 1.12. For the testimony of a mans conscience is his best defence: for if our heart condemne vs not, then haue we (not onely comfort in our selues, but also) boldnesse to­wardes God. And this was the Apostles triumph, as him­selfe saith. This is our reioycing euen the testimony of our con­science &c. And thus much of the confession of Iudas in generall. Now wee come more particularly to the mat­ter of it.

Joh. 6.64. In betraying innocent bloud.] It is certaine that Iudas did not beleeue that Christ was the Sonne of God, as our Sauiour himselfe doth testifie, neither had he any sincere af­fection towardes him, but was maliciously bent against him: and yet notwithstanding, he is constrained to acknow­ledge and confesse, that it was innocent bloud which hee betrayed.

Doctrine. Innocencie hath many times the com­mendation of a mans ene­mies. 1. Sam. 24.18. & 26.21.Where wee may obserue, how great the force of true innocency is, that many times it striketh the mindes of those that are enuious, yea enemies to a man, and causeth them, euen against their willes, to giue testimony vnto it. Saul did enuie Dauid most maliciously, and sought by all meanes possible to make him away, and yet Dauid did so carry him­selfe towardes him, that hee was constrained twice to testifie of him Thou art more righteous then I. Nebuchad-nezzar was hardly conceited of Shadrach Meshach and Abed­nego, Dan. 3.26. and counted them rebellious, because they would not worship his golden image, and therefore meant to haue consumed them in the hot fiery furnace; but when hee saw their miraculous preseruation, with his owne mouth hee pronounced them to be the seruants of the high God. So in this place Iudas that betrayed Christ, being now conuinced in his conscience, is made a witnes of his innocency. Where­upon one saith,Magnum Dominica inno­centie testimoni­um est, dam ac­cusator cuis & consite [...] sce­lere, & reus est de [...]ercede. Ambros. Ser. 50. It is a great testimony of the Lords in­nocency, that his accuser doth both confesse his wicked­nesse [Page 215] in betraying him, and also is guilty of taking a bribe to that purpose. And not onely Iudas, but many others that bare little good will to Christ, did yet confesse him to bee innocent. As Pilates wise aduised her husband, saying,Mat. 27.19. Haue thou nothing to doe with that iust man. And Pilate himselfe washing his hands said,24. I am innocent of the bloud of this iust man: and many times testified to the Iewes, Luke 23.13.14 15. that hee could finde no fault in him.47. And the Centurion that saw what fell out at his death, pronounced, Of a surety this man was iust. And thus hath it beene in other ages. Plinius Se­cundus though hee were an enemy to the Christians, and a persecuter of them vnder the Emperour Traian: yet seeing their conuersationSoliti sunt stato dicante lucem conuenire, carmen (que) Christo quasi Deo dicere secum inuicem; se (que) Sacramento non in scelus aliquod obstrin­gere, sed ne furta ne latrocinia ne adulteria com­mitterent, ne sidem fallerent, &c l 10. epist. 61 he could not but certifie his Master, that they were harmelesse persons. They were wont, hee saith, to come together at set times, and to sing Psalmes to Christ as vnto a God: and to bind themselues by a solemne oath, not to doe any wickednesse: but that they would not commit theft; robbery, nor whoredome, and that they would not falsifie their faith &c.Gualt. in Ze­phan. homil. 11. 2. Cor. 4.2. And Cornelius Tacitus maintaineth also the credit of the Christians against the slaunders of Nero, who would haue laid the blame of set­ting the Cittie on fire vpon them. And thus it is at this day. Many that beare a deadly hatred against Gods children, and wish an vtter riddance of them, yet cannot but commend them: yea many times though they reuile them with their tongues, yet they thinke well of them in their consciences. And therefore the Apostle Paul saith, We approue our selues to euery mans conscience in the sight of God. Though perad­uenture not to their lippes: yet to their soules in the pre­sence of God.

This may serue to admonish vs, first, that when wee see Vse. 1 men pursued and molested, wee doe not by and by con­demne them as wicked men: for it may bee God at the last will cause their innocency to shine, and will maintaine their credit. And howsoeuer this doe not alwayes befall Gods children in this life, but by the malice of their enemies, they goe downe to the graue in disgrace, as Naboth did, yet [Page 216] when theyPascitur in vi­uis liuor, post sa­ta quiescit. Ouid. amor. lib. Eccles. 49.1. are dead, there is an honourable mention of them in all mens mouthes. Who was worse spoken of, and more reproached then the Prophets and Apostles while they liued? and yet now the remembrance of them is sweet as honny in all mouthes, Prou. 10.7. and as musicke at a banket of wine. So true is that saying of Salomon, The memoriall of the iust is blessed.

Vse. 2 Secondly, that wee labour for innocency, which will bee a defence against all false accusations what­soeuer.Vt ignis in a­quam coniectus, continuo restin­guitur & refri­geratur: sic sal­sum crimen in purissimam & castissimam vi­tam collatum, statim concidit & extinguitur. Cicero pro Qu. Roscio Comaedo. Doct. Christ died not for his owne, but for our sinnes. Jsa. 53.9. 2. Cor. 5.21. Heb. 9.14. For as fire cast into the water is straight­way quenched and put out: so a false report raised a­gainst an innocent and blamelesse life, quickly dyeth, and is extinguished. Or if it doe fall out, that the flaunders of our enemies preuaile against vs: Yet the spirit of glory shall rest vpon vs, as the Apostle Peter saith. 1. Pet. 4.14. which shall sufficiently counteruaile all the railings and reuilings of men.

Innocent bloud.] In this that Iudas confesseth Christ to bee innocent, this doctrine may bee gathered, that Christ suffered not for his owne, but for our sinnes. For as the Prophet Isaiah saith, hee had done no wickednesse, neither was any deceit in his mouth. And the Apostle testifieth, that hee knew no sinne: and in another place, that hee offered him selfe without spot to God. It is true, he felt all the infirmities of our nature, as hunger and thirst, wearinesse &c. And was in all things tempted in like sort as wee are, but still without sinne: & 4.15. he was wholly harmelesse, vndefiled, sepe­rate from sinners. & 7.16. 1. Pet. 1.19. In a word hee was a Lambe most immacu­late and without spot. The Deuill indeede tried and sifted him to the bottome, but he lost his labour, hee could finde no corruption in him:Diabolus in Christo nihil in­uenit praprium; sed per ipsum, ius quod habebat ta alijs amisit anti­quum. Bern. de caen. Dom. Scr. 10 as our Sauiour himselfe faith. The Prince of this world commeth and hath nought in me. Ioh. 14.30. It was our sinnes therefore, for which he suffered, as the Prophet saith. Isa. 53.5. He was wounded for our transgressi­ons, and broken for our iniquities. And he bare our sinnes in his body on the tree. 1. Pet. 24. And hee was made sinne for vs that we might be made the righteousnesse of God in him. 2. Cor. 5.2. [Page 217] Whereunto agreeth that saying of Augustine. Delicta nostra sua delicta fe­cit; vt iustitiam suam nostram iustitiam faceret Aug. in psal. 22. He made our sinnes his, that hee might make his righteousnesse ours. And another saith,Christus quo­mam peccata nō habuit propria, portare dignatus est aliena. Fulg. de passione Dom. 2. Sam. 24.17. Christ because hee had no sinnes of his owne, was content to beare other mens sinnes. And therefore, as Dauid, when hee saw his people lamentably smitten with the pestilence for his sinnes, cryed out with great passion. Behold I haue sinned, yea I haue done wicked­ly; but these sheepe, what haue they done? So may wee iustly say, when we thinke vpon the sufferings of our Sauiour. It is wee Lord that haue sinned, it is we that haue transgres­sed against thee, as for this innocent Lambe, thy son Christ Iesus, alas what hath he done? And indeede, if he had had any sinnes of his owne, hee had neuer beene able to haue borne the infinite waight of Gods wrath due vnto them: he must first haue satisfied for his owne sinnes, before hee could haue beene an acceptable sacrifice for our sinnes. But it will be obiected, if Christ had no sinne, what needed hee then to haue beene baptised? I answere, that howsoeuer Christ was baptised, yet still he was without sinne. As one saith well,Christi curo de Spiritu Sacto concepto, inter alios non petuit in remissionem peccatorum tin­gi, quae nullum vidèbatur ad­misissè peccatü. Optat. in Donat. lib. 1. Mat. 3.14. his flesh being conceiued by the holy Ghost, could not bee baptised with others for remission of sinnes, because it neuer committed any sinne. And this did Iohn Baptist himselfe acknowledge, when hee put him backe, saying, I haue neede to bee baptized of thee, and commest thou to me?

There were other causes therefore besides sinne, for which it pleased Christ to bee baptized. First, as himselfe saith, that he might fulfill all righteousnesse. Mat. 3.15. As in his Circumcision hee had fulfilled the law of Moses; so hee was also to submit himselfe to Baptisme, which hee knew to bee the ordinance of God. Secondly, that hee might sanctifie the element of water for our sanctification, and for the washing away of our sinnes.Christi care ipso Iordane san­ctior invenitur, vt magis aquam ipsa descensu suo mundauerit, quā ipsa mundata sit: Opt. in Do­nar. lib. 1. Christs flesh, saith one, was holier then Iordan it selfe, so as it rather cleansed the water by going downe into it, then was cleansed by it. And Bernard saith.Baptizatus est Christus, non se in aquis, led aquas in se San­ctificans, vt per cas Sanctifica­ret nos. Bern. Ser. 6. in Parase. Christ was baptised; not to sanctifie himselfe in [Page 216] the waters, but to sanctifie the waters in himselfe, and in them to sanctifie vs. Thirdly, to commend vnto vs this hu­mility. As S^t. Augustine saith.Christus de Spiritu Sācto ge­neratus, regene­ratione no eguit. In aqua autem voluit baptizari à Ioanne, non vt eius iniquitas vl­la dilueretur, sed vt magna com­mendaretur hu­militas. Aug. Enchir. cap. 48. Christ being begotten of the holy Ghost, needed no regeneration. And yet hee would bee baptised of Iohn, not that any iniquity of his might be washed away, but to commend vnto vs his great humility. Last of all, he was baptized for our example, that wee might not shunne baptisme, which our Sauiour was content to vndergoe: As the same Father saith.Baptizatus est Dominus propter superbiam futu­rorum, vt nemo aspernaretur ba­ptizari. Aug. in Psal. 91. The Lord was baptized, to preuent the pride of them that were to come, that no man might thinke scorne of baptisme.

This serueth first, to commend the exceeding loue of Christ towards vs, that hee would bee contented to suffer such vnspeakeable torments for our sakes. Greater loue, saith he, then this, hath no man, that a man bestoweth his life for his friends. And yet this loue of his was greater, for we were not friends, but enemies to him. And therefore, the Apostle saith, Herein God setteth out his loue to vs, that when we were sinners and enemies, Christ dyed for vs. When the Iewes saw our Saviour Christ shedde a few teares for the death of Lazarus his friend,Ʋse. 1. Joh. 15.13. Rom. 5.8.10. Ioh. 11.36. Rom. 12.1. Demus illi vitā nostram, qui no­bis dedit vitam suam. Behold, say they, how he loued him. But farre greater was his loue to vs, which caused him to shed euen the dearest drop of bloud in his heart, for vs his enemies. And therefore, we should be carefull to loue him againe, and to testifie the same, by consecrating our selues an holy and an acceptable sacrifice vnto him, as the Apostle exhorteth.

Vse. 2.Secondly, it setteth vs see the hainousnesse of our sinnes, in that nothing in the world could satisfie the wrath of God conceiued against vs, but only the sufferings of Christ, which should make vs mourne for our sinnes, aboue all things, and for euer after detest and abhorre the same. When wee shall consider that our sinnes did pierce the very heart of Christ Iesus, and shed his bloud, it will make our hearts rise within vs at the committing of the least sinne whatsoeuer.

What is that to vs.] This was the answere which the [Page 217] high Priests made to the confession of Iudas. In the di­stresse and discomfort of his soule he came to them. For he knew that the Priests lips should preserue knowledge, Mat. 2.7. and that men should resort to them for comfort and direction, he knew that they sate in Moses his seate, Mat. 23 [...]. Luke 11.52. and that they had the key of knowledge, as our Sauiour Christ saith, and therefore should be able to relieue men that stood in neede of comfort. But see how little they respected him. What is that to vs? say they, see thou to it. As if they should say, In that thou hast sinned in betraying innocent bloud, it is nothing to vs, but thou art too blame for it. And therefore, there is no reason why thou shouldest obiect the matter to vs. Looke thou to it, how thou maiest escape: it is thy sinne, it is none of ours. Here was cold comfort: These were miserable comforters, as Iob saith.Iob. 16.2.5. They should rather haue strengthened him with their mouth, and the comfort of their lips should haue asswaged his sorrow. But let vs a little consider this speech of theirs: It is strange they should make so light of the matter as they doe: for it is most certaine, their hand was deeper in the fact then his.Ioh. 7.1.11.32. Mat. 26.3.4. & Ioh. 11.47.53. Mat. 26 15. & Luke 22.4.5. Ioh. 18.3. They often laid wait for innocent bloud, sometimes seeking for him them­selues, and sometimes sending their Officers to take him. And before hee was apprehended, they had consulted and determined to put him to death. They had couenanted with Iudas for money to betray him into their hands. They receiued a band of Souldiers of Pilate, and appointed them to Iudas for the apprehending of him. They suborned and produced false witnesses against him, that they might seeme to obserue some shew of iudgement. Mat. 26.59.60. At the last, when by a solemne oath they had extorted from him a confession of the truth, namely,Mat. 26.63.64.65.66. that he was Christ the sonne of God, without any further examining of the cause, they condemne him most guiltlesse. And hauing rash­ly condemned him, they deliuer him ouer to the Deputie, Mat. 27.1.2. that hee might put him to death. How then doth all this nothing concerne them? But be it so. Let it be graunted, that they are without blame in this case, and that Iudas [Page 220] only was the cause of betraying of him: why then doe they not reuoke the iudgement, and deliuer the innocent person from condemnation? why doe they not reuerse that which they had corruptly iudged? why doe they not, now that they know the truth, alter their wicked sentence? Moreo­uer, being Priests of the Lord, to whom it appertained by their sacrifices to purge the sinnes of the people, why doe they thus scornefully reiect this confession of a sinner, espe­cially considering, that themselues had caused him to sinne? why doe they not comfort him in his repentance, and by their expiations procure him the pardon of his sinne? Or if his sinne be vnexpiable, as it is, why doe they not, being Iudges and Elders of the people, punish him according to the law, for being guilty of innocent bloud? Here are then diuers sinnes bewrayed in this answere of theirs.

Accusatio Sa­cerdotum est, quod poenitētiam non egerunt, etiā Iuda poeaitente. Hugo Cardin. in locum.First, we see the hypocrisie of these wicked chiefe Priests, that though they were (no doubt) conuinced in their consciences by this confession of Iudas, yet are not brought to any acknowledgment of their sinne, much lesse to repent of it. Nay, indeede they could neuer endure at a­ny hand to be put in minde of their sinne, that so they might come to amendment. Which of all the Prophets could they heare with patience, if once hee beganne to touch their sinnes? Nay, did they not persecute him in this case, as an Heretike, and a contemner of their sacred dignitie? The reason was, first vpon a false conceit they had, that they could not erre, nor doe amisse. It was their saying of old. The law shall not perish from the Priest, Jerem. 18.18. Hos. 9.7. nor the counsell from the wise, &c. Yea they counted themselues men of the spi­rit, as though none had the spirit of God but they. As Zidkijah said to Michaiah, 1. King. 22.24. When went the spirit of the Lord from me to speake vnto thee? And these later ones were still of the same minde. For when the Officers that were sent to apprehend our Sauiour Christ, returned with this answere,Ioh. 7.46.47.48. Neuer man spake like this man. What, say they, are yee also deceiued? Doth any of the rulers, or of the Pharisees beleeue in him? as though they could not bee de­ceiued. [Page 219] And when the blinde man, that had newly recei­ued his sight, spake somewhat boldly vnto them concer­ning Christ Iesus, they thought great scorne with it.Iohn 9.34. Thou art altogether, say they, borne in sinne, and doest thou teach vs? Vnder this pretence they alwaies bare out the matter, and would not endure that any body should reproue them. When Pashur the Priest had heard that Ieremiah had pro­phecied against him, he smote him, and put him in the stocks. Jere. 20.1. Amos 7.10. And when Amos the Prophet spake against the sinnes of Amaziah the Priest of Bethel, he complained of him to the King. Yea the Pharisees could not endure that our Sauiour Christ himselfe should reproue them, for when hee had de­nounced many woes against them, one of them steppeth vp, and telleth him, Master, in saying thus, Euke 11.45. thou puttest vs to rebuke, as though that had beene a hainous matter. And thus is it with the Pope at this day, he cryeth out with open mouth, that hee cannot erre: and that all iudgement is in his power, and that he must be iudged of none.Dist. 40. cap. Si Papa. Yea it is to be read in plaine wordes in his owne decrees. That the Pope is not to be iudged of any man, though being carelesse of his owne and his brethrens saluation, he should draw in­numerable soules with him to hell. Secondly, from this perswasion that they could not erre, did arise a damnable pride, which made them thinke it a shame to confesse any fault. And therefore, they maintained all their deeds though neuer so hainous.

Now from this particular example,Doct. Wicked men cannot endure to heare of their sinnes. wee may for our in­struction gather this generall Doctrine, that it is the pro­pertie of all wicked men, not to endure to heare of their sinnes, especially if they be great persons, or haue any au­thority.Peccasse se non anguntur: obiurgari, mole­stè serunt, Cic. de amicitia. As the Heathen Orator could say, They are not grieued at al that they haue done amisse, but it grieueth them to be rebuked for it. They cannot abide the libertie of the Ministerie of the word, in ripping vp and laying open their sins. But they will chop Logick with him, whatsoeuer he be, that shall take vpon him to reproue them, & will iu­stifie themselues and their actions against him. As Saul did [Page 222] when Samuel reproued him.1. Sam. 15.20. Yea, saith he, I haue obeyed the voyce of the Lord, and haue gone the way which the Lord hath sent me: as though Samuel had done him a great deale of wrong, to challenge him in that manner. So the Pro­phet Malachie bringeth in the people allwayes answering againe when they are accused.Mal. 1.6.7. The Lord tels them they had despised his name,& 3.8.13. they answere very sawcily, wherein haue we despised thy name? He tels them they haue spoyled him: wherein haue we spoyled thee? And hee tels them their wordes had beene stout against him, why say they, What haue wee spoken against thee? Hos. 4 4. And the Prophet Hosea affir­meth as much of the people with whom hee had to deale, that though their sinnes were hainous, and such as caused the Lord to commence an action against them: yet they might not be reproued for all that, but were ready to flie in his face that should doe it.Ezech. 13.10.1 [...] Yet, saith he, let none rebuke nor reproue another: for thy people are as they that rebuke the Priest. So long as the Minister doth stroake their heades in their sinne;Iere. 6.14. so long as hee daubeth with vntempered morter and soweth pillowes vnder mens arme-holes, healing their hurt with sweet wordes, saying peace, peace, when there is no peace; So long as hee will not open his mouth against them, or if hee doe, so long as hee goeth faire and farre off, as we say, or else frameth himselfe to please their humours,1. Kin. 22.13.14. 1. Pet. 4.4. as Ahabs seruant would haue perswaded Michaiah: or which is worse, will be content to runne with them to all excesse of riot: so long he is a man for their tooth, and so long they affect and loue him: But if hee will needes deale sincerely, and will not spare the proudest of them,Isa. 58 1. but will lift vp his voice like a trumpet, and shew them their sinns; then as the Prophet Ieremiah complained,Jere. 15.10. hee is a contentious man, a man that striueth with the whole earth, no body can endure him. Prou. 15.12. As Salomon saith, a scorner loueth not him that rebu­keth him. 1. King. 13 4. Hence was it that when Ieroboam heard the Pro­phet inueighing against the altar that hee had set vp, hee presently bids, Lay hold on him. And this was it that made Ahab hate Michaiah, & 22.8. euen because he would be so plaine [Page 223] with him.Gal. 4.9.1 And the Galatians counted the Apostle Paul their enemie, because hee told them the truth. The reason hereof is, first, because as our Sauiour Christ said, their deeds are so euill, that they cannot endure the light of the word. Euery man, saith he, that doth euill, hateth the light, Iohn 3.19.20. neither commeth to it, least his deeds should be reproued. Secondly, because of the swelling pride of their flesh. For as a toad if it bee pricked, swelleth till it burst withall:Eccles. 12.11. so they being pricked with the goade of reproofe, as Salomon calleth it, they swell and cannot brooke it. Thirdly, they are so high­ly conceited of themselues, that they thinke scorne to be re­proued of so base a man as they account the Minister. As Amaziah King of Iuda, when the Prophet reproued him from the Lord for his Idolatrie. What saith hee,2. Chron. 25.15.16. Haue they made thee the Kings, Counsellers? cease, why should they smite thee.

This doctrine may admonish vs,Vse. to take heede of this sinne. There is in euery one of vs so much selfe loue, as maketh vs very prone to it. But wee must labour to subdue it, and yeeld our selues meekely to the reprehension of the word that so wee may come to the acknowledgement of our sinnes, without which, as hath beene said, there can be no true repentance. If these cheife Priests, as they could not but be conuinced in their conscience, so they had freely and sincerely acknowledged their sinnes, they might haue found sauour with the Lord: but they rather, as wee see, maintaine their sinnes, and therefore they perish in them.Qui ad mor­tem peccant, tantam habent ignorantiam & caecitatem, vt nec turbentur in sceleribus, nec paenitentiae dol [...] ­re crucientur. Glossa ordinar. in locum. Heb. 13.22. As indeede it is a token that a man sinneth vnto death, when hee is so ignorant and blinde, that hauing his sinnes discouered to his conscience, yet is not moued at all with them. Let vs therefore suffer the wordes of exhortation, as the Apostle saith, and though we be sharply reproued, let vs submit our selues. Thus haue the children of God done from time to time.2. Sam. 12.13. When Nathan had ripped vp Dauids sinne to the quicke, hee humbled himselfe with all meeke­nesse, and said, I haue sinned against the Lord. So when the Prophet Haggai had rebuked the people of his time,Hag. 1.12. for [Page 222] neglecting to repaire the Temple of the Lord, it is said, they were so farre from stomacking the matter,Acts 2.37. that they feared before the Lord. And the Iewes that heard the Apostle Pe­ters Sermon, wherein their very particular sinne was laid o­pen, they were pricked in their hearts, and cryed out, Men and brethren, what shall we doe? So the Corinthians being re­proued by the Apostle Paul for suffering the incestuous per­son vnpunished, were so farre from taking offence at it, as that they humbled themselues by godly sorrow vnto re­pentance. 2. Cor. 7.10.11. Yea, we should indeede desire such a Minister as may awake vs to the sight of our sinnes, and not suffer vs to sleepe securely in them. As Dauid doth, Psal. 141.5. Let the righteous, saith he, smite me, for this is a benefit: and let him reproue me, and it shall be a precious oile, that shall not breake my head: for within a while I shall euen pray in their miseries: he would be so farre from being stirred thereby, as that in token of his thankfulnesse, he would pray earnestly to God for them.

What is that to vs?] As these chiefe Priests are not moued to any remorse for their sinne by Iudas his con­fession: so they doe not comfort him, whome they saw wounded in his conscience, but leaue him to himselfe to sinke or swimme: Which was another sinne of theirs. Of which Saint Augustine speaketh in this manner.Iudas paeni­tens, iuit ad Pharisaeos, reli­quit Apostolos. Nihil invenit auxilij, sed argu­mentum despe­rationis. Dixe­runt enim quid ad nos? tu vide­ris. Si peccasti, tibi sit: non tibi succurrimus, non peccata tua cha­ritatiuè suscipi­mus, non com­portanda pro­mittimus, non qualiter deponas▪ onus docemus. Quid enim no­bis misericordiae, quinec opera se­quimur iustitiae? Isset ad fratres, ad condiscipulos. Juit ad diuisos, & diuisus perijt. Aug. de vera & fal paen cap 12. Iudas when he repented, went to the Pharisees for comfort, and left the Apostles, but hee found no ease at their hands, but rather matter of desperation. For they said, What is that to vs? See thou to it. If thou hast sinned, at thine owne perill bee it: wee will not relieue thee, wee will not in charitie vndertake to beare thy sinnes, wee will not teach thee how to cast off the burden of them. For what haue wee to doe with mercy, that follow not the workes of iustice? Hee should haue gone, saith hee, to his brethren and fellow Disciples; he went to the diuided ones, and perished diuided; alluding both to the manner of Iudas his end, that burst asunder in the middest, &c. and also to the name of the Pharisees, which as someCaelius Rhodig lectionum anti­quarum. li. 5, c. 9. thinke were so [Page 223] called, because by a strict kinde of life which they led, they had sequestred and separated themselues from others. And herein they verified that speech of our Sauiour, which hee spake in another sense.Mat. 23.4. They laid an heauie and a grieuous burden vpon him, and would not helpe to ease him with one of their fingers.

From whence ariseth this doctrine,Doct. They that are distressed in conscience should bee comforted. Iere. 23.1.2. Ezech. 34.2.4. that it is a grieuous sinne, not to comfort those that are distressed and afflicted in conscience. The Prophets euery where reproue the neg­lect of it. Woe bee to the Pastours, that destroy and scatter the sheepe of my pasture, saith the Lord: ye haue scatered my flocke and haue not visited them. And the Lord commaun­deth the Prophet Ezechiel to prophecie against the shep­heards of Israel, because they had not strengthned the weake, nor healed the sicke, nor bound vp the broken &c. And the Prophet Zechariah crieth out against Idole-shep­heards, that looke not for that which is lost, Zech. 1.16.17. nor secke the ten­der lambes, nor heale that which is hurt &c. Whosoeuer he is that taketh vpon him to bee a Minister, should haue both skill and will for the performance of this duety. For his skill,2. Tim. 2.15. he must study to shew himselfe a workman that neede not be ashamed, diuiding the word of truth aright. Hee is the steward of the Lords house, Luke 12.42. he must giue euery one his portion of meate in due season. Hee must know the estate of all men and frame his instructions accordingly. As all meate is not fit for all stomackes: but they that are weake and sicke, must haue food of more easie digestion and better nourish­ment, then they that are strong and in health: so all instru­ctions will not serue for all men. They that are sicke in their soules, with a sight and feeling of their sinnes, must haue the promises of the Gospell applyed vnto them, for their comfort. And therefore, hee must pray to God to giue him a tongue of the learned, Isa. 50.4. that he may knowe to mini­ster a word in season to him that is weary. And for his will, hee must knowe, that this is one maine end of his calling, whereunto withall diligence hee must apply himselfe, euen to preach the Gospell to the poore, to heale the broken hearted, [Page 226] to preach deliuerance to the captiue and recouering of sight to the blind &c. Luke 4.18. Hee must bee like that good Samaritaine, seeing men wounded in their consciences hee must bind vp their wounds,Luke 10.33.34. and powre in wine and oile to supple them and refresh them. He is a Physician for mens soules, and there­fore he must apply vnto them the blame of Gilead, Iere. 8.22. euen the sweete comforts of the Gospell, that the health of Gods disttessed people may bee recouered. If it be the duety of all Christians to comfort the feeble minded, 1. Thes. 5.14. as the Apostle exhorteth, much more doth it appertaine to the Ministers of the word, that are chiefly set apart thereunto. Yea it is ooe principall part of Prophesie, 1. Cor. 14.3. that is, the Ministerie of the word. Hee that prophesieth, saith the Apostle, speaketh vnto men, Rom. 15.4. to edifying, and to exhortation, and to comfort. As it is one propertie of the word to minister comfort, (as the Apostle saith,) Ʋ Ʋhatsoeuer things are written afore­time, are written for our learning, that wee through patience and comfort of the Scripture might haue hope: Psal. 19.8. and Dauid saith, The statutes of the Lord are right, and reioyce the heart. So the Minister must apply it in such sort, as it may haue this comfortable effect, in the heartes of those that stand in neede of it.1. Sam. 1.9. For this cause, Eli the Priest sate vpon a stoole at the doore of the Tabernacle, that he might be rea­dy at all times to performe this duety.Acts 9.17. & 16.28. &c. Thus did Ananias comforte the Apostle Paul being exceedingly cast downe, with the vision which he had seene. And thus did Paul and Silas comforte the Iayler that was ready in the horrour of his conscience to make away himselfe.

Vse. 1 This doctrine serueth first, for the reproofe of all such Ministers as will not performe this duety: but rather take pleasure in cutting and launcing, in wounding and affli­cting the poore consciences of men. It is true, wee cannot bee too seuere against obstinate and impenitent sinners; but yet when it appeareth that they are humbled for their sinnes, then they are to bee comforted and raysed vp. If a Chyrurgion doe onely cut and launce mens sores, and neuer bind them vp; if he onely apply corrasiues, and no lenitiues; [Page 227] he is rather a Butcher then a Chyrurgion. In like manner if a Minister doe onely beate men downe with the terrours of the law, and neuer labour to rayse them vp with the com­forts of the Gospell; he is an hangman and an executioner rather then a Minister. And therefore, wee must labour to take a right course in administring the word. We must not preach the lawe alone, nor the Gospell alone, but both to­gether: and yet both in their right order. The law must goe before, to beat downe the pride of mens hearts, and the Gospell must follow after, to minister comfort vnto them. VVhen Nathan had throughly humbled King Dauid, 2. Sam. 12.13. with denouncing Gods iudgements against him for his sinnes, then hee spake peace vnto him againe, saying. The Lord hath put away thy sinne, thou shalt not die. Act. 2.37.28. &c. When the Apo­stle Peter saw the effect of his Sermon, that it had pricked and wounded the people in their hearts, hee was most rea­dy to comfort them againe with the promises of mercy.Vse. 2

Secondly, this doctrine also serueth to teproue all those, that haue no abilitie to performe this duety. A number (God knowes) are ignorant persons, of no gifts for this worke of the Lord, and besides, are so giuen ouer to the world, as they haue no desire to come to knowledge. So long as they may eate the fat, Ezech. 34.3. and cloth themselues with the wooll, they care not what becommeth of the poore sheepe. They haue more regard of the gaine of richesApud eos non animarum salus, sed lucrum quae­ritur diuitiarum Bern. in Psal. 91. Serm. 5. as one saith, then of the saluation of mens soules. But alas, this intollerable defect neuer sheweth it selfe more shamefully or with greater hurt, then when men stand most in neede of spirituall comfort, namely, at the houre of death, or in the time of some great affliction. For as shepheards that want skill to helpe a poore sheepe out of the ditch, cut his throat in time, to make it mans meate, that it may not bee said, it died in a ditch: so these miserable comforters, are driuen to take some indirect course, whereby for want of knowledge, they slay many a poore soule. And thus in ma­ny places are the miserable and desperate calamities of the people prouided for, when their necessitie doth most of all require better comfort.

[Page 226] Vse. 3 Thirdly, it serueth to admonish all of vs, that bee Mini­sters of the word, to labour diligently in this behalfe, that we may releeue the distresses of Gods people. Euery Mini­ster of God should bee an Interpreter, Iob. 33.23. 2. Cor. 5.19. as Iob saith, able to deliuer aright the reconciliation made betwixt God and man, the word whereof is committed vnto him: able to o­pen the couenant of grace, and rightly to lay downe the meanes how this reconciliation is wrought, and to apply the same accordingly: and so to declare to man his righteous­nesse: that is to say, (as that reuerend and worthy man of blessed memory, Master Perkins doth expound it) when a poore sinner by his sinnes, is brought downe to the gates of hell, and by the preaching of the law to a true sight of his misery, then it is the duty of a Minister, to declare to him his righteousnesse, namely, that howsoeuer in himselfe he be, as he is, as foule as sinne can make him, and the law can discouer him to bee: yet in Christ hee is righteous, and by Christ so iustified, as hee is no more a sinner in Gods ac­count: and also to maintaine the same for the quiet of his conscience, against all the power of darknesse whatsoeuer. Now this cannot be done without a speciall gift from God. And therefore, we are to pray earnestly vnto him, that the knowledge of Christ Iesus and of heauenly things may not onely swimme in our braines, but may also bee en­grauen in our heartes, and imprinted in our soules by the finger of God,2. Cor. 1.4. that so wee may bee able to comfort them that are in affliction out of the feeling of our owne heartes: euen by the comfort, wherewith wee our selues are comforted of God.

See thou to it.] The cheife Priests are so farre from com­forting Iudas in his distresse, that they doe rather despise him, and in a manner laugh him to scorne. They hired him, and set him on worke,Doct. Traitours are hated euen of those that haue benefit by thē. and yet now that they haue effected what they would, they doe not respect him.

Where we may obserue, the iust reward and punishment of traytours: they are odious euen to them that haue be­nefit by them. And this wee are taught euen by the light of [Page 227] nature. It is not likely,Erasmus de lingua. saith one, that any wiseman can from his heart wish well to a trayour. For as they that stand in neede of the gall or poyson of beastes for a medi­cine, doe onely take delight in them, as long as they haue vse for them; but when they neede them no longer, they detest and abhorre them: so there is no man loueth a tray­tour, but whiles he hath occasion to abuse his villany: when he hath brought that to passe by him which he desired, hee hateth him as a most wicked wretch, and dares not repose any trust in him, whom he hath found treacherous to those, to whom hee should haue beene faithfull.Nemo vn­quam sapiens proditori cre­dendum putauit. Cic. in Verrem. Lab. 1. & paulò post. Habet ho­norem vt prodi­tori, non vt ami­co fidem. For how can he be thought faithfull to a stranger, that hath betrayed his friend.Ouid. Metam. lib. 8. magni fiduciae regni. Dij te submoue­ant, ô nostri in­famia saech, Orbe suo, tellus (que) tibi, pontus (que) nege­tur, &c. VVhen Scylla, the daughter of Nisus, had spoy­led her father of his fatall haire, which was held a great stay to the Kingdome, and had brought it to Minos the enemy of her country, howsoeuer he were content to take the benefit of the treason, for the furthering of his victorie; yet hee abhorreth her, that was so vnnaturall: and though she offered to swimme the Sea after him, yet hee regarded her not. When Antigonus had abused a fellowes treache­rie to betray his enemy, and when his friendes maruelled, that hauing brought his purpose about, hee did not any way gratifie the fellow; he made this answere, that he loued traytours so long as there was any vse of their treason, but afterward he hated them.

Plutarch reporteth the like of one Rhimotalcus a Thra­cian, who reuolted from Antonius to Augustus, Proditionem a­mo, proditorum odi. Pet. Mart. loc. com. class. 4. c. 1 [...] and after the victory did most insolently and out of measure boast of that he had done. Whereupon Augustus turning him to one of his friends said vnto him. I loue treason but I hate the traitour. And Peter Martyr maketh mention of one La­sthenes, who hauing betraied Olynthus, the Citie where he dwelt, vnto the Macedonians, thought hee should haue beene had in great honour of them for the fact; but finding the matter to fall out farre otherwise, (for the souldiers called him nothing but traytour all ouer the campe) hee complained to King Phillip, who made him this answere, [Page 228] that his countrymen were very rude and homely fellowes, and could not tell how to call things, by any other but their owne proper names: they call, saith hee, a spade, a spade; and so a traytour, a traytour. And thus the man, contrary to his expectation, was had in derision, and laught to scorne at all handes. So that we see treason is so hainous: that it is execrable euen to a mans enemies. Princes doe sometimes reward them indeede, but it is not because they thinke them worthie of it, but because they would stirre vp others to doe the like, if neede require.

Vse.And therefore this in a word, may bee a warning to all men, that seeing traytours are thus odious, euen to those to whom they haue done seruice, they take heede of treason, and containe themselues in all boundes of loyaltie, to­wardes those to whom they owe duty.

It were well, if our treacherous and false hearted Papists, which viperlike, seeke to gnaw out the bowels of their na­tiue countrie, would thinke of this. Those fugitiue persons among them, that runne beyond the Seas, and offer their seruice to their holy Father, for subuerting the land, haue some experience of the trueth of this. For all the re­ward they get is this, to bee sent backe againe, that by the hand of the Magistrate, they may receiue deserued punish­ment for their trayterous designes. And doubtlesse, if their mischeiuous imaginations should prosper and take effect, which the God of heauen forbid, they should gaine little by the match. For though their fact might bee acceptable: yet themselues would bee odious, euen to those that set them on worke.

And brought againe.] This is the third part of Iudas his repentance, namely his satisfaction. That it might ap­peare that his sorrow was not dissembled and counterfeite, but true and vnfained, hee bringeth againe to the high Priests the money which he had reciued of them; and when they would not receiue it, whether they would or no, hee cast it downe in the Temple. This was very commendable in him: but yet here he failed, that hee was carefull to make [Page 229] satisfaction to men, but had no care to reconcile himselfe to God, whom by his sinne hee had most of all offended. It is true in this case, which our Sauiour Christ saith in ano­ther case. This ought hee to haue done, Mat, 23.23. and not to haue left the other vndone.

But here in the example of this wretched man wee are taught, that there is no true repentāce,Doct. No true repen­tance without restitution. Leuit. 6.1.2 &c. where ther is not re­stitution made of goods vnlawfully gotten. The law of God was made very strict to the Iewes in this case. If any man deny that which was taken him to keepe, or that which was put to him of trust, or doth by robbery or by violence oppresse his neighbour, or hath found that which was lost, and denyeth it, and sweareth falsely, he shall restore the robberie, &c. Num. 5.6.7. And in another place, When a man or a woman shall commit any sinne &c. When they shall confesse their sinne which they haue done, and shall restore the dammage thereof with his principall &c. Luk. 19.8. Exod. 22.1. 2. Sam. 12.6. And indeed this is a part of iustice, which giueth to euery man that which is due vnto him. And wee haue a memora­ble example of it in good Zaccheus, who being conuerted, stood forth and made protestation in the presence of Christ, that if he had taken ought from any man by forged cauillation, he would restore him fourefold. As it hee should say, I knowe that I haue deceiued many by impostures and cosening trickes, which is nothing else but theft in the sight of God, and therefore I will make restitution, according as the law inioyneth in that case. Now this was the law for theft, that, if a man steale an oxe or a sheepe, and kill it or sell it, hee shall restore fiue oxen for the oxe and foure sheepe for the sheepe. And hereupon Dauid adiudged the man that had taken from his poore neighbour his onely sheepe, that hee should restore the sheepe fourefold. And no doubt a man that truely repenteth, is so affected, that he cannot endure about him, that which he knoweth to be another mans, and not his owne. Whereupon Saint Augustine hath a good saying,Pessimum ge­nus hominum est quod sceleris pe­nam relaxari, & id propter quod scelus admissum est, possidere cu­pit. [...]ui paenten­ti medicina non predest. Si e [...]im res aliena prop­t [...]r quam pecca­t [...]m est, cum reddi possit non redd tur; non a­gitur paenitentia, sed [...]gitur. Si autem veraciter agitur, non re­mititur p [...]ca­tum nisi restitua­tur ablatum. Aug Epist. 54. ad Macedon. There is, saith he, a lewd kinde of people, that would haue the punishment of their sinne released, and yet would enioy the thing for which their sinne was commit­ted. [Page 230] But the medicine of repentance doth these men no good. For if other mens goodes, for which a man hath transgressed, if they may be restored, bee not restored, hee doth not repent indeede,Leuit. 6.5. but onely counterfeit repentance. But if a man repent truely, the sinne is neuer remitted: vn­lesse that which is wrongfully gotten be restored. And this is also implyed in the law of God, where the party delin­quent, is commaunded to make restitution in the case be­fore mentioned, and to giue it vnto him to whom it appertai­neth, the same day that hee offereth for his trespasse: as if it were in vaine for him, by oblations to expiate his sinne, vn­lesse first he restore that which hee hath wrongfully gotten. Not that restitution doth purge a mans sinnes before God, for Christ Iesus alone is the propitiation for them,1. Joh. 2.2. as the A­postle saith; but because it is true repentance. For whereso­euer there is true repentance, there is an acknowledgement of sinne: and where sin is acknowledged, there is a loath­ing, an abhorring, and a detestation of it. Now it is sinne not onely vnlawfully to take away other mens goods,Ephes. 4.28. but also vnlawfully toretaine them. And therefore, the Apo­stle saith,Ezech. 18.17. Let him that stole, steale no more &c. But so long as a man doth wrongfully retaine other mens goodes, so long he stealeth.Ionah. 3.8. And the Prophet Ezechiel maketh it the marke of a godly man, to restore the pledge vnto the dobter. And when the King of Niniueh called his people to a gene­rall humiliation for their sins, amongst other duties, he vr­geth this as most necessary, that euery man turne from the wickednesse that is in his handes. And certainely, true re­pentance neuer goeth before, but a desire to make restituti­on Vse. 1 followeth after.

This doctrine serueth, first to reproue all those that neg­lect this duty. They thinke it a shame to restore any thing, but they thinke it no shame to gather what they can by hooke or by crooke, by right or wrong. But there are two sorts of people, that are especially taxed in this place.

Against sacri­ledge.First our sacrilegious church-robbers, who vniustly turne the reuennues of the Church vnto their owne proper vse. Whatsoeuer hath beene giuen in great deuotion by our [Page 231] fore-elders to the maintenance of Gods worship, they take it away,Aelian. var. hist. lib 1. cap. 20. as being forsooth too much too large allowance for a Minister. And herein they deale with vs, as Dionysius dealt with Iupiter Olympius, who tooke from him a massy garment of gold, which Hiero had dedicated to him of the spoiles of Carthage, and gaue him a woollen cloake, saying that the other was too heauy for summer, and too cold for winter, but this was fit for both seasons. But this is a farre more greiuous sinne, then the world taketh it to bee. Sa­lomon saith, It is a destruction for a man to deuoure that which is sanctified. Prou. 20.25. VVhen a thing is consecrated to holy vses, if any man afterwards meddle with it, it will bee his destruction, as the baite is to the greedy fish.Quam sit ma­lum quam (que) solli­citi effugien dum si quis de hoc quod Deo voue­rit, aut aetinere, aut re petere ali­quid mortifera praeuaricatione pertentet; exem­plo sunt Ananias & Sapphira; quos de praetio a­gri quandam partem insideli­ter subtrahentes non solum vox Apostolica tan­quam diuini iu­ris inuasores in­crepauit, sed eti­am seueritas iu­stitiae diuinae oc­cidit. Si quis igi­tur rem dominio iam deuotam, carnali viotus illec ebra, credi­derit deni [...]o re­reposcendum, non est legitimas [...] suae poss [...]ssor, sed diumi iuris pro­nunciatur inua­sor. Fulg. Epist. 1. de coniug. deb. Mal. 3.8. VVhereupon one saith well, how euill a thing it is, and how carefully to bee auoided, for a man by deadly preua­rication to goe about, either to retaine or to aske againe that which he hath consecrated to God; Let Ananias & Sa­phira bee an example: whome, vnsaithfully withholding some part of the price of the land, not onely the voice of the Apostle did rebuke, but also the seueritie of Gods iu­stice did slay, as inuaders of Gods right. So that if any man beeing ouercome with carnall inticements, shall thinke he may require that againe which is already deuoted to God, hee is not a lawfull possessor of that which is his owne, but is pronounced to be an inuader of that which appertaineth to God. And hereupon the Prophet Ma­lachie telleth the people of his time, that in withholding their tithes and offerings from the Leuites, they spoyled God himselfe. Ʋ Ʋill a man; saith he, spoyle his Gods? yet haue you spoyled me. But yee say wherein haue wee spoyled thee? in tithes and offerings. God accounteth that to be taken from himselfe, which was either denied, or badly paid to the Priests and Leuites. The reason is because they were occupied in Gods Ministrie, and God who by right might haue exacted much more at the hands of his people had as­signed them the tithes for their wages. And indeed, there were many things in this sinne, which were ioyned with the [Page 232] proach and tontempt of God himselfe.

For first of all, they bewrayed themselues to be prophane contemners of the grace of God, seeing they grudged to be at any cost for those things, whereby the Lord sealed his presence vnto them, and whereby hee testified that hee had set his house among them.

Secondly, there was a manifest transgression of Gods law, who had professed that their tithes were due to him­selfe,Leuit. 21-30. and that hee had giuen them to the Leuites. For so it is said in the law. All the tithe of the land, both of the seede of the ground, Num. 18.21.24. and of the fruit of the tree, is the Lords; it is holy to the Lord. And in another place: I haue giuen the children of Leui all the tenth in Israel for an inheritance, for their seruice which they serue in the Tabernacle of the Congregation.

Thirdly, there was grosse ingratitude, in that they de­nied the tithes of their fruits vnto him, who by his libera­litie had giuen them their life, and all things tending to the maintenance thereof.

Fourthly, it was a token of impiety, that for their owne priuate benefite they suffered the Leuites to faile, and so the seruice of God to fall to the ground.

Last of all, it was a part of iniustice, to denie to the Le­uite that wages, which was due and appointed vnto them by the Lord. So plentifull and so manifold was this sinne, which God in this place vpbraideth them withall. And therefore,Mal. 3.9. marke what followeth vpon this. You are cursed with a curse; for yee haue spoiled me, euen this whole nation. Wheresoeuer this sinne is suffered, there the curse of God hangeth ouer the whole land. This may very fitly be appli­ed to our times. For though the Leuiticall Priesthood bee abrogated by Christ, yet the ministerie of the Church re­maineth still to the end of the world. And the Lord hath appointed that the Ministers of the Gospel should be main­tained still.Mat. 10.10. Our Sauiour saith, The labourer is worthie of his wages. And the Apostle proueth it at large, that there is maintenance as due to the Ministers of the Gospell, as euer it was to the Priests in the time of the law.1. Cor. 9.14. The Lord, [Page 233] saith hee, hath ordained, that they that preach the Gospell should liue of the Gospell. And how carefull the Primitiue Church was to prouide for their teachers, may appeare in the Acts and Epistles of the Apostles. But when once it pleased God to conuert Kings and Emperours vnto the knowledge of Christ, they very bountifully enriched the Church, and assigned vnto it tithes and other reuennues. Which order was so inuiolably kept for a long time,Qui decimas [...]aicis donaret, inter maximos Haereticos non minimus babea­tur. Willet. contr. 2. quaest. 3. as that there was a decree, that whosoeuer should estrange tithes from the Church, and giue them to the vse of Lay persons, hee should bee accounted not the least among the greatest Heretikes. But when superstition beganne once to grow, and the ancient discipline of the Church was decay­ed, then beganne many abuses about Church reuennues. For the Pope first of all, alienated the property of tithes, and erected impropriations (rightly so called, as altogether improper for them that haue them) for the maintenance of a sort of lazie Monks and Friers, which like Locusts haue deuoured the Church. And this appeareth euen in our owne stories. For when as in the raigne of Henry the third, the Bishops of England made suite to the Pope, that impro­priate benefices might bee restored to then first vse, at the contrary request of the Monks, the Pope determined they should stand as they did. But the Pope is not only too blame in this case, but many also of our owne Ministers are in fault. For when ambitious spirits beganne to striue im­pudently for Church-liuings, they were content basely to stoope on their knees, as Camels doe for their burdens: and to lay their liuings in the lap of euery Dalilah, to shaue at their pleasure, and to take away from them that wherein their strength consisted. Hence part of the tithes and re­uennues is sold away, part is taken away from the Church by Noble men, and part translated to other vses, by the de­crees of Princes: so that now the poore Church of God is constrained, either to satisfie the couetousnesse, or to mini­ster fewell to the prodigality of priuate persons: and all men take pleasure to spoile those things, which our deuout fore­fathers [Page 234] bestowed vpon the Church. As the Souldiers dealt with the garments and coat of Christ,Mat. 27.35. they parted his gar­ments and cast l [...]ts: so doe these men deale with the posses­sions of the Church. They share and diuide amongst them the goods of the Church, and cast lots for them, and in the meane while, suffer Christ Iesus to hang miserably vpon the Crosse. Some deuoure, some spoile the Churches goods, and in the meane while suffer the Ministers of the Church and the true Teachers of the Gospell to starue and pine. Thus they crucifie Christ, and cast lots for his garments. And this sin is so much the more hainous, because a great number of those that are guilty of it, would bee counted great Professours, and very religious. They may not bee termed wasters and spoilers, but friends and fauourers, yea defenders of the Church. But shall I tell them how they defend it?Brentius in Luc. 23. Euen iust (as one saith) as the Souldiers defended Christ, when he hanged vpon the Crosse. It is the commen­dation of that good Centurion, that out of his loue to the Nation of the Iewes, Luke 7.5. he built them a Synagogue. This man shall rise vp in iudgement against these persons, who by transferring Church-goods to their owne priuate gaine, as much as lieth in them, do pull downe Churches. With what face dare they boast themselues to be Christians, when they offer such iniurie to Christ, in his poore Church and Mini­sters?Rom. 2.22. how can they professe that they abhorre Idols, when thus grosly they commit sacriledge? The very Heathen men haue condemned this sinne. They could not endure the spoiling of their Gods in any whosoeuer hee were. And therefore,Aelian. Ʋar. Hi­stor. l. 5. c. 16. when a yong child at Athens, had taken vp a plate of gold, that fell out of Dianaes coronet, hee was brought before the Iudges: who set before him gugawes and rattles to play withall, and the plate also, and when the child refused the trisles and tooke the plate againe, hee was not spared for the tendernesse of his age, but was punished as a Church-robber. And the ciuill lawes are altogether a­gainst it: holding, that the things of God (such as are ourSacrum dici­tur, quicquid mancipatum est cultui diuino, vt Ecclesia, vel res Ecclesiae. Magist. sentent, lib. 3. distinct. 27. C. tithes and reuennues of the Church) ought not to be­long [Page 235] to Lay persons; And it is well spoken by one to this purpose: That whatsoeuer is designed as proper to diuine worship, is of right and iustly reputed holy; of which sort is the Church, and all things of the Church, or belonging to it. And surely such and so heauie haue been Gods iudge­ments denounced and executed against these sacrilegious Church-robbers themselues, that by colour of their impro­priations depriue the godly Leuites of their proper liuings, and driue them out of their countries, that we cānot other­wise esteeme of such intruders vpon the rights of Gods Church, then as men giuen ouer to the God of this world, hauing made an irrecouerable shipwracke of a good con­science. For to seaze vpon the Church-liuings, & thereby to bring the Ministers to extreme beggerie, what is it else, but after the manner of the Iewes & Gentils, though vnder some other pretence, yet with no lesse cruelty, to persecute and make hauock of the Church it selfe? And therefore, the Lord may iustly take vp the same complaint against vs in this behalfe, as he did before against the Iewes. For Christ himselfe is spoiled, when those things are spent vpon pro­phane vses, which should serue for the maintenance of his Ministers. For tithes are due only to the Church, and can­not be alienated to any other vse, nor turned to the main­tenance of Laie men. For where tithes are paid, there must be a matter of giuing and receiuing.Phill. 4.15. 1. Cor. 9.11. The Minister giueth spirituall things, as the Apostle saith, and receiueth carnall things. Now because Lay men cannot performe this duty, they haue nothing to doe with the tithe: for not kee­ping the condition, they cannot claime the couenant.Qua fronte qua conscientia oblationes vultis accipere, qui vix valetis pro vobis nedum pro alijs Deo preces of­ferre? With what face, or with what conscience can they re­ceiue tithes and other offerings, that cannot offer vp praiers for themselues, much lesse for others? I doe not presse this, as though I meane to determine, that the Ministers of the Gospell might not bee maintained by some other meanes. For I am perswaded, that it is in the power of ciuill Magistrates, to allowe anie other maintenance to the Minister, so that it bee competent. But this I say, [Page 236] that for as much as tithes are by law established amongst vs for this purpose; to be the hire of the Lords labourers, and the wages of his workemen: it will be as great a sinne to de­fraude the Minister of his portion, as to keepe backe the meat or wages from an ordinary labourer. Which as the A­postle Iames saith,Iam. 5.4. is a sinne that crieth loud in the eares of God for vengeance. And yet for all this, the matter is come to this passe, that he is well, that can catch anything from the Church: Yea, I could name a Knight of no small worth in the Countrie, that maintained openly, that a small al­lowance is fittest for a Minister, to keepe him sober for rec­koning, least hauing too much, he should waxe idle. In­deede it is true, they that neuer were sincere hearted, are soone corrupted with preferment. As God knowes, wee haue experience of too many, who whiles they had but a poore maintenance, were very diligent and painefull Prea­chers: but after they haue added steeple to steeple, and li­uing to liuing, the fire-edge is taken off them, and then (as though now they had got that they preached for) they waxe so hoarse and so rusty, as if some bone stucke in their throats, that they can hardly preach at all. But they that entred into the ministerie with a sincere affection, and made the glorie of God and the saluation of his people, and not filthie lucre, the end of their preaching,Honos alit artes, & omnes incenduntur ad studia gloria. Cicero. 2. Chro. 32.25. are by preferment stirred vp to greater diligence in their cal­lings; and the more bountifull that God is vnto them in their maintenance, the more carefull are they to render ac­cording to the reward bestowed vpon them: wretched there­fore and wicked are they that are thus minded, whosoe­uer they bee. And this is the miserie of our Church, that it is pilled and polled in this manner:Nehem. 13.10. and that by this meanes many faithfull Ministers of excellent gifts, are brought to extreme pouertie, because as it was in the daies of Nehemiah, The portions of the Leuites are not gi­uen. Nay, in many places the Minister hath scarce the al­lowance of Michah his Leuite, Ten shekels is of our coine 23. shillings, 4. pence, euery shekel being 2. shillings 4. pence. which was ten shekels of siluer by the yeare, and a sute of apparell, and his meat and [Page 237] drinke. Iudg. 17.10. For I know a Minister that hath but bare foure pounds to liue on for the whole yeare. Hence commeth it to passe, that many yong schollers of great hope and singular towardnesse, doe leaue the studie of Diuinitie, and betake themselues to the Lawes, or to Phisicke. And hence the Church is pestered,1. Kings 12.31. I say pestered with Ieroboams Priests, such as were neuer brought vp in the schooles of the Prophets, but taken from base trades, and as one saith well,Iohn Lambert holy Martyr. were made Priests before euer they were good Clerkes. Hence it commeth to passe,Prou. 29.18. that prophesying faileth in many places, and therefore the people perish. Hence is it,Iob. 16.2. & 13.4. that many that haue care of mens soules, are miserable comforters, as Iob saith, Phisitians of no value. Hence is it, that the poore people of God are pittifully dispersed, Mat. 9.36. Ioh. 4.35. and scattered abroade as sheepe without a shepheard. Hence is it, in a word, that the Regions are euerywhere white vnto the haruest, Mat. 9.37. but few la­bourers to put in the sickle. I doe not all this while pleade mine owne cause: I thanke God, none of these rauenous Harpies, and greedie cormorants, haue preyed vpon my Church. But I haue all the reuennues of it, with as little preiudice as the most of my brethren. But as the Prophet said in another case. For Zions sake, I cannot hold my tongue, Jsa. 62.1. and for Ierusalems sake, for the poore Churches sake, I can­not cease. And I would to God, that all we that be Mini­sters, and haue any thing to doe with these persons, bee they neuer so great, would euen crie aloude against them,Isa. 58.1. and spare not, but lift vp our voices like trumpets, to rowse and awake them out of this sinne. Here wee should all bee right Boanerges, Sonnes of thunder, Mar. 3.17. to threaten and thunder out the iudgements of God against this horri­ble sinne of sacriledge. But alas, wee may crie till our hearts ake, before wee shall preuaile with the belly that hath no eares: vnlesse Christian Magistrates,Isa. 49.23. who are nursing Fathers to the Church, doe by their power worke a reformation.M^r. Perkins in a Treatise of the duties of the Mini­sterie. This sinne, as a worthie Minister in our Church once said, is the Kings euill, and there­fore no hand but his can heale it. There was indeede [Page 238] the like calamitie in the Church of the Iewes, but it was only then,Iudg. 17.6. when there was no King in Israel; but euery man did that, which was good in his owne eyes. But seeing wee haue, by Gods blessing, a wise, a godly, and religious King, let vs pray to God, to put into his heart that care of Nehemiah, for the good of the Church, that hee will not suffer euery man to robbe and spoile it as it pleaseth his couetous minde, but cause them, and compell them to bring their tithes of Corne, Nehem. 13.11.12 and Wine, and Oile, euen of all their fruits vnto the house of God. And in the meane while, let all such persons know, that they must one day giue account of their sacriledge vnto God. The lawes of men doe rather Patronize then punish them,Psal. 119.126. and therefore, let them be sure, that God will at last take the matter into his owne hand. Horrible are the examples of Gods iudgements vpon this sinne in former ages.Dan. 3.2.3.4.5.5.6.30. Bal­shazzar King of Babylon, abusing the holy Vessels of the Temple vnto prophane vses, was first wounded inwardly with terrour of conscience, and afterwards was cruelly murdered. And wee reade in both the bookes of Mac­cabees of1. Mac. 9.54 55.56. Alcymus, 2. Mac. 3.24.25. Heliodorus, & 4.39.41.42. Lysimachus, & 5.15.16. cum [...].5.6.7.8.9 10 28. Antiochus, & 13 4 5.6.7 Menelaus, and15.30.31.32.33. Dan. 4.24. Leuit. 5.15.16. Nicanor, all notorious Church-robbers, and all came to fearefull ends. Now God is still as iust as euer hee was, and detesteth this sinne as much as euer hee did, and therefore at the last, they may assure themselues, to receiue the like punish­ment, vnlesse they preuent it by speedie repentance. And therefore, as Daniel said in the like case to Ne­buchad-nezzar, Let my counsell bee acceptable vnto them, and let mee aduise them in the feare of God, to breake off this their sinne by righteousnesse. Let them make re­stitution of that which most vniustly they haue so long de­tayned, that so there may bee a healing of their sinne. And this doth the law of God require at their handes. If any person transgresse and sinne through ignorance (much more if hee doe it wilfully, against his knowledge, and against his conscience) by taking away things consecrated vnto the [Page 239] Lord, hee shall then bring for his trespasse offering vnto the Lord, a ramme without blemish out of the flocke, with two shekels of siluer for a trespasse offering. So hee shall restore that wherein hee hath offended, in taking away of the holy things, and shall put the fift part more thereto, and giue it vnto the Preists: so the Priest shall make an attonement for him, and it shall bee forgiuen him. Where wee see, there is no hope of forgiuenesse, where there is not some conscionable restitution made in this behalfe. And therefore let all those that haue any Impropriations in their hands, be hereby mo­ued to make some restitution, in whole or in part, as their estates may beare, as some already haue done, to the disbur­dening of their owne conscience, and to the good example of others.

Another sort of people,Against op­pressours. that are to bee reproued in this place, are cruell and mercilesse oppressours: that fill their houses with the spoiles of the poore, beating them to peices, and grinding their faces with hard and intollerable exactions. Isa. 3.14.15. Yea it is held a matter of pollicy by the great Nimrods of our dayesRustica gens est optima slens, & pessima gau­dens. to keepe the poore people vnder by all meanes possible: and therefore they laden them with heauie burdens and grieuous impositions: sometimes rack­ing their rents aboue measure, sometimes inclosing their commons: and sometimes depopulating their houses, that it may be truely said of many,Isa. 59.7. Iob. 20.19. & 22.9. desolation and destruction is in their path. Wheresoeuer they set their foote, they make hauocke of all. They spoile houses which they neuer builded, they cast out widdowes emptie: and by decaying of tillage, they take away the gleaning from the hungrie, as Iob saith.Job. 24.10. As it is said of an herb called Cardamum or garden Cresses, that it soaketh the moisture from the roots of all other hearbes and maketh them wither: and of the Eagles feathers, that they consume the feathers of all other birdes; so wheresoe­uer these cruell oppressours come, none can thriue by them, that are within their reach. They are like the beast called a Beuer, that biteth so sore; as hee neuer looseth his teeth, till hee haue broken the bones (Iul. Solin. cap. 23.) So doe [...] [Page 240] breake the bones of the poore, and chop them in peices as flesh for the pot. Mic. 3.3. S. Ambrose complaineth greatly of such persons in his times.Semper aua­rus alieno vti­tur, alieno se pas­cit damno; est illi praeda egest is al­terius, est illi lae­titia fletus alie­nus. Quot amissa deplorant, super quae inuasi ple ri (que) gratulantur? Jnnocens rusti­cus perditum in­gemiscit iuuen­cum; & tu in corus tuum excole­re disponis, & fructus te putas posse capere exgemitibus alienis vidua tota supel­lectile dispolia­tam domum su­am dolet, & tueadem supellec­tile domum tu­am ornatam esse laetaris. Dic mi­hi O Christiane, non compunge­ris, non constrin­geris, cum vides in hospitio tuo la­crymas alienas? Dicit scriptura sancta, carnem à be [...]ijs discerp­tam ne comedi­tote; Cur quod hostilis bestia su­perabit, tu saeuior bestia de vorasti? Aiunt pleri (que) lupos leonum subsequi solere vestigia, & non longè ah eorum venatibus aberrare; scil. vt rabiem suam rapina satient aliena, & quod leonum saturitati remanct, id luporum rapacitate consumatur. Sic & isti auaritiae lupi, vsurariorum vestigia subsecuti sunt, vt quod illorum rapacitati supersuit, horum cederet feritati. Ambr. de A­uaritia & Anania Serm. 59. The couetuous man, saith he, alwayes vseth that which is another mans, and feedeth himselfe with another mans losse, another mans pouerty is his prey, another mans weeping is his reioycing. Of how many things doe poore men bewaile the loste, which these hauing inuaded doe reioyce? The harmelesse husbandman mourneth for the losse of his oxe; and thou purposest to till thine owne field with him, and thinkest that thou mayest reape fruit of another mans sighes. The poore widdow greiueth to see her house spoiled of all her stuffe, and thou art glad that thy house is decked with it. Tell me O thou Christian; art thou not touched with remorse, and art thou not vexed when thou seest in thy dwelling the teares of o­thers? The holy Scrpture saith, yee shall not eat any flesh that is torne of beasts in the field: but shall cast it to the dog (Exod. 22.31,) Why then hast thou like a more sauage beast, de­uoured that which the enemie hath ouercome? It is a com­mon saying that the Wolues doe vse to follow the footsteps of the Lions, and not to bee farre off when they hunt for their prey, namely, that they may satisfie their owne hun­ger with the rauine of others: that that which remaineth of the Lions fulnesse may bee deuoured by the wolues greedi­nesse. In like manner, these Wolues of couetuousnesse, fol­low the footsteps of vsurers, that whatsoeuer is left of the rauenousnesse of the one, may come to the crueltie of the other. And haue wee not experience of this in our dayes? When as many rich men finding some young prodigall heires, wrapped in the wretched bonds of cruell vsurers; vnder pretence of friendship, doe furnish them with money from time to time, till at last they strippe, them quite out of all their liuing, and then, as wee say, set them on lea-land, [Page 241] and bid the Deuill split them.

This oppression is a greiuous sinne, farre worse then theft. For theft for the most part is done secretly and by de­ceit, but this is committed openly and with violence. God commended his poore people to the mighty men of this world, not that they should spoile them, but that they should defend and releiue them. And if he shall be cast into hell, that hath not giuen of his owne, whether shall he be sent,Mat 25 41. Luke. 16.19. that hath inuaded and seazed vpon that which was another mans? If he shall burne with the Deuill, that hath not cloathed the naked: where shall hee burne, that hath spoiled him of his cloathes? If Christ say, Depart yee cursed &c. Mat. 25.41. for I was hungrie, and ye gaue me no meate, he may say to these oppressours, I was hungry and ye tooke from me that which I should eate: that which you gaue to to your hawkes and hounds ye tooke our of my mouth &c. Wee doe not reade that the rich glutton tooke any thing from Lazarus, onely hee gaue him nothing. Neither doth Abraham say vnto him, Sonne, remember that the poore man had meate to eate, & thou tookest it from him, &c. and yet we see, hee is in hell in torments. What therefore shall become of such, as make hauock of the poore? And therfore as one saithMultum me­tuenda est nobis illa sententia comminantis, omnem arhorem non serentem, &c. Quod si ste­rilitas mittetur in ignem, rapa­citas quid mere­tur? Et si iudici­um sine miseri­cordia crit illi, qui non facit mi­sericordiam, quale iudicium crit illi, qui fe­cerit & rapi­nam? Fulg. de dispensat. Domi. wee haue great cause to feare that sentence of Christ, that threatneth, that euery tree that bringeth not forth good fruit shalbe hewen downe and cast into the fire. For if barrennesse must be cast into the fire, what doth rauening crueltie deserue? And if he shall haue iudgement without mercy, that sheweth no mercy, what iudgement shall hee haue that exerciseth oppression? Neither will it auaile them to say they giue almes and relieue the poore: for God abhorreth that almes, that is giuen of the teares of other men.Illam Deus cleemosynum ab­hominatur & reprobat, quae de lachrymis prae­statur alienis. Quid enim pro­dest, si tibi bene­dicat vnus, vnde plures maledi­cunt. Aug. de vi­ta Christiana. Prou. 14.28. And what good will it doe thee, saith one, to haue one or two to blesse the for that, for which a great ma­ny curse thee? As indeede the whole common-wealth hath cause to crie out of these men; for their courses are iniurious and hurtfull vniuersally. Salomon saith, In the multitude of the people is the honour of the King, and for want of people [Page 242] commeth the destruction of the Prince. So that in the iudge­ment of the holy Ghost, these depopulators, that lay all wast before them, are the greatest enemies to the state that can be. Well in a word let them bee afraid of the voice of the oppressed. The Lord charged the Isralites that they should not trouble any widow nor fatherlesse child. For saith hee, If thou vexe or trouble such, Exod. 22.22.23.24. and so hee call and crie vnto mee, I will surely heare his crie. Then shall my wrath bee kindled, and I will kill you with the sword, and your wiues shalbee wid­dowes, Iob. 34.28. and your children fatherlesse. And Iob saith of op­pressours, that they haue caused the voice of the poore to come before the Lord, and hee hath heard the cry of the affli­cted. So that we see, the wrongs and iniuries that are done to the poore, doe ring a loud peale for vengeance in the eares of God. And surely the Lord will not bee slacke to execute it, vnlesse they doe preuent it by repentance. There is a fearefull threatning in the prophecy of Habakkuk, Hab. 2.9.10.11.12. a­gainst the crueltie of the Babylonians, and in them against all oppressours. Woe be to him, saith hee, that coueteth an e­uill couetousnesse to his house, that hee may set his neast on high to escape from the power of euill. Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned against thine owne soule. For the stone shall crie out of the wall, and the beame out of the timber shall answere it. Woe vnto him that buildeth an house with bloud, and erecteth a Ci­tie by iniquitie. Where the Prophet giueth vs to vnderstand that howsoeuer wicked men, by all their hard and vnmerci­full dealing, doe labour to aduance their houses and their posteritie, and to make them great when they are gone, yet they shall faile of their purpose; for God will heape shame and contempt vpon them, causing all the world to ring of their crueltie, so that, as Salomon saith, their name shall rot and stincke, Prou. 10.7. that they shall neuer bee mentioned but with disgrace. And though by their vnconscionable courses they haue done much euill to others: yet they haue hurt them­selues most of all. For by raking and scraping in this man­ner, they haue brought vpon themselues a most irrecouera­ble [Page 243] losse, euen the losse of their soules. And though perad­uenture their power and tyrany be such as no man dare once mute against them, yet they shall not escape for that: for their owne houses, which they haue built with bloud and cruelty, shall witnesse against them. Yea euery stone in the wall, and euery beame in the roofe, shall with loud out-cries accuse their vnrighteousnesse. Where, by the way, it is worth the obseruing, that hee saith, the stones and the timber shall, as it were, sing of these things by course. As if hee should say; These mightie men take great delight in Musicke, and they haue their consorts in their houses: But the Lord will raise vp other Song-men, who by course, as they doe in Quires, shall chaunt out their grieuous oppres­sions, with a lowde and shrill voyce, and shall answere one another in this maner. The one side shall sing, Woe bee to him that buildeth a Towne with bloud; and the other shall an­swere, And to him that erecteth a Citie by iniquitie. And haue wee not experience of this euen in our owne dayes? Doe we not seeNemo habet iniustum lucrum sin, iusto damno. August. de con­nen. 10. praecept. Pauca malè par­ta, malta benè comparata per­dunt. that goods heaped together in this ma­ner doe seldome prosper? But either the curse of God is vp­on them, while the owner is aliue; or else if hee rest with them, and leaue them to his children, yet the third heire sel­dome enioyeth them? Oh that all oppressours would serious­ly consider these things: that seeing the examples of Gods iudgements in this case dayly before their eyes, they might learne by other mens harmes to take heede to themselues.Vse. 2

Secondly, this serueth to admonish all men,Si Iudas resig­nat pecuniam malè acquisitam, qua fronte reti­net vsurarius vsuram? &c. Hugo in locum. that possesse any thing vnlawfully, to restore it: otherwise this example of Iudas, shal be a witnesse against them at the day of iudg­ment. If it bee that so the party to whom the wrong hath beene done be dead, and so no restitution can be made him, then inquiry must be made for his childten, or some of his kindred, and it must be restored vnto them. But if there be neither child nor kinsman to be found, then it must bee gi­uen to the Lord, for the benefit of the Church, and for the reliefe of the poore. And this was precisely commaunded in the law of God.Numb. 5.8. But if the man haue no kinsman to [Page 244] whom he should restore the damage, the damage shalbe restored to the Lord for the Priests vse; Implying, that if any man haue any kinsman, hee must be preferred in this case: but if there be none, then it must goe to the Lord. Men must not giue eare to the persuasions of of the Deuill, nor of their owne flesh, and so neglect this necessary dutie. But if they desire peace in their soules, they should with both hands thrust from them, whatsoeuer it bee, that they haue wrongfully gotten, and say vnto it with indignation, as the Prophet saith to the relicks of Idolatrie,Isa. 30.22. Get thee hence. But it will be obiected what if the thing thus gotten bee a matter of waight, so as by making it knowne, a man should incurre the danger of his life; what course must bee taken in this case? I answere, that though the case should stand so, yet this holy duty may not be omitted. Only the matter must be wisely and discreetly handled, that restitution may be made by some third person, and the parties name concealed, that so no danger may ensue vpon it. But what if a man bee so poore that hee is no way able to make restitution? Then surely his pouertie is some dispensation vnto him. For, as the saying is, where nothing is to bee had, there the King must loose his right: and necessitie hath no law. But yet though a man be neuer so poore, he must testifie his desire to restore, if hee were able, and no doubt but God in his mer­cy will accept of it. For that which the Apostle saith of almes, is true in all other cases. If there bee first our willlng minde it is accepted according to that a man hath, 2. Cor. 8.12. and not ac­cording to that he hath not.

And cast them downe in the temple.] Wee see here that the money which Iudas loued so well, as for it he would be­tray his Master and his Sauiour: now when the sense of his sinne lyeth heauie vpon his soule, is become vile and abho­minable vnto him, and such as he cannot endure any longer to behold. Hee thought hee should haue beene made by it as we say, but it fell out otherwise.Hinc patet, quod cupiditas sua nihil valuit sibi. Lira in lo­cum. His couetuousnesse as one saith, did him no good: for hee desired that which when he had it, his conscience was afraid to vse.

[Page 241]From hence then wee may gather this doctrine,Doct. Ill gotten goods are de­testable to the owners. that goodes ill gotten are many times detestable euen to him that enioyeth them. A good lesson for all such as for loue of money make shipwracke of a good conscience. The time will come, that being moued with great repentance as Iudas was in this place, they shall bee constrained to cast that from them, which now most couetuously, by right or wrong, they catch and rake together. And many times it falleth out, that couetuous wretches haue but little ioy in their riches, for gathering whereof they sell their soules to the Deuill.Iosh. 7.17.18.21.24.25. 2. King 5.22.23.27. 1. King. 21.16.19.27. Achan had small comfort of the prey he had got­ten, and Gehezi of his talents of gold, and Ahab of Na­boths vineyard. Howsoeuer they were sweet at the first, yet no doubt they wished afterward, that they had neuer med­led with them. And howsoeuer it doth not alwayes fall out, that such men are made spectacles of Gods wrath in this open manner: yet whensoeuer the hand of God is vpon them in any calamitie or affliction, then their consciences will pursue them with horrour, for the least thing they haue vnlawfully gotten. And this is that which the Prophet threatneth, namly, that they shall cast their siluer in the streets, Ezech. 7.19. and their gold shall be cast farre off: they shall not satisfie their soules, nor fill their bowels, &c. When the wrath of God shall once awake a mans conscience, & present his sinnes before him, that which before was most deare vnto him, shall bee now so odious, as he shall cast it from him, and shall not be able to endure the sight of it. Hee may deuoure substance, Iob. 20.15.16. as Iob saith, but hee shall vomit it, for God shall drawe it out of his bellie, and he shall sucke the gall of Aspes, &c. This saw Saint Augustine full well, when hee said,Epist. 121. ad Probans. there was more desolation, then consolation in them. Yea, looke how many treasures men purchase by iniquitie, so many punishments doe they heape vp against themselues: yea they nourish a firebrand, which one day will kindle the wrath of God against them. And therefore, one saith well. Rich men reioyce in their riches,Gualt. in Mich. cap. 6. verse 10. but their ioy will not last for euer. For euen against their willes, and whiles they are [Page 246] thinking of other matters, the stings of conscience doe come vpon them, and doe so disquiet them, as now they begin to hate that, which before they loued as their life, & to abhor it as a deadly poyson, and many times when no body vr­geth them, they forsake it of their owne accord.Iniusta lucra breues habent voluptates, lon­gos autē dolores. Iniust gaine, saith Ierome, hath short pleasure, but lasting sorrow. AndEligas dam­num potius quam iuiustum lucrum, illud enim semel tantum te dolore afficiet; hoc verò semper. Luke 8.14. S. Augustine saith, choose rather losse then ill gotten gaine: for that shall greiue thee but once, but this wil tormēt thee for euer. Hence is it, that our Sauiour Christ compareth riches vnto the hawthorne, which in the spring-time hath a very pleasant flower, and yet withal it hath a sharpe pricke. So riches, how glorious so euer they be to the eyes of coue­tous persons, yet they are but pricking thornes, especially if they be ill gotten, which will pricke both hand and heart. Neither is their nature changed to this day. Though some indeed doe dye as swine in a ditch, blockish and senselesse, as Nabal was,1. Sam. 25.37. whose heart dyed within him, and hee was like a stone: yet others there are, who on their death-beds haue cursed the time that euer they were so rich, and haue wished that they had neuer gone further then their spade.

This serueth, first to reproue all such, as heape vp riches Ʋse. 1 they care not how,Qui rem faciunt quocun (que) modo. Horat. lib. 1. Epist. 1. —lucri bonus est odor ex re Qua­libet—Iuuen. sat 14. whether by hooke or crooke, by right or wrong: that thinke the smell of all gaine to be good, which way soeuer it cōmeth. For euē as many times the greedy fish while she hunteth after the bait, is caught and choaked with the hook: so these gredy Cormorants, which with an vnsatia­ble desire do hunt after riches, many times get such a sting in their conscience, as tormēteth their soules with endles woe.

Vse. 2 Secondly it serueth to admonish al men, neuer to increase their riches by vnlawfull meanes, nor to bring home a pen­nie that is ill gotten, least it proue a canker, to wast and con­sume all the rest of their substance. Though a garment bee neuer so costly, yet if the plague haue infected it, we will not meddle with it. So though ill gotten goods doe glister glo­riously in the eies of men, yet because they are infected with a plague, which will not only indanger those riches that are iustly gotten, but hazard the soule also, therefore we should haue no dealing with them. For as our Sauiour Christ saith, [Page 247] What wil it profit a mā to win the whole world, & lose his soule? Mat. 16.26.

And thus we haue handled the seuerall parts of Iudas his repentance. Let vs in a word apply it to our selues. We see what hee performed in his repentance: we must be carefull to supply that which he wanted, or else our repentance will doe vs no good. But I feare me, if due examination were had, it would appeare, that many of vs neuer goe so farre, in the worke of repentance, as Iudas did. How then can we hope to be saued, since Iudas did all this that wee haue heard, and yet is damned? Shall hee bee sorrowfull for his sinne, shall he confesse his sinne in particular manner, and shall he make restitution of that which he hath gotten vn­lawfully, and yet goe to hell? And shall we doe none of all these things, and hope to goe to heauen? Oh let vs not de­ceiue our selues. As our Sauiour Christ said to his Disciples. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees, Mat. 5.20. yee shall not enter into the Kingdome of heauen. So say I in this case. Except our repentance goe beyond the repentance of Iudas, and all such as Iudas was, we shall neuer be saued. Shall Kain cry out,Gen. 4.13. Exod. 9.27. My sinne is greater then can be forgiuen me? Shall Pharaoh confesse his sinne, and acknowledge that God is righteous? 1. Kings 21.27. Shall Ahab humble himselfe before the Lord in sacke-cloth and ashes? Shall Simon Magus be sorie for his sinne,Act. 8.24. and desire the A­postle Peter to pray for him? Nay, to say yet more, shall the Deuill himselfe beleeue and tremble, Iam. 2.19. and yet be all of them damned? And shall we doe nothing at all? shall wee neuer be moued, and yet hope to be saued? Nay rather, all these shal be so many witnesses against vs, at the great and dread­full day of iudgement.

He departed.] This is the preparation vnto Iudas his wretched end that followed. He shunned the sight of men, and his conscience tormenting him, and driuing him to the gallowes, he went aside, and sought some secret place. If he had conuersed amongst men, it is likely hee might haue beene preuented: and therefore, the Deuill draweth him in to some solitarie place.

From whence ariseth this instruction,Doct. that it is very dan­gerous [Page 248] for men to liue in solitarinesse.Solitarinesse is very dange­rous. Eccles. 4.10. Gen. 2.18. Woe be to him (saith that diuine Preacher) that is alone. The reason is, because hee lieth open to tentations, and offereth himselfe to the snare of the Deuill. Hereupon the Lord said, It is not good for man to be himselfe alone. If not in Paradise, whiles man was innocent, much lesse now, that he is wholly corrupted. And wee see when the Deuill encountred with our Sauiour Christ,Mat. 4.1. Gen. 3.1.2. Gen. 34.1.2. 2. Sam. 11.2. hee made choise of the wildernesse, implying, that such places are fittest for his working. And therefore, wee reade, that when Euah was stragling alone from her hus­band, curiously viewing the pleasures of the garden, the Deuill set vpon her, and caused her to tast the forbidden fruit. When Dinah, Iacobs daughter, was wandring alone from her Fathers Tents, idly to see the fashions of the coun­trie, Shechem the sonne of Hamor caught her, and defiled her. And when Dauid was walking alone on the toppe of his house, he was tempted to lust after Bathshebah, and to commit adulterie with her. So that we see what occasions of sinne are offered vnto vs when wee are alone, and how ready we are to yeeld vnto them. And thereforeVnum primò aggr [...]ssus, vt lu­pus ouem secer­nere à grege, vt accipiter colum­bam ab agmine volantium sepa­rare tentauerat. Nam cui non est aduersus omnes satis virium, cir­cumvenire quae­rit solitudinem singulorum. Cypr. lib. 1. epist. 1. Mich. 2.1. one saith wel, that as the Wolfe laboureth to seperate the sheep from the rest of the flocke; and the Hawke to seuer the Pidgeon from the rest of the flight: So the Deuil laboureth to single out men from the societie of others, that so he may the more easily ouercome them. For hee that hath not strength enough to set vpon al together, seeketh to circum­uent them one by one. Yea, the greatest iniquities, and grossest sinnes, that haue beene done in the sight of the world, were first plotted and purposed, warped and contri­ued by men alone. As the Prophet Michah saith of wic­ked men, They worke wickednesse vpon their beds, and when the morning is light, they practise it. And wee haue all expe­rience of this in our selues. For we are no sooner from com­panie, but armies of ill thoughts and desires (like so many swarmes of Bees about a mans eares) are solliciting and of­fering themselues vnto vs. And this the Heathen man knew also, when he said;Nemo est ex imprudentibus, qui relinqui sibi debeat. Tunc mala confilia a­gitant, tunc aut alijs aut ipsis fu­tura pericula struunt. Tunc cupiditates im­probas ordinant, tunc quicquid aut metu, aut pu­dore animus ce­labat, exponit. &c. Seneca. Epist. 10. There is no indiscreet or foolish man, [Page 249] that ought to be left to himselfe. For then euill counsels doe molest him, then hee deuiseth danger either to himselfe or others. Then he frameth euill desires, then the mind laieth open, whatsoeuer either for feare or fauour it concealed be­fore, &c. And we want not examples of many, that being alone, haue fallen into fearfull dangers.

This serueth first of all, to reproue the Papists, who so Vse 1 highly commend their Eremitical life, as though it were the most excellent and the most perfite estate. But wee see by this that hath beene spoken, that they expose themselues to a thousand dangers. Yea they tempt God, and not know­ing their owne strength or weakenesse, rather do as it were dare and prouoke the Deuill to the combate. But they say they are strong, and feare no danger. I answere with our Sauiour Christ in another case. He that is able to receiue it, Mat. 19.12. let him receiue it. If they haue attained to such a measure of strength; it is well. But in the meane while they sinne a­gainst the Church,Heb. 10.25. in breaking off the communion of Saints and in forsaking the fellowship of their brethren, as the A­postle saith.

Secondly, it serueth to admonish all men, to auoide so­litarinesse,Vse 2 as much as may be. But if a mans calling be such, as he must of necessity be alone; as a student in his studie, or a workeman in his shop, or a traueller by the high way, then hee must carefully take heede of wandring thoughts, and labour to keepe his minde occupied, either about som­thing belonging to godlinesse, or else at least, about the workes o [...] his lawfull calling,Cedet amor rebus; res age, tutus eris. Ouid. de remed. amo­ris. and so hee shall preuent many occasions of sinne. We that professe our selues to be Christians, should be ashamed, not to spend our solitarie houres, at least as well as the Heathen man did, whoNunquam se minus otiosum, quam cum otio­sus: nec minus solum quam cum solus. Et in otio de negotijs cogi­tabat, & in soli­tudine secum lo­qui solebat: vt neq, cessaret vn­quam, & inter­dum colloquio alterius non ege­ret. Cic. offic. l. 3. pro­fessed of himselfe, that hee was neuer lesse idle, then when he was idle, and neuer lesse alone, then when he was alone. For when he was at leisure, he thought of his businesse, and when he was alone, he vsed to talke with himselfe, so that he was neuer idle at any time, and yet stood inno neede of the conference of others. Much more should we be occu­pied [Page 250] in good Meditations, and haue our hearts continually stand bent therein, least the Deuill returning, as our Sauiour saith,Mat. 12.44. and finding our soules emptie, and swept, &c. he fill vs full of all vngodlinesse. But of all other, Melancholi ke persons are in greatest danger this way. And therefore, one calleth Melancholie the Deuils forge, wherein, vnlesse Gods grace do preuent him, he frameth and worketh much mischiefe. As we see by wofull experience, that many times he preuaileth so farre with such persons, as he causeth them to lay violent hands vpon themselues. And therefore, they are most carefully to performe this dutie. And if when they haue done all they can, they cannot preserue themselues from the Deuils tentations, they must as speedily as may be, runne into companie;Eccles. 4 9.10. for as Salomon saith, Two are better then one, for if one fall, his fellow will lift him vp.

Qualis vita, finis ita. Went and hanged himselfe.] This is the end of Iudas. A wofull end, but yet agreable to his former life, according to the common saying; As the life is, so is the death. A wic­ked life, a wretched death:Post redditum pretium laquca se suspendit, vt qui se mulctaue­rat pecunia, mulctaret & vi­ta. Intelligens enim quantum scelus admiserit, non sufficit ei sa­crilegij carere mercede, nisi ca­reret & salute. D [...]gnum enim se morte iudi [...]uit, quod Christum vitam omnium tradid [...]sset. Ambr. seem. 51. de Iuda Iscar. whereupon one saith, That after he had restored the money, he hanged himselfe, that as hee had depriued himselfe of the money, so hee might also depriue himselfe of his life. For vnderstanding, what an hor­rible sinne he had committed, he thought it not enough to want the wages of his sacriledge, vnlesse hee were without his life also. For hee iudged himselfe worthy of death, in that he had betraied Christ, who was the life of all. Now as I said, his end was very horrible, and very fearfull. For be­sides that he made away himself, the Lord shewed a strange token vpon him in his death; For when he was hanged, he brast asunder in the midst, and all his bowels gushed out. Act. 1.18. There is an old Tradition, whereof Beza and Aretius doe both make mention; that when Iudas hanged himselfe, he leaped downe so desperately, that he brake the rope, and so liued still. But not contented therewith, in a most furious moode, he cast himselfe headlong from the top of a steepe hill, where he lay swelling after a wonderfull manner, till a Cart went ouer him, and crushed out his guts, whereupon [Page 259] hee stuncke so filthily, as no man could endure to come neare him. Whether this bee true or no, wee haue no cer­taine knowledge, and therefore wee neede not beleeue it, vnlesse we will. But be it true or false, that which the ho­lie Scripture hath recorded of him, is fearefull enough. And yet this was not all his miserie. For as the end of his body was very wretched, so no doubt in his soule, he went directly from the Gallowes to hell. For so, saith the E­uangelist, that when Iudas had hanged himselfe, hee went to his owne place, Act. 1.25. that is to Hell. To which purpose Saint Bernard hath a good saying.Pulchre om­nino Petrus Apo­stolus filium per­ditionis in locum suum abijsse te­status est, quod in nere crepuit me­dius, aerearum collega potesta­tum: vtpote e [...]e veri Dei & ve­ri pariter homi­nis, qui de coela venisset, opera­turus salutem in medio huius ter­rae proditorem, nec coelum reci­peret, nec terra sustineret. Bern. in Ps. 91. serm. 7 Suspendit se la­queo, vt se osten­deret coelo tor­rae (que), perosum. A­qum. in locum. Very well did the Apostle Peter testifie, that the sonne of perdition went vnto his owne place, in that he brast asunder in the middest in the aire, being made a companion of the powers that rule in the aire, that is of the Deuils. For when he had betrayed the true God and true Man, that came downe from heauen, to worke our saluation in the middest of the earth, neither the heauen would receiue him, nor the earth sustaine him.

Doct. Wicked hypo­crites come to a fearfull end.From this example wee may learne this lesson; that howsoeuer hypocrites and wicked men may flourish for a time, yet at last, for the most part, they perish and come to a fearefull end. Iudas was in great account before, so long as hee continued with the Disciples, but now his hypocrisie being discouered, hee dyeth a dogges death, and becommeth his owne Hang-man. Neither was this the case of Iudas alone, but diuers others liuing wretchedly, haue dyed miserably, and haue beene so forsaken of God, as that they haue beene their owne executioners.2. Sam. 17.25. A­chitophel that was a type of Iudas, reuolting from Dauid, and taking part with traiterous Absolon, by the iust iudge­ment of God, hanged himselfe as Iudas did.1. Sam. 31.4. Saul openly transgressing Gods Cōmandement vnder pretence of reli­gion, and persecuting poore Dauid, euen against his con­science, at the last, being depriued of all comfort fr m God, fell vpon his owne sword and killed himselfe. Abimelech, a bloudie wretch, who to obtaine the Kingdome had slaine [Page 260] seuentie of his owne brethren,Iudg. 9.54. being afterward wounded with a peece of a milstone, that a woman cast downe vpon him, desperately commanded his Page to run him through, and so he died.1. King. 16.10.11 16.17.18.19. And Zimri, hauing by treason made him­selfe King of Israel, and being pursued by the people and Captaines of the host, shut himselfe into the Pallace, and set it on fire ouer his head, and so ended his daies. And howso­euer it doth not alwaies come to passe, that God doe arme the hands of wicked men in this maner against themselues; yet they seldome escape some fearefull iudgement, euen in this world.In terrorem populi. For as earthly Princes doe vse to hang vp no­torious malefactours in chaines, for the terrour of others: so it pleaseth the Lord by some famous iudgment or other, to make horrible sinners spectacles of his wrath to all the world,Deut. 13.11. Leuit. 10.2. that others may heare and feare, and doe no more such wickednesse, as Moses saith. Thus Nadab and Abihu, rhe sonnes of Aaron, presuming to offer strange fire vpon Gods Altar, were instantly deuoured with fire from heauen. Thus, when Corah and his companie conspired against Moses, Num. 16.30.31. God brought a new iudgement neuer heard of before, hee caused the earth to open her mouth, and swallowe them quicke.2. Chron. 21.18.19. Thus Iehoram, that wicked King, that had most vn­naturally embrued his hands in the bloud of his owne bre­thren, was smitten by the Lord in his bowels with an incu­rable disease, whereof hee languished for the space of two yeares, and then his guts rotted out of his belly, and so hee died.Act. 5.5.10.11. Thus Ananias and Saphira, for their deepe dissem­bling, were sodainly stricken dead by the hand of God. And thus was proud Herod, Act. 12.23. for persecuting the Church, smitten by an Angel of the Lord, and was eaten vp of wormes. So true is that which Iob saith,Iob. 20.7. that wicked men shall perish for euer like their dung, and they that haue seene them, shall say, where are they?

Vse.This may serue to admonish euery one of vs, to take heede of hypocrisie, and of all grosse sinnes, least conti­nuing in them without repentance, some fearefull iudge­ment of God light vpon vs to our confusion. Iudas wee [Page 261] see perished horribly: but as one saith well,Brentius in locii. 2. Pet. 3.9. Psal. 50.21.21. the more horrible his destruction was, the more carefully should wee endeuour to repent of our sinnes betimes, least wee also perish in like manner. Happie are wee, if other mens harmes can make vs heedfull. Though God as hee is patient towards all men, doe spare wicked men long, and suffer them to goe on in their sinnes without punish­ment; yet hee will not spare them alwaies, but in the end hee will reproue them, and set before them the things that they haue done, yea he will teare them in peeces, and there shall be none to deliuer them. Prorsus con­firmo, audeo di­cere; non potest malè mori, qui benè vixit. Aug. de Discipl. Christ. For as that speech of Augu­stine is most true, that he that hath liued well cannot die ill; so it is most certaine, that hee that hath liued ill, cannot come to a good end.

Hanged himselfe.] Death of it selfe, euen by nature, is very horrible to a man, so as the Heathen Philosopher cal­led it theExtremum terribilium. most terrible thing in the world, and Iob saith, it is the King of feare, Iob 18.14. And therefore it must needes bee some great tentation, that shall make a man kill himselfe with his owne hands, when by course of na­ture he might liue longer. There must be something, that hee is more afraide of, then hee is of death; which by pro­curing his owne death he seeketh to escape. Now, what should this bee that Iudas should so much dread in this place, that should driue him to this fearefull issue? Surely, itAnimus culpe plenus, & semet timens. Senec. in Hippol. was nothing else but the honour of his conscience. The wrath of God had made an earth-quake in his soule, which made him tremble and quake for feare. Hee saw hell-fire already burning before him: nay, a sparke of it was now kindled in his conscience, which rather then hee would endure, hee chose to die a dogges death, and to be his owne hangman. Whence ariseth this doctrine, that the horrour of conscience is the greatest miserie in the world. If there were no other proofe, this example of Iudas is proofe sufficient. ForDomini tra­ditorem non in­venio à iudice esse damnatum; non damnat eum Pilatus, non dā ­nat populus, sed, quod grauius est, se ipse cōdemnat, & cessante iusti­tia iudicatur. Quem enim al­ter iudicat, potest vtcun (que) esse ex­cusabilis, reus auté sine excu­satione est, qui conscientiae suae iudicio condem­natur. Quem al­ter iudicat, potest quando (que) à suo ind [...]ce sperare indulgetiam; qui seipse iudicat, à quo indulgētiam postulabit? Ambr. serm. 50. de ac­cus. Dom. coram Pilato. as S^t. Ambrose saith, he was not condemned by any Iudge; Neither Pilate nor the people did condemne him: but which is more grieuous, he con­demned [Page 262] himselfe, and though the course of iustice ceased, yet he is iudged of himselfe. He that is iudged of another, may peraduenture finde some excuse: but he is guiltie with­out all excuse, that is condemned by the iudgement of his owne conscience. He that is iudged of another, may some­times hope for mercy from his Iudge; but he that iudgeth himselfe, to whom may he sue for mercy? And a little after.Hoc Sacrilegi solet esse iudiciū, vt impietatem suam ipse dum recordatur, & puniat: scelus su­um dum recog­noscit, & vindi­cet. Omniū enim supergreditur sententias, qui à sua conscientia sua sententia cō ­demnatur. Tali ergo Judas poena damnatur, vt i­dem sui & reus sit sceleris, & iu­dex vltionis. Cogente cōscien­tia vnusquisque erit accusator & iudex suus. Bern. de consc. adif. cap. 32. This, saith he, is commonly the iudgement of a sacri­legious person, that while he remembreth his impietie, he doth punish it, and while he calleth to minde his wicked­nesse, he doth reuenge it. For it surpasseth the sentence of all men, when a man is condemned in his conscience by his owne sentence: with such a punishment therefore is Iu­das condemned, that he is both the person arraigned for his sinne, and also the Iudge to inflict the punishment. As the conscience of a man before hee commit sinne, is a bridle to restraine him: so when the deede is done, it is a whip to lash and scourge him for it.Nulla paena grauior est praua conscientia, pro­prijs agitata sti­mulis. Bern. ibid. cap. 46. Gen. 3.8. Neither is there any punishment more grieuous then an ill conscience, vexed with the owne stings. But the miserie is so much the grea­ter. First, because in this case a man hath no confidence in God; he dare not goe with any boldnesse to the Throne of grace, as the Apostle saith, Heb. 4.16. to seeke for helpe in time of neede. As a Traitour, that hath offended his Prince, dare not present him selfe before him, but with feare and trembling: so a sinner, whose conscience telleth him, hee hath offended God, dare not with any comfort come in his sight. As we see, Adam and Euah, when they had trans­gressed, howsoeuer before, the presence of God was most comfortable to them; yet now they hid themselues, and would not haue been found. I heard thy voice in the garden, saith Adam, and I was afraid, and therefore I hid my selfe. So is it with al the Sonnes and Daughters of Adam. So long as they carry about them a guiltie and an accusing conscience, so long there is nothing but a fearefull expectation of iudge­ment and violent fire. Heb. 10.27. Iob. 15.21. There is a sound of feare continual­ly in his eares, which doth afright him vnspeakeably.

[Page 263]For as the wiseman saith, it is a fearefull thing, Wisd. 17.10.11. when ma­lice is condemned by her owne testimonie; and a conscience that is touched, doth euer forecast cruell things. For feare is no­thing els, but a betraying of the succours, which reason offe­reth. And hence is it, that the wicked,Apo. 6.15.16.17 though otherwise neuer so great in this world, doe hide themselues in dennes and among the rockes of the mountaines, and say to the moun­trines and rockes, Fall vpon vs, and hide vs, from the pre­sence of him that sitteth vpon the throne, and from the wrath of the Lambe. For the great day of his wrath is come, and who can stand? They had rather be buried vnder a world of mountaines,1. Iohn 3.20. then once appeare before the presence of God And no maruell, for as the Apostle saith If our heart con­demne vs, God is greater then our heart, Tit. 3.11. and therefore will much more condemne vs.

Secondly, because hee hath no hope of any mercy from God. For he sinneth being damned of his owne selfe. If he be so seuere against himselfe, much more will the Lord bee se­uere: Yea the guilt of his sinne pursueth him night and day, (as Dauid saith, My sinne is alwayes before mee. Psal. 51.3.) and therefore, hee can hope for no mercy.

Thirdly, because hee hath no peace, but his conscience is euen the picture of hell according to that saying of the Prophet Isa. The wicked are like the raging Sea, that cannot rest, whose waters cast vp mire and durt. There is no peace, saith my God to the wicked. Te conscien­tiae stimulant maleficiorum tuorum, quocü (que) aspexissi, vt furiae sic tuae tibi oc­currunt iniuriae, quae te respirare non sinunt. Cicer. Paradox. 2. Which way soeuer hee loo­keth, his sinnes, like so many furies of hell, present them­selues before him in fearefull shapes, and will not suffer him to breath.Nec recipit somnos, & saepe cubilibus amens excutitur, pae­nam (que) luit for­midine paenae. Claudian. Nay hee cannot bee quiet in his bed, which is the place of rest, but many times starteth out of his sleepe with feare of vengeance. For as Iob saith cap. 18.11. feare­fulnesse maketh him afraide on euery side, and driueth him to his feet: so as many times hee fleeth when none pursueth him. Prou. 28.1. Thus did Kain Gen. 4 14. restlesly pursue him­selfe from place to place, being vexed onely with the ter­rors of his owne conscience.Me fugio, sce­lerum fugio con­scium omnium Pectus, manum (que) hanc fugio, & hoc caelum, & Deos, & dira fu­gio scelera quae feci nocens. Sen. in Thebaid. ver­ba sunt. Oedipi, &c. For this cause S. Agustine very fitly compareth an ill conscience to a brawling wise. [Page 264] Nolunt intrare d [...]mos suas, qui habent malas vxores. Jutra­turi sunt enim ad taedia, ad murmura, ad a­maritudines, ad euersiones, quia non est domus composita, vbi inter virum & vxorē pax nulla est. Si ergò mise­ri sunt, qui cum redeunt ad pa­rictes suos, ti­ment ne aliqui­bus suorum per­turbationibus euertantur, quā ­tò sunt miserio­res, qui ad cons­cientiam suam redire nolunt, ne ibi litibus pecca­torum euertan­tur. A [...]g. in Ps. 34 For men that haue such wiues, haue no will to come into their owne houses. For they shall come to irkesome­nesse, to scolding, to griefe, and to ruine; for there is no quiet in the house, where there is no peace betweene man and wife. And therefore, if they bee miserable, that when they come to their owne houses, are afraid to find molesta­tion, how much more miserable are they, that dare not re­tire themselues into their conscience, least they should bee disquieted with the strife and debate of their sinnes? And last of all: because hee hath no ioy nor comfort, but the worme of conscience continually gnaweth and tormenteth his soule. Isa. 66.24.Hic est ver­mis qui non mo­ritur, memoria praeteritorum. Semel iniectus, vel potius inna­tus per peccatū, hesit firmiter, nequaquam de­inceeps auellen­dus. Bern. de con­sid. lib. 5. Now this worme is nothing else, but euen the remembrance of his former sinnes; which be­ing once bred in the conscience, cleaueth so fast, as it can ne­uer be remoued. And this is that which the Apostle saith, that wicked men doe peirce themselues thorow with many sorowes. 1. Tim. 6.10. Which as it is said. Prou. 17.22. dryeth vp the bones. It may be sometimes they seeme to be merry, whiles peraduenture their conscience is benummed,Est canis in molli stertens mens consciale­cto; Abrupto somno mordet acerba canis. Sphinx aenigmat. but God knoweth it is no sound mirth, they reioyce in their faces, and not in the heart. 2. Cor. 5.12. It is but from the teeth out­ward: when once their conscience is awaked, then euen in laughing the heart is sorrowfull, and the end of that mirth is heauinesse. Prou. 14.13.Heu quantum misero paene mens conscia donat! Lucan. Nil est miserius quam animus hominis malè conscius. Plaut. in Mostell. So fearefull a thing is it for a man to bee afflicted with a guilty conscience. And no mar­uell, for they behold the angrie countenance of God, and apprehend his intollerable indignation, and displeasure a­gainst them for their sinnes. Salomon saith, of the wrath of an earthly King, that it is as messengers of death, Prou. 16.14. & 19.12. like the roaring of a Lion. Much more fearefull and terrible is the wrath of the King of Kings. And there­fore Dauid saith: Psal. 76.7. Thou, euen thou art to bee fea­red; and who shall stand in thy sight, when thou art angrie? Euen the children of God themselues, vpon the least apprehension of Gods anger, haue beene exceedingly perplexed. Iob [Page 265] complaineth that the arrowes of the almightie did ranckle within him, the venome whereof did drinke vp his spirit, Iob. 6.4. & 7.20 and the terrours of God did fight against him. And in another place, hee saith, that God had set him vp for a marke that he might spend his arrowes vpon him. Dauid affirmeth,Psal. 32.4. & 51 8. & 55.4.5. & 88.6.7. & 130.1 that the hand of God lay so heauie vpon him day and night, that his naturall moisture was turned into the drought of Som­mer. Yea, that all his bones were broken with it. Yea, as if he had beene euen almost in hell, he saith, Out of the deepe places haue I called vnto thee, O Lord. Hezekiah cryeth out that God had broken all his bones like a Lion: Isa. 38.13.14. and that hee was so oppressed with griefe, as hee could not speake, but chattered like a Crane, or a swallow, and mourned like a done. Yea our Sauiour Christ himselfe, who being for our sinnes to tread the Winepresse of his Fathers wrath, as it is said Apoc, 19.15. was in a fearefull agonie and sweat great drops of bloud trickling downe to the Ground. Luc. 22.44. and when he hanged on the crosse, being broken for our iniquities, hee cryed out in the bitternesse and anguish of his soule My God, my God, why hast thou forsaken mee? Mat. 27.46. If Gods children bee thus afflicted with the sense and feeling of Gods wrath, who yet notwithstanding are inwardly supported by his grace and spirit: surely much more are the wicked ouerwhelmed and swallowed vp with it, being vtterly forsaken of God, and left destitute of all manner of comfort. As wee see in Belshazzar, who being frighted with inward feares, vpon the sight of the hand writing ouer against him, his countenance was changed, and his thoughts troubled him, so that (as if hee had beene shaken with an earthquake) the ioints of his loines were loosed, and his knees smot one against the other, Dan. 5.5.6. And in Foelix, who when hee heard the Apostle Paul (though being a prisoner, and standing at the barre) discoursing of the iudgment to come, he was so terrified, that hee trembled, and could not indure it. Act. 24 26. So true is that saying of Salomon, The spirit of a man will sustaine his infirmitie, but a wounded spirit who can beare it? Prou. 18.14. Neither is there any thing in the [Page 266] world, that can minister any ease or release vnto a man in this case. To which purpose Saint Augustine hath a sweet saying.Inter omnes tribulationes hu­manae vitae, nulla est maior tribu­latio, quam cons­cientia delictorū. Nam (que) si ibi vul­nus non sit, sa­num (que) sit intus hominis, quod conscientia vo­catur, vbicun (que) alibi passus sue­rit tribulationes, illuc confugiet, & ibi inueniet Deum. Si autem ibi requies non est propter abun­dantiam iniqui­tatis, quoniam & ibi non est Deus quid factu­rus est homo? Quò consugiet, cum caeperit pati tribulationes? Fugiet ab agro ad ciuitatem, à publico ad do­mum, à domo ad cubiculum, & sequitur tribula­tio. A cubiculo iam quò fugiat non habet, nisi interius ad cubi­le suum. Porrò si ibi tumultus est, si sumus iniquitatis, si flamma sceleris, non illuc potest confugere. Pellitur enim inde, & cùm inde pellitur, à scipso pellitur, &c. August. in Psal. 46. Cui nec virtuteresisti, Nec telis armisque potest. Ouid. Met. lib. 9. Among all the troubles of mans life, saith hee, there is no greater trouble then a guilty conscience. For if there bee no wound there, and if a mans inward partes bee sound, which is his conscience, in what other part soeuer he shall be afflicted, he may flye thither, and there hee shall find God. But if there bee no quiet there, by reason of the abundance of iniquitie, because God is not there neither, what shall a man doe? Whether shall he flye when hee be­ginneth to suffer trouble? Let him flie out of the field in­to the Citie, out of the streetes into his house, out of his house into his chamber, and trouble will follow him. But he hath no whither to flie from his chamber, vnlesse it bee to his bed. And if there be a mutinie, if there be the smoake of iniquitie, and the flame of sinne, hee cannot flie thither to find refuge. For he is driuen from thence, and being dri­uen from thence, hee is driuen from himselfe, There is no sicknesse, but Physicke hath a medicine for it; there is no sore but Chyrurgerie hath a salue for it: there is no restraint of libertie, but riches may purchase freedome: there is no banishment, but fauour may recouer a man from it: there is no disgrace, but time will weare it out. But there is no Physicke can cure, no Chyrurgerie can heale,Quid nunc diuitiae, quid fului vasta metalli Congeries? Claudian. no riches can ransome, no fauour can relieue, no time can asswage a distressed conscience. Belshazzar before spoken of, had all outward delights that his Kingdome could affoord him, yea hee was now in the midst of them, and yet they could not all helpe him, against the horrour of conscience. No more then a man that is condemned to die, can bee cheared with any outward comforts whatsoeuer.—cur tamen hos tu Euasisse putes, quos diri conscia facti Mens ha­bet attonitos? & surdo verbere caedit? Occultū quatiente animo tortore stagellum? Juuen. Sat. 13 So that though no bodie else doe punish a malefactour for his sinnes, yet the [Page 267] inward stripes and lashes of his own conscience are punish­ment sufficient.

This doctrine may serue to admonish vs, first of all to la­bour Vse. 1 for a good conscience by all meanes possible, the peace whereof passeth all vnderstanding: yea which is a continuall feast in all estates whatsoeuer Phil. 14.7. Prou. 15.15. It is lamentable to see, how carefull men are to auoide all other troubles, and how carelesse to escape the trouble of minde; in comparison whereof all others are nothing.Conscia mens vt cui (que) sua est, ita concipit intra Pectora pro me­rito spem (que) me­tum (que) suo. Ouid. Fastor. Yea the whole life of man is either comfortable or discomfortable according to the state of the conscience.Magna vis eius est in vtra (que) partem, vt ne (que) timeant ij, qui nihil admise­runt; & paenam semper ante ocu­los versari pu­tent, qui pecca­uerunt. Cicer. pro Milone. And great is the force of a mans conscience either way, so that they that haue done no euill, are secure, and feare nothing: and they that haue sinned, doe alwayes looke for punishment. And therefore, it standeth vs in hand, by all meanes possible to pacifie our conscience, that so wee may haue comforr in all estates. For as one saith well,Nihil iucundius, nihil tu­tius, nihil dulci­us bona consci­entia: premat corpus, trahat mundus, terreat diabolus, & illa erit secura. Bona conscientia secu­ra erit, cum cor­pus morietur, se­cura, cum animae coram Deo prae­sentabitur, secu­ra, cum vtrum (que) in die iudicij an­te tribunale ter­rificum iusti in­dicis statuetur. Cum mundus omnis volubilitate circumrotetur, ploret, redeat, pereat, transcat, nunquam mar­cessit bona conscientia. Subijciatur corpus in paena, in ieiunijs mace [...]ctur, verberibus laniet [...]r, eculeo distendatur, gladio trucidetur, crucis supplicio affligatur, & secura erit conscicatia Bern. de conscien. aedifican. cap. 22. there is nothing more pleasant, nothing more quiet, nothing more sweete and comfortable then a good conscience. Let the body vexe a man, let the world hale him, let the Deuill terrifie him, and yet it will bee secure. A good conscience will be secure, when the body dyeth, it will bee secure when the soule shall bee presented before God; it will bee secure, when both body and soule shall stand before the terrible barre of the iust Iudge. Though all the world bee turned topsie turuie, though it weepe, though it laugh, though it perish, though it vanish, yet a good conscience neuer shrincketh. Let the body bee brought vnder with punish­ment, let it be macerated with fasting, let it bee torne with stripes, let it bee stretched vpon the racke, let it bee slaine with the sword, let it be hanged vpon the gallowes, yet the conscience will be secure.

Secondly, it may admonish vs, aboue all things to take heed of sinne: least it breed a worme in the conscience, to gnawe and to wound the same with endlesse woe. For [Page 268] as it hath beene said alreadie, howsoeuer pleasure may ac­companie the committing of sinne, yet honour of consci­ence alwayes followeth after.

Vse. 3 Thirdly it may admonish vs, to pittie them that are af­flicted in conscience.Psal. 41.1. Blessed is he, saith Dauid, that iudgeth wisely of the poore. VVee knowe not how soone wee may drinke of the same cup our selues. And therefore wee should pray for them in their distresse. It was the fault of Iobs friends, that seeing him cast downe with the hand of God,Iob. 19.2. & 16.5 they vexed his soule, and tormented him with wordes of reproach. Where as rather, they should haue strengthned him with their mouth, and the comfort of their lippes should haue asswaged his sorrow.

Vse. 4 Last of all it may serue to teach vs, that if the horrour of conscience be so great in this life, how vnspeakeable and vnsupportable, it shall bee in the life to come. Where that shall bee infinite, which here is finite; where that shall bee vnmeasurable, which here is measurable: where there is the Sea of sorrow, whereof this is but a drop; and where there is the flame of that fire, which here is lesse then a sparke. For whatsoeuer anguish wicked men indure here, it is but the beginning of sorrow, as our Sauiour Christ saith. Mat. 24.8. And as the children of God haue onely in this life, the earnest. 1. Cor. 1.22. and the first, fruites. Rom. 8.23. of that happinesse which they shall fully enioy in the King­dome of heauen: so on the other side, the wicked haue here but euen a tast onely of that miserie, which shall bee heaped and powred vpon them in hell. And therefore Saint Bernard saith well.Quid illic confusionis erit, quid miseriae, quid doloris, quando iam im­mortalis factus interior ille con­scientiae vermis, tanta maligni­tate corrodet, sed non consumet a­nimam infeli­cem. Bern. in de­clamat. 1. Cor. 2.9. what confusion, what misery, what sorrow shall there bee there, when that inward wo [...]me of conscience shall gnawe the wretched soule with such cruel­tie, and yet shall not consume it? As neither eye hath seene nor eare hath heard, nor heart can conceiue the ioyes, that God hath prepared for them that loue him: so no tongue can ex­presse, no heart can imagine, what horrible torments are prepared for the wicked. Happie, and thrice happie are they, that shall neuer feele them.

[Page 269] Hanged himselfe.] This proceeded not fromAretius in locum. repen­tance but from desperation. For though hee confessed his sinne, as wee haue heard;Faciliùs des­peratione cu­currit ad laque­ [...]m, quàm humi­litate veniam deprecatus est. Aret. probl. de peccato in spi. sanct. yet hee was more readie, by desperation to runne to the gallowes, then by humilitie to craue pardon. And therefore,Sceleratior omnibus O Iuda, & inselicior ex­titisti, quem non paenitentia reuo­cauit ad Domi­num, sed despe­ratio traxit, ad laqueum. Glos. ordin. in locum. as one saith, hee was more wicked and more wretched then all men, in that his repentance could not bring him to the Lord, but desperati­on drewe him to the rope: he could not for his life giue one rappe at the mercie gate of God, for the forgiuenesse of his sinnes: but was ouerwhelmed with honour of conscience by the apprehension of Gods wrath. And herein Iudas is a patterne of all reprobates, whom the Deuill leadeth, as it were hoodwinckt, a long time into many great and feare­full sinnes, and at the last, when their eyes are opened, that they see the hainousnesse of their sinnes, but see not the mercie of God, he casteth them headlong into despaire, and causeth them to cast off all hope of comfort and saluation.Penitentia humani animi sine gratia Dei, quantò ma [...]or est, tantò est pe­riculosior: absor­bet enim homi­nem abundanti­ori trislitia, & desperationem inducit: talem fuisse iudae paeni­tentiam, hic exi­tus comprobat: Caietan. in locii. Lira in locum. For repentance, without the grace of God, the greater it is, the more dangerous it is: for it swalloweth vp a man with more abundant sorrow, and bringeth desperation. And such was the repentance of Iudas, as this end of his proueth. And herein hee sinned more, then hee did in be­traying his Master: because, Lyra noteth, in betraying of Christ, hee sinned directly against his humanitie, but by his despaire hee sinned directly against his deitie; because hee sinned against the infinitenesse of his diuine mercy. Now this his desperation proceeded from two causes. First from the greatnesse of his sinne, in betraying him, of whose in­nocencie and holinesse hee had so good experience. Se­condly, because hee had heard our Sauiour Christ (whom hee knewe to bee a true Prophet, whose wordes should neuer faile) pronounce his damnation against him: for so hee threatned,Lira in locum. when hee discouered his trea­son. VVoe bee to that man, Mat. 24.35. & 26.24. by whom the Sonne of man is betrayed; it had beene good for that man, if hee had neuer beene borne.

[Page 270] Doct. It is a grieuous sinne to des­paire of Gods mercie.From whence wee may gather this inctrustion, that it is a most grieuous sinne to despaire of Gods mercie. As that wretched Kain did, when hearing the iudgement, which God had denounced against him, for killing his brother, hee cryed out in the horrour of his soule, My sinne is greater then can bee pardoned. Gen. 4.13 And in­deede,Quid aliud est desperare, quam Deum sibi comparare? Au­gust. de vera & falsa paenit. ca. 5. he that despaireth of the forgiuenesse of his sinnes, what doth hee else, but compare God to him­selfe? Which is a great derogation from the Lord, that his high and glorious Maiestie, should bee likened vn­to a vile and sinnefull man. Besides, hee doth offer hor­rible indignitie, and notorious iniurie vnto the Lord. For, as much as in him lyeth, hee denyeth many of his most glorious attributes and properties, as namely, his loue, his truth, his power, his iustice, and his mercie. For his loue, If it were such, as our sinnes could hinder it, it should bee inferiour to the loue of man. For what offence can bee so great from one man to another, but loue will easily procure the pardon of it? As wee see especially betweene parents and children. It is not pos­sible, for a childe to commit any offence so great, but vpon his submission and reformation, his Father will for­giue him. Though his affection bee for a time estranged: yet hee will easily receiue him into fauour againe. And therefore the Prophet saith, Can a woman forget her childe? and not haue compassion on the Sonne of her wombe? Isa. 49.15. as if he should say, it is not possible. But the loue of the ten­derest and dearest mother in the world, is but like a droppe of water to the maine Ocean, in respect of that loue, wherewith the Lord our heauenly father loueth vs, that are his children. So that wee may say of our greatest sinnes as the Apostle saith of all outward afflictions,Rom. 8.39. they are not a­ble to separate vs from the loue of God, that is in Christ Iesus. If the loue of the church to Christ Iesus her blessed spouse,Cant. 8.8. be so strong, as much water cannot quench it, neither can the flouds drowne it: 1. Pet. 8.8. much more is his loue to vs so feruent, as an Ocean of our sinnes cannot quench or drowne it. [Page 271] If the loue of men doe couer euen a multitude of sinnes, 1. Pet. 8.8. yea all trespasses that can be committed;Prou. 10.12. surely the infinite loue of God, will couer our sinnes, be they neuer so many. Be­sides, the Lord is no changling in his loue, to loue a man to day, and vpon some dislike to cast him off to morrow; but whom he loueth once, to the end he loueth them: Job. 13.1. and it is not our sinnes though many and great, that can alienate his affection. Nay, hauing out of the abundance of his loue, giuen vs his owne sonne, Rom. 8.32. how shall he not with him giue vs all things necessarie for our saluation?

Secondly, for his truth. He hath made many gracious promises vnto vs, that if we confesse and forsake our sinnes, Prou. 28.13. we shall haue mercy, Ezech. 18.21.22. that if we returne from all our sinnes which we haue committed, &c. all our transgressions which we haue committed, shall neuer be mentioned vnto vs, &c. but as the Prophet saith, God will haue mercy vpon vs, Isa. 55.7. 2. Tim. 2.13. 1. Ioh. 1.9. for hee is very readie to forgiue. Now hee is faithfull in the perfor­mance of his promises, as the Apostle saith. Hee abideth faithfull, hee cannot denie himselfe. But if wee confesse our sinnes, as he requireth, he is faithfull to forgiue vs our sinnes. And therefore, for a man to distrust the forgiuenesse of his sinnes, after he hath truly repented of them, is to make God a lyer. If we haue but the word of an earthly Prince, it is a disgrace not to trust vnto it. Much more is it a disgrace vn­to the King of heauen and earth, not to stay and relie our selues vpon his word. For as S^t. Paul saith, Let God be true, and euery man a lyer. Rom. 3.4.

Thirdly, for his power. Wee know it is infinite: And though our sinnes were as crimson, yet hee is able to make them white as snow: and though they were red like skarlet, yet he is able to make them as white as wooll, Isa. 1.18. Hence is it, that the Lord himselfe saith. I haue put away thy transgressions like a cloude, and thy sinnes as a mist. Isa. 44.22. insinuating, that though our sinnes bee neuer so many, yet he can as easily take them away, as he can scatter the clouds with the wind, or disperse the thickest mist with the heat of the Sunne. And the Prophet Micah expresseth [Page 272] the same with great force of wordes, saying: Hee will sub­due our iniquities, and cast all our sinnes into the bottome of the Sea, cap. 7.19. where he alludeth vnto that great ouerthrow which the Lord gaue Pharaoh and his host in the red Sea. Giuing vs thereby to vnderstand, that though our sinnes did march neuer so furiously against vs, and exercise most cruell tyrannie in our soules and consciences: yet the Lord is able to subdue them, as hee did Pharaoh and his host, whom he ouerwhelmed in the bottome of the Sea. To this purpose S^t Augustine hath a good saying:Qui de Deo non praesumit veniam, non a­nimadvertit, plus peccato suo Dei posse clemē ­tiam. Si enim sentiret Deum magis bonum quam se malum, quicquid in se iustitia non in­ueniret, à Deo magis bono expe­ctaret. Et quidem diffidit, qui sum­mi boni bonitatë maiorem sua ne­quitia non sentit. Ille enim solus diffidat, qui tan­tum peccare po­test, quantum Deus bonus est. Cum sit autem nullus qui hoc possit, qui timet de se malo, prae­sumat de melio­re. Adbuc qui diffidit, & suam nequitiam Dei pietati compa­rat, finem impo­nit diuinae vir­tuti, dans finem infinito, & per­fectionem diui­nitatis auferens deo Aug. de vera & fall. poenit. c. 5. 1. Pet. 2.24. Isa. 53.5.6. Collos. 2.14. 1 Iob. 1.9. that hee that hopeth not for pardon at Gods hands, doth not consider that Gods mercy is more powerfull then his sinne. For if he thought that God is more good, then himselfe is euill, whatsoeuer righteousnesse hee findeth not in himselfe, hee would expect him from God, that is better. And surely, he is distrustfull, that doth not thinke the goodnesse of the Lord to be greater then his wickednesse. For let him only distrust, that is able to sinne so much, as God is good. But seeing there is none that can doe this, let him that feareth, because himselfe is euil, presume of him that is better. More­ouer, hee that distrusteth and compareth his wickednesse to Gods goodnesse, putteth an end to the power of God, li­miting that which is infinite, and taking away from God the perfection of his deitie.

Fourthly, for his iustice, for as much as it is fully satisfied in Christ Iesus, who his owne selfe bare our sinnes in his body on the tree: and was wounded for our transgressions, and bro­ken for our sinnes: and vpon whom the Lord hath laid the ini­quitie of vs all; hee should be very vniust, if hee should not forgiue them vnto vs. If a man be indebted, and not able to pay the debt, if his suretie discharge it for him, and cancell the bond, there is no reason, the creditour should exact it againe. In like manner, Christ our suretie, hauing paid that debt which wee ought to the wrath of God, and hauing cancelled the handwriting that was against vs, it cannot now stand with Gods iustice, to demaund the debt any more of vs. And therefore, the Apostle saith, that if we confesse our [Page 273] sinnes as God is faithfull, in regard of his promise, so hee is iust also to forgiue vs our sinnes, he will stand to that satisfa­ction, which Christ hath made vnto his iustice.

Last of all, for his mercy, it is vnspeakable: Dauid saith,1. Chro. 21.13. Nehem. 9.17. his mercies are exceeding great. And Nehemiah in his prai­er, calleth him a God of mercies, gracious, and full of com­passion, of long suffering and of great mercy. And Dauid saith,Psal. 17.7. & 25.6. & 36.5. & 103.11. & 145.9. Ephes. 2.4. Psal. 51.1. Isa. 55.7. his mercies are maruelous, they are tender mercies. Yea so large, as they reach vp to the heauens, and as high as the hea­uens are aboue the earth, so great is his mercy toward them that feare him. Yea his mercies are ouer all his workes. He is rich in mercy. Yea he hath a multitude of mercies. And therefore, the Prophet exhorting the wicked to forsake his waies, and to returne to the Lord, he vseth this as a reason to perswade them, because hee will haue mercy vpon him: for such is his gracious disposition, that he is very readie to for­giue. A liuely type whereof wee haue in the Father of the prodigall Sonne: who though his sonne had greatly offen­ded him, by his former riotous courses; yet assoone as hee was comming to acknowledge his fault, and to seeke to be reconciled vnto him, his father was so compassionate, and so tender hearted towards him, that he could not tarry till he came at him, but ranne to meet him; and when he saw him, he did not loath him for his rags and tatters, but fell vpon his necke and kissed him. Luke 15.20. So likewise, though we haue neuer so much displeased the Lord by our sinnes: yet if we humble our selues before him by vnfained repentance, he will not abhorre vs, though we be neuer so wretched, but wil receiue vs graciously into fauour againe. And therefore, as one saith well to this purpose,Quis non vi­deat, quā sit im­pium, quam (que) sa­crilegum, si ho­mini per poenite­tiam praeteritorii malorum ad bo­na conuerso, cre­datur cuius (que) peccati dari non posse remissionē. Si peritus est me­dicus noster, om­nes potest infir­mitates nostras sanare, si miseri­cors Deus noster, vniuersa potest peccata dimitte­re. Non est per­fecta bonitas à qua non omnis malitia vinci­tur; nec est per­fecta medicina, cui morbus ali­quis meur [...]ibilis inuenitur. Ful­gent. ad Venant. Epist. 7. who seeth not how wicked & sacrilegious a thing it is, to thinke, that if a man turne to God by repentance for his sinnes past, he cannot be forgiuen? If our Phisitian be skilfull, hee is able to heale all our infirmities, if our God bee mercifull, hee is able to forgiue all our sinnes. It is not perfect good­nesse, which cannot subdue all wickednesse: nor it is not perfect phisicke, to which any disease is found incurable, [Page 274] alluding to that saying of Dauid, Psal. 103.3. And a little after he saith.Qualecun (que) sit peccatum, à Deo quidem po­test remitti con­uerso, sed ille sibi remitti non sinit qui desperando, contra se indul­gentiae ostium clauscrit. Ibid. Whatsoeuer the sinne bee, God is able to forgiue it to him that repenteth. But hee will not suffer his sinne to bee pardoned, who by despairing shutteth vp the dore of mercy against himselfe. For it is the promise of our Sauiour Christ, Mat. 7.7. Aske, and it shall be giuen you; seeke, and yee shall finde; knocke, and it shall bee ope­ned. And a little after:Iustus est Deus & misericors; Sicut ergo potest, per iustitiam da­nare auersum, sic potest per mise­ricordia semper saluare conuer­sum. Nulla pro­lixitas temporis vel acquitati di­uinae vel pietati praeiudicat. Si diuturnitas pec­catorum Dei vinceret miseri­cordiam, non in aetate mundi no­uissima Christus veniret, vt pec­catum mundi pereuntis aufer­ret. Ibid. Mat. 6.12. Luke 17.4. Mat. 18.22. Exod. 34.6.7. Iam. 1.17. Psal. 103.13. God is iust and mercifull; and therefore, as by his iustice he can condemne a sinner; so by his mercy hee can alwaies saue him that conuerteth. There is no length of time, that can bee preiudiciall to the iustice or mercy of God. If long continuance of sinne could ouer­come the mercy of God, Christ would not haue come in the last age of the world, to take away the sinnes of the world, that was ready to perish. Our Sauiour himselfe hath taught vs in the Lords praier, euery day to craue the pardon of our daily sinnes, whatsoeuer they bee, and how oft soeuer they haue beene committed. And no doubt, hee that hath commanded vs, to forgiue one another seuen times a day, yea seuentie times seuen times; will much more forgiue vs, as often as by sound and heartie repentance we turne vnto him. And this the Lord himselfe declareth, when he proclaimeth his name before Moses. For there he calleth himselfe the Lord Iehouah, constant in his loue to vs ward, alwaies abiding the same, in whom is no variablenesse nor shadowing by turning. Strong; and therefore euery way able to worke our saluation, in despight of all the enemies thereof. Mercifull, bearing euen the affection of a tender mother towards her child. As there needeth no eloquence, to perswade a mother to pittie her owne child: so there needeth no perswasions, to moue the Lord to take compas­sion on vs, as Dauid saith. As a father hath compassion on his children: so hath the Lord compassion on them that feare him. Rom. 4.5. Gracious, though we in our selues be most vnworthy, he stayeth not till we deserue his loue, but, as the Apostle saith, he preuenteth vs, Iustifying vs freely by his grace, when we are vngodly: he can finde matter in his owne nature, and [Page 275] in the merits of Christ to loue vs,Micah. 7.18. though he find none in our selues. Slow to anger, though we prouoke him daily by our sinnes, yet hee doth not take aduantage against vs, but still mercy pleaseth him, as the Prophet speaketh, &c.

This doctrine serueth to admonish vs, to take heede of this fearefull sinne of desperation, and to trust at all times in the mercy of God for the forgiuenesse of our sinnes. For as wee haue heard, God is as readie to for­giue, as wee can bee to aske forgiuenesse. And therefore, Bernard saith well:Tardius vi­detur Deo ve­niam pe [...]tori ded [...]sse quam illi acc [...]passa Isa. 30.18. Sic [...]m fe­stinat mis [...]ricors Deus absol [...]cre reum à tormento conscientiae suae, quasi plus cruci­et misericordem Deum compassio miseri, quam ip­sum miserum compassio sui. De conscient, ae­dis. cap. 38. It seemeth longer to God to giue the pardon of sinnes, then it doth to a sinner to receiue it, according to that of the Prophet, The Lord standeth waiting that hee may haue mercie vpon vs. For the merci­full God doth make such hast to absolue a sinner, from the torment of his conscience: as though the mercifull God had more compassion of a poore wretch, then hee hath of himselfe. And Saint Augustine saith:Non possum terreri multitu­dine peccatorum si mors Domini in metem vene­rit, quoniam pec­cata illum vin­cere non possunt. Extedit b [...]achia tua in cruce, & expandit manus suas paratus in amplexus pecca­torum. August. Manual. cap. 23. I cannot be terrified with the multitude of my sinnes, if I can but call to minde the death of our Lord, because my sinnes cannot ouer-come him; hee hath stretched out his armes vpon the Crosse, and spred abroade his handes, as being readie to embrace poore sinners. So thatQuecun (que) ne­cessitas co [...]t ad poenitudine, nec quantitas crimi­nis, nec breuitas teporis, nec horae extremitas, nec vitae enormitas, si vera contritio, si pura suerit voluntatii mutatio, exclud [...]t à venia: sed in amplitudine sinus sui mater charitas prodigos suscipit reuertetes; & omni sepore Dei gratia recipit poenitetes. Cypr. ser. de Coen. Dom. as ano­ther Father saith: Whatsoeuer necessitie driueth a man to repentance, neither the greatnesse of his sinne, nor the shortnesse of the time, nor the extremitie of the houre, not the enormitie of the life past, if there bee true contri­tion, and an holy change of his will, doth exclude him from pardon, but the Mother charitie admitteth her prodigall children into the largenesse of her bosome, when they returne: and the grace of God at all times receiueth sinners, when they repent. For the Scripture witnes­seth, that hee despised not the Theefe, that confessed his sinnes; nor Marie Magdalene that washed his feete with her teares; nor the Woman of Canaan, that besought him for her Daughter; nor the Woman that [Page 276] was taken in adulterie; nor Matthew sitting at the receit of custome; nor his Disciple that denyed him; nor Paul that persecuted his Disciples; nor the wicked Iewes that crucified him. But yet this must not encourage any man, to presume too farre of Gods mercy, as though hee might liue as hee list, and yet haue the par­don of his sinnes. For the Lord hath denounced a feare­full threatning, against all such impenitent persons. Hee that blesseth himselfe in his heart, saying, I shall haue peace, Deut. 29.19. although I walke after the stubbernesse of mine owne heart; The Lord will not bee mercifull vnto that man: 20. but the wrath of the Lord and his iealousie shall smoake against him, and euery curse that is written in this booke, shall light vpon him, and the Lord shall put out his name from vnder heauen. So that the mercie of God, how great soeuer, is restrained only to repentant sin­ners.

Hanged himselfe.] This fearefull example of Iudas, giueth vs occasion,Question. Whether it be lawfull for a man to kill himselfe? in the last place, to discusse that Que­stion, Whether it bee lawfull for any man to lay violent handes on him selfe, and to procure his owne death? Many causes there are, which driue men to these despe­rate courses: but they may bee reduced to two heads; either for auoiding of euill, or for procuring of good.

For the first. Many there are, that when some great calamitie is either threatned against them, or lyeth heauie vpon them, which they thinke they are not able to beare, seeke to escape it, by offering violence to themselues. As some to preuent bondage and thraldome,Plutarch. in cius vita. as Cato Ʋticensis, because hee would not bee in subiection to Caesar, killed himselfe. Some in a long and languish­ing sicknesse haue desperately ended their dayes, to ridde themselues from their paine, as Plinius Secundus maketh mention of one, that in this case famished himselfe to death. Some hauing made themselues odious in the world by their wickednesse, with Nero, when hee saw himselfe censured of the Senate, and hated of all good men: be­ginne [Page 277] to loath their liues, as being ashamed to liue any longer. And wee haue both heard and seene, that many wretched misers, hauing hoorded vp corne in hope of a dearth, when it hath fallen out contrarie to their expecta­tion, haue for very griefe hanged themselues.

Againe, some to preuent sinne, whereunto they were like to be forced: or being forced, to shunne the reproach and infamie that might redound vnto them, haue killed themselues, as Lucretia did among the Romanes, —Nemo polluto queat Animo mederi, morte sanandum est sed is. Hercules furens apud Se­necam. when shee was rauished by Tarquinius.

Last of all, some not able to beare the horrour of their conscience, by reason of Gods wrath, haue sought to free themselues, by being their owne executioners: as did Saul and Iudas, and diuers others.

For the second: Some in a preposterous desire of euer­lasting happinesse, haue wilfully shortened their liues: As one Cleombrotus, who hauing read Plato his booke of the immortalitie of the soule, that hee might the sooner at­taine to it, cast himselfe headlong from a wall. Others haue made away themselues for vaine glorie, to get them a name: As Curtius among the Romanes, 2. Maccab. 14.41.42. &c. and Razis among the Iewes, and many others.

But wee are to know, that it is not lawfull for any cause whatsoeuer, for a man to depriue himselfe of life. The truth whereof may appeare by many reasons.

First, death in it selfe naturally is euill, inflicted vpon mankinde for a punishment of sinne: yea it is one of Gods enemies, as the Apostle saith,1. Cor. 15.26. The last enemie that shall bee destroied is death? And therefore, no man should wittingly and willingly procure it to himselfe.

Secondly, that same naturall affection, which is in all men, should restraine them from so desperate cruelty against themselues. Otherwise they rebell against God, who is the author of nature; which wee see, the very brute beasts will not doe. They may peraduenture goare and teare one another, but whatsoeuer extremitie they are in, they will neuer hurt themselues. So that for a man to bee accessarie, [Page 278] much more principall in working his owne decay, is most monstrous and vnnaturall, and most hainous both before God and Man.

Thirdly, the Commandement of God, that was giuen to the Fathers before Moses, doth vtterly condemne it: where the Lord saith,Gen. 9.5. I will require your bloud wherein your liues are; at the hand of euery beast will I require it, and at the hand of man, Loc. com. clos. 2. cap. 9. &c. Which place Peter Martyr interpreteth more plainely to the purpose, after this man­ner; I will require your bloud at your handes: namely, if any man kill himselfe. But to retaine the ordinarie reading, if God will require mans bloud, at the handes of a beast, that hath no vnderstanding: much more will hee require it at a mans owne hand, if hee shedde his owne bloud. And this was repeated againe, when the lawe was giuen on Mount Sinai, where the Lord ex­presly chargeth, Thou shalt not kill. If it bee not law­full for a man to kill another, much lesse is it lawfull for him to kill himselfe. As Saint Augustine saith well.Si non licet priuata potesta e bominem occi­dere, cuius occi­dend: i [...]centiam lox nulla conce­dit: profecto etiā qui [...]eipsum occi­d [...]t, hom [...]da est. Judas cum se laq [...]co susp [...]dit, scelor [...]tae illius traditio [...]s a [...] ­xit potius, quam exp [...]au [...]t co [...] ­m [...]ssam et [...]cum se occid [...]t [...]e­ratum ho [...]m occid [...]. De ciu [...]t. Dei. lib. 1. c. 17. P [...]x [...]mus lum eg [...]t mihi. Terent. If it bee not lawfull, by any priuate power to kill a man, whom the law giueth no licence to kill: then surely, he that killeth himselfe is a murderer. And therefore, Iu­das when hee hanged himselfe, did rather increase the guilt of his wicked treason, then any way expiate it, though when hee killed himselfe, hee put to death a wicked man.

A man is bound to exercise the greatest charitie to­wards himselfe, because euery man is nearest to himselfe. And therefore, if a parricide bee most odious, because by how much his parents are the nearer, by so much his fact is the wickeder: then questionlesse, none are more wicked then they, who willfully perish by their owne handes, because none are so neare themselues as them­selues.

Fourthly, our life is the gift of God, it is hee that vnited the soule and bodie together; and therefore, without great impietie, they cannot bee separated. [Page 279] F [...]dus quod ha [...]anus cum corpore, non quand [...] (que) vo­lumus, possumus abrumper [...]sed legitimam eius resolutionem pa­t [...]enter nos ex­pectare oportet, & interim quae legitimi faederis sunt obseruare. Bern. de vita solit. We may not, when wee thinke good, breake off the league and couenant we haue with the bodie; but wee must patiently wait for the lawull dissolution thereof, and in the meane while, we must duly performe, whatsoeuer belong­eth to a lawfull couenant.

Fiftly, it is an iniurie to the Common-wealth and to the Kingdome, for by this meanes a subiect (in the mul­titude whereof the strength of the Kingdome consisteth) is taken away.

Sixtly, neither the Patriarcks, nor Prophets, nor Apo­stles, nor Martyrs, would euer offer violence to them­selues, whatsoeuer outrage and crueltie they endured from others, or whatsoeuer affliction God laid vpon them.Maluit san­ctus Iob in sua carne mala per­peti, quam illata sibi morte cruci­atibus carere. Aug. de Ciuit. Dei. lib. 1. cap. 24 Job. 7.15. & 14.14. Mat. 10.16. Luke 21.12. Iob was afflicted with greiuous calamities both out­ward and inward: insomuch as in his passion he saith, My soule chooseth rather to bee strangled and to die, then to bee in my bones: yet for all this, he neuer sought to rid himselfe by death, but professeth with great constancie. All the daies of mine appointed time will I waite till my changing come. Our Sauiour Christ told his Disciples, that hee sent them in­to the world, as sheepe in the midst of wolues, and that they should bee persecuted, and deliuered vp into prisons, and brought before Kings and rulers for his name sake: yet hee neuer biddeth them worke their deliuerance, by bereauing themselues of their liues: but rather exhorteth them,Luke 21.19. to pos­sesse their soules by patience: and when they are persecuted in one Citie, he biddeth them she to another. Matth. 10.23. So likewise he told Peter, that when he was old, he should stretch forth his hands, Iohn 21.18. and another should gird him, and lead him whether hee would not, to shew, that he must suffer of another, and not of him­selfe. Yea our Sauiour himselfe, though by his death hee was to worke the redemption of mankinde: yet hee would not by any meanes make away himselfe, but tarried for o­thers to put him to death. Yea hee alwayes kept himselfe out of their handes, till the verie houre which his fa­ther had appointed was come.

Seuenthly, they that haue come to this desperate passe, to [Page 280] bee the murderers of themselues, haue for the most part bin most wicked & notorious sinners: as wee see in the example of Zimri, Achitophel, Abimelech Saul & Iudas in this place. Whereupon one saith,Agnoscere de­lictum, proijcere argenteos, non vereri Iudaeos, omnia haec lau­dabilia fuerunt: at suffocari, non hoc ingnoscibile, sed Daemonis o­pus est. Hugo in locum. For Iudas to acknowledge and confesse his fault, to cast downe the money hee had re­ceiued for his treason, not to bee afraid of the Iewes: all these things were commendable; but to hang himselfe, this was not pardonable, but it was a worke of the Deuill. Last of all, euen many of the heathen men, by the light of nature haue condemned this fact. Plato In Phaedone. alleadgeth two reasons why it is vnlawfull. First, because it is not lawfull to kil another mans seruant. But euery man is the seruant of God. And therfore, one saith of this deed of Iudas, Non videt Iu­das quia non conuenit seruum Dei seipsum ex­pellere de hac vita, sed expe­ctare Dei iudici­um. Aquin. in loc. that hee saw not that it was not meete for the seruant of God to depriue himselfe of his life, but rather to expect the iudgement of God. Secondly, because souldiers are con­demned, if they cowardly leaue their standing, and runne a­way without the leaue of their Generall. He that brought vs into the world, & set vs in our seuerall places ought to haue the calling of vs hence: before which calling of his wee must not willingly depart.Quare & tibi & pijs omnibus retinendus est a­nimus in custo­dia corporis, nec iniussu eius a quo is [...]e est vobis datus, ex homi­num vita mi­grandum est, ne munus huma­num assignatum a Deo defugisse videamini. Cice. in somnio. Scip. Loc. com. clas. 2. cap. 9. And to the same purpose the Oratour hath a good saying; that euery good man must retaine his soule in the custodie of the bodie, neither must he depart out of this life, without his warrant that hath gi­uen it him, least he should seeme to refuse the charge which God hath assigned him. Yea it is condemned by the gene­rall consent of all Christian Kingdomes. Where if a man offer violence to himselfe in this manner, all his goods are confiscate, and himselfe is denyed Christian buriall. And indeede, if the Canons of the Apostles, as Peter Martyr witnesseth, doe condemne them that wilfully doe geld themselues, and call them no better then selfe-murderers: And if the Apostle reproue them, that in a colour of Reli­gion, doe not spare their bodies. Col. 2.23. but superstitious­ly doe excruciate them without any necessitie, as the Priests of Baal did 1. Kings. 18.28. and as the Papists many of them doe at this day: how much more are they to bee [Page 273] condemned, that vtterly kill and destroy the bodie? And therefore, Saint Augustine In sanctis Ca­nonicis libris nusquam nobis divinitus prae­ceptum aut per­m [...]ssum reperiri potest, vt v [...]l [...]p­sius ad [...]pis [...]ndae immortalitatis, vel vllius caren­d [...] cauendiue mali causa, no­bis m [...]tipsi [...] ne­cem iuferamus. De ciuit. Dei lib. 1 cap. 20. is verie peremptorie in this case, affirming that there is neither precept nor per­mission to bee found in all the Canonicall Scriptures, that either for attaining of immortalitie, or for preuenting or auoiding of any miserie, wee may procure our owne death. As the pleasures of this world, though neuer so great, should not make vs loue this life, more then wee ought: so all the calamities that the world can lay vpon vs, should not cause vs to abridge the time of our life. Yea, forasmuch as the faith of Christians doth endue them with heroicall con­stancie, no miserie nor discontentment whatsoeuer, should cause them to lay violent hands vpon themselues. And indeede it is to bee feared, least while by this meanes they seeke to shun a temporall calamitie, they fall into an eter­nall and euerlasting miserie: As the fish that leapeth out of the boyling pan into the burning fire. And therefore if any bee so assaulted, as they begin to loath their life, and which is worse, intend to bee more cruell to themselues then homicides, let them remember, that they haue some­what more to loose then a temporall life. Woe bee to them, saith the wiseman. Ecclesiasticus. 2.15. that haue lost their patience: much more in such a desperate and distrustfull manner, as this is. Neither is it true fortitude and courage, what so euer foolish men pretend to the contrary. The Heathen Poet could say.Furor est, no moriare mori. It is a madnesse, by death to preuent death. And Saint Augustine saith.Magis mens infirma, quae ferre non potest vel duram cor­poris seruitutem, vel stultam vulgi opinionem. Ma­ior (que) animus me­rito dicendus est qui vitam aerum­nosam magis po­test ferre quàm fugere. De ciuit. Dei lib. 1. cap. 22 It is ra­ther a weake and abiect minde, that cannot endure either the thraldome of the bodie, or the foolish opinion of the common people. And that is worthily to bee called a more stout & valiant mind, that can rather endure a wretched life, then shunne it.Regulus ma­luit hostes ferre seruiendo, quam eis se auserre moriendo. victo­res dommosferre quam mortem sibi inserre ma­luit. Ibid. cap. 24. And therefore, he preferreth the con­stancie of Regulus farre before Cato, for that he had rather endure his enemies, by seruing of them, then by death to rid himselfe out of their hands.

Againe, they that by this meanes desire either to re­uenge, or to eschew another mans sinne, it is to be feared, [Page 228] they fall into their owne.Nonne satius est flagitium committere, quod penitendo sanctur, quam tale facinus, vbi locus salubris penitentiae non relinquitur. Aug. ibid. cap. 25. And is it not better for them, as one saith, to commit a sinne that may bee healed by repentance? And therefore, Saint Augustine concludeth this question in this manner.Ibid. cap. 26. This wee say, this wee affirme, this we approue by all meanes, that no man ought willingly to kill himselfe: neither for auoiding of temporall miseries, least hee fall into perpetuall: nor for the sinnes of another man, least hee that was not defiled by another be guiltie of a grieuous sinne himselfe: nor for his owne sinnes past, in regard whereof he standeth more in neede to liue, that they may bee healed by repentance: nor for the desire of a better life after death, because they that are guiltie of their owne death, can hardly looke for a better life afterward.

Obiection.But it wilbe obiected, that in the first persecutions of the Church, there are examples of many, that to preserue them­selues from sinne, haue procured their owne death. As namelyEuseb. Eccles. hist lib. 8. cap. 12 in Antioch a certaine noble woman, with her two daughters, that were virgins, cast themselues into a riuer, least they should bee compelled to offer sacrifice to Idols. And two other godly virgins, rather then they would endure the violating of their chastitie, drowned themselues in the waues of the Sea.Ibid. cap. 17. And one Sophro­nia, whose husband was gouernour of Rome vnder Max­entius, when the Emperour by his messengers enticed her to whoredome, made her husband acquainted with the mat­ter; and perceiuing, that hee for feare of the tyrant, had gi­uen his consent, she intreated the messengers to stay till she had made her ready; and going into her chamber, and first on her knees making her prayers to God, she fell vpon a sword and killed her selfe. These and many such like exam­ples, are highly commended by writers of those times; as though these facts had beene done by the instinct of the holy Ghost: as Sampson, who procured his owne death to to be reuenged of the Philistims. But we are to know that the comparison holdeth not betweene Sampson and these persons. For it is certaine indeed, that that which Sampson [Page 279] did, hee was moued to it by the spirit of God. For at his prayers, God restored him his former strength, which be­fore hee had lost.Iudg. 16.28.29.30. Heb. 11.32. And the authour of the Epistle to the He­brewes, giueth testimonie of his faith and pietie, and recko­neth him in the Kalander of the Saints. But the like can­not bee truely said of any of these. Nay Saint Augustine seemeth vtterly to disallow the fact, speaking of Lucretia Si non est ea impudicitia, qua inuita com­primitur: non est haec iustitia, qua casta punitur. De Ciuit. Dei lib. 1. cap. 19. that if it bee not inchastitie when a woman is raui­shed against her will: it is no iustice when a chast person is punished. The like example haue wee of Iudge Hales in our owne stories: who as wee haue heard before,Fox. Mart. pag. 1393. ha­uing for feare consented to the Bishops in Queene Maries time, was afterward so troubled in his conscience for it, that he would haue killed himselfe with his penknife, had he not beene preuented. But still he could neuer rest, nor be quiet in his minde, till he had drowned himselfe in a little brooke neare to his house. Though wee cannot approue of this fact of his, and such like: yet wee are not altogether to des­paire of his saluation. For no man knoweth whether God that sheweth mercyInter pontem & sontem. Aug. in a moment, did giue him re­repentance in the instant of his death. The iudgements of God are secret and vnsearchable:Rom. 11.33. wee cannot comprehend the vnmeasurable depth of his mercy. And therefore, we should leaue the finall iudgement of these cases, to his de­termination,Act. 10.4 [...]. Who is ordained of God to be Iudge of quick and dead. Others there are, that in phrensie and distraction of their braine, doe make away themselues: who howsoeuer they may bee blamed for other sinnes formerly committed by them: yet in this case, they ate rather to bee pittied then rashly censured. For they haue not free election, and there­fore, the action is not to bee reputed as done by them. A­gaine, we are to consider the whole course of their former life, and to iudge according to that, rather then by any sodaine accident. Indeede if their life hath beene wret­ched and vngodly, and they die in this manner, there is great cause to doubt of their estate.Prorsus con­firmo audeo di­cere, non potest male mori, qui bene vixit. Aug. de discipl. Christ. But if they haue liued in the feare of God, and haue giuen testimonie [Page 280] of their godlinesse in the former course of their liues, wee are to hope well of them, whatsoeuer their end bee. But still it is a fearefull case for a man to goe out of the world in this manner. And therefore it behooueth euery one of vs, to take great heed of the assaults of Sathan, who often times perplexeth our minds with the consideration of our sinnes, and Gods displeasure conceiued against them. As hee dealt with Iudas, so hee dealeth continually: when a man is about sinne, he eggeth him forward, and deuiseth excuses and pretenses, to make him sinne more securely. But when the deede is done, and the conscience smitten with remorse for it, hee straightway is at hand; and that which before he extenuated, perswading a man, that it was but a small marter; now he agrauateth to the vttermost, and laboureth to bring the conscience (alreadie vexed and tor­mented) to vtter desperation, and neuer leaueth, till hee cause the poore sinner to make away himselfe, vnlesse God in his mercy preuent it. So likewise, when hee findeth a man oppressed with some grieuous calamity, he perswadeth him, that God hath forsaken him, and therefore, it is best for him to rid himselfe, by offering violence to his owne bodie. But in both these cases the sweet and gracious pro­mises of the Scripture, doe affoord vs most firme and sound consolation. And therefore, we should arme our selues with a constant faith in them,Ephes. 6.16. that so wee may be able to quench all the fierie darts of the Deuill. Wee must stoutly and valiantly resist these and such like assaults: and not suffer our selues by any perswasion of his, to bee drawne away from God. Wee must take heede that wee fall not into these fearefull snares of Sathan: and pray earnestly, as our Sauiour hath taught vs,Mat. 6.13. that the Lord will not leade vs into temptation: that is, that he will not withdrawe his grace from vs, and so suf­fer vs to bee ouercome. And if at any time, any griefe or sorrow lie vpon the soule: which we are not able to beare, let vs not for all that giue place to the Deuill, Ephes. 4.27. and to such hor­rible motions as he will bee readie to suggest: but let vs re­sort to some faithull Christians, especially to some godly [Page 281] Ministers, who are best able to relieue vs in such cases, with comfort out of the word of God; and that burden which we are not able to beare by our selues alone, let vs lay it on their shoulders; that so they supporting vs by loue, Ephes. 4.2. Gal. 6.2. and helping to beare our burden, as the Apostle ex­horteth, we may be preserued from this fearefull fall of des­peration.