THE REPENTANCE OF PETER And JUDAS. TOGETHER WITH THE FRAILTY OF THE Faithful, and the fearful end of wicked Hypocrites. PROVER. 24.16. ¶ A just man falleth seven times, and riseth again: but the wicked fall into mischief. LONDON Printed by William Stansby, for joseph Browne. ANNO DOMINI, 1612. TO THE VIRTUOUS AND RELIGIOUS LADY, THE LADY MILDRED SAUNDERSON, WIFE TO THE HONOURED SIR NICHOLAS SAUNDERSON, Knight Baronet, increase of grace in this life, and eternal glory in the life to come. GOOD MADAM, there is such a satiety, if not a surfeit of books at this day, that it may be thought as superfluous to publish any new work, as to carry timber to the Wood, or water to the Sea. In which respect, I had never presumed to set pen to paper, but only that I have long desired, to give your Ladyship some testimony of my thankful heart, for the favours I have received at your hands. And though I know, that as Pliny said of trajan the Emperor, you are most sparing in prising and valuing the benefits you bestow, because you give them freely and put them not out to usury: yet if I should dissemble them, I might justly be condemned of gross ingratitude. I acknowledge you have opened even the fountain of your good opinion to me, which hath flowed as it were with a full stream of piety: and so many ways hath your virtue refreshed and relieved me, that I may truly say, as once Furnius said to Caesar, I shall live and die unthankful. For when I have done all I can, I cannot sufficiently conceive the thanks which you deserve. I am bold therefore, to present these poor fruits of my labours unto your Ladyship, to be a public witness and pledge to all posterity of my dutiful affection towards you. And though this paper-gift be too base a recompense for your undeserved favour; Yet it being the best which my poverty can afford, I doubt not, but according to your mild disposition, you will accept of it: respecting rather the affection of the giver, than the worth of the gift, for if I were able to give more I would perform it. I am not ignorant, that in publishing these my weak Meditations, I shall expose myself to a thousand censures of curious and carping Readers: but I had rather be taxed of rashness in this behalf, then justly blamed for want of duty. How mean soever they be, if they may any way benefit the Church of God; especially, if they may be any small means, to further your godly endeavours in the way of Christianity, and to build you up towards the Kingdom of heaven; I shall gain that which I most desire. And thus I commend your Ladyship to God and to the Word of his grace: beseeching him, that whatsoever good beginnings he hath wrought in you, he will perfect the same, until the coming of jesus Christ, that your last worldly day may be your assured entrance to everlasting glory. Your Ladyships in all Christian duties obliged. CHARLES RICHARDSON. or to manifest what is wrong, only the one cannot demonstrate the right. But Almighty God and his Ministers, do not only show the one but teach the other: especially in this doctrine of Repentance, without the knowledge whereof all knowledge in the mind is but like a dream, and all pains but the washing of the Moor. Only the true penitent when he awaketh shall be satisfied with the Image of God, which made Otho the Emperor to cause his kitchen-boys to tread upon his neck, Et vilissimam dei creaturam conculcare, and trample upon him the vilest creature of God. The penitent man hath but seven steps to heaven, which are showed out in the seven penitential Psalms, the conscience and shame of sin, the fear of punishment, the sorrow for the offence, the desire of amendment, the firm belief of pardon, the mistrust of his strength, the longing after heaven, with the apprehension of jesus Christ the way unto it. He that doth these things shall never fail. But let me say of these treatises as the Angel said to Cornelius, Simon Peter is at joppes, send for him, he shall show thee what thou shalt do. This Book in the sorrow of Peter, shall teach thee to repent exemplarily, and by the example of judas to dread hypocrisy the way to desperation. Farewell, EDW. TOPSELL. THE REPENTANCE OF PETER AND JUDAS. MATT. 26. VER. 69.70. 69 Peter sat without in the Hall, and a maid came to him, saying, Thou also wast with jesus of Galilee. 70 But he denied before them all, saying, I wot not what thou sayest, etc. To the end of the Chapter. IN this Chapter and the next that followeth, the Holy Evangelist doth at large set out the History of the passion and suffering of our Saviour Christ, together with all the circumstances and several parts thereof. Now in these words the course of the History is interrupted, to insert a brief narration of the fall and repentance of the Apostle Peter: which was necessarily done, that the truth of that which Christ had foretold him, Verse 34. namely that before the cock crow, he should deny him thrice, might appear. It is worthy to be observed, that all the four Evangelists do diligently describe this Story of Peter's fall. Many things there are, which some one of the Evangelists do make mention of, which are omitted by all the rest. But here, as if they had taken consent, they all leave this registered to all posterity. Shall we think, that they are delighted in blazing and publishing this horrible and shameful fault of their fellow Apostle? Indeed carnal men love to rip up other men's vices, either to satisfy their own envy and malice, whereby they are moved to disgrace and defame their brethren: or to commend their own righteousness and holiness above other men, as the proud Pharisie dealt with the poor Publican. But far be it from us 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 envy or arrogancy 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 public benefit and great good of the whole Church. Rom. 15.4. For as Whatsoever things are written, they are written for our learning: so this narration is richly furnished with many excellent and heavenly instructions for our use. For first of all, it hath pleased the Lord in Saint Peter, the chief of the Apostles, to give us a memorable example of the frailty and weakness of man's strength, if he be left never so little to himself. Secondly we may see in it the beginning and progress of sin, how being yielded to at the first, by degrees it cometh to the height. Thirdly we may behold as in a glass, the great love of God towards his children, who will not suffer them to perish in their sins, nor cast them off when they fall, but mercifully putteth under his hand, Psal. 37.24. as David saith. Last of all, we have here a lively pattern of true and sound repentance, for our direction in the like case. All which are most necessary to be known, and therefore the Holy Ghost would have the Story related by all the Evangelists. As than it hath pleased the Lord to use such diligence in setting it down: so let us use the like diligence in attending to it for our benefit and edification, And that we may proceed orderly in the handling thereof, let us consider. Two general parts. 1. His falwhere 1. The occasion of it. 1. The place, the high Priests Hall. 2. The Persons. 1. A maid. ver. 69. 2. Another maid. v. 71. 3. The standers by. v. 73 2. The sin itself. 1. Propounded, he denied. 2. Amplified. 1. By the manner, openly, Before them all. v. 70. 2. By the degrees of it. 1. A bare denial or a dissembling. ve. 70. 2. An Oath. ver. 72. 3. An imprecation, he cursed himself, if ever he knew Christ. v. 74. 2. His Repentance, whereof afterward. Peter sat without etc.) It was a duty of piety in the Apostle Peter, to follow his Master to this place; and a great argument of his love towards him, above all his fellows For it is said before in this Chapter, verse 58. that howsoever Peter followed a far off, yet he came after to the high Priests hall and went in, and sat with the servants to see the end. It was an honest affection in him, that he did not hide himself, as the other Disciples did, verse 56. Who all forsook their Master and fled: but did earnestly desire to see what the issue would be, and what would become of Christ. All this, I say, was commendable in the Apostle. But because our Saviour had forewarned him of the weakness of his nature, and had plainly told him, that before the cock crow he should deny him thrice: he should rather have kept himself close in some secret place, than thus to offer and expose himself to temptation, and to the occasions of sin. He could not but know that every body would observe and take notice of him above all the rest, because he had been such a tickler in his Master's quarrel, and had cut off one of their ears with his sword, that came to apprehend him. And beside, he had always accompanied his Master whether soever he went and therefore there was no hope, that he should escape unknown. Doct. 1. We must carefully avoid all occasions of sin. From hence then we learn for our first instruction, that he that would preserve himself from sin, must carefully avoid all the occasions thereof. It is a true saying, He that would no evil do; must do nothing that belongs thereto. The occasion in every thing is a great matter. The occasion of good prevaileth much to draw men to good, and the occasion of evil, to draw them to evil, even when before the occasion be offered, there is no great desire to either of them. But especially occasions to evil are most forcible. The reason is, first, because of ourselves we are so prone to evil. Our nature is like dry wood, which is apt to kindle, assoon as ever fire is put to it. So give a man the least occasion, and presently he yieldeth to sin. There is no speedier conjunction of fire and gunpowder, or of fire and tow, or tinder, or any other such combustible thing, then there is between our corrupt nature and sin upon the least occasion, unless the grace of God do prevent it. There needeth no Devil to tempt us; 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 strait way become tempters to ourselves. It is a true saying, No man is hurt but by himself. The Devil, and all the Devils in hell could not prevail against us, if our own hearts, by yielding to every occasion of sin, did not betray us. And this is that which the Apostle james saith, Every man is tempted, Jam. 1.14. when he is drawn away, and enticed by his own concupiscence. We harbour a secret enemy in our own bosoms, without which we could not so easily be overcome. As we see in our Saviour Christ, who saith of himself, john 14.30. Diabolus plus confidit in adiutorio carnis, quoniam magis nocet domesticus hostis. Illa verò ad subversionem meam, ●um illo faedus inijt. Bern. Med. cap. 15. jam. 5.11. that the Prince of this world came to him but he found nothing in him. The Devil tempted and assaulted him with might and main, but because there was no corruption in his nature to work upon, he could not prevail. Yea holy job, against whom Heaven and earth might seem to conspire so long as he hurt not himself by impatiency, he was not hurt by all his afflictions, but rather became more famous thereby, being set forth as a pattern of patience to all posterity. So would it be with us, were it not that we are as ready to lay hold upon every occasion of sin, as the Devil or the world is to offer the same unto us. The truth of this point appeareth in many examples in the Scriptures. Gene. 3.6. Eva the Mother of us all, had no sooner an occasion of sin offered her, by the beholding the fairness of the forbidden fruit, but presently she consented to the suggestions of the Serpent. Neither did this corruption rest in her; Gene. 6.2. but it hath likewise overspread all her posterity. When the sons of God saw the daughters of men that they were fair, they took themselves wives of all that they liked: Gene. 39.6.7. joseph's Mistress no sooner casther eyes upon joseph and saw that he was a fair person, and well-favoured, but strait she enticed him to commit folly with her. Gene. 34.1.2. When Dinah the daughter of jacob, in a curious humour, began to walk out to see the daughters of that country: though it is like she went not with any such purpose, yet occasion being offered, she lost her virginity. Josh. 7.21. When Achan saw in the spoil a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, presently he coveted them, and took them. Yea David a man otherwise after Gods own heart, 1. Sam. 13.14. assoon as ever he saw Bathsheba washing herself, 2. Sam. 11.2.3.4 by and by lusted after her, Diabolus dum decipere quenquam quaerit, prius naturam uniuscuiusque intendit, & inde se applicat, unde hominem aptum ad peccatum inspexerit. Bern. de ordine vitae. sent for her, and lay with her. So violent is man's corrupt nature in apprehending every occasion that may draw him to sin. Again another reason hereof is this, because the Devil is so ready to watch every occasion, and whensoever he seethe us any whit inclining, there he taketh advantage, and bendeth all his force against us. This Doctrine serveth first for admonition 1. that we be careful in performing this duty. As the Mariner is Use. 1 careful to avoid all the rocks and sands which might be occasion of shipwreck: so should we with like care and diligence avoid all the occasions of sin. To this end, we must examine ourselves to what sins we are most addicted, and what have been the occasions, whereby we have been provoked to the committing thereof: and when we have found them out, we must shun them as we would do a Serpent. To give instance in some particulars. If any man be given to whoredom, he must follow the practice of job; job. 31.1: Who made a covenant with his eyes, that he would not look upon a maid. To which purpose the son of Sirach giveth good counsel. Use not saith he, the company of a woman that is a dancer, Eccle. 9.4.5. lest thou be taken by her craftiness. Gaze not upon a maid, that thou fall not by that that is precious in her. 8. And a little further. Turn away thine eyes from a beautiful woman, and look not upon others beauty: 11. for many have perished by the beauty of women. And again, Sat not at all with an other man's wife (namely, without warrant, either from thy general or particular calling) neither banquet with her, lest thine heart incline unto her, and so through thy desire fall into destruction. The fear of this danger, made joseph so careful as he was, Gene. 39.10. who knowing the lewd mind of his Mistress would not only not consent to lie with her, but not so much, as to be in her company. But because many times it is hard to rule the eye, but it will be full of adultery, as the Apostle Peter saith, and will cause a man to look upon a woman to lust afer her: therefore, 2. Pet 2.14. Matth. 5.28. besides all a man's own endeavour, he must earnestly pray unto God, as David did, Turn away mine eyes from beholding vanity. Psal. 119.37. If a man be inclined to drunkenness, he must follow the advice of Solomon. Look not upon the wine when it is red, Prou. 23.31. and when it showeth his colour in the cup; he that knoweth the weakness of his brain, and how easily he is overtaken, he should utterly abstain from strong drink. Better were it for him to drink water all his life, then to fall into so filthy a sin. The Prophet Isaiah pronounceth a heavy woe upon all such, Isa. 5.11. as rise up early to follow drunkenness, and continue till night, that the wine do inflame them; that is, such as are not careful to avoid the occasions of this sin. So likewise, if a man be inclined to swearing, or to any other abuse of the tongue, because, as Solomon saith, in many words there cannot want iniquity, Prou. 10.19. he must do as David did in the like case, even take heed to his ways, and keep his mouth bridled, Psal. 39.1. that he may not sin with his tongue. But because the tongue, jam. 3.5.8. though it be but a little member; yet it is an unruly evil, and can hardly be tamed by the industry of man: therefore, he must pray with David, Set a watch, O Lord, Psal. 141.3. before my mouth; and keep the door of my lips. The like may be said of anger and all other sins whatsoever. 2. That we watch continually over our hearts in regard Use. 2 they are so prone and so easily drawn to sin. Keep thine heart with all diligence saith Solomon; Prou. 4.23. we should watch and ward over our hearts, more than any treasure in the world. And it is the exhortation of the Apostle: Take heed, brethren, Heb. 3.12. lest there be at any time in any of you an evil and an unbelieving heart, to departed away from the living God. We must at all times have especial regard to the heart, or else we cannot stand. So also the Apostle Peter, Be sober, saith he, and Watch. 1. Pet. 5.8. & 4.7 And though a man be otherwise never so sober, yet if he do not watch against the occasions of sin, he is easily overcome. And it was the charge which our Saviour gave his Disciples, Matth. 26.41. Watch and pray that ye enter not into temptation. As the jailor, watcheth over the prisoner, for whose escape he is to answer: so must we watch over the corruptions of our own hearts. We must take notice of our proneness to sin in every part of the body and faculty of the soul, and give diligent heed that it break not out, to the dishonour of God, and offence of our brethren. For want of this care many of God's children have been overtaken with grievous sins. As we have a fearful example in judah, Gene. 38.15.16. who going forth about a lawful and honest business, namely to see his sheepshearers; and intending no evil, yet meeting with an occasion, because his heart was not guarded, he defiled himself in a very vile and filthy manner. Yea many times even in those things which we know to be evil, and whereof we are convicted in our own consciences, we are so blinded for want of this care, that we rush into them. As the Mariner knoweth all the dangerous shelves and straits in the Sea, yet many times for want of present heed, he rusheth upon them and suffereth shipwreck. Use. 3 Secondly, this Doctrine serveth for the reproof of all those, that are so far from avoiding the occasions of sin, as that they rather seek them, and follow after them. Never ravenous beast did more eagerly pursue the pray, nor hungry fish more greedily follow the bait, 1. Pet. 4.4. Ephes. 4.19. than they do hunt after occasions of sin: running into all excess of riot and working all uncleanness, even with greediness, as the Apostle saith. What madness is this for a man thus to expose himself unto danger, as if the flesh were not prone enough of itself unto that which is evil? There is no man will bring a great deal of dry straw, into an house where fire is, and leave it there, unless he mean to fire the house. So no man will wilfully rush upon the occasions of sin, but he that is careless of his soul. Blessed is the man, saith Solomon, that feareth always, but he that hardeneth his heart shall fall into evil. And it is a good speech of Ecclesiasticus, Ecclesiast. 3.27. He that loveth danger shall perish in it. It is in vain for men in this case to boast of their own strength; For as we see by experience; that a weak man that is always out of gun-shot, Pro. 28.14. is likely to live longer than a strong man that is ever in the midst of the pikes: so a weak Christian, that by all good means guardeth himself from occasions of evil, is more like to be preserved from sin, than he that presuming of his own strength, is careless of danger, and therefore shuneth no provocations whereby he may be overcome. In the Hall.] This action of Peter in itself was not simply evil. For howsoever he was among the profane servants of the high priests, yet he had nothing to do with them; there was no society at all between them: yea the end of his being there, was far different from theirs. For they were there to do service to the high Priest, in abusing and disgracing of our Saviour Christ: but he was there, as hath been 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 itself, and the company is hurtful to him, and ministereth diverse occasions and temptations of sin. He had preserved himself from this fearful fall, if he had fled with the rest of his fellows, and hidden himself as they did. Joh. 18.18. But when once he was bold to enter into the Hall of the wicked high Priest, though he did it not with any purpose to deny his Master, yet there he met with temptations, whereby he was overcome. He sat among the profane persons by the fire to warm himself: but it had been better for him to have frozen with cold, rather than to endanger himself in this manner. Doct. We must shun the company of wicked men. This example doth teach us, not to sort ourselves, nor to converse with wicked men even in things otherwise not unlawful, least by their familiarity we be drawn to sin. This Apostle Peter, who whiles he was in the company of his fellow Disciples, Mat. 16.16. did confess Christ jesus to be the son of God, and our redeemer, now joining himself with these profane and lewd persons, Pro. 4.14. is brought in shameful manner to deny him. 15. Noluit non Deus negligenter audire quod tam diligenter studuit enarrare. Si enim nec folium de arbore sinc causa; nec unus ex passeribus sine Patre caelesti cadit super terram, putem ego de ore Sancti evangelista superfluum defluere verbum? Bern. super evang. Missus est Homil. cap. 1. For this cause the holy Ghost presseth this duty in so many places of the Scripture. It is the exhortation of Solomon, Enter not into the way of the wicked, and walk not in the way of evil men. Avoid it, and go not by it; turn from it, and pass by. Where we see, the holy Ghost cannot satisfy himself in urging this duty. We may not think that this is any idle repetition, to set down one precept in so many words. No, it were blasphemy to imagine an idle syllable to be in the Scriptures. It is set down therefore to teach us, that the duty is of great moment, and chief to be regarded of us. Yea this Apostle, labouring to confirm the new Conuertes, amongst many other exhortations, he urgeth this with great vehemency, Save yourselves from this froward generation. Employing, that the performance of this duty, was as much as their souls were worth. Which Solomon also insinuateth in another place, Act. 2.40. saying. Forsake the wicked, and ye shall live. And David maketh it a mark of a true member of the Church, Pro. 9.6. that in his eyes a vile person is contemned. And his own practice was answerable hereunto, as himself testifieth, I have not saith he, Psal. 15.4 Psal. 26.4. haunted with vain persons, neither kept company with the dissemblers. I have hated the assembly of the evil, and have not companied with the wicked. 5. And great reason is there, why all the children of God should be careful to perform this duty; jam. 4.4. for first, all wicked men are Gods enemies. Exod. 20.5. As St. james saith, whosoever will be a friend of the world (as all ungodly persons are) maketh himself the enemy of God. Yea they hate God and his service and worship, as the Lord himself saith. And therefore how can they that profess themselves to be the children of God, hold any familiarity with them? It were treason in a subject, to live in friendship with one that is a professed enemy to the King. Much more is it treason in the subjects of the King of heaven, to have society with those that are deadly enemies to his majesty. And therefore, when jehoshaphat, otherwise a good King, would join in league with Abah a wicked wretch, jehu the son of Hanani the seer, welcomed him home with this salutation. 2 Chron. 19.2. Wouldst thou help the wicked, and love them that hate the Lord? 2. They are odious to God, as they hate him, so he hates them, as David saith, Thou hatest all them that work iniquity. Now we should all be perfect, Psal. 5.5. Mat. 5.48. 1 Pet. 2.9. as our Father which is in heaven is perfect. And we should show forth the virtues of him that hath called us out of darkness into his marvelous light. This therefore being a virtue in the Lord, we should labour to imitate it. As the Lord commendeth the Church of Ephesus for it. Thou hatest, saith he, Apoc. 2.6. the works of the Nicolaitans, which I also hate. And this doth David profess of himself. I hate the works of them that fall away. Psal. 101.3. Where by the way, he teacheth us, how our hatred must be qualified: namely, that we must not hate the persons, but the works of wicked men. For as for their persons, they are the creatures of God, yea and our own flesh, as the Prophet saith: And for a man to hate his own flesh, it is unnatural. Isa. 58.7. Ephes. 5.29. Psal. 139.21.22: But their vices and sins we are to hate, even with a deadly and a perfect hatred. 3. They are the devils weapons, whereby he doth more prevail with God's children, then by any other means. Other occasions are dumb and cannot plead for themselves, but by our own tongues: But these will be importunate suitors to draw us to sin: And therefore, they may be well called even the devils strength without whose help his assaults are but weak. But then are they most powerful, when they are of our kindred, or such as we love & favour, then especially if they be witty, they are most pernicious, a Sub specie incunditatis venenum infundunt bonis. Ambros. Offic. lib. 1. c. 20. Pro. 18.8. Psa. 119.21. for whiles with their wit they make us merry, their words, as Solomon saith of the flatterer, go down into the bowels of the belly, and fill even the inward parts with deadly poison. 4. Their company is dangerous. For the wrath of God hangeth over the head of all wicked and ungodly men, as David saith; Cursed are they that do err from thy commandments. And therefore if we converse with them, there is danger that we should be en wrapped in their punishments, when the wrath of God breaketh out against them. As Solomon threateneth. The companion of fools shall be afflicted. Pro. 13.20. Gen 13.10.11.12 13. & 14.12. & 19.16. And so we see it fell out with Lot, who by the fruitfulness of the place, being drawn to live in Sodom, 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 been merciful unto him, he had perished in the general overthrow of the city. 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 departed from the tents of those wicked men, and to touch nothing of theirs, lest they perish in all their sins. And it was the voice of God from heaven concerning Babylon, Apoc. 18.4. Qui iunguntur in culpa, non seperantur in paena. Cyprian. lib. 1 Epist. 4. Euseb. eccle. hist. lib. 4. cap. 14. Go out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues. Hence was it, that the Apostle john coming into a bath at Ephesus to wash himself, and finding there unlooked for, Cerinthus that wicked heretic, strait way leapt back, and departed unwashed, saying to those that were with him; Let us flee from hence, lest the bath fall upon our heads, wherein this enemy of God's 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, Solomon saith, Pro. 1.10.11.14. Novi ego hoc seculum moribus, quibus sit. Malus bonum malum esse vult, ut sit sui similis. Plant. Trinum. they will entice and draw on others to come with them, and to cast in their lot etc. As it is the Devils desire to make many partakers of his own damnation: so his instruments have the same affection. They that are bad would make the good bad also, that they may be like themselves. 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 himself. As we see in drunkards, and swearers, and such like, they love none but such as will swill and drink, and swear and swagger with them. And as we have heard before, the danger in this case is the greater, because of ourselves we are * Dociles imitandis turpibus & pravis omnes sumus. Iwen. Sat. 14. Ad deteriora faciles sumus. Sen. Epist. 97. all so apt and prone to sin we are all of us too apt scholars to learn that that is nought. As the Painter with a light hand, and running pencil, can express the wrinkles, & warts, & moles in the face; but not so easily the face itself: sow are hardly brought to follow the virtues of our friends, if any be; but for their vices we imitate them without any labour. It is with us in this case, Seneca. Epist. 7. Si quis magistrum 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 serpent. de confid. ad Eg. lib. 40. as with one that hath been long weakened with sickness: that as he can hardly come abroad, but he taketh some cold, and is the worse for it: so it is as hard for us to come into lewd company, and receive no hurt. If they cannot cause us wittingly to yield to sin, yet they will give us some stain at unawares. And therefore, Solomon giveth us good counsel: Make no friendship with an angry man, neither go with the furious man, lest thou learn his ways, etc. 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 preserve his goodness, in the midst of evil men; as it is hard to keep his health, in the midst of serpents. For there is a secret poison both in their words and deeds, which fretteth and infecteth whomsoever it touceth: as the Apostle speaketh of Hymenaeus and Philetus. Hence is it, that by reason of the manifold sins that bear sway, the Apostle saith, the times are perilous times, 2 Tim. 3.1.2.3. such as it should be hard for a man to keep faith & a good conscience in them. * Aliquid mali propter vicinum malum. Eras. adag. Eras. de lingua. Dum spectant laesos oculi laeduntur & ipsi. ovid. de remed. It is a true proverb, Much evil comes by an ill neighbour. He that dwelleth by a man that halteth shall learn to limp of him. He that liveth daily among them that stammer, shall in time learn to stut like them. And he that is much conversant with them that have blear eyes, is in danger to catch the disease himself: So he that is familiar with wicked men, will in time become as bad as they. a Haerebit tibi avaritia quandiu avaro sordidoque convixeris. Incendent libidines tuas adulterorum sodalitia. Sen. Ep. 104. Eccles. 13.1. Ecclus. 13.1. Pro. 6.27. Let a man live with a base covetous person, & covetousness will strike unto him. Let him keep company with whoremasters, and it will set his lusts on fire. And as Ecclesiasticus saith, He that is familiar with the proud, shall be like unto him. As it is hard for a man to go into a mill, and not to have some meal stick on his clothes; or to touch pitch and not be defiled with it; or to walk much in the Sun and not to be tanned and sunne-burnt; or to take fire in his bosom, and his clothes not be burnt; or to go 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 gave such strait charge to the people of Israel, that they should have 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 covenant with them, nor with their Gods. Neither shall they dwell in thy land, lest they make thee sin against me. And again, Take heed to thyself, that thou make no compact with the inhabitants of the land, whither thou goest, lest they be the cause of ruin among you Lest when they go a whoring after their Gods, some man call thee, and thou go a whoring also. And again, Thou shalt make no covenant with them: Neither shalt thou make marriages with them, neither give thy daughter to his son, nor take his daughter to thy son. For they will cause thy son to turn away from me, and to serve other Gods: And how true this was, the event made it manifest. Psal. 106.35.36. For they neglecting this strict commandment of God, were mingled among the heathen, and learned their works: And served their Idols, which were their ruin, as David saith. And we have too much proof of this, even in our own experience. For as we see the rivers, which otherwise of themselves are sweet & fresh, yet when they run into the sea, become salt: so many young men and women, who in their young years whiles they were kept in by good education, were of great towardness and good hope: afterwards falling into ill company, have been corrupted & grown most dissolute. And indeed a man though otherwise well affected: yet when he shall live in such places, where he shall never hear good word, but swearing and lascivious speaking &c. never see any good example, but open contempt of godliness, and all vile practices that may be; by little and little it quelleth his hatred of these things, and maketh them seem less offensive to him. For as a burning firebrand, if it be cast into the snow, will soon be extinguished: so even a great measure of zeal will soon be quenched among wicked company. Yea it will come to pass, that when men have passed the day in vanity and foolish delights (such as evil companions will continually suggest,) they shall be altogether unfit, with any reverence, either to pray or read, or perform any other good duty. And therefore David, as it were in a holy indignation, chideth wicked persons away from him. Away from me ye wicked: Psal. 119.115. for I will keep the commandments of my God. Insinuating that he could not set himself to the performance of any holy duty, with that fervency he ought, as long as such lewd companions were about him. And knowing his own weakness in this case, he prayeth earnestly, Psal. 141.4 incline not mine heart to evil, that I should commit wicked works with men that work iniquity, etc. So that to conclude this point, we may say of frequenting ill company, as they were wont to say in a common proverb in England of going to Rome, Willet. synop. controuer. 4. quaest. 10. part. 9 he that goeth to Rome once seethe a wicked man; he that goeth twice, learneth to know him, he that goeth the third time, bringeth him home with him. Last of all, if it doth fall out, that we be not infected by conversing with wicked persons (which is almost impossible, without a great measure of God's grace) yet if there be any spark of true goodness in us, we cannot choose but be grieved above measure with their ungodly practices and sinful courses. As it is said of Lot, who though by the grace of God he was preserved from contagion in the midst of Sodom, which was as it were a pitch-barrell, even a sink of sin: yet his righteous soul was vexed (as though he had been upon the rack (for so much the word signifieth) with the uncleanely conversation of the wicked and in seeing and hearing their unlawful deeds. 2. Pet. 2.7.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza ibid. And this was it that made David bemoan his estate, when he was banished from his country, and constrained for the safety of his life, to abide among uncircumcised people: Woe is me that I remain in Meshech, Psa. 120.5. and dwell in the tents of Kedar. In like manner the Prophet Isaiah cried out as it were in great passion, Woe is me: for I am undone, because I dwell in the midst of a people of polluted lips. Jsa. 6.5. So great a grief is it to the children of God, to be in such places, where their eyes shall behold nothing but God's dishonour, and their ears shall be continually beaten with blasphemous speeches against God and all goodness. Use. 1 And therefore to make use of this doctrine, it serveth first to admonish us to take heed to ourselves in this respect. If Physicians gave counsel, that they that would preserve the health of their bodies, Eras. de lingua. should have a care to live amongst sound and healthful persons, and should avoid the society of them that are subject to contagious diseases: much more should we be careful to shun all familiarity with those that are wicked, if we would preserve the health of our souls, because the diseases of the soul do spread sooner, and infect worse, than the diseases of the body. And therefore whensoever we are in danger this way, a Huiusmodi malum quoties urget, 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 even to take us to our heels and run away as fast as we can: when a man's house is on fire, even gouty and lame persons find their legs. If a serpent do but hiss, how fast doth every man run away? when we come by a noisome lake, that sendeth out venomous exhalations, we stop our noses, and hast away as fast as our feet can carry us. Much more should we make haste to escape from lewd company, because these things cannot be so dangerous to the body, as it is to the soul. As in time of the pestilence, we would be loath to sit with a man that hath the plague running upon him, for fear of infection. So we should be as loath to converse 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 zeal of God's children, that they would not so much as in words have any communion with ungodly persons. To this purpose it is recorded of Polycarpus, who was St. john's Disciple, Agnosco, agnosc● primogenitum Satanae. Euseb. lib. 4. cap. 14. that meeting Martion a damnable heretic, who taking it ill that he did not salute him, and ask him if he did not know him: yes saith he, I know thee well enough to be the first borne of Satan. And Mares the blind Bishop of Chalcedon, reproving julian the Apostata for his idolatry, Histor. tripart. lib. 6. cap. 14. when the Emperor in scorn upbraided him with his blindness, he made this bold answer, that he gave God thanks for his blindness, that he could not see so wicked a man as he was. So should it be with us, we should be so far from approving of wicked men by our company and familiarity, as that rather both by our words, and by our countenance we should show our dislike of them. The prophet jeremy professeth what care he had in this case. I sat not, saith he, jer. 15.17. in the assembly of the mockers; but sat alone, and so must we rather sit alone, then be in such company, where we shall be in danger to be drawn to sin. jer. 15.19. 1. Pet. 4.4. Let them return to us (if they will) for we may not return to them. Let them (as their manner is) speak evil of us, because we will not run with them into the same excess of riot. Let them count us singular and unsociable, let them count us surly, proud, and disdainful, as if no company were good enough for us. Better is it for us to endure all these reproaches, rather than by conversing with them to dishonour God. a Satius eos irritare temperantia, quam placare luxuria; & honestate etiam inimicitias provoacare, quam tanta deformitate lenire de Civit. 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 dissoluteness: yea by our honesty to provoke them even to enmity, rather than to pacify them by such deformity. If we would take this course, we should not only preserve ourselves from the contagion of sin, but also by God's blessing we might do good even to the wicked. So long as we use them familiarly, and converse ordinarily with them, we make them think well of themselves, and so we strengthen their hands, that they cannot repent of their sins. Whereas, if we would always shun their company, and brow beat them wheresoever we meet them, it might be we should make them ashamed at the last. It might be, they would think with themselves, why doth such a man refuse my company? Surely he seethe something by me that is amiss. It may be my swearing, it may be my lascivious talking, it may be my profaneness doth offend him. If he that is but a mortal man, cannot endure me for these things: how much less shall the God of heaven endure me, Who is of pure eyes, and cannot see evil. And thus it might please God, that this might be a means of their conversion, Heb. 1.13. which were a happy thing. Use. 2 Secondly, by this doctrine all they are reproved, that are careless of their company. They use as much familiarity, and show as good a countenance to the worst and make them as welcome as the best. If he will but keep them company, and help them to pass away the time idly and unprofitably (which if they could see it, passeth away too fast of itself) be he Papist or Atheist, be he Swaggerer or Swearer, yea be he as profane as Esau; he is fit for them. Yet these notwithstanding would be counted and reputed good Christians. Heb. 12.16. But they little know how they hazard their estimation with God and all good men by this means. For hereby they give men occasion to suspect, that they are not found at the heart, when they can be hail fellow well met with every base and lewd companion. According to the old saying a Noscitur ex socio qui non cognoscitur ex se. He that cannot be known by himself, may be known by the company that he keeps. For b Talis quisque solet haberi, cum qualibus agit familiarita 'em. Eras. de lingua. commonly every man is held to be such as his companions are. As we see birds of a feather flock together. And therefore, as men are careful of their godly credit and reputation in the Church, so let them take heed, what company they frequent. But some will perhaps object for themselves, that they are strong enough, there is no company can hurt them. No they hope rather to convert those that are nought, and make them better, rather than receive any hurt by them. c Huic fiduciae non estnimis fidëdum; praesertim quoniam natura nostra in malum fertur prona. etc. Lod. vives. ad sapient introd But alas this is a vain confidence. If they knew their own frailty, and how prove they are to sin, they would not presume and over ween so much of themselves. I hope they will confess, that the Apostle Peter had as much strength, and as great a measure of grace as they: and yet we see how easily he was overcome. He came into this wicked place for a good end, and he tarried but a while there, and yet he was brought to a fearful fall: how then shall they think to stand, that rush into all companies without any care? But it will be objected, Is it not lawful then at all upon any occasion to be in the company, or to have any dealing with wicked men? yes in some cases it is lawful. And therefore, for our better direction, these cautions are to be observed: First, that it be only for necessity. As we cannot avoid it, but in ordinary matters of this life, we must converse with the wicked, 1. Cor. 5.10. unless as the Apostle saith, We should go out of the world. Secondly, that we have a due vocation. Thirdly, Mat. 9.10.13. Act. 17.17. that we labour to do them good. Thus did our Saviour Christ converse with Publicans and sinners, and his Apostles with such as were unconverted. For both they had a calling to do it, and they sought their conversion. Fourthly, that we be grieved at their sin, 2. Pet. 2.8. as Lot was at the Sodomites. Fiftly, that we pray that we may not be infected by them. But though We live in the midst of a naughty and crooked Generation: Phil. 2.15. yet we may be blameless and pure, as the sons of God, and may shine as lights among them. Use. 3 Thirdly, this doctrine serveth to exhort us to be conversant and to join ourselves in society with those that are godly. For thereby we shall reap great benefit. As a coal of fire that is quite out, if it be laid amongst burning coals, it kindleth and burneth again: so though God's grace be much decayed in us, yet by being in the company of such as are gracious, it will be revived. They that are much in Apothecary shops, all their garments smell of spices and sweet perfumes. In like manner, if we be often in the company of God's children, our conversation cannot but savour of godliness. Psal. 119.63. For this cause David professeth, I am a companion of all them that fear thee and keep thy precepts. And in an other place, Psal. 16.3. All my delight is in thy Saints and in such as excel in virtue. Though David were a King, yet he scorned not the company of the meanest and poorest, if he were godly and virtuous, because it would be a means to build him up in grace. And therefore to conclude: As David was careful in the choice of his servants: Psal. 101.6. Mine eyes shall be to the faithful of the land, that they may dwell with me: so let us be careful of our companions. Let our eyes be to those that are godly and religious, to such as fear God, that they may be our companions. And a maid] As the high Priest doth persecute our Saviour Christ: so all his family doth further the matter. There is not one of any sort whatsoever, that doth not take part with their master against the doctrine of the truth. They all savour of impiety and frame themselves to the humour of the high Priest. Mat. 26.47.51 john. 18.18. The servants assisted judas in apprehending Christ. They attended in the house for any further employment. And when the Priest began to rail upon him, and to spit at him, Mar. 14.65. the servants were ready to smite him with their rods. Yea we see even the maids against the modesty of their sex, grow saucy and malapert, to meddle in the cause and business whereof they have no knowledge. Doctr. Wicked masters have their servants of their own disposition. Psal. 133.2. They were all trained up to persecute religion & godliness. Where we see the picture of a wicked family. They all agree to persecute Christ & his Disciples. Wicked governors of families for the most part have all their servants of their own disposition. According to the common proverb, Like master like man. As the ointment that was powered on Aaron's head, ran down to his beard, and so to the very border of his garments: So the impiety and wickedness of the master 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 stink, all the body will soon be nought. So in like manner if the head of a family be good, it is a great means to make the whole family good; but if he be nought, 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 Saviour Christ, all his train were ready to join with him. And when wicked Ahab could not abide the sincere ministry of the word, 1. King. 22.8. because he was reproved by it, all his servants were ready to feed him up 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 speak thou good. And when the good Prophet would not flatter, but told the King plainly what he should trust to, Zidkijah, 24. the King's Chaplain, smote him on the cheek. As in the commonwealth, if the magistrate be profane, the subjects are little better; Pro. 29.12. as Solomon saith, Of a Prince that hearkeneth to lies, all his servants are wicked. So in the family, which is as it were a little commonwealth in itself, if the ruler be wicked, his children and servants are corrupted. The reason is, because the example of a governor in his house, is as it were a law. For children are naturally given to imitate their parents, and servants think it a commendation for them to be like their master, either in good or evil. Yea for the most part, they desire to fit themselves to their masters humours. If the master be given to whoredom, 2. Samu. 11.4. his own servants will be his bands & panders, as we saw in the servants of David. If he would have any man that stands in his way closely murdered, his servants will be forward to effect it, 15.16. as joab was in the case of Vriah: yea though it be his own brother, as we see in the servants of Absalon. 2. Sa. 13.28.29. 1. Sam. 28.7. If Saul have a desire to consult with a Witch, his servants will quickly hound her out. So we see in our own experience at this day; if the master be a Papist, the most of the servants lean that way. If he be a Neuter, his servants have no great religion. If he be profane, and make no conscience of swearing and breaking the Saboth, his servants will follow his steps. Yea it may be observed, that let a man that is truly religious, or a godly minister, come into some houses, where the master is void of the fear of God, and he shall be abused and disgraced of all the servants, even from the greatest to the least. So that a master may be known by the conversation and disposition of his servants. Use. 1 This doctrine serveth first for masters to admonish them, first, to take heed, that neither by precept, nor by their practice, they draw their children and servants to evil. David protesteth for himself, Psal. 101.2. that he would walk in the uprightness of his heart in the midst of his house. So should it be with all governors, that they may neither hearten their families in evil, nor hinder them in good. Servants think themselves privileged by the examples of their masters, yea for the most part, examples prevail more than stripes. If they be good, it is an exhortation to the servants to draw them to good: but if they be evil, it is a provocation unto evil. Yea they effect as much in the soul, as the sight of jacobs' rods wrought with the Ewes, Gen. 30.37.38.39. when in ramming time they were laid before them in the watering troughs. And therefore as the Queen of Sheba pronounced the servants of Solomon happy, 1 King. 10.8. that stood ever before him, and heard his wisdom, etc. So on the contrary side, miserable is the state of those servants, that dwell in profane and wicked houses, where there is nothing but examples of impiety. Many parents and masters do complain, that their children and servants, though they hear good Sermons every Saboth day, yet they reap no profit. And no marvel, when as the evil example they see at home, doth them more hurt, than all the Ministers pains in the Church can do them good, especially considering, that their nature is far more apt and prone to evil, then to good. And this is the chiefest cause of all the disorder that is in families. Though servants were little acquainted with sin before, they may learn it of their masters. Heb. 2.13. john. 17.12. Ad magistrum respicit, quicquid a discipulis delinquitur Bern. apolog. ad Guiliel. Abbot. Omne quod per. per à magitur te present, 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 give a strict account to God, for all that are under their charge. O what a comfort would it be to their souls, if when they shall be called to this account, they could say in truth, Behold, here am I, and the children which God hath given me; or as our Saviour Christ saith, Those that thou gavest me, and committedst to my charge, have I kept, and none of them is lost. Otherwise, if by their means, they have been corrupted, their case will be fearful. Yea they shall make themselves guilty of the sins of their servants, which are committed by their default. As if either by their evil example, or by their connivence and remissness in punishing, they have given them occasion of sin, those sins are their own, as if they had committed them themselves. As we see, when the Israelites had broken the Saboth in going out to seek for Manna, contrary to God's express commandment, the Lord said to Moses: How long refuse ye to keep my commandments and my laws. Moses had not profaned the Saboth but the people, and yet he is rebuked for their sin, because they were committed to his charge. Now there is never one of us, but we have sins enough of our own. Psal. 38.4 Even those which in our own persons we have committed, if we had grace to feel it, are a weighty burden, job. 9.3. too heavy for us to bear, as David saith. And if God should call us to account, only for our own personal sins, we should not be able to answer one of a thousand. And therefore, why should we charge upon our heads the sins of our families? Use. 2 Secondly, it admonisheth them, if they be godly themselves, to endeavour that their servants 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 been said, will have all their servants of their own disposition. For the effecting of this, there is required 1. a diligent care in the choice of them. And surely our care in this case, should at least be equal with our care in other matters. When we are to stock our ground with sheep, we are very careful, both that they be of a good breed, yielding wool of a good staple, and also that they come from sound grounds. And when we begin to plant an orchard, we do not gather plants and grafts in every hedge, but we are careful to provide the best plants, Isa. 5.2. as the Prophet speaketh. Much more should we be careful in the storing and planting of our families, to make choice of such as fear God, and are not infected with gross sins. And this was the practice of David, which should be our pattern in this case. Pal. 101.6.7. Mine eyes, saith he, shall be unto the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. There shall no deceitful person dwell in my house, etc. 2. Because such servants are rare and hard to be found, there must be an endeavour, both by precept and by example to make them such. This hath been the care of all God's children from time to time. Abraham flitted oft, Gen. 12 7.8. & 13.18. & 21.33. and had no settled place of abode, yet wheresoever he came, he built an Altar for him and his family to worship God. He did not excuse himself by his unsettled estate, but howsoever he wandered up and down himself, yet he kept a settled course for the service of God. And jacob, Gen. 35.23. etc. returning from Padam Aram, purged his family from the corruption they had got in Laban's house, and bringeth them to the sincere worship of God. joshuah also thought it not enough for himself to serve God, john 24.15. job 1.5. john 4 53. Act. 16.15.34. but he was careful also for his family. I and my house saith he, will serve the Lord. And job sanctified his sons, and offered burnt offerings for them. It is testified of the Ruler, whose son our Saviour Christ restored to his health, and of Lydia, and of the jailor, that not themselves only, but their household also believed in God. But the example of Cornelius, that godly Captain, Act. 10.2.7. is most pregnant for this purpose. It is said of him, that not only his household servants, but even his soldiers also (a very rare thing in these days) 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. servants, and all of them in some measure religious: for they all submitted themselves to be circumcised by him. But this was effected by his care in teaching them to keep the way of the Lord, as the Lord himself commendeth him for it. If we would conscionably use the same diligence, we should see the same blessing of God upon 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 entertainment for him in the most of our houses, where all religion and godliness is banished, and nothing to be seen, but open impiety and profaneness. So that they are so far from being the Churches of God, as that they are rather the Chapels of the Devil. For there is no care in choosing good servants, and as little care in labouring by good means to make them good. If they be personable and serviceable, such as we may profitably employ in our business, it is no matter what they are otherwise. Though they be never so ungodly, if they will do their deed, as they say, they will serve the turn. Hence it cometh to pass, that masters are many times justly plagued in their servants. For 1. they are unfaithful in their business, and deceive their masters whereinsoever they trust them. And indeed if they be unfaithful to God (as all irreligious persons are) how can it be expected, that they should be faithful to man. Whereas if they were such as feared God, Dan. 6.4. they would make a conscience of their business, and be faithful and trusty in every thing committed unto them. As Abraham's servant, who being employed by his master, in a matter of great weight, Gen. 24.12. he doth not loiter it, nor slack it but first he beginneth his business with prayer to God for good success; and when God had guided him aright, to his journeys end, 33. Gen. 31.38.39.40. he would neither eat nor drink, till he had dispatched that he came for. The like fatithfulnesse showed jacob to Laban, though an hard and unconscionable master, in the twenty years service which he performed to him, as himself testified. Zech. 5.3.4. Gen. 30.27. & 39.5. Grextotus in agris unius scabie cadit & porrigine porci. Inuenal sat. 2. 2. they being wicked, and their sins crying unto heaven for vengeance, they endanger the whole family where they are unto the curse of God. For there is a fearful curse hanging over that house, where swearers and blasphemers are entertained. Where as if they were godly, the blessing of God would be upon all that they go about. As even Laban confesseth, that he perceived plainly, that God had blessed him in his estate for jacobs' sake. And when Putiphar had entertained joseph to be his servant, the Lord blessed his house for joseph's sake, and the blessing of the Lord was upon 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, have been poisoned by conversing with dissolute servants. There is none of us, that would endure a sealed horse in our stables lest he should infect the rest. Nay we will not admit into our houses, a servant that hath the falling sickness, or any other contagious disease in his body. Much less should we admit him that hath his soul loathsomely infected with notorious vices. 4. & last of all they are a disgrace and a reproach to their masters. Pro 29.15. Gen. 34.30. Solomon saith of dissolute and unnurtured children, that they are a shame to their parents. And jacob said of his sons Simeon and Levi, after they had committed that bloody outrage upon the Shechemites, that they had made him stink among the inhabitants of the land. The same is as true of lewd servants, that they discredit their masters, and stain their reputation amongst men. And therefore in all these respects, let masters be careful both to choose, and also to order their servants aright. The master in his family, should perform all the offices of Christ in the Church. As a King, he should rule and govern those that are under him, in the fear of God. As a Priest he should offer up the spiritual sacrifices of prayer and thanksgiving to God in their behalf. 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 coal from the Altar. So he should go from his wife to his children, from them to his servants, and labour to kindle in them a zeal for God's glory. This care was in all the patriarchs, Aug. de civi. 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 temporal goods, they put a difference between their sons and their servants: yet in the thing that concerned their souls, with equal love and care they provided for both alike. And they are not worthy the name of household governors, that in this respect have not as great care of all in their family, as of their children. But because instruction will do little good, if their practice be not answerable; therefore the person of a master should shine in his family as a lamp, by the light of a good example: and he should represent such virtues in his own conversation, as may stir up his servants to imitate the same. Use. 3 Secondly, this Doctrine admonisheth servants not to frame themselves to the wicked humours of their Masters, nor to be instruments of evil for their pleasure. Rather let them remember that speech of the Apostles, We ought rather to obey God then man, Act. 5.29. As we have a commendable example in the servants of Saul who utterly refused to execute his cruel commandment upon Abimelech and his fellows. They would not move their hands to fall upon the Priests of the Lord. 1. Sam. 22.17. Only Doeg, that dogged and cursed Edomite, was a fit instrument for such a wicked purpose. And indeed, 18. though God command obedience to superiors: yet it must be in the Lord. And howsoever servants are willingly & without grudging to perform whatsoever duty belongeth to their Masters, Ephes. 6.7. Collos. 3.23. yet it must be with this limitation; that they must reserve for God that that appertaineth to him. Otherwise, if to please their Masters, they will work wickedness in despite of God, they are sure to be damned with their Masters. And howsoever their Masters shall have the greater damnation, because they were principal in the trespass: Mat. 22.21. yet they are like to perish also in their sin. It will little avail a servant, when he shallbe in Hell, to accuse his Master for it. It will boot him little to say, I may thank my Master for this. Woe worth the time that ever I knew him. He made no conscience of swearing, nor of profaning the Sabbath, and his example made me think it was nothing. It was no dispensation before God for Absoloms servants, that they had their Master's peremptory commandment for murdering of Ammon. 2. Sam. 13.28. Kill him and fear not, for have not I commanded you? No more will it be any dispensation for others, to plead that either their Master's commandment, or his example hath made them sin against God. A maid came to him.] We see in Peter the imbecility and frailty of man's strength, if he be left to himself. For that same Peter, who before thought himself so strong, as that he seemed not to take it well at Christ's hand, as that he put him in mind of his weakness: for he made his boast, that Though they should all be offended by him; Mat. 26.33. yet would he never be offended. And when Christ told him in plain terms, that he should deny him thrice, 35. he answered very resolutely, Though I should die with thee, Luke. 22.23. yet will I not deny thee. Yea he was ready to go with him into prison, and to death. And if need stood, Joh. 13.37. he would lay down his life for his sake. Yea he that already though, in a preposterous boldness, Mat. 26.51. had given good proof of his manhood and courage, when as he stoutly drew his sword, and rushed into the midst of the armed soldiers; even he, I say, being left to his own strength, is so weak and feeble, that he cannot stand before a silly girl. If he had been convented before the high Priest, and threatened with death, as his Master was, than it had been something for him to shrink; but he never tarrieth for that, but is so terrified at the voice of a weak maid, joh. 1.42. that he denieth his Master. He was called Cephas, even by our Saviour himself; which signifieth a stone or a rock, as also his name Peter doth. But how unworthily doth he behave himself of this so honourable a Surname, that dare not confess Christ jesus before this damsel, but denieth him in this shameful manner? Yea which doth more aggravate his sin, the Evangelist S. john saith that he denied before he were well in the house. For the maid that kept the door, asked him the question as she let him in, Joh. 18.17. Doct. God's children are weak and feeble, if they be left to themselves. and even then he told her he was none of Christ's Disciples. O cowardly Peter, thus basely to fall before he came in sight of danger! Here then, as hath been said, we have a lively pattern of man's strength. Even the best of God's children are easily overthrown, if God leave them to themselves. Weak and small means are of force sufficient to batter their faith, if God do never so little withhold his grace. The Devil needeth use no great conflict, nor bring no great force, he needeth not plant any great Ordinance or Canon shot against us, to shake the walls of our faith; for even the strongest of us all, if we be not held up with the hand of God, are ready to stagger at the least blast of tentation; yea even at the noise of a leaf falling from the tree. All the strength that is in any of us without God's grace, is no better than smoke, which vanisheth with the least blast of wind. Before we be assaulted, we are more than courageous (as the Apostle Peter was here) but assoon as the least temptation is laid against us. Dulce bellum inexpertis. We faint and are discouraged. Like many a coward, that on an Alebench will kill up all before him; but bring him into the field in the face of his enemy, where he shall hear the clattering of armour, and the doleful groans of dying men on every side, his heart fails him, Plura nos terrent quàm premunt; & saepi●sopinione quam re laboramus. Senec. Epist. 13. and he is ready to betake himself to his heels. Yea many times we trouble ourselves with vain and causeless fears, before ever the Devil bend his force against us. It is with us, as it was with the Apostle Peter, when he would needs walk upon the water to go to Christ. he thought he could have done as his Master did; but assoon as ever he set his foot out of the ship, Mat. 14.30. he was ready to sink, had not Christ caught him by the hand and held him up. In like manner unless the Lord reach out the hand of his grace to support us, we cannot but fall. As a staff in a man's hand, so long as he holdeth it, it stands: but if he take away his hand, it falleth to the ground: so we can stand of ourselves, no longer than the Lord stayeth us. As a young child that is learning to go, if the nurse leave it, it falleth, and peradventure receiveth hurt. As we see in Mephibosheth jonathans' son, 2. Sam. 4.4. who by the negligence of his nurse caught a fall, whereby he became lame of his feet, even to the day of his death. So if God leave us to ourselves, and do not follow us with his grace, we are ready to fall into mischief. Hence is it that the Apostle saith, Rom. 8.14. that all the children of God are led by the Spirit of God. The Lord knowing our weakness, in mercy sendeth his holy spirit, which leadeth us by the hand like little children. And again, praying for the Colossians: first he desireth the Lord to endue them with knowledge. Yea that they may be filled with the knowledge of his will, Col. 1.9. Secondly that it would please God to sanctify them, that they might walk worthy of the Lord etc. 10. A man would think, that they that had such a measure of knowledge and grace, should need no more: and yet the Apostle addeth a third petition, that they may be strengthened with all might through his glorious power, insinuating, 11. that though a man have never so much knowledge, and be never so thoroughly sanctified; yet if he be not strengthened also by the Lord, he cannot stand. In like manner, he 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 than weakness. And for this cause, the Apostle Peter saith, 1. Pet. 1.5. that we are kept by the power of God to salvation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidium dicitur. Aretius' in locum & Piscator. Rom. 8.37. unless the Lord in his mercy did watch over us by his grace, and defend us against all assaults, as it were with a guard (for so much the word signifieth) we could never be saved. There are diverse 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 than conquerors (as the Apostle saith) in all temptations. Rom. 8.35.38.39. They are able with Saint Paul to do all things through Christ that strengtheneth them. Yea in a Christian courage, they dare cast down the gauntlet, and bid defiance to all the enemies of their salvation. Mat. 16.18. So that though the gates of Hell were set wide open, and all the power of darkness should issue, and sally forth upon them, 2. Cor. 12.9. they could not prevail. This grace of God would be sufficient for them, to make them stand against all assaults, Psal. 125.1. even like Mount Zion that cannot be removed But this powerful operation and assistance of God's grace doth not always accompany the godly, but sometimes it worketh more remissly and weakly, yea oftentimes it is in a man as fire raked up under the ashes, so as he can hardly perceive it or discern it. And when the case is so with a man, let any temptation be offered, he presently falleth. Objection. Psal. 103.14. But it will be objected; that the Lord knoweth how great our frailty is: for he made us, and therefore must needs know what is in us; why then doth he not always assist us with his grace? 2. Sam. 24.1. cum 1. Chron. 21.1. why doth he so often leave us to ourselves, and even give us up to be tempted of the Devil, as it is said of David, when he numbered his men? Is not he now the author of sin. Answer. To this I answer First, that God is not bound to do this for any man. He hath once given them the first grace, the grace of sanctification; and he is not bound, nor tied to give them the second grace, the grace of corroboration. And therefore, far be it from us to charge the Lord to be the author of sin. For he doth nothing to make any man sin only privately, as we say, he withholdeth his grace, which he may do, and do them no wrong. Again, we are to know, that the Lord, whose wisdom is infinite, deep and unsearchable, Psal. 147.5. &. Rom. 11.33. hath many excellent ends, for which he dealeth thus with his children. First, that we may not think, that God's grace is a natural faculty, which we should be ready enough to conceive, if it were always in us 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, under this title. descala Claustralium. Fear not O Spouse, saith he, despair not, think not that thou art contemned, if the bridegroom hide his face from thee for a time, for all things shall work together for thy good, and thou shalt gain both by his coming and by his departing: he cometh for thy benefit, and he departeth for thy benefit: he cometh to comfort thee, he departeth to make thee more heedful: lest the greatness of the consolation should lift thee up, lest if he were always with thee, thou shouldest begin to despise thy fellows, and to attribute this continual visitation, not any more to grace, but to nature. But God giveth this grace to whom he will and when he will, it is not held by inheritance. Secondly, God doth it sometimes to try us. Not as if he were ignorant of us, for he knoweth what is in man. Ioh 2.26. But that we may better know ourselves. So it is said of Hez●kiah, that God left him to try him, 2. Chron. 32.31. and to know all that was in his heart. And for this cause, was the Apostle Peter left to himself at this time. He had a great conceit of his own strength before, as though he could have done more than all the rest: but now, the Lord a little withdrawing his assistance, he seethe, there is no more in him of himself, then in another man. Thirdly, God doth it to chasten some secret sin in us whereof we have not yet repent. For it is nothing but iniquity that separateth between God and us, Isa. 59.2. and causeth him to hide his face from us, as the Prophet saith. But assoon as ever we have found out that sin, and unfeignedly humbled ourselves for it under his hand, he returneth again to our comfort. Fourthly because we do not use God's graces well when we have them, but wax proud of them, as the Apostle saith, he was left to be buffeted of the messenger of Satan, 2. Cor. 12.7. Vulgar proverbium est, quod nimia familiaritas parit contemptum, Rececedit ergo, ne forte nimis assiduus contemnatur. Aug. ubi supra. lest he should be exalted above measure through the abundance of revelations. Yea, such is our corruption, that if we should never feel any want of grace, we should in time begin to contemn God himself. It is a common proverb, Too much familiarity breedeth contempt. And therefore, the Lord departeth from us sometimes, least being with us continually, he should be contemned. Fiftly, because we desire them no more earnestly. For if we could pray earnestly to God for his grace, jam. 1.5. he that giveth to all men liberally and reproacheth no man, as Saint james saith, would bestow it upon us. But our negligence and carelessness in this case, doth even deserve that God should forsake us, as the same Apostle saith, Ye get nothing because ye ask not. * Recedit, ut ab sens magis desideretur, desideratus avidius quaeratur, diu quaesitus tandem gratius inveniatur 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 invenit firmamentum, ad poscendum divinae 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 universum statum nostrum in infirmitatem commutans: paulisper nos permit●it gustare quàm suavis est, & antequam plenè sentiamus, se subtrahit, & q●asi alijs expansis supra nos volitans provocat 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 novit inimicum. Augustinus de Civitate Dei. Lib 12. Cap. 20. 1. Cor. 10.13. Therefore God doth worthily withdraw himself from us, that when we fool the want of his presence we may more earnestly desire him, and desiring may more diligently seek him, and having once besought him may at the last find him to our greater comfort. Last of all, the Lord doth it to make us more earnestly to long after that full perfection of grace, that shallbe in the Kingdom of Heaven. If the Lord should never deny us grace in this life, nor should be over ready to set down our rest here, and should soon grow out of love with any better estate. And therefore, that we may not take the place of our banishment for our country as Saint Augustine saith, nor the earnest of our inheritance for the full payment, the Bridegroom cometh and departeth by course: some times ministering comfort, and sometimes changing our whole estate into weakness. He suffereth us to have a little taste how sweet he is, but before we can fully feel it, he with draweth himself, and as it were flouttereth over us with his wings, to provoke us to sly up to heaven. But howsoever the Lord for these and other causes best known to himself, doth forsake his children, for a while: yet this is our comfort, he never forsaketh us totally nor finally. Yea even when he seemeth most of all to forsake us, he standeth behind the wall, and looketh at us through the chinks of the door, as Solomon saith. Where he compareth the Lord to a nurse, that sometimes hideth herself from her child, to see what shift it can make without her: but still her eye watcheth over it, that it take no hurt. So though the Lord, seem to hide himself from us in some temptations: yet his gracious eye still attendeth us, and will not suffer us to be tempted above our strength, Cant. 2.6. but will give an issue with the temptation. And if at any time we feel ourselves in danger of fainting, than he runneth to us with all speed, and putteth his left hand under our head, and his right hand doth embrace us. This Doctrine serveth first for admonition. For admonition. For it admonisheth Use. 1 us to despair of our own power, and of all strength of the flesh, yea even to renounce ourselves and all confidence in ourselves. It is the devils policy to make us overween of ourselves, and to presume of that that is not in us, and all to bring us to confusion. For he knoweth that a man is never nearer unto shame, then when his heart is lifted up with a fond conceit of his own worth. As Solomon saith; Pride goeth before destruction, Prou. 16.18. and an high mind before the fall. And whosoever he is that seemeth to himself to be somewhat when he is nothing, Gal. 6.3. he deceiveth himself in his own imagination. And therefore, acknowledging our own want of strength, and our own inability to stand without the assistance of God's grace, let us not be high minded but fear, Rom. 11.20. as the Apostle exhorteth, yea let us work out our own salvation with fear and trembling. It is true indeed, Phil. 2.12. in respect of God we have no cause to fear, For his foundation remaineth sure, and hath this seal, The Lord knoweth who are his. 2. Tim. 2.19. But in respect of ourselves and our own frailty, we have great cause to fear. For if it were not that the Lord doth establish us by his strength, we should hazard the forfeiting of our salvation everyday. And therefore, Let him that thinketh he standeth take heed lest he fall. And indeed, 1. Cor. 10.12. who can hope to stand, being left to himself, when as Peter who had made such an excellent confession of Christ twice before, Thou art Christ the son of the living God. And, Mat. 16.16. joh. 6.68.69. thou hast the words of eternal life etc. Who had wrought so many miracles in the name of Christ, Mat. 17.2. and had in some measure tasted of the joys of heaven, being present when his Master was transfigured on the mount, could not stand but fell so shamefully. Secondly, it admonisheth us to trust in the Lord, that that which we are not able to do of ourselves, we may effect it by his strength, and by the power of his might. Corroboration is an herb of grace (as I may term it) that groweth not in our gardens, but as all other good gifts, it is from above, jam. 1.17. and cometh down from the father of lights. And if at any time it be dead in respect of our feeling, it can never be quickened again by any blowing of our own, but as it were by new fire given from heaven. And therefore, when we feel our own weakness, we must have 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 David having experience of his great frailty by his grievous falls, prayeth unto God to 'stablish him, and under prop him as it were with his free spirit, and to stay his steps in his paths that his feet might not slide. And our Saviour Christ, knowing the manifold temptations wherewith we are beset; and our inability to withstand them, Math. 6.13. hath taught us in the lords Prayer to double that petition, Led us not into temptation, But deliver us from evil Petrus ex egregio praesumptore creber negator effectus est. Aug. Thirdly, we are here admonished, not to be too rash and hasty in our promises which we make to God, further than we know our own strength, lest it befall us, as it did the Apostle Peter in this place. He promised great matters, but he was slack in performance. I grant it is necessary for us to vow sometimes, that we may be more strictly tied to the performance of our duties: Eccles. 5.1. Willet contr. 6. quaest. 4. part. 3. yet it is the counsel of Solomon, that neither our mouths be too rash, nor our hearts too hasty in vowing. And among many conditions required in making of vows, this is one, which is chief to be regarded, namely, that it be in our power to perform them: otherwise, it is but a tempting of God, and giveth great advantage to the Devil. As we see in the Papists, who are very forward to vow single life; but how they perform it, Math. 19.11. the event showeth for the gift of continency being not in their power, as our Saviour Christ saith, All men receive not this thing, but they to whom it is given: they defile themselves with fornication, and all kind of beastly filthiness, yea even such as with modesty cannot be named. Secondly, For confutation. this doctrine serveth for the confutation of a Use. 2 main doctrine, yea even 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 weak, that it shaketh at the voice of a girl. It is like that house that was built on the sand, which could not abide a storm. The main argument which they press upon ever occasion, Mat. 7.26.27. and which long since is worn thread bare, is that speech of our Saviour to Peter, upon that excellent confession of his. Thou art Peter, and upon this rock will I build my Church, etc. Mat. 16.18. For why say they, did Christ give Peter this name, more than any other of the Apostles, but to show 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 diverse gross 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, upon this Peter: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fallacia compositionis. which yet he might have said, seeing in the Greek tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both one thing; but he saith, upon this rock, plainly teaching us, that we must seek for another foundation beside Peter, whereupon to build the Church. Secondly they do jointly affirm those things of Peter, which our Saviour Christ spoke distinctly, both of the rock, 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, & upon this rock, etc. Thirdly, in the person of Peter our Saviour Christ spoke to all his Disciples, and therefore, they should all be foundations of the Church as well as Peter, which were absurd. Now that Christ spoke to them all, it may thus appear. He propounded the question to them all and not to Peter alone, as is evident in the text, He asked his Disciples, whom say ye that I am. And Peter answereth, not for himself alone, but for all his fellows. And therefore, the words of Christ do not only belong to him, but to all the rest of the Apostles. Yea Peter Martyr witnesseth out of Origen, that this answer of Christ doth not only belong to Peter, & the rest of the Apostles, but even to all that do imitate the faith and confession of Peter. vor. 19 john 20.23. And for the other part of the speech in the next verse, I will give unto thee the keys of the kingdom of heaven, etc. That it was spoken to them all, is clear in the Evangelist Saint john: where Christ saith to all his Disciples after his resurrection, Whosoever sins ye remit they are remitted unto them, etc. And thus doth Augustine also understand this place, p Inter omnes Apostolos Ecclesiae Catholicae per sonam sustinet Petrus. Huic enim Ecclesiae claves regni caelorum datae sunt, cum Petro datae sunt. Et cum ei dicitur, ad omnes dicitur, Amas me? P●sce oves meas Aug. de agone Christiano. 1. Pet. 2.4.5.6. Ephes. 2.20. Calvin instit. lib. 4. c. 6. sect. 5.6. 1. Cor. 3.11. & 10.4. Gualther homil. 10. in Mich. 4.1. Amongst all the Apostles, saith he, Peter beareth the person of the Catholic Church. For to this Church were given the keys of the kingdom of heaven: when they were given to Peter. And when Christ said to him, he said to them all, lovest thou me? feed my sheep. We see Peter is none of the foundation of the Church let us see then what is the foundation. By the rock whereon our Saviour Christ promised to build his Church is understood, 1. Christ himself: as even the Apostle Peter expoundeth it, when he saith, that all Christians must be founded upon that living stone, elect and precious, which is the chief corner stone, as also the Apostle Paul saith: yea he maketh Christ the only foundation, beside which none other can be laid. For other foundation can no man lay, then that which is laid, which is jesus Christ. And he said in plain terms, the rock was Christ. And this is most agreeable to the word of our Saviour Christ: for he saith not, upon thee will I build my Church, but upon this rock, namely which thou hast confessed: Now let every man that hath any brains, judge whether it be more agreeable to the faith, and more behoveful for the Church of God, to be founded upon Christ or upon Peter: upon the son of the living God, whom Peter confessed; Mat. 16.23. or upon Peter that so shamefully denied him: upon him, that subdued and conquered Satan; or upon him, whom Christ presently after calleth Satan: upon him, that is called, and is indeed the corner stone, that fasteneth both the walls together; or upon him, Plessis treatise of the Church cap. 7. that by his carnal counsel was a stone of offence unto 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. come. 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 faithful, and confessed by faith. To conclude, Ferus in Mat. 16. it is very well worth our marking to consider, what Ferus, who was himself a Papist, hath written concerning this point in his commentaries upon this place of Matthew. This place saith he, is a chief place of all that Matthew hath written: neither is there any place that doth more comfort the conscience. And this the adversary of all goodness knew well enough: and therefore, he hath bend all his endeavour to wrest it from the true, natural and simple meaning, and to draw it to disputations and strife of words: which also he hath effected. For concerning this place, we do nothing else but contend for superiority, who should be the greatest; not considering, Mat. 20.25.26. what our Saviour said to his Disciples in the like case, The Loads of the Gentiles have dominion over them, etc. But it shall not be so with you. And a little after he saith: we must inquire what this rock is, whereon the Church is built. The word rock in the scripture is some times taken for strength, and firmness, Psa. 20.7.5. & 40.2. and security: as in those speeches of David, He shall set me upon a rock, and he set my feet upon the rock: where he meaneth nothing else, but that he was set in a sure and safe place, that is▪ in security; And therefore, when Christ saith, upon this rock will I build my Church, etc. he meaneth nothing else, but that he would build his Church upon a sure and immovable foundation, against which all the assaults of the adversaries should not prevail. Note. Hereby it is evident that Christ built not his Church upon Peter, nor upon any other man: for there is no man so firm and constant, that he cannot be moved: which also we plainly see in Peter. We must therefore seek for another rock. In the holy Scripture Christ himself is many times called a stone or a rock. 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 have us to be stones also: which is, when we are built upon Christ. Now he is built upon Christ, that believeth in Christ, and relieth on those things which Christ is able to do. The rock then primarily is Christ, upon whom the whole Church is built, 1. Cor. 3.11. according to that of the Apostle, Other foundation can no man lay; etc. Again, because by true faith we are joined unto Christ, and so do also after a sort become stones or rocks, therefore also Christian faith, and the firm and constant truth of the Gospel, is that rock whereupon Christ hath built his Church. He that resteth upon this faith, is a true member of the Church, in what place of the world soever he be. And he that knoweth not this faith, is no member of the Church, though he seem to be the chief in the Church. For the Church relieth 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 us without sufficient witness of this truth, even in the midst of the Church of Rome itself. A maid came to him etc.] We see yet further here the punishment of carnal pride, and vain arrogancy and confidence. For our Saviour Christ of purpose would have the Apostle Peter discovered of this girl, and of no greater persons, to the end that his pride and boasting, whereby he had so highly exalted himself before, might be corrected and beaten down, when he should perceive himself to be overcome not of a man, but a woman; not of some stout Giant, but of a weak and feeble porter. He had before in a vain conceit, exalted himself above all his fellows, Though they should all be offended by Christ, vers. 33. yet he would not. Yea above Christ himself, to whom in a manner he doth closely give the lie, as though he had been deceived in him, when he told him, he should deny him thrice. No, he was another manner of man than he took him for: he would live and die with him: that he would. vers. 35. But see how shamefully he is cast down. For his fall was so much the fowler, by how much the servants that occasioned it, were the base. A seely girl, and she not free, but a bondmaid, bearing no great office in the house, but only keeping the door, is made an instrument to beat down that high conceit he had of himself. And this is the Lords ordinary proceeding with proud persons. Doct. God beateth down the pride of men by vile and base means. 1. Cor. 1.27.28. He useth many times even by vile and base means 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 weak things of the world to confound the mighty 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 men's account are nothing worth, so abject and base that they are not regarded) to bring to nought things that are. Thus dealt the Lord with Pharaoh King of Egypt: 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 go. Exod. 5.2. Who is the Lord that I should hear his voioe and let Israel go? I know not the Lord, neither will I let Israel go. But God made him know before he left him, and that even by the weakest means that could be, He could have hissed for some warlike nation; Isa. 5.26. to have vanquished him and led him away captive, Jer. 52.9. as he dealt with Zedekiah. He could have sent Lions to have slain him, as he did to the Assyrians that dwelled in Samaria: 2. Kings. 17.25. &. 2.24. He could have sent Bears to have torn him in pieces, as he did to the children that mocked Elisha. Exod. 8. But he useth none of these means, Vide Aelianum. var. Hist. lib. 14. cap. 4. but only sendeth frogs, and louse, and flies, and such like vile and weak creatures, to plague him and to check his pride. And indeed, even these things which in themselves are contemptible, were a grievous annoyance to him, vers. 3. and to the whole Land. For his very bedchamber, yea his bed itself was pestered with frogs etc. In like manner Goliath that mighty giant of Gath, 1. Sam. 17.9.10.50. that defied all the Host of Israel with proud and braving terms, as if none had been able to fight with him and overcome him, was quelled by little David with a sling and a stone. Judg. 5.29. &. 4.21. So Sisera the captain of jabin's Host that came against the Isralites in such confidence of the victory, jud. 9.53.54. was slain by jael a weak woman with a nail and a hammer. And Abimelech in the height of his pride, was also brought to his death by a woman, who from a tower cast a piece of a millstone upon his head, and broke his brain pan. And Herod, who was lifted up, and swelled in pride at the voice of those flatterers that told him he spoke more like a God than a man, was suddenly smitten by the Angel of the Lord, Act. 12, 22.23. Brentius in Luc. 22.56 and was eaten up of worms. And indeed, this is a worthy punishment for pride, that the more arrogant a man is, the more he should be shamed and dejected, Luc. 18.14. as our Saviour Christ saith, He that exalteth himself shallbe brought low. And therefore Peter is worthily more disgraced than his fellows, because he had arrogated more to himself than they, though without cause. Use. 1 This may admonish us to labour for humility, to think basely of ourselves and to be lowly in our own eyes, and so shall we be more acceptable to God. Our Saviour Christ hath ever been lovingly affected, towards those that were of humble mind. When that good Centurion had such a base conceit of himself, that he thought not himself worthy that Christ should come under his roof, oh how highly our Saviour commendeth him! I have not found, saith he, Mat. 8.8.10. Mat. 3.11. &. 11.9.11. so great faith, no not in Israel. john Baptist confessed of himself in all humility, that he was not worthy to bear the shoes of our Saviour Christ. But he affirmeth of him, and that very earnestly, that he was a Prophet, yea and more than a Prophet, yea that among them that are begotten of women, there arose not a greater than john Baptist. The deeper the Well is, the sweeter is the water: so the more humble any man is in his own conceit, the more acceptable he is to God. And indeed, if we could seriously consider, how unable we are of ourselves, to do any thing that is good, without God's assistance, we should see there were no cause for us to be proud. Nay if we had any found grace or virtue at all in us, their would be no place left for pride. For as we see the sun the higher he is in the firmament, the shorter shadows he maketh, and the nearer he comes to the earth, the shadows of all things are the longer. So virtue & grace the higher and the more eminent it is, the less ostentation it maketh. Whereas on the other side, where grace is wanting, there is nothing but pride and arrogancy: even as the ears of corn, that have nothing in them but light stuff, stand perking up above all the rest; but they that are laden with full come, hang down their heads. Secondly, this may be a good warning to uss not to contemn Use. 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 uncircumcised Philistim, when he saw poor David come to him with a staff in his hand, he disdained him, and threatened to give his flesh to the fowls of heaven, and to the beasts of the field. Quem vidit dies veniens superbum: hunc vidit dies fugiens iacentem. Yet this David, by God's assistance brought him groveling to the earth, and afterward cut off his head with his own sword. Yea we see how troublesome even gnats and fleas, are unto us in Summer time. And indeed, there is not the weakest creature in the world, but if God arm it against us, it is strong enough to chastise us for our sins. As the Lord calleth the grasshopper, the canker worm, Joel. 2.25. the caterpillar and the palmer worm (all of them in themselves silly creatures) his great host, which he sent among them. And there is a memorable history of the Archbishop of Mentz, that having put a great number of poor people into a barn, promising them some alms, and having set it on fire over their heads, the mice that were in it by the just judgement of God pursued him to death. Sphinx. Aenig. mat. And we read of a whole town in Spain, that was undermined and cast down with coneys. And diverse people have been driven from their habitations, by the annoyance of moles, frogs, mice, and hornets and such like creatures. And thus much for the occasions of Peter's sin, now it followeth to speak of the sin itself. But he denied etc.] This is the sin of Peter, that he denied his Master. If our Saviour Christ had been but an ordinary friend to the Apostle Peter it had been too much for him to have denied him in this manner. For as Solomon saith, Prou. 17.17 & 27.10. A friend loveth at all times; and therefore, he giveth counsel in this case, Thine own friend and thy father's friend forsake not. And hereupon, when Husha● David's friend had under a colour, and by David's consent joined with Absalon; the better to discover to David all his plots and purposes; Absalon thinking he had revolted indeed, 2. Sam. 16.17. entertaineth him in this manner, Is this thy kindness to thy friend? etc. But Christ was not only Peter's friend, but he was his Master: yea, such a Master, as had always been most kind unto him, and had continually graced him with his favour. For first, Mat. 4.18.19. when as Peter by his calling was but a poor fisherman, Christ called him to be one of his Disciples, and made him a fisher of men. Yea he made him an Apostle, which was the most high and honourable calling in the Church. Besides, our Saviour never wrought any great miracle, but Peter was always admitted to be present. As when he raised up jairus his daughter, Mark. 5.37. He suffered no man to follow him, but Peter and james and john. 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 grievous Agony in the garden, Peter was called to be a witness thereof. He took Peter and the two sons of Zebedeus with him. & 26.37. All the rest of the Disciples were left at the door. Yea more than this, he was even his God and his Lord, as himself had before confessed. All this then doth aggravate his sin, in that having seen our Saviour work so many excellent miracles, as to walk upon the Sea, with a word to still the rage of the winds, with a word to heal all manner of diseases, to restore strength to the lame, sight to the blind, yea and life to the dead: all which convinced him in his conscience, that he was the Son of God; yet notwithstanding he did so shamefully deny him, a Nescio an in altero hoc genus peccati tanti ponderis esse possit, in beat● Petro fuisse manifestum est. Quisquis enim fortè in aliqua persecutione gravi negavit filium Dei, in comparatione Petri v●debitur levius deliquisse: si negavit quem non vidit, si negavit quem non agnovit, si negavit cui nihil promisit. etc. Optatus. contra Donatist. lib. 7. Doctr. Gods Children fall many times into grievous sins. If Peter had never seen nor known our Saviour Christ, if he had never acknowledged and confessed him, if he had never promised him the contrary, it had been something, but now after all this to deny him, it maketh his sin so heinous, as it is hard for any other man to commit the like. This example of the Apostle Peter's fearful fall doth teach us, that there is no sin so grievous nor so heinous, no wickedness so odious and abominable, but even the dear child of God, being left to himself, may fall into it, except the sin against the holy Ghost. It is most true, that there are the seeds of all sin whatsoever, naturally rooted and inbred in us, which if they be not prevented, are ready to break out, upon any occasion that shallbe offered. Who would have thought, that the Apostle Peter b Petrus qui omnibus erat sanctitate praestantior, amore devotior, fide robustior, etc. Christum negavit▪ 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 devout in love, so strong in faith, could ever have been brought to this pass, to deny Christ jesus after this manner? So that hereby it is evident, that in respect of their outward estate, many times there is little or no difference, between the child of God and a reprobate. And this is true, First before their conversion to God. When they live in such gross and notorious sins as they may seem even to be shackled by the foot with reprobates. As may appear in Mary Magdalen, who before her conversion was a common strumpet, and possessed with seven Devils. And in the Apostle Paul himself, who as he confesseth, before he was called. Was a blasphemer, a persecutor, and an oppressor. Yea he persecuted the Church of God extremely, and made havoc of it. And he saith of himself, Act 26.11. and Titus and the rest of God's children, Tit. 3.3. We ourselves also were in times past unwise, disobedient, serving lusts and diverse pleasures, living in maliciousness and envy etc. So likewise, he putteth the Corinthians in mind, 1. Cor. 6.9.10.11. what manner of persons they had been, before they were sanctified, namely some of them had been Idolaters, Adulterers, Buggers, thieves, Drunkards, Ephes. 2.1.2.3. and as wretched sinners as could be. And he concludeth both of jews and Gentiles, that whiles they remained unregenerate, 2. Tim. 2.19. they were by natuae no better than the children of wrath. Indeed in respect of God's decree, there is great difference. For the Lord Knoweth who are his, though they be hid, as it were, over head and ears among reprobates: but in respect of their outward conversation, there is no difference at all. Neither is this any whit prejudicial to their salvation. Indeed if our salvation depended upon any merits of ours, as the Papists say, than it were much material, what manner of persons we were. But according to his mercy he saveth us, Tit. 3.4. as the Apostle saith, without respect of any thing in us whatsoever. And therefore the Lord saith, Isa. 55.8. My thoughts are not your thoughts; neither are your ways my ways. 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 work of our salvation, Ephes. 1.5 6. according to the good pleasure of his own will, and to the praise of the glory of his grace. And indeed what can make more for the glory of God, than this, to save a wretched & a miserable sinner, that never deserved any thing but hell fire? Even as the clemency of a Prince appeareth most, in pardoning the most capital offenders and horrible Traitors. Secondly, this is true also even after their conversion, when as many times they fall into such foul and enormous sins, that for the present, their outward conversation is as bad, as if they were reprobates. And this appeareth plainly in this example of the Apostle Peter, if there were no other proof of it. It was not the quality of judas his sin, that made it worse than Peter's, but his gracelessness, that could not repent of it, as Peter did. Nay, if all circumstances be considered, it may be Peter's sin will be found so heinous, if not more heinous than the sin of judas. For judas was diverse times crossed by our Saviour Christ, john 12.6.7. as namely, in the case of the ointment, yea he was openly shamed and disgraced before all his fellows, when as in the hearing of them all, our Saviour discovereth him to be a Traitor, pulling him as it were out by the poll, Mat. 26.23.24.25. jahn 13.26. when he gave him a sop etc. Hence he conceived dislike of his Master, and no doubt began to stomach him: and then bribery working on his covetousness (for the Priests offered him money) he was easily drawn to do that he did. Mat. 26.15. But Peter was ever well beloved and respected of his Master, as hath been said, and was never out of grace and favour with him: and yet notwithstanding he denieth him. 1. Sam. 13.14. Fearful also and woeful was the fall of David, as the Scripture hath recorded it. It may seem strange, that David, a man after Gods own heart, as the Lord himself testifieth, could possibly fall so far as he did. 2. Sam. 11. the whole Chapter For if we consider the circumstances and degrees of his sin, it will appear, that (final impenitency excepted) a reprobate could scarce commit a greater. For first, he committeth adultery with Vriah his wife: after that, he useth very vile and sinful shifts to save his credit, and to cover his sin. As he sendeth for Vriah from the Camp, where he was fight the battles of God against his enemies, and would have had him to have gone and lain with his wife, that so he might father the child. When he could not persuade him to go home, he causeth him to eat at his own table, and there maketh him drunk, thinking that then he would have done it. But when this would not prevail 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 saul's garment, 1. Sam. 24.6. doth now make no bones, to cause Vriah, an innocent and harmless man, to be slain and made away. In like manner, Gene. 7.1. & 2. Pet. 2.7.8. Noah and Lot, both of them righteous persons, as is testified of them, and both of them having had so good experience of God's merciful goodness in preserving them; Gene. 6.8. Gene. 19.16. & 9.21. & 19.33. etc. the one from the destruction of the old world, the other from the overthrow of Sodom & Gomorrah: yet were both drunk in a shameful manner, and Lot to his drunkenness added incest, even with his own 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 spoke 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 himself had been God's instrument in effecting them: he that had with such a great patience and meekness overcome so many provocations of that froward and perverse people: yet at the last was so angered, and his spirit so vexed, Psal. 106.32.33. Num. 20.10.12 Deut. 34.4. that he spoke unadvisedly with his lips: which sin of his was so heinous, 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 appear, that though a man be never so dear to God, and have received never so great a measure of grace and sanctification, yet if he be left to himself, by violence of temptation he may fall into great and fearful sins. Object. 2. Thes. 3.3. But some may say, God is able to 'stablish his children, as the Apostle saith, and to keep them from evil. Why then doth he not always prevent them with his grace, but suffer them to fall thus fearfully to the dishonour of his name, and the wounding of their own souls? Answer. I answer as before, that God is not bound to follow 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 prodigal son. Though he be able to furnish him continually with money, and to supply all his idle and wasteful expenses: yet when he seethe that nothing will serve his turn, but that still he lasheth it out without any measure, he giveth him over, and leaveth him to himself, to be beaten with his own rod, as that prodigal youth was in the Gospel that at the last coming home by weeping cross, Luke 15.14 15.16. be may learn to be a better husband. And yet no man condemneth this father of cruelty or hard dealing to such a son but rather commendeth his wisdom. So in like manner, when the Lord perceiveth his children to wax careless, Enchir. ad Lau rend. 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 given them, when they begin to be negligent in using the means to preserve and increase them, he justly witholdeth his grace from them, and leaveth them to fall into gross and grievous sins. And yet such is the merciful goodness of our God, that even this maketh for our great and unspeakable good. That God, that in the beginning by his divine power, brought light out of darkness, is able also out of the greatest evil to bring the greatest good. To which purpose Saint Augustine hath a good saying, Almighty God being infinitely good, would by no means suffer any evil to be in his works, unless by his power and goodness he were able to dispose it to good. And the Apostle also saith, that all things work together for the best, to them that love God: yea even sin that is hurtful to others, by God's merciful dispensation is profitable to them. For first, when the children of God are overcome of the temptation which they strive against, and so fall into some great sin, it maketh them displeased with themselves, because they have so dishonoured God, and so they begin to take a better view of their own frailty and weakness, and are exceedingly humbled thereby: a Audeo dicere, superbis utile esse caderein aliquod apertum manifestumque peccatum, unde sibi displiceant, qui iam sibi placendo ceciderant. Salubrius enim Petrus sibi displicuit, quendo slevit; quam sibi placuit, quando praesumpsit, juxta illud. Psa. 83.16. De civit. Dei lib 14. cap. 13. Sanctis usque adeo Deus omnia cooperatur in bonum, ut si qui horum deviant & exorbitant, etiam hoc ipsum eis faciat proficere in bonum, quia humiliores redeunt atque doctiores; Petrus, Magist. Sentent. lib. 1. Distinct. 46 I. whereupon Saint Augustine is bold to affirm, that it is profitable for them that overween of themselves, to fall into some gross and notorious sin, that thereby they may be out of love with themselves, as before by thinking too well of themselves, they had fallen. And he bringeth in the example of Peter; for a proof of it; who as he saith was more profitably displeased with himself when he wept, than he was pleased with himself when he presumed according to that in the Psalm, which he also allegeth, Fill their faces with shame, that they may seek thy name O Lord. This is far from the devils purpose, when he tempted us to sin; and yet see how the goodness of God ordereth and disposeth of it for our benefit. The Devil may in this case be fitly a Pherco ●asoni profuit hostis, qui gladio ●omicam eius aperuit quam sanare medici non potorant. compared to that combatant, of whom we read, that ran with his sword against his adversary, thinking to have run him through, but God's providence secretly guiding his hand, he opened an impostume, which no Physicians could heal; and so thinking to kill him, he preserved his life. So the Devil in great rage thrusteth sore at God's children, seeking to wound them to death by some notorious fall: yet by the gracious dispensation of God, he is so far from hurting them, as that by this means he launcheth and letteth out their ulcers of privy pride and overweening of themselves. So that for all his fury, he is but a Surgeon to heal our corruptions. Whereunto agreeth that sweet saying of Augustine. b Nescit diabolus, quomodo illo & insidiante & surente, utatur ad salutem fidelium excelsifima sa●entia Dei. de Trinit. lib. 4. cap 13. Little knoweth the Devil, how the wonderful wisdom of God useth his malice and rage, to the salvation of the faithful. And Bernard saith to the same purpose c Nequissimus ille seruns filijs seruit, vel invitus. Quid ei tam molestum, & quid nobis esse poterat tam i● cundum, quam ut 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 servant (meaning the Devil) doth service unto God's children full sore against his will. What could be so grievous to him, & so pleasant and comfortable to us, as that his evil should work for our good? Secondly, it letteth us see the exceeding goodness and bountifulness of God, in pardoning and forgiving great sins: to the end, that when we shall find, that where sin abounded in us, there grace abounded much more in the Lord, we may be provoked to love him the more, as our Saviour testified of the poor woman, that washed his feet with her tears, and wiped them with the hairs of her head: Many sins are forgiven her, for she loved much. As a man cannot choose but love the Physician, that hath recovered him from some dangerous sickness: so we cannot choose but love the Lord, who in mercy forgiveth all our sins & healeth all our infirmities. Psal. 103.3. Thirdly, it maketh us more wary for the time to come, lest we should f●ll into greater sins. As he that hath caught a fall, taketh better heed to his steps: so the child of God, having fallen into one sin, is made more heedful, that he fall not further. He will think with himself, I have fallen into this sin, I may fall into a greater sin, if I be not circumspect: Psal. 39.2. and therefore, he resolveth with David, to take heed to his ways that he offend not. Fourthly, it causeth us to run forward with more speed. As he that runneth in a race, or traveleth in a journey, if he haps to fall, he will not lie long, but will rise again with speed, and bestir himself the faster, that he may not be hundred or cast behind. Last of all, it letteth us see our own inability, that despairing of our own strength, we may more earnestly crave the assistance of God's grace. As David, after that fearful fall of his, Psal. 51. 1●. & 86.11. saw the corruption and weakness of his nature, and therefore prayeth unto God to 'stablish him with his free spirit: yea to knit, and as it were, to chain his heart unto him, that he might fear 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 even their sins, which in themselves are damnable, to turn to the furtherance of their salvation. But howsoever the children of God do many times fall fearfully and grievously: yet this is their comfort, they can never 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 never utterly be lost. Indeed the most godly man that liveth may commit such sins, as by the due desert of them he might lose his prerogative of being the child of God, but yet in regard of God's election and free grace of adoption, he remaineth still the child of God. For the Lord is not fickle and inconstant in his love, jam. 1.17. john 13.1. to love a man to day, and to cast him off to morrow. No there is no variableness, nor shadow of change in him. And therefore as our Saviour Christ saith, whom he loveth once, he loveth to the end. Besides, in his greatest falls, the seeds of God's grace remain in his heart, whereby he is preserved from final apostasy, 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 Saviour saith, & 7.38. whosoever drinketh of the water that I shall give him, shall never be more a thirst: but the water that I shall give him shall be in him a well of water, springing up into everlasting life. A●d in another place, He that believeth in me, out of his belly shall flow rivers of waters of life. So that the graces of God in his children, are not like those brooks, whereunto job compareth his friends, that run like rivers in winter, but are dried up with heat in summer, and fail out of their places: but they are such as spring continually, and are never dried up till they have brought a man to life everlasting. For the gifts and calling of God are without repentance. Rom. 11.29. john 5.24. Again our Saviour Christ saith, He that believeth, hath already passed from death to life. So that if it be possible for a man to be brought from life to death, and from heaven back again to hell, then is it possible for the child of God quite to fall away, and become a reprobate. But the perseverance of the faithful is more sure and firm then so. They are builded upon that immovable rock Christ jesus, Mat. 7.25. and the greatest storms of temptations cannot make them fall. It may be sometimes with the child of God, as it was with Eutychus, when being overcome with sleep, he fell down from the third fit: Act. 20.9.10.12. every body that saw him, thought he had been dead, there was so little appearance of life in him: yet when the Apostle Paul came, and embraced him, he bids them not trouble themselves, for his life was in him, and by and by he recovered and came to himself. So the child of God, both in his own feeling, and in the judgement of others, may seem to be graceless, and yet there is grace remaining in the heart, though so weak, as it can hardly be discerned. For as fire is often so raked up under the ashes, as that there is no token of fire to be seen, there is neither light, nor heat, nor so much as any smoke; and yet there is fire which with blowing, and supply of new fuel, will soon kindle again: As trees in winter seem to be dead and withered, but yet there is sap below in the root, which in the spring will appear, and cause them to bud and flourish again: And as the sun may for a time be hid from our sight by some thick cloud, and yet when the cloud is dispersed, it appeareth again in perfect beauty. So the graces of God's spirit may seem for a time to be in a manner dead and extinguished in us: but in the end, they have their lively and powerful operation as before. A woman that is with quick child, may for a space never feel it stir within her: yet she is not discouraged, but afterwads she feeleth it again. So peradventure, the child of God may for a certain season, feel no stirring nor moving of God's grace within him: but yet herein he may stay himself, that if ever he felt it in truth, he shall in good time feel it again to his comfort. And in this respect our estate is far better than was the estate of Adam, even in his innocency; God had endued him with an excellent measure of grace, but being all committed to his own keeping, the Devil soon spoiled him of it. But God hath provided better for our security: for the grace that he bestoweth upon us, he doth not trust us with it, knowing our weakness, but he keepeth it himself. 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 appear, then shall we also appear with him in glory. So that now all the Devils in hell cannot bereave us of the least saving grace that God hath given us. But it will be objected, Objection. 2. Tim. 4.10. 1. Tim. 1.19. that there are examples in the Scripture, as of Demas, and others, that have utterly fallen away, and made shipwreck of faith. And our Saviour saith in the Parable of the seed, Luk. 8.13. that many that have believed, in time of temptation have fallen away. To this I answer, Answer. that there was never any man that was the true child of God, and a true member of the Church, that ever fell away finally. Indeed, the Church hath always, (and shallbe to the end) been pestered with hypocrites, which occupy a room in it, but were never found members of it. And those fall away thick and threefold, as Saint john saith, They went out from us, but were not of us. 1. joh. 2.19. The Church is compared to a net. Non omnes quos sagena trahit, pi●catorum vasa recipient. Bern. de Conuers. ad Scholar Now as all is not fish that cometh to the net, as the proverb is. But the net draweth many things, which the fishermen never put in their vessels so there are many received outwardly into the Church, as Simon Magus was, to whom it may be truly said, as Peter said to him, they have neither part nor fellowship in the privileges of the Church. Act. 8.21. Again there is indeed a faith that may be lost, namely, when it is separate from a good conscience, for that is a dead and a fruitless faith: but a true lively faith, Luc. 2● 31.32. such as all God's children have, can never be lost. For that prayer of Christ in the behalf of Peter, is available for all the elect to the end of the world, namely, that howsoever Satan in his malice sift and assault them, yet their faith shall never fail. And though our Saviour speak of some that shrink and fall away in temptation: yet they are such as never had any root. And the faith they seemed to have, it was but temporary, they believed only for a time. The Galathians were the true Church of God, truly regenerate and effectually called: yet were they snared by false doctrine, and fell dangerously even 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 himself remained in them still, though for want of godly graces, he was as it were without form, as the Apostle saith Gal. 4.19. David also after his fall was in the like case: yet he had not utterly lost the spirit; for he prayeth unto God, take not thy holy spirit from me Psal. 51.11. And to this purpose Bernard hath a good saying a Petrus cum peccavit, charitatem non amisit, quod peccavit potuis in verit item quam in charitatem; cum eius se non esse m●n●itus est ●n ore, cuius totus erat in cord ●ideoque negationem falsitatis continuò lachrimis lavit ve itas charitatis. Sic cum david peccavit, 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 ut 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 etc. Bern de amore Dei p. 2. 2. Sam. 12.23. Peter when he sinned, lost not charity, because he sinned rather against the truth, then against charity; when as with his mouth he denied himself to be his whose he was wholly in his heart. And therefore the truth of charity, with tears washed away the denial of falsehood. So when David sinned, he lost not charity, but it was after a sort benumbed in him by the violence of the temptation, neither was his charity quite abolished in him, but as it were laid asleep; which assoon as it was awaked at the voice of the Prophet that reproved him, he straigthway broke out into that most earnest confession of charity, I have sinned against the Lord, and presently heard this answer, The Lord hath taken away thy sin, thou shalt not die. This doctrine (to make use of it) serveth first for our instruction, namely that we be not too rash in judging & condemning our brethren. We see by this that hath been delivered, that a man may fall grei●ously and fearfully, and Use. 1 yet be restored to the favour of God. And therefore as Saint james saith, Iam ●. 12. Who art thou that judgest another man. We may not set bounds and limits to God's mercy at our pleasure, to say such a man hath committed such and such sins, therefore he cannot be saved. This is too great presumption in any man. a Dei est nosse reum, illius ferre sentetiam. Tac eamus omnes homines. Solus Deus judicet peccatorem Opt. cent. Donat. l. 4. Et l. 7. In di● judicij 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 usurpet diumi judicij potestatem. Nam si sibi tantum vendicet homo, quid in judicio acturns est Christus? Satius sit homini, si de peccato suo reus non sit, quam ut de alieno judex esse desideret. Gal. 6.1. It belongeth to God only to know who is guilty in that manner, and it is his prerogative (as one saith well) to give sentence. And therefore let all men keep silence, and let God alone judge who is a sinner. At the day of judgement, the son of God shall sit as judge, who knoweth what is his, and what is none of his. It belongeth to him to make choice, what he will lay up in his barn, and what he will commit to the fire. Let us all acknowledge ourselves to be men, and let none usurp the power and authority of God's judgement. For if any man shall arrogate so much to himself, what shallbe left for Christ to do at the last judgement. Let it be better for a man, not to be guilty of his own sins, rather than to desire to be a judge of other men's sins. And therefore in this case let every one of us lay our hands upon our mouths. And let us practise the counsel of the Apostle, Brethren (saith he) If a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. Either we have committed as great sins ourselves, or if the like temptation were offered unto us, we should as readily yield as they have done, if God should leave us never so little. And therefore we must be pitiful towards them, and pray for their amendment. As he that hath recovered from some grievous sickness, pitieth those that are sick of the same disease, and as he that is delivered out of prison, hath compassion on them that lie bound in misery and iron: Haud ignara mali, miseris succurrere disco. D●do apud Virgil. Aenead. 1. So the child of God, having by God's mercy recovered from his sins, cannot choose but pity those that are overtaken with sin. That which the Apostle requireth of Ministers, must in some measure be performed of all Christians, namely, to be gentle toward all men, suffering sinners with meekness, 2. Tim. 2.24.25. proving if God will at the last give them repentance etc. Yea by love we must cover even a multitude of sins. 1. ●et 4.8. And herein there is a manifest difference between the Godly and the wicked. The godly cover many infirmities in others under one good gift, but the wicked bury many good gifts under one infirmity. Secondly, it serveth for the comfort of all God's children. For it is a glass wherein they may behold the rich mercy of God, in pardoning such great sins, that like sinners they may not despair. To which purpose Saint Paul hath an excellent speech, having related at large, what a wretched sinner he had been before his conversion even the chief of all sinners; he saith, that he was received to mercy, for this end, 1. Tim. 1.16. that jesus Christ might show on him all long suffering to the ensample of them that shall in time to come believe in him etc. where he plainly teacheth us, that God's grace is not appropriated and entailed to some few, but is indifferently offered to all, that are qualified aright to receive it. God was not only merciful in forgiving the sins of David, and Peter, and such like; but he is as merciful to forgive Use. 3 thou thy sins, whosoever thou art, if with bitterness and grief of heart, Cadit Petrus, ut reliqui caveant. Hugo in locum. Considera & treme vir just, Petrus paulò ante communicans etc. Caielan. in hunc locum. Cuivis potest accidere, quod cuiquam potest, Sen. thou canst bewail them as they did. Thirdly we may here be admonished to take heed, that we suck not poison out of this and such like examples of the falls of God's children, by taking occasion thereby to hearten ourselves in our sins: but rather be made more wary and circumspect over ourselves. As a weak old man seeing a young lusty man take a fall in the way before him, taketh better heed to his steps, lest he fall also. So when we shall see, that the Apostle Peter, a man endued with such a measure of grace, did notwithstanding fall so fearfully, we had need look well to ourselves, or else whither may we fall if we be left to temptation as he was a Nemo audebit de sua virtute confidere, quando mutabilitatis periculum nec beatus Petrus potuisset evadere. Glossa ordinar. who dare now presume of his own strength, when this blessed Apostle, that was a pillar, as it were, in the Church, is thus fearfully shaken? Nay rather, a man should always suspect himself, and be afraid to fall, and when he shall see such fearful tempests and such lamentable shipwreck of such excellent men b Cum videat tantorum virorli & cavendas tempestates, & slenda naufragia. de Doct. Christ. Lib. 3. as Saint Augustine saith. And to this purpose Bernard giveth good counsel c Vita foveam, in quam vides alium coram te cecidisse. Aliorum perditio tua sit cautio. de cons. aedific. c. 46. Shun the pit, saith he, wherein thou seest another fall before thy face. Let other men's destruction be thy caution. And d Aliorum 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 men's ruins should be your examples. Now to the end, that we may not abuse these examples of God's children, to the encouraging of ourselves in sin: let us consider first, that this was no ordinary thing with them, to fall in this manner. It is testified of David, even by the Lord himself, that he did that which was right in the sight of the Lord all the days of his life, save only in the matter of Vriah. 1. King. 15.5. David then made no occupation of sinning. So we do not read, that ever Peter denied Christ jesus any more, no he was most constant in confessing of his name, even unto death. Neither do we read that Noah or Lot were ever overtaken with drunkenness again. And therefore the examples of their falls can be no encouragement to them that continually add sin to sin; making whoredom and drunkenness, and such like horrible sins, their ordinary trade and common practice. These men sinned indeed, but it was of infirmity, through the violence of temptation: and they did not lie along in their sin, but renewed their repentance with grief of heart; and therefore God received them to mercy, and forgave them their sins. But this is nothing to thee, whosoever thou art, that sinnest presumptuously with an high band, and livest and liest in thy sin impenitently. God hath no mercy for thee, so long as thou continuest in this estate. Again for ourselves, let us consider what hurt we receive, whensoever we fall into any sin. For first of all, that spiritual comfort and joy in the holy Ghost, which once we felt, 1. Pet. 1.8. and which before was in us unspeakable and glorious, vanisheth away, and our souls are filled with horror, by reason of God's displeasure, and the conscience is made even the picture of hell. And therefore David after his grievous fall, Psal. 51.11.8. desireth the Lord to restore to him the joy of his salvation. And a little before, in the same Psalm, he saith, Make me to hear of joy and gladness, that the bones which thou hast broken may rejoice. Insinuating, that the the horror of conscience, that followeth upon the committing of sins, is like the breaking of a man's bones, which is the greatest pain that can be. Yea, he saith in an other Psalm, Psal 130.1. Out of the deep places, have I called unto thee, O Lord: as though for the time he had been in the bottom of hell. Secondly, we are made unfit to any thing that is good: so that till we be restored again by repentance, we are made unprofitable burdens of the earth. There is no cheerfulness in Prayer, no life in hearing the word, no delight in receiving the Lords supper. Our souls are dull and lumpish within us, as if they were buried in the bottom of a dunghill, that we cannot lift them up with any fervency, in the performance of any holy duty. Thirdly, on the other side, we are made most apt and ready to run into any sin. Whiles we lie impenitent in any transgression, the devil cannot offer a tentation to us, but we are ready to yield, as may appear in this example of Peter, as we shall see afterward. Fourthly, we are sure to smart for it, for God will correct us with one rod or other, till we be thoroughly humbled, as the Lord said to David: If thy children forsake my Law, Psal. 89.30.31.32. and walk not in my judgements: if they break my statutes and keep not, my commandments: Then will I visit their transgression with the rod, and their iniquity with scourges. What a grief think we, Gen. 9.22.25. was it to Noah, by reason of his sin, to become a laughing stock to his own son? What a heart breaking was it to David, to be thrust out of his Kingdom by Absalon his own darling? 2. Sam. 15.30. It is said, that when he fled from him, he had his head covered, and went barefooted, and wept as he went. Better were it therefore for a man to want all the pleasure that his sins can afford, then to endure the smart and shame that followeth after, as the Apostle saith: What fruit had ye then in those things whereof ye are now ashamed. Rom. 6.21. Last of all, when a man by his sins hath lost the feeling of God's favour, it is hard to recover it again. Peter wept bitterly, David crieth earnestly, yea he caused his bed every night to swim, and watered his couch with his tears. So will it be with thee, whosoever thou art, that hast by thy sin lost the favour of God, it will cost thee many a broken sleep, many an aching heart, and many a salt and bitter tear, before thou canst be reconciled again. And therefore, to conclude in all these respects, we should be careful by all holy means to preserve ourselves from sin, and not presume, because God hath been merciful in forgiving many great and grievous sinners. Before them all.] This is the manner of his denial, that he doth it openly and publicly, he did not whisper it in the maids ear, but spoke it openly in the hearing of them all. And this doth greatly aggravate his sin, that he is not afraid of a multitude of witnesses. He is come to this pass, that he careth not who heareth him deny his Master. Doctr. These sins are most heinous that are openly committed. Psal. 139.12. Here than we may learn, that as all sins are heinous: so especially that which is openly and publicly committed. The very sight and presence of men should somewhat keep us and restrain us from sin. It is true that even our most secret sins are odious in the sight of God; because seethe them as well as if they were open. For as David saith, The darkness hideth not from God, jer. 23.24. Psal. 19.12. but the night shineth as the day: the darkness and light to him are both alike: he seethe as well at midnight as at noonday. Neither can there be any place so secret, wherein a man can hide his sins from the Lord. And therefore, Hos. 4.2. Jsa. 3.9. Vultu morbum incessuque fatentur. Juvenal, satire. 2. unius cuiusque casus, tantò maior; ris est crim iniis quantò, priusq. is caderet, maioris erit virtutis. Bern. de conc. aedif. cap. 5 s, 1 as David prayeth for the pardon even of his secret sins: acknowledging, that God could know and see sins in him, when they could not see them himself. But when men's sins break out as the Prophet Hosea saith, into the open view of the world: and when once the trial of their countenance doth testify against them; when they are come to that height of impudence in sinning, that they declare their sins as Sodom, and hide them not, then are their sins most odious. The reason is, because God thereby is most dishonoured: especially, if they be professors of religion that do offend. For all that profess religion, live as it were upon a stage, where all men do eye them: and observe their conversation. And if they commit any notorious sin; on the one side, the godly, if they be weak are scandalised and offended. It is a great temptation to one that is but newly converted to Christ, to see one that for many years hath made a great show of Christianity, to fall into such and such sins. It weakeneth him exceedingly, and doth greatly endanger the salvation of his soul. If the Lord do 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 evil example shall turn any man out of the way of righteousness. Mat. 1●. 6. And therefore, our Saviour Christ denounceth a fearful woe to him, that shall by any means whatsoever offend or cast a stumbling block in the way of any of those that believe in him: he saith, It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the Sea. If they be stung they are grieved: 2. Pet. 2.8 as Lot was with the wickedness of the Sodomites. On the other side, the wicked, if they be yet indifferent, and not thoroughly confirmed, they are mightily encouraged and strengthened in their wicked courses by this means. Nay they think themselves justified, and as it were, privileged, when they see men that would be counted Christians, live as dissolutely as themselves. And if they be such as are already set down in the seat of the scorners, their mouths are opened to blaspheme the holy name of God and the profession of godliness. Ezech. 36.20. R●m. 2.24. As the Prophet Ezechiel charged the jews that were in captivity, and Saint Paul to the Romans, 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 David, that by that deed of his, he had caused the enemies of God to blaspheme. And so it is at this day. Let a man that professeth the fear of God, and frequenteth Sermons, and seemeth to be more holy than the rest, let him I say fall into any sin, and by and by all the ungodly and profane persons are ready with open mouth to cry out: Lo, these are your professors, there is no better in any of them. And this maketh the Papists among us to speak so ill of our religion (and yet they of all others have lest cause: Qui sunt in saeculi culmine constituti, aut plurimos secum perdunt, aut secum multos in uta salutis acquirunt. Magna tales, aut paena manet, multis praebens malae imitationis laqueum: aut gloriae, si multis ostendant sanctae conversationis exemplum. Fulgent de conuersione à saeculo, ad Theodor. Senatorem. ep. 6. for it were pity of our lives, if we were as bad as they) because many of us live so wickedly. But as this is most heinous in all, so especially in those that are superiors, and are set in any eminent place above others. They can hardly fall from their estate, but they do much hurt. The hurt of one principal member, or of some one of the vital parts of the body, doth more endanger the body, than the hurt of many others. So in like manner, the public sins of any one principal member, either in the commonwealth, or in the Church, or in the family, doth far more hurt, then of a great many beside. And first, for those that are rulers and governors in the commonwealth, their evil example is very dangerous. For as when a great Oak falleth in the wood, it beareth down all the under-growth that is within the reach of it: So when a Magistrate falleth, he draweth after him by his example all that are under him a Quales in rep. principes sunt, tales reliquisolent esse cives Cicer. Ep. As we see by experience that as the Prince is, such is the people. As when foolish Rehoboam, the son of wise Solomon, forsook the law of the Lord, all Israel went with him. 2. Chron. 12.1. b 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 laws in so much force in this case, as his life: whereunto agreeth that speech of the son of Sirach: What manner of man the ruler of the city is, such are all they that dwell therein, cap. 10.2. The reason is evident, because their very example is a secret kind of law: for this is the condition of Princes, as one saith c Quicquid faciunt praecipere videntur. Quintil. deolam. 4. Flexibiles quamcumque in partem ducimur à principe, atque ut ita dicam sequaces sumus. Plin. 29. Panegyr. Hosea. 5.1. Gualt. ibid. that what soever they do themselves, they seem 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 evil conversation of the great persons in Israel, a snare and a net, because many were taken and seduced by their evil example. Secondly for Ministers though they have never such excellent gifts, yet their evil example doth far more hurt, than all their preaching can do good. For the people look more at the life of a Minister, Loquere ut videam. than they do at his doctrine, though it be never so good: and therefore, they would have them speak in the Pulpit, that they may see it in their practice: john 6.30. as the jews said to our Saviour Christ, (though in another sense) what dost thou work, that we may believe thee? Hence it is, that nothing is so pernicious to the hearers, as the lewd conversation of the teachers. And therefore, jer. 23.14.15. the Lord reproveth the Prophets among the jews, because that they living in filthine, ssecommitting adultery, and walking in lies; had by that means strengthened also the hands of the wicked, that none could return from his wickedness: Quod exemplo fit, id etiam iure factum putant. Cicer. lib. 4. ep. 3. yea even from them wickedness was gone forth into all the land. And for parents and masters, it hath been showed already, what great hurt their evil example doth in the family to their children and servants. Use. 1 This doth first of all justly reprove all those that care not how publicly and notoriously they sin, even in the sight of all men. Woeful is the wretchedness of many men in this case, that commit all manner of ungodliness without blushing: we have a homely proverb, but good enough for such persons, That the Fox runneth to the wood, and careth not who looketh in his tail. So they run to all kind of wickedness, and care not who seethe them. jer. 8.12. & 3.3. As the Prophet jeremy saith of the people in his time: Were they ashamed, when they had committed abomination? nay they were not ashamed, neither could they have any shame. For as he saith in another place, they had a whore's forehead, prover. 7.9. they could not be ashamed. As a common strumpet never blusheth at her filthiness, so they never blush at any sin they commit, though it be never so heinous. Solomon saith of the whoremasters in his times, that it was their manner to seek out whorehouses. In the twilight in the evening, job. 24.15. when the night began to be black and dark. And job 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 sins are called by him works of darkness, because men used to shun the light, and seek obscurity in the committing of them. a Tenebrae minuunt noxque atra pudorem. ovid. Metam lib. 10. ●ucustoditis & apertis liminibus peccant. Ne● sunt gaudia, si qua latent. Martial. lib. 1. Epigram. 35. de Laesbia meretrice abigerunt testem veloque seraque 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 & darkness do diminish shame. But now whoremasters and drunkards are not ashamed to commit their villainies with open face, even in the sight, and as it were, in contempt of the Sun. They expose their filthiness to the view of the world, and take pleasure in no sin that is not notorious. It is a shame saith the Apostle even to speak of the things which are done of them in secret. Ephes 5.12. Mark I pray you, there were shameful things committed in those days, and things which could not be well named with modesty: but they were done in secret; they had a care to cover them and hide them from the eyes of men: yea Cain himself, though a reprobate, would not murder his brother openly, but calleth him forth into the fields, where no body should see, and their slew him. But now men are grown so shameless in sin, that murder is committed even in the open streets, and whoredom by the highway side, as we read of Absalon: that he lay with his father's Concubines in the sight of all Israel. 2. Sam. 16.22. Yea many are become desperate, that they would be ashamed, not to be past shame in their sins. For they glory in their shame, Phil. 3.19. and boast themselves in their wickedness, as David said of Doeg. Psal. 52.1. They are so far from seeking to conceal their sins, as they publish and proclaim them to the world, as it were with a Trumpet. It is nothing for them to be wicked, unless all the world know them to be such. They in it, that they are known to be common swearers, and that they are pointed at for drunkards and unclean persons. But alas, this is a woeful pride, and a miserable boasting, for a man to boast of that, which without repentance, will be the destruction of his soul. Secondly we are all here admonished to follow the counsel of the Apostle, who saith, Take heed that ye walk circumspectly redeeming the time, because the days are evil. Use. 2 It is true, that when we have done all we can, Ephes. 5.15.16. we cannot but sin; for the cursed flesh with the corruptions and lusts thereof, rebelleth continually against the spirit, and haileth us to one sin or other. Neither are we to hope for better, so long as we carry about with us this body of sin. But yet we must take heed, and use all holy means, so to subdue and restrain these corruptions of ours, as they may not break out into notorious sins, to the open dishonour of God, and public scandal of the Church. Yea if it be possible, as much as lieth in us, we must labour to be free from all suspicion of evil. For if Caesar the heathen Emperor, required this of his wife, much more ought it to be in all that profess themselves Christians. As the Apostle exhorteth, Abstain from all appearance of evil. 1. Thess. 5.22. Sane interest tuae perfectionis & malas res, & pariter species devitare. In altero conscientiae, in altero famae consulis, De considerate. lib. 3. Magnum est quidem & glori osum, & usque 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. joh. 8.46. The same counsel did Bernard give to Eugenius the Pope, when he told him, it made much to his perfection to avoid both evil, and the show of evil. In the one, he should provide for his conscience, in the other for his credit. 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, never to have given place to evil deeds: but it is a matter of greater strength, never to have been subject to false suspicions. Let us all therefore take heed to ourselves in this respect, that so we may give no occasion of offence in any thing: nay rather, may take away occasion from them that seek occasion, as the Apostle saith, that even our greatest enemies, that pry most narrowly into our actions, may not be able to find an hole in our coats. But that we may gain that testimony, which was given to Zacharie and Elizabeth, that they walked in all the commandments of the Lord without reproof. Yea that in assurance of our own consciences, we may be able to say to our enemies in some sort, as our Saviour Christ said to his, Which of you can rebuke me of sin? namely of notorious sin. Saying etc.] This is the first degree of Peter's sin in denying his Master. Some there are that in a preposterous affection, Peruerso favore tract. 66. 〈◊〉. and a corrupt favour (as Saint Augustine calleth it) towards the Apostle Peter, do labour to extenuate this fact of his, and will by no means grant that Peter could commit so grievous a sin, as absolutely and flatly to deny Christ jesus. But the blessed Apostle standeth in no need of their apology, being already reconciled to God, and received into favour. And if he did, their defence of him could do him little good against so many and so manifest testimonies of the holy Ghost, that doth accuse him. Indeed charity requireth, that we should cover even a multitude of sins: but the obedience which we own to God, will not suffer us to extenuate that, which the holy Ghost doth so much amplify and aggravate in the Scriptures. As this sin of Peter (as was said in the beginning) was both foretold by our Saviour Christ before hand, and also was afterwards recorded by all the Evangelists. Brent. in Lucam. 1. Pet. 4.8. 1. Pet. 4.8. a Hoc quam frivolum sit prudens lector intelligit. Si enim iste non negavit, ergo mentitus est dominus qui dixerat. Ter me negabis. Aqui. in locum And therefore every man may perceive, how frivolous a thing it is to go about to defend him. For if he did not deny his Master, than Christ jesus lied that foretold it, and all the Evangelists, nay rather the holy Ghost himself, that recorded it. Again, the Apostle himself doth not acknowledge this unseasonable kindness: who by and by being smitten in his soul with the greatness of his sin, weary bitterly, testifying thereby, that he had sinned more heinously against Christ; then he was able in words to express, and so by his tears he reproveth them, that take upon them to be his patrons. And to this purpose is that saying of Optatus, though otherwise much addicted to the Apostle Peter b Dubito dicere peccasso tantam sanctitatem. Sed ipse hoc factum probat, qui & doluit amarè, & flevit ubertim: qui nec daleret, nec fleret, si nulla interue nisset occasio. contra Donatist. lib. 7. Mat 16.17. I am afraid, saith he, to say, that so great holiness did sin. But he himself proveth it to be true●, in that he sorrowed bitterly, and wept abundantly, who would neither have sorrowed nor wept, if there had been no offence. Here than we see first in general, that the Apostle Peter did sin greatly, in that he confesseth Christ while he was in safety, and now denieth him when he is in trouble. Whiles he was under the wing of his Master, he maketh a most excellent and famous confession of him, as we have seen before, for which he is highly commended even by Christ himself. Blessed art thou Simon, the son of jonas, for flesh and blood hath not revealed this unto thee, but my Father which is in heaven. And again, when many of Christ's followers began to fall off, and to forsake him; and he asked the twelve, if they also would go away, Peter answered in the name of them all, Joh. 6.66.67.68.69. Master to whom shall we go? Thou hast the words of eternal life. And we believe and know, that thou art Christ the son of the living God. Doct. We must confess Christ jesus 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 arbour, gubernacula gemunt, tunc ille clarus, & Dijs maris proximus. Plin. secund. Epist. lib. 9 Mat. 7.24.25. Vtque comes radios per solis eutibus umbra est; Cum latet hic pressus nubibus, illa fugit. Ovid de Trist. Mat. 13 21. Mat. 20.21. ●2. Joh. 6.60. But now that danger beginneth to appear, he shrinketh in the wetting, and utterly denieth him. Which doth teach us, that it is not enough to confess Christ and his truth in the time of peace, but we must allo stick to it, even when trouble ariseth for the same. It is an easy matter to profess the Gospel, while all is quiet, and the weather fair; but all the trial of constancy is in adversity. The valour and courage of a Soldier is best seen in the hottest skirmish; the skill of a Mariner is best discerned in the greatest tempest; So the constancy of a Christian is best tried in the most grievous persecution: when a tree hath taken deep root, it endureth the violence of wind and weather: when a house is builded on a sure foundation, neither rain, nor flood, nor raging storms can make it fall. So it is a good token that a man is rooted and grounded in the truth, when he shrinketh not for every blast of wind. As the shadow followeth the body so long as the Sun shineth, but when it is clouded, it vanisheth away: so in time of prosperity all men will be followers of Christ: but assoon as persecution or tribulation cometh for Christ's sake, they are gone. As our Saviour saith; Many with the Sons of Zebedee would be Christ's Disciples, if he had an earthly Kingdom, to advance 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 Cross, that he drunk of before them, than I fear me, they would be ready to say with the carnal Capernaites; This is an hard saying, who can bear it? Like the Isralites, that would feign go to the land of Canaan, but they are loath to be so long tossed up and down in the wilderness. And therefore, they are ever murmuring and complaining for one thing or other. Our Saviour Christ knew this before, Mat. 24. tot. and therefore for the better arming of his Disciples against it, he foretold them o it. Teaching us thereby, that we must not only profess Religion, when there are many encouragements: but if the case be so, that we must follow Christ with a cross on our backs: yet we must not shrink, Mat. 16.24. but go after him through thick and thin, through fair and foul. And indeed, there is great reason for this. For if Christ command us to love men, not only that are our friends, but even our enemies also; Mat. 5.44. or else our love is nothing worth. Much more must we be constant in our love to the Lord, not only when his favourable countenance is turned towards us, but even then when he seemeth to be our enemy, setting us up as a mark against him, job. 7.20. & 6.4. and sighting against us with all his terrors, as job saith. The Apostle Peter commandeth servants to be subject to their Masters with all fear, not only if they be good and courteous, 1. Pet. 2.18. but also if they be froward. Much more must we perform our service unto God, not only when he is kind to us by his benefits, but also when he trieth us by affliction. The devil himself seethe the equity of this. For he thought it was not worth God have mercy, as we say, that job feared God in his prosperity. Doth job, saith he, fear God for nought? Job. 1.9.10. Hast thou not made an hedge about him, etc. Thou hast blessed the work of his hands, and his substance is increased in the land. As if he should say, it were pity that he lives if he should not fear 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 do, see if he will not blaspheme thee to thy face. So that if we be not constant, and stand to our tackling, as well in adversity, as in prosperity, even this sentence of the devil shall condemn us. And this hath been the practice of all God's children. This Apostle Peter, howsoever here, through infirmity, he is afraid at the voice of a girl: yet after his repentance, being confirmed of the Lord, he is not daunted with the menaces and threatenings of the high Priests: but he telleth them to their beards, Act. ●. 18.19 20. that he must rather obey God then man. Act. 21.11.12. And let them do with him what they would, he could not but speak the things which he had seen 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 jerusalem and his friends: began to dissuade him from going up thither, that so he might avoid the danger; he made them this stout answer, saying, 13. What do you weeping and breaking mine heart? For I am ready, not to be bound only, but also to die at jerusalem for the name of the Lord jesus. And Shidrach, Meshach, and Abednego did not only serve the Lord constantly, when they were in favour with Nabuchadnezzar, and were promoted by him, but even when they saw the danger of the hot fiery 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 peril of his life. The reason of this constancy in the faithful, is not any natural strength that is in them. For that way they are exceeding feeble, as we have heard: but first, that spiritual confidence they have in God, whereby they are made bold and courageous as Lions against all oppositions whatsoever: Prou. 28.1. knowing, that whatsoever the Devil or devilish tyrants are able to devise against them, can hurt or endanger them, no more than those great Giants of Babel endangered heaven with their tower. It is reported of the hill Olympus, Gen. 11.4. etc. that the top of it is so high above the clouds, jul. Solinus polyhistor. cap. 13. that if a man drew any letters there in the ashes at their yearly sacrifices to jupiter, they found them the next year as they left them, nothing at all troubled either with wind or weather. In like manner the souls of God's children are mounted so high on the wings of their faith, above the reach of all outward afflictions, that they do as it were contemn and despise them. Psal. 46.1.2.3. Si fractus illabitur orbis; Impavidum ferient ruinae Horat. lib. 3. Ode. 3. Heb. 11.26. 1. Cor. 15.19: And therefore they say with David. God is our hope and strength, a very present help in time of trouble. Therefore will not we fear though the earth be moved, and though the mountains fall into the midst of the Sea. Though the waters thereof rage and swell, and the mountains shake at the surges of the same. Secondly they have respect to the recompense of reward, as is said of Moses. Indeed as the Apostle saith, If in this life only we had hope in Christ, we were of all men the most miserable. If there were no better estate for God's children then in this world, it were the most wretched thing that could be for a man to be a Christian. But as David saith. Verily there is fruit for the righteous, doubtless there is a God that judgeth the earth. Now this reward cannot be had but by enduring affliction for the name of Christ. Psal. 58.11. The bearing of the cross must always go before the wearing of the crown. Yea he that would have a crown of glory with Christ in his Kingdom, must first have a crown of thorns with him in this life. He that desireth to reign with him, must first suffer with him, as the Apostle saith. Rom. 8.17. But yet for our comfort, a Quanto plus tormenti, tanto plus erit gloriae. Senec. de provid. divina. cap. 3. the more patiently we endure the cross here for his sake; the more glorious shall our crown be at that day. b Quantò fuerit robustior pugna, tantò gloriosior dabitur illi● corona. Bern. de caena. dom. serm. 7 Rom. 8.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: id est, collatis utrinque 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 shallbe our garland. And this the Apostle affirmeth on good ground. For having cast his account; and (as it were) summed up his reckoning, he concludeth (for so the word signifieth) that all the afflictions of this present time are not worthy of the glory, which shallbe showed unto us. And in an other place, Our light affliction, saith he, which is but for a moment, causeth unto us a most excellent and an eternal weight of glory. 2, Cor. 4.17. Where he maketh an elegant opposition between our afflictions here, and our glory in heaven: the one is but light, and easy to be borne, the other is massy and weighty: the one is momentany and soon at an end (for what is the whole life of man but a moment in this respect) the other is eternal, and never fadeth away. To which purpose Bernard hath a very good saying c In momentaneo hoc, latetaeternitas; in hoc levi pondus sublime & supra modum. In Psal. 91. serm. 15. Luc. 22.28.29.30. In this momentany there is hid eternity; and in this light, an exceeding weight above measure. And thus doth our Saviour Christ comfort his Disciples against all the afflictions of this life. Ye are they, saith he, which have continued with we in my temptations: Therefore I appoint unto you a Kingdom etc. As a traveler, that goeth a long journey, though he have many a foul and weary step, yet cheereth himself, that his repast at night will make amends for all, according to the common saying, he never hath ill day that hath a good night: So should we constantly and patiently pass through all the difficulties of weelding, even through reproaches, persecutions, stripes, imprisonment, and death itself; in hope of that crown of life, Apoc. 2.10. which the Lord hath promised to all them that are constant to the death. Use. 1 Here then first of all they are reproved, that would be Christians, and yet would sleep in a whole skin: that would profess religion, and yet keep themselves out of danger. As we have many, that so long as all is quiet, will be very hot and forward in professing truth: But when there ariseth the least fear of any danger, they pull in their horns, and shrink away, or if they do any thing, it is closely and covertly, that no man may see them. joh. 3.1.2. Like to Nicodemus, that came to jesus to be instructed, but it was by night. though himself were a ruler of the jews, joh. 19.38. & 9.22. yet he durst not avouch his love to Christ. And joseph of Arimathea, was also one of jesus his Disciples, but it was secretly for the jews. He durst not be to know of it. So the parents of the blind man to whom Christ had given sight, durst not confess all that they knew of Christ, for fear of the jews. But this sin is very grievous, Heb. 10.38. and therefore the Lord threateneth, that if any man in faint-heartedness for want of patience do withdraw himself, his soul shall have no pleasure in him. And the fearful and unbelieving, Apoc. 21.8. which for want of faith in God's promises (for that is the cause of fearfulness) dare not stand to the profession of the truth, shall have their portion among murderers, and whoremongers, 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 heavy on the conscience as this, when a man for want of spiritual courage, shall cowardly betray and forsake the truth. As may be seen in the lamentable example of judge Hales, Fo●. pag. 1282. & 1392 1393. who in Queen Mary's time, being called before the Bishop of Winchester then Lord Chancellor, for proceeding against certain mass Priests, that were indicted before him, according to the laws of King Henry the eight, and King Edward the sixth, being then yet in force: did stand in defence of the truth with good constancy. But afterwards being committed to the Fleet, he was there either by threatenings or flattery brought to yield unto his adversaries. Which he had no sooner done, but he was grievously afflicted in his conscience, insomuch as he attempted to lay violent hands on himself, and had killed himself with his penknife, but that the merciful providence of God prevented him. But afterwards, being delivered out of Prison, and coming home to his own house, he could never find rest, till he had fearfully drowned himself in a little river. Mark. 8.38. To conclude, our Saviour Christ exhorting his Disciples to constancy under the cross, he telleth them: Whosoever shallbe ashamed of me and of my words, among this adulterous and sinful generation, him shall the son of man be ashamed of, when he cometh in the glory of his Father, with all his holy Angels. If we be ashamed of Christ jesus, before a company of sinful men like ourselves, what is he the worse for it? or if we confess him before them, what addition of glory hath he by it. He is every way absolute in himself, and can receive neither diminution nor access of honour by any thing that we can do. But if he be ashamed of us before his heavenly Father, and the holy Angels, if he do not then acknowledge us, what shall become of us? And therefore, in the second place, let us be exhorted, to Use. 2 be steadfast and constant in the truth, as well in time of persecution, as in the days of peace. We have a proverb, that He is but an idle Swain, that will let his journey for a shower of rain. So he is but an idle Christian, that dare not show his head, when a little storm of persecution beginneth to arise. He that is truly godly indeed, will willingly undergo whatsoever trouble shall accompany his profession: as Moses did choose to suffer adversity with the people of God, when, if he would have renounced his religion, he might have lived in great pleasure in Pharaos' court. Heb. 11.25. When we once enter into the profession of Christianity, we must first cast our accounts to see what it will cost us to be Christians, Luk. 14.28.31. as our Saviour exhorteth. We may not dream of ease and security, for than we shallbe deceived, But we must know, that all that will live godly in Christ jesus must suffer persecution, either one way or other. 2. Tim. 3.12. And that we cannot enter into the Kingdom of heaven, Act. 14.22. but through many tribulations, and therefore, we must arm ourselves against them before hand that we may endure them. And to persuade us the better, let us remember, Heb. 2.11. that Christ jesus our blessed Saviour, though he were the immortal and glorious God, yet in love to us, Was not ashamed to call us brethren; Yea suffered all extremity for our sakes. It was great praise in Moses that being so highly esteemed in Pharaos' Court, Exod. 2.11. Act. 7.23. yet he would vouchsafe to visit his poor brethren the oppressed Hebrews. It was singular love in joseph, Gen 45.3.4 & 46.34. that being set next to the King himself over all the land of Egypt, yet he was not ashamed of his brethren and of his Father's house, though they were herdsmen and shepherds. Ester. 4.4. It was great virtue in Ester, that being so highly advanced, as to be made Queen to so great a Monarch, Phil. 1.29. yet she was not ashamed of poor Mordecai her uncle, a despised person. But all this is nothing in comparison of this, that Christ jesus is not ashamed of us. And therefore, we must not be ashamed of him, nor of any cross that shall befall us for his sake. For this is certain, that whosoever hath faith given him of God to believe in him, he hath also grace given him to suffer for him, as the Apostle saith. * Doct. To dissemble our Religion is to deny Christ. I wot not what thou sayest.] We see that Peter doth not here deny our Saviour Christ in plain terms: only he would shift off the matter as cunningly as he could: and yet this speech of his must be one of denial, or else he did not deny him thrice as our Saviour had foretold. Where we may observe, that he that doth but dissemble his faith in Christ; is guilty of denying him in the sight of God. a Apud eos qui Christianae gratiae participatione redempti sunt pe●è t●l est fidem noll●●ss●●cie quam negare. Fulg. de myster. Mediate. ad Thras. Van. shall. regem. ib. Among them that are redeemed by participation of the grace of Christ it is almost all one not to maintain the faith and to deny it. It is true, Evasions are not always unlawful, nor on some occasion to dissemble the matter. A bird is not bound to fly into the net that is set for her. No more is a man bound to expose and offer himself to danger. But so far as may stand with a good conscience, and so far as he may do it without sin, it is lawful to avoid it. When Samuel came to Bethlehem to anoint one of Ishai his sons to be King in steed of Saul, 1. Sam. 16 1.2.3.4 5. he doth (and that by God's direction) conceal the chief cause of his coming, because it might endanger his life, if Saul should hear of it; and he taketh an heifer with him, as if he had come only to offer sacrifice. So we need not discover all our purposes and intents, further than necessity requireth. But if we be once called to profess the truth, then there is no place for dissembling. Apoc. 14.1. But we must have our Father's name written in our foreheads, that all the world may see, we are not ashamed of our profession. It is a sin for a man to refuse to give testimony to the truth, when he hath a due vocation. If we be not Martyrs, yet we must be Confessors, or else we are no Christians. And this is that which the Apostle Peter exhorteth us unto. Be ready always, saith he, to give an answer to every man that asketh you a reason of the hope that is in you. 1. Pet. 3.15. We must make it known what faith and Religion we are of, without a uno eodemque silentio firmat errorem, qui loquendo non astruit veritatem. Fulg. ibid. fear or shame, if occasion serve, else we betray the truth. b 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 falsehood preferred before the truth, he that according to the person he beareth, doth not resist it, shall be condemned for his silence, saith Bernard. This seemeth hard to a great many, who think it a chief point of wisdom, to shift of all questioning of Religion, with making mention of other matters. But let such persons know, that they are in danger of a grievous and fearful fall. For as he that falleth from the first round of a ladder, is in danger to fall past all the rest, till he come to the ground: So they that in the case of Religion, begin once to halt or slide a little, and to departed from that free boldness, that aught to be in confessing of Christ; for the most part do every day wax worse and worse, till at the last they fall to deny him in plain terms. He that is truly godly, will neither be fearful nor bashful; but will show his zeal for the truth, when occasion serveth. He will say as jehu did to jehonadab, but with a better affection, Come see the zeal that I have for the Lord. 2. King. 10.16. Use. This Doctrine in a word reproveth 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 be known what Religion they are of. They think themselves very wisemen, Crede mihi, bene qui latuit, bene vixit etc. Ovid Trist. because they carry themselves so as they cannot be discovered. But alas, where they think most of all to hide themselves, there they most of all bewray their own shame: and whiles they would conceal 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 appear in the words. Psal. 45.1. If the heart be inditing of a good matter, the tongue will be the pen of a ready writer. If the heart believe to righteousness, the mouth will also confess to salvation, as the Apostle saith. Rom. 10.10. The zeal of God's glory cannot be shut up in the heart, but as fire it will either smoke or flame; it will show itself by one means or other. Quis enim celaverit ignem, Lumine qui semper proditur ipse suo? Paris Helenae apud ovid. Epist. Quis enim bene celat amorem? Eminet indicio prodi●a flamma suo. Medea Iaso●n. ibid. A man cannot dissemble his love to his parents or his children. No, as the common saying is, Love will creep where it cannot go: So it is not possible for a man to dissemble his love to God and to the truth, but he must needs show it by his plainness and openness in Religion, when occasion is offered. And when he went out into the porch] Here followeth the second degree of the Apostle Peter's sin, together with the occasion thereof. He thought to have escaped with his former dissembling of the matter, and therefore he withdraweth himself into the porch, hoping to have got away before he should be questioned any more. But his enemies not satisfied with that which he had said, do assault him afresh. Another maid saw him, as it is in the Text, and she likewise chargeth him to have been one of Christ's Disciples. Now there may seem to be some difference among the Evangelists in relating the several occasions of Peter's denial. Matthew and Mark do both affirm, Mat. 26.71. Mark 14.69. Luke 22.58. Lira in locum. that this second denial was occasioned by a maid. But Luke saith, it was by a man. For the reconciling of these places, we are to know (as Lira well observeth) that the principal purpose of the Evangelists was to express the threefold denial of Peter, and therein they all agree. But it was not their purpose precisely to set down the persons that accused him, but only by accident. And there is no contrariety in the matter: for the voice being first uttered by a Maid, and received 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, began to accuse him. Which Saint john seemeth plainly to note, john 18.25. when as speaking of this second denial, he saith, there were many that charged him to be one of jesus his Disciples. But whether it were one or more that occasioned this degree of his sin, it is not much material: we see he was not long quiet amongst them. But as soon as he had shifted off one accusation, presently he is tried with another. Doct. God's children are seldom free from temptations. Nunquam bella bonis, nunquam certamina desunt. Et quocum certet mens pia semper habet. Which may teach us, that the children of God are seldom free from temptations, but for the most part one followeth on the neck of another. As David saith of his outward afflictions, that they overtook one another, as the waves of the sea, Psal. 42.7. so is it also with inward temptations, the end of one is the beginning of another a Faelicitas nostra diabolo paena. de Civit. Dei. lib. 2. cap. 29. For seeing our felicity is a punishment to the Devil as Saint Augustine saith, therefore he removeth every stone, to hinder the same, and to make us partakers of his own damnation. b Non ut sibi cedat, quod amisit; sed ne illuc pauper de pulueresuscitatus accedat, unde ipse in gloria conditus, irreparabiliter cecidit. Bern. in Psal. 19 Serm. 6. And this he doth not in hope to recover his former estate, but because it grieveth him, that we poor wretches, raised out of the dust, should come to that glory, from whence he is irrecoverably fallen. c Videns diabolus hominem per obedientiae humilitatem posse ascendere, unde ipse per superbiam corruetat, invidet ei, & factus est Satan. id est, adversarius. Mag. sentent. lib. 2. distinct. 21. A. For perceiving that men by humble obedience might ascend thither, from whence he is fallen by his pride, he envieth him, and is become a Satan, that is, Mat. 4.5.8. Luke 4.13. an adversary unto him. Hereupon he is not content to have drawn a man to one sin, but he laboureth to make him out of measure sinful. The Apostle Peter had already done enough to damn himself, without the mercy of God: and yet see, the Devil is not content with that, but presently he reneweth his temptation, that he may plunge him, if it were possible, as deep into hell as himself. Thus dealt the Devil with our Saviour Christ, though in vain. As soon as ever our Saviour had repelled and overcome one assault, he presently beginneth afresh with him: yea when he was foiled indeed, and forced to retire, he did not leave him for ever, but as Saint Luke saith, he departed from him only for a season: for he tempted him all his life time, either mediately by his cursed instruments, the Scribes and Pharisees or else immediately by himself in the time of his passion. If he assailed our Saviour Christ in this manner, much more will he assail us. So that we are to look for nothing all our life long, but a continual intercourse of temptations d Jnstat anhelanti, prohibetque resumere vires. Ovid Met. lib. 9 a perpetual warfare, wherein e Pax licet interdum est, pacis fiducia nunquam. ovid. Trist. there is no hope of truce with our enemy. f 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 trap to catch us: which caused Bernard to complain in many places. g Dum vivimus, inter laqueos currim●s: nusquam tuta pax, proh dolour, nusquam tuta quies undique bella, undique hosts. de ordine vitae. Heu mihi quod undique bella mihi video, undique tela volant, undique tentamenta, untlique pericula. Quocunque me vertam, nulla securitas est. Et quae mulcent & quae tristant omnia timeo. Nimirum utrobique periculum, utrobique 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 live, saith he, we run in the midst of sinners: there is no safety, there is no security; but on every side wars, on every side enemies. Hence the Devil is called Satan, that is an adversary, as the word is generally used in the Scripture. As when the Princes of the Philistims opposed themselves against David, whom the King would have taken to war with him: they said, let him not go down with us to battle, lest in the battle he be an adversary to us. And when Abishai would have had Shemei put to death for his railing against David, David answered, what have I to do with you, ye sons of Zeruiah, that this day ye should be adversaries unto me? So Solomon speaking of the great peace that God t'had blessed his reign withal, he saith, there was neither adversary nor evil to resist. And when jacobs' servants had digged a well, which they could not enjoy without much enmity and strife, they called the name of it Sitnah: which cometh from the same root. Mat. 13.39. Apoc. 12.17. 1. Pet. 5.8. Quotidianis discimus experimetis, eos qui converti deliberant, & tentari gravius a concupiscentia carnis; & urgeri gravius in operibus luti & lateris, qui Egiptum egredi & Pharaonis imperium effugere moliuntur. Bern. de Conuers. ad Scholar's. Now the Devil is called by this name, after a peculiar manner, because he is the greatest adversary of all, with might and main impugning our salvation. And therefore our Saviour Christ calleth him the enemy, by an excellency, because there is no enemy so maliciously and with such a deadly hatred bend against us as he is. But as he is generally an enemy unto all, so especial he is an enemy to the godly. He had great rage against all men, but as the Apostle john saith, he was most of all worth with the woman (which was a type of the Church) and with her seed, which keep the commandments of God, and have the testimony of jesus Christ. And therefore Saint Peter exhorting the faithful to watchfulness, he saith, Your adversary the devil goeth about, etc. because he is their adversary above all others. As experience teacheth us, that they that begin to be converted unto God, are more grievously tempted of the lusts of the flesh: even as the Israelites were more grievously oppressed in the labour of Brick and Clay, Fit inimicus converso, qui peccatori blandus extitit. Mat 3.16.17. cum 4.1. etc. Mat. 6.13. Non quaerit illos quos iam sub egit, aut gestit evertere quos iam suos fecit Inimicus & hastis Ecclesiae, quos alienavit ab Ecclesia & foras eduxit, ut 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 think of departing out of Egypt, & of forsaking Pharaohs government. As the devil is friendly and flattering to a man, so long as he continueth in his sin: so he is a stern enemy to him when he is converted. Hence is it, that assoon as ever our Saviour Christ was baptized, presently the devil beginneth to tempt him without delay. And so he dealeth withal God's children. Assoon as a man beginneth to profess godliness, & hath once given up his name to Christ, he must instantly look to be tempted. And this we are taught in the order of the petitons of the Lord's Prayer. Where we see the petition for strength against temptation, is set after all the, rest signifying, that they that are most careful to seek the glory of God, and the advancement of his Kingdom, to do his will and to depend upon his providence for the things of this life, they that have any comfortable assurance of the forgiveness of their sins; they of all other, are most subject to temptation. Hereupon, our Saviour told his Disciples, that the Devil had the greatest spite at them of all other men; Satan hath desired you saith he, to winnow you as wheat. And because Peter was an excellent Apostle, one that had made such a glorious confession of Christ jesus, that he was the son of the living God: Math. 16.16.17.18. and had received so high commendation from the mouth of Christ, one that was a pillar in the Church of God; Gal. 2.9. therefore, the Devil singled him out first of all, and assaulted him as we have heard, and brought him to this fearful sin. Use. 1 This doctrine serveth first for the reproof of two sorts of people. For reproof. First, such as foolishly make their boast, that they were never tempted. No, they thank God, the Devil never troubled them, they know not what temptation meaneth; But alas, if they could see it, they have little cause to boast in this case, but rather they may suspect themselves, that they are yet under the power and dominion of the Devil. Luke 11.21. As our Saviour saith, When a strong man armed keepeth his Palace, the things he possesseth are in peace. So long as the Devil hath peaceable possession of a man's heart, so long he never molesteth him: he willingly obeyeth the Devil and delighteth in his service, and therefore what need the Devil oppugn him. A King never lifteth up his sword against his own loyal subjects, but if once they begin to rebel, than he raiseth a power to subdue them to his obedience. In like manner, so long as men are sworn subjects to the Devil, he never stirreth against them: but if once, by the grace of God, they begin to rebel against him, and to shake off his yoke, than he rageth and laboureth by all means possible to reduce them into subjection. A dog though never so fierce, doth not bark at those of the household, but at strangers; he fawneth on all that belong to the house. So the dogs of hell will never bark at men, as long as they are of the devils household, but when once they are made citizens with the Saints, Ephes. 2.19. and of the household of God: then they begin to take on. We see therefore, that their case is very fearful, that are never molested by the Devil. 2. A second sort of people to be here reproved, are they that think the Devil is never near them, but when they see him. So long as they see him not to appear in some visible shape, they care not. Indeed that they cannot endure at any hand, oh no they spit at the very name of him, and cry out upon him foul fiend etc. but for his temptations they make no matter at all of them. But poor souls, they are much deceived. For the Devil is always present in all places, though they see him not. And his temptations are far more fearful than his apparitions. For these are not so terrible to the eye, as they are to the soul. Secondly, it serveth for the comfort of them that are Use. 2 much tempted. They think it a great discouragement to be always buffeted by Satan, as the Apostle saith. For comfort. 2. Cor. 12.7. But indeed, they have rather cause to rejoice: For there is no greater token of God's love. For whom the Lord loveth most, them the Devil hateth most, and out of his hatred molesteth most. Thirdly it serveth for our admonition. First that we be Use. 3 not secure, when one temptation is past, For admonition whether we have got the victory or no. For the Devil will return and set upon us a fresh. The unclean spirit, as our Saviour saith, Luke 11.24.25.26. will sometimes go out of a man: but if we take not heed, he will return with seven spirits worse than himself. As the enemy if he be repelled in one place, laboureth to make a breach in another: so the Devil, if he cannot prevail by one temptation, he will try an other. For as the Apostle Peter saith, he doth continually go about, 1. Pet. 5.8. without intermission, seeking to devour us. Diabolus cum certamini manifestè cedit, ad hoc se victum demonstrat, ut vincat; ad hoc fugam simulat, ut persequentem missis pro tergli sagittis occidat. Fulgent. de virg. & humil: ad Proban Epist. 3. Yea many times he seemeth to be overcome and vanquished, when there is no such matter. Sometimes he will retire and give over the combat, and make as if he were overcome, that he may more easily overcome us. Sometimes he will counterfeit to run away, but it is to this end, that if we pursue him, he may cast his fiery darts behind him (as the Parthians were wont to do in fight) and kill us. And if he have overcome us we may not think he will leave us so, for it is nothing with him to bring us to one sin; but by degrees he will labour to bring us to the height of sin, that so without God's mercy, our condemnation may be the greater. Cavere non minus necesse est, quam pavere. Bern. in Psal. 91. serm. Mat. 26.41. Si tot tentationibus plena est vita nostra, ut non immeritò tota ipsa tentatio dicatur; pervigili circumspectione opus est, & oratione ne inducamur in tentationem. Bern. in Psal. 91. serm. 5. And therefore, in the second place we are to be admonished, to take heed to ourselves in regard of his assaults. It is not enough to be afraid of them, but we must carefully avoid them. We must watch and pray, as our Saviour Christ exhorteth, that We enter not into temptation. And indeed, if we be beset with so many temptations, that our whole life is called a continual temptation, we stand in need to be very watchful and circumspect, and to pray that we may not be led into temptation. And the rather are we to perform this duty; because of the devils nature. For first of all he is most malicious, and most desirous to do hurt. As himself confesseth in that answer he made to the lord I come, saith he, from compassing the earth to and fro, and from walking in it. job. 1.7. Now the cause of this his toil (as Saint Peter saith in the place before alleged) is to seek whom he may devour. a Inimicus ut occidat, semper vigilat sine somno: & nos ut custodiamus nos, nolumus evigilare sine somno. Aug. soliloq c. 16. Shall our enemy watch in this manner for our destruction, and shall not we watch for our preservation? he putteth into our hearts evil thoughts, into our mouths lewd speeches, into our members sinful actions. When we are awake, he stirreth us up to unlawful deeds, when we are asleep, to filthy dreams. If we be merry, he maketh us dissolute, and if we be sad he laboureth to drive us to desperation. b Ecce tetendit ante pedes nostros laqueos infinitos, & omnes vias nostras varijs decipulis replevit ad capiendas animas nostras, & quis effugiet? laqueos posuit in divitijs, laqueos posuit in paupertate: laqueos tetendit in cibo, in potu etc. Aug. ibid. He hath set infinite snares before our feet (as Saint Augustine complaineth,) and hath filled all our ways with traps to catch our souls, and who shall escape them? he hath set snares in riches, and snares in poverty. He hath laid snares in our meat, in our drink, in our pleasure, in sleep and in our waking: He hath laid snares in our words and in our works, and in all our ways. Yea he hath not only laid snares, but bird-lime, c Nec solum laqueum posuit, sed & viscum Bern. Medit. cap. 14. as Bernard saith: whereby he ensnareth us in many sins. Though men never sow tars nor cockle, yet, we see, as all ill weeds do, they grow of themselves. But the Devil both soweth and harroweth most busily, that he may have a plentiful harvest of sin. But his malice doth most of all appear in this, that he layeth snares for us even in our best works, and in the duties of godliness which we perform. Let a man betake himself to prayer, the devil will be at his elbow to hinder him as we see in the example of jehoshua the high priest, who when he began to pray, Zech. 3.1. Satan stood at his right hand to resist him. Let a man come to the hearing of the word, the crows of hell will be busy about him, to pick up and steal the blessed seed of the word out of his heart, lest he should believe and be saved, as our Saviour saith Luk. 8.12. And if it come to pass, that by God's assistance we do repel the Devil, so as he cannot prevail against us: but in despite of him and all his malice, we perform these and other holy duties in some acceptable manner, than he laboureth to make us overween of ourselves, and to be proud of those good things which are none of our own And of all other temptations this is most dangerous, as the children of God find by too much experience. For as one saith well a Euidentibus vitijs provocat, in quibus 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, ut victus possit captivare vin●●tem. I●ij●it cordi iactantiam, ut graviori lapsu de alto possit deijcere, si quos in humilibus videt gradu firmiore pugnare Fulgent. Epist. 3. ad Probam. he provoketh us by apparent sins, wherein if he be openly overcome, by and by most dangerously he casteth pride into our hearts: and being the author of vices, where he cannot overcome us by his own vices, he overcometh us by our virtues. He riseth with the weapons wherewith he is cast down and foileth us with the virtue whereby he is foiled. He commendeth the force, whereby he perceiveth himself to be overcome, that being conquered, he may captivate the conqueror. He filleth the heart with boasting, that he may cast them down from high with a greater fall, whom he seethe in humility to fight more stoutly: So that we see, the Devil hideth his subtle snares, not only in the works of the flesh, which are easily discerned, not only in vices, but even in spiritual exercises also, and in the very best works which we perform. As David said of his bodily enemies, In the way wherein I walked have they privily laid a snare for me. Psal. 142.3. so dealeth the Devil with us. He doth not only labour to lead us out of the way by manifest error, but where he seethe us walking in good works, there he seeketh to ensnare us. Secondly as the Devil is thus malicious and desirous to hurt: so is he exceeding strong, and (if God give him leave) able to do much hurt. For this cause he is called a ramping and a roaring Lion. 1. Pet. 5.8. And the Apostle setting out our spiritual conflict, he saith, we wrestle not against flesh and blood, Ephes. 6.12. that is, against weak and frail men like ourselves, for then there were some hope to make our party good, (for there is no man so strong, but another may be as strong, to match him) but against principalities and powers, and against worldly governors etc. Our Saviour Christ who buckled with him and overcame him, he acknowledgeth that he is strong: for he calleth him a strong man armed. And in these last days, Luk. 11.21. Apoc. 12.12. his rage being increased, because be knoweth he hath but a short time; his strength is also increased: for anger we see is the whetstone of strength. But most of all our carelessness giveth him great advantage and our negligence armeth his diligence. a Omnia facit diabolus, non tam potentia sua, quam negligetia nostra, For, as one saith, the Devil prevaileth not so much by his own power, as by our negligence. And it is held for a rule in military policy b Nil tutò in host despicitur; quem spreveris, valentiorem negligentia facis Q. Curtius Lib. 6. 1. Chron. 21.1. that it is not safe to despise any thing in an earthly enemy; for if we contemn him, we make him stronger by our rechlessenesse. Again as he is strong, so he is valiant and stout, daring to encounter with any adversary. David was a puissant warrior, victorious in many battles, and beside, for his godliness a man after Gods own heart; yet the Devil was not afraid to grapple with him, but brought him to a fearful fall. job was a man of rare and excellent virtues, commended by the Lord himself to be a just man, job. 1 8.11. etc. Act. 5.3, one that feared God and eschewed evil: yet the Devil assailed him very fiercely. and though he could not bring him to final Apostasy, yet he caused him to utter in his passion many words of impatiency. In the Primitive Church there was great godliness: yet the Devil was not afraid to put in his foot 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 vessel unto God, to carry his name before the Gentiles: and yet the Devil buffeted him grievously, as himself complaineth. The Disciples lived always under the wing of their Master, and had him to protect them, yet the Devil was not afraid to winnow them, as a man winnoweth wheat; Luk. 22.31. and how he prevailed, we see in this lamentable example of the Apostle Peter, and in the fearful fall of judas. Whereupon Saint Bernard saith, c Si lupus non timuit intrare in gregem domini, unam 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 Wolf were not afraid to enter into the Lords flock, and to kill and destroy one sheep of twelve so small a number, what will he do with that flock that is committed to a shepherd? Nay to say more, though Adam in his innocency did bear the Image of God in righteousness and true holiness, as the Apostle saith, and had strength sufficient to repel all assaults: yet the Devil set upon him, and gave him such a wound as neither he nor any of his posterity could ever have recovered, had not God in the riches of his mercy sent Christ jesus, that blessed seed of the woman, Gen. 3.1.15. to break the Serpent's head Nay to say yet more, though the Devil knew our Saviour Christ to be God as well as man, Mat. 8.29. & 4.1. etc. and therefore by his divine power to be able to crush him in pieces, yet he entered the lists with him, and assaulted him in a single combat hand to hand. But there he met with his match, and was forced to retire to his shame. So that we see, the Devil is no coward, but of a stout and undaunted courage. And if he were not afraid to deal with these persons before named: much less will he be afraid to deal with us, that are weak and feeble in comparison of them. Last of all as the Devil is thus strong and valiant: so is he furnished with exceeding policy and subtlety, which maketh it a far more dangerous thing to encounter him. If men of greatest valour were also wise and politic; and men of greatest wisdom were strong and valorous, Sed mihi nec dicere promptum, Nec facere est isti. And Ulysses saith, that Ajax was rudis, & sine pectore miles. no men were able to resist them. And therefore, for the most part thief properties in men are severed: and commonly we see, that they that are of greatest strength, are not always the wisest men, and they that are endued with greatest wisdom, are not always of the greatest courage. As Ajax confesseth of himself and Ulysses, And again tibi dextera bello Vtilis, ingenium est, quod eget moderamine nostro. Tu vires sine mete geris. ovid. Metam. Lib. 13. when they strove for Achilles his armour. But in the Devil both these are joined, and that in a high degree. For as he is strong as a Lion, so he is subtle and crafty as a Serpent. And therefore he is called a Serpent and an old Serpent Apoc. 12.9. § Quem astutum, fecit tam natura subtilis quam longa exercitatio maliciae huius. Bern. Med. c. 15. Whose subtlety and craft is much increased by his long experience and continual exercise: he hath a thousand ways and fetches to deceive and circumvent us, if we 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 deceiving, he can do that most compendiously which others must effect by many circumstances. And therefore, the Apostle exhorting us to labour for the whole armour of God, useth this as a reason, that we may stand against the assaults, or rather, against the wiles and crafty fetches of the Devil. Ephesians 6.11. Yea the better to cloak his subtlety, and to blear the eyes of men, he can and doth many times transform himself into an Angel of light. 2. Cor. 11.14. In a word, a Sicut de Proteo dictum est, formas se vertit in omnes, hostiliter insequens, fallaciter subveniens utrobique nocens. Aug. de civit Dei lib. 10. c. 10. like an other Porteus, he can change himself into all shapes; sometimes pursuing as an enemy; sometimes pretending to help as a friend, but both ways hurting and endangering us. b Vt tristes decipiat, tristatur & ipse; ut gaudentes illadat, singit se & ipse gaudere; ut spirituales defraudet in Angelum lucis se transfigurat; ut fortes compri mat, apparet agnus; ut mites devoret, apparet lupus. August soliloq. cap. 17. To deceive the sad, he counterfeiteth sadness; to beguile those that rejoice, he counterfeiteth rejoicing; to defraud those that are spiritual, he transformeth himself into an Angel of light; to subdue the valiant, he appeareth like a Lamb; to devour the meek, he appeareth like a Wolphe▪ c Quicquid ration●s naturaliter habet di●bolus ad sallendum & decipiendum, tanto acrius intendit, quantò eum magis possidet nocendi cupiditas Aug de Civit. Dei. lib. 9 cap. 6. Yea whatsoever wit and reason he hath naturally to beguile and deceive, he stretcheth and straineth it so much the more vehemently and fiercely, by how much the more he is possessed with a desire to do hurt. And therefore, he is compared to a hunter. Psal. 91.3. being as Saint Bernard saith d V●nator utique pessimus, & nequissimus, & called ssimus. Venator qui cornis non sonat, ut non audiatur, sed sagittat in occultis etc. Bern. in Psal. 91. Sorm. 3. a most lewd wretched and crafty hunter, a hunter that windeth no horn, lest he should be heard, but shooteth in secret. So that as the beast is before the hunter, so is even the subtlest man in the world before the Devil, easily entrapped, unless God open his eyes to see and to avoid the snare. Now as the Devil is thus malicious, and thus furnished both with power and craft to do hurt: so he is much furthered by the corruption of our own cursed flesh, which is so prone of itself to sin, as hath been said already; as also by the allurements of the world. He useth the pleasures, the profits and the honours of the world, as so many baits to catch us. As we see the love of the world made Demas forsake his profession. And therefore, 2. Tim. 4.10. the Apostle calleth it the present evil world. Not simply in itself, Gal. 1.4. but because of the manifold provocations to sin which it affordeth. Again, th● Devil knowing that we are like dotterils, easily following the examples of others, and led with any evil custom, therefore he setteth them also before our eyes, and thereby many times seduceth us. Yea he hath his baits for all humours and for all dispositions. He diligently and cunningly observeth which way our affections carry us, what we love, what we fear, what we hate, and frameth his temptations accordingly. And therefore we see there is no place for security, but we stand in need to keep watch over ourselves continually. He that should lie all night in the vast wilderness, where were nothing but ravenous beasts and venomous Serpents, he had not need to sleep; but rather he had need to have the eyes of Argus, and the faces of janus, that he might look round about him on every side for fear of danger. So we being beset with so many temptations, stand in need to be vigilant, that we be not surprised at unawares. When we fear any invasion of foreign enemies, we see there is watching and warding in all places. Much more should we watch and ward with all diligence against this enemy, being a sworn enemy to our souls. If we knew that a Lion or a Serpent were in our way, we would look about us very circumspectly. But there is no Lion so fierce, not the she Lion rob of her whelps: no Serpent so terrible, or that hath so venomous and poisonful a sting, as the Devil hath. But it is in vain to watch, unless also we bend ourselves to resist the Devil when he assaulteth us. As the Apostle james and Peter do exhort us. jam. 4, 7. 1. Pet. 5.9. And that we may do it with better courage. Saint john telleth us that every one that is begotten of God, keepeth himself, and the wicked one toucheth him not. Namely to give him a deadly wound as Beza observeth. 1. joh. 5.18. a Diabolus est tanquam leo rugiens. Gratias illi magno Leoni de tribu judah, rugire iste potest, ferire non potest. Bern. in Psal. 91. Serm 12. The Devil is indeed a roaring Lion, but thanks be to that great Lion of the tribe of juda, he may roar, but he cannot hurt us. Nay he is very cowardly if he perceive that we stand fast, that we quit us like men as the Apostle saith, Cor. 16.13. He will not abide it if we resist him stoutly he will fly from us. jam. 4.7. b Niliacus qualis serpens fugientibus in stat, Jnstantes fugiens, quamlibet ante ferox. Sic vetus ille Draco, saews mortalibus hostis, Te reprimente fugit, te fugiente premit. Beza in Emblem. Tam pusillanimis est, ut victus ante ●● conflictum, non telo sed tuba prosternitur. Ber. ibi. As the Crocodiles in Nilus do pursue them that run from them, but fly from those that stand to them: So doth the Devil, If he be resisted, he turneth his back, and only presseth upon such as give him ground. But to the end we may resist him indeed, we stand in need of armour, even that whole armour of God Ephes. 6.11. As they that know they have enemies lying in wait for them, will not go abroad without their weapons: So we knowing that the Devil continually lieth in wait for us, we should never be unarmed. Soldiers when their enemies are near, never unbuckle their armour, but sleep in it: so should we never be unfurnished of our armour night nor day. Now among all the parcels of that spiritual armour, which the Apostle describeth and commendeth unto us, there is none more necessary, nor more behoveful for us, than Prayer. For as Solomon saith, The name of the Lord is a strong tower, the righteous runneth to it, and is exalted, Prou. 18.10. They that by Prayer and confidence commit themselves to his protection, they are sure to be as safely kept out of the reach of Satan, as if they were taken up into an high and invincible Turret. And therefore, as Saint Augustine well exhorteth, a Quanto maiorem videmus Diaboli potestatem; tantò tenaciùs Mediatori est inhaerendum. De Civitate Dei. lib. 18. cap. 18. the greater we perceive the power of the devil, let us cleave so much the faster unto our Mediator. And the rather b Aduersarius noster est, quem dominus noster prior vicit; ut etiam nos in illo permanentes, vincamus per ipsum Aug. de agone Christiano because our adversary is none other, than he hath overcome before, that we abiding in him, might also overcome him through him. c Non titubet Athleta Christi, non lacesoat, non discedat a praelio; instet fortiter, dunicet acriter, viriliter agate, & confortetur cor eius, quòd citò veniet dominus, & manu potenti conteret brachium maligni. Bern. de caena Dom. Ser. Deus nos hortatur ut pugnem●, adiwat ut vincamus. Certantes in bello spectat, deficientes sublevat, vincentes coronat. Bern. Medit. cap. 14. Doct. It is dangerous to be given to lying. jam 3.6. Let us not therefore stagger, let us not faint, let us not give over the combat: but let us stand to it stoutly, fight valiantly, play the men, and let our hearts be comforted, for the Lord will come speedily, and with strong hand break the power of the malicious. For as God exhorteth us to fight, so he helpeth us to overcome: He beholdeth us in the conflict and combat; if we faint, he aideth us; if we overcome; he crowneth us. And therefore, in all temptations let us have recourse to him by earnest Prayer, that being strengthened with all might by his glorious power, we may be able to resist in the evil day, as the Apostle saith, Ephes. 6.13. And again he denied.] He thought his dissembling and lying would have served the turn. But perceiving it would not be, but still they pressed him and urged him further, now for his credit sake he will not recall his former denial, but toeth it, as we see, and affirmeth it with an Oath. As he made no conscience of lying before, so he maketh no bones of swearing now. Where we see what a dangerous thing it is for a man to give himself to lying. They that have once cracked the bonds of conscience in hope of any benefit or advantage, they will not stick to go further, rather than miss of their purpose. The end which the Apostle here respected in his former denial, was his own safety: but seeing, that still he could not be quiet, he proceedeth further, and never ceaseth till with the peril of his soul he hath satisfied his adversaries. When men's affections are bend and set on a matter, rather than they will be frustrate, they are carried into many inconveniences, their tongues, as Saint james saith, being inflamed with the fire of hell. As we see by common experience, when men have once overjoyed themselves in telling a lie, it is fearful to see, how for saving their credit, they will outface the matter with horrible Oaths and execrations. Use. 1 And therefore, we are here first of all to be admonished (not to prosecute this point any further) diligently to take heed of lying, as the Apostle exhorteth, Cast off lying and speak every man the truth to his neighbour. Ephes. 4.25. And the rather, because either, if the matter be known, our faces shall be covered with shame; or else we shall be drawn to sin more grievously, by averring and avouching our untruth with swearing and staring: whereas otherwise, truth though it may be blamed, yet it shall never be shamed: and we shall find to our comfort, that the bare testimony of one man that useth to speak the truth, shall be of more weight and credit then a thousand Oaths. Use. 2 Secondly, we must not be too eager of our wills, nor too desirous with tooth and nail to maintain our credit. But if it do fall out, that we have made a lie, let us not be ashamed to revoke that we have affirmed, lest we run into greater sin, as we see the Apostle Peter doth in this place. Doct. He that falleth into a small sin, is easily brought to a greater. With an oath.] See here the progress of sin. First, the Apostle maketh a lie, secondly he binds it and confirmeth it with an oath, and last of all, he addeth cursing. Whence we may observe, that he that falleth into one sin though never 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 foul and heinous wickednesses, even such as before he loathed and abhorred. If the Devil had at the first dash bidden Peter forswear, and curse himself in this manner, no doubt he would have detested it extremely. And therefore, he is more subtle than 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 never have yielded to. It is true that a Nemo repent fuit turpissimus. Juvenal. ●at. 2. Non ad suminun peccati gradam simul ab exordio prosiliunt homines. Aug. de trin. lib. 12. cap. 10. no man cometh to the height of sin at the first. b Sicut nemo repent sit sum mus, sed gradatim quisque ascendit, sic nemorepente fit pessimus, sed paulatim descendit. Bern. de gradib. humilitatis. As no man on the sudden becometh most excellent in Virtue, but every man ascendeth by degrees: so no man on the sudden is made desperate in evil, but descendeth by little and little. Sin is like a fretting canker, that overspreadeth the whole body secretly before it be discerned. It is like a serpent, if it get in but the head only, it will wind in the whole body. There is such a combination of sin, that as in the links of a chain, if a man draw one, all the rest follow; so if a man grant a little sin, a greater will come after. And in this respect, the diseases of the soul are far worse than 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 soul, but it bringeth with it a troup 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 bank. In like manner, if a man commit one sin, another will follow upon it, and after that another, unless the grace of God prevent him, till he be out of measure sinful. Sin cannot endure to be alone, but it must have company c Peccatum quod per paenitentiam non diluitur, mox suo pondere aliud trahit. Bern. yea the least sin, if it be not done away by repentance, will with the weight of it draw on another. Wheresoever it findeth entertainment, it enlargeth and spreadeth itself. If we give it an inch, it will take an ell, d 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: e Quo plus isunt potae, plus fituntur aquae. ovid. so that the more we taste 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 sins a man first beginneth with a little one, after that he cometh to a greater, till at last nothing be too hot or too heavy for him. The scriptures are plentiful in examples for the proof of this point, both in the wicked and in the Godly. Cain was first an hypocrite offering sacrifice indeed to God but only for fashion sake: after that, Gen. 4.3.4, 5.8. when he perceived that God respected his brother better than he did him, he began to be angry and wroth, and he suffered that anger to boil within him, till it became a deadly hatred, though most unnatural against his brother, and in the end he murdered him. Absalon was first a wanton, 2. Chron cap. 13.15.16 etc. after that most cruelly he butchered his own brother, and at the last, rebelled against his own Father, and drove him out of his kingdom. Mat. 14.3.4.7.9.10. Herod first lived in incest with his brother's wife to the breach of the seventh commandment, after that he made a profane and rash oath, against the third commandment; and in the end caused innocent john Baptist to be beheaded, john. 12.6. Mat. 26.15.16. contrary to the sixth commandment. judas was first a damnable hypocrite, after that he was extremely covetous, in such sort, as carrying the bag of provision for Christ and his disciples, he many times played the thief, and perverted it to his own private use, and last of all he was a traitor, and betrayed his master. And as this is true in the wicked, so likewise even the children of God, when they give way to one sin, unless the Lord in mercy by his grace restrain them, they fall further to the wounding of their consciences, and the endangering of their souls, as appeareth in the examples of Noah, Lot, David, and divers others, whereof we have spoken before. And this is a very fearful 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 always dealeth with the reprobate, as David saith, Lay iniquity upon their iniquity, or as it is in our vulgar translation, Let them fall from one wickedness to another. And howsoever 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 fearful to enter into it. Use. And therefore, this doctrine serveth to admonish us of two necessary duties. First, that we be careful to take heed even of the least sin that can be. For as S. Augustine saith, a Peccatii nullii adeo parvum est, quod non crescat neglectum. Aug. de vert & sals. p●e●it. cap. 8. there is no sin so little, but if it be neglected it will increase. b Et q●i minima asper●●t, ca●itan ma●ora. Gl●ssa ord●●. And he that despiseth small sins, doth easily fall into greater. We may not then contemn any sin because it is little, but rather fear, lest it increase to be many. It may be, the sin we are addicted to, is not like a Lion, to devour our souls at one morsel: yet we see that c parva n●cat morsu spa●iosum vipera t●●rum. Ovid de remed. many times little beasts if they be many, may kill a man d Aug de decem chordis. The grains of sand are very small, & yet too much weight of it will sink the ship. e Flumina magna vides parvis de fontibus orta Ovid ibid. The drops of rain are but little in quantity, and yet they make great showers and cause mighty floods which bear down all before them. f Parna saepe scintilla contempta, magnum excitavit incendium. Qu. Curt. lib. 6. We see that many times a little spark of fire neglected, causeth a great burning, and a little fire, as S. james saith, kindleth a great matter. jam. 3.5. And therefore if we desire to preserve ourselves from coming to the height of sin, to commit all uncleanness with greediness, as the Apostle saith, Ephes. 4.19. g Mens christo dicata sic caveat minora ut matora: quia a minimis incipiut qui in maxima proruunt. Bera. de ordine vitae. Non solum gravia sed & levia peccata cavenda sunt. Multa enim levia unum grand efficiunt. Bern. de consc●aed●s. cap. 46. We must not only take heed of gross and heinous sins, but even of small sins. Yea we must as well beware of the least as of the greatest, for according to the proverb, Many littles make a great, and they that begin with little sins, we see by experience, do often rush into greater. Secondly, we must be careful to prevent the first beginning of sin, and labour to kill it in the first sprouting. h Principijs obsta, sero medicina paratur, Dum mala per longas invaluere moras. ovid. de remed. etc. Opprime dum nova s●nt subita mala semina morbi. Nam mora dat vires &. Ibid. Physicians give us counsel in the diseases of the body, to stop the beginnings, lest by continuance of time, they grow inveterate as we see by experience. Many a disease that might easily have been cured at the first, and many a wound that might soon have been healed, if it had been looked to in time, afterward being suffered to continue overlong Use. 2 do prove incurable. So should we do in the diseases of the soul, even labour by all good means to prevent them, when we perceive them growing upon us at the first. Men are careful to kill serpents in the shell, and ravens in the nest, and cubs in the earth before they begin to run, and all to prevent the danger which otherwise might grow by them, if they were let alone. (g) So must we do with our sins, labour to strangle them even in the birth, that they may be like an abortive fruit, and never come to perfection. The fire when it is newly begun to burn, is easily quenched with a little water, i Cura in ipso utero p●ssimae matris praefocari germane. 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, sin at the first beginning might easily be overcome, but if it be suffered to grow to any height it will be a most hard matter to suppress it. As the Crow being about to breed, first gathereth little sticks and other matter to make a nest, and then layeth eggs, which by her heat she cherisheth, till her young ones be hatched & brought forth. So the Devil being about to produce sin, first he gathereth a great many vain and idle thoughts, whereof he maketh his nest in the heart of man, and there lays delights, as it were his eggs, which he so long nourisheth & fostereth, till his young brood of sin be hatched by consent, and after brought forth by operation, as S. james lively describeth the beginning and birth of sin. Every man saith he, is tempted, when he is drawn away by his own concupiscence, and is enticed. Then when lust hath conceived, it bringeth forth sin, and sin when it is perfitted, bringeth forth death. jam. 1.14.15. Now as he that would hinder the breeding of the Crow, doth either pull down the nest as soon as it is made, or break the eggs, or at least killeth the birds before they can fly: so if we desire to stay the birth of sin, we must resist it in the very first thought of it, not giving entertainment thereunto, and if the Devil do buzz ill thoughts into our hearts against our wills, we must take heed we yield not consent unto them: at the least, if we have consented, let us use all good means to prevent it before it come to action. And the rather, because the longer we give entertainment to any sin, the harder it will be to overcome it. The spreading of sin is like the spreading of the pestilence, which first infecteth the air, the air being infected corrupteth our breath, and that convaieth the infection into the vital spirits and the blood, and so it overspreadeth the whole body, and is past recovery; so sin by little and little, and by degrees getting hold in the heart, disperseth itself into all the parts both of body and soul, so as, without the grace of God, there is no means to be freed from it. The longer that the Devil or any sin hath had possession in the heart, the harder will it be to dispossess them. Wood that hath long lain soaking in the wet will be long before it receive fire: so the longer that any man's heart hath been soaked or steeped in sin, the longer will it be before it receive any impression of grace. a Quae praebet latas arbor spatiantibus umbras, Quo posita est primum tempore virga fuit. Tunc poterat manibus summa tellure revelli, Nunc stat in immensum viribus aucta suis, ovid. de remed. Nil assuetudine maius. O●id de arte amandi. A young plant may easily be plucked up by the roots; but if it grow till it be a great tree, it can hardly be removed: So long as there is nothing but dust in our floors, a light broom will serve to sweep it away: but if it be stiff clay a broom will do no good, there must be a spade to spittle it out. In like manner, so long as our sins are young, they may with little labour be rooted out: but if once they be confirmed in our hearts, we shall find it a very hard matter to displace them. Hence it is that the prophet jeremy saith, Can the black Moor change his skin, or the Leopard his spots? then may you also do good, that are accustomed to do evil. jerem. 13.23. Giving us thereby to understand, that it is the most difficult thing in the world, for a man to leave a custom or an habit of sinning, even as for a black Moor to be made white, who is naturally so black as there is no means to alter his hew. Though a man should wash him with nitire and much soap, yet it would not prevail. And therefore, it is grown to a proverb, that when a man undertaketh any impossible thing, which cannot be effected, be is said to wash a black Moor b Ars sit ubi a teneris crimen condiscitur annis ovid. 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. See in Troad. Those vices which have grown up with a man from his childhood, it is a hard matter to leave them. (c) And it is a matter of great difficulty to forget that which a man hath long learned. Sin before it grow to a custom, is in comparison like a thread of tow when it seeles the fire, as it is said of the cords that Samson was bound withal, judg. 16.9. But after it be once confirmed by custom, * jer. 2.22. it is strong as a cart rope Isa. 5.18. Nay as a threefold cable, that is not easily broken. Eccles. 4.12 d Desinit esse remedio locus, ubi quae vitia fuerunt mores fiunt. Sen. when a man's vices are once grown to a habit in him, there is no hope of remedy e Inuadens omnia consuetudo pro lege obseruatur. Aug de decem chordis. Lex peccati est violentia consuetudinis, qua trabitur & tenetur etiam invitus animus. Aug. Confess. lib. 8. . For custom we see is made a law, and in many cases it is pleaded for law. f In nonnullis ipsa sibi consuetudo naturam induisse videtur, Bern. in Ps. 9 serm. 10. Vsus cito inflectit naturam. Ambros office lib. 1. cap. 20. Consuetudo natura potentior. Qu. Curtius. lib 5. Yea it is an other nature, which it is hard for a man to put off. As we see in children, when they have got a custom of using the left hand, of holding the neck awry, or of looking a squint, they are hardly brought to leave it. Eras. de lingua. And some as Erasmus saith, have got a foolish custom of coughing, or belching, or sighing, etc. which for the most part they carry to their graves. So it is in sin, when a man is fleshed in whoredom, he hath much ado to leave it. Nay, such persons seldom return again and take hold of the ways of life, as Solomon saith, Prou. 2.19. When a man hath got a haunt of drunkenness, we see by common experience, that he will scarce ever forsake it, no, whatsoever means are used to reclaim him, he cannot but follow it still, Prou. 23.35. So for swearing, when a man hath once accustomed himself to it, he cannot but swear almost at every other word. Yea, it is so ordinary with many men, and their tongues are so enured with it, as many times they swear when they never think of it. As many Dogs do bark a Pro consuetudine non pro feritate latrant. Seneca. Peccandi consuetudine etiam cum nescio pecco. Bern. de consc. edif. cap. 29. more of custom then of any fierceness of their nature, so I am persuaded, a number of people in the world do swear more by an use that they have gotten, than they do of set purpose. Now the reason why it is thus hard for a man to leave the custom or habit of any sin, is first, because when sin hath had long entertainment in a man's heart, b Cum magno dolore relinquitur, quod cum magno amore possidetur. Bern. de caen. dom. Serm. 10. Quod sine illiciente amore non habuit, sine urente dolore non perdit. Aug. de Ciu. Dei. lib. 21. cap. 26. Fruendis voluptatibus crescit carendi dolour. Plin. 2. l. 8. Epi. 5 it is loath to part with him, and he is as loath to part with it. It is between sin and a man, as it is between two friends. If their acquaintance have been but of short continuance, it never grieveth them to part one with another: but if they have been ancient friends, such as have long conversed together with mutual comfort and delight, if it fall out that they must be separated, Oh it goeth sore with them, and they sing loath to departed. So when a man hath been but little acquainted with sin, it is no great grief for him to leave it; But if he have lived long in it, and made it his darling sin, and felt sweetness in it, as he thinketh, than it is a grief to him to forsake it. c Ret●nebant antiquae amicae meae, succutiebant vestem meam carneam, & submurmurabant. Aug. conse. lib. 8. And therefore, Saint Augustine saith, That when he began to repent, his old lovers, meaning his sins, would have held him back, they caught hold of the garment of his flesh, and whispered him in the ear, etc. That which Solomon 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 sleep, a little slumber, a little folding of the hands to sleep. Prou. 24.33. So saith the voluptuous person, yet a little more of this sweet sin. The covetous man, yet a little more of this sweet sin: Consuetudo in familiaritatem gravissima adducit. Sen. de tranquil. vitae. Peccata quamnis magna & horrenda, cum in consuetudinem venerint, aut parva aut nulla esse creduntur. August. Euchiridion. Cap. 17. Quantis, quod prae amaritudine prius exhorrebat usu ipso male in dulce vertitur? Primum tibi importabile videbitur aliquid; processi● temporis, si assuescas iudicabis non adeo grave; paulo post & leave senties; paulo post etiam delectabit. Ita paulatim in cordis duritiem itur. Bern. de consider. lib. 1. ad Eugenium Papam. and so every man is loath to leave the sin that he is most addicted to. Again, the custom of sinning doth harden the heart, that a man neither seethe nor feeleth his sins. And therefore, the Apostle exhorteth us to take heed, that our hearts be not hardened by the deceitfulness of sin. Heb. 3.18. And in another place he saith, a man may bring such a hardness upon his heart, as he cannot repent. Rom. 2.5. but be even past feeling, Ephes. 4.19. to make no bones of any thing. The word which the Apostle useth there, is borrowed from labouring men, that daily handle the spade or the plough hales; As such men's hands by continual use are so hardened and embrawned, that they may be cut with a knife, and yet feel it not: so many men's consciences, which at the first were tender and full of remorse, and would often smite them when they did amiss, are made so hard by the custom of sinning, as nothing can move them. It is a rule in Philosophy, that no clement is heavy so long as it is in his own sphere. As for example, let a man that is skilful in swimming, dive into the bottom of the Sea, so long as he is under the water, he feeleth no weight, though a mountain, as it were, of water lie upon his back, because the water is in his proper place. But let him come out of the water and take but a bucket full of it upon his arm, and it will be heavy. In like manner, so long as sin is familiar to a man, that his heart is, as it were, the proper seat of it, he never feeleth any weight of it, though it be ready to press and sink him down to hell, yet he goeth away with it, as if it were as light as a feather. But if ever it please God to open his eyes, that he may see the haniousnesse of his sins, than he will cry out with David, that they are a weighty burden, too heavy for him to bear, Ps. 38.4. Saint Bernard hath a very good speech to this purpose. How many are there saith he, to whom that same thing which at the first was so bitter that they abhorred it, by use is become sweet? At the first a thing will seem so heavy to thee as thou canst not bear it; in process of time if thou use to carry it thou wilt not think it so heavy; Quisquis in primo obstitit repulitque amorem, tutus ac victor extitit. Sen. in Hippol. Prima coitio est asperrima, si eam sustinueris, post illa iam ut lubet ludas licet Terent. in Phorm. within a while thou shalt feel it light; within a while thou shalt not feel it at all; and in the end it will delight thee. And thus by little and little a man comes to hardness of heart. And therefore, to conclude this point, if we desire to be preserved from this height of sin, let us be careful to resist sin betimes. Let us watch especially in the beginning of the temptation. For then, as one saith, is the enemy easily overcome, if we do not suffer him to enter into the door of our heart, but assoon as ever he knocketh, go over the threshold to meet him without. And indeed, sin is most furious in the first assaults, if it be stoutly resisted then, it will never get such hold in our hearts as otherwise it would. Doct. All wicked men agree to persecute the godly. So after a while etc.] This is the third degree of the Apostle Peter's sin, and the occasion thereof. The first and second assault was made against him by one alone, and that a damosel: but now all that were present come together against him. Where in a word we may observe that all wicked men agree together to persecute God's children. Because they perceived that Peter was one of Ch●ists Disciples, out of that malice they had against Christ, they all set upon him tag and rag, and bait him like a Bear at the stake. Thus hath it been in all ages from time to time. David complaineth of it in diverse places Why saith he, do the heathen rage, Psal. 2.1.2. and the people murmur in vain? The Kings of the earth band themselves, and the Princes are assembled together against the Lord and against his Christ. Where we see that Nations and peoples, Gentiles, jews, Kings and Rulers, men of all sorts, both within and without the Church, public and private persons great and small do conspire against Christ and his poor Church. And again They have consulted together, and have 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 joined with them etc. And this was David's own case. He had enemies both in Court and Country. Doeg, the Ziphims, Nabal and diverse other were maliciously bend against him. Yea our Saviour Christ himself found no better entertainment. But assoon as ever he was borne, and so all his life long, there were cruel enemies that sought his destruction, as the Apostles confess in their prayer, that Herod and Pontius Pilate, with the Gentiles, Acts 4.27. and the people of Israel gathered themselves together against him. And so it is at this day, Let any wicked man pretend a quarrel, though never so unjust, against one that feareth God, and all the birds of that viperous brood will violently flock together, and take part with him. Acts 2.3.12.13. When the high Priests opposed themselves against Paul, how many were there that were ready to join with them? Yea there were forty of a conspiracy, that bound themselves by a solemn vow to kill him before they did either eat or drink. And when Demetrius the silver smith was incensed against him, & 19.24.29. etc. the whole City took his part, and raged most furiously against him and his fellows, yea a great number of them not knowing what the matter was. Yea though they have been at enmity and at odds before, yet in this case they are soon reconciled. Luke 23.12. As we see that Pilate and Herod were made friends in persecuting of Christ, though they had been enemies one to another long before. The stories of that bloody reign of Queen Marie do afford us plenty of examples for the confirmation of this point. And therefore, for the use of this Doctrine, Use. we are here admonished to consider, what manner of Religion it is that we take upon us to profess; even such, as hath both the Sun, Moon and Stars against it. We must take notice of this, before we give up our names to Christ, that so we may arm and fortify ourselves against it. We must not look for many to assist us, and to take our parts, but rather to have almost all the world against us. 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 forsook him. We must not look that it should be better with us. Then began he to curse himself, etc.] These enemies of the Apostle Peter were not yet satisfied: he had dissembled before, and forsworn himself: yet that would not serve their turns, but still they press him further, and that with greater violence than before: and therefore, he seeing their importunity, is determined to feed their humours, though it should cost him his soul. Doct. When men begin once to fall from God, they have no stay of themselves, etc. And therefore, now he curseth himself if ever he knew Christ jesus. The devil could have carried him no further, except it had been to desperation. Here than we are taught, that they that once begin to fall from God, have no stay of themselves, but without Gods restraining grace, run headlong into the depth of iniquity. It is a true saying, He must needs run whom the devil driveth. And God knoweth, we are all wavering and ready to fall, as oft as the devil shall thrust us forward. Neither shall we ever make any stay, unless 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 uno Flagitio? and hold us back. As a round stone tumbled down from the top of a steep hill, is carried with violence till it come to the bottom; So when a man hath once given way to any sin, there is no ho with him, till he come to the bottom of hell, unless God pull him back. After that once the vigour and livelihood of the spirit was extinguished in the Apostle Peter, if God had still left him to himself, if a thousand several persons had questioned with him about his Master, he would have denied him a thousand times. Use. 1 This Doctrine serveth to admonish us, first to take diligent heed to ourselves, that we fall not into sin, lest we be carried headlong without stay. Whose heart doth not quake and tremble, to consider how far the Apostle Peter hath fallen? And who are we then, that we should presume of our own strength? There are some men that in a conceit of themselves, will stint themselves how far they will go in the committing of sin. As they will go to the Alehouse, and sit among good fellows, and drink what they think good, but they shall not all make them drunk. But alas, we see that many times for all these vain brags, they are foully and shamefully overtaken ere they be aware. Secondly, we must pray earnestly to God, to restrain the Use. 2 malice and rage of Satan, and not to forsake us over long, Psal. 119.8. & 51.12. as David saith, but to establish us with a free spirit, that we may not fall in this fearful manner. Otherwise, if we by our carelessness, and neglect of the good means which God hath sanctified, do grieve and quench the holy spirit of God, it shall be just for the Lord, even to leave us over to the dominion of Satan, to be held captives of him, and to be carried headlong into all ungodliness. Hitherto we have heard the fearful and lamentable fall of the Apostle Peter. Now followeth his repentance and rising again, which with like diligence is also recorded by all the Evangelists for our comfort. Wherein we are to consider. 1. The occasions or the means of it. 1. From without himself. 1. Outward, viz. The crowing of the Cock. 2. Inward, viz. Christ's looking back upon him, expressed, Luke 22.61. 2. From within himself, but occasioned by the former, viz. That he remembered the words of jesus, etc. 2. His Repentance itself. 1. His preparation to it. He went out of that wicked place. 2. The manner of it. He wept, and that bitterly. ANd immediately the Cock crew.] This is the first means which God useth for the repentance of the Apostle Peter. For seeing in what a desperate state he stood, he maketh haste to deliver him. He knew that if he should have continued in this case, his heart would have been hardened by the deceitfulness of sin, Heb. 3.13. as the Apostle saith. As it falleth out with the wicked, who having once tasted the sweetness of sin, 1. Pet. 4.4. Ephes. 4.19. do violently run to all excess of riot, and work all uncleanness, even with greediness. And therefore the Lord being most careful of his children, delayeth no time, but presently useth all means to recover them. Doct. God will not suffer his children to perish in there sins. Ezek. 18, 31.32. &. 33.11. From hence then we learn, that God will not suffer his children to perish in their sins, but endeavoureth to reclaim them. This the Lord confirmeth by the Prophet Ezekiel, saying, Wby will ye die, O ye house of Israel? For I desire not the death of him that dieth. And he bindeth it with an oath. As I live, saith he, I desire not the death of the wicked but that the wicked turn from his way and live. And our Saviour Christ saith, Luke. 19 10. the Son of man came to seek and to save that which was lost. Luke 1.79. And this we see first before their conversion, whiles they fit as it were in darkness and in the shadow of death, the Lord in mercy visiteth them, and giveth light unto them and guideth their feet into the way of peace, and causeth them to turn from the power of Satan unto God. Acts 26.18. Abraham a long while lived in gross Idolatry in his Father's house, Gen. 12.1.4. even till he were seventy and five years old. But at the last, the Lord in mercy called him out of his Country, and from his kindred, & brought him to the true knowledge of God. Acts 9.1. The Apostle Paul before his conversion was a grievous enemy to the Church of God, he breathed out threatenings and slaughter against the Disciples of the Lord. But in the midst of his rage the Lord took pity upon 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: suddenly Christ jesus called unto him from heaven, and reclaimed him, and made him of a bloody and cruel persecutor a most excellent Apostle, and a most painful preacher of that faith which before he destroyed. Gal. 1.22. Again after their conversion, if through frailty they fall into sin (as God knoweth, there is no man that sinneth not, as Solomon confesseth in his prayer, 1. Kings 8.46. at the dedication of the temple) the Lord will not suffer them to lie along therein, and as it were to sleep in death, but in his tender compassion, and in the riches of his mercy he raiseth them up again. As David saith of the godly man. Psalm. 37.24. & 145.14. Though he fall he shall not be cast off: for the Lord putteth under his hand. And again, The Lord upholdeth all that fall, and lifteth up all that are ready to fall. And this our Saviour Christ doth teach us plainly in the parable of the lost sheep, which the good shepherd will not suffer to perish, Luke 15.4.5. nor to wander out of the way to destruction, but he leaveth the rest, and as though all his care were only for that which was lost, he goeth after it, and seeketh it, and when he hath found it, he layeth it on his shoulders, and bringeth it home with joy. For which cause, David prayeth unto the Lord saying. Psal. 119.176. I have gone astray like a lost sheep, seek thy servant. And the Apostle Peter confesseth God's goodness to himself, and others in this case. We were, saith he, as sheep going astray, 1. Pet. 2.25. but are now returned to the shepherd and Bishop of our souls. And thus the Lord dealeth with all his children. Though he suffer them for a time to follow their own fantasies, and to walk after the desires of their own hearts, yet he forsaketh them not for ever, but in his good time he stretcheth out his hand to help and secure them. He suffered Peter to fall fearfully as we have heard, but with all speed he raiseth him up again. So he suffered David to commit very heinous and horrible sins, 2. Sam. 12.1. &. and to continue and lie in them without repentance a long while: yet in the end, having 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 sin, and to call him to repentance. And afterwards when his heart was lifted up by reason of the strength of his people, 2 Sam. 24.10.11.12. that he must needs have them numbered; the Lord caused first his own heart to smite him and then sent the Prophet Gad unto him to humble him for the same. Yea the Lord is so rich in mercy, that he offereth this grace even to the wicked also, though they in their profaneness contemn and reject the same. When Cain's heart boiled with malice against his brother Abel, the Lord said enough to him, if he had had grace, to have prevented any further mischief; Gene. 4.6.7. Why art thou wroth, saith he, and why is thy countenance cast down? If thou do well, shalt thou not be accepted, etc. And after he had slain 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 blood cried unto him from the earth. Gene. 6.3. When the Lord had purposed to destroy the old world, because the wickedness thereof was very great, he did first use all means to reclaim them. He gave them an hundred and twenty years to repent in, and in the mean while, sent Noah a Preacher of righteousness, 2. Pet. 2.5. Heb. 11.7. to forewarn them of the danger, both by verbal and also visible Preaching, in making an Ark for the saving of himself and his household. So he dealt with the filthy Sodomites, Gene. 19 etc. placing just Lot among them to labour their conversion, if it might be. When Saul had stubbornly transgressed the commandments of the Lord, and had thereby caused him to reject him; yet he left him not so, 1. Sam. 15.16.17 etc. but sent Samuel to put him in mind of the heinousness of his sin. When Ahab by horrible cruelty had bereft poor Nabaoth of his life and living, 1. King. 21.18.19. the Lord sent Elias the Prophet to reprove him, and to aggravate his sin against him, that so he might be humbled. In a word, the Lord offered his mercy to judas; john 13.26. when as before ever he had effected any thing, our Saviour put him in mind of the horribleness of his bloody thoughts against him, making it manifest, that he was the man that should betray him. If the Lord be thus merciful, to make so large a proffer of his grace to such as he knoweth will despise it; how much more will he offer the same to his children, who will thankfully embrace it? And hereof we have yet a most lively example in Adam, Gen. 3.6.8.9.15 and the Lords dealing with him. When he had disobeyed the commandment of God in eating the forbidden fruit, and perceived, that thereby he had forfeited that excellent glory of his creation, for shame and fear he was ready to run away from God if it had been possible. But the Lord would not lose him for all that, but sought him out in the garden, and preached unto him the glad tidings of salvation by jesus Christ. And hence is it that David saith, Psal. 121.4. He that keepeth Israel doth neither slumber nor sleep, but continually watcheth for the preservation of their souls: and therefore useth all good means whereby it may be effected. As here the crowing of the Cock was a means to bring Peter to the sight of his sin, Mat. 26.34. for this was the sign that our Saviour had given him of his denial, that before the cock crew he should deny him thrice. And it was so much the more effectual, because it fell out in the very moment and instant of his sin. He had no sooner denied his Master, but as the Evangelist saith here, immediately the cock crew. Yea Saint Luke saith, that it was done before the word was out of his mouth. And immediately, Luke 22.60. saith he, Whiles he yet spoke the cock crew. Now hereby are signified all outward means whatsoever they be, which God useth to awake us out of our sins, that shaking off that drowsiness, which for the most part possesseth the flesh, we may bethink ourselves of our sins, and of the wrath of God due unto them, and of some course to pacify the same. Which means if the Lord should not use towards us, we would for ever lie securely in our sins, and think ourselves in best case, when our salvation is in greatest danger. Many and diverse are the means which it pleaseth the Lord to use for this purpose. As first and chiefly the Ministry of his word. Matth. 3.3. Jsa. 58.1. Prou. 1.20.21. etc. & 8.1.2.3. etc. & 9.1.2.3. etc. He sendeth his Mistress as criers, as john Baptist saith of himself, commanding them to cry aloud, and to lift up their voices like trumpets, to preach the Doctrine of repentance, and to tell the people of their sins. And Solomon in many places bringeth in Christ jesus the wisdom of God, sometimes crying aloud, in his own 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 work of the ministery; even for the gathering together of the Saints, and the edification of the body of Christ jesus. 2. Sam. 12.1. & 24.1. Thus dealt the Lord with David as we have heard before, sending the Prophets Nathan and Gad unto him after his two great sins, to bring him to the sight of his sin. 2. Chron. 36.14.15. And thus dealt he with the rebellious Israelits, when they had trespassed wonderfully against him he had compassion on them, and sent to them by his messengers to call them to repentance. Yea he sent the Prophet jonah to preach repentance to the Ninivites. jon. 3.4. And hence is it, that the Apostle calleth the Ministry of the word, Rom. 1.16. the power of God to salvation to every one that believeth. And howsoever the wisemen of the world do account it no better than foolishness; 1. Cor. 1.23.21. yet it hath pleased God even by that foolishness of preaching to save them that believe. Secondly the manifold blessings and benefits wherewith he daily ladeth us, Psal. 68.18. Lam. 3.23. and which he reneweth towards us every morning; As there is never a one of us, that have not good experience hereof continually, both in our souls and in our bodies. How liberally and bountifully doth the Lord sustain and feed us from time to time? How carefully doth the eye of his providence watch over us? and how powerfully doth the hand of his mighty protection preserve us from many dangers, wherein by reason of our sins we might have perished every day? Besides all those spiritual blessings, Ephes. 1.3. wherewith he hath blessed us in heavenly things in Christ jesus. All which, as the Prophet calleth them, Hos 11.4. are so many bonds of love, whereby the Lord laboureth to draw and allure us unto him. As parents labour to win their young children by promising and bestowing gifts upon them: so dealeth the Lord with us; knowing our weakness, he doth (as it were) woo us 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 great benefits upon them was this, Deut. 10.12. that they should love the Lord with all their heart, and with all their soul. And Nathan, being sent to David after his adultery, upbraideth him with the great kindness which the Lord had showed him. Namely, that God had anointed him King over Israel, 2. Sam. 12.7.8. and had delivered him out of the hand of Saul, And had given him his Lord's house, and his Lords wives in to his bosom etc. And would (if that had been too little) have given him much more: and therefore, his unthankfulness was the greater, to trespass so heinously against so good and merciful a God. 1. King. 14.7.8. So doth Ahijah the Prophet upbraid jeroboam that whereas God had exalted him from among the people, and made him Prince over his people Israel etc. He notwithstanding rebelled against him. Thirdly the corrections and chastisements which God layeth upon us. As the Lord himself told David saying. Psa. 89.30.31.32 If thy children forsake my law and walk not in my judgements etc., Then will I visit their transgression with the rod, and their iniquity with strokes. And job saith, that the Lord openeth the ears of men, even by their corrections wh●ch he hath sealed. Job. 33.16. Whensoever God layeth any rod upon our backs, either in our one persons, in our bodies, in our goods, or in our names: or in our wives and children, or any other that are dear unto us, it is for this end; that feeling the smart, we may humble ourselves under his hand. And whensoever our stubborness driveth the Lord to take this course with us, it is not without his great grief. As the Prophet bringeth him in reasoning and debating the matter with the people of Israel. How (saith he) shall I give thee up, O Ephraim? Hos. 11.8. how shall I deliver 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 rolled together. We see how the Lord is perplexed in himself, when the sins of his people stirred up his displeasure. He cannot tell what course to take. On the one side, the heinousness of their sins provoked him to punish them, yea to destroy them as once he did Sodom and Gomorrah, and the Cities about them; but on the otherside his Father's love and tender compassion moved him to hold his hand, and to stay his judgements. His mercy did strive against their wickedness. And when indeed he had brought evil upon them, and delivered them up unto the power of their enemies, judg. 10.16. it is said, that his soul was grieved for the misery of Israel; as a tender hearted Father many times correcteth his son, when the tears stand in his own eyes. And therefore, these also may be called bonds of love. For they do not proceed from the wrath of God, neither are they any tokens of his displeasure. No, he hath promised, that though he whip and scourge his children peradventure sometimes till the blood follow (their stubbornness so requiring it) yet his mercy he will never take away from them. Psal. 89.33. And the Apostle saith that whom the Lord loveth he chasteneth, Heb. 12.6.11. and scourgeth every son that he receiveth. And howsoever, for the present, it be not joyous, but grievous; yet if we have grace to submit ourselves unto it, it bringeth with it the quiet fruit of righteousness Yea therefore doth the Lord nurture and Discipline us here with one rod or other, that we may not be damned with the wicked world. 1. Cor. 11.32. Fourthly, private and gentle admonitions, either by a man's friends, or any other that have authority over him, as the Magistrate in the commonwealth, the Minister in the Church, the father or Master in the family. And this our Saviour Christ showeth, when he saith that if a man use a kind admonition to his brother in privare, Mat. 18.15. if it be done with godly discretion and holy gravity, it may be a means to win him. jam. 5.20. And Saint james saith, that if a man by good counsel shall convert a sinner from going astray, he shallbe an instrument to save his soul. David knew the benefit of this full well, and therefore he so much desireth it. Psal. 141.5. Let the righteous smite me, saith he, for that is a benefit: let him reprove me, and it shallbe a precious oil etc. Fiftly, the revilings and backbitings of a man's enemies; which howsoever they proceed of malice in them, and a desire to revenge, Amor caecutit in eo quod amat. yet there may be a good use made of them. For our friends, either for the love they bear us, do not see our faults, or if they do, in a kind of niceness they dissemble them, and will not reprove them. Sicut amici adulantes pervertunt: sic inimici plerumque litigantes corrigunit. Aug. confess lib. 9 job. 31.36. But our enemies will not halt with us in this case, but will aggravate all our faults against us, as much as they can. And though peradventure we be not guilty of that particular crime which they charge us withal; but that with job, we may take it upon our shoulders and wear it as a crown: yet it may be, we are faulty in other things, which God would chastise in us by this means. 2. Sam. 16.7.11. And this use did David make of Shemei his railing against him. For howsoever that he most unjustly accused him to have been a bloody man against the house of Saul: yet David bade let him alone, For the Lord had bidden him do that he did. Sixtly, the public judgements which God exerciseth in the world. Though peradventure we feel them not ourselves: yet if we either see them, or hear of them, they are so many warning peals to call us to repentance; as the Prophet saith, Isa. 26.9. Seeing thy judgements are in the earth, the inhabitants of the world shall learn righteousness. Last of all, the inward motions which the holy Ghost raiseth up in us, and the good desire which God putteth into our hearts. 2. Sam. 24.10. As we see when David had sinned, God caused his own heart to smite him. And therefore he saith, that the Lord did give him counsel, Psal. 16.7. and caused his reins to teach him in the night. When he was in his bed in the night, and could not sleep, than the Lord filled his heart with holy meditations. This Doctrine serveth first to commend unto us the great Use. 1 goodness of GOD, who doth not by and by cast off all care of his children, when they fall into sin; Psal. 103.10. Neither dealeth with them according to their deserts, but so lovingly recalleth them by one means or other. Yea, it is as impossible for the Lord to forsake his children, as it is for the most tender hearted mother in the world, to forget her own child, and not to have compassion on the son of her own womb. Isa. 49.15. Secondly, it serveth to admonish us, that whensoever Use. 2 the Lord shall call us by what means soever, we willingly obey, and labour to reap profit by all his gracious administrations towards us. Which way soever the Lord in mercy useth to reclaim us from our sins, 1. Sam. 3.10. let us be ready to answer with young Samuel, Speak Lord, for thy servant heareth. There should be an Echo (as it were) between the heart of every Christian man, and the Lord, to answer him at every call. Psal. 40.7. Lo I come Lord, as David saith. Use. 3 Thirdly, it serveth for the just reproof of all those that rebel and resist the Lord when he calleth. As there are too many that give the Lord cause to complain, as once he did of jerusalem. Mat. 23.37. O jerusalem, jerusalem, etc. How often would I have gathered thy children together, as the Hen gathereth her chickens under her wings, and ye would not? They frustrate all the means that God can use towards them for their good. If he call upon them by the ministry of his word, either like the deaf adder they stop their ears, Psalm. 58.4.5. and refuse to hear the voice of the charmer, though he be most expert in charming: or else, for fashion sake they hearken to it, and attain to some knowledge, & 50.17. yet they scornfully cast it behind their backs, and hate to be reform by it. If he allure them by his gracious benefits, 2. Chron. 32.25. they do most wretchedly abuse them, not rendering unto the Lord according to the reward bestowed upon them (as it was said of Hezekiah) but turning the grace of God into wantonness, Jude X 4. R●m. 2.4. and despising the riches of his bountifulness, not suffering it to lead them to repentance. Yea when God hath red them to the full, Deut. 32.15. that they are waxen fat, they spurn with the heel, and regard not the strong God of their salvation. Psal. 35 12. & 109.4. Thus as David saith of his enemies, they render unto the Lord evil for good, and hatred for his great good will. If he be angry with them for their sins, and correct and chastise them, they are never the better. But with Ahaz, wicked Ahaz, 2. Chron. 28.22. in the time of their tribulation they trespass yet more against the Lord. As the Prophet jeremy said of the stubborn jews, jer. 2.30. They have been smitten in vain, they have received no correction. jer. 5.3. The Lord hath stricken them but they have not sorrowed; they have made their faces harder than a stone and have refused to return. If he bring public judgements upon the land, they do not regard them. If a Lion do but roar in the forest, all the beasts are afraid, Amos 3.8. as the prophet Amos saith. But the Lord hath roared from Heaven in his fearful judgements, and yet no man trembleth. Never age had more experience hereof then this, wherein we live. How long hath the noisome pestilence ranged in all countries of the land? what fearful inundations of water? What horrible fires in many places? And yet as though all were nothing, the most of us pass our time in carnal security and sinful pleasures, Jsa. 5.12. never regarding the work of the Lord nor considering the operation of his hands. In a word, though God did raise up in us never so many good motions and holy desires, yet by our careless negligence we strangle and extinguish them, not suffering them to have that blessed effect of grace in our hearts which otherwise they might. So that now the Lord may justly take up that complaint against us, which once he did against the jews. Jsa. 65.2. I have spread out my hands all the day long unto a rebellious people etc. And therefore we may fear, that as he hath called upon us, and we have refused, as he hath stretched out his hand, and we would not regard; so the time shall come, that we shall cry and call upon him, Pro. 1.24.26.28. even till our hearts ache, and he will not hear us. Yea he will be so far from pitying us, that he will laugh at our destruction, as Solomon saith, And therefore, whensoever or howsoever it shall please the Lord to offer us grace, let us pray unto him to enlarge our hearts, that we may willingly and readily embrace it. Then the Lord turned back, and looked on Peter.] This is omitted by our Evangelist, but is recorded by Saint Luke. Luke 22.61. And it is the second means of Peter's repentance. After the crowing of the cock, our Saviour looked back upon Peter, and by his beholding him provoked him to bitter tears. The cock had crown already, and yet Peter never awaked, nor remembered what Christ had said unto him, till he looked back. Now we are not to think, that Christ's bare looking back did effect this. joh. 13.26.27. For then judas might have been converted too. For (no doubt) our Saviour Christ looked upon him, john 13.26.27. both when he gave him the sop, and made it known that he was the man that should betray him; and also when he uttered that sweet and mild speech unto him, when he came with soldiers to apprehend him Friend saith he, Matth. 26.50. wherefore art thou come? and after when he offered to kiss him, Luke 22.48. judas saith he, betrayest thou the son of man with a kiss? a Horrore sceleris sui, co●●impij ferire voluit. Bern feria. 6. in Parasc. words that might have broken his heart if he had not been more than obdurate. So the Lord looked upon Cain, when he did so lovingly admonish him, both before and after his bloody 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 upon his heart. By looking upon him he derived into him the secret efficacy of his spirit, and pierced his heart with the beams of his grace, and that prevailed with him to bring him to repentance. b Non enim si eri poterat, ut in negationis tenebris permaneret, quem lux perspexerat mundi. Glossa ordinaria. For it could not be, that he should remain in the darkness of his denial, whom the light of the world had so graciously looked upon. Doct. All outward means can do no good without God's blessing. Where we may observe that all outward means which the Lord useth towards us, will do us no good, unless they be accompanied with the powerful operation of his holy spirit. The ministery of the word is of all other means most likely to do most good, because it is Gods own sacred ordinance, which himself hath sanctified for the working of grace: Rom. 1.16. as the Apostle saith, I am not ashamed of the Gospel of Christ; for it is the power of God to salvation, to every one that believeth. 1. Cor. 1.21. And, It hath pleased God by the foolishness of preaching, to save them that believe. And yet we see by experience, that there is no profit by it without God's blessing. Whosoever he be that is the preacher, though he be never so rare and excellent for his gifts, job. 33.23. even one of a thousand, as job saith; though his learning be never so profound, 1. Cor. 13.2. that he knew all secrets and all knowledge which the world can afford: Ezra. 7 6. though he be never so prompt and export in the law of God, as is said of Ezra that learned Scribe; Acts 18.24. though he be as a mighty and as well instructed in the Scriptures as ever was Apollo's: though he be a Scribe never so well taught unto the kingdom of Heaven, Mat. 13.52. able to bring forth of his treasure at all times things both new and old; 2. Tim. 2.15. Again, though he be endued with never so good a dexterity in opening and dividing the word of God aright, Col. 4.3. 1. Cor. 13 1. like a workman that need not be ashamed: though God have opened unto him never such a door of utterance; yea though he could speak with the tongues of men and Angels; And though beside all these excellent gifts, his pains were as great as could be imagined; 2. Tim. 4.2. Though he were never so instant in his labour preaching the word upon all occasions, Acts 20.20. in season, and out of season, and that not openly in the congregation, but even from house to house, as the Apostle Paul did; And whatsoever the diligence of the people be in hearing of the word: though they all stand up on their feet, Nehem. 8.5. while the word is in delivering, the better to shake off drowsiness, as the bearers of Ezra did; Luke 4.20. and though all their eyes be fastened upon the Preacher, as the eyes of the Nazarites were upon our Saviour Christ; Though after they have heard it, they search the scriptures never so diligently, Acts 17.11. as the noble men of Berea did, and use never so many other good means of meditation and conference etc., to help their memories; Last of all though the doctrine that is taught be never so heavenly and gracious: yet there is no good fruit can be looked for without the blessing of God. As every good giving, and every perfect gift: so also the fruit and profit of the ministry of the word is from above, jam. 1.17. and cometh down from the father of lights. Hence it is that the Lord saith, I create the fruit of the lips to be peace, Isa. 57.19. peace to them that are far off, and to them that are near. The ministry of the word cannot minister any sound peace or comfort to a distressed conscience, nor work any other gracious effect in a man's heart, unless the Lord give a blessing unto it. And therefore the Lord hath promised to give his holy spirit as an inseparable companion to the word, to make it effectual. Isa. 59. 2●. My spirit that is upon thee and my words which I have put in thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from henceforth even for ever. * Nisi Deus interiori gratia mentem regat atque agat nihil prodest homini omnis praedicatio veritatis. Aug. de Ciu. Dei lib. 15. cap. 6. Psa. 139.13.16. So that unless the Lord by his inward grace do direct & move the heart, the preaching of the truth will do a man no good at all. It is in the ministry of the word as it is in the procreation of children. Though the natural means thereof be by ordinary generation: yet all man's endeavour is in vain, unless the Lord by his omnipotent and almighty power do fashion us and give us a form, and cover all our members in our Mother's womb? As we see by common experience, that many married persons of sound complexions, of strong constitutions, and able bodies do notwithstanding go, Gen. 15 2. childless to their graves, as Abraham complained. For this cause David saith plainly, that children are the inheritance of the Lord, & the fruit of the womb his reward, Psal. 127.3.8. He giveth them and denieth them to whom he will. And the Prophet setteth a note of attention before it. Behold, as if he would have all men to take notice of it. And therefore, when Rahel being barren, and envying the fruitfulness of her sister, cried out to her husband in a foolish and distempered passion, Give me children or else I die, jacob was exceeding angry with her, and said, Am I in God's stead, which hath withholden from thee the fruit of the womb? When God hath shut up thy womb and made thee barren is it in my power to open it and make thee fruitful? Gen. 30 1.2. In like manner though the ministers of the word by Gods own ordinance be our spiritual fathers, to beget us in Christ jesus through the Gospel. 1. Cor. 4.15. Yet all the fruit of their ministry is the gift of God. The most excellent and worthy minister that liveth, cannot beget nor convert one soul to God without his blessing. a 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, cum Deus operatur ut prosint, qui potuit evangelium dare homini etiam non ab hominibus, neque per hominem. Aug. de doctr. Christiana. As medicines for the body, which one man apply and ministereth unto an other, do only profit them to whom God worketh health, who is able to work without those means, whereas they can do nothing without him: and yet they are used, and if it be done in obedience to God's ordinance, it is accounted a work of mercy: so the helps of instruction being used by man, do then profit the soul, when it pleaseth God to bless them, who could give the Gospel unto man, neither from men nor by men. We see in the matter of Husbandry, that the seed ordinarily fructifieth in the earth by the labour of man and the influence of the heavens: and yet experience doth teach us, that though the husbandman be never so skilful in ploughing and tilling of the earth, though he observe the most fit seasons and opportunities that may be, and though he be never so careful in making choice of the best and purest seed: yet many times the earth deceiveth his expectation Isa. 24.5. So that as the Prophet saith, they sow much, and bring in little. Hag. 1.6. Yea the heaven and the earth, the common parents of all things, become barren, and the Sun and the Moon do lose their operation, unless the Lord by his divine power do give to every seed his own body, 1. Cor. 15.38. Hereupon we read that Isaak sowed corn in the land of Gerar, and had by estimation an hundredth fold increase: but it was not his own endeavour that caused it, but as the reason is there rendered, so the Lord blessed him. Gen. 26.12. And therefore David saith, that it is God that visiteth the earth, and maketh it very rich and fruitful: It is he that by his own appointment prepareth corn for men: it is he that maketh the earth soft with showers, and blesseth the bud thereof: it is he that crowneth the year with his goodness, and covereth the valleys with corn, so as men shout for joy and sing. Psal. 65.9.10.11.13, So is it with the ministry of the word, though the Ministers be Gods husbandmen, and though they have never so much both skill and will to discharge their duties, as hath been said, & though the seed which they sow be none other but that immortal seed of the word of God. 1. Pet. 1.23. yet unless it please God to make it effectual, it will bring forth no fruit at all. And therefore the Apostle saith to this same purpose, Paul may plant, and Apollo's may water, but it is God, and God only, that must give the increase. 1. Cor. 3.6. It is one thing to minister visible objects to the eyes, another thing to cause the eyes to see. It belongeth to the outward teachers to minister matter to their hearers; but it appertaineth to the inward Master to open the heart to understand. As it is said of Lydia, that God opened her heart, that she attended to the things that Paul spoke. Act. 16.14. And as the eye and the object are not sufficient to cause actual seeing, unless the eye be enlightened: so besides the instruction of the outward teacher, it is necessary that the blessed Sun of righteousness Mal. 4.2. do shine in our hearts by the gracious beams of his holy spirit a Non quicunque ostendit vian, praebet etiam viaticum itineranti Aliud illi exhibet, qui facit ne deviet, & aliud, 〈◊〉 praestat ne deficiat in via. Ita nec, quivis doctior statim & dator erit boni quodcunque docue●it. Porrò duo sunt mihi necessaria; doceri, & iwari. Tu quidem homo recte consutis ignorantiae, sed si verum sentit Apostolus, spiritus adiwat infirmitatem nostram. Bern. de gra. & lib. arbitrio. He that showeth a man the way as Bernard saith, he doth not by and by furnish him with necessaries for his journey. It is one thing to direct a man that he go not out of his way; and another thing to help him that he faint not in the way. So neither is every Teacher by and by the giver of the good that he teacheth. Moreover, two things are necessary for me, to be taught, and to be relieved. Thou O man dost indeed provide 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 virtue of Christ's commission went forth & preached every where, the Lord wrought with them and gave a blessing to their endeavours. Mar. 16 20. b Joanne operant dabat Deus qui dando non defuit. Et nunc operantibus cunctis, humana sunt opera, sed Dei sunt munera Optatus in Donatist. lib. 5. Where he entreateth largely on this point. Non potest munus ab homine dari quod divinum est. ibid. We are only instruments in the hands of God, he striketh the stroke and worketh the effect, making our labour effectual in the hearts of our hearers. There must be two Preachers to the working of grace in the heart. The Minister to preach to the ear, and the spirit of God to apply it and bless it to the soul. And hence it is that the preacher is not called the giver, but the Minister of grace. Who is Paul, saith the Apostle, or who is Apollo's, but Ministers by whom ye believed, even as the Lord gave to every man? 1. Cor. 3.5. It is the Lords prerogative, which he hath reserved to himself, to be the giver of all grace, as S. Peter saith. 1. Pet. 5, 10. c Ita plane conversio animarum divinae 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 Scholar So then we see that the conversion of souls belongeth to the voice of God, and not of man. As the Apostle Peter laboured all night in fishing and caught nothing; but when as in the word of Christ he let down his net, he straightway enclosed a great multitude of fishes. Luk. 5.5.6. So the Ministers of the word, whom God hath called to be fishers of men Mat. 4.19. may long let down their nets and make but a bad draft, unless the Lord vouchsafe his blessing upon their labours. This doctrine serveth, first for the Ministers, For Ministers. and secondly Use. 1 for the hearers of the word. For us that be Ministers, first it serveth to abate that pride and high conceit that might arise in our hearts, when it pleaseth God to work by our ministery. We must acknowledge that it was not our painfulness, but God's blessing that brought it to pass, 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 himself is able sufficiently to discharge his duty in the work of the ministery: much less is he able to make his ministery effectual. No, all our sufficiency in this case is of God. And this the Apostle confesseth, where speaking of his great pains in Preaching the word, namely that he laboured more abundantly than all the rest of his fellows, he strait way correcteth himself as if he had arrogated more than 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 carnal, but mighty through God to cast down holds, 2. Cor. 10.4. All those strange effects that were wrought by the word in the hearts of men, to convince their consciences and to humble them, come not from the great gifts and pains of the Minister, but it is God that maketh his word thus powerful. We read of a great wonder that was wrought by the Apostle Peter's Sermon. Three thousand Souls were converted by it. Act. 2.41. But it was not Peter's zeal, or learning, or any thing else in him that wrought it, but it was Gods work. As the Apostle said of another miracle, that was wrought by him upon the Cripple that lay begging at the beautiful Gate of the Temple. Why look ye so steadfastly on us, Act. 3.12.19. as though by our own power or godliness we had made this man to go? The name of the Lord jesus hath made this man sound, etc. So he might say of this. It was not my endeavour that converted these men, but it was the Lord that gave a blessing to his own ordinance. And therefore; whensoever we see any comfortable fruit of our labours, let us take heed we be not lift up to overween of ourselves, but let us say with David, Not unto us Lord, Psal. 115.1. not unto us, but unto thy name give the glory etc. 2. Secondly, it serveth to admonish us, that we do not contemn our brethren, though peradventure their gifts be far meaner than ours. For we see by experience, that God's blessing is not tied to great gifts, but many times it pleaseth him to work most effectually by weak and simple means, and all for this end, that the excellency of that power might be of God and not of us, 2. Cor 4 7. 1. Cor. 1.27.29. as the Apostle saith. Yea God many times chooseth the foolish things of the world to confound the wise, and weak things to confound the mighty things, to the end, that no flesh should rejoice in his presence. As we see that many a weak and wearish man begetteth more children, than he that is strong and lusty: so many a godly Minister of small gifts, making a conscience of duty, doth convert more souls to God, than 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 ability for his calling, but only to admonish all those with whom the Lord hath dealt liberally that way, not to despise them that are inferior unto them in gifts, but rather in the spirit of meekness and love to embrace them, and give them the right hands of fellowship, Gal. 2 9 that so they may all join together in the edification of the body of Christ. As St. 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 inferior to the greatest of the Apostles: yet he thinketh not scorn to join with, in the preaching of the Gospel, Sylvanus and Timotheus, that were but Novices, as it were, in comparison of himself. Thirdly for the people that hear the word it serveth to Use. 3 admonish them to take heed, For the hearers of the word. that they ascribe not that to the instrument, which is only proper to the efficient cause; namely, that they attribute not that to the Minister which is due to the Lord. It is a gross kind of Idolatry which many men commit in this case, to dote of some one man more than of all the rest, and to have such an high conceit of his gifts above others, as to place him in a manner in stead of God. It was a fault among the Corinthians, 1. cor. 1.12. which also the Apostle reproveth in them, that one said, I am of Paul another said, I am of Apollo's; and a third, I am of Cephas. etc. They were too much addicted, some to one Minister and some to another, and in that respect did despise all the rest, and did reverence men rather than Christ himself. So it is at this day. Such a man saith one for my money, nay he for mine saith another; and so every man as his own ptivate affections lead him, doteth of one Minister more than another. It is true, that God seldom or never worketh grace but by his own ordinance as the Apostle saith. Faith cometh by hearing, and hearing by the word of God. Rom. 19.17. Gal. 3.5. And the greater that any man's pains and faithfulness is in preaching the word, the more likely it is that he should do good in his place: But yet notwithstanding, whatsoever good effect is wrought by any man's ministery, you must turn your eyes from the man to the Father of light, from whom all good things do proceed, as hath been said. I do not deny, but that if men feel any blessed work of grace begun in their hearts by any man's ministery, or if it have pleased God to make any Minister an instrument of their conversion; they are bound in conscience to make much of that man, Phil. 2.29. 1. Thes. 5.23. Non famulantibus, sed invitanti & pascenti referendae sunt gratioe. Optatus con. Donat. lib. 5● and to have him in singular love for his works sake; but still they must give God the glory and praise of all. For as one saith well to this purpose. The Ministers are but God's servants to attend upon the guests that sit at his table. All thanks and praise is due to the Lord, that so kindly inviteth us, and so bountifully feedeth us, and not to the Ministers whom he hath appointed to serve us. Use. 4 Last of all, this doctrine serveth to admonish both us that be Ministers, For Ministers and people together. Et si loquamur justitiam Dei & gloriam Dei quaeramus: effectum tamen ab eo solo sperare, & ab eo postulare necesse est, ut voci nostrae suae vocem virtutis accommodet. Ad hanc autem vocem interiorem aures cordis erigi admonemur; ut loquentem Deum intus magis audere, quam foris hominem studeamus. Bern. de conuers. ad Scholar and you that be hearers of the word, that forasmuch as all the success of our pains in preaching, and of your endeavour in hearing, dependeth only upon God's blessing; therefore, before either we come to preach, or you come to hear, we commend both our labours to God by prayer. [a] For though we speak the righteousness of God as Bernard saith, and seek nothing but the glory of God: yet we must needs hope for a blessing from him alone, and we must entreat of him alone, that the voice of his grace may accompany our voice. And to this inward voice must you lift up the ears of your souls, and desire rather to hear God speaking inwardly, than man speaking outwardly. The neglect of this duty is the cause, why the word is so ineffectual in many places, as it is. For first, many of us that be Ministers, come to preach ourselves, and not Christ jesus: and to vent our own gifts, and let them take wind, and not to seek the salvation of our hearers; and therefore, God denieth to work by our ministery. Again a number of you that be hearers come for gapeseede, to gaze the Minister in the face, or to see the variety of men's gifts, or to glean up some acquaint phrases and witty sentencess and not with any desire to further your own salvation; and therefore, you go away as you come without God's blessing. And so the word is made fruitless and unprofitable unto you. Whereas if we would account the souls of God's people dear and precious in our sight, Phillip. 18. and long after the salvation of them all from the very heart roots, as the Apostle saith, and therefore, before we come to deliver his word, crave God's blessing by earnest prayer upon our labour; and if you would come to hear the word with a desire to profit and to grow in grace by it, and for that end would pray to God to open your hearts, as he did the heart of Lydia, that you may diligently attend to that that shallbe taught, it would appear, that you should reap more profit than by one sermon, than you do now by twenty. Then Peter remembered etc. The Apostle Peter never came to himself, he never began to bethink himself of the heinousness of his fact, before such time as the Lord by the means aforesaid had moved his heart. But what did Peter in the mean while? did he any whit further or help forward himself to repentance? Surely he did as much as lay in him to further himself to hell. For as we have heard, he was swearing and cursing himself in most horrible manner that he never knew Christ. But after that he was outwardly roused by the crowing of the cock, and inwardly awaked by Christ's looking back upon him, than he began to consider the danger of that estate wherein he stood. From hence then we learn, Doct. The whole work of our conversion is from God alone. Rom. 9.16. Heb. 12 2. that the whole work of our conversion is from God alone. There is not the least endeavour in any man to further the work of grace in himself, as the Apostle saith. It is not in him that willeth nor in him that runneth, but in God that showeth mercy. And for this cause, our Saviour Christ is called both the author and also the finisher of our faith. Yea whatsoever good work is wrought in any of God's children, Phil. 1.6. the Lord by his holy spirit doth both begin and perform the same. Yea if there be but any will or desire to do good, it is from the lord Phil. 2.13. For it is God that worketh in us both the will and the deed of his good pleasure. And therefore we read, Act. 2.47. that in the Primitive Church The Lord added to the Church from day to day such as should be saved. It was not in their power to join themselves with the Church of God, and to become true members thereof; but it was the gracious work of the holy spirit of God. But most fully and clearly doth the Prophet Ezechiel set out the truth of this point, speaking in the person of God. A new heart saith he will I give 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 will give you an heart of flesh. And I will put my spirit within you, 27. and cause you to walk in my statutes etc. Where the Prophet wholly disableth man for the work of his regeneration, and ascribeth both the beginning and progress thereof unto the Lord. For as there is not any softness in a stone, nor the least disposition to be made soft and pliable: so in the stony heart of man, there is no root from whence this blessed work of grace might be 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 natural generation, and make ourselves men or women: nay as our Saviour saith, Mat. 5.36. we cannot make our hair white or black; So it is not in our power to effect our spiritual regeneration, to make ourselves the sons or daughters of God. But we must confess in both respects, Psal. 100.2. as David saith. It is he that hath made us, and not we ourselves. And for this cause the Apostle saith, we are his workmanship created in Christ jesus unto good works etc. Epbes. 2.10. And this made David to pray, Create in me a clean heart O Lord, and renew a right spirit within me. Psa. 51.10. acknowledging, that there was nothing at all in him, whereby this work might be furthered, but God by his almighty power must miraculously create it of nothing. § Sicut in nativitate carnali, omnem nascentis hominis voluntatem praecedit operis divini formatio: sic ia spirituali nativitate nemo potest habere bonam voluntatem motu proprio, nisi mens ipsa, id est, interior homo noster reformetur ex Deo. Fulg de incarnate. & gran. Christi. cap. 19 And indeed, if the matter be well considered, the work of regeneration will be a far more hard and difficult work, and of greater labour, than was the work of creation. For as David saith, By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. Psal. 33.6. and he commanded and they were created. Psal. 148.5. As we see in the story of the creation, that when God began to raise this wonderful and glorious frame of heaven and earth, and to furnish them with variety of creatures, he did but speak the word saying, Let there be this and that, and presently it was so. Gen. 1. But for effecting our regeneration, there was a great deal more to do. Christ jesus must leave the heavens, and the glory which he had with his Father, and be incarnate in the form of a servant, and suffer a shameful and an accursed death, to the kill and subduing of our sins, and the efficacy of his resurrection to the reviving and quickening of us to newness of life. a Praegravatus animus quasi pondere suo, a beatitudine expellitur; nec redire potest, effusts & perditis viribus, nisi gratia conditoris sui ad paenitentiam vocantis, & peccata condonantis. Quis enim infelicem animum liberabit a corpore mortis, nisi gratia Dei per jesum Christum? Aug. de Trin. lib. 12. cap. 11. And to this purpose S. Augustine hath many excellent sayings. The soul of man, saith he, being as it were oppressed with the own burden, is expelled and banished from blessedness, and having spent and lost his strength, cannot return but by the grace of his maker, calling him to repentance, and forgiving his sins. For who can free a miserable soul from the body of death, but the grace of God in jesus Christ? And again, b Ad malum eius prior est voluntas hominis, ad bonum verò eius prior est voluntas creatoris eius: sive ut eam faceret que nulla erat; sive ut reficiat, que lapsa perierat. Aug. de civit. dei. lib. 13. cap. 15. Si quando steti per te st●ti, sed quando 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 manum porrexisses. Aug. Soliloqu. cap. 15. To the evil of man his own 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 renew and repair that which was lost by his fall. And in another place. c Restat ut recte dictum intelligatur, Non est volentis etc. ut totum Deo detur, qui hominis voluntatem bonam & praeparat adiwandam, & adiwat praeparatam. Nolentem praevenit ut velit; volentem subsequitur, ne frustra velit. Enchir. cap. 31. Act. 9.1.2.3 Prou. 30.20. It remaineth, saith he, that that speech of the Apostle be well understood, It is not in him that willeth, nor in him that runneth etc. That the whole work may be given to God, who both prepares the good will of man that it may be fit to be helped by grace, and also aideth it being prepared. He preventeth him that is unwilling that he may be willing, and followeth him that is willing, that he may not will in vain. And hereof we have very pregnant examples, both in the unregenerate before their conversion, and also in the regenerate, when they fall into sin after grace received. For the former, what disposition was there in the Apostle Paul to further his conversion, till the Lord called unto him from Heaven? was he not posting to hell as fast as he could? was he not as opposite to God as might be? For it is said. He was breathing out threatenings & slaughter against the Disciples of the Lord. And he 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 evident in David, who lay a long time after his fearful sins of adultery and murder, & never thought of repentance, at the least for the space of three quarters of a year (for the child that was begotten in adultery was borne, before there is any mention made of his repentance) but even as Solomon said of the Adulterous woman, she eateth and wipeth her mouth, (as though it had never been she) and saith, Prou. 30.20. I have not committed iniquity: so did David set a good face on the matter, and bear it out all this while, as though he had never offended. And as it is said of Esau, that after he had sold his birthright, he rose up and went away never considering what he had done: Gen. 25.34. so for any thing we find to the contrary, David never felt his heart to smite him for his sin, but slept securely in it, till the Lord sent the Prophet Nathan, by the ministry of the word to awake his drowsy conscience. Use. 1 This doctrine serveth first to refel a main point of Popery concerning free-will. The Papists do stiffly maintain that there is in man's will a natural power to that which is truly good, whereby of itself it cooperateth with God's grace in the first act of man's conversion. They say that God only first persuadeth the will, as a man may persuade his friend to take a journey, whereto he is unwilling. But in the accomplishing of any work, God is only an assistant, and man by his own power worketh together with him. But this is injurious to match the doing of man with the power of God. Indeed man hath no power over the heart, but draweth only by persuasion: but the Lord by his divine power, doth not only persuade, but also bendeth and turneth the heart as it pleaseth him. And therefore Solomon in that excellent prayer of his desireth the Lord, to bow their hearts unto him, that they may walk in his ways, etc. 1. Kings 8.58. So that it is blasphemous to hold, that the will of man should work with God's 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 works, they are only the works of grace, as our Saviour Christ told his Disciples, without me ye can do nothing. john. 15.5. And so saith David of the work of Prayer, Thou preparest their hearts, and 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 us. Isa. 26.12. And to this purpose the Master of sentences hath a good saying a Paratur voluntas hominis a Deo, & a domino gressus eius diriguntur. Non quia hoc sine nostra voluntate agatur, sed quia voluntas nostra nil boni agit, nisi divinitus adiuue tur. l. 2 di 26. A. Man's will is prepared of God, and his steps directed of the Lord, not because this is done without our will, but because our will cannot do any thing that is good, without God's assistance. And Fulgentius is very plentiful in the proof of this point. b Nunquam redire velle potest ovis errans, nisi fuerit boni pastoris inquisitione praeventa, & humeris reportata. Fulg. de incar. & gra. Chr. c. 22 Revera & ut velimus, misericordiae praevenientis illuminamur dono; & ut curramus, misericordiae subsequentis fulcimur auxilio ibid. cap. 18. & 19 Gratia Christi gratis indignis ita tribuitur, ut 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 sive ad cogitandum, sive ad operandum quodcunque honun potest esse idoneus, nisi fuerit munere gratuito divinae opitulationis adiutus. Phil. 2.13. 2. Cor. 3.5. Ab ipso est initium bonae volunta●is, ab ipso facultas boni operis, ab ipso perseverantia bonae conversationis. Fulg. ad Probam. epist. 4. Hominis conatus ad bonum & cassi sunt, si a gratia non adiwentur; & nulli, si non excitentar. Bern. de gra. & lib. arbit. Spiritus sanctus est omnipotens artifex, creans hominis ad denu bonam voluntatem, formans affectionem, dans virtutem, iwans operationem. Bern. de vita solitaria Firmissimè tene, divinis mandatis obedire neminem posse, nisi quem Deus gratia sua praevenerit. etc. Aug. de fide ad Pet. Diacon. cap. 29. The wandering sheep saith he can never desire to return, unless the good shepherd prevent it by seeking it up, and lay it on his shoulders, etc. So Bernard and Augustine etc. howsoever the Papists boast that they make wholly for them. But to the end that the truth hereof may better appear, we must distinguish the actions of man into three sorts. Some actions of men are natural, namely such as are common to him with other creatures, as to eat, drink, walk, sleep, and such like. In all which it is true that man hath freedom of will: but yet so, as he is not able to do any of these things, to any good or godly end. Yea, though men's thoughts be free, yet their actions are not free. It is not as free for a man to do or not do, as it is to will or not to will. And therefore, the Prophet jeremy saith, O Lord I know that the way of man is not in himself, neither is it in man to walk and direct his steps. jer. 10.23. The Apostle james reproveth them that say, To morrow we will go to such a City etc. and telleth them that they ought to say. If the Lord will, and if we live, we will do this or that. jam, 4.13.15. Again, some actions of man are Moral, as all economical and Political duties, & such like. In these he hath no free will of himself to choose the good and refuse the evil, to embrace the virtue and decline from vice, but as he is wholly directed and governed by the spirit of God. For the mind is overwhelmed with much darkness, the judgement is not found, the will is not cheerful, and the strength is unable to perform any thing. So that he may say as Medea said. a Video meliora proboque,— Deteriora sequor ovid. Metam. lib. 7. Splendida peccata. Rom. 14 23. I see what is good and approve it, but I follow that which is evil. If it be objected, that the Heathen men wrought many excellent duties, and were endued with many worthy moral virtues, I answer, First that the corruption of their nature was not purged, but only inwardly restrained by the Lord, least like bruit beasts they should have been carried headlong to the destruction of mankind. Secondly, the virtues which were in them were no gifts of nature, but special graces of God, bestowed upon them for the good of human society, though they came not from the sanctifying spirit. Thirdly, whatsoever commendable thing was in them, it was stained and blemished with ambition, and affectation of vain glory. In a word, all their virtues and all the duties they performed, were no better than so many glorious sins, because they were not done in faith. For Whatsoever is not of faith is sin. Last of all, some actions of man are spiritual. Wherein we are to consider man with a threefold difference. First as he is before his conversion. Where his will is altogether corrupt, inclining only to that which is evil. Indeed the soul with all the faculties thereof in respect of their essence remained sound, even after the fall of Adam, but their strength and ability to any spiritual good is utterly lost. To which purpose one faith very well. b 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, carnaliumque concupiscentiarum vulnerib●s sauciatus; sic iacuit oppressus ditione peccati, ut nullatenus aliquod bonae voluntatis initium habere potuisset, nisi hoc Deo gratis donante sumpsisset, etc. Fulg. de incarn. & gra. Chri. cap. 13. He that was created without necessity of sinning, falling into sin; as by his fall he lost the salvation of his soul: so also he quite lost the faculty of thinking of those things which appertain to God. For being bereft of the garment of faith, and wounded with the wounds of carnal concupiscence: he lay so oppressed under the dominion of sin, as he could by no means have any beginning of a good will, but by the free gift of God. As the Apostle saith, when ye were the servants of sin you were free from righteousness. Rom. 6.20. And another c Lapsus homo voluntate, non aeque ex voluntate resurgere iam liberum habit. Quia & si datum fuit voluntati posse stare ne caderet; non tamen resurgere, si caderet, etc. Bern de gra. & lib. arbit. Libero arbitrio malè utens homo, & se perdidit & ipsum. Enchir. cap. 29. 1. Cor. 2.14. Rom. 5.6. 1. Sam. 7.3. jere. 4.4.14. & 7.3. & 18.11. Ezech. 18.31. Man being fallen by his own will, it was not in like manner free for him to rise again by the same. Because, though it were granted to his will, that he might stand and not fall, yet it was not granted him to rise again if he should fall. For a man cannot so easily come out of a pit, as he may fall into it. Man by his will alone fell into the pit of sin; but his will is not sufficient to make him able to rise again. And S. Augustine, speaking of Adam, he saith that man abusing his free will, lost both himself and it. And this is clear also in the whole course of Scripture. For beside that the understanding is so darkened, that the natural man cannot perceive the things of God's spirit: the will also is wholly turned away from God, and man hath no strength at all for the performance of any holy duty. As the Apostle saith, When we were of no strength, Christ died for us. But it will be objected, that God in many places commandeth us to direct our hearts unto the Lord; to break up our fallow ground, and take away the foreskin of our hearts: to wash our hearts from wickedness, that we may be saved: to amend our ways and our works, to return every one from his evil way, & to make our ways and our works good: to make us a new harr and a new spirit, etc. Now either a man hath power in himself to do these things, or else to what purpose doth the Lord command them? he may seem to mock us, if he require such things at our hands, as we are no way able to perform. I answer, that the Lord in commanding these things, hath no intent at all to establish free will. Neither doth he teach us what we are able to perform, but what himself may justly exact of us. And we are bound to do them, though we be never so unable. For there is no reason, but the Lord may demand his debt, though we be unable to pay it. Again the Lord urgeth the performance of these things for this end to show us our weakness and infirmity, which before we knew not, and so by this means even against our will driveth us to the throne of grace, that we may find grace to help in time of need. Heb. 4.16. Furthermore, these precepts for the most part, are intended to such as have the grace of God in them, whereby they are enabled to do much in the furtherance of their own salvation. As Saint john saith Every man that hath this hope in him, 1. John 3.3. purgeth himself even as Christ is pure. Last of all, they are enjoined in respect of the endeavour we should use, and the means which we should apply ourselves unto for the effecting thereof. For when a man doth carefully use those holy means which God hath appointed, than he may be said in some sort to wash himself etc. So that God doth not mock us in commanding these things, Gualt. in Zecha. Homil. 1. but they rather mock God, that boast of their own weak and feeble strength, and wax proud against his grace, even of those gifts which he hath given them. Secondly we are to consider man as he is in the very act of his conversion, where in respect of the grace which outwardly preventeth him, his will is merely passive: he being in the hands of God, Rom. 9.21. even as the clay in the hands of the potter; for all his strength is extinguished, whereby he might either prepare himself unto grace, or receive it of himself when it is offered. For as the Apostle saith, he is dead in trespasses and sins. Ephes. 2.1. Colos. 2.13. Now a dead man is merely passive in the work of his vivification, and hath no ability to stir hand or foot in the furtherance thereof, no more than Lazarus had power to come out of the grave till Christ called him. joh. 11.43.44. Yea a man is not only dead, but also stubborn and froward of himself, and can do nothing but rebel against God till he be wrought upon by his grace. As our Saviour 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. joh. 6.44. But yet in respect of the time, wherein his conversion is wrought, a man is not like a stock, but while he is healed by the holy Ghost, he is also active. In the very act of conversion the will of man is not idle, nor without 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 moveth and boweth the will, and causeth us to be willing indeed: but yet so, as all the efficacy of the work is from the spirit of God, who of unwilling maketh obedient, of slow and dull he maketh us run. As the Apostle saith of himself, that howsoever he did wholly oppose himself against God before his conversion: yet when the Lord had wrought upon his heart, he was not disobedient to the heavenly vision. Act. 29.19. a Non violenta necessitate, sed insundendo suavitatem per spiritum sanctum. Epist. P. Diaconi & aliorum ad Fulgentium, etc. For God doth not draw us by any violent necessity, but by sweetening and softening our hearts by his holy spirit And to this purpose is that speech of Saint Augustine b Deus cuius potentie non est numerus vel terminus, & cuius misericordia supra omnia opera eius, quandoque ex lapidibus suscitat filios Abraha, dum duros & nolentes acquiescere cogit ut 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 boundless, and whose mercy is over all his works, sometime even of stones raiseth up children unto Abraham, whiles he maketh them that are hard and unwilling, to consent and become willing. Thirdly, man is to be considered as he is after his conversion. Where because the grace of God beareth rule, there is a readiness to obey and a constancy to persever, but still proceeding from the spirit. As the Apostle saith, I am able to do all things through Christ which strengtheneth me: And exhorteth us to mortify the deeds of the flesh, but not by any power of our own, but by the spirit. And thus we see that man of himself hath no free-will to any thing that is good, nor any ability to cooperate with the grace of God. Secondly, this doctrine serveth for our humiliation and Use. 2 to beat down our pride. For if there be no goodness nor any aptness to that which is good in us, why should we be lift up with any conceit of ourselves? Rather let us glorify God with acknowledgement of our poverty, and by earnest prayer crave the assistance of God's grace, for effecting the work of our conversion, and for the performance of those duties which God requireth of us. And thus doth the Church of God in divers places. jere. 31.18. Lament. 5.21. Convert thou me and I shall be converted. And turn thou us unto thee O Lord, and we shall be turned. Da domine quod jubes, & iube quod vis. Soliloq. cap. 18. And Saint Augustine had that sweet prayer oft in his mouth. Lord give grace to do what thou commandest, and then command what thou wilt. Otherwise there can be no good looked for in any of us. And therefore Moses maketh this the cause why the people were no more moved to repentance, by all the gracious proceed and administrations of God towards them in the wilderness; Deut. 29.4. namely, that the Lord had not given them an heart to perceive, nor eyes to see, nor ears to hear unto this day. Doct. The remembrance of the word of God will recover a man from his sins. Remembered the words of jesus.] This is the last occasion of the Apostle Peter's repentance. He remembered the words of Christ wherein he forewarned him of his fall and withal considered that he had done accordingly; and this wrought upon his heart to move him to repentance, which doth teach us that the remembrance of the word of God is an excellent means to recover God's children from their falls. This is confirmed by the testimony of the Apostle Saint john, 1. john 3.9. where he saith, that Whosoever is borne of God sinneth not: for his seed remaineth in him, etc. that is to say he sinneth not impenitently, he lieth not along in sin: though sometimes through infirmity he fall into sin, yet the seed of God's word always abideth in him, and straightway reduceth him into the way again. And David maketh the remembering of the word of God, and the examining of a man's life thereby, an effectual means to redress his ways, yea though he be a young man, in whom the heat of his affections is more violent. Wherewith, saith he, shall a young man redress his way? in taking heed thereto according to thy word. Psal. 119.9. We read in the book of Nehemiah, that when the people of Israel had sinned in taking them wives of the Idolatrous Nations, and had lain in that sin a long time without repentance, Ezra that learned Scribe put them in mind of the heinousness of their sin, Nehem. 8.18. & 9.1.2. etc. by rehearsing to them the law of God in that behalf; which wrought so upon their consciences, as presently they repent of the fact in sackcloth and ashes. Yea though peradventure, 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 stir him up to repentance. For the word (as also the Sacraments) doth not only profit a man for the present while he heareth it, but it is many times effectual afterwards. And therefore, it is called long-lasting food, the strength whereof abideth with a man even all his life. Yea as Physic, with a man taketh which no great desire, nay many times even against the stomach, doth yet work profitably upon the body: So the word of God, which a man at the instant heareth with no great devotion, may afterwards be called to mind with great benefit. Adam at the first did not regard the word of God as he should, when he told him, Gene. 2.17. & 3 11. etc. that in what day he tasted of the forbidden fruit, he should die the death: but afterward, when the Lord put him in mind of it again, he remembered both what God had said, and what himself had done, and so came to repentance: 2. Chro. 33.2. & ● 2. King. 21.16. Manasses thought it no sin to commit Idolatry, and to cause the streets to swimne with innocent blood, even from corner to corner: But after God had humbled him by captivity, the remembrance of the word brought him to a sight of his sin, and made him seek reconciliation with God. Yea which is more; The remembrance of the word is a notable means to prevent the falling into sin, and not only to recover a man that is fallen. As David saith, he hide the word of God in his heart, Psa. 119.11.105 that he might not sin against him. And to this purpose he calleth the word a lantern to his feet, and a light unto his path. As a man that hath a candle and a lantern carried before him, may keep himself from falling in a dark night: so if a man always carry the word of God before him, it will preserve him from falling into sin. Psal. 19.11. And he affirmeth by his own experience, that the word had made him circumspect and wary in all his ways, that he might not offend. And Saint james saith, James 1.25. that the hearing of the word with remembrance of it doth make a man a doer of the work. The word is a wonderful means being well remembered to keep a man in a holy awe and order, that he shall not break out into sin. Yea it is possible, by remembering the precepts of the word, to be armed against all sin whatsoever. As Solomon testifieth at large: Prou. 2.10.11. When wisdom, saith he, entereth into thy heart, and knowledge delighteth thy soul. Then shall counsel preserve thee, and understanding shall keep thee And deliver thee from the evil way etc. 12. And a little further, And it shall deliver thee from the strange woman etc. And again, 16. he exhorteth to bind the precepts of the word upon our heart, and to tie them about our necks; That is always to have them in remembrance and before our eyes: and he giveth 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 talk with thee. 23. For the commandment is a lantern and instruction a light, 24. etc. to keep from the wicked woman etc. Where he ascribeth a singular efficacy to the word of God diligently remembered, to preserve a man not only from sin in general, but even from that particular sin of whoredom, the enticements whereof are so pleasing to the flesh. So that it is apparent that it will even break the neck of all our sins. Whereas on the contrary side the forgetfulness of the word is the cause of all evil. When men are forgetful hearers, as Saint james faith, and cast the word of God behind their backs, jam. 1.24.25. Psal. 50.17. no marvel if they fall into any sin. And indeed, what knowledge soever they have of the word otherwise, yet when they fall into sin, they forget all. As David no doubt knew well enough what a filthy sin adultery was; 2. Sam. 11.4. yet for the present his eyes were blinded, that he had not the use of his knowledge, and so occasion being offered he was overcome. If a Zech. 53. Ecclc. 23.11. swearers, b jere. 17.27. Nehem. 13.18. if profaners of the Sabaoth c Gal. 5.21. 1. Cor. 6 9.10. Ephe. 5.5.6. if covetous persons, whoremasters, and drunkards could but remember the fearful threatenings denounced in the word against those sins, doubtless they would never be so cruel to their own souls, as to rush so desperately into these sins, 2. Cor 4.4. or to continue so impenitently in them as they do. But the God of this world hath blinded their minds and for the time razed out of their hearts the remembrance of the word, and so holdeth them captive in sin. This doctrine, to make use of it in a word, Use. doth serve to admonish us, not only to be careful that the word may often sound in our ears, but also to do our endeavour, to remember and lay up the instructions thereof for the amendment and reformation of our lives. And to the end we may the better perform this duty, we must often and diligently meditate of the word which we have heard: As the Lord commanded joshua saying. Josh. 1.8. Let not this book of the law depart out of thy mouth, but meditate therein day and night, that thou mayest observe and do according to all that is written therein etc. A man can never perform the duties that God requireth, nor avoid the sins that God forbiddeth, unless he occupy himself in meditating of the word. And therefore David maketh it a property of a godly man, Psal. 1.2. to meditate in the law of the Lord day and night. And he saith, it was his own practice. O how I love thy law! & 119.97.101. it is my meditation continually. And this made him refrain his feet from every evil way. This is a notable means to confirm and strengthen the memory that it may retain the word. Yea when the word is almost forgotten, meditation of one piece bringeth in another. A Scholar though he be never so apt & capable to conceive of his lecture assoon as his Master readeth it unto him, yet if he do not meditate of it afterwards, it will profit him but a little: so in like manner, though a man do never so rendily apprehend the doctrines of the word; yet if he do not by meditation call them to remembrance, and, as it were, rivet them into his mind, they will easily be forgotten. And therefore, Psal. 62.11. David saith that when God spoke 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 again. And this should be the practice of us all, if we desire to reap any found benefit by the word. Before the Cock crow, thou shall deny me thrice.] Our Saviour Christ being God and knowing what should come to pass, foretold that Peter should deny him. It was decreed before that it should so fall out, and it could not otherwise be. Why then, may some say, is Peter to be blamed? Nay rather, why should not his fact be excused, seeing he did no more than 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 resolving of this question. We are to know, that it is true indeed, that all things that are done in the world fall out by the providence of God, and that his purposes can by no means be 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 disannul it? And a little before, Like as I have purposed, so shall it come to pass, and as I have consulted it shall stand. For as the Apostle saith, jam. 1.17. With God their is no variableness, nor shadowing by turning. Yea it is true also, that seeing God's providence is the first immutable cause of all things, it doth impose such a necessity upon all second causes, that their effects cannot be hindered, nor the manner of doing them be changed, nor the time of producing them be deferred. And yet nevertheless, man in all his evil actions must needs 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 whatsoever it will. For God ruleth and governeth the will of man according to the nature of it, and no otherwise. Now the nature of the will is to will whatsoever it lusteth, whether it be good or evil, freely and willingly, not by constraint or against the will: for otherwise it were no will, but a nilling tather. So that God's foreknowledge is no cause at all of the evil actions of men. And this Peter Martyr illustrateth by an apt similitude. Pet. Martyr. Loc. come. clas. 2. cap. 2. We, saith he, do often stand by and behold men playing together at some game: notwithstanding we cannot say, that the knowledge and sight which we have of their gaming, doth impose any necessity upon them; though while we behold them in their game they do necessarily play. As therefore that necessity 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 objected; why doth not God overrule the will of man, seeing he is able, and hinder him from falling into sin? I answer, that man indeed, who is under the law, if he should not hinder evil from his neighbour, when it lieth in his power, should be blameworthy: as our Saviour saith: Mark 3.4. that not to save life when a man hath ability to do it, is to kill. But God is above the law, and therefore, that is good in him which is evil in man. Yea he, doth it always to a good end. For he knoweth, that man being by nature evil cannot but sin, unless he be prevented by the especial assistance of his grace; and that he cannot but fall unless the staff of his spirit do support him. Psal. 23.4. and yet in great wisdom he suffereth him to fall, partly to declare his justice in punishing of sin, Gualt in Zech. Homil. 5. partly, to manifest his mercy in pardoning sin, and partly, to show man his frailty and weakness, that he may be more heedful 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 afterwards, and the other besides their meaning and intent may execute the judgements of God. Thus was David by his adultery made more temperate, thus was Peter by his denial made more stout in confessing of Christ, and thus was Paul by his cruel persecutions made more fervent and earnest in preaching of the truth. a Deus sicut bonarum naturarum optimus creator est; ita malarum voluntatum iustissimus ordinator. Vt cum malè illae utuntur naturis bonis, ipse bene utatur etiam voluntatibus malis. de Ciu. Dei. lib. 11. c. 17. And to this purpose Saint Augustine hath a good saying. That God, as he is the best creator of good natures, so he is the most just orderer and disposer of evil wills: that when they use their good natures ill, he may use their ill wills well. b Quis tam impiè desipiat, ut dicat Deum malas hominum voluntates quas volverit, quando volverit, ubi volverit, in bonum non posse convertere? Euch. ca 97 And in an other place. Who, saith he, is so wickedly foolish, as to say, that God cannot turn to good whatsoever evil wills of men he will, when he will, and where he will? We must not therefore cast the cause of our sins upon God, as though we were any whit the more excusable, because we do nothing but what God hath foreknown and determined. judas in betraying Christ did no more than God had determined, for our Saviour saith, The son of man goeth as it is written of him. Yet judas is not excused for all that. No, Christ pronounceth a woe against him, and saith, it had been good for him, if he had never been borne. Mat. 26.24. The jews in crucifying of Christ did no more than that which God and his counsel had determined to be done. Act. 4.28. & 2.23. & 3.18. And yet their deed was most damnable and accursed in the sight of God. Pharaoh in opposing himself so rebelliously and stubbornly against God: what did he else, but that which the Lord foreknew and fore told also to Moses and Aaron: Exod. 3.19. & 7.3.4. And yet for all that the Lord is justly glorified in his confusion. Exod. 9.16. God hath decreed, and as our Saviour Christ saith it cannot be avoided, but offences will come, and there is a necessary use of them, for the trial of Gods elect: and yet woe is that man by whom they come. It were better for him that a great millstone were hanged about his neck, and that he were cast into the Sea. Luk. 17.1.2. So the Lord calleth the army and tents of the Assyrians, Gualt. in joel. Homil. 5. which he threatened to send against the Israelites, his army & his tents; and he maketh that cruel tyrant Senacharib the executioner of his word joel. 2.11. And he calleth him the rod of his wrath, and the staff of his indignation Isa. 10.5. Whereby we see, that when God will have his judgements executed, he useth many times the help of wicked men. And yet they are not thereby excused, when with sword and fire they make havoc of all. For it is their own malice that carrieth them to wickedness: and the ambition, the covetousness, the cruelty or whatsoever other corruption did set them on, is from themselves, and is not instilled into them from above. But God in his wisdom and justice useth their malice to a good end, either to exercise the faith of his children, or to punish the wicked. If it be objected that they fulfil the will of God, which no man can resist, Rom. 9.19. as the Apostle saith, and therefore they may seem to be without blame: I answer; howsoever this be true: yet the actions of evil men do differ in the end which God and they do properly aim at. And that that they do, they do it not in obedience to the will of God, but to fulfil their own desires; howsoever God that bringeth light out of darkness, directeth their actions to the glory of his name. And to this purpose the Master of sentences saith well, a Videtis quia non quid faciat home, sed qua voluntate consider andum est. In eodem facto invenimus Deum, quo Judam Deum benedicimus, judam detestamur▪ quia Deus cogitavit salutem nostram, judas cogitavit pretium quo vendidit dominum. etc. lib. 3. dist. 21. C. that we must consider in every action, not what a man doth, but with what intent he doth it. We find God; saith he, in the same action wherein we find judas; we bless God, but we detest judas: because God intended our salvation, and judas intended the price for which he betrayed his master. So that a divers intent maketh divers actions. The like we see in joseph his brethren. When they sold him into Egypt, they fulfilled the will of God, for by that means the Lord provided for his Church in the famine as joseph saith, Gen. 45.5.6.7. & 50.20. But did they intend this in selling of him? Nothing less; they only did it in revenge, to satisfy the hatred they had conceived 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. b D. whittaker's answer to Cam●ians 8. reason. The will of God is ever fulfilled (saith Hugo de Sancto Victore) 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 own will, to fulfil the will of God, but by his secret c Omnes di●●e providentiae serviunt, sed alij obediunt taquam filii, & faciunt cum ea quod bonum est: alij ligantur ut servi, & fit de illis quod justum est. Ita Deus omnipotens, dominus universae creaturae, qui fecit omnia, sicut scriptum est valde bona. sic ea ordinavit, ut & de bonis & de malis bene faciat. Et paulo post. Sic fit ut & malus homo & malus Angelus, divinae providentiae miluent, sed nesciunt quid boni de illis operetur Deus. Aug. de agone Christiano. providence. And in this case S. Augustine speaketh divinely. All men saith he, do serve the providence of God; but some obey as children, and do with it that which is good, and others are bound as slaves and servants, and there is done in them that which is just. Thus God almighty, the Lord of all creatures, who made all things, (as it is written) exceeding good, hath so ordered them, that he doth that which is good, both in the good and in the bad. And a little after. Thus it cometh to pass, saith he, that both evil men and evil Angels do fight under the banner of God's providence, but they know not what God worketh by them. Besides, how could they know that that which they do is the will of God, seeing God hath commanded the contrary in his law. For not the secret, but the revealed will of God, must be the rule of men's actions. And therefore it is in vain to pretend the will of God as any excuse for our sins. So he went out,] This is the preparation whereby he addresseth himself unto his repentance. Being now awaked, as we have heard, and brought to the light of his sin, he presently departeth out of that wicked place. There he was first drawn to sin, and therefore, he cannot endure to tarry any longer in it. He hath now conceived such an hatred and detestation of his sin, that he abhorreth every thing that had been any occasion thereof. Doct. When men repent, they must avoid all occasions that might hold them still in sin. From whence we learn, that when a man once beginneth to repent of any sin, he must carefully avoid all occasions that might hold him still in his sin. For as at the first we are of ourselves very apt and prone to fall into sin (as we heard in the beginning) so also after we have repent of our sin, we are as prone to fall back again into it, if our care be not the greater a Vt paenè extinctum cinerem si sulphur tangas, vivet & ex minimo maximus ignis erit, etc. Ovid 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 spark left, if you put gunpowder or brimstone or such like matter to it, it will kindle again, and easily grow to a great flame: so when a man by the grace of God, and by daily excercise of the work of mortification hath almost subdued his sins, if he be not still careful to avoid all occasions, they will break out again, and grow to as great an height as before. Whatsoever it is that hath been any occasion to draw us to sin at the first, will easily prevail with us again, if we be not the more wary and vigilant. When a man by taking cold hath fallen into some dangerous disease, and is at the last recovered of it, he will be more heedful ever after. So should we be in this case; and the rather, because as well in the soul as in the body, a relapse is most dangerous. b Ictus piscator sapit. Terretur minimo penae stridore columba, unguibus accipiter saucia facta tuis. Vitaret caelum Phaeton, si viveret, & quos Opta vit stultè, tangere nollet equos. ovid. Trist. The burnt child (as the Proverb is) dreadeth fire. The horse that hath been plunged and foiled in some quackmire, can not easily be drawn into it again c Tranquillas etiam naufragus horret aquas. Qui semel est lasus fallaci piscis ab hamo, Omnibus unea e●bis aera subesse putat. ovid. de Ponto. The Mariner that hath suffered shipwreck is for ever after afraid of the sea, even when it is most calm. The fish that hath once been: wounded with the hook, is always suspicious of the bait. d— que bellua ruptis cum semel effugit reddit se prava 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 been caught, and hath broken the snare, will hardly be entrapped again. If nature have made all creatures thus careful to prevent bodily dangers, much more should we be careful in the case of our souls, that when once by the mercy of God, we have escaped from the filthiness of the world, we be not tangled again therein, lest the latter end be worse than the beginning, as the Apostle Peter saith. But among all occasions of sin, there is none more dangerous, as hath been said, then evil company. For if a man forsake not his former evil companions, they will easily prevail with him to hinder the gracious work of his repentance, and to hold him still in his sin. And therefore the Apostle Paul testifieth of himself, that when he was converted from his persecuting, by the heavenly vision, he did not return to Jerusalem to the high Priests, Gal. 1.17. for no doubt they would have befooled him, and would have laboured by all persuasions to draw him to their part again, Acts 9.19.26. but joined himself to the disciples of Christ, that by conversing 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 unto him. If he had done thus at the first he had never been overtaken with so great a sin. This serveth first for the just reproof of all those, that Use. 1 would persuade both themselves and others, that they do repent, and yet continue their former courses, they are still fit for all companies, still they can play the good fellows with the best. The drunkard would make men believe that he hath repent of his drunkenness, and yet he frequenteth the Alehouse as much as ever he did. The whoremaster would bear men in hand, that he hath left his whoredom, and yet he hanteth wanton and lascivious company still. These men may talk of repentance; but the truth is, they never came where true repentance grew. For as he that hath surfeited of any meat, will take heed how he be too bold with it again: so he that seethe the hurt that hath redounded to him by his sin, will take heed how he meddleth any more with it, or the occasions of it. As he that hath been stung with a serpent, will take heed how he treadeth in the green grass: so he that hath been stung of sin, Eccle. 21.2. that biteth like a serpent, as the son of Sirach saith, will be more circumspect for the time to come; especially, if lewd companions have prevailed with him before, he will now shun all manner of society with them. And indeed how can a man delight any longer in his company, that hath been a means to bring him almost into hell? Use. 2 And therefore, in the second place we are to be admonished, to take diligent heed of all occasions of sin. As he that would keep his garments clean, avoideth every thing that might defile them: so if we desire to preserve our souls from sin, we must carefully shun whatsoever might any way be occasion thereof. We should say with the Church in the Canticles, though in another sense. I have put off my coat, Cant. 5.3. how should I put it on? I have washed my feet, how should I defile them? by the mercy of God I have put off the filthy rags of my sins, how should I put them on again? I am washed in some good measure by the spirit of God from my corruptions, why then should I defile myself any more? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, proripuit se Bez. Went out.] The Evangelist Saint Mark relating his story useth a word of great signification: as much as he rushed out of the doors, 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 haste that he made to seek reconciliation with God. Assoon as ever he was once awaked, as it were out of a deep sleep, and convinced in his conscience of the heinousness of his sin, he deferreth no time to repent of it, but runneth as fast as his feet could carry him. From whence we may observe, that when God putteth any good motion into our hearts, or raiseth up any good purpose or desire within us, we must not stand to debate the matter, but must presently proceed to execution. In worldly business deliberation is very necessary: Deliberandum diu, quod statuendum semel. Seneca. and it is held a great point of policy 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 upon the occasion, as soon as it is offered, and even redeem the time by godly wisdom, Ephes. 5.16. as the Apostle saith. The reason is. First, because all delay breedeth danger. Sed mora damnosa est ovid. Metam. lib. 11. Mat. 26.19. This men know well enough in other things and therefore are careful to prevent occasion: yea it is said of judas, that when he had compacted with the high Priests to deliver Christ jesus unto them, he sought opportunity to betray him. If he sought opportunity to bring to pass so devilish a purpose as this was: much more should we seek opportunity, to effect the godly purposes that God by his spirit worketh in us. Otherwise, the Devil will easily turn us out of the way. Secondly, Qui non est hody, eras minus aptus erit. if we let slip the opportunity of well doing, when God offereth it us, we shall be more unapt and unfit for it afterwards. The seal must be set on, while the wax is pliable, the iron must be wrought while it is hot: otherwise, we see by experience, that if either of these be suffered to cool again, they wax harder than they were before. So if our hearts be once in some measure softened by the work of God's grace, if we suffer them to cool again, they will not so easily receive impression, as at the first. Eccles. 5.3. Deut. 23.21. And therefore that which Solomon exhorteth in the case of vows, is generally to be practised in all holy purposes, and good desires; we must not defer, nor be slack to perform them. And hereof we have plentiful examples in the children of God. David saith of himself. Psal. 119.59.60 I have considered my ways, and turned my feet into thy testimonies, I made hast and delayed not, to keep thy commandments. And in another place, I will pay my vows unto the Lord even now in the presence of all his people. & 116.14. He would not take any days with God, but what soever good duty he had purposed, he would presently perform it. So the prodigal son, after he had been beaten with his own rod, and thereupon once resolved to go and humble himself to his father, Luk. 15.18.19.20. did not debate any longer about the matter, but forthwith rose up and went his way. And Zaccheus having a great desire to see Christ, & 19.6. and being bidden by him to come down from the tree, it is said, he came down hastily, and received him joyfully. The good Eunuch being once instructed in the knowledge of Christ by Philip's preaching, and finding opportunity that he might be baptized, would not let it slip, Acts 8.36. but said to Philip, see here is water, what doth let me to be baptised? And Cornelius that devout captain, after that the Angel had commanded him to send for Peter that he might resolve him in the thing wherein he doubted, did not defer the time, & 10.33. but sent for him immediately. Now as this is generally to be done in the performance of all holy duties so especially in the work of repentance. Whensoever God worketh in us any good resolution to forsake our sins, Heb. 12.1. we must admit of no delay, lest the allurements of sin, and the subtlety of Satan do cause us altogether to neglect it. When we once begin to think of parting with our sins, they will entice us strongly not to leave them, they will hang fast upon us, and embrace us, as the ivy doth the Oak, that we shall have much ado to shake them off. judg. 19.5.6.7.8.9. etc. As the father in law of the Levite that came to seek his Concubine, when he saw him preparing himself to departed, by earnest entreaty caused him almost to stay two days longer than he would have done. So when our sins shall perceive that we are making preparation to departed from them, they will set upon us to persuade us, if it be possible, to stay yet a while longer; till at length, if we take not heed, the good motions of God's spirit will be quite extinguished in us. We must therefore be resolute in this case, and stop our ears against all allurements; though never so pleasing. As Abraham's servant that was sent to provide a wife for his son Isaak, when he had had good success, and had well effected the business which he came for, hasted home again to his master. And when Rebeccaes friends requested him to stay ten days, because they were loath to part with her on the sudden, he would not yield at any hand. No, Hinder me not, saith he, Gene. 24.54.55.56. seeing the Lord hath prospered my journey; but send me away, that I may go to my master, So should we suffer nothing at all to hinder us from returning to the Lord by repentance; but even make haste to forsake our sins upon the first motion thereunto. Yea as the Apostle exhorteth, we should even betake us to our wings, 1. Tim. 6.11. if it were possible, and fly away from them. As Lot was warned to hast out of Sodom, and to escape for his life, Gene. 19.15.16.17. that he might not be destroyed in that fearful punishment of the City: so should we make all possible speed to come out of our sins, lest otherwise persisting in them, they be the destruction of our souls. Make no tarrying saith Ecclesiasticus to turn unto the Lord, and put not off from day to day: Eccle. 5.7. for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, etc. The use of this doctrine is first general, Us. 1. general to reprove all those that are careless and negligent this way, who have many good purposes put in their hearts by the Lord, but for want of timely prosecuting of them, they never profit them. As namely, to give instance in some particulars. There are many that while they are hearing the word of God are very well affected, they are convinced in their consciences of the truth of it; and the sins which they hear reproved, for the present they purpose to forsake; and the duries they hear commended, they have some desire to perform: 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 Saviour saith in the parable of the seed, they depart away about other business, Luke 8.14. when they have heard the word, therefore, they become altogether fruitless and ineffectual. Others there are, who when the hand of God is upon them by sickness or some other visitation, so long as they feel the smart of the rod upon their backs, they purpose and promise great reformation: but assoon as ever the Lord hath removed his rod, they never remember it more; 2. Pet. 2.22. but return to their former courses, as the dog to his vomit. And herein they deal with the Lord, as the people of Israel did, who when God brought any calamity upon them for their sins, they presently returned, and sought God early etc. 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 upright with him, neither were they faithful in his covenant. For within a while, they turned back and dealt falsely, starting aside like a broken bow etc. And for this cause, the Lord compareth their repentance to the morning cloud, Hos. 6.4. which though it cover the face of the heaven for a time, yet is in a moment dispelled and scattered with the wind: and to the morning dew, which is soon dried up with the heat of the sun, as if it had never been. Yea they are like unto Mariners that are in danger of shipwreck by reason of some tempest. Who because life is sweet, and a man will give skin for skin, job. 2.4. jonah. 1.5. Acts 27.18.19. even the dearest thing that he hath for the safeguard of his life, as the Devil said of job, do cast over board even their richest wares to lighten the ship; yea sometimes the very tackling of the ship which is most necessary for them: but assoon as ever the storm is ceased, and the Sea is calm again, they are sorry that they have cast out so much, and labour to recover again something of that which they had lost. So these men, when the storm of God's anger disquieteth their souls, and that they think there is no way but one with them, they pretend to empty themselves of all their sins. The swearer maketh great protestation to leave his swearing. The drunkard his drunkenness. The whoremaster his whoredom etc. But if it please God to restore them to their former health, it grieveth them much that they have bound themselves in that manner, Ipsias penitenti●e agunt paenitentiam Ambros. de paenit. ●t. l. 2 c. 9 and they recover afresh the sins which they made show to have forsaken: thus as it were repenting of their repentance, as Ambrose saith. And of this we have a fearful example in the jews. The Lord had brought the Chaldeans against them for their sins, who besieged jerusalem with a great army. Whereupon the people being in a strait, hypocritically, as their manner was, humbled themselves before God, and finding that among many sins, whereby they had provoked the Lord to wrath against them, this was one of the greatest, that they had made of their brethren the Hebrews bondslaves, and kept them so contrary to God's commandment Deut. 15.1.22. jere. 34.10. they made a solemn covenant, that every one should let his servant and his handmaid go free; and accordingly they obeyed and let them go. But when God upon this their feigned humiliation had sent the Egyptians to invade Chaldea, and so had caused them to raise their siege, it is said, that the people repent of their covenant, 11. and caused the servants and the handmaids whom they had let go, to return, and held them in subjection as before. This was a wretched and a woeful repentance. And therefore if at any time our lips have promised, and our mouth hath spoken any thing to God, Psal. 66.13.14. when we were in affliction, as David saith, let us not defer the time, but assoon as ever God hath enlarged us, let us with all speed address ourselves to perform it. It is strange to see with what great eagerness men pursue and posecute their worldly desires. He that would be rich, I warrant you, he foreslacketh not his time, but as it is in the Psalm, Psal. 127.2: he riseth early, and goeth late to bed, and all his life he eateth the bread of sorrow. Yea many times, men make exceeding great haste, to effect and bring to pass their sinful purposes. Their feet run to evil, and they make haste to iniquity. Yea they turn to their race, with as great violence, Isa. 59.7. Jere. 8.6. as the horse rusheth into the battle: They work all uncleanness even witb greediness, Ephes 4.19. Mich. 2.1. as it were striving who shall have the mastery in sin. And when they plot and devise wickedness on their beds, as their manner is, it is not long before they practise it, but assoon as ever the morning is light they go about it. And so did that wanton damsel that danced before Herod, and pleased him so well, that he promised to give her whatsoever she would ask, even to the half of his Kingdom; Mark 6.25. when her mother had persuaded her to ask no other reward but john Baptists head, it is said, that she came in straightway with great haste, as though she had thought every minute an hour, till she had obtained it This earnestness that is in wicked men in this case, shall condemn our coldness and remissness, that suffer so many good desires to be quenched in us, for want of diligent following of them. And therefore, if we have any good purpose let us not defer it, let us not give place to the Devil, and strangle our good motions by profaneness, but let us immediately prosecute them, that they may have the good effect of grace in us. Use. 2. Secondly more particularly, this doctrine serveth to reprove all them, that do put off the special work of repentance, though the Lord call them thereunto, and offer them never so fit opportunity. Some because they are young and lusty, think it too soon to think of repentance. They must yet follow their pleasures, and take their swinge, as they call it, and afterwards, when they are old and good to nothing, than it will be time enough to turn to God. That which Solomon spoke in jest 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. Rejoice O young man in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes, etc. And S. Augustine confesseth, that before his conversion this was his practice. But how dangerous this is, he showeth elsewhere. a Dicet aliquis juvenis 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 myself dangerously with a sword, and when I have done, I will go to the Physician. And therefore, in that excellent Book of his confessions, he speaketh to all young men in his own person, persuading them not to defer the work of repentance. b Quamdiu cras cras, quare non modo, quare non hac hora sinis turpitudinis meae. Non est crede mihi sapientis dicere vivam: sera nimis vita est crastina, vive hody Mar. l. 1. Epigr. 16.— properat vivere nemo satis. idem. l. 2. Epigr. 90. Cras hoe fiet. idem. Cràs fiet, etc.— sed cum luxaltera venit, Jam cras hesternum consumpsimus. etc. Pers. sat. 5. How long saith he, shall I say to morrow, to morrow? why do I not now? why do I not this hour make an end of my filthiness? yea the very Heathen Poets have condemned this procrastination in all good purposes and would have 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 sins without repentance till he be old, he shall find it a most difficult matter to overcome them, partly, because they will be grown so headstrong, and so confirmed by custom, that they will hardly be subdued. It is as easy for the Black Moor to change his skin, and for the Leopard to change his spots, as for a man to forsake an old sin. jerem. 13.23. And hence it is, that young men by continuance and long custom, make their sins of a double dye, even crimson sins, as the Prophet saith. Isa. 1.18. Yea they are like a disease in the bones, whereof if one recover, many do rot away. And partly, because as sin gathereth strength: so we in our old age become weaker in all the faculties and powers of body and soul, and therefore far unfit for the great work of repentance in mortifying and subduing our sins. It is reported of Alexander that great Conqueror, that when his Master Aristotle persuaded him to forbear the wars till he were grown to a full and perfect age: he answered in this manner. I fear lest if I tarry till I come to that age, I shall lose the heat and vigour of my youth. So may we answer all temptations whatsoever, whereby we shall be persuaded to defer our repentance till we be old. And indeed old age is a burden and a sickness itself, c Senectus ipsa est morbus. Terrent. Phor. Diog. Laert. in vita Dionis. and therefore altogether unable to undergo so great a task as this is. Yea the Philosopher called it the Haven of all evil, because innumerable maladies, and cramps and aches, and sicknesses do flock thither, as into a common receptacle. And this doth Barzillai confess to David. I am this day saith he, fourscore year old, and can I discern between good or evil? Hath thy servant any taste in that I eat or drink? 2. Sam. 19.35. Can I hear any more the voice of singing men and women? Wherefore then should thy servant be any more a burden unto my Lord the King? He confesseth, that his age had so decayed all the powers of body and soul, as that he was utterly disabled from attending on the King. Much more shall a man be disabled from attending the work of grace. And hence it is that Solomon calleth the days of old age, Eccles. 12.1. evil days. Remember now saith he, thy creator in the days of thy youth, before the evil days come. Not because they are evil in themselves, but because of the manifold miseries that do accompany them. So that if a man shall be careless in his youth, and think when he is old to do great matters, to frequent the Church & hear the word etc. He may peradventure be deceived. For many times we see the strong men, Verse 3. that is the legs that should carry the body, do bow themselves, and wax faint and feeble: or if their strength continue, yet the hearing decayeth, the doors are shut without. 4. If he say yet he will read the word privately, though he be not able to go abroad: alas how can he do that when his sight shall fail him, when they wax dark that look out by the windows? 3. If he shall yet think to meditate of the word for the comfort of his soul: alas he shall feel so many aches in his bones, so many cramps in his joints, and so many pains in all parts of his body, as he shall have little leisure to think of any thing that is good. And therefore as all men would condemn him for a fool, that having a great burden to be carried, would lay it on the back of a poor weak beast, that hath enough to do to bear up itself, 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 upon his decrepit old age, which is ready to sink under the own burden a Esto, multa tibi annorum curricular estant, adolescens es utique ad senectutem victurus & senium, quid necesse habes amittere tanta tempora, perdore tanta lucra? Nihil praetiofius tempore. sed heu nihil body vilius aestimatur. Transeunt dies salutis, & nemo recogitat: nemo sibi non reditura momenta perijsse causatur. Bern. declamat. Yea if a man were never so certain, that he should both come to old age and that it should be no hindrance to him in the work of repentance: why should he lose such a time, and deprive himself of such advantage which his youth offereth him? It is lamentable to consider, that though nothing be more precious than time, yet nothing is more basely accounted of. The days of salvation pass away and no man regardeth it, no man considereth that his time which will never return again, doth perish from him. Again, it is the greatest injury unto the Lord that can be, for a man to consecrate the prime days of his youth to the service of the Devil, in the pursuit of sinful pleasures, and the dog days of his old age to the Lord. Herein men deal with God as the people of Israel did. Who if they had ever a lame, or a scabbed, Mal. 1.8. or a sick beast, they would bring that to the Altar, as though any thing had been good enough for the Lord, but all the fat and well liking they kept to themselves. So these men reserve the flourishing days and strength of their youth, & devote them to their own purposes: and serve God with the rotten bones of their old age. Others there are, that because they are yet in health, think that they need not repent, but may still take their pleasure in sin, and so put off the work of repentance till they be sick and lie a dying: an hour before the last gasp is soon enough to begin this business. a 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. job. 21.13. & 24.24. Saint Augustine being asked what he thought of such a man, made this answer: I do not say he is saved, nor I do not say he is damned. But I would advise thee to repent while thou art in health. The reason is, first because if a man do not repent till he be weakened and disabled with sickness, his sins forsake him, he forsaketh not them. What thanks is it for a drunkard to give over drunkenness, when he is not able to go any longer to the Alehouse? or for the whoremaster to leave his whoredom, when he hath no strength for the performance and execution of his filthy desires? A man should willingly of himself part with his sins even while he is able to commit them, & not by constraint, when there is no remedy. Secondly, there is great danger that death should prevent him before this time. For do we not see many taken away on the sudden, before ever they look or prepare for it? They spend their days in wealth, and suddenly they go down the grave, as job saith: and are cropped off as an ear of corn. Have we not examples every day almost of some that go well to bed at night, and are sound dead in the morning? and of others that drop down by the high way side, and die in the field? As the candle burneth bright for a time, but if one blast of wind come over it, it is put out, and there remaineth nothing but a stinking snuff: so many a man flourisheth for a while, but in a moment God taketh away his breath, and there remaineth nothing but a filthy stink of his sins, whereof he had not repent. We may not take upon us to determine peremptorily of such, Rom. 11.33. because the judgements of God are unsearchable, and his ways past finding out. But yet the case is fearful, and that which befalleth one may befall another. Death is fitly compared to an Archer: For as the Archer sometimes shooteth over, and sometimes short, sometimes on the one hand and sometimes on the other, but at last he hitteth the mark. In like manner, death sometimes shooteth over thee, and hitteth thy superiors, sometimes he shooteth short and hitteth thy inferiors: sometimes he shooteth on thy right hand and taketh away thy friends, sometimes 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 will hit thyself: thou knowest not how soon. And therefore, it was good counsel that Eleazar the jew gave to one that asked his advise in this case. Namely, that a man should repent one day before his death: and when the other replied, that no man knoweth, saith he, the day of his death: therefore, saith he, repent to day lest it be too late to morrow. But suppose that this do not befall them, but that they die an ordinary death; yet for the most part there are so many hindrances in sickness, 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 have but little leisure for this business. For besides the painfulness of the disease, which is no small impediment in this case, a man shall be so accumbered with taking order for his worldly estate, and so vexed and disquieted with the weeping and wailing of his friends, that he can little attend to think of his soul. 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 near to destruction, to put off the remedy until death. But be it, that he prevent much of this trouble in his health, by setting his house in order before hand as the Prophet Isaias commanded King Hezekiah. 2. Kings. 20.1. yet many times by the judgement of God upon him, he dieth suddenly, bereft of all sense and feeling of his sins, and of all comfortable assurance of the pardon of them, and possessed with dullness of heart and drowsiness of spirit. As one saith well. a Saepe moriens obliviscitur sui, qui dum viveret oblitus est Dei. 1. Sam. 25.37.38. A man oftentimes forgetteth himself when he lieth a dying, that forgot God while he lived. Thus was it with Nabal, his heart died within him, and he was like a stone: he had a fair time as we say, he lay sick ten days after before he died. But how could he repent, when his heart was dead before? Our times are full of such. And I fear me, it is the case of a number of those, whose death the world so much admireth and commendeth, that they die like lambs. I wish they die not rather like blocks, giving no comfortable testimony of their faith in Christ, or sorrow for their sins. And such are they that David speaketh of, that there is no bands in their death, Psal. 73 4.19. but they depart as meekly or as still as a child in the cradle, and yet for all that he saith, they are suddenly destroyed and horribly consumed. Yea our Saviour hath taught us, that a man may have good words in his mouth and call upon God, and yet go to the Devil. Mat. 7.22.23. Last of all, though he escape all these dangers, yet who can tell whether God will hear him when he crieth at the last gaps or no? b justum est, ut a Deo contemnatur moriens, qui Deum omnipotentem contempsit vivens. Prou. 1.24.28. Quid enim quod differas? An ut plura peccata committus? Ambros. de penitent. lib. 2. cap. 11. For is it not a just thing, that God should contemn him in his death that contemned God almighty in his life? And hath not the Lord threatened in plain terms, that because he hath called, and men refuse, and hath stretched out his arms and none would regard: therefore they shall call and cry upon him, even till their hearts ache, and he will not hear them? And therefore, let us not defer this so gracious a work, but presently address ourselves to repent of our sins: otherwise the longer we put it off, the more we shall increase the number of our sins. But notwithstanding all that hath been said, it is strange to see how the most men labour to confirm themselves, and to harden their hearts in their sins: And all because God is merciful. It is true indeed that God is rich in mercy. Ephes. 2.4. Yea his mercies are over all his works. Psal. 145.9. And therefore if men would make a right use thereof they should rather be led to repentance thereby, than any way settled in security Romans 2.4. For as Bernard saith well, a Quae maior iniquitas, quam ut inde à te creator contemnatur, unde 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, etc. Ab sit tamen ab eius perfectione, ut quod dulcis est, justus non sit; quasi simul dulcis & justus esse non possit. cum mel or sit justa dulcedo, quam remissa: imò virtus non sit dulcedo sine justitia. Bern. de gradib. humilitatis what greater iniquity can there be then that thy creator should for that be contemned of thee, for which he deserved more to be loved? What greater iniquity can there be, then that seeing thou doubtest not of God's power, but that he that made thee, is able to destroy thee: yet thou trusting in his great mercy, whereby thou hopest that though he can, he will not punish thee, dost render him evil for good, and hatred for his good will. Surely, if he be such a one as thou imaginest, thou dealest so much the more lewdly, if thou dost not love him. And if he suffer any thing to be done against himself, rather than he will do any thing against thee; what malice is it in thee, not to spare him, who spareth not himself in sparing thee? But far be it from his perfection, that as he is merciful, so he should not be just, as though he could not be both just and merciful together: especially considering, that mercy is better when it is just, then when it is remiss: yea mercy is no virtue without justice. b Quantò duitius Deus expectat ut emendetis, tantò gravius judicabit si neglexeritis. Aug. de vanitate saeculi. Yea the longer that God in mercy expecteth thine amendment, so much the more grievously will he punish thee if thou neglect it. c Deus quantum patris pietate indulgens & bonus est, tantum iud cis maiestate metuendus est. Cyprian. Serm. 5. de lapsis. For look how indulgent and gentle the Lord is in the kindness of a Father, so much is he terrible in the majesty of a judge. d Paravit calum, sed paravit & tartarum. Paravit refrigeria, sed paravit etiam aeterna supplicia. Paravit inaccessibilem lucem, sed paravit etiam perpetuae noctis vastam aeternamque caliginem. idem. lib. 2. Epist. 7. And as he hath prepared heaven, so he hath prepared hell. As he hath prepared a place of comfort, so he hath prepared also eternal torments. As he hath prepared the light which none can attain unto: so he hath prepared also the vast and eternal mist of perpetual darkness. To this purpose agreeth that saying of Saint Augustine. e Multum delectat omnes peccatores, quia misericors & miserator dominus, etc. Sed si amas tam multa initia, tunc ibi & ultimum quod ait & verax. Si enim nihil aliud diceret, nisi misericors & miserator dominus, etc. quasi iam converteres te ad securitatem & impunitatem, & licentiam peccatorum, faceres quod velles, etc. Et si quis te bene admonendo obiurgaret, obsistere impudenti front, Quid me terres de Deo nostro? ille misericors est, etc. Ne talia homines dicerent, unum 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. job. 39.16.17.18 It is very pleasing, saith he, to all sinners, that the Lord is merciful and gracious, slow to anger etc. as it is Exod. 34.6.7. But if thou love so many beginnings, fear that which he saith at the last, that he is true also. For if he should have said nothing else but merciful and gracious etc. thou wouldst strait fall to security, and promise to thyself impunity, and take liberty to sin, and to do what thou wilt &c. And if any man should admonish and reprove thee, thou wouldst resist with an impudent forehead & say, why do you terrify me with our God? he is merciful etc. Lest men should speak in this manner, he hath added one word in the end, where he saith, that he is true. Whereby he hath shaken off the joy of evil presumption, and hath brought the fear of godly sorrow etc. Yea as the Scripture hath highly extolled the mercy of God to repentant sinners, so it hath fearfully set out his rigour and severity against the impenitent. It is a fearful thing, saith the Apostle, to fall into the hands of the living God: and our God is even a consuming fire. There is nothing so cold as lead, and nothing so scalding if it be heated: there is nothing so blunt as iron, and nothing so sharp if it be sharpened: there is nothing so calm as the Sea, and yet in a boisterous weather there is nothing so tempestuous. So likewise there is nothing so merciful as God, and yet if he be provoked, nothing so terrible. Whosoever will live in sin and yet dream of mercy, he deceiveth himself. For as there is no law written against them that have the fruits of the spirit; so there is no Gospel written for them that bring forth the fruits of the flesh. A presumptuous person may be fitly compared to the Ostrich, which layeth her eggs in the earth and maketh them hot in the dust, as job saith, and when she goeth from them, she taketh her marks by the seven stars. Afterward when she would return, she looketh to the star, and under it seeketh them; but it being removed in the mean while, she cannot find them, and so her eggs are trodden under foot and broken by wild beasts, so that she seldom bringeth forth any young. So a sinner that presumeth too much of God's mercy, sometimes by the instinct of the spirit hath some good purposes to do well, but he quickly departeth and leaveth them, presuming that by the mercy of God he may return to them again when he list: but while he deferreth to prosecute those good purposes and to bring them to effect, Christ withdraweth his mercy from him, and so they are trodden under foot by the Devil. And therefore it is good to keep the golden mean between the mercy and justice of God, a Proinde diligentes misericordiam Dei, & metuentes justitiam, nec de remissione peccatorum desperemus, nec remaneamus in peccatis, scientes quod illa omnium debitae sit exactura aequitas iustissimi judicis, quae non dimiscrit misericordia clementissimi redemptoris August. de fide ad Petrum Diacon. that loving the one, and standing in awe of the other, we may neither despair of the forgiveness of our sins, nor securely continue in them: knowing that the equity of a most just judge will exact all those sins of all men, which the mercy of a most kind redeemer hath not pardoned. Indeed the Lord is long before he punish, but yet forbearance is no quittance b Raro antecedentem scelestum deseruit pede paena claudo. Horat. li. 3. ode. 2 Psal. 140.11. & 50.21.22. Ezech. 18.21.22 and it is seldom seen, that punishment is so lame, that it cannot overtake a sinner. Evil saith David, that is the punishment of sin shall hunt, and pursue like a bloodhound, the wicked person, and bring him to destruction. And howsoever the Lord many times seethe and saith nothing, yet in the end he will reprove sinners and set in order before them the things that they have done. But they have Scripture to allege for their warrant in this case. For the Devil hath made them wise to their own destruction. Hath not God, say they, promised, that at what time soever a sinner doth repent of his sins from the bottom of his heart, he will put all his wickedness out of his remembrance? Yea there are many that have never a word of Scripture beside, which yet have this sentence at their finger's ends, for they make it the very Neck-verse of their souls. It cannot be denied, but the saying is true: for it is the holy word of God. c Omni homini in hac vita potest utilis esse paenitentia, quam quocunque tempore homo egerit, quam libet ini quus, quam libet annosus, si toto cord 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 be very profitable for every man in this life, which at what time soever a man shall perform, though he be never so wicked, and have never so long continued in his sin, if with his whole heart he renounce his sins past, and in the sight of God shed for them the tears not of body only, but of his soul, and shall endeavour to wash away the stains of his ill deeds by good works, he shall straightway obtain the pardon of all his sins. For God would never have enjoined a man to crave 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 do repent: so is he also true in his threatenings to impenitent sinners. And d Qui verus est in promittendo, verus est etiam in minando. Aug. de vera & faals. paenit. cap 7 though he have promised pardon to him that repenteth: f Firmissimè tene, & nullatenus dubites, neminem hic posse hominem paenitentiam agere, nisi quem Deus illuminaverit, & gratuita sua miseratione converterit. 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 never promised repentance to him that continueth in his sins. Neither is it in any man's power to repent when he will. No, as all other good gifts came down from above from the Father of lights, so repentance also is his gift. e Qui promisit paenitenti veniam, non promisit peccauti penitentiam. And we are to believe it as an article of our faith, that no man can here repent, unless God enlighten him and convert him by his free mercy. And therefore the Apostle exhorteth Timothy, to suffer evil men patiently proving if God at any time will give them repentance etc. And for this cause the Church of God doth so often use this prayer, Convert thou me, and I shall be converted. Turn us again unto thee O Lord, and we shall be turned. Turn us again O Lord God of hosts etc. And as repentance is God's gift, so is he a most free giver, he is not tied to any man. But he giveth it, as it pleaseth himself. For he hath mercy on whom he will, and whom he will he hardeneth. And as Esau could not obtain the blessing which once he contemned, though he sought it with tears. Heb. 12.17. So if a man contemn the means of repentance in his health, it may be he shall not obtain it when he lieth a dying. But there is (say they) one example in the Scripture, of the thief on the cross, who had spent all the course of his life in sin, Luke 22.43. and yet repent at the last gasp, and was received to mercy. But alas, one swallow maketh not summer. And of one example without a precept nothing is to be concluded. The Lord in great wisdom, that men at the last gasp might not altogether despair, 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 perverseness 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 have perished) serveth to encourage us to looseness of life. What folly is this against all sense and reason to set ourselves in a way wherein so many have miscarried? Would not all men condemn him of madness that should go about to spur his Ass till he speak, because Balaams' Ass did once speak? Num. 22.28. Josh. 10.13. 2. King. 20.11. or him that should think to have the Sun in the firmament either to stand still, or to go back again, because it did so to joshuah and Hezekiah? So it is as great madness in any man, to hearten himself in his sin by this one example. And if we mark it well, we shall find in this one, for that little time that he lived, more excellent good works, than many of us perform in all our lives. For he confesseth his sins, and earnestly prayeth for pardon of them. He showeth a marvelous strength of faith in Christ, that he did acknowledge him to be his Saviour and a King, when he was in the lowest degree of his humiliation, even when he hanged upon the Cross. He reproveth his fellow-theefe for blaspheming of Christ, and patiently submitteth himself to his deserved punishment. These and many other notable fruits of faith appeared in this Convert even in this short time, whereby it is likely, that if he had lived, he would not have been inferior to any of the Saints. But because God hath never made any such promise, that a man may repent at his own pleasure, a Multos solet serotina paenitentia decipere. Aug. de vera & falsa paenitentia. cap. 17. Vit ut fiat fructuosa, non sit sera. Aug. in Psal. 52. Psal. 32.6. 2. Cor. 6.2. , and because late repentance is seldom true repentance: therefore it is good for every man to lay hold of repentance, whensoever God offereth any means thereof. The scripture giveth us no day at all in this case, but always urgeth the present time. There is indeed an acceptable time, as David saith, and a day of grace. But the Apostle telleth us, it is presently to be embraced. Now saith he, is the accepted time, now is the day of salvation, and it may be either now or never. And therefore, the Prophet exhorteth saying, Seek the Lord while he may be found, and call upon him while he is near. 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 doubtless, there is a time when God will absent himself as the Prophet Hosea saith, Hos. 5.6. etc. Prou. 1.28. They shall go with their sheep and with their bullocks to seek the Lord; but they shall not find him, for he hath withdrawn himself from them. And therefore, to conclude this point, as we desire to find the Lord favourable unto us in our greatest necessity: whensoever he putteth into our hearts any good purpose to repent of our sins, let us with the Apostle Peter in this place presently address ourselves to put it in execution, lest if we defer the time, the Devil by his subtle sleights do cirumvent us, Rom. 2.5. and hold us still in our sins, and so harden our hearts that we cannot repent. And wept bitterly.] This was an outward sign of his sorrow, expressing the inward grief of his heart. No doubt he called to mind the heinousness of his sin, and aggravated the same, both by the former familiarity he had had with Christ, and the continual kindness wherewith he had embraced him, and also with his own unthankfulness in shamefully denying so good a Master. Whereupon he is so affected as if Christ jesus should for ever reject & cast him off. If there had been neither Devil nor hell to take vengeance of him for his sin: yet his heart at this time was so touched, as he could not but grieve. Now the greatness of his grief appeareth by this, that there is no mention of any words that he uttered, but only of his tears a Curae leues loquuntur, ingentes stupent. Senec. he was so overwhelmed with sorrow, that it stopped the course or passage of his speech, and only manifested itself by his bitter weeping whereupon S. Ambrose saith, b Jnuenio quod fleverit, non invenio quod dixerit. Rectè planè slevit & 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 find that Peter wept, but I find not what he said. And well did he weep, and hold his peace, because that which useth to be lamented cannot be excused: and that which cannot be defended, may yet be washed away. For tears do wash away the fault, which a man is ashamed to confess with his voice. And therefore the Apostle Peter here c Mittit 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 tears as Ambassadors of his sorrow, his sighs fetched forth of the very bottom of his heart do plead for him, bewraying both his sorrow and shame for the crime he had committed. And standing thus affected, if he might have gained all the world, he would not have done the like again. Where we have the lively picture of a true penitent person. He that unfeignedly repenteth doth lament and bewail his former sins, Doct. The picture of a true penitent person. and for ever after conceiveth such an inward hatred against them that he utterly forsaketh them. And therefore repentance was thus described by the ancient Fathers, namely d Mala praeterita plangere, & plungenda iterum non committere. Amb. Anteacta peccata flere, & fleda non commit. Greg. that it was nothing else, but for a man to bewail his sins past, and to commit them no more. And indeed these two are the most essential parts of true repentance. First then (to speak somewhat of them both) there is required a sorrow and a grief for sin. And therefore, the Lord exhorteth his people, to turn to him with fasting and with weeping and with mourning. joel 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 tears we are to know that they are accounted additions and necessary appendices of repentance: and they are very profitable for the enforcing of our prayers e Lacrymae tacita quodammodo preces sunt. veniam non postulant, & merentur; causam non dicunt, & misericordiam consequuntur. Ambr. serm. 46. yea they are of themselves secret and silent prayers. They do not crave, and yet they obtain the pardon of sin: they plead not a man's cause and yet they obtain mercy f Humilium fletus magnus est concupiscentiae carnalis interitus. Lacrymae quae ex compunctione veniunt, inimicum vincunt. Fulg. ad Probam. epist. 4. Aret. problen. loc. 34. de panitentia. Yea they help much to the mortifying of the flesh, and overcoming the temptations of the Devil. And they are profitable also by their example, in that they are a good means to stir up others to do the like. But yet they are not always tokens of true repentance, because they may be, and are many times in hypocrites, as well as in God's children. As we see Esau shed abundance of tears, and cried, Hebr. 12.17. Gene. 27.38. and yet never repent of his profaneness. Pet. Mart. loc. come. clas. 10. cap. 10. Besides we see by daily experience that tears often come from other causes. And sometimes from grief & sorrow, when the humours of the head are as it were wrung with a sudden cold, & so tears are forced out of the eyes: sometimes by sudden joy, which looseth the passages and pores about the eyes & so maketh way for tears. Sometimes impotent persons when they cannot have their wills, for very anger fall to weeping, And sometime, they that are tender hearted, will weep with beholding the miseries of others. But they only are true tears, which flow from a man's eyes for his sins. Now this mourning and sorrowing for sin must be serious and in good earnest; not only before others as hypocrites a Addidit & lacrymas tanquam mandasset & illas ovid. Metam lib 6. Si quia adest, iussae prosiliunt lacrymae. Mart. lib. 1. Epi. 34. Plus ostentatio doloris exigit, quam dolour. Quotusquisque sibi tristis est? C●arius cum audiuntur gemunt; & taciti quietique dum secretum est, cum aliquos v●derint, in fletus novos excitantur. Senec. lib. 16. epist. 99 Zech. 12.12.13.14. Luke 7 37.38. do, who in the presence of others have tears at command, but never mourn alone by themselves. Such tears are counterfeit, like the tears of an Onion, b Lacryma nihil citius arescit Eras. adag. and they of all other are soon dried up as the saying is. But hearty sorrow and true tears love a secret place. That which our Saviour Christ saith of fasting and prayer, that it should be done in secret, that our Father which seethe in secret may reward us openly. Mat. 6.6.18. is true also in this case. And therefore the Lord speaking of the great mourning and sorrow that should possess men's hearts for their sins, they shall mourn every family apart, and their wives apart. And we see Peter here went out into some solitary place to weep, he would not weep in the high Priests house before them all, for they would have scoffed at him, but he betaketh himself into such a place, where he might do it most freely. I do not deny, but that God's children many times do weep 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 Saviour Christ's feet, came into the Pharisees house, and wept before all that were at table. And in public humiliation, when the Church meeteth together to prevent or turn away some judgement of God, there is qublique and open weeping. But especially, when a man is alone, his tears have full scope. Then he pulleth up the sluices and floodgates of his eyes, and guiveth them free passage. As we see in David, who wept not so much in the day time, when he was among others, but when night came, that he was alone in his bed, than he wept so abundantly, that he watered his couch with his tears. Psal. 6.6. And that good King Hezekiah, lying sick on his bed, though he could not go from those that stood about him, Isa. 38.2.3. yet it is said, he turned his face to the wall, that he might weep as privately as he could, Indeed, it is a true saying, though it were spoken with a profane mouth a Ille dolet verè, qui sine teste dolet. Mart. lib. 1 Epigr. 34. he sorroweth ttuely, that hath no witness of his sorrow: no witness I say, but God and his own conscience. Again we must not think that a little sorrow, or a few tears will serve the turn. But we must have great measure of grief, and with Peter in this place, we must weep bitterly b Quam magna deliquimus, tam granditer, defleamus. Alto vulneri diligens & longa medicina non defit: paenitentia crimine minor non sit. Cypri. Serm. 5. de lapsls. Look how grievously we have sinned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so greatly should we bewail our sins. A deep wound must have a large plaster: and our repentance must not be less than our fault. It is true, it is no matter of merit for a man to weep more or less. We may say in this case as the Apostle saith of meats. It is not our sorrow that maketh us 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 repentance c Est paenitentia quaedam dolentis vindicta, puniens in se quod dolet commisisse. De vera & sal. paenit. cap. 8. 2. Cor. 7.11. Magis cord fundendae sunt quam corpore. Fulg. ad Probam. Epist. 4. Joel. 2.13. to be a certain kind of revenge, whereby a sorrowful man doth punish that in himself, which it grieveth him to have committted. And Saint Paul saith, that revenge is one of those blessed fruits, that do accompany true repentance, even a cruciating of all the body, and a sobbing to make the heart to ache, that the tears that a man sheddeth in this case, may seem to come from the heart, rather than from the body. And hence is it that the Lord calling the people to sorrow for their sins, doth not require some light sorrow, or some small measure of grief, but such a sorrow, as should even rend their very bearss. And David saith, that a man's heart must be contrite and broken, Psal. 51.19. even beaten to powder, as it were with godly sorrow, or else his repentance will never be acceptable to God. This is not only required, but hath also been practised by God's children for other men's sins. 2. Pet. 2.7.8. Righteous Lot had his soul vexed with the unclean conversation of the wicked Sodomites. And the Prophet crieth out in like manner. My leanness, Isa. 24.16. my leanness; woe is me, the transgressors have offended, yea the transgressors have grievously offended: he did so grieve at the transgressions of the people, that he became exceeding lean withal, as the doubling of the word importeth. The Prophet jeremy likewise is full of passion in this behalf. jere. 4.19. Sometimes he crieth out as if he were in great perplexity. My belly, my belly, I am pained, even at the very heart: my heart is troubled within me, I cannot be still etc. & 9.1. Sometimes he wisheth that his head were full of water, and his eyes a fountain of tears, that he might weep day and night etc. & 13.17. And he telleth them, his soul shall weep in secret for their pride, and his eye shall weep and drop down tears. Psal. 119.139. And David saith, that his eyes did gush out with rivers of water, Luke 19.41.42. because men kept not the law. Yea our Saviour Christ himself wept for jerusalem, bewailing the stubbornness of the people, that would not be reclaimed: yea which is more; the Lord had absolutely forbidden the Priests in the law, levit. 21.10.11. that they should not mourn upon any occasion, no not for the death of their Father and Mother, but they must even overcome their own natural affection in that case. And when God had fearfully slain Nadad and Abihu, & 10.2.6. the sons of Aron with fire from heaven, for offering strange fire upon the Altar, Aron is commanded, that for his life, he shall not mourn, nor show any token of sorrow for them. And yet mark, they that might not weep for any worldly matter, joel. 2.17. are commanded not only to weep, but even to howl and cry for their own sins and the sins of the people. If this be required of us for other men's sins, much more must we strive to a great measure of sorrow for our own sins. Our sins should be our greatest sorrow. Nothing in the world should come so near our hearts as they. And therefore, the Lord saith, that when men are once brought to a true sight of their sins they shall mourn for them, even as one that mourneth for his only son, Zech. 12.10. and be sorry at one is sorry for his first borne. As nothing more woundeth the heart of a tender father, then to lose his only son, the Image of his name, and the hope of his house: so nothing should pierce the heart of a man so deeply, as the consideration of his sins. And hence is it, that all the penitentiaries in the Scripture, are not brought in with a sigh or a tear or two, but with exceeding great sorrow, to give us to know, that slender sorrow in repentance is but hypocrisy. The people of Israel that lamented after the Lord for their sins are said to have powered out buckets of tears, 1. Sam. 7.2 7. as it were, unto the lord Psal. 6.6. And David saith, that he wept in such abundance, as he caused his bed to swim and watered his couch with his tears. In both which places, though there be an Hyperbolical excess of speech, (for it is not possible for men to fill buckets with tears, nor to cause themselves to swim in their beds) yet it signifieth that there was an exceeding great and unspeakable measure of grief a Cura, dolorque animi, lacrymaque alimenta fuere. ovid. Met. li. 10 Again he saith, his tears were his meat, day and night. Psal. 42.3. And in an other place, he saith, he was bowed and crooked together, and made even black with mourning all the day, Psal. 38.6. he was naturally of a very good complexion, ruddy and of a good countenance and comely visage: 1. Sam. 16.12. but his continual mourning had so changed him, as if he had been disfigured with sickness. Isa. 38.3. And good josiah, that his very heart did melt within him for grief. And that poor penitent woman in the Gospel, 2. King 22 19 Luke 7.38. shed such plenty of tears, as she washed our Saviour Christ's feet with them; And indeed it is no small measure of sorrow that is sufficient in respect of the greatness of our sins. For if we had an hundred eyes, and should weep them all out; and if we had a thousand hearts, and they should all break a sunder with remorse and sorrow for our sins, it were too little, b Lacrymae nobis doerunt, antequam causae dolendi. Senec. de brevit. vitae. and we should sooner want tears, than matter of mourning. Neither must this sorrow be only for fear of punishment. For such kind of sorrow proceedeth from self love and may be in the reprobate. As we see in Saul, Ahab, judas, and others. In regard whereof, the Lord told the jews that when they fasted and humbled themselves, they did it not to him, neither did he approve it. Zech 7.5. But this sorrow must only be 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 sins displeased and offended so good a God, and so merciful a Father. And indeed, Estque pati paenam quam meruisse minus. ovid. de Ponto. to an ingenuous nature, it is a greater grief to deserve, them to suffer punishment. As appeareth plainly in the example of David, and other of God's children. But we shall have occasion to speak more of this point when we come to entreat of the repentance of judas. Last of all, this sorrow must not be for a time, Stella in Luc. 22.26. but it must be perpetual. Stella reporteth of the Apostle Peter (upon what ground or by what authority I know not) that in all the rest of his life, it was his manner, to rise out of his bed every night at the crowing of the cock, and to spend the time till morning in prayer, weeping so abundantly, that his face was withered with tears. Whether this be true or no, it is not much material. But howsoever, we are to know, that forasmuch a Est paenitentia assiduè peccantibus, assiduè necessaria. Aug. de vera & falsa panit, cap 8. as we sin every day, therefore repentance is necessary every day. b Quid praeter plorare restat? quid nisi semper dolere in vita? ubi enim dolor finitur, deficit & paenitentia. ibid. cap. 13. And indeed what can a man do in regard of his manifold sins but weep and mourn all his life? for where sorrow ceaseth there repentance faileth. c Sit paenitentia continua & amara comes aetatis meae. Aug. de contrite. cordis, in oratione ad finem. Psal. 6.6. jere. 9.1. And therefore, let us make repentance a continual and sorrowful companion unto us through our whole life, as David did: who did not only weep now and then for his sins, but it was his continual practice. every night he caused his bed to swim. And the Prophet jeremy wisheth that he could weep day and night for the sins of his people. Much more (no doubt) would he do it for his own sins. And as there is required this sorrow for sins past and present so there must be also a forsaking of sin for the time to come. As we do not read, that ever this Apostle denied his Master any more after this, but as it is evident in the Acts, he was most bold and constant in confessing him and his truth, even to the beards of the greatest enemies thereof. It is not sufficient for us to be inwardly sorrowful, but withal we must put away our sins, and testify the inward repentance of our hearts by the outward reformation of our lives. a Frustra dolemus praeterita, nisi justa accedat emendatio. Aretius. proble. loc. 34. de paevit. Nay it is in vain for us to bewail our sins past, unless there follow a due amendment afterwards. As Bernard writ to Eugenius the Pope b Non ambigo te quoque ista deplorare, at frustrà istud, si non & emendare studueris. Bern. de Considerate l. 1 I make no question, saith he, but thou bewailest these things, but that is to no purpose, unless thou dost also labour to reform them. c Vera confessio & vera paenitentia est quaendo sic paenitet hominem peccasse, ut crimen non repetat. Bern. de cons. aedif. ca 53. And therefore, he describeth true repentance, to be this; when a man so repenteth that he hath sinned, as he will do so no more. And in his meditations he hath a sweet saying to this purpose d Verus penitens semper est in labour & dolore. Dolet de praeteritis, laborat pro futuris eavendis. Sic plangit commissa, ut non committat 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 he, that truly repenteth, is always in labour and sorrow, he is sorrowful for his sins past, and laboureth to take heed of sin to come, he doth so bewail the sins 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 he repenteth. If therefore thou wilt be a true penitent person, cease from sin, and sin no more, for that repentance is vain which after-sinnes do defile. e Si permanent opera, frustra voce assumitur paenitentia. Mag. sentent. lib. 4. Dist. 15. G. Yea so long as a man's former evil deeds do remain, it is in vain for him to talk of repentance f Qui agit penitentiam, non solum diluere lacrymis debet peccatum suum, sed etiam emendatioribus factis operiro & tegere delicta superiora, ut non ei imputetur peccatum. Ambros. de paenit. lib. 2. cap. 5. For he that repenteth must not only with tears wash away his sin, but also by amending of his life, he must cover and hide his former transgressions, that they may not be imputed unto him. g Qui tundit pectus, & non corrigitur, solidat peccata, non tollit. Aug. de discipl. Christiana. Otherwise, if a man thump himself on the breast in token of grief, and is not reform, he confirmeth his sins rather than taketh them away. And this doth Solomon affirm when he saith, that he that confesseth and forsaketh his sins, shall have mercy. Prou. 28.13. And therefore, though Samuel saw that the Israelites were very sorrowful for their sins, and lamented before the Lord, yet he further enjoineth them to put away their strange Gods from among them. 1. Sam. 7, 2.3. And the Apostle Peter, seeing the people even pricked and wounded in their hearts with sorrow for their sins, is not satisfied with that, but exhorteth them to amend their lives Act. 2.37.38. insinuating, that without this, their sorrow might be hypocritical. And the King of Niniveh, proclaiming a public fast, to avert and turn away the judgement threatened by the Prophet, doth not only command them to cry mightily to God, but withal, that every man turn from his evil way, and from the wickedness that is in his hands. jonah. 3.8. And indeed if a man might continue his former sinful course and yet satisfy God with a few tears, who would ever forsake his pleasure? It were the sweetest thing in the world, for a man to live in sin. But to mourn, and weep, and pretend sorrow, and yet to retain a man's sins in his right hand is to mock God. But God will not be mocked, as the Apostle saith. Gal. 6.7. a Paenitentiae remedium ptocati sit, non peccandi incentiwm. Vulneri enim medicamentum necessarium est, non vulnus medicamento: quia propter vulnus medicamentum quaerintur, non propter medecamentum vulnus defideratur. Ambr. de paenit. lib. 2. cap. 9 Isa. 58.3.4.5.6. Repentance and sorrow for sin should be a remedy against sin, and not a provocation 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 jews began to brag of their fasting and outward humbling of themselves, as though God had been beholding to them for it, the Lord doth utterly reject the same, because, howsoever they humbled themselves outwardly, yet they continued to oppress their brethren as cruelly as ever they did. And therefore, he persuadeth them, that if they would have their fasting to be acceptable to God, they must loose the bands of wickedness, and take off the heavy burdens, and on the contrary side do works of mercy. So that we see there must be a forsaking of sin and an outward change and reformation of our life, or else our sorrow will not be available. Neither must we think it sufficient for us to forsake some sins, and retain other some: but we must endeavour to forsake all. a Si vellet dominus ex part peccata reseruari, habenti septem daemonia, manente uno, proficere p●tuerat sex expulsis: expulit autem septem, ut omnia crimina simul eijcienda doceret. Legionem etiam ab alio eijciens, neminem reliquit ex omnibus qui liberatum possideret, ostendens quod si etiam peccata sint mill, oportere de omnibus paenitere. Aug. de ver. & falsa penitent. cap. 9 1. Sam. 15.3. 1. Pet. 2.11. Collos. 3.5.8. levit. 14.8. If the Lord would have had part of our sins reserved, he might have done much good to the poor woman that had seven Devils, to have cast out six and left but one. But he cast out seven; to teach us, that all our sins must be abandoned. And when he cast forth a legion out of another he left not one of them all to possess the party: still giving us to understand, that if a man have a thousand sins, he must repent of them all. Whatsoever sin it is that a man liveth in, though it be never so sweet and pleasant, though never so profitable and gainful, though of never so long continuance, he must avoid it. When God sent Saul in expedition against the Amalekites, he gave him a straight charge, that he should destroy all that pertained unto them, and that he should have no compassion on them, but slay both man and woman, both infant and suckling, both ox and sheep, both camel and ass. So when we begin to subdue our sins, those cursed Amalekites, which fight against our souls, we must spare none, how dear soever, but put them all to the sword, both small and great. We must mortify all our earthly members, and cast away all things whatsoever are displeasing unto God. In the time of the law, the Lord commanded the Leper, that when he was cleansed, he must shave off all his hair. He must not suffer one old hair to grow, for fear of infection. In like manner, a man that setteth himself seriously to repent, he must not retain any one of his former sins. As David saith, that they that are truly godly, Psal. 119.3 & 101.4. do work none iniquity, none at all: And he professeth for himself, that he would know none evil. That is, he would no approve or give liking to any sin. And great reason there is, why it should be so. For first, even one sin that a man continueth in with delight, infecteth and marreth all his good actions, as a little scar staineth the beauty of the fairest face, Eccles. 10.1. and a few flie-blowes causeth the sweetest confection of the Apothecary to stink and putrefy. Again as one wound or one disease may be deadly, as well as twenty: so one sin that a man liveth in without repentance, may be damnable to his soul, Gal. 3.10. as well as an hundredth. This doctrine serveth first, to stir us up to labour for Use. 1 godly sorrow for our sins. As we do every day renew our sins, so must we every day recure our sorrow for them. And the rather, first because the heinousness of our sins doth require it. Sin if a man had grace to discern it, is the heaviest and the weightiest burden of the world. Solomon saith, that a stone is heavy, Prou. 27.3. and the sand is weighty etc. but sin is heavier than them both. David that felt the weight of his sins, complaineth, Psal. 38.4. that they were a weighty burden, too heavy for him to bear; Yea that they lay upon his soul like a mountain of lead and made him go bowed and crooked very sore. And in an other place, 6. & 40.12. he saith, his sins did so oppress and sway him down, as he was not able to look up. Yea our Saviour Christ inviteth all them that labour and are laden; Implying, that where sin is rightly felt, it is a heavy and a wearisome load. And no doubt this was it, Luke 18.13. that made the poor Publican express such tokens of grief and shame for his sins, when he durst not lift up so much as his eyes to heaven, but smote his breast, saying: O God be merciful to me a sinner. Aug. de vera & falsa poenit. c. 14. And indeed, if a man shall consider the quality of his sin, and aggravate it by the circumstances of time and place, and by his continuance in it, and shall call to mind, upon how light temptation he was brought to commit it, and how oft he hath iterated the same, he cannot choose but even groan in godly sorrow under the burden thereof. a 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 sin, he will never sorrow for it, nor sigh to be disburdened of it. He that shall think his time to be as light as a feather, and never seethe any hurt that cometh by it, no marvel if it never grieve him. Secondly, without sorrow for sin there can be no true repentance. It is in vain for men to say, they repent every day they rise, and yet never show any token of remorse. It may be upon some occasion they may cease the committing of sin, but till their hearts be broken with sorrow; Gen. 37.28. & 42.21. they never repent of it. joseph's brethren had left their cruelty towards their brother for many years, yet they never repent of it indeed, till by his rough handling of them in Egypt, they were brought to the sight of their sin, Sam. 11. & 12 and touched with sorrow for the same. And David though he had given over his adultery, yet he never repent of it, before Nathan awaked him by denouncing the judgement of God against him. Yea such as are destitute of godly sorrow, are so far from repenting of their sins, that whensoever any occasion is offered, they are ready to fall into them again, though in some carnal respect for a time they have forborn them. Thirdly, without this sorrow there can be no sound comfort: we must never look to feel comfort in the forgiveness of our sins, unless withal we have our hearts possessed with sorrow for committing of them. The Lord will not impart the least drop of his mercy to any, which have not first been baptised with the baptism of their own tears. There were never any of God's children thoroughly comforted, but they were first humbled. For God is not like a foolish Physician, that will apply a medicine, where there is no disease: nor like a foolish Surgeon, that will lay a plaster, where there is no sore. But the conscience must first be wounded with a sense of sin, Hos. 6.1. before the Lord will power in the Oil of his mercy, to heal the same. Mat. 9.12. For as our Saviour saith, They that be whole need not a Physician, but they that are sick. And therefore he promiseth ease and refreshment, only to such as are weary and laden with the burden of their sins. Et 11.28. David first with bitterness of heart confessed his sins, before Nathan gave him any hope of the pardon of them. 2. Sam. 12.13.14. And they that were converted by Saint Peter's Sermon, were first pricked in their hearts with remorse for their sins, before the Apostle ministered one word of comfort to them. Zech. 13.1. & 12.10. The Prophet Zechariah saith, that there shall be a fountain opened for sin and uncleanness. But who are they that shall have the benefit of it? only such as do mourn exceedingly for their sins. As there is no sin so great but by repentance and godly sorrow it is pardonable: so there is no sin so little, but without repentance it is damnable. y 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 contrite. cordis in oratione. Psal. 51.17. Either continual sorrows must afflict a man's penitent life, or else eternal torments shall vex his damnable soul. And of necessity a sinner must weep either here or elsewhere. Last of all, this godly sorrow for sin is most pleasing and acceptable unto God, as David saith, The sacrifices of God are a contrite spirit; a contrite and a broken heart, O God, thou wilt not despise. Whereupon St. Augustine saith, z Intucamur que madmodum ubi Deum dixit nolle sacrificium ibidem Deum ostendit velle sacrificium. Non vult ergo sacrificium trucidati pecoris, sed vult sacrificium contriti cordis. De civit. Dei lib. 10. cap. 5. Isa. 66.2. Psal. 56.8. Apoc. 21.4. Let us consider in what sense: where he hath said that God will have no sacrifice, in the same place he showeth that God will have sacrifice. He will not then have the sacrifice of a slaughtered beast, but he will have the sacrifice of a contrite heart. And indeed, this is the chiefest sacrifice of all other. And therefore the Lord hath promised especially to have respect to him, that is of a contrite heart. Yea the Lord taketh such pleasure in a man thus affected, as there is never a tear falleth from his eyes in remorse for his sins, but presently he putteth them in his bottle, and at the day of judgement he will wipe all tears from the eyes of his children. And therefore we must labour to be sorrowful, and not suffer any sin to escape us without some remorse. Secondly, this doctrine serveth to reprove them that are Use. 2 so hard hearted, and b Siccoculum genus, pumiccos oculos habent, nequeunt lachrymam exorare ut expuant unam modo. Plaut. in Pseudolo. Act. x. scae. 1. so dry eyed that they cannot grieve for their sins, nor wring out one tear of true repentance for their misdeeds. Howsoever in other matters they have tears at command, and in any worldly cross or calamity, they take on and weep, as Rahel did for her children, and will not be comforted. Mat. 2.18. Isa. 22.4. yet in this case, when they should mourn for their sins, every tear is as big as a millstone: there is no remorse, no compunction, nor touch of heart at all. c Deucalion va. cuum lapides iactavit in orbem, unde homines nati durum genus. Virg. Georg. lib. 1. No their hearts are as strong as a stone, and as hard as the neither millstone, as job speaketh of Leviathan job 41.15. they cannot sorrow. d Gualt. in Zech. 7.12. homil. 14. As the Adamant is of such an invincible hardness, that it cannot be softened, neither with the hammer, nor with fire, and thereupon it hath the name in the Greek tongue: so the hearts of these men are so hardened, and made past feeling with the deceitfulness of sin, that the word of God, which is compared both to a hammer, and to fire, cannot work upon them. jer. 23.29. This is a most fearful estate, if men had grace to discern it. For there is no arrow of all God's quiver more dangerous than hardness of heart. It is incident to all men to sin: but it is only peculiar to reprobates, not to be moved for their sins. e Peccata prae oculis habeo nec gemo, erubescenda video, nec erubesco, dolenda intueor, nec doleo, quod est mortis signum & damnationis indic●um. Membrum enim quod dolorem non sentit, mortuum est, & morbus insenfibilis est incurabilis. Bern. Meditat. cap. 12. For a man to have his sins before his eyes, and not to grieve for them; to see shameful things and not to be ashamed; to behold lamentable things and not to sorrow; is a sign 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 do glory and boast, that they never felt any thing yet that came near their hearts. But this, if they could see it, is a worse sign unto them, and more prodigious, then if a blazing star hanged over their heads, or if an Angel from heaven should pronounce them to be accursed. f Ira Dei est non intelligere delicta, ut sequatur paenitentia. Cypr. l. 1. Epist. 3. For it is the greatest token of God's anger that can be, for a man not to understand his sins, that he may repent of them. It is a lamentable thing, to see many weep more for the loss of a horse, or a cow, nay for a dog, than ever they did for their sins. If we can sigh, and groan, and mourn in outward calamities: what a shame is it that we cannot weep for our sins? I do not deny, but that some are of that nature, that they can hardly weep for any thing. And I doubt not but such may repent sound without tears. g Satis durus est cuius mentis dolorem oculi carnis nequeunt declarare. Sed sciat culpabiliter se durum, qui deflet damna temporis, vel morte amici, & dolorem peccati lachry●●●non estendit. Non v●que est et q●s ●e excuset, non habere fontem lachrymarum, qui unquam lachrymis ostendit dolorem temporal●am. Aug. de vera & falsa poenit. cap. 9 But if ever a man can weep for any thing, he may shrewdly suspect his repentance, if he cannot weep for his sins. But most of all are they to be reproved, that are so far from sorrowing, that they rather laugh both at their own and other men's sins; As Solomon saith of the wicked fool, that maketh a mock of sin. Prou. 14.9. that it is a pastime to him to do wickedly. Prou. 10.23. and that he rejoiceth in doing evil. Prou. 2.14. Yea they take themselves to be graced by their sins, and boast of them, as if it were for their credit. They put on pride as a chain as the Scripture saith, meaning, that as a proud man glorieth in his gold chain, so they glory in their sins. Thus did the King of Babylon rejoice in his cruel oppression. Gualther ibid. homil. 4. Hab. 1.15. Now this must needs be an infallible token of desperate and incurable malice, when as men are not content to commit sin, but beside, do glory in them, and seek to gain reputation thereby. Which affection the Prophet David reproveth in Doeg, that cursed Edomite. Psal. 5.2 1. by boastest how thyself, sairh he, in thy wickedness, O thou man of power & c? This is a sinful boasting; and to glory in this manner, is to glory in that whereof a man might rather be ashamed. And all such rejoicing as the Apostle saith not good. Yea woe be to them that laugh in tbis manner, 1. Cor. 5.6. for the time shall come, when they shall wail and weep. Luk. 6.25. Yea they shall cry for sorrow of heart, and howl for vexation of mind. Isa. 65.14. And they that now make but a jest of their sins, shall one day be so confounded with fear and horrible dread, Apoc. 6.16. as they shall cry to the mountains and rocks to fall upon them, and hide them from the wrathful presence of him that sitteth on the throne Last of all, this doctrine serveth to reprove those that Use. 3 would seem to be sorrowful and for their sins, yet continue in them: there is no change or alteration appeareth in them, but still they are the same men they were. Or if peradventure they abstain from some sins, which they are not much inclined to, and whereunto they have no great temptations, yet they will not forsake all their sins. And herein they do as children do, when they eat sweet meats they are loath to swallow all down at once, lest they should lose the relish of it; and therefore, they hold a little under the tongue, job. 20.12. as job saith. So they are loath to forego the pleasure of all their sins at once; and therefore that which hath been most sweet unto them, Acts 5.2. they retain still. As Ananias and Saphira kept back part of the price; so they keep back part of their sins. 2. Kings 5.15. And with Naaman the Syrian, they say God be merciful to us in this thing: they must needs have a dispensation for one sin or other. They deal with God in this case as Saul did when he went against the Amalekites: 1. Sam. 15.9. he destroyed a great part with the edge of the sword, but he spared Agag the King, and the better sheep, and the oxen, and the fat beasts, and the lambs, and all that was good etc. but every thing that was vile and nought worth that they destroyed. So it may be, they will destroy some of their sins that they set nought by, but those that are pleasant and delightsome, or fat and gainful, them they retain and cherish still: yea even they that pretend to empty their hearts of all their sins, yet do not deal so sincerely as they should. Saul would have persuaded Samuel that he had done God's commandment in destroying the Amalekites. 1. Sam. 15.14. Yea saith Samuel, hast thou so? What meaneth then the bleating of the sheep in mine ears, and the lowing of the oxen which I hear? So a man may hear the bleating of many oaths, and the lowing of many cursed speeches even from them that would seem to be most reform. But let us not deceive ourselves. For unless (as hath been said) there be as well a renouncing of sin, as a seeming to sorrow and grieve for sin, we never yet came where true repentance grew. And thus we have heard the repentance of the Apostle Peter; and as in his fall we have seen the Image of a grievous sinner, so in this we have seen the picture of a true Convert. Many will fall with Peter and other of God's children, but they will not rise with them by repentance. These men deceive themselves: such examples as this will do them no good. Thou seest that Peter was as ready to repent of his sins, as he was to commit them. Let me say to thee as our Saviour Christ said to one in another case, Luke 10.37. Ipsi Petro statim dimisit, quia amarissimè slevit. Et tu si amarissimè fleas, Christus ad te respiciet. culpa discedet. Ambros. Ser. 46. Luke 13.3. Go and do thou likewise: then may the comfort of this example appertain unto thee. If thou canst weep bitterly with Pettr, and forsake thy sins as he did, than God will have mercy upon thee as well as upon him. Otherwise, that sentence of our Saviour Christ remaineth true, Except ye repent ye shall all perish. Now howsoever there be not any plain story of Peter's repentance, either in the Gospels, or in the Acts, besides this mention of his; tears yet it is most certain, that he did truly and unfeignedly repent. Our Saviour assured him of it before his fall, when he said: I have prayed for thee that thy faith fail not and when thou art converted strengthen thy brethren. Luke. 22.32. Again as here he denied Christ thrice: a Quia dominum tertiò negaverat, 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. Mark 16.7. so after his resurrection he confesseth him as oft. And he that before became a revolter, is now made a Pastor of the Church. And the woman to whom the resurrection of Christ was first made known, are commanded by the Angel to go and tell Peter by name, that as he was most afflicted by reason of his sin, so he might be most comforted. Besides, the holy Ghost hath used him as a penman in writing the sacred Scriptures, which he would never have done, if he had continued impenitent. And therefore let our repentance be unfeigned as his was, and we shall obtain the pardon of our sins as he did. THE REPENTANCE OF JUDAS. MAT. 27.3.4.5. 3 Then judas which betrayed him, when he saw that he was condemned, repent himself, and brought again the thirty pieces of silver to the chief Priests and Elders. 4 Saying, I have sinned in betraying the innocent blood. But they said, what is that to us? see thou to it. 5 And when he had cast down the silver pieces in the Temple, he departed, and went, and hanged himself. WE have handled before the repentance of the Apostle Peter, in whose conversion we have seen a notable token of God's mercy towards repentant sinners. We are now to entreat of the repentance of the traitor judas: in whose wretched end we have a fearful example of God's wrathful judgement against wicked hypocrites. In the former chapter, the Evangelist hath declared the obstinate and wilful malice of this damnable traitor; namely how first of all he conspired with the high Priests, Vers. 14.15.16. and compacted with them for a sum of money to deliver his Master treacherously into their hands. And afterwards when our Saviour made it known to his disciples, that one of them should betray him, how impudently he carried himself 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 Saviour gave him, not suffering it to prevail with him to repentance, or to bring him to any detestation of his fact. Vers. 47. And last of all, how he came as the Captain and leader of that rabble of soldiers that were sent to apprehend him, Verse, 49. and how with a false kiss, in token of friendship, he betrayed him into their hands. And now in this chapter, he setteth out his miserable end, well beseeming so vile and wicked a life. And he describeth it very diligently. First, because it serveth to illustrate and set out the innocency of our Saviour Christ, and also, that it may be an example to others, wherein it may appear, what an end they are to look for, that are not afraid for love of money to betray the known truth. And therefore, it shall not be unprofitable thoroughly to discuss that which the Evangelist hath written concerning judas. In whose repentance there are many good things to be seen, though it want the chief and principal; namely, faith in Christ jesus: which only, if if it had been added, we should scarce have 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 us consider in it. Two general parts. 1. His repentance where. 1. The circumstances of it, viz. 1. The person described. 1. By his name judas. 2. By the heinousness of his sin that betrayed him. viz. jesus. 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: He repent himself. 2. His confession, which is first in order, though set after. And it is. 1. Propounded. viz. he confessed his particular sin. I have sinned in betraying innocent blood. 2. Amplified, by the answer of the high Priest. What is that to us? See thou to it. 3. His satisfaction, where. 1. He brought again the money he had received. 2. When they would not take it, he cast it down in the Temple. 2. His miserable end, where. 1. His preparation to it: He departed. viz. into some secret and solitary place. 2. The manner of it. He hanged himself. judas.] This is the first thing to be considered according to the order propounded, to wit, his name: judas which was one of the twelve. Which affordeth unto us this first instruction, namely, Doctrine. No outward thing can make 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 man's calling, though never so divine and honourable; it is not his company, though never so godly; it is not his learning, though never so great; it is not his civil honesty, though he carry himself so as no man can justly blame him; it is not any other privilege in the world, that can commend a man to God, unless withal he be sincere and sound hearted. judas here had all these, and yet we see he is a damnable hypocrite. For his calling he was an Apostle, as St. Peter saith, Act. 1.17. He was numbered with us, and obtained fellowship in this ministration. A calling more honourable than any other in the Church of God, Gal. 1.1. because the ordination was not of men, neither by man, but by jesus Christ, and God the Father. His company was such as for godliness could not be matched in all the world: for he was conversant with Christ and his Disciples: his learning such as he was a Preacher. For he 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 civil, for howsoever he had a false heart against his master, yet he dissembled his treason so cunningly, as it could not be discerned: for when our Saviour Christ had told his Disciples that one of them should betray him, they were all so far from suspecting of judas, that they rather misdeemed themselves. Mar. 14.19. Religionem simulabat in fancy, quam non habebat in mente sanctitatem praetendebat in vest, quam alienabat a cord: soris agnus in publico, intus lupus in occulto ●oris Discipulus Christi, intus Discipulus Diaboli. De coena Domini. serm. 3. jer. 7 4.9.10.11.14.15. Gen. 4 3.4.5. Mar. 6.20. etc. Master is it I, saith one: Master is it I, saith another? but no man had so much as an evil thought of judas. So true is that which Bernard saith of him: he counterfeited religion in the face, which he had not in his mind: he pretended holiness in his apparel, which was far from his heart: without he was a Lamb in public; but within he was a Wolf in secret: outwardly he was the Disciple of Christ, inwardly he was the Disciple of the Devil. The Scripture is full of examples to this purpose. The Israelites thought themselves far in God's favour, because they had the outward service of God amongst them, they made their boast. The temple of the Lord, the temple of the Lord, etc. yet because in hypocrisy they nourished many grievous sins, and made the house of God no better than a den of thieves; therefore the Lord threateneth to reject them, and to cast them out of his sight, as he 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 john Baptist, and to be so far in love with his preaching, as he entertained him (as some think) for his household Chaplain: yet because he would not forsake his incest, he is branded for an hypocrite. Mat. 25.1. ●. The foolish Virgins were as forward to meet the Bridegroom as the wise; but because their lamps were not furnished with oil, they were rejected. Mat. 22.11.12.13. That guest that wanted the wedding garment, came as readily to the marriage as any that were invited, and shuffled himself among them, as though there had been nothing amiss in him. But assoon as the King came in, he presently discovered his hypocrisy, and punished him accordingly. Mat. 3.9. job. 8.39. Act. 13.46. The jews boasted much of their privilege, that they had Abraham to their Father. But because they gloried only in the bare name and naked title of Abraham, and would not do the works of Abraham, therefore they were cast off, and the Gentiles received into favour. Act. 5: 1.2. Ananias and Saphira made as great a profession of Christianity, as any in the Primitive Church, and were as ready to sell their possession for the relief of the poor, as any of the rest: but because they did it not from a single heart, but dissembled and lied unto the holy Ghost, therefore the hand of God was upon them in a fearful manner. Simon Magus seemed to believe the Gospel, and to be as desirous to be baptised 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 business. All these examples, and many more that might be produced, do sufficiently confirm the truth of the doctrine propounded, that nothing in the world but a sincere and upright heart can commend a man to God. To make use it of then. It serveth first, for the just reproof of all those that flatter themselves in respect of an outward profession. But alas it is not that which will serve the turn. This is no true note of a good Christian. But rather as our Saviour said in an other case, ye shall know them by their fruits. The Devil will suffer a man to hear the word, to receive the Sacraments, and to perform any outward service unto God: If he can but fill their hearts with hypocrisy, he desireth no more. Hence is it that so many walk disguised, counterfeiting to be that they are not, loving the vizard, rather than the true face of a Christian. They do ill and profess well. By outward ostentation they seem to be good, but by deed and action they are too bad. a Aliud habet animus, aliud resonat sermo. Optatus. lib. 1. Aliud cord occultat, & aliud voce denuntiat. Cypr. lib 1. epist. 2 They harbour one thing in their heart, and utter another in their speeches. b Sub Christiana professione viwnt, & Christi praecepta mananifestè peccando contemnunt. Fuco justitiae iniquitas tegitur. Fulg. Epist. 3. ad Probam. They live under a Christian profession, and yet by open sinning they contemn the precepts of Christ. They cover their iniquity with the counterfeit colour of righteousness. c Religionem quam praetendunt in verbo, non ostendunt in facto. Bern. de caena dom. Ser. 3 They pretend Religion in word, but do not show it in deed. d Malti in Christiano vocabulo gloriantur, & perditè viwnt passionem enim Christi & annun tiant prositendo, & ma●è agendo exhonorant. Aug. de Civit. Dei. lib. 16. cap. 2. Many glory in the name of a Christian and yet live licentiously, for they show forth the passion of Christ by their profession, but dishonour it by their action. e Comptus in verbo, turpis in facto Bern. de co●sc aed. ca 3●. Their words are glorious, their deeds are infamous. f 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 have a fair outside and a foul inside, they have the words of Saints, but they have not the lives of Saints. Hypocrites are the Apes of God's children. There is no virtue which the child of God hath in truth and sincerity, but the servant of the Devil will make show of it, and counterfeit it in hypocrisy. In their countenance they will appear very modest, in their speech grave, in all their behaviour sober and temperate. They will counterfeit meekness, humility, chastity, and many excellent virtues: But if a man could look into their hearts, he should see they have not put on Christ jesus, as the Apostle saith but the Devil rather. They may fitly be resembled to Banckcrupts, who wanting substantial wares to furnish out their shops withal, do fill up the vacant places with goodly painted (but empty) boxes. So these having no substance of religion to commend themselves to the Church of God, do yet make a flourish with shadows of holiness. They are like the Idols that David speaketh of: They have mouths and speak not; they have eyes and see not. They have ears and hear not; they have hands and touch not, they have feet and walk not. etc. Our Saviour Christ, that best knoweth what is in man, compareth them to platters that are clean on the outside, but within are full of bribery and excess; and to painted sepulchres, which appear beautiful outward, but within are full of dead men's bones and all filthiness. They are like apples of Sodom, which seem very fair to the eye; but if a man crush them in his hand, there is nothing but cinders and ashes, woeful monuments of the fearful overthrow of that place. They are like the ostriches, which have very goodly wings, as though they could fly aloft: but such is the grossness, and heaviness of their bodies, that they cannot raise themselves from the earth. In a word, they are like many trees, which, whiles they grow, seem to be very strait and sound timber: but when they are cut down, they prove hollow hearted and good for nothing. a 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 he that openly professeth impiety, or he that falsely counterfeiteth holiness b Nomen Christiani ille frustrà sortitur, qui Christum minimè imitatur. Quid enim tibi prodest vocari quod non es? & nomen tibi usur pare alienum? Aug. de vita Christ. ad sororem viduam. Gal 6.7. Luke 16.15. It is in vain for a man to take upon him the name of a Christian, that doth not imitate Christ. For what will it profit a man to be called that which he is not, and to usurp a name which is none of his own? Such may flourish for a time, and deceive the eyes of men with a vain show of piety: but God cannot be mocked, as the Apostle saith; And therefore, our Saviour told the hypocritical Pharisees, ye are they that justify yourselves before men, but God knoweth your hearts. You make such a show of holiness, as that the people doteth upon you, and admireth you for the only men, but God that knoweth your hearts, seethe you to be damnable hypocrites. Yea and many times, even in this life, the hypocrisy of many is discovered to their shame. c Simulata ilicò patescunt, & operosè licet impressus sucus levi sudore diluitur, Petrarch. de vit. solit. Omne sincerum permanet, quae simulata sunt, diuturna esse non possunt. Bern. de ord. It is a true saying, that things that are counterfeit, cannot long continue. False coin is soon discovered: and the face, though never so curiously and artificially painted, will soon bewray itself. d Nemo potest personam diu ferre fictam, sicta citò in naturam suam recidunt. Seneca de Clem. lib. 1. cap. 1 No man can long bear a feigned person: for feigned things do soon return to their own nature. When men love to be hypocrites, dissembling holiness and pretending outward sanctimony, God in justice will in time unmask and uncase them: and then the sin which they have laboured to hide, * Nihil simulatio proficit; paucis imponit leviter extrinsecus inducta facies. Quae decipiunt, nihil habent solidi. Tenue est mendacium, perlucet, si diligenter inspexeris. Sen. l. 11. Ep. 80. shall appear in open view; and the virtue, which they have made show of, shall be seen never to have been in them in truth. As it is said of Heraclides, who by a cunning devise would have been accounted a God, that at last all was revealed, and he a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. non qualis putari voluit, sed qualis erat. Diogen. Laert. in eius vita. Josh. 7.19.20. was seen, not as he desired, but as he was indeed: so many times it befalleth hypocrites. As we see in the examples of Kain, Ananias and Saphira, the man that wanted the wedding garment, Simon Magus, Elimas the sorcerer and diverse other notorious hypocrites, who were all found out and discovered by the hand of God. Yea we may observe even in our own experience, that some who outwardly lived an honest and a civil life: yet lying hypocritically in some secret sin, have been constrained before their death, with Achan to give glory to God, and to disclose the same to their one shame. But if it do fall out, that they escape this judgement in this life, and do closely carry their hypocrisy to their graves: yet at the day of judgement, when the thrones shall be set and the books opened. Dan. 7.9.10. the vizard shall be pulled from them, and their hypocrisy laid open in the sight of men and Angels. It may be with an hypocrite in this life, as it is in a great snow. b 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 snow covereth the face of the earth, all appeareth white and clean: but when once the Sun riseth to melt and thaw away the snow, many filthy quagmires and other loathsome places are discovered. So it may fall out, that a man may have the reputation of a good Christian all his life: but at the day of judgement, When the Sun of righteousness shall arise. Mal. 4.2. then shall things be lightened that have been hid in darkness, and the counsels of men's hearts shall be made manifest. And then as every man that is found sincere shall have praise of God; so all dissemblers shall have, their faces covered with shame and disgrace. Use. 2 Secondly, this doctrine serveth to admonish us, to labour for sincerity, that we may not only approve ourselves unto men, but with Zacharias and Elizabeth we may be truly righteous before God Luk. 1.6. a Estote Christiani: valde parum est vocari Christianus. Aug. de 10 chordis. Let us labour to be Christians indeed, else it is to small purpose to be called Christians. b Religionem quam tenemus in vest, seruemus in mente; & sanctitatem quam habitus exterior palliate, intus animus teneat. Bern. de caen. dom. Ser. 3. If we would be Christ's Disciples, let us keep the Religion in our hearts, which we pretend in our apparel, and let us retain that holiness in our minds, which our outward habit cloaketh and covereth. c Estote discipuli Christi, non in salsitate, sed in veritate; non in vest, sed in cord. Bern. ibid. Serm. 1. Let us be the Disciples of Christ, not in falsehood, but in truth: not in the garments, but in the heart. d Non confidamus in latitudine soliorum, in expansione ramorum, in viriditate frondium. ibid. Serm. 10. 1. Pet. 3.4. Psal. 45.13. We must not stand so much on the largeness of our leaves, nor on the spreading of our branches, nor on the greenness of our boughs, considering, that every branch though never so flourishing, if it bear not fruit, it must be cast into the fire to be burnt: as our Saviour saith joh. 15.6. And herein we may all go to the school to a covetous worldly man. There is no man but he had rather be rich, then be accounted rich, he had rather be wealthy, then seem to be wealthy. So should we rather desire to be godly and religious indeed, then to seem to be so. It is true, that outward holiness and the fruits thereof are necessary to commend us unto men: but our chiefest care and endeavour should be, that the hid man of the heart (whither only the eye of God can pierce) may be adorned and beautified. It is said of salomon's spouse, which was a type of the Church that howsoever her clothing, which did set her out to the world, was of broidered gold: yet her chiefest beauty and greatest glory was within. So should it be with us, we should labour for a good inside, whatsoever 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 james calleth it) which is within the heart: whose praise is not of men but of God. All actions without this; though never so fervent, are but froth like the hot enterprises of jehu; who made great boast of the zeal which he had for the glory of God. Come with me, 2. King. 10.16.31 saith he to jonadab, and see the zeal that I have for the Lord: but for all this, his heart was not upright in the sight of God. Acts 24.16. But the Apostle Paul was otherwise affected, who endeavoured himself to have always a clear conscience toward God and toward men. First and principally, he studied to approve himself 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 seethe not as man seethe for man looketh on the outward appearance, but the Lord beholdeth the heart. And when David, lying on his deathbed, exhorted Solomon his son to serve God with a perfect heart, 1. Chron. 28.9. he useth this as a reason to persuade him. For the Lord, saith he, searcheth all hearts, and understandeth all the imaginations of thoughts. To conclude, this is a man's greatest comfort, both in this life, 2. Cor. 1.12. as the Apostle Paul saith, This is our rejoicing, even the testimony of our conscience, that in simplicity and godly pureness we have had our conversation in the world, etc. And also at the hour of death. And therefore, when Hezekiah that good King had received the sentence of death, and for any thing that he knew, was to leave the world, in a comfortable assurance of his own conscience, he betaketh himself too God. Jsa 38.3. I beseech thee Lord, saith he, remember how I have walked before thee in truth, and with a perfect heart, etc. Use. 3 Thirdly, it serveth to admonish us further, to take heed that we be not deceived. As all is not gold that glistereth: so all are not good Christians that seem to be. It is a true saying. Never age was more fruitful of religions, and yet never less religion in any age. And therefore it standeth us upon to take good heed, lest whiles we approve that which is counterfeit for current, we be seduced and drawn either into error in religion, or into corruption in manners. And therefore we must pray with David in the like case. Psal. 141.4. Incline not mine heart unto evil, that I should commit wicked works with men that work iniquity. And because hypocrites are so common, we must desire the Lord to discover unto us who are indeed true members of the Church, that we may join ourselves to them: and who are dissemblers, that we may avoid them, Psal. 15.1. as David doth. Lord who shall dwell in thy Tabernacle? etc. Which betrayed him.] This is the sin of judas; wherein we may consider first the occasion, and secondly the quality of it. The occasion of his sin was covetousness, as may appear in the former chapter, where he went to the high Priests, and asked them, Mat. 26.15. What they would give him to deliver Christ unto them. From hence then we may learn, Doctrine. A covetous man will commit any sin, though never so heinous. 1. Tim. 6.10. Metropotis omnium vitiorum. Subtle malum, secretum virus, pestis occulta, doli artifex, matter hypocrisis, livoris parens, vitiorum origo, criminum foams, virtutum aerugo, tinea sanctitatis, etc. Bern. n ps. 91. serm. 5. Ephes. 5.5. Col. 3.5. that a covetous man may be easily drawn to commit any sin, be it never so heinous. There is nothing too hot nor too heavy for him. And therefore the Apostle saith, and not without cause, that covetousness is the root of all evil. Yea the Heathen man called it, The head of all vices. It is as Bernard saith, A subtle evil, a secret poison, an hidden plague, a deviser of craft, the mother of hypocrisy, the breeder of envy, the fountain of vices, the nurse of sin, the rust of virtue, the moth of holiness, etc. In a word, there is not any one of all the ten Commandments, but a covetous man will easily yield to break it. First, the Scripture hath put it out of question, that every covetous man maketh his riches his Gods. And the reason is evident: for a covetous person loveth his riches more than God, he had rather forsake all religion, than part with any of his commodities. And we have experience of many, that only in hope of gain renounce the religion, which they seemed to profess, and become Papists. Again, he feareth the loss of his riches far more than the loss of God's favour: he is less afraid to break any of God's Commandments, though it be to the provoking of his wrath; then he is to diminish or impair his out ward estate. And he trusteth more in his wealth than he doth in God. As we see in that rich man in the Gospel, who secured his soul, Luke 12.19. because he had much goods laid up for many years. And therefore the Apostle willeth Timothy to charge rich men, 1, Tim. 6.17. that they trust not in uncertain riches. If there were not a disposition in them hereunto, this charge were needless. It is the corruption of our nature, that is the occasion of all God's precepts. Moreover, a covetous man for gain will not stick to worship Images. Let a man come to him, as the Devil did to Christ, Mat. 4.8.9. with abundance of wealth, and say, all this will I give thee, etc. he will quickly fall down and worship the most abominable Idol in the world. Again, false swearing and perjury which is a breach of the third commandment, is many times a branch that springeth from this cursed root: when as men set not only their tongues, but their honesty also to sale for advantage. And for the Saboth there is no greater cause of the profanation thereof, then covetousness. Luk. 14.18.19.20. For men have their Farms to see, or Oxen to attend, or merchandise to follow, or one business or other, that they cannot come to the exercises of religion. Or if they do come for fashion sake, or for fear of law, and sit before the Minister, Ezech. 33.31. yet as the Prophet saith, their heart goeth after covetousness. Or if they do attend for the time: yet presently they depart away to their worldly business, Luke 8.14. and so the cares of this world choke the word, and make it altogether unprofitable. And as covetousness treadeth under foot all the duties of the first table: so also it neglecteth all the duties of the second. It will cause a man to rebel against all his superiors that God hath set over him. No bond, either of nature or duty can prevail, where covetousness beareth sway. How many inferiors have been corrupted with money, to betray those whom they should have loved? As judas here was hired to betray his Master. And Dalilah was alured by bribes and rewards, judg. 16.5. etc. to betray Samson her beloved into his enemy's hands. But we need not go far for examples in this case. There was never nation under heaven had greater experience hereof, than this of ours in the days of our late Sovereign Elizabeth of blessed memory. Morton. Saunders. Parrie. Lopes, etc. Every year there rose up some unnatural wretches, who not regarding the oil of the Lord, wherewith she was anointed, sought by all means possible to cast her sacred Crown to the ground, and to lay her Honour in the dust: and to betray their native Country which should have been most dear unto them, into the hands of foreign enemies. It is the cause of much murder and blood shed, as Solomon saith. Prou. 1.19. Such are the ways of every one that is greedy of gain; he would take away the life of the owners thereof. Whosoever standeth in his way betwixt him and his lands, he saith, as the husbandmen did in the Gospel, Come let us kill him, that the inheritance may be ours. Mat. 21.38. And thus did covetous Ahab cause innocent Naboth to be put to death, that he might possess his vineyard. 1. King. 21.2. It lay very commodiously for him, and was a continual eyesore to him, and therefore he must have it, though it cost the poor man his life. Yea many times it maketh men so unnatural, Filius ante diem patrios inquirit in annos. ovid. Metam. lib. 1. that they do not spare the life of their own parents. At least, it they proceed not so far, yet they are as sick of the Father as may be, and wish him fair laid in his grave, that they may enjoy his living. It causeth cruelty and oppression as the Prophet saith. Micah. 2.2. They covet fields and take them by violence, and houses, and take them away. By hard and unconscionable dealing they grind the faces of the poor: yea, they pluck off their skins from them, Isa. 3.15. Micah. 3.2.3 and their flesh from their bones: yea, they break their bones, and chop them in pieces as for the pot, and as flesh for the Cauldron: and they leave not the bones till the marrow. Zeph. 3.3. It causeth whoredom and adultery; As we see by common experience, that many both men and women, by gifts are drawn to embrace strange flesh, and to forget the covenant of their God, as Solomon speaketh, Prou. 2.17. It is the cause of theft and wrongful dealing. It was covetousness that made Achan steal the things consecrated to God, as himself confesseth. I saw, saith he, Josh. 7.21. among the spoil a goodly Babylonish garment, and 200. shekels of silver, and a Wedge of gold of fifty shekels weight, and I coveted them, and took them. And it was covetousness that made judas a thief, Joh. 12.6. when as carrying the bag, he falsely purloined that to his own private use, which was given 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 thief to himself, whiles he defraudeth his own belly, to increase his wealth. Now he that is a thief to himself, whom will he spare? as Sirach saith, cap. 14.5. a Opum ut suarum habet curam; verum ijs, ut ex alienis, nihil capit emolumenti. Diog. Laert. in vita Bi●nis. He carketh and careth for his riches, as if they were his own: but he reapeth no benefit by them; as if they were another man's. And herein covetousness showeth herself a most cruel Tyrant. She leadeth a wretch up and down through fields, and woods, by sea, and by land, and all to heap up a deal of wealth, and when he hath done, she only giveth him leave to look on it, but not to use it. She maketh him toil and take great pains to fill his barns and his garners, his coffers and his chests, and then she hideth the keys, and denieth him the use of all. So that he is like the Ass that carrieth a heavy load of gold and silver all day, and at night eateth hay himself. b Divitias locupletis habes, animum sed egeni. O successori dives, egene tibi. Sphinx aenigmat. In a word, he hath riches in great abundance, but withal he hath a beggarly mind, and howsoever he be rich to his heir, yet he is poor to himself. It causeth lying: As the Soldiers that kept Christ his Sepulchre, 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 living, falsely slandered him to the King, of no less crime then high treason. Finally, it causeth many men to bear false witness in matters of controversy. As there is a wicked generation, that c Ego vero libenter mentiar tua causa; & si quando me vis peierare, paratum fore scito. Cic. pro Qu. Rosc. Comaedo. haunteth Westminster Hall, styled by the name of Knights of the Post, who for a small matter may be hired, to give testimony any way, of that which they never knew. Thus we see what a spawn of sin is engendered of this one vice of covetousness. Besides, every calling both in Church and commonwealth is corrupted with it. For Ministers, I fear me, we may over justly renew the complaint of Bernard, d Ipsa quoque Ecclesiasticae dignitatis. officia in turpem quaestum transiere. nec in his animarum falus, sed lucrum quaeritur divitiarum. In ps. 91. serm 5. Ezech. 34.3. that the duties of the Ecclesiastical dignity are turned into filthy lucre, and they seek not the salvation of souls, but the gain of riches. We have too many that care more to eat the fat, and cloth themselves with the wool, then to feed the flock committed unto them. Insomuch as there is a very reproachful proverb spoken of our calling (and I would none of us had given occasion of it.) That if covetousness were lost, it would be found in black coats. And are not many of our Magistrates like the sons of Samuel, 1. Sam. 8.3. that turned aside after lucre, and took rewards, and perverted judgement? Do not many of them love gifts and follow after rewards, Isa. 1.23. & 5.23. that they cannot judge the fatherless? etc. Do they not many times justify the wicked for a reward, and take away the righteousness of the righteous from him? Amos. 5.12. And do they not oppress the poor in the gate? Let a man that is never so wicked take a gift out of his bosom, and may he not with many Officers of justice wrest the ways of judgement? Prou. 17.23. as Solomon saith. b Pecuniosum hominem, quamnis fit nocens, neminem posse danari. Cic. in Verrem. Proem. primae act. jerem. 5.27. 2. Pet. 2.15. Isa. 5.8. Act. 1.19. Nay may not that ancient proverb be renewed again, That a Money-man can hardly be cast in his cause, though it be never so bad? And is it not true of many, that the Prophet spoke of some such in his time, that as a Cage is full of Birds, so are their houses full of Bribes, and of the wages of unrighteousness, whereby they are become great and waxed rich, joining house to house, and land to land? But let them take heed, that their fields prove not like that which was bought with judas his money, Aceldama, even a field of blood. And as covetousness prevaileth with Magistrates, so also with all sorts of people. It maketh Landlords rack their rents so unmercifully, that the poor Tenant cannot live in any comfortable sort. It maketh Lawyers defend many bad causes, and set fair colours on false matters, to delude the right. It maketh tradesmen to use false balances, Micah. 6.11. and deceitful weights, which are abomination to the Lord, Prou. 11.1. or if they have true weights, yet to falsify 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 even the refuse of their wares. So true is that saying of Ecclesiasticus. Eccles. 10.9. There is nothing worse than a covetous man: there is not a more wicked thing then to love money for even such an one would sell his soul. And therefore to make use of this doctrine, Use. Math. 7.17. let us be admonished to be out of love with this corrupt tree, which bringeth forth such evil and cursed fruit. Let us follow the counsel of our Saviour Christ. Take heed, Luke 12.16. and beware of covetousness. And as much as lieth in us, let all our conversation be free from it. Coll. 3.5. But because it is an hereditary evil, bred in the bone, and therefore will hardly out of the flesh: We must use all holy means to mortify and subdue it that it may not have Dominion over us: Especially, Psal. 119.36. we must continually use the prayer of David, Incline my heart unto thy testimonies, and not to covetousness. Betrayed him.] The quality of judas his sin is treason, even high treason against the King of glory Christ jesus. A sin most heinous, if we consider the circumstances of it. Mat. 16.16. He knew that Christ was the Son of the living God, as Peter had confessed him. He had heard many sweet and gracious Sermons of our Saviour, wherein many terrible judgements were denounced against sin, and many comfortable promises made to them that repent. He kept company with Christ, and saw his kindness towards all his Disciples. He was employed in as honourable a calling as any of the rest, Mat. 26 21, 25. John 13.26.27. & 6.70. as we have heard before. In a word, Christ had diverse times admonished him, and used means to bring him to repentance, and yet all this could not keep him from betraying his Master, whom he should have loved; and his God, in whom he should have believed. Doct. No sin so heinous, but an hypocrite may fall into it. Whereby we are taught, that there is no sin so heinous, nor so grievous, but an hypocrite may fall into it. If a man in hypocrisy make much of one sin, though never so small, he is easily drawn to any sin, if occasion be offered. Gene. 4.8. If the heart be not found, the Devil will prevail with a man in whatsoever he list. Kain being an hypocrite, how easily was he brought to a most unnatural sin, even to imbrue his hands in his brother's blood. Mark 6.27. Herod counterfeiting only a love to the word, was soon brought to put innocent john Baptist to death. Acts 5.1.2.3. Ananias and Saphira pretending holiness which they never had, did most impudently lie against the holy Ghost. So judas in this place. Nothing at all could do good on him. They that of purpose came to apprehend Christ, returned converted by his doctrine, affirming to the high Priests, john 7.45.46. that man never spoke like him. But this hypocrite nothing could move. It is reported of Darius, Aelian. var. Hist. lib. 6. cap 14. that when some of no mean place about him had conspired to kill him, as he was an hunting; he was not a whit afraid, but commanded them to bend their weapons against him, and looking sternly upon them, he asked them, why they did not execute that they came for. But they, when they saw his undaunted courage, did not only leave off their enterprise, but also were so stricken with fear that they cast away their spears, and alighting from their horses, with all humility yielded themselves unto his mercy. Our Saviour Christ did more to judas and yet coul not reclaim him. john 13.27. For after he had undertaken to betray him, he putteth him in mind of the greviousnesse of the fact, and biddeth him, to do quickly what he meant to do. And when he came to put his treason in execution, Mat. 26.50. he spoke to him in the mildest manner that could be. Friend (saith he) wherefore art thou come? And again, when he came near to him, to kiss him. judas, saith he, Luke 22.48. betrayest thou the Son of man with a kiss? words which might have broken an heart of Adamant, and yet they could not move him. Now the reason why hypocrites do make no bones of any sin, is, first, because howsoever they dissemble holiness, 1. Tim. 1.19. yet they have made shipwreck of a good conscience, as the Apostle saith, and therefore, rush headlong upon every occasion into any wickedness. Again, they are in subjection to Satan, who hath them in his snare, as a dog in a chain, and therefore, 2. Tim. 2.26. 2. Pet. 2.19. he leadeth them whether he list. He can no sooner bid them go, but they are ready to run. And hence is it that the Prophet joineth an hypocrite and a wicked man together. Every one saith he, is an hypocrite and wicked, Isa. 9.17. because he that is an hypocrite will easily yield to any wickedness. And indeed, it is just with God that hypocrites should be given over in this manner to notorious sins, whereby they may come to open shame: that so they may either be brought to repentance, or else receive a more just condemnation. Use. Let this therefore be a warning for us, to make us take heed of hypocrisy. There is far more hope of a notorious wicked man that never made profession of Religion, then of a dissembling hypocrite, that hath a show of godliness, 2. Tim. 3.5. Luke 23.40.41. but denieth the power of it. That thief that was crucified with our Saviour Christ, had led a most dissolute life all his days, and yet he was at the last converted. Whereas this hypocrite judas living long disguised in the habit of holiness, could never be reclaimed, but perished miserably in his sin. And therefore, let us be careful, as we profess ourselves to be Christians, so not to harbour the least guile in our spirits: Psal. 32.2. 2. Cor. 1.12. Acts 24.16. but in all simplicity and godly pureness to have our conversation in the world, and to keep always a clear conscience towards God and towards men. And this will minister more sound comfort to us, both in life and death, than all the world is able to afford. Betrayed him.] As the fact itself was heinous, for the servant to betray his Lord, and the Disciple his Master, so the manner of the treason, doth make much to the aggravating of it. For he did it dissemblingly, under colour and pretence of love and duty. First he saluted him kindly, God save thee Master, Mat. 26.49. and then, as though he had meant him no hurt, he came to him, and kissed him. Doctrine. A shame to pretend friendship, and intent hatred. Psal. 12.2. From whence ariseth this doctrine, that it is a shameful thing for a man outwardly in words and gestures to pretend friendship, and inwardly in heart to conceive hatred, and intent mischief, to bewray one thing with the mouth, and to conceal an other in the heart. David complaineth of his times, that men did flatter with their lips, and spoke with a double heart, or with an heart and an heart: making show of that which they never purposed. And again he saith, they speak friendly to their neighbours when malice is in their hearts. Psal. 28.3. a 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 David's enemies with him, that came when he was sick under pretence of kindness to visit him, but their hearts heaped iniquity within them, and whatsoever infirmity they saw in him, when they came forth, they told it and blazed it abroad. Psal 41.6. Such were the false brethren which the Apostle speaketh of, that came in privily, only to spy out their liberty. Gal. 2.4. jere. 9.5.8. Thus was it in the time of the Prophet jeremiah. Every one, saith he, will deceive his friend, and will not speak the truth. Yea, one will speak peaceably to his neighbour with his mouth, but in his heart he layeth wait for him. They cover the venom of their hearts with the honey of their tongues. As David saith. a Mell in ore, verba lactis; fol in cord, fraus in factis. The words of his mouth were softer than butter, yet war was in his heart: his words were more gentle than oil, yet they were sword Psal. 55.21. The Scripture is full of examples in this case. The Devil, when he came to tempt our first parents to sin, he gave them sweet words, 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 fair speeches enticed his brother Habel into the fields and then rose up and slew him. Saul pretended great love to David, 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. joab spoke peaceably to Abner with his tongue, but with his hand he wounded him to death. So likewise, & 20.9. ●0. he saluted Amasa as kindly as might be, and took him by the beard to kiss him: but secretly he smote him with his sword in the fifth rib, and shed out his bowels to the ground. & 13.26.27.28 Absalon earnestly invited his brother Ammon to his sheep-shearing feast, as though he had loved him entirely: but most treacherously he caused his servants to kill him, Mat. 22.15.16. as he sat at table. The Herodians came glavering and flattering to our Saviour Christ, as if they had had a reverent opinion of him, Luke 20.20. Master, say they; we know that thou art true and teachest the way of God truly, etc. But for all this, they came as spies, if it had been possible, to entangle him in his talk. And thus did judas as we have heard, betray his Master with a kiss, that his treason and falsehood might be the less suspected. Stella in Luc. cap. 22. Whereupon one saith, he came near him as a servant, but he was a thief; he saluted him as a Disciple, but he was a traitor; and last of all he kissed him as a friend, but he 〈…〉 a traitor; and last of all he kissed him as a friend, but he was a deadly enemy. a Amoris pignore vulnus in flixit charitatis officio sanguinem fudu pacisque instrumento mo●tem ●rogauit. Ferus in Math. 26. By the pledge of love he gave him a wound, by the duty of charity he shed his blood, and by the instrument of peace he procured his death. Neither do we want experience hereof in our days, as the Apostle prophesied of the last times. 2. Tim. 3.4. For do we not daily see b Frons omnium familiaris; multorum animus iratus: iracundiae occultae; insidiae apertae. Cic. pro L Flacco. that many have friendly and familiar countenances, that have angry and wrathful minds? and is there not often hidden displeasure, where there is open flattery? This is a very odious and an abominable thing. c Tuta frequesque via est per amici fa●ere nomen: Tuta frequensque licet sit via, crime habet. Solomon compareth him, that under pretence of friendship is an enemy, unto a potsherd overlaid with silver dross. Prou, 26.23. And David saith, that his enemies came about him like Bees. Psal. 118.12. and very fitly, as one observeth; because the Bee hath sweet honey in her mouth, and a venomous sting in her tail. Yea, and such kind of persons are most dangerous, taking away the use of human society. For how can a man live and converse safely with that man, that bloweth both hot and cold, as the Satire said, d Altera manu f●rt lap. dem, altera ostentat panem. P●aut. Aulular. that carrieth fire in the one hand, and water in the other? Though a man be never so wary and circumspect: yet he can hardly in this case avoid danger. e Nullae sunt occultiores Insidiae, quam ●e, quae latent in simulatione officij, aut in aliquo necessitudinis nomine. Nam came, qui palam est adversarius, facile cavendo vitare posts: 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 treachery, then that which is cloaked with pretence of friendship. An open adversary may easily be shunned, but this close mischief will oppress a man before he can perceive it. As David saith of his enemies. Surely, mine enemy did not defame me; for I could have borne it: neither did mine adversary exalt himself against me; for I would have hid me from him: But it was thou, O man, my guide and my familiar, etc. Psal. 55.12.13. By this means it cometh to pass, that a man cannot tell whom to trust. f— Non hospes ab hospite tutus. Non socer a genero.— ovid. Metam. lib. 1. If there be falsehood in fellowship, it is not safe for any man to trust his friend. Yea, he must keep the doors of his mouth, from her that lieth in his bosom. Mich. 7.5. This doctrine serveth to admonish every one of us, Use. to take heed of this sin. As we desire to approve ourselves to be members of the Church in this life, and heirs of God's Kingdom afterwards, we must speak the truth in our hearts. Psal. 15.2. We may not pretend love to any man in word and in tongue only, but we must love in deed and in truth. Especially, 1. Ioh 3.18. we must keep all bonds of friendship inviolable, with those that trust us and rely upon us. Then, when he saw that he was condemned. Aquinas in locü. ] Aquinas moveth a question, how judas could see this, when as yet Christ was not condemned. For Pilate had not yet examined him, much less pronounced sentence against him. But he answereth out of Origen, that he easily saw what the end would be, because he perceived, Vers. 1.2. that the chief Priests and Elders had taken counsel to put him to death, and for that purpose had delivered him to the Deputy. Now when he saw the matter was come to this pass, than he began to repent himself 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. He could never before see the heinousness of his sin, till he saw that this was the end of his treason, that so innocent a person should be put to death. And now at the last coming to himself, he beginneth with sorrow and grief to weigh the enormity of his fact, and to be displeased with himself for it. * Doctrine. men's eyes are blinded before the committing of sin, and opened afterward. Where we may observe the craft and subtlety of the Devil, that he dazzleth men's eyes, and blindfolds them, that they cannot see the foulness of their sins, till he have brought them whether he would: but afterward, when it is too late, he letteth them see what they have done. a Non permittit Diabolus cas qui non vigitant, videre malum antequam persiciant. Aquinas in locum. First he extenuateth a man's sins, to draw him on the more easily; but afterward, he aggravareth them, and maketh them appear out of measure sinful: he seduceth them with a false persuasion, as though either no hurt at all, or at least not much hurt would follow upon their sins. b Malè humanis ingenijs natura consuluit, quod plerunque non futura, sed transacta perpendimus. Qu. Curtius. lib. 8. Yea there is even in nature a disposition, never to weigh the issue of a thing thoroughly, till it be done and passed. Which being furthered by the Devil, must needs be so much the worse. Hence was it, that judas never saw the heinousness of his bloody thoughts against his Master, till he was condemned; otherwise he would never have done so cruel a deed. He had often heard from our Saviour Christ himself, that he must be betrayed, and delivered into the hands of the high Priests, and by them be crucified. He had heard a grievous woe denounced against him that should betray him, Mat. 26.24. that it had been good for that man, if he had never been borne. But the Devil soon extinguished the remembrance of these things, and made them no better than a tale told to a deaf man. No doubt, he made him believe, that Christ should never be put to death; but that he might enrich himself with the money, and yet his Master should do well enough. He persuaded him, that either his own innocency would acquit him, when he should be brought to his trial; or else, if his enemies should be so malicious, as to condemn him without cause, yet by his divine power, he could easily when he listed, Mat. 8.26. Luke 8.29.30. rescue himself 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 Devils, would suffer mortal men to prevail so far, as to put him to death. Besides, he had had experience of Christ's power in this case. When the men of Nazareth, Luke 4 29.30. offended at his preaching, thought to cast him headlong from the top of an hill, he passed through the midst of them, and went his way. Yea, when himself with a rabble of Soldiers came to apprehend him in the garden, Joh. 18.6. he did but speak a word, and they all went backward, and fell to the ground. But now, perceiving contrary to his opinion, that he was condemned to death, at the last he acknowledgeth the grievousness of his sin, and is touched with remorse. As the Devil dealt with judas, so he dealeth with all sinners: he leadeth them long hoodwinked through many sins, and at the last, when their eyes are opened, that they see the odiousness of their sins, but cannot see the mercy of God, he casteth them headlong into horror and anguish of heart. Adam and Eve saw no harm by themselves, Gen. 3.7. till they had indeed eaten the forbidden fruit; but then their eyes were opened, and they saw their nakedness, and in it their misery. Peter saw nothing in the denying of his Master, till the cock crew, Mat. 26.74.75. and Christ looked back upon him, but afterwards his heart melted within him, and he wept bitterly. David saw nothing in his adultery and murder, but slept full securely, and never thought worse of himself for it, till Nathan the Prophet awaked him: 2. Sam. 12.13. then he cried, out in the bitterness of his soul, I have sinned against the Lord. The reason why the Devil doth thus blind men's minds, is this: He knoweth they would never be caught, nor brought to commit sin, if they should see the danger of it. And therefore, he is most careful to hide that. If David and Peter had seen as much before, as they did after, they would never have fallen in so fearful a manner. And herein the Devil resembleth the fowler, a Frustra iactatur rete ante oculos pennatorum. Bern. in Psal. 91. serm. 13 that will not spread the bare net before the birds, but straweth corn, or useth stales, or some thing or other, to allure them and draw them to it. And the fisher, that covereth his hook with a bait, the better to beguile the fishes. If he should cast a naked hook into the water, he should catch but a little fish. Gen. 3.5. So the Devil, when he fished for Adam, he baited his hook with hope of preferment, 2 Sam. 11.2. I should 7.21. 2. Kings 5.20. 1. Sam. 15.21. persuading him that he should better his estate, and become like God himself, knowing good and evil. To catch David, he baited his hook with pleasure and delight. He caught Achan, Gehezi, and judas in this place, with gain and profit. And he ensnared Saul with pretence of religion. Thus he dealeth still with every man: knowing his disposition, and how he is inclined, he fitteth his baits accordingly. He never comes bluntly and rudely to a man, and biddeth him simply transgress God's Commandment, but always useth some devise or other, to make his sin please him. He enticeth the drunkard with voluptuousness, he allureth the thief with hope to better his estate, he draweth on the whoremaster with delight of the flesh. Yea and all this while, he doth what he can, to extenuate the sin, and make it seem light, making but little molehills of great mountains. As he persuadeth men, that drunkenness is but good fellowship; that adultery is but a little dalliance, and a trick of youth; that pride is but a desire to be handsome and cleanly, and that covetousness is but an honest care to live in this world. But afterwards, when he hath wrapped them in indeed, than he aggravateth every sin, and lodeneth and overwhelmeth the soul and conscience with unspeakable horror. jul. Solynus Polyhist. cap. 27. And herein he is like the Panther, which hath the body all over painted with little spots, very pleasant to the eye, and delightsome to the smell; whereby many beasts come very hastily to gaze upon her. But withal she hath a very ugly and grim face, which maketh them afraid to come near. And therefore, because she is slow of pace, and cannot by running get her prey, she hideth her face, and showeth only her painted skin, to allure the beasts within her reach, and then suddenly she devoureth them. In like manner, the Devil seldom appeareth in his own ugly shape and likeness, for then every one would be afraid of him: but always appeareth under some colourable pretence or other, that he may more easily deceive poor sinners. Use. This doctrine serveth for our admonition, that we take heed we be not beguiled with false persuasions, and so fall into grievous sins, lest when the filthiness and heinousness of them shall be once brought to our knowledge, we be not able to bear the horror that will follow upon them. Sin may well be compared to the strumpet that Solomon speaketh of, prover. 7.13. At the first it will flatter a man, and use many persuasions to allure him: but if he yield and consent, he shall be as an Ox that goeth to the slaughter-house, and as a Fool to the stocks for correction. Till a dart strike through his liver, etc. Verse. 22.23. That which is spoken of the bread of deceit, Proverb. 20.17. is true of all sin whatsoever; That at the first putting into the mouth, it is sweet as Manchet, it hath a pleasant relish, but afterward the belly is filled with gravel. The pleasure that accompanieth the committing of sin, is not so certain, as the heartburning and horror of conscience that followeth afterward. a Aug. in Psal. 58. Saint Augustine compareth sin to a kind of bramble, called Christ's thorn, which at the first sprouting is like an herb, soft and tender, but after there followeth sharp prickles. So sin at the first is pleasing to the flesh, but afterward it leaveth a prick in the conscience, which whosoever would not feel, he must now strike himself with the prick of repentance. As the flower breedeth a worm, which afterward eateth and consumeth it: So sin, that a man liveth in with delight, breedeth a worm that gnaweth the conscience, and vexeth it with endless woe, b Voluptas transijt, peccatum remansit. Bern. de vijs vitae. which remaineth and abideth when the pleasure is vanished and gone. c Transit totus ille pruritus delectationis imiquae, & voluptatis illecebra tota brevi finita est: sed amara quaedam impressit signa memoriae, & vestigia faeda reliquit. Bern. de conver. 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 sin, is soon at an end: but it imprinteth bitter tokens in the memory, and leaveth foul footsteps in the soul. d Qui in principijs norunt, praedicant: qui in fine expèrti sunt, non iniuria execrantur. jul. Solinus. cap. 24. And therefore w●e may say of sin, as was said of the river Hypanis, (which is sweet and wholesome at the spring head, but after falling into an other river, the nature of it is changed, and it is exceeding bitter) that all that taste of it at the first, do like and commend it, but they that have experience of the end of it, have cause to curse it. We use to say, we will not buy gold to dear. Why then should we buy the momentany pleasure of sin at so high a rate? when the fish hath swallowed the hook, had she not better have been without the bait? when the bird is caught in the net, had she not better have wanted the corn that alured her? Let us therefore learn to know the enterprises and sleights of Satan, as the Apostle calleth them 2. Cor. 2.11. and the deceitfulness of sin. Heb. 3.13. lest we be circumvented therewith. e Mentitur, ut fallat; blanditur, ut noceat; bona promittit, ut malum tribuat: vitam pollicetur, ut perimat. Cypr. Lib. 1. Epist. 8. The Devil, as one saith, lieth, that he may deceive us, flattereth, that he may deceive us, flattereth, that he may hurt us; he promiseth us good things, that he may do us a mischief; he promiseth us life, to the end he may kill us. He promiseth pleasure, but God knows f Nocet empta dolore voluptas. it is dear bought; there is never a dram of it, but it bringeth a pound of sorrow. And therefore Saint Augustine complaineth greatly in this case. g O peccata, quam faciles aditus habetis, dum suadetis: & quam difficiles exitus habebitis? dum suadetis inungitis; sed postquam suaseritis, usque ad mortem animae pungitis. Delictae mea, an eratis tum tam noxia sutura, cum animam meam vestra dulcedine pulsabatis, cum cor meum vestra dulcedine ungebatis? cur hoc ante celabatis? & cur me tradebatis. de contrite. cordis. Math. 16.26. O my sins, how easy passage had you into my heart when you began to persuade me, and how hard will your issue be? when you began to persuade me you flattered me; but after I was once persuaded, you wounded me even to the death of the soul. And a little after. O my sins, saith he, were you like to prove thus hurtful, when you alured my soul with your sweet pleasures? Oh why did you conceal this before? Oh why did you betray me? etc. Again the Devil promiseth profit, but alas, what will it profit a man to win the whole world, and lose his own soul? Had not judas been better without his thirty pieces of silver? Had not Achan been better without his goodly Babylonish garment, and his silver and wedge of gold? And had not Gehezi been better without his talents of silver, and change of garments? Let us therefore, evermore suspect the Devil, and pray to God to open our eyes in all temptations, that before we commit sin, we may see it in the true likeness of it, how odious and ugly a thing it is, how dishonourable to God, and how hurtful to our own souls, than would we never fall into such gross sins as otherwise we do. Repent himself.] Hitherto we have spoken of the circumstances of judas his repentance: now follow the parts 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 work. And therefore, by their doctrine judas repent truly. But let us examine them severally, and we shall see, that he was far 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 be. He saw indeed what punishment he had deserved, his conscience was vexed with the guiltiness of his sin, and with fear of hell fire, which he saw burning before him, yea felt already kindled within him: and this made him grieve. Otherwise, he never sorrowed, for that by his sin he had so highly offended and displeased God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this doth the word signify, that is used in this place: which properly is as much as to be sad and pensive after any deed done: Beza. Paenitere. and it answereth to the Latin word, which signifieth to be Penitent: and may be used as well in evil part, as in good. For it doth not properly contain any change of the mind and life unto better; but simply expresseth a kind of heaviness and discontentment, causing a man to wish that undone which he hath done, be it good or evil. Some call it contrition, which is nothing else but an high way to any grievous sin, and so at last to desperation. So that here it signifieth nothing else but the sorrow wherewith judas was swallowed up, after he considered the foulness of his sin. But there is an other word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times used in the new Testament, which properly signifieth to be wise after any fact, and so to be sorrowful for the fault committed, as to reform it: Resipiscere. answerable to the Latin word that signifieth to repent, and therefore, properly it is never taken but in the good part. From hence then we may gather this instruction, Doct. Only godly sorrow causeth true Repentance. 2. Cor. 7.10. that every sorrow for sin, though it be never so great, causeth not true repentance; but only godly sorrow. This the Apostle Paul affirmeth in plain words, when he saith, that godly sorrow causeth repentance, never to be repent of: namely when a man is grieved for his sins committed, not for fear of punishment, but because he hath offended God, that hath been so good, so gracious, and so merciful a Father to him. Even as a good Son, when he seethe his Father angry he is sorrowful, not so much for fear of the rod, as because his Father hath been so loving and so kind unto him. So it is with all God's children, as appeareth by many examples in the Scripture. When David had committed those great sins of adultery and murder, and was reproved for them by the Prophet Nathan, he confessed with great remorse and anguish of heart, 2. Sam. 12.13. I have sinned against the Lord: Psal. 51.4. and in another place, Against thee, against thee only have I sinned etc. All the judgements that Nathan threatened against him, which were graat and fearful did not so much affect him as the dishonour which by his sins he had done against God. And again when he had numbered his men, 2. Sam. 24.10. his heart smote him, and he cried out, I have sinned exceedingly in that I have done. The pestilence which raged so horribly in the land, did not so much move him, as his pride against God, in presuming more of the strength of his soldiers, then of God's protection, whereof he had so good experience. So the Church of God considering the great indignity she had offered to her spouse Christ jesus, that she would not open to him, though he entreated her so fair, 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: she was so affected, that her very bowels were moved within her. And the Apostle Peter, as we have heard before, seeing how grievously he had sinned in denying his Master went out, Mat. 26.75. and wept bitterly. If there had been neither heaven nor hell, neither reward nor punishment, yet this very unthankfulness to so kind a Master, would have caused him to sorrow as much as he did: when this affection is once in a man, than he beginneth truly to repent, and never before. Then he is displeased with himself, than he loatheth and detesteth his sins, whereby he hath offended God, and then he beginneth seriously to bethink himself, what course he may take to please God. So did David, being grieved because he had so heinously offended God, he prayeth, Psal. 51.4.10. that God would create in him a clean heart, and renew a right spirit within him, that so he might walk 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 grief of heart bewailed their sins against God, they resolve to make a covenant with God, and solemnly to bind themselves, to put away their strange wives, whereby they had so much dishonoured him. And so is it withal the faithful, even as a good child, having by his untowardness vexed his Father, is careful afterwards to please him by all means possible. There is another sorrow, which the Apostle calleth a worldly sorrow, which is always 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, revertitur ad crimina. Huic concordant, qui consitentur inviti non amore boni sed ut sagiant damnum & incommodum saeculi. utilis 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 fear of punishment, and when that is once taken away, they return to their former sins, as greedily as the dog to his vomit. Whereupon Saint Augustine saith well. There are some, that repent that they have sinned, by reason of present punishments. For the robber is displeased with his sins, when he is brought to punishment for them: but take away the punishment, and he returneth again to his former faults. Like unto him are they that confess their sins against their wills; not for any love of good, but to avoid the loss and punishment of the world. So that, repentance will be profitable, if it be voluntary. And on the contrary side, that which is extorted and wrung from a man for fear of punishment, is always unprofitable. Kain mourned exceedingly and cried out saying My sin is greater than can be forgiven me: but it was not for his hypocrisy in God's service, no for his cruel murdering of his brother, but because of the punishment that God inflicted upon him. Pharaoh howled and took on and confessed himself a sinner, but it was not in any detestation of his sin, but for the great plagues that God had brought upon him and his land: and therefore when they were removed he was as wretched, and as disobedient as ever he was before. Saul was sorrowful and acknowledged his sin, but it was only in regard of samuel's threatening, that God had rejected him, and would take his Kingdom from him and therefore, he was so far from amendment of life that he became every day worse and worse, as appeareth in the whole course of the story. Achab also humbled himself and put on sackcloth, as though he had been very penitent: 1. King. 21.27. but it was for fear of the vengeance that Eliah had denounced 'gainst him and therefore there was no reformation in him, as may appear in that he persecuted the Prophet for telling him the truth. & 22.8.26.27. Use. This end may serve to stir us up to labour for godly sorrow, that we may mourn for sin, because it is sin, and because it displeaseth God. And this will be exceeding forcible to expel our sins: for when this affectation once cometh into the heart, sin goeth out: it will not lodge nor settle there unless it be cockered and made much of. Zech. 12.10. When a man once bewaileth his sins, and lamenteth for them, as he would do for the loss of his only Son, than he cannot choose but detest them: then even his dearest sins, wherein he hath taken most delight, will be bitter as gall, and most odious unto him. Now the means whereby this sorrow may be attained are these. First, to consider the manifold blessings of God towards us, and our unthankfulness to him. Lament. 3.23. When a man shall consider how gracious God hath been unto him, renewing his mercies towards him every morning, and withal, how unthankful he hath been, rendering evil for good, and hatred for his good will, it cannot choose but much affect him. 2. Sam. 12.7.8. When David called to mind what great things God had done for him, that he had advanced him to be King over Israel, and had delivered him out of the hands of Saul, and as Nathan told him, if that had been too little, he would have given him much more: that wrought remorse and sorrow in his heart. Ezra. 9.8.9. Nehem. 9.7.8.9.10. etc. jere. 5.25. The like we see in the people of the jews in the time of Ezra and Nehemiah. Secondly, to call to mind and thoroughly to weigh the ill effects that follow upon sin. Namely, that they hinder good things from us, Zech. 12.10. and pull down many curses upon our heads: but especially, that by them we pierced and crucified Christ jesus. When a man shallbe persuaded of this, it will make him mourn more than any thing. james 4.9. It will cause him to afflict himself, to sorrow and to weep, to turn his laughter into mourning, and his joy into heaviness. Thirdly, to attend diligently unto the Ministry of the word, that so our sins may be laid open, and our hearts smitten with grief for them. Acts 2.36.37. Thus was it with the hearers of Saint Peter when they heard their particular sins, and the haniousnesse of them discovered 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 be laid up in the heart, that so the continual remembrance of it may wound the soul, when need requireth. As the Lord saith by the Prophet, he will write his laws in their hearts by his spirit, Jere. 33.31. Ezech. 36.27.31 and then shall they remember their own wicked ways, and shall judge themselves worthy to have been destroyed. Last of all, to take heed of presumptuous sins, otherwise our hearts will cease to smite us, or if they do, we shall not feel it: as we see in the example of David, 1. Sam 24.6. whose heart did always smite him in his infirmities; 2. Sam. 24.10. as after the cutting of the lap of saul's garment, and after the numbering of his men: but after those great sins of adultery and murder, he had either no check nor touch of conscience at all, or if he had any, it was so, that he had no sense nor feeling of it till, 2. Sam. 12.1. etc. Nathan the Prophet came to him, and awaked him out of his security. I have sinned.] This is the second part of judas his repentance, namely his confession: which though it be set down after his restitution, yet no doubt it was in order before it. And therefore we will handle it first. And first we will speak of it in general, and then more particularly examine the matter of it. In this confession of his, we see he goeth very far. First he confesseth his sin openly and publicly, without any regard of his credit, he careth not who heareth him. Secondly, he doth not only confess in general terms, I have sinned, but he layeth out his particular sin, I have sinned, sairh he, in betraying innocent blood. Herein he went a great deal farther than many will do at this day: and yet he went not far enough. For many things were wanting in him which are required in true confession: which that it may the better appear, let us consider the doctrine of true confession. Wherein we are to observe, first, Doct. The nature of true confession. the person to whom we must confess our sins: and secondly, the manner how we must confess them. For the person, we are to know, that first and ptincipally we must confess our sins to God: as David did, I acknowledged saith he, my sin unto thee: for I thought, I will confess my wickedness unto the Lord. Psal. 32.5. And the reason is. First, because all sin is committed against God; as David saith. Psal. 51.4. Against thee, against thee only have I sinned, and done evil in thy sight. It is true, we may and do wrong and hurt men by our sins, as David highly injured Vriah by his sin, but as it is a sin, the chiefest dishonour is against God. And so was joseph persuaded, when he would not yield to the allurements of his Mistress. How can I do this great wickedness, and sin against God Gen. 39.9. And yet withal he confesseth in the same place, that it would have been a great offence against his Master, considering what trust he had reposed in him a Solus Deus misereri potest: veniam peccatis quae in ipsum commissa sunt, solus potest ille largiri, qui peccata nostra portavit. Cppr. Ser. 5. de Lapsis. Mark 2.7. Job. 34.31. Isa. 43.25. 1. john 1.9. Seondly, because God only can forgive sin. The Scribes and Pharisees, though they were corrupt in many things, yet in this they held the truth, when they said Who can forgive siinnes but God only? And Elihu in the book of job affirmeth it very confidently Surely, saith he, it appertaineth unto God to say, I have pardoned, I will not destroy. And the Lord himself testifieth as much saying, I even I am he that putteth away thine iniquities for mine own sake etc. So that it is evident, that our sins must be comessed unto God. Now here judas failed. For no doubt if he had unfeignedly confessed his sins to the Lord, he had obtained the pardon of them according to that saying of Saint john: If we confess our sins, God is faithful and just to forgive us our sins. Secondly, we must confess our sins also to men, and that both publicly and privately, as the quality of the sin requireth. For public confession, if a man's sin have been public to the offence and scandal of the Church, and he hath been excommunicate for it, he ought publicly to acknowledge the same, and earnestly desire to be received into the fellowship of the Church again. 1. Cor. 5. 2. Cor. 2. Thus was that incestuous person, that was delivered to Satan for his sin, upon his humiliation restored. And indeed, there is a very necessary use of this open confession: first, in respect of God, who is thereby much glorified, as before he had been dishonoured. And therefore, when joshua laboured to bring Achan to a free and hearty confession of his sin he saith. My son, Josh. 7.10. I beseech thee, give glory to the Lord God of Israel, and make confession unto him, & show me now what thou hast done, etc. Secondly, in respect of the Church, both that the congregation that hath been offended, may be satisfied, when it seethe the sinner converted: and also that others may be terrified from committing the like sins, as the Apostle saith. Them that sin rebuke openly, that the rest may fear. 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. David performed this of his own accord. When he had dishonoured God, and scandalised the Church by his grievous sins, and had caused the enemies of God to blaspheme, he penned the 51. psalm, 2. Sam. 12.14. to testify his repentance to God and the world, and to remain in the Church to all posterity. Mat. 3.6. And john Baptist admitted none to his baptism, but such as first made humble confession of their sins. And the conjurers being brought to true repentance, came into the Church, and confessed, Act. 19.18. and showed their works. And thus was it always in the ancient Church, where all notorious offenders were excommunicate, and debarred from public prayers, and the use 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 certain time, they were admitted to prayers, but yet in a seat by themselves, called the seat of the penitents (as they say, it is the use at this day in Scotland.) But when the Sacraments began to be administered, they departed. At the last, being thoroughly humbled, with bitter tears they craved pardon of the congregation which they had offended, and so were restored and received again. a Tripart. hist. lib. 9 cap. 30. And this discipline did St. Ambrose exercise against Theodosius the Emperor, who having made a great slaughter of the Thessalonians, was kept out of the Church for the space of eight Months, and after being admitted, he did not stand, nor bow his knees only, but fell flat on his face upon the floor, and tearing off his hair with his hands, and bedewing the pavement with his tears, he desired that his sin might be forgiven. b Amplector prompta & plena dilectione, cum poenitetia revertentes, peccatum suum satisfactione humili & simplici consitentes. Si qui autem 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 invicta & fortia, & Domino tuente munita, minis cedere. Sacerdos Dei evangelium teneus, & Christi praecepta custodiens occidi potest, vinci non popotest. Lib. 1. Epist. 1. And this was the practice of St. Cyprian, as himself testifieth. I do willingly, saith he, and lovingly, embrace such as return penitently, and confess their sins, with humble and unfeigned satisfaction. But if there be any that think they may come again to the Church, not by entreaty, but by threatenings, or suppose to procure their admittance, not by lamentations and satisfactions, but by terrors; let them know for a certainty, that the Church of God standeth out against such persons; and that the invincible and strong tents of Christ, guarded by the Lord's protection, will not give place to threatenings. The Priest of God, that holdeth the Gospel, and keepeth the precepts of Christ, may be killed, but he cannot be overcome. And this was the resolution of Saint Ambrose, when he heard that the Emperor was coming towards the Church, before he was absolved. c 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 debar him from going over the holy threshold, and if he will turn his power into tyranny, I will willingly die in the quarrel. To this purpose St. Augustine hath a good saying, d Qui multos offendit peccando, placare multos oportet satisfaciendo; ut Ecclesia prius offensa per culpam, in conuersione flectatur in misericordiam. De vera & falsa poenit. cap. 11. he that hath offended many by sinning, aught to pacify many by making satisfaction; that as the Church hath before been offended by the trespass, so by the repentance it may be moved to compassion. And indeed he that is truly touched with a sense and feeling of his sins, will not be tender of his own credit, nay he will not care how much he disgraceth himself, so that by his confession he may glorify God, and edify the Church. And therefore, they may justly suspect their repentance, that having publicly offended, cannot be brought to make public confession. And as this public confession is required, so in private offences, private confession is also necessary. First, in respect of ourselves, that by emptying our hearts into the bosom of another, we may receive comfort. And this is that which St. james exhorteth, saying: jam. 5.16. Acknowledge your faults one to another, and pray one for another, that ye may be healed. But here we are to know, that a man is not bound to confess his sins only to the Minister, and to none else (as the Papists teach men to lay open their sins to a greasy bald Friar) but he may make choice of any other Christian friend, of whose godliness and faithfulness he hath good experience. Jsa. 50.4. Yet because every 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 choice of him. Psal. 19.12. Neither is a man bound to make confession of all his sins, as the Papists would have it, (for who can tell how oft he offendeth?) but only of such as do most afflict his conscience. Secondly, in respect of others: And first of such as we have offended by our sins, according to the rule of our Saviour Christ, Mat. 5.23.24. If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, Leave there thine offering before the Altar, and go thy way, first be reconciled to thy brother, etc. Now here judas failed, in that he goeth to the high Priests and confesseth to them, but doth not prostrate himself before his Master, whom he had betrayed, and desire him to forgive him his sin: which if he had done, a Arbitror quod etiam Iudas potuisset tanta Dei miseratione non excludi à venia, si poenitentiam non apud ludae or sed apud Christum egisset. Ambros. de poenit. lib. 2. cap. 5. so great is his mercy to poor sinners, he might have obtained pardon. Secondly, of such as to whom we have given occasion of sin, or have been any means to draw them to sin. And in this judas did well. For in going to the high Priests, he doth not only confess his own sin, but withal giveth them occasion to repent likewise. For if he sinned in betraying Christ jesus, 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 sins. Now for the manner, we are to know, that every kind of confession will not serve the turn. And therefore, these properties are required. First, it is not enough to confess our sins in general, as ignorant men use to thump themselves on the breast, and say, I am a sinner, but we must confess our particular sins. If any man shall object, that this is needless, because God knoweth our sins better than we ourselves do, 1. Ioh 3.20. for he is greater than our hearts, and knoweth all things. I answer, that it is true indeed, all our sins are most perfectly known to the lord Psal. 139.3. etc. Who is accustomed to all our ways, as David saith. And therefore, we do not confess our sins to inform God, but we do it for our own benefit, that thereby we may be brought unto godly sorrow, which is attained by a distinct acknowledgement of our sins. And thus have the children of God confessed their sins. When David had numbered his people, and his heart did smite him for it, he confessed particularly, I have sinned exceedingly in that I have done. 2. Sam. 24.10. And in the title of the 51 Psalm, he confesseth his adultery in plain terms. And so doth the Apostle confess how he had persecuted the Church, Act. 22.19 20. yea by name, how he had been a great stickler in the martyrdom of blessed Steven. Yea judas in this place performed this duty. And surely, if it were not necessary, the Devil would never labour to hinder it so much as he doth (as we see how hard it is to bring one of an hundred to do it as they ought) for he knoweth, that if once men come to a true sight of their particular sins, and so to godly sorrow, his Kingdom will soon decay, and therefore, he maketh men so unwilling to yield to it, as they are. Secondly, we must in confessing our sins aggravate them to the uttermost against ourselves, and not extenuate them, as the manner is, for men to make very light of their sins, and if they never do worse, they hope they shall do well enough. But we must labour to make our sins appear most vile and heinous. For soothing of ourselves in sin, will take off the edge of our sorrow, that we shall neither see them, nor grieve for them as we ought. And therefore, Ezra 9.6. Ezra confessing his own sins, and the sins of his people, he saith, Our iniquities are increased over our head, and our trespass is grown up to heaven. And 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 David acknowledgeth his sin to be so heinous against God, as he might justly condemn him, and do 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 havoc of it. And 1. Tim. 1.13. he saith, he was a blasphemer, and a persecuter, and an oppressor. Yea ver. 15. the chief of all sinners. b 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 well observeth, was not spoken by way of lying, but as he thought in his heart. For he that by due examination doth thoroughly understand himself, thinketh no man's sin like his sin, because he understandeth not another man's sin, as he doth his own. Yea judas here doth not only confess in particular that he had betrayed his Master, but that he had betrayed his innocent Master, which maketh much to the aggravating of the fact. Much more must we do the like. And indeed if this were duly performed, it would make us loath and detest our sins, whereas so long as we make light of them, we shall never be out of love with them. Thirdly, we must confess our sins with a sense and feeling of them: we must feel our sins lie heavy upon us, & even press us down like a mass of lead. Mat. 11.28. And this our Saviour Christ insinuateth, when he calleth only such unto him, as are weary And laden, even ready to faint under the burden of their sins. And this doth David confess, Psal. 38.4.6. my sins, saith he, are as a weighty burden, too heavy for me. And again, I am crooked and bowed very sore: as though his sins had lain so heavy upon him, that they made him go groveling. And, no doubt, Luke 8.13. the poor Publican was thus affected, when for shame he durst not lift up his eyes to Heaven, but smote his breast, saying. O God, be merciful to me a sinner. When men run away with their sins, as though they were as light as a feather, it is an evident token, they never felt the weight of them. Fourthly, we must confess our sins willingly and freely. A man may be compelled and forced to confess his sins, by the rack of God's judgement, as judas was in this place, but that is nothing worth. We must be as forward and as ready to confess our sins to the glory of God, as we were to commit them to his dishonour. Whereupon Bernard saith well. b Confessio ut perfecta sit, tria debet habere. scil. ut sit voluntaria, nuda & munda. Voluntaria, scil. propria deliberatione & proposito. Nuda, ut nudè prout gessit, consiteatur peccatum suum Munda, ne peccatum suum praedicet sicut So doma, sed pura & simplici intentione se accuset. Bern. in speculo Monach. Perfect confession must have three properties: namely, it must be voluntary, it must be naked, and it must be pure. It must be voluntary, that is, of a man's own deliberation and accord. It must be naked, that a man may confess his sin nakedly, as it was done: and it must be pure, that a man do not declare his sin as Sodom, but purely and simply accuse himself. And thus did David ingenuously confess his sin. Psal. 32.5. Then, saith he, I acknowledged my sin unto thee, neither hide I mine iniquity: for I thought, I will confess against myself my wickedness, etc. Fiftly, we must confess our sins in faith in the promises of God. As with the one eye we must behold our sins, and the heinousness of them, so with the other eye we must look upon the mercy of God, wherein he is rich in Christ jesus, to forgive us our sins, as the Prophet Isaiah saith, Isa. 1.18. & 55.7. He that wanteth this, saileth as it were, in a bottomless ship, and cannot possibly shun the shipwreck of his soul. c Salubris conversio duplici ratione consistit, si nec poenitentia sperantem, nec spes deserat poenitentë. Et panlò post. judas qui Christum tradidit, peccati sui poenitentiam gessit; sed salutem perdidit, quia indulgentiam non speravit. Dignè quidem paenitentiam gessit, quia peccavit tradens sanguinem justum: sed ideo sibi fructum poetitentiae denegavit, quia peccatum traditionis suae, ipso quem tradidit diluendum sanguine non speravit. Fulg. Epist. 7. ad Venant. de poenit. & retribut. For as one saith. Saving conversion consisteth in two things, that neither repentance be without hope, nor hope be without repentance. And a little after: judas that betrayed Christ, repent of his sin, but he lost salvation, because he hoped not for mercy. And worthily indeed did he repent, because he sinned in betraying innocent blood: but therefore he denied himself the fruit of his repentance, because he could not believe, that his treason might be washed away, with that blood which he betrayed. d Sola sides inter Judam & Petrum discrevit, ut hic poenitendo & credendo saluatus sit; ille poenitendo & non credendo perierit. Muscut. in locum. Poenitentia quae ex fide non procedit, utilis non est Aug. de vera & falsa poenit. cap. 2. And here was the main difference between the repentance of judas and Peter. They both repent: But Peter repenting and believing is saved: judas repenting and not believing is damned. And so is it with all the wicked. Kain, and Pharaoh, and Saul, and divers confessed their sin, but because they wanted faith to believe the pardon of them, their confession brought them to desperation. Sixtly, as we must confess our sins, so we must earnestly pray for the pardon of them. Thus did David. I have sinned, saith he, exceedingly in that I have done: 2. Sam. 24.10. therefore, now Lord, I beseech thee, take away the trespass of thy servant. And how earnestly doth he beg the pardon of his other sins in the 51. Psalm? Thus also did the prodigal Son, and the Publican. Luke 15.21. & 18.13. It is true, we must humble ourselves even below the ground, in the acknowledgement of our sins, coming to the Lord, as it were, with ropes about our necks, as Benhadad did to the King of Israel. 1. King. 20.32. But yet withal, we must crave the pardon of them. And to this doth the Prophet exhort us, saying. Hos. 14.3. Take unto you words, and turn to the Lord, and say unto him. Take away all iniquity and receive us graciously. And boldly may we do this, because the Lord hath proclaimed himself to be so merciful, Exod. 34.7. that he forgiveth iniquity and transgression, and sin, that is, sins of all sorts, though never so heinous in their nature. Now, this could not judas perform. He confessed and aggravated his sin against himself, but he had not the heart, to give one rap at the door of God's mercy for the pardon of them. And therefore, the Lord might justly say to him, as once he said to an other. Of thine own mouth will I judge thee, O thou evil servant. Luke 19.22. Last of all, we must confess our sins with a purpose to forsake them. As the Prophet exhorteth, Isa. 55.7. Let the wicked forsake his ways, and the ungodly his own imaginations, and return unto the Lord, etc. There must be a desire to part with any sin whatsoever, else there is no true repentance. But of this point enough hath been spoken before in the repentance of Peter. Use. 1. This doctrine serveth first for our instruction, that if we hope to speed better than judas did, we must confess our sins better than he did. And that we may do it, we must first labour to see and acknowledge our sins. a Quomodo culpam suam confitebuntur, quam nec essè putant. Bern de grad. humilit. For how can a man confess his sins when he thinketh them not to be sins? And therefore, David saith, I know mine iniquities, and my sin is always before me. Psalm. 51.3. we are apt to flatter ourselves through self-love, and hardly are we brought to take notice of our sins. As we can not see the spots that are in our own faces, so we cannot discern the sins of our own souls. In other men's sins, we are very quick-sighted; but in our own, we are as blind as Beetles. And therefore, in this case, we stand in need of a glass. As proud persons use their glasses to see their beauty: so must we use the glass of God's law, but to another end, to show us our deformity. We must therefore duly examine ourselves by every one of the Commandments, that so we may come to the sight of our sins. And when once we know our sins, then without all dissembling, we must confess them unto God. b Apparet toties opus miserantis, quoties fit confessio poenitentis. Aug. de vera & falsa penitent. cap. 5. & cap. 10. Quanto pluribus quis confitebitur in spe veniae turpitudinem criminis: tanto facilius consequitur misericordiam remissionis. Homo per veritatem stimulatus peccata sua confitetur: Deus autem per misericordiam slexus, confitenti miseretur. Omnis enim spes veniae & misericordiae in confession est. Nec potest quis justificari 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 unto the promise of the pardon of our sins. If we acknowledge our sins, he is faithful and just to forgive us our sins. 1. joh. 1.9. And Solomon saith, He that confesseth and forsaketh his sins shall have mercy. Proverb. 28.13. And the Apostle telleth us, that if we would judge ourselves, we should not be judged. 1. Cor. 11.31. It is not with the Lord as it is in earthly Courts, Confess and be hanged. No, the Lord will not take us at the advantage, and condemn us by our own confession, but if we confess, he will forgive, if we judge and condemn ourselves, he will acquit and discharge us. To which purpose Bernard hath a sweet saying a Video Davidem dicentem peccavi; & 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. hody mecum eri● in Paradise. O quam sublimis ista confessio, per quam de patibulo ad regnum, de terra ad caelum, de cruse ad paradisum, latro damnatus & crucifixus ascendit. Ber. de vijs vitae. Est apud Deum pium judicem 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 David, saith he, saying, I have sinned, and receiving answer from the Prophet. The Lord hath taken away thy sin, thou shalt not die. I consider Mary Magdalen, if not in word, yet in deed confessing her sin, and the Lord answering in her behalf, Many sins are forgiven her, for she loved much. I behold the chief of the Apostles, denying fearfully, weeping bitterly, and Christ looking back upon him with the eye of his mercy. I see that blessed thief accusing himself, and Christ the Lord promising him, This day shalt thou be with me in Paradise. Oh how notable was this confession, whereby the thief that was condemned and crucified, ascended from the gallows to a Kingdom, from earth to heaven, from the Cross to Paradise. This then is an high commendation of God's mercy, that when a man layeth open his sin, God covereth it: when a man acknowledgeth his sin, God pardoneth it. Besides, if we do often confess our sins unto God, it will not suffer us to go far, nor to lie long in any sin; but will hunt it out, before it be warm and settled in us: yea it will chain up the the unruliness of our nature, that it shall not break out to the dishonour of God, as otherwise it would. Let us therefore pursue our sins by this means, and if we desire to come to perfect health of our souls, b Quicquid conscientiae stomachum gravat, totum vomitu purae confessionis evomere ne differas. Bern. ibid. cap. 56. whatsoever sin doth surcharge the stomach of the soul, let us not defer to cast it up by the vomit of a pure confession. * Use. 2. Secondly this serveth for the just reproof of all those, that will not confess their sins. Many will not confess before God: It is a corruption that we all have by kind, to dissemble our sins, and to excuse ourselves for them. As Adam when he was examined, posted the matter from himself to his wife. Gen. 3.12.13. * Use. 2. The woman that thou gavest me, she gave me of the tree and I did eat. And Eve quickly cleared herself and laid all the blame upon the Serpent. The Serpent beguiled me, and I did eat. So is it with all the sons and daughters of Adam, they are loath to make any confession of their sins even to the Lord. Much less will they confess them to men. Where is there a man, that of his own accord, either publicly or privately will make confession of his sin? men's sins break forth every day to the public scandal 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 scorn and contemn the most godly Minister that shall reprove them. Again they fail in the manner of their confession. It may be, they will confess their sins in general: but for any particular confession it is impossible to bring them to it. And they are so far from aggravating their sins, that they rather extenuate them by all means possible; I am not alone: nor I am not the first, nor I hope I shall not be the last. a 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 grief and sorrow for their sins, they are so far from that, as that rather they take a pride in them, delighting as much to talk and make report of the sins they have committed, as they do in telling of a merry tale. And if we should examine their confession by all the other properties before spoken of, it would appear that they fail also in all the rest. I have sinned.] It may seem strange what should move judas to confess his sin in this manner. There was no Court of inquisition concerning his fact, he was not convented before any authority: There was no Magistrate to examine him, no witness to accuse him, no judge to condemn him. Nay rather all the world was on his side: If any man should have called the matter into question, no doubt his great Masters that set him on work, would have backed him, and borne him out: What then should cause him, without regard of his credit, to come forth in this manner, and thus publicly to confess his sin? Surely, though no body else accused him; yet his own conscience accused him, and that extorted and wrung from him this confession. Where we see the property of an evil conscience. Doct. The property of an evil conscience. So long as a man doth well, his conscience will excuse him: but if he do evil, it will accuse him. Every man's sins are written in the book of his own conscience: which he continually carrieth about with him, as a domestical witness: yea a man's conscience is instead of a thousand witnesses; yea a thousand armies of witnesses, which take particular notice of every thing he doth, and do always dog and accuse him for the same. a 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 own conscience would arrest him and hale him to judgement. b Peccata mea celare non possum, quoniam quocunq, vado, conscientia mea mecum est, secum portans quicquid in ea posui, sive bonum sive malum. Servat vino, restituet desuncto depositum quod accepit. Si malefacio, adest illa. Sic, sic in propria domo babeo accusatores testes, judices, tortores. Ber. Medit. c. 13 Quocunque me verto, vitia mea me sequuntur, & quocunque vado, conscientia mea non me deserit; sed praesensassistit, & quicquam facio, scribit. Ideirco, quanquam bumana subtersugiam indicia, judicium propriae conscientiae fugere non possum. Et si hominibus celo quod egi, mihi tamen quinovi malum quod gessi celare nequco. De consc. aedif. cap. 32. Anima ipsa coacta est proprio assistere tribunali. Bern. de conuers. ad Scholar's. Whereupon Bernard saith well. I cannot hide my sins, because whethersoever I go, my conscience is with me, carrying with it whatsoever I have laid up in it, be it good or evil. It keepeth for me while I live, and it will restore unto me when I am dead, that which I have committed unto it. If I do amiss, it is present and privy to it. And thus have I in mine own house (nay in mine own bosom) my accusers, my witnesses, my judges, and my tormentors. And in another place: Which way soever I turn me, my sins follow me; and whethersoever I go, my conscience never forsaketh me, but always standeth by me, and writeth whatsoever I do. So that although I could shun the judgement of men; yet I cannot escape the judgement of mine own conscience. And all though I could conceal from men that I have done: yet I cannot conceal it from myself, that am privy to the evil I have committed. And therefore, as man himself is a little world of wonders, so the greatest wonder that is in him, is his conscience, which doth often summon a man, and draw him to the bar of God's judgement. And this office doth it exercise in us by the ordinance of the most wise God, that though no body do accuse us, c Paena autem vehemens, ac multo saevior illis, Quas aut Caeditus gravis invenit, aut Rhadamanthus, Nocte dieque suum gestare in pectore testem. Jwen. sat. 13. yet in ourselves we might be excusable. And lest we should imagine that we can escape the tribunal of God, he hath erected it in our own consciences. Hence is it that the conscience is called God's Vicar, and such a one as is most quicksighted, that the least sin we commit (which is no small punishment to a wicked man) cannot possibly by any means escape it And this we see in the example of Adam and Eve, who though there was no body but themselves privy to their sin, nor that could accuse them for it: a Habes Adam abscondentem se, ubi Deum cognovit esse praesentem; & quaesitum latere voluisse, & vocatum a Domino ea voce, quae latentis morderet affeotum hoc est, Adam ubi es? hoc est, cur te abscondis? cur lates? cur fugis eum quem videre desiderabas? Ita gravis culpa est conscientiae, ut 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 themselves, when they perceived God to be present; and to seek covert, even when God sought for them, and called them, and that with such a voice, as might gnaw their souls, namely, Adam where art thou? that is to say; why dost thou hide thyself why dost thou seek corners? why fliest thou from him, whom before thou hast so much desired to see? So grievous (as one saith) is the guilt of conscience, that without a judge it punisheth itself, and desireth to cover itself, and yet it is naked before God, For this cause the conscience is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is privy to all the actions of a man's life, and accuseth or excuseth him accordingly, as the Apostle saith. Rom. 2.15. And howsoever it be said of wicked men, that they have no conscience, because for the time they have no touch of conscience: yet in truth conscience itself can never die. The Lethargy cannot benumb the conscience. And though an universal forgetfulness should possess a man, that he should forget even his own name b Messala Corninus post aegritudinem proprij nominis oblitus est. jul. Sotinus. cap. 7. (as we read some have done) yet he can never forget his sins, the remembrance of them can never be wiped out, because the justice of God and not nature hath engraven them. c Bern. de conuersione ad Scholar's. And therefore, Bernard very fitly compareth the memory in this case, to a thin skin of parchment: which doth not only receive the ink on the out side, but drinketh it in, so as the letters can never be got out, unless the parchment be torn; so as long as the memory is sound and not destroyed, no rason in the world can scrape out the stains which sin hath made in it. And this we see by common experience. For when a man hath committed evil, and is examined for it, though but upon suspicion: yet his sin smiteth the conscience, and the conscience smiteth the heart: which being smitten, calleth for secure of the blood whereby the outward members forsaken, are empaled like a piece of earth. The heart again being assaulted, driveth back the blood into the face, which is the seat of shame, a Conscia purpureus venit in ora pudor. ovid. Amorum lib. and so the guilty person blusheth when he is accused: b Heu quam difficile est crimen non prodere vultu. ovid. Metam. so hard is it for a man not to bewray his guiltiness by his countenance. Yea many times, malefactors have 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 Use. 1 flatter ourselves in our sins, as though no body saw us. As it is the manner of wicked men to say, Who seethe me? I am compassed about with darkness; the walls hide me; no body seethe me; whom need I fear? Ecclesiasticus 23.18. c Nam quoto cuique eadem honestatis cura secretò quaepalam? Multi famam, conscientiam panci verentur. And there is not one of a thousand that maketh any bones at sin, so he may carry it cleanly and closely. Yea the most men stand more upon their outward credit then upon their conscience. But let us not deceive ourselves. Though we think ourselves never so secret and sure, yet our own conscience will reply: I see thee, and I will accuse thee, and be a witness against thee. d 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 having no body privy to his sins, when he hath a conscience within him? For if our own heart condemn us, God is greater than our heart, and knoweth all things. 1. joh. 3.20. Secondly, for as much as this witness of God, and this Use. 2 controller, I mean the conscience, is always present with us: We must labour to quiet and comfort it, by making provision of good works. For this is the property of it, that as a man shall find it in exorable if he do evil: so he shall find it impregnable if he do well. No false reports nor accusations of others can daunt or dismay it, but it standeth up like a e Hic murus abeneus esto, Nil conscire sibi, nulla pallescere culpa. Horat. lib. 1. Epist. 1. bulwark of brass against all oppositions whatsoever. And as it cannot profit a man to have all men commend him and speak well of him, if his own conscience do accuse him: a Conscia mens recti. famae mendacia ridet. ovid. Fast. so it cannot hurt him to have all the world condemn him, so long as his conscience, which is most privy to his heart, doth take his part and defend him. b Perfecta & absoluta cuiusque excusatio testimonium conscientiae suae. Bern. de Consider. l. 2. 1. joh. 3 21. 2. Cor. 1.12. For the testimony of a man's conscience is his best defence: for if our heart condemn us not, then have we (not only comfort in ourselves, but also) boldness towards God. And this was the Apostles triumph, as himself saith. This is our rejoicing even the testimony of our conscience etc. And thus much of the confession of judas in general. Now we come more particularly to the matter of it. Joh. 6.64. In betraying innocent blood.] It is certain that judas did not believe that Christ was the Son of God, as our Saviour himself doth testify, neither had he any sincere affection towards him, but was maliciously bend against him: and yet notwithstanding, he is constrained to acknowledge and confess, that it was innocent blood which he betrayed. Doctrine. innocency hath many times the commendation of a man's enemies. 1. Sam. 24.18. & 26.21. Where we may observe, how great the force of true innocency is, that many times it striketh the minds of those that are envious, yea enemies to a man, and causeth them, even against their wills, to give testimony unto it. Saul did envy David most maliciously, and sought by all means possible to make him away, and yet David did so carry himself towards him, that he was constrained twice to testify of him Thou art more righteous than I. Nabuchadnezzar 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 have consumed them in the hot fiery furnace; but when he saw their miraculous preservation, with his own mouth he pronounced them to be the servants of the high God. So in this place judas that betrayed Christ, being now convinced in his conscience, is made a witness of his innocency. Whereupon one saith, c 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 confess his wickedness in betraying him, and also is guilty of taking a bribe to that purpose. And not only judas, but many others that bore little good will to Christ, did yet confess him to be innocent. As pilate's wise advised her husband, saying, Mat. 27.19. Have thou nothing to do with that just man. And Pilate himself washing his hands said, 24. I am innocent of the blood of this just man: and many times testified to the jews, Luke 23.13.14 15. that he could find no fault in him. 47. And the Centurion that saw what fell out at his death, pronounced, Of a surety this man was just. And thus hath it been in other ages. Plinius Secundus though he were an enemy to the Christians, and a persecuter of them under the Emperor trajan: yet seeing their conversation a Soliti sunt stato dicante lucem convenire, carmenque Christo quasi Deo dicere secum invicem; seque Sacramento non in scelus aliquod obstringere, sed ne furta ne latrocinia ne adulteria committerent, ne sidem fallerent, etc. l 10. epist. 61 he could not but certify his Master, that they were harmless persons. They were wont, he saith, to come together at set times, and to sing Psalms to Christ as unto a God: and to bind themselves by a solemn oath, not to do any wickedness: but that they would not commit theft; robbery, nor whoredom, and that they would not falsify their faith etc. b Gualt. in Zephan. homil. 11. 2. Cor. 4.2. And Cornelius Tacitus maintaineth also the credit of the Christians against the slanders of Nero, who would have laid the blame of setting the City on fire upon them. And thus it is at this day. Many that bear a deadly hatred against God's children, and wish an utter riddance of them, yet cannot but commend them: yea many times though they revile them with their tongues, yet they think well of them in their consciences. And therefore the Apostle Paul saith, We approve ourselves to every man's conscience in the sight of God. Though peradventure not to their lips: yet to their souls in the presence of God. This may serve to admonish us, first, that when we see Use. 1 men pursued and molested, we do not by and by condemn them as wicked men: for it may be God at the last will cause their innocency to shine, and will maintain their credit. And howsoever this do not always befall God's children in this life, but by the malice of their enemies, they go down to the grave in disgrace, as Naboth did, yet when they a Pascitur in vivis livor, post sata quiescit. ovid. amor. lib. Eccles. 49.1. are dead, there is an honourable mention of them in all men's mouths. Who was worse spoken of, and more reproached than the Prophets and Apostles while they lived? and yet now the remembrance of them is sweet as honey in all mouths, Prou. 10.7. and as music at a banquet of wine. So true is that saying of Solomon, The memorial of the just is blessed. Use. 2 Secondly, that we labour for innocency, which will be a defence against all false accusations whatsoever. b 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 own, but for our sins. 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 blameless life, quickly dieth, and is extinguished. Or if it do fall out, that the flanders of our enemies prevail against us: Yet the spirit of glory shall rest upon us, as the Apostle Peter saith. 1. Pet. 4.14. which shall sufficiently countervail all the railings and revilings of men. Innocent blood.] In this that judas confesseth Christ to be innocent, this doctrine may be gathered, that Christ suffered not for his own, but for our sins. For as the Prophet Isaiah saith, he had done no wickedness, neither was any deceit in his mouth. And the Apostle testifieth, that he knew no sin: and in another place, that he offered himself without spot to God. It is true, he felt all the infirmities of our nature, as hunger and thirst, weariness etc. And was in all things tempted in like sort as we are, but still without sin: & 4.15. he was wholly harmless, undefiled, separate from sinners. & 7.16. 1. Pet. 1.19. In a word he was a Lamb most immaculate and without spot. The Devil indeed tried and sifted him to the bottom, but he lost his labour, he could find no corruption in him: c Diabolus in Christo nihil invenit praprium; sed per ipsum, ius quod habebat ta alijs amisit antiquum. Bern. de caen. Dom. Scr. 10 as our Saviour himself faith. The Prince of this world cometh and hath nought in me. joh. 14.30. It was our sins 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 bore our sins in his body on the tree. 1. Pet. 24. And he was made sin for us that we might be made the righteousness of God in him. 2. Cor. 5.2. Whereunto agreeth that saying of Augustine. a Delicta nostra sua delicta fecit; ut justitiam suam nostram justitiam faceret Aug. in psal. 22. He made our sins his, that he might make his righteousness ours. And another saith, b Christus quomam peccata non habuit propria, portare dignatus est aliena. Fulg. de passione Dom. 2. Sam. 24.17. Christ because he had no sins of his own, was content to bear other men's sins. And therefore, as David, when he saw his people lamentably smitten with the pestilence for his sins, cried out with great passion. Behold I have sinned, yea I have done wickedly; but these sheep, what have they done? So may we justly say, when we think upon the sufferings of our Saviour. It is we Lord that have sinned, it is we that have transgressed against thee, as for this innocent Lamb, thy son Christ jesus, alas what hath he done? And indeed, if he had had any sins of his own, he had never been able to have borne the infinite weight of God's wrath due unto them: he must first have satisfied for his own sins, before he could have been an acceptable sacrifice for our sins. But it will be objected, if Christ had no sin, what needed he then to have been baptized? I answer, that howsoever Christ was baptized, yet still he was without sin. As one saith well, c 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 conceived by the holy Ghost, could not be baptized with others for remission of sins, because it never committed any sin. And this did john Baptist himself acknowledge, when he put him back, saying, I have need to be baptised of thee, and comest thou to me? There were other causes therefore besides sin, for which it pleased Christ to be baptised. First, as himself saith, that he might fulfil all righteousness. Mat. 3.15. As in his Circumcision he had fulfilled the law of Moses; so he was also to submit himself to Baptism, which he knew to be the ordinance of God. Secondly, that he might sanctify the element of water for our sanctification, and for the washing away of our sins. d Christi care ipso Iordane sanctior invenitur, ut magis aquam ipsa descensu suo mundauerit, quam ipsa mundata sit: Opt. in Donar. lib. 1. Christ's flesh, saith one, was holier than jordan itself, so as it rather cleansed the water by going down into it, than was cleansed by it. And Bernard saith. e Baptizatus est Christus, non se in aquis, led aquas in se Sanctificans, ut per cas Sanctificaret nos. Bern. Ser. 6. in Parase. Christ was baptized; not to sanctify himself in the waters, but to sanctify the waters in himself, and in them to sanctify us. Thirdly, to commend unto us this humility. As St. Augustine saith. c Christus de Spiritu Sancto generatus, regeneratione no eguit. In aqua autem voluit baptizari à joanne, non ut eius iniquitas ulla dilueretur, sed ut magna commendaretur humilitas. Aug. Enchir. cap. 48. Christ being begotten of the holy Ghost, needed no regeneration. And yet he would be baptized of john, not that any iniquity of his might be washed away, but to commend unto us his great humility. Last of all, he was baptised for our example, that we might not shun baptism, which our Saviour was content to undergo: As the same Father saith. d Baptizatus est Dominus propter superbiam futurorum, ut nemo aspernaretur baptizari. Aug. in Psal. 91. The Lord was baptised, to prevent the pride of them that were to come, that no man might think scorn of baptism. This serveth first, to commend the exceeding love of Christ towards us, that he would be contented to suffer such unspeakable torments for our sakes. Greater love, saith he, than this, hath no man, that a man bestoweth his life for his friends. And yet this love of his was greater, for we were not friends, but enemies to him. And therefore, the Apostle saith, Herein God setteth out his love to us, that when we were sinners and enemies, Christ died for us. When the jews saw our Saviour Christ shed a few tears for the death of Lazarus his friend, * Use. 1. Joh. 15.13. Rom. 5.8.10. joh. 11.36. Rom. 12.1. Demus illi vitam nostram, qui nobis dedit vitam suam. Behold, say they, how he loved him. But far greater was his love to us, which caused him to shed even the dearest drop of blood in his heart, for us his enemies. And therefore, we should be careful to love him again, and to testify the same, by consecrating ourselves an holy and an acceptable sacrifice unto him, as the Apostle exhorteth. Use. 2. Secondly, it setteth us see the heinousness of our sins, in that nothing in the world could satisfy the wrath of God conceived against us, but only the sufferings of Christ, which should make us mourn for our sins, above all things, and for ever after detest and abhor the same. When we shall consider that our sins did pierce the very heart of Christ jesus, and shed his blood, it will make our hearts rise within us at the committing of the least sin whatsoever. What is that to us.] This was the answer which the high Priests made to the confession of judas. In the distress and discomfort of his soul he came to them. For he knew that the Priests lips should preserve knowledge, Mat. 2.7. and that men should resort to them for comfort and direction, he knew that they sat in Moses his seat, Mat. 23 ●. Luke 11.52. and that they had the key of knowledge, as our Saviour Christ saith, and therefore should be able to relieve men that stood in need of comfort. But see how little they respected him. What is that to us? say they, see thou to it. As if they should say, In that thou hast sinned in betraying innocent blood, it is nothing to us, but thou art too blame for it. And therefore, there is no reason why thou shouldest object the matter to us. Look thou to it, how thou mayest escape: it is thy sin, it is none of ours. Here was cold comfort: These were miserable comforters, as job saith. job. 16.2.5. They should rather have strengthened him with their mouth, and the comfort of their lips should have assuaged his sorrow. But let us a little consider this speech of theirs: It is strange they should make so light of the matter as they do: for it is most certain, their hand was deeper in the fact than his. joh. 7.1.11.32. Mat. 26.3.4. & joh. 11.47.53. Mat. 26 15. & Luke 22.4.5. joh. 18.3. They often laid wait for innocent blood, sometimes seeking for him themselves, and sometimes sending their Officers to take him. And before he was apprehended, they had consulted and determined to put him to death. They had covenanted with judas for money to betray him into their hands. They received a band of Soldiers of Pilate, and appointed them to judas for the apprehending of him. They suborned and produced false witnesses against him, that they might seem to observe some show of judgement. Mat. 26.59.60. At the last, when by a solemn oath they had extorted from him a confession of the truth, namely, Mat. 26.63.64.65.66. that he was Christ the son of God, without any further examining of the cause, they condemn him most guiltless. And having rashly condemned him, they deliver him over to the Deputy, Mat. 27.1.2. that he might put him to death. How then doth all this nothing concern them? But be it so. Let it be granted, that they are without blame in this case, and that judas only was the cause of betraying of him: why then do they not revoke the judgement, and deliver the innocent person from condemnation? why do they not reverse that which they had corruptly judged? why do they not, now that they know the truth, altar their wicked sentence? Moreover, being Priests of the Lord, to whom it appertained by their sacrifices to purge the sins of the people, why do they thus scornfully reject this confession of a sinner, especially considering, that themselves had caused him to sin? why do they not comfort him in his repentance, and by their expiations procure him the pardon of his sin? Or if his sin be unexpiable, as it is, why do they not, being judges and Elders of the people, punish him according to the law, for being guilty of innocent blood? Here are then divers sins bewrayed in this answer of theirs. a Accusatio Sacerdotum est, quod poenitentiam non egerunt, etiam Iuda poeaitente. Hugo Cardin. in locum. First, we see the hypocrisy of these wicked chief Priests, that though they were (no doubt) convinced in their consciences by this confession of judas, yet are not brought to any acknowledgement of their sin, much less to repent of it. Nay, indeed they could never endure at any hand to be put in mind of their sin, that so they might come to amendment. Which of all the Prophets could they hear with patience, if once he began to touch their sins? Nay, did they not persecute him in this case, as an Heretic, and a contemner of their sacred dignity? The reason was, first upon a false conceit they had, that they could not err, nor do amiss. It was their saying of old. The law shall not perish from the Priest, Jerem. 18.18. Hos. 9.7. nor the counsel from the wise, etc. Yea they counted themselves 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 speak unto thee? And these later ones were still of the same mind. For when the Officers that were sent to apprehend our Saviour Christ, returned with this answer, joh. 7.46.47.48. Never man spoke like this man. What, say they, are ye also deceived? Doth any of the rulers, or of the Pharisees believe in him? as though they could not be deceived. And when the blind man, that had newly received his sight, spoke somewhat boldly unto them concerning Christ jesus, they thought great scorn with it. john 9.34. Thou art altogether, say they, borne in sin, and dost thou teach us? Under this pretence they always bore out the matter, and would not endure that any body should reprove them. When Pashur the Priest had heard that jeremiah had prophesied against him, he smote him, and put him in the stocks. Jere. 20.1. Amos 7.10. And when Amos the Prophet spoke against the sins of Amaziah the Priest of Bethel, he complained of him to the King. Yea the Pharisees could not endure that our Saviour Christ himself should reprove them, for when he had denounced many woes against them, one of them steppeth up, and telleth him, Master, in saying thus, Euke 11.45. thou puttest us to rebuke, as though that had been a heinous matter. And thus is it with the Pope at this day, he crieth out with open mouth, that he cannot err: and that all judgement is in his power, and that he must be judged of none. a Dist. 40. cap. Si Papa. Yea it is to be read in plain words in his own decrees. That the Pope is not to be judged of any man, though being careless of his own and his brethren's salvation, he should draw innumerable souls with him to hell. Secondly, from this persuasion that they could not err, did arise a damnable pride, which made them think it a shame to confess any fault. And therefore, they maintained all their deeds though never so heinous. Now from this particular example, Doct. Wicked men cannot endure to hear of their sins. we may for our instruction gather this general Doctrine, that it is the property of all wicked men, not to endure to hear of their sins, especially if they be great persons, or have any authority. b Peccasse se non anguntur: obiurgari, molestè serunt, Cic. de amicitia. As the Heathen Orator could say, They are not grieved at all that they have done amiss, but it grieveth them to be rebuked for it. They cannot abide the liberty of the ministery of the word, in ripping up and laying open their sins. But they will chop Logic with him, whatsoever he be, that shall take upon him to reprove them, & will justify themselves and their actions against him. As Saul did when Samuel reproved him. 1. Sam. 15.20. Yea, saith he, I have obeyed the voice of the Lord, and have gone the way which the Lord hath sent me: as though Samuel had done him a great deal of wrong, to challenge him in that manner. So the Prophet Malachi bringeth in the people always answering again when they are accused. Mal. 1.6.7. The Lord tells them they had despised his name, & 3.8.13. they answer very saucily, wherein have we despised thy name? He tells them they have spoiled him: wherein have we spoiled thee? And he tells them their words had been stout against him, why say they, What have we spoken against thee? Hos. 4 4. And the Prophet Hosea affirmeth as much of the people with whom he had to deal, that though their sins were heinous, and such as caused the Lord to commence an action against them: yet they might not be reproved for all that, but were ready to fly in his face that should do it. Ezech. 13. 10.1● Yet, saith he, let none rebuke nor reprove another: for thy people are as they that rebuke the Priest. So long as the Minister doth stroke their heads in their sin; jere. 6.14. so long as he daubeth with untempered mortar and soweth pillows under men's armholes, healing their hurt with sweet words, saying peace, peace, when there is no peace; So long as he will not open his mouth against them, or if he do, so long as he goeth fair and far off, as we say, or else frameth himself to please their humours, 1. Kin. 22.13.14. 1. Pet. 4.4. as Ahabs' servant would have persuaded Michaiah: or which is worse, will be content to run with them to all excess of riot: so long he is a man for their tooth, and so long they affect and love him: But if he will needs deal sincerely, and will not spare the proudest of them, Isa. 58 1. but will lift up his voice like a trumpet, and show them their sins; then as the Prophet jeremiah complained, Jere. 15.10. he is a contentious man, a man that striveth with the whole earth, no body can endure him. Prou. 15.12. As Solomon saith, a scorner loveth not him that rebuketh him. 1. King. 13 4. Hence was it that when jeroboam heard the Prophet inveighing against the altar that he had set up, he presently bids, Lay hold on him. And this was it that made Ahab hate Michaiah, & 22.8. even because he would be so plain with him. Gal. 4.9.1 And the Galatians counted the Apostle Paul their enemy, because he told them the truth. The reason hereof is, first, because as our Saviour Christ said, their deeds are so evil, that they cannot endure the light of the word. Every man, saith he, that doth evil, hateth the light, john 3.19.20. neither cometh to it, lest his deeds should be reproved. Secondly, because of the swelling pride of their flesh. For as a toad if it be pricked, swelleth till it burst withal: Eccles. 12.11. so they being pricked with the goad of reproof, as Solomon calleth it, they swell and cannot brook it. Thirdly, they are so highly conceited of themselves, that they think scorn to be reproved of so base a man as they account the Minister. As Amaziah King of juda, when the Prophet reproved him from the Lord for his Idolatry. What saith he, 2. Chron. 25.15.16. Have they made thee the Kings, Counsellors? cease, why should they smite thee. This doctrine may admonish us, Use. to take heed of this sin. There is in every one of us so much self love, as maketh us very prone to it. But we must labour to subdue it, and yield ourselves meekly to the reprehension of the word that so we may come to the acknowledgement of our sins, without which, as hath been said, there can be no true repentance. If these chief Priests, as they could not but be convinced in their conscience, so they had freely and sincerely acknowledged their sins, they might have found savour with the Lord: but they rather, as we see, maintain their sins, and therefore they perish in them. a Qui ad mortem peccant, tantam habent ignorantiam & caecitatem, ut nec turbentur in sceleribus, nec paenitentiae dol●re crucientur. Glossa ordinar. in locum. Heb. 13.22. As indeed it is a token that a man sinneth unto death, when he is so ignorant and blind, that having his sins discovered to his conscience, yet is not moved at all with them. Let us therefore suffer the words of exhortation, as the Apostle saith, and though we be sharply reproved, let us submit ourselves. Thus have the children of God done from time to time. 2. Sam. 12.13. When Nathan had ripped up David's sin to the quick, he humbled himself with all meekness, and said, I have sinned against the Lord. So when the Prophet Haggai had rebuked the people of his time, Hag. 1.12. for neglecting to repair the Temple of the Lord, it is said, they were so far from stomacking the matter, Acts 2.37. that they feared before the Lord. And the jews that heard the Apostle Peter's Sermon, wherein their very particular sin was laid open, they were pricked in their hearts, and cried out, Men and brethren, what shall we do? So the Corinthians being reproved by the Apostle Paul for suffering the incestuous person unpunished, were so far from taking offence at it, as that they humbled themselves by godly sorrow unto repentance. 2. Cor. 7.10.11. Yea, we should indeed desire such a Minister as may awake us to the sight of our sins, and not suffer us to sleep securely in them. As David doth, Psal. 141.5. Let the righteous, saith he, smite me, for this is a benefit: and let him reprove me, and it shall be a precious oil, that shall not break my head: for within a while I shall even pray in their miseries: he would be so far from being stirred thereby, as that in token of his thankfulness, he would pray earnestly to God for them. What is that to us?] As these chief Priests are not moved to any remorse for their sin by judas his confession: so they do not comfort him, whom they saw wounded in his conscience, but leave him to himself to sink or swim: Which was another sin of theirs. Of which Saint Augustine speaketh in this manner. a judas paenitens, ivit 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 justitiae? Isset ad fratres, ad condiscipulos. Juit ad divisos, & divisus perijt. Aug. de vera & fall paen cap 12. judas when he repent, went to the Pharisees for comfort, and left the Apostles, but he found no ease at their hands, but rather matter of desperation. For they said, What is that to us? See thou to it. If thou hast sinned, at thine own peril be it: we will not relieve thee, we will not in charity undertake to bear thy sins, we will not teach thee how to cast off the burden of them. For what have we to do with mercy, that follow not the works of justice? He should have gone, saith he, to his brethren and fellow Disciples; he went to the divided ones, and perished divided; alluding both to the manner of judas his end, that burst asunder in the midst, etc. and also to the name of the Pharisees, which as some b Caelius Rhodig lectionum antiquarum. li. 5, c. 9 think were so called, because by a strict kind of life which they led, they had sequestered and separated themselves from others. And herein they verified that speech of our Saviour, which he spoke in another sense. Mat. 23.4. They laid an heavy and a grievous burden upon him, and would not help to ease him with one of their fingers. From whence ariseth this doctrine, Doct. They that are distressed in conscience should be comforted. jere. 23.1.2. Ezech. 34.2.4. that it is a grievous sin, not to comfort those that are distressed and afflicted in conscience. The Prophets every where reprove the neglect of it. Woe be to the Pastors, that destroy and scatter the sheep of my pasture, saith the Lord: ye have scattered my flock and have not visited them. And the Lord commandeth the Prophet Ezechiel to prophecy against the shepherds of Israel, because they had not strengthened the weak, nor healed the sick, nor bound up the broken etc. And the Prophet Zechariah crieth out against Idole-shepheards, that look not for that which is lost, Zech. 1.16.17. nor seek the tender lambs, nor heal that which is hurt etc. Whosoever he is that taketh upon him to be a Minister, should have both skill and will for the performance of this duty. For his skill, 2. Tim. 2.15. he must study to show himself a workman that need not be ashamed, dividing the word of truth aright. He is the steward of the Lords house, Luke 12.42. he must give every one his portion of meat in due season. He must know the estate of all men and frame his instructions accordingly. As all meat is not fit for all stomachs: but they that are weak and sick, must have food of more easy digestion and better nourishment, than they that are strong and in health: so all instructions will not serve for all men. They that are sick in their souls, with a sight and feeling of their sins, must have the promises of the Gospel applied unto them, for their comfort. And therefore, he must pray to God to give him a tongue of the learned, Isa. 50.4. that he may know to minister a word in season to him that is weary. And for his will, he must know, that this is one main end of his calling, whereunto withal diligence he must apply himself, even to preach the Gospel to the poor, to heal the broken hearted, to preach deliverance to the captive and recovering of sight to the blind etc. Luke 4.18. He must be like that good Samaritaine, seeing men wounded in their consciences he must bind up their wounds, Luke 10.33.34. and power in wine and oil to supple them and refresh them. He is a Physician for men's souls, and therefore he must apply unto them the blame of Gilead, jere. 8.22. even the sweet comforts of the Gospel, that the health of Gods disttessed people may be recovered. If it be the duty of all Christians to comfort the feeble minded, 1. Thes. 5.14. as the Apostle exhorteth, much more doth it appertain to the Ministers of the word, that are chief set apart thereunto. Yea it is ooe principal part of prophesy, 1. Cor. 14.3. that is, the ministery of the word. He that prophesieth, saith the Apostle, speaketh unto men, Rom. 15.4. to edifying, and to exhortation, and to comfort. As it is one property of the word to minister comfort, (as the Apostle saith,) Whatsoever things are written aforetime, are written for our learning, that we through patience and comfort of the Scripture might have hope: Psal. 19.8. and David saith, The statutes of the Lord are right, and rejoice the heart. So the Minister must apply it in such sort, as it may have this comfortable effect, in the hearts of those that stand in need of it. 1. Sam. 1.9. For this cause, Eli the Priest sat upon a stool at the door of the Tabernacle, that he might be ready at all times to perform this duty. Acts 9.17. & 16.28. etc. Thus did Ananias comfort the Apostle Paul being exceedingly cast down, with the vision which he had seen. And thus did Paul and Silas comfort the jailer that was ready in the horror of his conscience to make away himself. Use. 1 This doctrine serveth first, for the reproof of all such Ministers as will not perform this duty: but rather take pleasure in cutting and lancing, in wounding and afflicting the poor consciences of men. It is true, we cannot be too severe against obstinate and impenitent sinners; but yet when it appeareth that they are humbled for their sins, than they are to be comforted and raised up. If a Chirurgeon do only cut and lance men's sores, and never bind them up; if he only apply corrosives, and no lenitives; he is rather a Butcher then a Chirurgeon. In like manner if a Minister do only beat men down with the terrors of the law, and never labour to raise them up with the comforts of the Gospel; he is an hangman and an executioner rather than a Minister. And therefore, we must labour to take a right course in administering the word. We must not preach the law alone, nor the Gospel alone, but both together: and yet both in their right order. The law must go before, to beat down the pride of men's hearts, and the Gospel must follow after, to minister comfort unto them. When Nathan had thoroughly humbled King David, 2. Sam. 12.13. with denouncing Gods judgements against him for his sins, than he spoke peace unto him again, saying. The Lord hath put away thy sin, thou shalt not die. Act. 2.37.28. etc. When the Apostle Peter saw the effect of his Sermon, that it had pricked and wounded the people in their hearts, he was most ready to comfort them again with the promises of mercy. Use. 2 Secondly, this doctrine also serveth to teprove all those, that have no ability to perform this duty. A number (God knows) are ignorant persons, of no gifts for this work of the Lord, and beside, are so given over to the world, as they have no desire to come to knowledge. So long as they may eat the fat, Ezech. 34.3. and cloth themselves with the wool, they care not what becometh of the poor sheep. They have more regard of the gain of riches a Apud eos non animarum salus, sed lucrum quaeritur divitiarum Bern. in Psal. 91. Serm. 5. as one saith, then of the salvation of men's souls. But alas, this intolerable defect never showeth itself more shamefully or with greater hurt, then when men stand most in need of spiritual comfort, namely, at the hour of death, or in the time of some great affliction. For as shepherds that want skill to help a poor sheep out of the ditch, cut his throat in time, to make it man's meat, that it may not be said, it died in a ditch: so these miserable comforters, are driven to take some indirect course, whereby for want of knowledge, they slay many a poor soul. And thus in many places are the miserable and desperate calamities of the people provided for, when their necessity doth most of all require better comfort. Use. 3 Thirdly, it serveth to admonish all of us, that be Ministers of the word, to labour diligently in this behalf, that we may relieve the distresses of God's people. Every Minister of God should be an Interpreter, job. 33.23. 2. Cor. 5.19. as job saith, able to deliver aright the reconciliation made betwixt God and man, the word whereof is committed unto him: able to open the covenant of grace, and rightly to lay down the means how this reconciliation is wrought, and to apply the same accordingly: and so to declare to man his righteousness: that is to say, (as that reverend and worthy man of blessed memory, Master Perkins doth expound it) when a poor sinner by his sins, is brought down to the gates of hell, and by the preaching of the law to a true sight of his misery, than it is the duty of a Minister, to declare to him his righteousness, namely, that howsoever in himself he be, as he is, as foul as sin can make him, and the law can discover him to be: yet in Christ he is righteous, and by Christ so justified, as he is no more a sinner in God's account: and also to maintain the same for the quiet of his conscience, against all the power of darkness whatsoever. Now this cannot be done without a special gift from God. And therefore, we are to pray earnestly unto him, that the knowledge of Christ jesus and of heavenly things may not only swim in our brains, but may also be engraven in our hearts, and imprinted in our souls by the finger of God, 2. Cor. 1.4. that so we may be able to comfort them that are in affliction out of the feeling of our own hearts: even by the comfort, wherewith we ourselves are comforted of God. See thou to it.] The chief Priests are so far from comforting judas in his distress, that they do rather despise him, and in a manner laugh him to scorn. They hired him, and set him on work, Doct. Traitors are hated even of those that have benefit by them. and yet now that they have effected what they would, they do not respect him. Where we may observe, the just reward and punishment of traitors: they are odious even to them that have benefit by them. And this we are taught even by the light of nature. It is not likely, a Erasmus de lingua. saith one, that any wiseman can from his heart wish well to a trayour. For as they that stand in need of the gall or poison of beasts for a medicine, do only take delight in them, as long as they have use for them; but when they need them no longer, they detest and abhor them: so there is no man loveth a traitor, but whiles he hath occasion to abuse his villainy: when he hath brought that to pass by him which he desired, he hateth him as a most wicked wretch, and dares not repose any trust in him, whom he hath found treacherous to those, to whom he should have been faithful. b Nemo unquam sapiens proditori credendum putavit. Cic. in Verrem. Lab. 1. & paulò post. Habet honorem ut proditori, non ut amico fidem. For how can he be thought faithful to a stranger, that hath betrayed his friend. c ovid. Metam. lib. 8. magni fiduciae regni. Dij te submoveant, o nostri infamia saech, Orb suo, tellusque tibi, pontusque negetur, etc. When Scylla, the daughter of Nisus, had spoiled her father of his fatal hair, which was held a great stay to the Kingdom, and had brought it to Minos the enemy of her country, howsoever he were content to take the benefit of the treason, for the furthering of his victory; yet he abhorreth her, that was so unnatural: and though she offered to swim the Sea after him, yet he regarded her not. When Antigonus had abused a fellows treachery to betray his enemy, and when his friends marveled, that having brought his purpose about, he did not any way gratify the fellow; he made this answer, that he loved traitors so long as there was any use of their treason, but afterward he hated them. Plutarch reporteth the like of one Rhimotalcus a Thracian, who revolted from Antonius to Augustus, Proditionem amo, proditorum odi. Pet. Mart. loc. come. 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 unto him. I love treason but I hate the traitor. And Peter Martyr maketh mention of one Lasthenes, who having betrayed Olynthus, the City where he dwelled, unto the Macedonians, thought he should have been had in great honour of them for the fact; but finding the matter to fall out far otherwise, (for the soldiers called him nothing but traitor all over the camp) he complained to King Philip, who made him this answer, that his countrymen were very rude and homely fellows, and could not tell how to call things, by any other but their own proper names: they call, saith he, a spade, a spade; and so a traitor, a traitor. And thus the man, contrary to his expectation, was had in derision, and laughed to scorn at all hands. So that we see treason is so heinous: that it is execrable even to a man's enemies. Princes do sometimes reward them indeed, but it is not because they think them worthy of it, but because they would stir up others to do the like, if need require. Use. And therefore this in a word, may be a warning to all men, that seeing traitors are thus odious, even to those to whom they have done service, they take heed of treason, and contain themselves in all bounds of loyalty, towards those to whom they own duty. It were well, if our treacherous and false hearted Papists, which viperlike, seek to gnaw out the bowels of their native country, would think of this. Those fugitive persons among them, that run beyond the Seas, and offer their service to their holy Father, for subverting the land, have some experience of the truth of this. For all the reward they get is this, to be sent back again, that by the hand of the Magistrate, they may receive deserved punishment for their traitorous designs. And doubtless, if their mischievous imaginations should prosper and take effect, which the God of heaven forbidden, they should gain little by the match. For though their fact might be acceptable: yet themselves would be odious, even to those that set them on work. And brought again.] This is the third part of judas his repentance, namely his satisfaction. That it might appear that his sorrow was not dissembled and counterfeit, but true and unfeigned, he bringeth again to the high Priests the money which he had received of them; and when they would not receive it, whether they would or no, he cast it down in the Temple. This was very commendable in him: but yet here he failed, that he was careful to make satisfaction to men, but had no care to reconcile himself to God, whom by his sin he had most of all offended. It is true in this case, which our Saviour Christ saith in another case. This aught he to have done, Mat, 23.23. and not to have left the other undone. But here in the example of this wretched man we are taught, that there is no true repentance, Doct. No true repentance without restitution. levit. 6.1.2 etc. where there is not restitution made of goods unlawfully gotten. The law of God was made very strict to the jews in this case. If any man deny that which was taken him to keep, or that which was put to him of trust, or doth by robbery or by violence oppress his neighbour, or hath found that which was lost, and denieth it, and sweareth falsely, he shall restore the robbery, etc. Num. 5.6.7. And in another place, When a man or a woman shall commit any sin etc. When they shall confess their sin which they have done, and shall restore the damage thereof with his principal etc. Luk. 19.8. Exod. 22.1. 2. Sam. 12.6. And indeed this is a part of justice, which giveth to every man that which is due unto him. And we have a memorable example of it in good Zaccheus, who being converted, stood forth and made protestation in the presence of Christ, that if he had taken aught from any man by forged cavillation, he would restore him fourfold. As it he should say, I know that I have deceived many by impostures and cozening tricks, which is nothing else but theft in the sight of God, and therefore I will make restitution, according as the law enjoineth in that case. Now this was the law for theft, that, if a man steal an ox or a sheep, and kill it or sell it, he shall restore five oxen for the ox and four sheep for the sheep. And hereupon David adjudged the man that had taken from his poor neighbour his only sheep, that he should restore the sheep fourfold. And no doubt a man that truly repenteth, is so affected, that he cannot endure about him, that which he knoweth to be another man's, and not his own. Whereupon Saint Augustine hath a good saying, a 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 red 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 kind of people, that would have the punishment of their sin released, and yet would enjoy the thing for which their sin was committed. But the medicine of repentance doth these men no good. For if other men's goods, for which a man hath transgressed, if they may be restored, be not restored, he doth not repent indeed, levit. 6.5. but only counterfeit repentance. But if a man repent truly, the sin is never remitted: unless that which is wrongfully gotten be restored. And this is also implied in the law of God, where the party delinquent, is commanded to make restitution in the case before mentioned, and to give it unto him to whom it appertaineth, the same day that he offereth for his trespass: as if it were in vain for him, by oblations to expiate his sin, unless first he restore that which he hath wrongfully gotten. Not that restitution doth purge a man's sins before God, for Christ jesus alone is the propitiation for them, 1. Joh. 2.2. as the Apostle saith; but because it is true repentance. For wheresoever there is true repentance, there is an acknowledgement of sin: and where sin is acknowledged, there is a loathing, an abhorring, and a detestation of it. Now it is sin not only unlawfully to take away other men's goods, Ephes. 4.28. but also unlawfully toretaine them. And therefore, the Apostle saith, Ezech. 18.17. Let him that stole, steal no more etc. But so long as a man doth wrongfully retain other men's goods, so long he stealeth. jonah. 3.8. And the Prophet Ezechiel maketh it the mark of a godly man, to restore the pledge unto the dobter. And when the King of Niniveh called his people to a general humiliation for their sins, amongst other duties, he urgeth this as most necessary, that every man turn from the wickedness that is in his hands. And certainly, true repentance never goeth before, but a desire to make restitution Use. 1 followeth after. This doctrine serveth, first to reprove all those that neglect this duty. They think it a shame to restore any thing, but they think it no shame to gather what they can by hook or by crook, by right or wrong. But there are two sorts of people, that are especially taxed in this place. Against sacrilege. First our sacrilegious church-robbers, who unjustly turn the revenues of the Church unto their own proper use. Whatsoever hath been given in great devotion by our fore-elders to the maintenance of God's 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 deal with us, as Dionysius dealt with jupiter Olympius, who took from him a massy garment of gold, which Hiero had dedicated to him of the spoils of Carthage, and gave him a woollen cloak, saying that the other was too heavy for summer, and too cold for winter, but this was fit for both seasons. But this is a far more grievous sin, than the world taketh it to be. Solomon saith, It is a destruction for a man to devour that which is sanctified. Prou. 20.25. When a thing is consecrated to holy uses, if any man afterwards meddle with it, it will be his destruction, as the bait is to the greedy fish. a Quam sit malum quamque solliciti effugiendum si quis de hoc quod Deo voverit, aut aetinere, aut re petere aliquid mortifera praevaricatione pertentet; exemplo sunt Ananias & Sapphira; quos de praetio agri quandam partem insideliter subtrahentes non solum vox Apostolica tanquam divini juris invasores increpavit, sed etiam severitas justitiae divinae occidit. Si quis igitur rem dominio iam devotam, carnali viotus illec ebra, crediderit deni●o rereposcendum, non est legitimas 〈◊〉 suae possessor, sed diumi juris pronunciatur invasor. Fulg. Epist. 1. de coniug. deb. Mal. 3.8. Whereupon one saith well, how evil a thing it is, and how carefully to be avoided, for a man by deadly prevarication to go about, either to retain or to ask again that which he hath consecrated to God; Let Ananias & Saphira be an example: whom, unsaithfully withholding some part of the price of the land, not only the voice of the Apostle did rebuke, but also the severity of God's justice did slay, as invaders of Gods right. So that if any man being overcome with carnal enticements, shall think he may require that again which is already devoted to God, he is not a lawful possessor of that which is his own, but is pronounced to be an invader of that which appertaineth to God. And hereupon the Prophet Malachi telleth the people of his time, that in withholding their tithes and offerings from the Levites, they spoiled God himself. Will a man; saith he, spoil his Gods? yet have you spoiled me. But ye say wherein have we spoiled thee? in tithes and offerings. God accounteth that to be taken from himself, which was either denied, or badly paid to the Priests and Levites. The reason is because they were occupied in God's Ministry, and God who by right might have 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 sin, which were joined with the proach and tontempt of God himself. For first of all, they bewrayed themselves to be profane contemners of the grace of God, seeing they grudged to be at any cost for those things, whereby the Lord sealed his presence unto them, and whereby he testified that he had set his house among them. Secondly, there was a manifest transgression of God's law, who had professed that their tithes were due to himself, Leuit. 21-30. and that he had given them to the Levites. For so it is said in the law. All the tithe of the land, both of the seed 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 have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve in the Tabernacle of the Congregation. Thirdly, there was gross ingratitude, in that they denied the tithes of their fruits unto him, who by his liberality had given them their life, and all things tending to the maintenance thereof. Fourthly, it was a token of impiety, that for their own private benefit they suffered the Levites to fail, and so the service of God to fall to the ground. Last of all, it was a part of injustice, to deny to the Levite that wages, which was due and appointed unto them by the Lord. So plentiful and so manifold was this sin, which God in this place upbraideth them withal. And therefore, Mal. 3.9. mark what followeth upon this. You are cursed with a curse; for ye have spoiled me, even this whole nation. Wheresoever this sin is suffered, there the curse of God hangeth over the whole land. This may very fitly be applied to our times. For though the Levitical Priesthood be abrogated by Christ, yet the ministery 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 Saviour saith, The labourer is worthy of his wages. And the Apostle proveth it at large, that there is maintenance as due to the Ministers of the Gospel, as ever it was to the Priests in the time of the law. 1. Cor. 9.14. The Lord, saith he, hath ordained, that they that preach the Gospel should live of the Gospel. And how careful the Primitive Church was to provide for their teachers, may appear in the Acts and Epistles of the Apostles. But when once it pleased God to convert Kings and Emperors unto the knowledge of Christ, they very bountifully enriched the Church, and assigned unto it tithes and other revenues. Which order was so inviolably kept for a long time, a Qui decimas ●aicis donaret, inter maximos Haereticos non minimus babeatur. Willet. contr. 2. quaest. 3. as that there was a decree, that whosoever should estrange tithes from the Church, and give them to the use of Lay persons, he should be accounted not the least among the greatest Heretics. But when superstition began once to grow, and the ancient discipline of the Church was decayed, then began many abuses about Church revenues. For the Pope first of all, alienated the property of tithes, and erected impropriations (rightly so called, as altogether improper for them that have them) for the maintenance of a sort of lazy Monks and Friars, which like Locusts have devoured the Church. And this appeareth even in our own stories. For when as in the reign of Henry the third, the Bishops of England made suit to the Pope, that impropriate benefices might be restored to then first use, 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 own Ministers are in fault. For when ambitious spirits began to strive impudently for Church-livings, they were content basely to stoop on their knees, as Camels do for their burdens: and to lay their livings in the lap of every Dalilah, to shave at their pleasure, and to take away from them that wherein their strength consisted. Hence part of the tithes and revenues is sold away, part is taken away from the Church by Noble men, and part translated to other uses, by the decrees of Princes: so that now the poor Church of God is constrained, either to satisfy the covetousness, or to minister fuel to the prodigality of private persons: and all men take pleasure to spoil those things, which our devout forefathers bestowed upon the Church. As the Soldiers dealt with the garments and coat of Christ, Mat. 27.35. they parted his garments and cast l●ts: so do these men deal with the possessions of the Church. They share and divide amongst them the goods of the Church, and cast lots for them, and in the mean while, suffer Christ jesus to hang miserably upon the Cross. Some devour, some spoil the Church's goods, and in the mean while suffer the Ministers of the Church and the true Teachers of the Gospel to starve and pine. Thus they crucify Christ, and cast lots for his garments. And this sin is so much the more heinous, because a great number of those that are guilty of it, would be counted great Professors, and very religious. They may not be termed wasters and spoilers, but friends and favourers, yea defenders of the Church. But shall I tell them how they defend it? Brentius in Luc. 23. Even just (as one saith) as the Soldiers defended Christ, when he hanged upon the Cross. It is the commendation of that good Centurion, that out of his love to the Nation of the jews, Luke 7.5. he built them a Synagogue. This man shall rise up in judgement against these persons, who by transferring church-good to their own private gain, as much as lieth in them, do pull down Churches. With what face dare they boast themselves to be Christians, when they offer such injury to Christ, in his poor Church and Ministers? Rom. 2.22. how can they profess that they abhor Idols, when thus grossly they commit sacrilege? The very Heathen men have condemned this sin. They could not endure the spoiling of their Gods in any whosoever he were. And therefore, Aelian. Var. Histor. l. 5. c. 16. when a young child at Athens, had taken up a plate of gold, that fell out of Diana's coronet, he was brought before the judges: who set before him gugawes and rattles to play withal, and the plate also, and when the child refused the trifles and took the plate again, he was not spared for the tenderness of his age, but was punished as a Church-robber. And the civil laws are altogether against it: holding, that the things of God (such as are our a Sacrum dicitur, quicquid mancipatum est cultui divino, ut Ecclesia, vel res Ecclesiae. Magist. sentent, lib. 3. distinct. 27. C. tithes and revenues of the Church) ought not to belong to Lay persons; And it is well spoken by one to this purpose: That whatsoever is designed as proper to divine worship, is of right and justly reputed holy; of which sort is the Church, and all things of the Church, or belonging to it. And surely such and so heavy have been Gods judgements denounced and executed against these sacrilegious Church-robbers themselves, that by colour of their impropriations deprive the godly Levites of their proper livings, and drive them out of their countries, that we cannot otherwise esteem of such intruders upon the rights of God's Church, then as men given over to the God of this world, having made an irrecoverable shipwreck of a good conscience. For to seize upon the Church-livings, & thereby to bring the Ministers to extreme beggary, what is it else, but after the manner of the jews & Gentiles, though under some other pretence, yet with no less cruelty, to persecute and make havoc of the Church itself? And therefore, the Lord may justly take up the same complaint against us in this behalf, as he did before against the jews. For Christ himself is spoiled, when those things are spent upon profane uses, which should serve for the maintenance of his Ministers. For tithes are due only to the Church, and cannot be alienated to any other use, nor turned to the maintenance of Lay men. For where tithes are paid, there must be a matter of giving and receiving. Phill. 4.15. 1. Cor. 9.11. The Minister giveth spiritual things, as the Apostle saith, and receiveth carnal things. Now because Lay men cannot perform this duty, they have nothing to do with the tithe: for not keeping the condition, they cannot claim the covenant. a Qua fronte qua conscientia oblationes vultis accipere, qui vix valetis pro vobis nedum pro alijs Deo preces offer? With what face, or with what conscience can they receive tithes and other offerings, that cannot offer up prayers for themselves, much less for others? I do not press this, as though I mean to determine, that the Ministers of the Gospel might not be maintained by some other means. For I am persuaded, that it is in the power of civil Magistrates, to allow any other maintenance to the Minister, so that it be competent. But this I say, that for as much as tithes are by law established amongst us for this purpose; to be the hire of the Lords labourers, and the wages of his workmen: it will be as great a sin to defraud the Minister of his portion, as to keep back the meat or wages from an ordinary labourer. Which as the Apostle james saith, jam. 5.4. is a sin that crieth loud in the ears of God for vengeance. And yet for all this, the matter is come to this pass, that he is well, that can catch anything from the Church: Yea, I could name a Knight of no small worth in the Country, that maintained openly, that a small allowance is fittest for a Minister, to keep him sober for reckoning, least having too much, he should wax idle. Indeed it is true, they that never were sincere hearted, are soon corrupted with preferment. As God knows, we have experience of too many, who whiles they had but a poor maintenance, were very diligent and painful Preachers: but after they have added steeple to steeple, and living to living, the fire-edge is taken off them, and then (as though now they had got that they preached for) they wax so hoarse and so rusty, as if some bone stuck in their throats, that they can hardly preach at all. But they that entered into the ministery with a sincere affection, and made the glory of God and the salvation of his people, and not filthy lucre, the end of their preaching, a Honos alit arts, & omnes incenduntur ad studia gloria. Cicero. 2. Chro. 32.25. are by preferment stirred up to greater diligence in their callings; and the more bountiful that God is unto them in their maintenance, the more careful are they to render according to the reward bestowed upon them: wretched therefore and wicked are they that are thus minded, whosoever they be. And this is the misery of our Church, that it is peeled and polled in this manner: Nehem. 13.10. and that by this means many faithful Ministers of excellent gifts, are brought to extreme poverty, because as it was in the days of Nehemiah, The portions of the Levites are not given. Nay, in many places the Minister hath scarce the allowance of Michah his Levite, b Ten shekels is of our coin 23. shillings, 4. pence, every shekel being 2. shillings 4. pence. which was ten shekels of silver by the year, and a suit of apparel, and his meat and drink. judg. 17.10. For I know a Minister that hath but bare four pounds to live on for the whole year. Hence cometh it to pass, that many young scholars of great hope and singular towardness, do leave the study of Divinity, and betake themselves to the Laws, or to Physic. And hence the Church is pestered, 1. Kings 12.31. I say pestered with jeroboams Priests, such as were never brought up in the schools of the Prophets, but taken from base trades, and as one saith well, john Lambert holy Martyr. were made Priests before ever they were good Clerks. Hence it cometh to pass, Prou. 29.18. that prophesying faileth in many places, and therefore the people perish. Hence is it, job. 16.2. & 13.4. that many that have care of men's souls, are miserable comforters, as job saith, Physicians of no value. Hence is it, that the poor people of God are pitifully dispersed, Mat. 9.36. joh. 4.35. and scattered abroad as sheep without a shepherd. Hence is it, in a word, that the Regions are everywhere white unto the harvest, Mat. 9.37. but few labourers to put in the sickle. I do not all this while plead mine own cause: I thank God, none of these ravenous Harpies, and greedy cormorants, have preyed upon my Church. But I have all the revenues of it, with as little prejudice 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 jerusalems' sake, for the poor Church's sake, I cannot cease. And I would to God, that all we that be Ministers, and have any thing to do with these persons, be they never so great, would even cry aloud against them, Isa. 58.1. and spare not, but lift up our voices like trumpets, to rouse and awake them out of this sin. Here we should all be right Boanerges, Sons of thunder, Mar. 3.17. to threaten and thunder out the judgements of God against this horrible sin of sacrilege. But alas, we may cry till our hearts ache, before we shall prevail with the belly that hath no ears: unless Christian Magistrates, Isa. 49.23. who are nursing Fathers to the Church, do by their power work a reformation. a Mr. Perkins in a Treatise of the duties of the ministery. This sin, as a worthy Minister in our Church once said, is the King's evil, and therefore no hand but his can heal it. There was indeed the like calamity in the Church of the jews, but it was only then, judg. 17.6. when there was no King in Israel; but every man did that, which was good in his own eyes. But seeing we have, by God's blessing, a wise, a godly, and religious King, let us pray to God, to put into his heart that care of Nehemiah, for the good of the Church, that he will not suffer every man to rob and spoil it as it pleaseth his covetous mind, but cause them, and compel them to bring their tithes of Corn, Nehem. 13.11.12 and Wine, and Oil, even of all their fruits unto the house of God. And in the mean while, let all such persons know, that they must one day give account of their sacrilege unto God. The laws of men do rather Patronize than punish them, Psal. 119.126. and therefore, let them be sure, that God will at last take the matter into his own hand. Horrible are the examples of God's judgements upon this sin in former ages. Dan. 3.2.3.4.5.5.6.30. Balshazzar King of Babylon, abusing the holy Vessels of the Temple unto profane uses, was first wounded inwardly with terror of conscience, and afterwards was cruelly murdered. And we read in both the books of Maccabees of b 1. Mac. 9.54 55.56. Alcymus, c 2. Mac. 3.24.25. Heliodorus, d & 4.39.41.42. Lysimachus, e & 5.15.16. cum ●. 5.6.7.8.9 10 28. Antiochus, f & 13 4 5.6.7 Menelaus, and g 15.30.31.32.33. Dan. 4.24. levit. 5.15.16. Nicanor, all notorious Church-robbers, and all came to fearful ends. Now God is still as just as ever he was, and detesteth this sin as much as ever he did, and therefore at the last, they may assure themselves, to receive the like punishment, unless they prevent it by speedy repentance. And therefore, as Daniel said in the like case to Nabuchadnezzar, Let my counsel be acceptable unto them, and let me advise them in the fear of God, to break off this their sin by righteousness. Let them make restitution of that which most unjustly they have so long detained, that so there may be a healing of their sin. And this doth the law of God require at their hands. If any person transgress and sin through ignorance (much more if he do it wilfully, against his knowledge, and against his conscience) by taking away things consecrated unto the Lord, he shall then bring for his trespass offering unto the Lord, a ram without blemish out of the flock, with two shekels of silver for a trespass offering. So he shall restore that wherein he hath offended, in taking away of the holy things, and shall put the fift part more thereto, and give it unto the Priests: so the Priest shall make an atonement for him, and it shall be forgiven him. Where we see, there is no hope of forgiveness, where there is not some conscionable restitution made in this behalf. And therefore let all those that have any Impropriations in their hands, be hereby moved to make some restitution, in whole or in part, as their estates may bear, as some already have done, to the disburdening of their own conscience, and to the good example of others. Another sort of people, Against oppressors. that are to be reproved in this place, are cruel and merciless oppressors: that fill their houses with the spoils of the poor, beating them to pieces, and grinding their faces with hard and intolerable exactions. Isa. 3.14.15. Yea it is held a matter of policy by the great Nimrods' of our days a Rustica gens est optima slens, & pessima gaudens. to keep the poor people under by all means possible: and therefore they laden them with heavy burdens and grievous impositions: sometimes racking their rents above measure, sometimes enclosing their commons: and sometimes depopulating their houses, that it may be truly said of many, Isa. 59.7. job. 20.19. & 22.9. desolation and destruction is in their path. Wheresoever they set their foot, they make havoc of all. They spoil houses which they never builded, they cast out widows empty: and by decaying of tillage, they take away the gleaning from the hungry, as job 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 herbs and maketh them whither: and of the eagle's feathers, that they consume the feathers of all other birds; so wheresoever these cruel oppressors come, none can thrive by them, that are within their reach. They are like the beast called a Beaver, that biteth so sore; as he never looseth his teeth, till he have broken the bones (jul. Solin. cap. 23.) So do 〈…〉 break the bones of the poor, and chop them in pieces as flesh for the pot. Mic. 3.3. S. Ambrose complaineth greatly of such persons in his times. a Semper avarus alieno utitur, alieno se pascit damno; est illi praeda egest is alterius, est illi laetitia fletus alienus. Quot amissa deplorant, super quae invasi ple rique gratulantur? Jnnocens rusticus perditum ingemiscit iwencum; & 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 Christian, non compungeris, non constringeris, cum vides in hospitio tuo lacrymas alienas? Dicit scriptura sancta, carnem à be●●ijs discerptam ne comeditote; Curio quod hostilis bestia superabit, tu saevior bestia de vorasti? Aiunt plerique lupos leonum subsequi solere vestigia, & non longè ah eorum venatibus aberrare; scil. ut rabiem suam rapina satient aliena, & quod leonum saturitati remanct, id luporum rapacitate consumatur. Sic & isti avaritiae lupi, usurariorum vestigia subsecuti sunt, ut quod illorum rapacitati supersuit, horum cederet feritati. Ambr. de avaritia & Anania Serm. 59 The covetous man, saith he, always useth that which is another man's, and feedeth himself with another man's loss, another man's poverty is his prey, another man's weeping is his rejoicing. Of how many things do poor men bewail the lost, which these having invaded do rejoice? The harmless husbandman mourneth for the loss of his ox; and thou purposest to till thine own field with him, and thinkest that thou mayest reap fruit of another man's sighs. The poor widow grieveth to see her house spoiled of all her stuff, 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 tears of others? The holy scripture saith, ye shall not eat any flesh that is torn of beasts in the field: but shall cast it to the dog (Exod. 22.31,) Why then hast thou like a more savage beast, devoured that which the enemy hath overcome? It is a common saying that the Wolves do use to follow the footsteps of the Lions, and not to be far off when they hunt for their prey, namely, that they may satisfy their own hunger with the ravin of others: that that which remaineth of the Lion's fullness may be devoured by the wolves greediness. In like manner, these Wolves of covetousness, follow the footsteps of usurers, that whatsoever is left of the ravenousness of the one, may come to the cruelty of the other. And have we not experience of this in our days? When as many rich men finding some young prodigal heirs, wrapped in the wretched bonds of cruel usurers; under pretence of friendship, do furnish them with money from time to time, till at last they strip, them quite out of all their living, and then, as we say, set them on lea-land, and bid the Devil split them. This oppression is a grievous sin, far worse than theft. For theft for the most part is done secretly and by deceit, but this is committed openly and with violence. God commended his poor people to the mighty men of this world, not that they should spoil them, but that they should defend and relieve them. And if he shall be cast into hell, that hath not given of his own, whether shall he be sent, Mat 25 41. Luke. 16.19. that hath invaded and seized upon that which was another man's? If he shall burn with the Devil, that hath not clothed the naked: where shall he burn, that hath spoiled him of his clothes? If Christ say, Depart ye cursed etc. Mat. 25.41. for I was hungry, and ye gave me no meat, he may say to these oppressors, I was hungry and ye took from me that which I should eat: that which you gave to to your hawks and hounds ye took our of my mouth etc. We do not read that the rich glutton took any thing from Lazarus, only he gave him nothing. Neither doth Abraham say unto him, Son, remember that the poor man had meat to eat, & thou tookest it from him, etc. and yet we see, he is in hell in torments. What therefore shall become of such, as make havoc of the poor? And therefore as one saith a Multum metuenda est nobis illa sententia comminantis, omnem arhorem non serentem, etc. Quod si sterilitas mittetur in ignem, rapacitas quid meretur? Et si judicium sine misericordia crit illi, qui non facit misericordiam, quale judicium crit illi, qui fecerit & rapinam? Fulg. de dispensat. Domi. we have great cause to fear that sentence of Christ, that threateneth, that every tree that bringeth not forth good fruit shallbe hewn down and cast into the fire. For if barrenness must be cast into the fire, what doth ravening cruelty deserve? And if he shall have judgement without mercy, that showeth no mercy, what judgement shall he have that exerciseth oppression? Neither will it avail them to say they give alms and relieve the poor: for God abhorreth that alms, that is given of the tears of other men. b Illam Deus cleemosynum abhominatur & reprobat, quae de lachrymis praestatur alienis. Quid enim prodest, si tibi benedicat unus, unde plures maledicunt. Aug. de vita Christiana. Prou. 14.28. And what good will it do thee, saith one, to have one or two to bless the for that, for which a great many curse thee? As indeed the whole commonwealth hath cause to cry out of these men; for their courses are injurious and hurtful universally. Solomon saith, In the multitude of the people is the honour of the King, and for want of people cometh the destruction of the Prince. So that in the judgement of the holy Ghost, these depopulators, that lay all waist before them, are the greatest enemies to the state that can be. Well in a word let them be afraid of the voice of the oppressed. The Lord charged the Isralites that they should not trouble any widow nor fatherless child. For saith he, If thou vex or trouble such, Exod. 22.22.23.24. and so he call and cry unto me, I will surely hear his cry. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shallbe widows, job. 34.28. and your children fatherless. And job saith of oppressors, that they have caused the voice of the poor to come before the Lord, and he hath heard the cry of the afflicted. So that we see, the wrongs and injuries that are done to the poor, do ring a loud peal for vengeance in the ears of God. And surely the Lord will not be slack to execute it, unless they do prevent it by repentance. There is a fearful threatening in the prophecy of Habakkuk, Hab. 2.9.10.11.12. against the cruelty of the Babylonians, and in them against all oppressors. Woe be to him, saith he, that coveteth an evil covetousness to his house, that he may set his nest on high to escape from the power of evil. Thou hast consulted shame to thine own house, by destroying many people, and hast sinned against thine own soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. Woe unto him that buildeth an house with blood, and erecteth a City by iniquity. Where the Prophet giveth us to understand that howsoever wicked men, by all their hard and unmerciful dealing, do labour to advance their houses and their posterity, and to make them great when they are gone, yet they shall fail of their purpose; for God will heap shame and contempt upon them, causing all the world to ring of their cruelty, so that, as Solomon saith, their name shall rot and stink, Prou. 10.7. that they shall never be mentioned but with disgrace. And though by their unconscionable courses they have done much evil to others: yet they have hurt themselves most of all. For by raking and scraping in this manner, they have brought upon themselves a most irrecoverable loss, even the loss of their souls. And though peradventure their power and tyranny be such as no man dare once mute against them, yet they shall not escape for that: for their own houses, which they have built with blood and cruelty, shall witness against them. Yea every stone in the wall, and every beam in the roof, shall with loud outcries accuse their unrighteousness. Where, by the way, it is worth the observing, that he saith, the stones and the timber shall, as it were, sing of these things by course. As if he should say; These mighty men take great delight in Music, and they have their consorts in their houses: But the Lord will raise up other Song-men, who by course, as they do in Quires, shall chant out their grievous oppressions, with a loud and shrill voice, and shall answer one another in this manner. The one side shall sing, Woe be to him that buildeth a Town with blood; and the other shall answer, And to him that erecteth a City by iniquity. And have we not experience of this even in our own days? Do we not see a Nemo habet iniustum lucrum sin, justo damno. August. de connen. 10. precept. Pauca malè parta, malta benè comparata perdunt. that goods heaped together in this manner do seldom prosper? But either the curse of God is upon them, while the owner is alive; or else if he rest with them, and leave them to his children, yet the third heir seldom enjoyeth them? Oh that all oppressors would seriously consider these things: that seeing the examples of God's judgements in this case daily before their eyes, they might learn by other men's harms to take heed to themselves. Use. 2 Secondly, this serveth to admonish all men, Si judas resignat pecuniam malè acquisitam, qua fronte retinet usurarius usuram? etc. Hugo in locum. that possess any thing unlawfully, to restore it: otherwise this example of judas, shall be a witness against them at the day of judgement. If it be that so the party to whom the wrong hath been done be dead, and so no restitution can be made him, than inquiry must be made for his childten, or some of his kindred, and it must be restored unto them. But if there be neither child nor kinsman to be found, than it must be given to the Lord, for the benefit of the Church, and for the relief of the poor. And this was precisely commanded in the law of God. Numb. 5.8. But if the man have no kinsman to whom he should restore the damage, the damage shallbe restored to the Lord for the Priests use; Implying, that if any man have any kinsman, he must be preferred in this case: but if there be none, than it must go to the Lord. Men must not give ear to the persuasions of of the Devil, nor of their own flesh, and so neglect this necessary duty. But if they desire peace in their souls, they should with both hands thrust from them, whatsoever it be, that they have wrongfully gotten, and say unto it with indignation, as the Prophet saith to the relics of Idolatry, Isa. 30.22. Get thee hence. But it will be objected what if the thing thus gotten be a matter of weight, so as by making it known, a man should incur the danger of his life; what course must be taken in this case? I answer, 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 upon it. But what if a man be so poor that he is no way able to make restitution? Then surely his poverty is some dispensation unto him. For, as the saying is, where nothing is to be had, there the King must lose his right: and necessity hath no law. But yet though a man be never so poor, he must testify his desire to restore, if he were able, and no doubt but God in his mercy will accept of it. For that which the Apostle saith of alms, is true in all other cases. If there be first our willlng mind it is accepted according to that a man hath, 2. Cor. 8.12. and not according to that he hath not. And cast them down in the temple.] We see here that the money which judas loved so well, as for it he would betray his Master and his Saviour: now when the sense of his sin lieth heavy upon his soul, is become vile and abominable unto him, and such as he cannot endure any longer to behold. He thought he should have been made by it as we say, but it fell out otherwise. a Hinc patet, quod cupiditas sua nihil valuit sibi. Lira in locum. His covetousness as one saith, did him no good: for he desired that which when he had it, his conscience was afraid to use. From hence then we may gather this doctrine, Doct. Ill gotten goods are detestable to the owners. that goods ill gotten are many times detestable even to him that enjoyeth them. A good lesson for all such as for love of money make shipwreck of a good conscience. The time will come, that being moved with great repentance as judas was in this place, they shall be constrained to cast that from them, which now most covetuously, by right or wrong, they catch and rake together. And many times it falleth out, that covetous wretches have but little joy in their riches, for gathering whereof they sell their souls to the Devil. Josh. 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. Howsoever they were sweet at the first, yet no doubt they wished afterward, that they had never meddled with them. And howsoever it doth not always fall out, that such men are made spectacles of God's wrath in this open manner: yet whensoever the hand of God is upon them in any calamity or affliction, than their consciences will pursue them with horror, for the least thing they have unlawfully gotten. And this is that which the Prophet threateneth, namely, that they shall cast their silver in the streets, Ezech. 7.19. and their gold shall be cast far off: they shall not satisfy their souls, nor fill their bowels, etc. When the wrath of God shall once awake a man's conscience, & present his sins before him, that which before was most dear unto him, shall be now so odious, as he shall cast it from him, and shall not be able to endure the sight of it. He may devour substance, job. 20.15.16. as job saith, but he shall vomit it, for God shall draw it out of his belly, and he shall suck the gall of Asps, etc. This saw Saint Augustine full well, when he said, Epist. 121. ad Probans. there was more desolation, than consolation in them. Yea, look how many treasures men purchase by iniquity, so many punishments do they heap up against themselves: yea they nourish a firebrand, which one day will kindle the wrath of God against them. And therefore, one saith well. Rich men rejoice in their riches, Gualt. in Mich. cap. 6. verse 10. but their joy will not last for ever. For even against their wills, and whiles they are thinking of other matters, the stings of conscience do come upon them, and do so disquiet them, as now they begin to hate that, which before they loved as their life, & to abhor it as a deadly poison, and many times when no body urgeth them, they forsake it of their own accord. a Iniusta lucra breves habent voluptates, longos autem dolores. Injust gain, saith Jerome, hath short pleasure, but lasting sorrow. And b Eligas damnum potius quam iviustum lucrum, illud enim semel tantum te dolore afficiet; hoc verò semper. Luke 8.14. S. Augustine saith, choose rather loss then ill gotten gain: for that shall grieve thee but once, but this will torment thee for ever. Hence is it, that our Saviour Christ compareth riches unto the hawthorn, which in the spring-time hath a very pleasant flower, and yet withal it hath a sharp prick. So riches, how glorious so ever they be to the eyes of covetous persons, yet they are but pricking thorns, especially if they be ill gotten, which will prick both hand and heart. Neither is their nature changed to this day. Though some indeed do die as swine in a ditch, blockish and senseless, as Nabal was, 1. Sam. 25.37. whose heart died within him, and he was like a stone: yet others there are, who on their deathbeds have cursed the time that ever they were so rich, and have wished that they had never gone further than their spade. This serveth, first to reprove all such, as heap up riches Use. 1 they care not how, Qui rem faciunt quocunque modo. Horat. lib. 1. Epist. 1.— lucri bonus est odor ex re Qualibet— Iwen. sat 14. whether by hook or crook, by right or wrong: that think the smell of all gain to be good, which way soever it cometh. For even as many times the greedy fish while she hunteth after the bait, is caught and choked with the hook: so these greedy Cormorants, which with an unsatiable desire do hunt after riches, many times get such a sting in their conscience, as tormenteth their souls with endless woe. Use. 2 Secondly it serveth to admonish all men, never to increase their riches by unlawful means, nor to bring home a penny that is ill gotten, lest it prove a canker, to waste and consume all the rest of their substance. Though a garment be never so costly, yet if the plague have infected it, we will not meddle with it. So though ill gotten goods do glister gloriously in the eyes of men, yet because they are infected with a plague, which will not only endanger those riches that are justly gotten, but hazard the soul also, therefore we should have no dealing with them. For as our Saviour Christ saith, What will it profit a man to win the whole world, & lose his soul? Mat. 16.26. And thus we have handled the several parts of judas his repentance. Let us in a word apply it to ourselves. We see what he performed in his repentance: we must be careful to supply that which he wanted, or else our repentance will do us no good. But I fear me, if due examination were had, it would appear, that many of us never go so far, in the work of repentance, as judas did. How then can we hope to be saved, since judas did all this that we have heard, and yet is damned? Shall he be sorrowful for his sin, shall he confess his sin in particular manner, and shall he make restitution of that which he hath gotten unlawfully, and yet go to hell? And shall we do none of all these things, and hope to go to heaven? Oh let us not deceive ourselves. As our Saviour Christ said to his Disciples. Except your righteousness exceed the righteousness of the Scribes and Pharisees, Mat. 5.20. ye shall not enter into the Kingdom of heaven. So say I in this case. Except our repentance go beyond the repentance of judas, and all such as judas was, we shall never be saved. Shall Kain cry out, Gen. 4.13. Exod. 9.27. My sin is greater than can be forgiven me? Shall Pharaoh confess his sin, and acknowledge that God is righteous? 1. Kings 21.27. Shall Ahab humble himself before the Lord in sackcloth and ashes? Shall Simon Magus be sorry for his sin, Act. 8.24. and desire the Apostle Peter to pray for him? Nay, to say yet more, shall the Devil himself believe and tremble, jam. 2.19. and yet be all of them damned? And shall we do nothing at all? shall we never be moved, and yet hope to be saved? Nay rather, all these shall be so many witnesses against us, at the great and dreadful day of judgement. He departed.] This is the preparation unto judas his wretched end that followed. He shunned the sight of men, and his conscience tormenting him, and driving him to the gallows, he went aside, and sought some secret place. If he had conversed amongst men, it is likely he might have been prevented: and therefore, the Devil draweth him in to some solitary place. From whence ariseth this instruction, Doct. that it is very dangerous for men to live in solitariness. Solitariness is very dangerous. Eccles. 4.10. Gen. 2.18. Woe be to him (saith that divine Preacher) that is alone. The reason is, because he lieth open to temptations, and offereth himself to the snare of the Devil. Hereupon the Lord said, It is not good for man to be himself alone. If not in Paradise, whiles man was innocent, much less now, that he is wholly corrupted. And we see when the Devil encountered with our Saviour Christ, Mat. 4.1. Gen. 3.1.2. Gen. 34.1.2. 2. Sam. 11.2. he made choice of the wilderness, implying, that such places are fittest for his working. And therefore, we read, that when Eva was straggling alone from her husband, curiously viewing the pleasures of the garden, the Devil set upon her, and caused her to taste the forbidden fruit. When Dinah, jacobs' daughter, was wandering alone from her Father's Tents, idly to see the fashions of the country, Shechem the son of Hamor caught her, and defiled her. And when David was walking alone on the top of his house, he was tempted to lust after Bathshebah, and to commit adultery with her. So that we see what occasions of sin are offered unto us when we are alone, and how ready we are to yield unto them. And therefore a unum primò aggr●ssus, ut lupus ovem secernere à grege, ut accipiter columbam ab agmine volantium separare tentaverat. Nam cui non est adversus omnes satis virium, circumvenire quaerit solitudinem singulorum. Cypr. lib. 1. epist. 1. Mich. 2.1. one saith well, that as the Wolf laboureth to separate the sheep from the rest of the flock; and the Hawk to sever the Pigeon from the rest of the flight: So the Devil laboureth to single out men from the society of others, that so he may the more easily overcome them. For he that hath not strength enough to set upon all together, seeketh to cirumvent them one by one. Yea, the greatest iniquities, and grossest sins, that have been done in the sight of the world, were first plotted and purposed, warped and contrived by men alone. As the Prophet Michah saith of wicked men, They work wickedness upon their beds, and when the morning is light, they practise it. And we have all experience of this in ourselves. For we are no sooner from company, but armies of ill thoughts and desires (like so many swarms of Bees about a man's ears) are soliciting and offering themselves unto us. And this the Heathen man knew also, when he said; b 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. etc. Seneca. Epist. 10. There is no indiscreet or foolish man, that aught to be left to himself. For than evil counsels do molest him, than he deviseth danger either to himself or others. Then he frameth evil desires, than the mind layeth open, whatsoever either for fear or favour it concealed before, etc. And we want not examples of many, that being alone, have fallen into fearful dangers. This serveth first of all, to reprove the Papists, who so Use 1 highly commend their Eremitical life, as though it were the most excellent and the most perfit estate. But we see by this that hath been spoken, that they expose themselves to a thousand dangers. Yea they tempt God, and not knowing their own strength or weakness, rather do as it were dare and provoke the Devil to the combat. But they say they are strong, and fear no danger. I answer with our Saviour Christ in another case. He that is able to receive it, Mat. 19.12. let him receive it. If they have attained to such a measure of strength; it is well. But in the mean while they sin 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 serveth to admonish all men, to avoid solitariness, Use 2 as much as may be. But if a man's calling be such, as he must of necessity be alone; as a student in his study, or a workman in his shop, or a traveler by the high way, than he must carefully take heed of wandering thoughts, and labour to keep his mind occupied, either about something belonging to godliness, or else at least, about the works o● his lawful calling, c Cedet amor rebus; res age, tutus eris. ovid. de remed. amoris. and so he shall prevent many occasions of sin. We that profess ourselves to be Christians, should be ashamed, not to spend our solitary hours, at least as well as the Heathen man did, who d Nunquam se minus otiosum, quam cum otiosus: nec minus solum quam cum solus. Et in otio de negotijs cogitabat, & in solitudine secum loqui solebat: ut neq, cessaret unquam, & interdum colloquio alterius non egeret. Cic. office l. 3. professed of himself, that he was never less idle, then when he was idle, and never less alone, then when he was alone. For when he was at leisure, he thought of his business, and when he was alone, he used to talk with himself, so that he was never idle at any time, and yet stood inno need of the conference of others. Much more should we be occupied in good Meditations, and have our hearts continually stand bend therein, lest the Devil returning, as our Saviour saith, Mat. 12.44. and finding our souls empty, and swept, etc. he fill us full of all ungodliness. But of all other, melancholic persons are in greatest danger this way. And therefore, one calleth Melancholy the devils forge, wherein, unless God's grace do prevent him, he frameth and worketh much mischief. As we see by woeful experience, that many times he prevaileth so far with such persons, as he causeth them to lay violent hands upon themselves. And therefore, they are most carefully to perform this duty. And if when they have done all they can, they cannot preserve themselves from the devils temptations, they must as speedily as may be, run into company; Eccles. 4 9.10. for as Solomon saith, Two are better than one, for if one fall, his fellow will lift him up. Qualis vita, finis ita. Went and hanged himself.] This is the end of judas. A woeful end, but yet agreeable to his former life, according to the common saying; As the life is, so is the death. A wicked life, a wretched death: c Post redditum pretium laquca se suspendit, ut qui se mulctaverat 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 juda Iscar. whereupon one saith, That after he had restored the money, he hanged himself, that as he had deprived himself of the money, so he might also deprive himself of his life. For understanding, what an horrible sin he had committed, he thought it not enough to want the wages of his sacrilege, unless he were without his life also. For he judged himself worthy of death, in that he had betrayed Christ, who was the life of all. Now as I said, his end was very horrible, and very fearful. For besides that he made away himself, the Lord showed a strange token upon him in his death; For when he was hanged, he braced asunder in the midst, and all his bowels gushed out. Act. 1.18. There is an old Tradition, whereof Beza and Aretius do both make mention; that when judas hanged himself, he leapt down so desperately, that he broke the rope, and so lived still. But not contented therewith, in a most furious mood, he cast himself headlong from the top of a steep hill, where he lay swelling after a wonderful manner, till a Cart went over him, and crushed out his guts, whereupon he stunk so filthily, as no man could endure to come near him. Whether this be true or no, we have no certain knowledge, and therefore we need not believe it, unless we will. But be it true or false, that which the holy Scripture hath recorded of him, is fearful enough. And yet this was not all his misery. For as the end of his body was very wretched, so no doubt in his soul, he went directly from the Gallows to hell. For so, saith the Evangelist, that when judas had hanged himself, he went to his own place, Act. 1.25. that is to Hell. To which purpose Saint Bernard hath a good saying. a Pulchre omnino Petrus Apostolus filium perditionis in locum suum abijsse testatus est, quod in near crepuit medius, aerearum collega potestatum: utpote 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, ut se ostenderet coelo torraeque, perosum. Aqum. in locum. Very well did the Apostle Peter testify, that the son of perdition went unto his own place, in that he braced asunder in the midst in the air, being made a companion of the powers that rule in the air, that is of the Devils. For when he had betrayed the true God and true Man, that came down from heaven, to work our salvation in the midst of the earth, neither the heaven would receive him, nor the earth sustain him. * Doct. Wicked hypocrites come to a fearful end. From this example we may learn this lesson; that howsoever hypocrites and wicked men may flourish for a time, yet at last, for the most part, they perish and come to a fearful end. judas was in great account before, so long as he continued with the Disciples, but now his hypocrisy being discovered, he dieth a dogs death, and becometh his own Hangman. Neither was this the case of judas alone, but divers others living wretchedly, have died miserably, and have been so forsaken of God, as that they have been their own executioners. 2. Sam. 17.25. Achitophel that was a type of judas, revolting from David, and taking part with traitorous Absalon, by the just judgement of God, hanged himself as judas did. 1. Sam. 31.4. Saul openly transgressing God's Commandment under pretence of religion, and persecuting poor David, even against his conscience, at the last, being deprived of all comfort from God, fell upon his own sword and killed himself. Abimelech, a bloody wretch, who to obtain the Kingdom had slain seventy of his own brethren, judg. 9.54. being afterward wounded with a piece of a millstone, that a woman cast down upon him, desperately commanded his Page to run him through, and so he died. 1. King. 16.10.11 16.17.18.19. And Zimri, having by treason made himself King of Israel, and being pursued by the people and Captains of the host, shut himself into the Palace, and set it on fire over his head, and so ended his days. And howsoever it doth not always come to pass, that God do arm the hands of wicked men in this manner against themselves; yet they seldom escape some fearful judgement, even in this world. In terrorem populi. For as earthly Princes do use to hang up notorious malefactors in chains, for the terror of others: so it pleaseth the Lord by some famous judgement or other, to make horrible sinners spectacles of his wrath to all the world, Deut. 13.11. levit. 10.2. that others may hear and fear, and do no more such wickedness, as Moses saith. Thus Nadab and Abihu, the sons of Aaron, presuming to offer strange fire upon God's Altar, were instantly devoured with fire from heaven. Thus, when Corah and his company conspired against Moses, Num. 16.30.31. God brought a new judgement never heard of before, he caused the earth to open her mouth, and swallow them quick. 2. Chron. 21.18.19. Thus jehoram, that wicked King, that had most unnaturally imbrued his hands in the blood of his own brethren, was smitten by the Lord in his bowels with an incurable disease, whereof he languished for the space of two years, and then his guts rotten out of his belly, and so he died. Act. 5.5.10.11. Thus Ananias and Saphira, for their deep dissembling, were suddenly 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 up of worms. So true is that which job saith, job. 20.7. that wicked men shall perish for ever like their dung, and they that have seen them, shall say, where are they? Use. This may serve to admonish every one of us, to take heed of hypocrisy, and of all gross sins, least continuing in them without repentance, some fearful judgement of God light upon us to our confusion. judas we 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 we endeavour to repent of our sins betimes, lest we also perish in like manner. Happy are we, if other men's harms can make us heedful. Though God as he is patiented towards all men, do spare wicked men long, and suffer them to go on in their sins without punishment; yet he will not spare them always, but in the end he will reprove them, and set before them the things that they have done, yea he will tear them in pieces, and there shall be none to deliver them. a 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 lived well cannot die ill; so it is most certain, that he that hath lived ill, cannot come to a good end. Hanged himself.] Death of itself, even by nature, is very horrible to a man, so as the Heathen Philosopher called it the b Extremum terribilium. most terrible thing in the world, and job saith, it is the King of fear, job 18.14. And therefore it must needs be some great tentation, that shall make a man kill himself with his own hands, when by course of nature he might live longer. There must be something, that he is more afraid of, than he is of death; which by procuring his own death he seeketh to escape. Now, what should this be that judas should so much dread in this place, that should drive him to this fearful issue? Surely, it c Animus culpe plenus, & semet timens. Senec. in Hippol. was nothing else but the honour of his conscience. The wrath of God had made an earthquake in his soul, which made him tremble and quake for fear. He saw hell-fire already burning before him: nay, a spark of it was now kindled in his conscience, which rather than he would endure, he chose to die a dogs death, and to be his own hangman. Whence ariseth this doctrine, that the horror of conscience is the greatest misery in the world. If there were no other proof, this example of judas is proof sufficient. For d Domini traditorem non invenio à judice esse damnatum; non damnat eum Pilatus, non damnat populus, sed, quod gravius est, se ipse condemnat, & cessant justitia judicatur. Quem enim alter judicat, potest utcunque esse excusabilis, reus auté sine excusatione est, qui conscientiae suae judicio condemnatur. Quem alter judicat, potest quandoque à suo ind●ce sperare indulgetiam; qui seipse judicat, à quo indulgentiam postulabit? Ambr. serm. 50. de accus. Dom. coram Pilato. as St. Ambrose saith, he was not condemned by any judge; Neither Pilate nor the people did condemn him: but which is more grievous, he condemned himself, and though the course of justice ceased, yet he is judged of himself. He that is judged of another, may peradventure find some excuse: but he is guilty without all excuse, that is condemned by the judgement of his own conscience. He that is judged of another, may sometimes hope for mercy from his judge; but he that judgeth himself, to whom may he sue for mercy? And a little after. a Hoc Sacrilegi solet esse judicium, ut impietatem suam ipse dum recordatur, & puniat: scelus suum dum recognoscit, & vindicet. Omnium enim supergreditur sententias, qui à sua conscientia sua sententia condemnatur. Tali ergo Judas poena damnatur, ut idem sui & reus sit sceleris, & judex ultionis. Cogente conscientia unusquisque erit accusator & judex suus. Bern. de consc. adif. cap. 32. This, saith he, is commonly the judgement of a sacrilegious person, that while he remembreth his impiety, he doth punish it, and while he calleth to mind his wickedness, he doth revenge it. For it surpasseth the sentence of all men, when a man is condemned in his conscience by his own sentence: with such a punishment therefore is judas condemned, that he is both the person arraigned for his sin, and also the judge to inflict the punishment. As the conscience of a man before he commit sin, is a bridle to restrain him: so when the deed is done, it is a whip to lash and scourge him for it. b Nulla paena gravior est prava conscientia, proprijs agitata stimulis. Bern. ibid. cap. 46. Gen. 3.8. Neither is there any punishment more grievous than an ill conscience, vexed with the own stings. But the misery is so much the greater. First, because in this case a man hath no confidence in God; he dare not go with any boldness to the Throne of grace, as the Apostle saith, Heb. 4.16. to seek for help in time of need. As a Traitor, that hath offended his Prince, dare not present himself before him, but with fear and trembling: so a sinner, whose conscience telleth him, he hath offended God, dare not with any comfort come in his sight. As we see, Adam and Eva, when they had transgressed, howsoever before, the presence of God was most comfortable to them; yet now they hide themselves, and would not have been found. I heard thy voice in the garden, saith Adam, and I was afraid, and therefore I hide myself. So is it with all the Sons and Daughters of Adam. So long as they carry about them a guilty and an accusing conscience, so long there is nothing but a fearful expectation of judgement and violent fire. Heb. 10.27. job. 15.21. There is a sound of fear continually in his ears, which doth affright him unspeakably. For as the wiseman saith, it is a fearful thing, Wisd. 17.10.11. when malice is condemned by her own testimony; and a conscience that is touched, doth ever forecast cruel things. For fear is nothing else, but a betraying of the succours, which reason offereth. And hence is it, that the wicked, Apo. 6.15.16.17 though otherwise never so great in this world, do hide themselves in dens and among the rocks of the mountains, and say to the mountrines and rocks, Fall upon us, and hide us, from the presence of him that sitteth upon the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who can stand? They had rather be buried under a world of mountains, 1. john 3.20. then once appear before the presence of God And no marvel, for as the Apostle saith If our heart condemn us, God is greater than our heart, Tit. 3.11. and therefore will much more condemn us. Secondly, because he hath no hope of any mercy from God. For he sinneth being damned of his own self. If he be so severe against himself, much more will the Lord be severe: Yea the guilt of his sin pursueth him night and day, (as David saith, My sin is always before me. Psal. 51.3.) and therefore, he can hope for no mercy. Thirdly, because he hath no peace, but his conscience is even 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 up mire and dirt. There is no peace, saith my God to the wicked. a Te conscientiae stimulant maleficiorum tuorum, quocüque aspexissi, ut furiae sic tuae tibi occurrunt iniuriae, quae te respirare non sinunt. Cicer. Paradox. 2. Which way soever he looketh, his sins, like so many furies of hell, present themselves before him in fearful shapes, and will not suffer him to breath. b Nec recipit somnos, & saepe cubilibus amens excutitur, paenamque luit formidine paenae. Claudian. Nay he cannot be quiet in his bed, which is the place of rest, but many times starteth out of his sleep with fear of vengeance. For as job saith cap. 18.11. fearfulness maketh him afraid on every side, and driveth him to his feet: so as many times he fleeth when none pursueth him. Prou. 28.1. Thus did Kain Gen. 4 14. restlessly pursue himself from place to place, being vexed only with the terrors of his own conscience. * Me fugio, scelerum fugio conscium omnium Pectus, manumque hanc fugio, & hoc caelum, & Deos, & dira fugio scelera quae feci nocens. Sen. in Thebay. verba sunt. Oedipi, etc. For this cause S. Agustine very fitly compareth an ill conscience to a brawling wise. a Nolunt intrare d●mos suas, qui habent malas uxores. Jutraturi sunt enim ad taedia, ad murmura, ad amaritudines, ad eversiones, quia non est domus composita, ubi inter virum & uxorem pax nulla est. Si ergò miseri sunt, qui cum redeunt ad parictes suos, timent ne aliquibus suorum perturbationibus evertantur, quamtò sunt miseriores, qui ad conscientiam suam redire nolunt, ne ibi litibus peccatorum evertantur. A●g. in Ps. 34 For men that have such wives, have no will to come into their own houses. For they shall come to irksomeness, to scolding, to grief, and to ruin; for there is no quiet in the house, where there is no peace between man and wife. And therefore, if they be miserable, that when they come to their own houses, are afraid to find molestation, how much more miserable are they, that dare not retire themselves into their conscience, lest they should be disquieted with the strife and debate of their sins? And last of all: because he hath no joy nor comfort, but the worm of conscience continually gnaweth and tormenteth his soul. Isa. 66.24. b Hic est vermis qui non moritur, memoria praeteritorum. Semel iniectus, vel potius innatus per peccatum, hesit firmiter, nequaquam deinceeps avellendus. Bern. de consid. lib. 5. Now this worm is nothing else, but even the remembrance of his former sins; which being once bred in the conscience, cleaveth so fast, as it can never be removed. And this is that which the Apostle saith, that wicked men do pierce themselves thorough with many sorrows. 1. Tim. 6.10. Which as it is said. Prou. 17.22. drieth up the bones. It may be sometimes they seem to be merry, whiles peradventure their conscience is benumbed, c Est canis in molli stertens mens conscialecto; Abrupto somno mordet acerba canis. Sphinx aenigmat. but God knoweth it is no sound mirth, they rejoice 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 even in laughing the heart is sorrowful, and the end of that mirth is heaviness. Prou. 14.13. d Heu quantum misero paene mens conscia donat! Lucan. Nil est miserius quam animus hominis malè conscius. Plaut. in Mostell. So fearful a thing is it for a man to be afflicted with a guilty conscience. And no marvel, for they behold the angry countenance of God, and apprehend his intolerable indignation, and displeasure against them for their sins. Solomon 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 fearful and terrible is the wrath of the King of Kings. And therefore David saith: Psal. 76.7. Thou, even thou art to be feared; and who shall stand in thy sight, when thou art angry? Even the children of God themselves, upon the least apprehension of God's anger, have been exceedingly perplexed. job complaineth that the arrows of the almighty did rankle within him, the venom whereof did drink up his spirit, job. 6.4. & 7.20 and the terrors of God did fight against him. And in another place, he saith, that God had set him up for a mark that he might spend his arrows upon him. David affirmeth, Psal. 32.4. & 51 8. & 55.4.5. & 88.6.7. & 130.1 that the hand of God lay so heavy upon him day and night, that his natural moisture was turned into the drought of Summer. Yea, that all his bones were broken with it. Yea, as if he had been even almost in hell, he saith, Out of the deep places have I called unto thee, O Lord. Hezekiah crieth out that God had broken all his bones like a Lion: Isa. 38.13.14. and that he was so oppressed with grief, as he could not speak, but chattered like a Crane, or a swallow, and mourned like a done. Yea our Saviour Christ himself, who being for our sins to tread the Winepress of his Father's wrath, as it is said Apoc, 19.15. was in a fearful agony and sweat great drops of blood trickling down to the Ground. Luc. 22.44. and when he hanged on the cross, being broken for our iniquities, he cried out in the bitterness and anguish of his soul My God, my God, why hast thou forsaken me? Mat. 27.46. If God's children be thus afflicted with the sense and feeling of God's wrath, who yet notwithstanding are inwardly supported by his grace and spirit: surely much more are the wicked overwhelmed and swallowed up with it, being utterly forsaken of God, and left destitute of all manner of comfort. As we see in Belshazzar, who being frighted with inward fears, upon the sight of the hand writing over against him, his countenance was changed, and his thoughts troubled him, so that (as if he had been shaken with an earthquake) the joints of his loins were loosed, and his knees smote one against the other, Dan. 5.5.6. And in Foelix, who when he heard the Apostle Paul (though being a prisoner, and standing at the bar) discoursing of the judgement to come, he was so terrified, that he trembled, and could not endure it. Act. 24 26. So true is that saying of Solomon, The spirit of a man will sustain his infirmity, but a wounded spirit who can bear it? Prou. 18.14. Neither is there any thing in the world, that can minister any ease or release unto a man in this case. To which purpose Saint Augustine hath a sweet saying. a Inter omnes tribulationes humanae vitae, nulla est maior tribulatio, quam conscientia delictorum. Namque si ibi vulnus non sit, sanumque sit intus hominis, quod conscientia vocatur, ubicunque alibi passus suerit tribulationes, illuc confugiet, & ibi inveniet 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 civitatem, 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, etc. August. in Psal. 46. Cui nec virtuteresisti, Nec telis armisque potest. ovid. Met. lib. 9 Among all the troubles of man's life, saith he, there is no greater trouble than a guilty conscience. For if there be no wound there, and if a man's inward parts be sound, which is his conscience, in what other part soever he shall be afflicted, he may fly thither, and there he shall find God. But if there be no quiet there, by reason of the abundance of iniquity, because God is not there neither, what shall a man do? Whether shall he fly when he beginneth to suffer trouble? Let him fly out of the field into the City, out of the streets into his house, out of his house into his chamber, and trouble will follow him. But he hath no whither to fly from his chamber, unless it be to his bed. And if there be a mutiny, if there be the smoke of iniquity, and the flame of sin, he cannot fly thither to find refuge. For he is driven from thence, and being driven from thence, he is driven from himself, There is no sickness, but Physic hath a medicine for it; there is no sore but Chirurgery hath a salve for it: there is no restraint of liberty, but riches may purchase freedom: there is no banishment, but favour may recover a man from it: there is no disgrace, but time will wear it out. But there is no Physic can cure, no Chirurgery can heal, b Quid nunc divitiae, quid fului vasta metalli Congeries? Claudian. no riches can ransom, no favour can relieve, no time can assuage a distressed conscience. Belshazzar before spoken of, had all outward delights that his Kingdom could afford him, yea he was now in the midst of them, and yet they could not all help him, against the horror of conscience. No more than a man that is condemned to die, can be cheered with any outward comforts whatsoever. c— cur tamen hos tu Euasisse putes, quos diri conscia facti Mens habet attonitos? & surdo verbere caedit? Occultum quatiente animo tortore stagellum? Jwen. Sat. 13 So that though no body else do punish a malefactor for his sins, yet the inward stripes and lashes of his own conscience are punishment sufficient. This doctrine may serve to admonish us, first of all to labour Use. 1 for a good conscience by all means possible, the peace whereof passeth all understanding: yea which is a continual feast in all estates whatsoever Phil. 14.7. Prou. 15.15. It is lamentable to see, how careful men are to avoid all other troubles, and how careless to escape the trouble of mind; in comparison whereof all others are nothing. a Conscia mens ut cuique sua est, ita concipit intra Pectora pro merito spemque metumque suo. ovid. Faster. Yea the whole life of man is either comfortable or uncomfortable according to the state of the conscience. b Magna vis eius est in utraque partem, ut neque timeant ij, qui nihil admiserunt; & paenam semper ante oculos versari putent, qui peccaverunt. Cicer. pro Milone. And great is the force of a man's conscience either way, so that they that have done no evil, are secure, and fear nothing: and they that have sinned, do always look for punishment. And therefore, it standeth us in hand, by all means possible to pacify our conscience, that so we may have comforr in all estates. For as one saith well, c 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 utrumque in die judicij ante tribunale terrificum justi 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 sweet and comfortable than a good conscience. Let the body vex a man, let the world hale him, let the Devil terrify him, and yet it will be secure. A good conscience will be secure, when the body dieth, it will be secure when the soul shall be presented before God; it will be secure, when both body and soul shall stand before the terrible bar of the just judge. Though all the world be turned topsy-turvy, though it weep, though it laugh, though it perish, though it vanish, yet a good conscience never shrincketh. Let the body be brought under with punishment, let it be macerated with fasting, let it be torn with stripes, let it be stretched upon the rack, let it be slain with the sword, let it be hanged upon the gallows, yet the conscience will be secure. Secondly, it may admonish us, above all things to take heed of sin: lest it breed a worm in the conscience, to gnaw and to wound the same with endless woe. For as it hath been said already, howsoever pleasure may accompany the committing of sin, yet honour of conscience always followeth after. Use. 3 Thirdly it may admonish us, to pity them that are afflicted in conscience. Psal. 41.1. Blessed is he, saith David, that judgeth wisely of the poor. We know not how soon we may drink of the same cup ourselves. And therefore we should pray for them in their distress. It was the fault of jobs friends, that seeing him cast down with the hand of God, job. 19.2. & 16.5 they vexed his soul, and tormented him with words of reproach. Where as rather, they should have strengthened him with their mouth, and the comfort of their lips should have assuaged his sorrow. Use. 4 Last of all it may serve to teach us, that if the horror of conscience be so great in this life, how unspeakable and unsupportable, it shall be in the life to come. Where that shall be infinite, which here is finite; where that shall be unmeasurable, 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 less than a spark. For whatsoever anguish wicked men endure here, it is but the beginning of sorrow, as our Saviour Christ saith. Mat. 24.8. And as the children of God have only in this life, the earnest. 1. Cor. 1.22. and the first, fruits. Rom. 8.23. of that happiness which they shall fully enjoy in the Kingdom of heaven: so on the other side, the wicked have here but even a taste only of that misery, which shall be heaped and powered upon them in hell. And therefore Saint Bernard saith well. a 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 be there, when that inward wo●me of conscience shall gnaw the wretched soul with such cruelty, and yet shall not consume it? As neither eye hath seen nor ear hath heard, nor heart can conceive the joys, that God hath prepared for them that love him: so no tongue can express, no heart can imagine, what horrible torments are prepared for the wicked. Happy, and thrice happy are they, that shall never feel them. Hanged himself.] This proceeded not from a Aretius' in locum. repentance but from desperation. For though he confessed his sin, as we have heard; b Faciliùs desperatione cucurrit ad laque●m, quàm humilitate veniam deprecatus est. Aret. probl. de peccato in spi. sanct. yet he was more ready, by desperation to run to the gallows, then by humility to crave pardon. And therefore, c Sceleratior omnibus O juda, & inselicior extitisti, quem non paenitentia revocavit ad Dominum, sed desperatio traxit, ad laqueum. Glos. ordin. in locum. as one saith, he was more wicked and more wretched than all men, in that his repentance could not bring him to the Lord, but desperation drew him to the rope: he could not for his life give one rap at the mercy gate of God, for the forgiveness of his sins: but was overwhelmed with honour of conscience by the apprehension of God's wrath. And herein judas is a pattern of all reprobates, whom the Devil leadeth, as it were hoodwinked, a long time into many great and fearful sins, and at the last, when their eyes are opened, that they see the heinousness of their sins, but see not the mercy of God, he casteth them headlong into despair, and causeth them to cast off all hope of comfort and salvation. d Penitentia humani animi sine gratia Dei, quantò ma●or est, tantò est periculosior: absorbet enim hominem abundantiori trislitia, & desperationem inducit: talem fuisse judae 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 up a man with more abundant sorrow, and bringeth desperation. And such was the repentance of judas, as this end of his proveth. And herein he sinned more, than he did in betraying his Master: because, Lyra noteth, in betraying of Christ, he sinned directly against his humanity, but by his despair he sinned directly against his deity; because he sinned against the infiniteness of his divine mercy. Now this his desperation proceeded from two causes. First from the greatness of his sin, in betraying him, of whose innocency and holiness he had so good experience. Secondly, because he had heard our Saviour Christ (whom he knew to be a true Prophet, whose words should never fail) pronounce his damnation against him: for so he threatened, Lira in locum. when he discovered his treason. Woe be to that man, Mat. 24.35. & 26.24. by whom the Son of man is betrayed; it had been good for that man, if he had never been borne. Doct. It is a grievous sin to despair of God's mercy. From whence we may gather this inctrustion, that it is a most grievous sin to despair of God's mercy. As that wretched Kain did, when hearing the judgement, which God had denounced against him, for killing his brother, he cried out in the horror of his soul, My sin is greater than can be pardoned. Gen. 4.13 And indeed, a Quid aliud est desperare, quam Deum sibi comparare? August. de vera & falsa paenit. ca 5. he that despaireth of the forgiveness of his sins, what doth he else, but compare God to himself? Which is a great derogation from the Lord, that his high and glorious Majesty, should be likened unto a vile and sinful man. Besides, he doth offer horrible indignity, and notorious injury unto the Lord. For, as much as in him lieth, he denieth many of his most glorious attributes and properties, as namely, his love, his truth, his power, his justice, and his mercy. For his love, If it were such, as our sins could hinder it, it should be inferior to the love of man. For what offence can be so great from one man to another, but love will easily procure the pardon of it? As we see especially between parents and children. It is not possible, for a child to commit any offence so great, but upon his submission and reformation, his Father will forgive him. Though his affection be for a time estranged: yet he will easily receive him into favour again. And therefore the Prophet saith, Can a woman forget her child? and not have compassion on the Son of her womb? Isa. 49.15. as if he should say, it is not possible. But the love of the tenderest and dearest mother in the world, is but like a drop of water to the main Ocean, in respect of that love, wherewith the Lord our heavenly father loveth us, that are his children. So that we may say of our greatest sins as the Apostle saith of all outward afflictions, Rom. 8.39. they are not able to separate us from the love of God, that is in Christ jesus. If the love of the church to Christ jesus her blessed spouse, Cant. 8.8. be so strong, as much water cannot quench it, neither can the floods drown it: 1. Pet. 8.8. much more is his love to us so fervent, as an Ocean of our sins cannot quench or drown it. If the love of men do cover even a multitude of sins, 1. Pet. 8.8. yea all trespasses that can be committed; Prou. 10.12. surely the infinite love of God, will cover our sins, be they never so many. Besides, the Lord is no changeling in his love, to love a man to day, and upon some dislike to cast him off to morrow; but whom he loveth once, to the end he loveth them: Job. 13.1. and it is not our sins though many and great, that can alienate his affection. Nay, having out of the abundance of his love, given us his own son, Rom. 8.32. how shall he not with him give us all things necessary for our salvation? Secondly, for his truth. He hath made many gracious promises unto us, that if we confess and forsake our sins, Prou. 28.13. we shall have mercy, Ezech. 18.21.22. that if we return from all our sins which we have committed, etc. all our transgressions which we have committed, shall never be mentioned unto us, etc. but as the Prophet saith, God will have mercy upon us, Isa. 55.7. 2. Tim. 2.13. 1. joh. 1.9. for he is very ready to forgive. Now he is faithful in the performance of his promises, as the Apostle saith. He abideth faithful, he cannot deny himself. But if we confess our sins, as he requireth, he is faithful to forgive us our sins. And therefore, for a man to distrust the forgiveness of his sins, after he hath truly repent of them, is to make God a liar. If we have but the word of an earthly Prince, it is a disgrace not to trust unto it. Much more is it a disgrace unto the King of heaven and earth, not to stay and rely ourselves upon his word. For as St. Paul saith, Let God be true, and every man a liar. Rom. 3.4. Thirdly, for his power. We know it is infinite: And though our sins were as crimson, yet he is able to make them white as snow: and though they were red like scarlet, yet he is able to make them as white as wool, Isa. 1.18. Hence is it, that the Lord himself saith. I have put away thy transgressions like a cloud, and thy sins as a mist. Isa. 44.22. insinuating, that though our sins be never 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 Sun. And the Prophet Micah expresseth the same with great force of words, saying: He will subdue our iniquities, and cast all our sins into the bottom of the Sea, cap. 7.19. where he alludeth unto that great overthrow which the Lord gave Pharaoh and his host in the red Sea. Giving us thereby to understand, that though our sins did march never so furiously against us, and exercise most cruel tyranny in our souls and consciences: yet the Lord is able to subdue them, as he did Pharaoh and his host, whom he overwhelmed in the bottom of the Sea. To this purpose St Augustine hath a good saying: a Qui de Deo non praesumit veniam, non animadvertit, plus peccato suo Dei posse clementiam. Si enim sentiret Deum magis bonum quam se malum, quicquid in se justitia non inveniret, 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. Adhuc qui diffidit, & suam nequitiam Dei pietati comparat, finem imponit divinae virtuti, dans finem infinito, & perfectionem divinitatis auferens deo Aug. de vera & fall. poenit. c. 5. 1. Pet. 2.24. Isa. 53.5.6. Collos. 2.14. 1 job. 1.9. that he that hopeth not for pardon at God's hands, doth not consider that God's mercy is more powerful than his sin. For if he thought that God is more good, than himself is evil, whatsoever righteousness he findeth not in himself, he would expect him from God, that is better. And surely, he is distrustful, that doth not think the goodness of the Lord to be greater than his wickedness. For let him only distrust, that is able to sin so much, as God is good. But seeing there is none that can do this, let him that feareth, because himself is evil, presume of him that is better. Moreover, he that distrusteth and compareth his wickedness to God's goodness, putteth an end to the power of God, limiting that which is infinite, and taking away from God the perfection of his deity. Fourthly, for his justice, for as much as it is fully satisfied in Christ jesus, who his own self bore our sins in his body on the tree: and was wounded for our transgressions, and broken for our sins: and upon whom the Lord hath laid the iniquity of us all; he should be very unjust, if he should not forgive them unto us. If a man be indebted, and not able to pay the debt, if his surety discharge it for him, and cancel the bond, there is no reason, the creditor should exact it again. In like manner, Christ our surety, having paid that debt which we ought to the wrath of God, and having canceled the handwriting that was against us, it cannot now stand with God's justice, to demand the debt any more of us. And therefore, the Apostle saith, that if we confess our sins as God is faithful, in regard of his promise, so he is just also to forgive us our sins, he will stand to that satisfaction, which Christ hath made unto his justice. Last of all, for his mercy, it is unspeakable: David saith, 1. Chro. 21.13. Nehem. 9.17. his mercies are exceeding great. And Nehemiah in his prayer, calleth him a God of mercies, gracious, and full of compassion, of long suffering and of great mercy. And David saith, Psal. 17.7. & 25.6. & 36.5. & 103.11. & 145.9. Ephes. 2.4. Psal. 51.1. Isa. 55.7. his mercies are marvelous, they are tender mercies. Yea so large, as they reach up to the heavens, and as high as the heavens are above the earth, so great is his mercy toward them that fear him. Yea his mercies are over all his works. He is rich in mercy. Yea he hath a multitude of mercies. And therefore, the Prophet exhorting the wicked to forsake his ways, and to return to the Lord, he useth this as a reason to persuade them, because he will have mercy upon him: for such is his gracious disposition, that he is very ready to forgive. A lively type whereof we have in the Father of the prodigal Son: who though his son had greatly offended him, by his former riotous courses; yet assoon as he was coming to acknowledge his fault, and to seek to be reconciled unto him, his father was so compassionate, and so tender hearted towards him, that he could not tarry till he came at him, but ran to meet him; and when he saw him, he did not loathe him for his rags and tatters, but fell upon his neck and kissed him. Luke 15.20. So likewise, though we have never so much displeased the Lord by our sins: yet if we humble ourselves before him by unfeigned repentance, he will not abhor us, though we be never so wretched, but will receive us graciously into favour again. And therefore, as one saith well to this purpose, a Quis non videat, quam sit impium, quamque sacrilegum, si homini per poenitetiam praeteritorii malorum ad bona converso, credatur cuiusque peccati dari non posse remissionem. Si peritus est medicus noster, omnes potest infirmitates nostras sanare, si misericors Deus noster, universa potest peccata dimittere. Non est perfecta bonitas à qua non omnis malitia vincitur; nec est perfecta medicina, cui morbus aliquis meur●ibilis invenitur. Fulgent. ad Venant. Epist. 7. who seethe not how wicked & sacrilegious a thing it is, to think, that if a man turn to God by repentance for his sins past, he cannot be forgiven? If our Physician be skilful, he is able to heal all our infirmities, if our God be merciful, he is able to forgive all our sins. It is not perfect goodness, which cannot subdue all wickedness: nor it is not perfect physic, to which any disease is found incurable, alluding to that saying of David, Psal. 103.3. And a little after he saith. b Qualecunque sit peccatum, à Deo quidem potest remitti converso, sed ille sibi remitti non sinit qui desperando, contra se indulgentiae ostium clauscrit. Ibid. Whatsoever the sin be, God is able to forgive it to him that repenteth. But he will not suffer his sin to be pardoned, who by despairing shutteth up the door of mercy against himself. For it is the promise of our Saviour Christ, Mat. 7.7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened. And a little after: c justus est Deus & misericors; Sicut ergo potest, per justitiam danare aversum, sic potest per misericordia semper saluare conversum. Nulla prolixitas temporis vel acquitati divinae vel pietati praeiudicat. Si diuturnitas peccatorum Dei vinceret misericordiam, non in aetate mundi novissima Christus veniret, ut peccatum mundi pereuntis auferret. Ibid. Mat. 6.12. Luke 17.4. Mat. 18.22. Exod. 34.6.7. jam. 1.17. Psal. 103.13. God is just and merciful; and therefore, as by his justice he can condemn a sinner; so by his mercy he can always save him that converteth. There is no length of time, that can be prejudicial to the justice or mercy of God. If long continuance of sin could overcome the mercy of God, Christ would not have come in the last age of the world, to take away the sins of the world, that was ready to perish. Our Saviour himself hath taught us in the Lord's prayer, every day to crave the pardon of our daily sins, whatsoever they be, and how oft soever they have been committed. And no doubt, he that hath commanded us, to forgive one another seven times a day, yea seventy times seven times; will much more forgive us, as often as by sound and hearty repentance we turn unto him. And this the Lord himself declareth, when he proclaimeth his name before Moses. For there he calleth himself the Lord jehovah, constant in his love to us ward, always abiding the same, in whom is no variableness nor shadowing by turning. Strong; and therefore every way able to work our salvation, in despite of all the enemies thereof. Merciful, bearing even the affection of a tender mother towards her child. As there needeth no eloquence, to persuade a mother to pity her own child: so there needeth no persuasions, to move the Lord to take compassion on us, as David saith. As a father hath compassion on his children: so hath the Lord compassion on them that fear him. Rom. 4.5. Gracious, though we in ourselves be most unworthy, he stayeth not till we deserve his love, but, as the Apostle saith, he preventeth us, justifying us freely by his grace, when we are ungodly: he can find matter in his own nature, and in the merits of Christ to love us, Micah. 7.18. though he find none in ourselves. Slow to anger, though we provoke him daily by our sins, yet he doth not take advantage against us, but still mercy pleaseth him, as the Prophet speaketh, etc. This doctrine serveth to admonish us, to take heed of this fearful sin of desperation, and to trust at all times in the mercy of God for the forgiveness of our sins. For as we have heard, God is as ready to forgive, as we can be to ask forgiveness. And therefore, Bernard saith well: a 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 give the pardon of sins, than it doth to a sinner to receive it, according to that of the Prophet, The Lord standeth waiting that he may have mercy upon us. For the merciful God doth make such haste to absolve a sinner, from the torment of his conscience: as though the merciful God had more compassion of a poor wretch, than he hath of himself. And Saint Augustine saith: b Non possum terreri multitudine peccatorum si mors Domini in metem venerit, quoniam peccata illum vincere non possunt. Extedit b●achia tua in cruse, & expandit manus suas paratus in amplexus peccatorum. August. Manual. cap. 23. I cannot be terrified with the multitude of my sins, if I can but call to mind the death of our Lord, because my sins cannot overcome him; he hath stretched out his arms upon the Cross, and spread abroad his hands, as being ready to embrace poor sinners. So that c Quecunque necessitas co●●t ad poenitudine, nec quantitas criminis, nec brevitas teporis, nec horae extremitas, nec vitae enormitas, si vera contritio, si pura suerit voluntatii mutatio, exclud'st a venia: sed in amplitudine sinus sui matter charitas prodigos suscipit revertetes; & omni sepore Dei gratia recipit poenitetes. Cypr. ser. de Coen. Dom. as another Father saith: Whatsoever necessity driveth a man to repentance, neither the greatness of his sin, nor the shortness of the time, nor the extremity of the hour, not the enormity of the life past, if there be true contrition, and an holy change of his will, doth exclude him from pardon, but the Mother charity admitteth her prodigal children into the largeness of her bosom, when they return: and the grace of God at all times receiveth sinners, when they repent. For the Scripture witnesseth, that he despised not the Thief, that confessed his sins; nor Marie Magdalene that washed his feet with her tears; nor the Woman of Canaan, that besought him for her Daughter; nor the Woman that was taken in adultery; nor Matthew sitting at the receipt of custom; nor his Disciple that denied him; nor Paul that persecuted his Disciples; nor the wicked jews that crucified him. But yet this must not encourage any man, to presume too far of God's mercy, as though he might live as he list, and yet have the pardon of his sins. For the Lord hath denounced a fearful threatening, against all such impenitent persons. He that blesseth himself in his heart, saying, I shall have peace, Deut. 29.19. although I walk after the stubbornness of mine own heart; The Lord will not be merciful unto that man: 20. but the wrath of the Lord and his jealousy shall smoke against him, and every curse that is written in this book, shall light upon him, and the Lord shall put out his name from under heaven. So that the mercy of God, how great soever, is restrained only to repentant sinners. Hanged himself.] This fearful example of judas, giveth us occasion, Question. Whether it be lawful for a man to kill himself? in the last place, to discuss that Question, Whether it be lawful for any man to lay violent hands on himself, and to procure his own death? Many causes there are, which drive men to these desperate courses: but they may be reduced to two heads; either for avoiding of evil, or for procuring of good. For the first. Many there are, that when some great calamity is either threatened against them, or lieth heavy upon them, which they think they are not able to bear, seek to escape it, by offering violence to themselves. As some to prevent bondage and thraldom, a Plutarch. in cius vita. as Cato Vticensis, because he would not be in subjection to Caesar, killed himself. Some in a long and languishing sickness have desperately ended their days, to rid themselves from their pain, as Plinius Secundus maketh mention of one, that in this case famished himself to death. Some having made themselves odious in the world by their wickedness, with Nero, when he saw himself censured of the Senate, and hated of all good men: begin to loathe their lives, as being ashamed to live any longer. And we have both heard and seen, that many wretched misers, having hoardward up corn in hope of a dearth, when it hath fallen out contrary to their expectation, have for very grief hanged themselves. Again, some to prevent sin, whereunto they were like to be forced: or being forced, to shun the reproach and infamy that might redound unto them, have killed themselves, as Lucretia did among the Romans, — Nemo polluto queat Animo mederi, morte sanandum est sed is. Hercules furens apud Senecam. when she was ravished by Tarqvinius. Last of all, some not able to bear the horror of their conscience, by reason of God's wrath, have sought to free themselves, by being their own executioners: as did Saul and judas, and divers others. For the second: Some in a preposterous desire of everlasting happiness, have wilfully shortened their lives: As one Cleombrotus, who having read Plato his book of the immortality of the soul, that he might the sooner attain to it, cast himself headlong from a wall. Others have made away themselves for vain glory, to get them a name: As Curtius among the Romans, 2. Maccab. 14.41.42. etc. and Razis among the jews, and many others. But we are to know, that it is not lawful for any cause whatsoever, for a man to deprive himself of life. The truth whereof may appear by many reasons. First, death in itself naturally is evil, inflicted upon mankind for a punishment of sin: yea it is one of God's enemies, as the Apostle saith, 1. Cor. 15.26. The last enemy that shall be destroyed is death? And therefore, no man should wittingly and willingly procure it to himself. Secondly, that same natural affection, which is in all men, should restrain them from so desperate cruelty against themselves. Otherwise they rebel against God, who is the author of nature; which we see, the very brute beasts will not do. They may peradventure gore and tear one another, but whatsoever extremity they are in, they will never hurt themselves. So that for a man to be accessary, much more principal in working his own decay, is most monstrous and unnatural, and most heinous both before God and man.. Thirdly, the Commandment of God, that was given to the Fathers before Moses, doth utterly condemn it: where the Lord saith, Gen. 9.5. I will require your blood wherein your lives are; at the hand of every beast will I require it, and at the hand of man, Loc. come. clos. 2. cap. 9 etc. Which place Peter Martyr interpreteth more plainly to the purpose, after this manner; I will require your blood at your hands: namely, if any man kill himself. But to retain the ordinary reading, if God will require man's blood, at the hands of a beast, that hath no understanding: much more will he require it at a man's own hand, if he shed his own blood. And this was repeated again, when the law was given on Mount Sinai, where the Lord expressly chargeth, Thou shalt not kill. If it be not lawful for a man to kill another, much less is it lawful for him to kill himself. As Saint Augustine saith well. a Si non licet privata potesta e bominem occidere, cuius occidend: i●centiam lox nulla concedit: profecto etiam qui●eipsum occid●t, hom●●da est. Judas cum se laq●co susp ●dit, scelor ate 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 be not lawful, by any private power to kill a man, whom the law giveth no licence to kill: then surely, he that killeth himself is a murderer. And therefore, judas when he hanged himself, did rather increase the guilt of his wicked treason, than any way expiate it, though when he killed himself, he put to death a wicked man. A man is bound to exercise the greatest charity towards himself, because every man is nearest to himself. And therefore, if a parricide be most odious, because by how much his parents are the nearer, by so much his fact is the wickeder: then questionless, none are more wicked than they, who wilfully perish by their own hands, because none are so near themselves as themselves. Fourthly, our life is the gift of God, it is he that united the soul and body together; and therefore, without great impiety, they cannot be separated. a 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 observare. Bern. de vita solit. We may not, when we think good, break off the league and covenant we have with the body; but we must patiently wait for the lawull dissolution thereof, and in the mean while, we must duly perform, whatsoever belongeth to a lawful covenant. Fiftly, it is an injury to the Commonwealth and to the Kingdom, for by this means a subject (in the multitude whereof the strength of the Kingdom consisteth) is taken away. Sixtly, neither the patriarchs, nor Prophets, nor Apostles, nor Martyrs, would ever offer violence to themselves, whatsoever outrage and cruelty they endured from others, or whatsoever affliction God laid upon them. b Maluit sanctus job in sua carne mala perpeti, quam illata sibi morte cruciatibus career. Aug. de Civit. Dei. lib. 1. cap. 24 Job. 7.15. & 14.14. Mat. 10.16. Luke 21.12. job was afflicted with grievous calamities both outward and inward: insomuch as in his passion he saith, My soul chooseth rather to be strangled and to die, then to be in my bones: yet for all this, he never sought to rid himself by death, but professeth with great constancy. All the days of mine appointed time will I wait till my changing come. Our Saviour Christ told his Disciples, that he sent them into the world, as sheep in the midst of wolves, and that they should be persecuted, and delivered up into prisons, and brought before Kings and rulers for his name sake: yet he never biddeth them work their deliverance, by bereaving themselves of their lives: but rather exhorteth them, Luke 21.19. to possess their souls by patience: and when they are persecuted in one City, 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, john 21.18. and another should gird him, and lead him whether he would not, to show, that he must suffer of another, and not of himself. Yea our Saviour himself, though by his death he was to work the redemption of mankind: yet he would not by any means make away himself, but tarried for others to put him to death. Yea he always kept himself out of their hands, till the very hour which his father had appointed was come. Seventhly, they that have come to this desperate pass, to be the murderers of themselves, have for the most part been most wicked & notorious sinners: as we see in the example of Zimri, Achitophel, Abimelech Saul & judas in this place. Whereupon one saith, a Agnoscere delictum, proijcere argenteos, non vereri judaeos, omnia haec laudabilia fuerunt: at suffocari, non hoc ingnoscibile, sed Daemonis opus est. Hugo in locum. For judas to acknowledge and confess his fault, to cast down the money he had received for his treason, not to be afraid of the jews: all these things were commendable; but to hang himself, this was not pardonable, but it was a work of the Devil. Last of all, even many of the heathen men, by the light of nature have condemned this fact. Plato b In Phaedone. allegeth two reasons why it is unlawful. First, because it is not lawful to kill another man's servant. But every man is the servant of God. And therefore, one saith of this deed of judas, c Non videt Iudas quia non convenit servum Dei seipsum expellere de hac vita, sed expectare Dei judicium. Aquin. in loc. that he saw not that it was not meet for the servant of God to deprive himself of his life, but rather to expect the judgement of God. Secondly, because soldiers are condemned, if they cowardly leave their standing, and run away without the leave of their General. He that brought us into the world, & set us in our several places ought to have the calling of us hence: before which calling of his we must not willingly departed. d 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. come. clas. 2. cap. 9 And to the same purpose the Orator hath a good saying; that every good man must retain his soul in the custody of the body, neither must he departed out of this life, without his warrant that hath given it him, lest he should seem to refuse the charge which God hath assigned him. Yea it is condemned by the general consent of all Christian Kingdoms. Where if a man offer violence to himself in this manner, all his goods are confiscate, and himself is denied Christian burial. And indeed, if the Canons of the Apostles, as Peter Martyr witnesseth, do condemn them that wilfully do geld themselves, and call them no better than selfe-murderers: And if the Apostle reprove them, that in a colour of Religion, do not spare their bodies. Col. 2.23. but superstitiously do excruciate them without any necessity, as the Priests of Baal did 1. Kings. 18.28. and as the Papists many of them do at this day: how much more are they to be condemned, that utterly kill and destroy the body? And therefore, Saint Augustine a In sanctis Canonicis libris nusquam nobis divinitus praeceptum aut perm●ssum reperiri potest, ut v●l ●psius ad●pis●●ndae immortalitatis, vel ullius carend● cavendive mali causa, nobis m●tipsi● necem iuferamus. De civit. Dei lib. 1 cap. 20. is very peremptory in this case, affirming that there is neither precept nor permission to be found in all the Canonical Scriptures, that either for attaining of immortality, or for preventing or avoiding of any misery, we may procure our own death. As the pleasures of this world, though never so great, should not make us love this life, more than we ought: so all the calamities that the world can lay upon us, should not cause us to abridge the time of our life. Yea, forasmuch as the faith of Christians doth endue them with heroical constancy, no misery nor discontentment whatsoever, should cause them to lay violent hands upon themselves. And indeed it is to be feared, least while by this means they seek to shun a temporal calamity, they fall into an eternal and everlasting misery: As the fish that leapeth out of the boiling pan into the burning fire. And therefore if any be so assaulted, as they begin to loathe their life, and which is worse, intent to be more cruel to themselves then homicides, let them remember, that they have somewhat more to lose then a temporal life. Woe be to them, saith the wiseman. Ecclesiasticus. 2.15. that have lost their patience: much more in such a desperate and distrustful manner, as this is. Neither is it true fortitude and courage, what so ever foolish men pretend to the contrary. The Heathen Poet could say. b Furor est, no moriare mori. It is a madness, by death to prevent death. And Saint Augustine saith. c Magis mens infirma, quae ferre non potest vel duram corporis servitutem, vel stultam vulgi opinionem. Maiorque animus merito dicendus est qui vitam aerumnosam magis potest ferre quàm fugere. De civit. Dei lib. 1. cap. 22 It is rather a weak and abject mind, that cannot endure either the thraldom of the body, or the foolish opinion of the common people. And that is worthily to be called a more stout & valiant mind, that can rather endure a wretched life, then shun it. d Regulus maluit hosts far seruiendo, quam eis se auserre moriendo. victores dommosferre quam mortem sibi inserre maluit. Ibid. cap. 24. And therefore, he preferreth the constancy of Regulus far before Cato, for that he had rather endure his enemies, by serving of them, then by death to rid himself out of their hands. Again, they that by this means desire either to revenge, or to eschew another man's sin, it is to be feared, they fall into their own. a Nun satius est flagitium committere, quod penitendo sanctur, quam tale facinus, ubi locus salubris penitentiae non relinquitur. Aug. ibid. cap. 25. And is it not better for them, as one saith, to commit a sin that may be healed by repentance? And therefore, Saint Augustine concludeth this question in this manner. b Ibid. cap. 26. This we say, this we affirm, this we approve by all means, that no man ought willingly to kill himself: neither for avoiding of temporal miseries, lest he fall into perpetual: nor for the sins of another man, lest he that was not defiled by another be guilty of a grievous sin himself: nor for his own sins past, in regard whereof he standeth more in need to live, that they may be healed by repentance: nor for the desire of a better life after death, because they that are guilty of their own death, can hardly look for a better life afterward. Objection. But it willbe objected, that in the first persecutions of the Church, there are examples of many, that to preserve themselves from sin, have procured their own death. As namely c Euseb. Eccles. hist lib. 8. cap. 12 in Antioch a certain noble woman, with her two daughters, that were virgins, cast themselves into a river, lest they should be compelled to offer sacrifice to Idols. And two other godly virgins, rather than they would endure the violating of their chastity, drowned themselves in the waves of the Sea. d Ibid. cap. 17. And one Sophronia, whose husband was governor of Rome under Maxentius, when the Emperor by his messengers enticed her to whoredom, made her husband acquainted with the matter; and perceiving, that he for fear of the tyrant, had given his consent, she entreated 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 upon a sword and killed herself. These and many such like examples, are highly commended by writers of those times; as though these facts had been done by the instinct of the holy Ghost: as Samson, who procured his own death to to be revenged of the Philistims. But we are to know that the comparison holdeth not between Samson and these persons. For it is certain indeed, that that which Samson did, he was moved to it by the spirit of God. For at his prayers, God restored him his former strength, which before he had lost. judg. 16.28.29.30. Heb. 11.32. And the author of the Epistle to the Hebrews, giveth testimony of his faith and piety, and reckoneth him in the Kalander of the Saints. But the like cannot be truly said of any of these. Nay Saint Augustine seemeth utterly to disallow the fact, speaking of Lucretia a Si non est ea impudicitia, qua invita comprimitur: non est haec justitia, qua casta punitur. De Civit. Dei lib. 1. cap. 19 that if it be not inchastity when a woman is ravished against her will: it is no justice when a chaste person is punished. The like example have we of judge Hales in our own stories: who as we have heard before, b Fox. Mart. pag. 1393. having for fear consented to the Bishops in Queen Mary's time, was afterward so troubled in his conscience for it, that he would have killed himself with his penknife, had he not been prevented. But still he could never rest, nor be quiet in his mind, till he had drowned himself in a little brook near to his house. Though we cannot approve of this fact of his, and such like: yet we are not altogether to despair of his salvation. For no man knoweth whether God that showeth mercy c Inter pontem & sontem. Aug. in a moment, did give him repentance in the instant of his death. The judgements of God are secret and unsearchable: Rom. 11.33. we cannot comprehend the unmeasurable depth of his mercy. And therefore, we should leave the final judgement of these cases, to his determination, Act. 10. 4●. Who is ordained of God to be judge of quick and dead. Others there are, that in frenzy and distraction of their brain, do make away themselves: who howsoever they may be blamed for other sins formerly committed by them: yet in this case, they ate rather to be pitied then rashly censured. For they have not free election, and therefore, the action is not to be reputed as done by them. Again, we are to consider the whole course of their former life, and to judge according to that, rather than by any sudden accident. Indeed if their life hath been wretched and ungodly, and they die in this manner, there is great cause to doubt of their estate. d Prorsus confirmo audeo dicere, non potest male mori, qui bene vixit. Aug. de discipl. Christ. But if they have lived in the fear of God, and have given testimony of their godliness in the former course of their lives, we are to hope well of them, whatsoever their end be. But still it is a fearful case for a man to go out of the world in this manner. And therefore it behoveth every one of us, to take great heed of the assaults of Satan, who often times perplexeth our minds with the consideration of our sins, and God's displeasure conceived against them. As he dealt with judas, so he dealeth continually: when a man is about sin, he eggeth him forward, and deviseth excuses and pretences, to make him sin more securely. But when the deed is done, and the conscience smitten with remorse for it, he straightway is at hand; and that which before he extenuated, persuading a man, that it was but a small martyr; now he agravateth to the uttermost, and laboureth to bring the conscience (already vexed and tormented) to utter desperation, and never leaveth, till he cause the poor sinner to make away himself, unless God in his mercy prevent it. So likewise, when he findeth a man oppressed with some grievous calamity, he persuadeth him, that God hath forsaken him, and therefore, it is best for him to rid himself, by offering violence to his own body. But in both these cases the sweet and gracious promises of the Scripture, do afford us most firm and sound consolation. And therefore, we should arm ourselves with a constant faith in them, Ephes. 6.16. that so we may be able to quench all the fiery darts of the Devil. We must stoutly and valiantly resist these and such like assaults: and not suffer ourselves by any persuasion of his, to be drawn away from God. We must take heed that we fall not into these fearful snares of Satan: and pray earnestly, as our Saviour hath taught us, Mat. 6.13. that the Lord will not lead us into temptation: that is, that he will not withdraw his grace from us, and so suffer us to be overcome. And if at any time, any grief or sorrow lie upon the soul: which we are not able to bear, let us not for all that give place to the Devil, Ephes. 4.27. and to such horrible motions as he will be ready to suggest: but let us resort to some faithful Christians, especially to some godly Ministers, who are best able to relieve us in such cases, with comfort out of the word of God; and that burden which we are not able to bear by ourselves alone, let us lay it on their shoulders; that so they supporting us by love, Ephes. 4.2. Gal. 6.2. and helping to bear our burden, as the Apostle exhorteth, we may be preserved from this fearful fall of desperation. FINIS.