hammer nor with fire and thereupon it hath the name in the Greeke tongue so the hearts of these men are so hardened and made past feeling with the deceitfulnesse of sinne that the word of God which is compared both to a hammer and to fire cannot worke vpon them Ier. 23.29 This is a most fearfull estate if men had grace to discerne it For there is no arrow of all Gods quiuer more dangerous then hardnesse of heart It is incident to all men to sinne but it is only peculiar to reprobates not to be moued for their sinnes e Peccata prae oculis habeo nec gemo erubesceÌ„da video nec erubesco dolenda intueor nec doleo quod est mortis signum daÌ„nationis indicâ—uÌ„ Membrum enim quod dolorem noÌ„ sentit mortuum est morbus insenfibilis est incurabilis Bern. Meditat. cap. 12. For a man to haue his sinnes before his eyes and not to grieue for them to see shamefull thinges and not to be ashamed to behold lamentable things and not to sorrow is a signe of death and a token of damnation For the member that hath no feeling is dead and the disease that is insensible is past cure Many doe glorie and boast that they neuer felt any thing yet that came neare their hearts But this if they could see it is a worse signe vnto them and more prodigious then if a blasing starre hanged ouer their heads or if an Angel from heauen should pronounce them to be accursed f Ira Dei est non intelligere delicta vt sequatur paenitentia Cypr. l. 1. Epist 3. For it is the greatest token of Gods anger that can bee for a man not to vnderstand his sinnes that hee may repent of them It is a lamentable thing to see many weepe more for the losse of a horse or a cow nay for a dogge then euer they did for their sinnes If we can sigh and groane and mourne in outward calamities what a shame is it that wee cannot weepe for our sinnes I do not denie but that some are of that nature that they can hardly weep for any thing And I doubt not but such may repent soundly without teares g Satis durus est cuius mentis dolorem oculi carnis nequeunt declarare Sed sciat culpabiliter se durum qui deflet damna temporis vel morte amici doloreÌ„ peccati lachryâ—â—â—non estendit Non vâ—que est et qâ—s â—e excuset non habere fontem lachrymarum qui vnquam lachrymis ostendit dolorem temporalâ—am Aug. de vera falsa poenit cap. 9. But if euer a man can weepe for any thing hee may shrewdly suspect his repentance if hee cannot weepe for his sinnes But most of all are they to be reproued that are so farre from sorrowing that they rather laugh both at their owne and other mens sinnes As Salomon saith of the wicked foole that maketh a mocke of sinne Prou. 14.9 that it is a pastime to him to doe wickedly Prou. 10.23 and that hee reioyceth in doing euill Prou. 2.14 Yea they take themselues to be graced by their sinnes and boast of them as if it were for their credit They put on pride as a chaine as the Scripture saith meaning that as a proud man glorieth in his gold chaine so they glory in their sinnes Thus did the King of Babylon reioyce in his cruell oppression Gualter ibid. homil 4. Hab. 1.15 Now this must needes bee an infallible token of desperate and incurable malice when as men are not content to commit sinne but besides doe glory in them and seeke to gaine reputation thereby VVhich affection the Prophet Dauid reprooueth in Doeg that cursed Edomite Psal 5.2 1. by boastest how thy selfe sairh he in thy wickednesse O thou man of power c This is a sinnefull boasting and to glory in this manner is to glory in that whereof a man might rather be ashamed And all such reioycing as the Apostle saith not good Yea woe bee to them that laugh in tbis manner 1. Cor. 5.6 for the time shall come when they shall waile and weepe Luk. 6.25 Yea they shall cry for sorrow of heart and howle for vexation of minde Isa 65.14 And they that now make but a ieast of their sinnes shall one day bee so confounded with feare and horrible dread Apoc. 6.16 as they shall cry to the mountaines and rocks to fall vpon them and hide them from the wrathfull presence of him that sitteth on the throne Last of all this doctrine serueth to reprooue those that Vse 3 would seeme to be sorrowfull and for their sinnes yet continue in them there is no change or alteration appeareth in them but still they are the same men they were Or if peraduenture they abstaine from some sinnes which they are not much inclined to and whereunto they haue no great temptations yet they will not forsake all their sins And herein they doe as children doe when they eat sweete meates they are loath to swallowe all downe at once least they should loose the rellish of it and therefore they hold a little vnder the tongue Iob. 20.12 as Iob saith So they are loath to forgoe the pleasure of all their sinnes at once and therefore that which hath beene most sweete vnto them Acts 5.2 they retaine still As Ananias and Saphira kept back part of the price so they keepe backe part of their sinnes 2. Kings 5.15 And with Naaman the Syrian they say God be mercifull to vs in this thing they must needes haue a dispensation for one sinne or other They deale with God in this case as Saul did when hee went against the Amalekites 1. Sam. 15.9 hee destroyed a great part with the edge of the sword but hee spared Agag the King and the better sheepe and the oxen and the fat beasts and the lambes and all that was good c. but euery thing that was vile and nought worth that they destroyed So it may be they will destroy some of their sinnes that they set nought by but those that are pleasant and delightsome or fat and gainefull them they retaine and cherish still yea euen they that pretend to emptie their hearts of all their sinnes yet doe not deale so sincerely as they should Saul would haue perswaded Samuel that hee had done Gods commaundement in destroying the Amalekites 1. Sam. 15.14 Yea saith Samuel hast thou so What meaneth then the bleating of the sheepe in mine eares and the lowing of the oxen which I heare So a man may heare the bleating of many oathes and the lowing of many cursed speeches euen from them that would seeme to bee most reformed But let vs not deceiue our selues For vnlesse as hath beene said there bee as well a renouncing of sinne as a seeming to sorrow and grieue for sinne wee neuer yet came where true repentance grew And thus wee haue heard the repentance of
pro L Flacco that many haue friendly and familiar countenances that haue angrie and wrathfull minds and is there not often hidden displeasure where there is open flattery This is a very odious and an abhominable thing c Tuta frequesque via est per amici faâ—ere nomen Tuta frequensque licet sit via crime habet Salomon compareth him that vnder pretence of friendship is an enemie vnto a potshard ouerlaid with siluer drosse Prou 26.23 And Dauid saith that his enemies came about him like Bees Psal 118.12 and very fitly as one obserueth because the Bee hath sweet honey in her mouth and a venomous sting in her taile Yea and such kinde of persons are most dangerous taking away the vse of humane societie For how can a man liue and conuerse safely with that man that bloweth both hot and cold as the Satyre said d Altera manu fâ—rt lap dem altera ostentat panem Pâ—aut Aulular that carieth fire in the one hand and water in the other Though a man be neuer so wary and circumspect yet he can hardly in this case auoide danger e Nullae sunt occultiores Insidiae quam â—e quae latent in simulatione officij aut in aliquo necessitudinis nomine Nam cam qui palam est aduersarius facile cauendo vitare poâ—sts hoc verò occultum intestinum ac domesticum malum non â—â—do tion existit verumetiam opprimit antequam perspiccré atque explorare potueris Cic. in Verr. lib. 1. For there is none more secret and hidden trechery then that which is cloked with pretence of friendship An open aduersarie may easily bee shunned but this close mischiefe will oppresse a man before he can perceiue it As Dauid saith of his enemies Surely mine enemie did not defame me for I could haue borne it neither did mine aduersarie exalt himselfe against mee for I would haue hid mee from him But it was thou O man my guide and my familiar c. Psal 55.12.13 By this meanes it commeth to passe that a man cannot tell whom to trust f Non hospes ab hospite tutus Non socer a genero Ouid. Metam lib. 1. If there bee falshood in fellowship it is not safe for any man to trust his friend Yea hee must keepe the dores of his mouth from her that lyeth in his bosome Mich. 7.5 This doctrine serueth to admonish euery one of vs Vse to take heede of this sinne As we desire to approue our selues to be members of the Church in this life and heires of Gods Kingdome afterwards we must speake the truth in our hearts Psal 15.2 We may not pretend loue to any man in word and in tongue only but we must loue in deede and in truth Especially 1. Ioh 3.18 we must keepe all bonds of friendship inuiolable with those that trust vs and relie vpon vs. Then when he saw that he was condemned Aquinas in locü. Aquinas moueth a question how Iudas could see this when as yet Christ was not condemned For Pilate had not yet examined him much lesse pronounced sentence against him But hee answereth out of Origen that hee easily saw what the end would bee because hee perceiued Vers 1.2 that the chiefe Priests and Elders had taken counsell to put him to death and for that purpose had deliuered him to the Deputy Now when he saw the matter was come to this passe then he beganne to repent himselfe of that he had done It is like that he thought before that Christ might escape and that there was no danger of death But now seeing indeed what the issue would be his conscience is troubled and his heart beginneth to smite him Hee could neuer before see the hainousnesse of his sinne till hee saw that this was the end of his treason that so innocent a person should be put to death And now at the last comming to himselfe he beginneth with sorrow and griefe to waigh the enormitie of his fact and to be displeased with himselfe for it * Doctrine Mens eies are blinded before the coÌ„mitting of sinne and opened afterward Where we may obserue the craft and subtilty of the Deuill that he dazeleth mens eies and blindfolds them that they cannot see the foulenesse of their sinnes till hee haue brought them whether he would but afterward when it is too late he letteth them see what they haue done a Non permittit Diabolus cas qui non vigitant videre malum antequam persiciant Aquinas in locum First he extenuateth a mans sins to draw him on the more easily but afterward he aggrauareth them and maketh them appeare out of measure sinnefull hee seduceth them with a false perswasion as though either no hurt at all or at least not much hurt would follow vpon their sinnes b Malè humanis ingenijs natura consuluit quod plerunque noÌ„ futura sed transacta perpendimus Qu. Curtius lib. 8. Yea there is euen in nature a disposition neuer to waigh the issue of a thing throughly till it be done and past Which being furthered by the Deuill must needes be so much the worse Hence was it that Iudas neuer saw the hainousnesse of his bloudy thoughts against his Master till he was condemned otherwise he would neuer haue done so cruell a deede He had often heard from our Sauiour Christ himselfe that hee must be betrayed and deliuered into the hands of the high Priests and by them be crucified He had heard a grieuous woe denounced against him that should betray him Mat. 26.24 that it had beene good for that man if he had neuer beene borne But the Deuill soone extinguished the remembrance of these things and made them no better then a tale told to a deafe man No doubt he made him beleeue that Christ should neuer be put to death but that hee might enrich himselfe with the money and yet his Master should do well enough He perswaded him that either his owne innocencie would acquite him when he should be brought to his trial or else if his enemies should be so malicious as to condemne him without cause yet by his diuine power he could easily when he listed Mat. 8.26 Luke 8.29.30 rescue himselfe out of their hands It was not likely that he that with a word could still the raging of the Sea and with a word could cast out a legion of Deuils would suffer mortall men to preuaile so farre as to put him to death Besides he had had experience of Christs power in this case When the men of Nazareth Luke 4 29.30 offended at his preaching thought to cast him head-long from the top of an hill hee passed through the midst of them and went his way Yea when himselfe with a rabble of Souldiers came to apprehend him in the garden Joh. 18.6 hee did but speake a word and they all went backward and fell to the ground But now perceiuing contrary to his opinion
gold to deare Why then should we buy the momentanie pleasure of sinne at so high a rate when the fish hath swallowed the hooke had shee not better haue beene without the baite when the bird is caught in the net had she not better haue wanted the corne that allured her Let vs therefore learne to knowe the enterprises and sleights of Sathan as the Apostle calleth them 2. Cor. 2.11 and the deceitfulnesse of sinne Heb. 3.13 least wee bee circumuented therewith e Mentitur vt fallat blanditur vt noceat bona promittit vt malum tribuat vitam pollicetur vt perimat Cypr. Lib. 1. Epist 8. The Deuill as one saith lyeth that he may deceiue vs flattereth that hee may deceiue vs flattereth that he may hurt vs hee promiseth vs good things that hee may doe vs a mischeife hee promiseth vs life to the end he may kill vs. Hee promiseth pleasure but God knowes f Nocet empta dolore voluptas it is deare bought there is neuer a dramme of it but it bringeth a pound of sorrow And therefore Saint Augustine complaineth greatly in this case g O peccata quam faciles aditus habetis dum suadetis quam difficiles exitus habebitis dum suadetis inungitis sed postquam suaseritis vsque ad mortem animae pungitis Delictae mea an eratis tum tam noxia sutura cum animam meam vestra dulcedine pulsabatis cum cor meum vestra dulcedine vngebatis cur hoc ante celabatis cur me tradebatis de contrit cordis Math. 16.26 O my sinnes how easie passage had you into my heart when you began to perswade me and how hard will your issue be when you began to perswade me you flattered me but after I was once perswaded you wounded mee euen to the death of the soule And a little after O my sinnes saith he were you like to proue thus hurtfull when you allured my soule with your sweete pleasures Oh why did you conceale this before Oh why did you betraye me c. Againe the Deuill promiseth profit but alasse what will it profit a man to winne the whole world and loose his owne soule Had not Iudas beene better without his thirtie peices of siluer Had not Achan beene better without his goodly Babylonish garment and his siluer and wedge of gold And had not Gehezi beene better without his talents of siluer and change of garments Let vs therefore euermore suspect the Deuill and pray to God to open our eyes in all temptations that before wee commit sinne wee may see it in the true likenesse of it how odious and ougly a thing it is how dishonourable to God and how hurtfull to our owne soules then would we neuer fall into such grosse sinnes as otherwise we doe Repented himselfe Hetherto wee haue spoken of the circumstances of Iudas his repentance now follow the partes of it which are three his contrition his confession and his satisfaction This is in a manner all that the Papists require in repentance that there be contrition in the heart confession of the mouth and satisfaction of the worke And therefore by their doctrine Iudas repented truely But let vs examine them seuerally and wee shall see that hee was farre short of true repentance And first for his contrition It cannot be denied but that he had a great measure of sorrow in his heart but his sorrow was not right nor such as it should bee He saw indeede what punishment hee had deserued his conscience was vexed with the guiltinesse of his sinne and with feare of hell fire which he saw burning before him yea felt already kindled within him and this made him grieue Otherwise he neuer sorrowed for that by his sinne hee had so highly offended and displeased God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this doth the word signifie that is vsed in this place which properly is as much as to be sad and pensiue after any deede done Beza Paenitere and it answereth to the Latine word which signifieth to be Penitent and may bee vsed as well in euill part as in good For it doth not properly containe any change of the minde and life vnto better but simply expresseth a kind of heauinesse and discontentment causing a man to wish that vndone which he hath done bee it good or euill Some call it contrition which is nothing else but an high way to any grieuous sinne and so at last to desperation So that here it signifieth nothing else but the sorrow wherewith Iudas was swallowed vp after he considered the foulnesse of his sinne But there is an other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times vsed in the new Testament which properly signifieth to be wise after any fact and so to bee sorrowfull for the fault committed as to reforme it Resipiscere answerable to the Latine word that signifieth to repent and therefore properly it is neuer taken but in the good part From hence then we may gather this instruction Doct. Onely godly sorrow causeth true Repentance 2. Cor. 7.10 that euery sorrow for sinne though it be neuer so great causeth not true repentance but onely godly sorrow This the Apostle Paul affirmeth in plaine wordes when he saith that godly sorrow causeth repentance neuer to be repented of namely when a man is grieued for his sinnes committed not for feare of punishment but because hee hath offended God that hath beene so good so gracious and so mercifull a Father to him Euen as a good Sonne when he seeth his Father angry hee is sorrowfull not so much for feare of the rod as because his Father hath beene so louing and so kind vnto him So it is with all Gods children as appeareth by many examples in the Scripture When Dauid had committed those great sinnes of adultery and murder and was reproued for them by the Prophet Nathan he confessed with great remorse and anguish of heart 2. Sam. 12.13 I haue sinned against the Lord Psal 51.4 and in another place Against thee against thee onely haue I sinned c. All the iudgments that Nathan threatned against him which were graat and fearefull did not so much affect him as the dishonour which by his sinnes he had done against God And againe when hee had numbred his men 2. Sam. 24.10 his heart smote him and he cryed out I haue sinned exceedingly in that I haue done The pestilence which raged so horribly in the land did not so much moue him as his pride against God in presuming more of the strength of his souldiers then of Gods protection whereof hee had so good experience So the Church of God considering the great indignitie she had offered to her spouse Christ Iesus that shee would not open to him though hee intreated her so faire Cant. 5.2.3.4 but suffered him to stand without till his head was full of dew and his locks wet with the drops of the night shee was so
thinke scorne to be reproued of so base a man as they account the Minister As Amaziah King of Iuda when the Prophet reproued him from the Lord for his Idolatrie What saith hee 2. Chron. 25.15.16 Haue they made thee the Kings Counsellers cease why should they smite thee This doctrine may admonish vs Vse to take heede of this sinne There is in euery one of vs so much selfe loue as maketh vs very prone to it But wee must labour to subdue it and yeeld our selues meekely to the reprehension of the word that so wee may come to the acknowledgement of our sinnes without which as hath beene said there can be no true repentance If these cheife Priests as they could not but be conuinced in their conscience so they had freely and sincerely acknowledged their sinnes they might haue found sauour with the Lord but they rather as wee see maintaine their sinnes and therefore they perish in them a Qui ad mortem peccant tantam habent ignorantiam caecitatem vt nec turbentur in sceleribus nec paenitentiae dolâ—re crucientur Glossa ordinar in locum Heb. 13.22 As indeede it is a token that a man sinneth vnto death when hee is so ignorant and blinde that hauing his sinnes discouered to his conscience yet is not moued at all with them Let vs therefore suffer the wordes of exhortation as the Apostle saith and though we be sharply reproued let vs submit our selues Thus haue the children of God done from time to time 2. Sam. 12.13 When Nathan had ripped vp Dauids sinne to the quicke hee humbled himselfe with all meekenesse and said I haue sinned against the Lord. So when the Prophet Haggai had rebuked the people of his time Hag. 1.12 for neglecting to repaire the Temple of the Lord it is said they were so farre from stomacking the matter Acts 2.37 that they feared before the Lord. And the Iewes that heard the Apostle Peters Sermon wherein their very particular sinne was laid open they were pricked in their hearts and cryed out Men and brethren what shall we doe So the Corinthians being reproued by the Apostle Paul for suffering the incestuous person vnpunished were so farre from taking offence at it as that they humbled themselues by godly sorrow vnto repentance 2. Cor. 7.10.11 Yea we should indeede desire such a Minister as may awake vs to the sight of our sinnes and not suffer vs to sleepe securely in them As Dauid doth Psal 141.5 Let the righteous saith he smite me for this is a benefit and let him reproue me and it shall be a precious oile that shall not breake my head for within a while I shall euen pray in their miseries he would be so farre from being stirred thereby as that in token of his thankfulnesse he would pray earnestly to God for them What is that to vs As these chiefe Priests are not moued to any remorse for their sinne by Iudas his confession so they doe not comfort him whome they saw wounded in his conscience but leaue him to himselfe to sinke or swimme Which was another sinne of theirs Of which Saint Augustine speaketh in this manner a Iudas paenitens iuit ad Pharisaeos reliquit Apostolos Nihil invenit auxilij sed argumentum desperationis Dixerunt enim quid ad nos tu videris Si peccasti tibi sit non tibi succurrimus non peccata tua charitatiuè suscipimus non comportanda promittimus non qualiter deponas onus docemus Quid enim nobis misericordiae quinec opera sequimur iustitiae Isset ad fratres ad condiscipulos Juit ad diuisos diuisus perijt Aug. de vera fal paen cap 12. Iudas when he repented went to the Pharisees for comfort and left the Apostles but hee found no ease at their hands but rather matter of desperation For they said What is that to vs See thou to it If thou hast sinned at thine owne perill bee it wee will not relieue thee wee will not in charitie vndertake to beare thy sinnes wee will not teach thee how to cast off the burden of them For what haue wee to doe with mercy that follow not the workes of iustice Hee should haue gone saith hee to his brethren and fellow Disciples he went to the diuided ones and perished diuided alluding both to the manner of Iudas his end that burst asunder in the middest c. and also to the name of the Pharisees which as some b Caelius Rhodig lectionum antiquarum li. 5 c. 9. thinke were so called because by a strict kinde of life which they led they had sequestred and separated themselues from others And herein they verified that speech of our Sauiour which hee spake in another sense Mat. 23.4 They laid an heauie and a grieuous burden vpon him and would not helpe to ease him with one of their fingers From whence ariseth this doctrine Doct. They that are distressed in conscience should bee comforted Iere. 23.1.2 Ezech. 34.2.4 that it is a grieuous sinne not to comfort those that are distressed and afflicted in conscience The Prophets euery where reproue the neglect of it Woe bee to the Pastours that destroy and scatter the sheepe of my pasture saith the Lord ye haue scatered my flocke and haue not visited them And the Lord commaundeth the Prophet Ezechiel to prophecie against the shepheards of Israel because they had not strengthned the weake nor healed the sicke nor bound vp the broken c. And the Prophet Zechariah crieth out against Idole-shepheards that looke not for that which is lost Zech. 1.16.17 nor secke the tender lambes nor heale that which is hurt c. Whosoeuer he is that taketh vpon him to bee a Minister should haue both skill and will for the performance of this duety For his skill 2. Tim. 2.15 he must study to shew himselfe a workman that neede not be ashamed diuiding the word of truth aright Hee is the steward of the Lords house Luke 12.42 he must giue euery one his portion of meate in due season Hee must know the estate of all men and frame his instructions accordingly As all meate is not fit for all stomackes but they that are weake and sicke must haue food of more easie digestion and better nourishment then they that are strong and in health so all instructions will not serue for all men They that are sicke in their soules with a sight and feeling of their sinnes must haue the promises of the Gospell applyed vnto them for their comfort And therefore hee must pray to God to giue him a tongue of the learned Isa 50.4 that he may knowe to minister a word in season to him that is weary And for his will hee must knowe that this is one maine end of his calling whereunto withall diligence hee must apply himselfe euen to preach the Gospell to the poore to heale the broken hearted to preach deliuerance to
O cowardly Peter thus basely to fall before hee came in sight of danger Here then as hath beene said wee haue a liuely patterne of mans strength Euen the best of Gods children are easilie ouerthrowne if God leaue them to themselues Weake and small meanes are of force sufficient to batter their faith if God doe neuer so little withhold his grace The Deuill needeth vse no great conflict nor bring no great force hee needeth not plant any great Ordinance or Canon shot against vs to shake the walles of our faith for euen the strongest of vs all if wee bee not held vp with the hand of God are ready to stagger at the least blast of tentation yea euen at the noyse of a leafe falling from the tree All the strength that is in any of vs without Gods grace is no better then smoake which vanisheth with the least blast of winde Before we be assaulted we are more then couragious as the Apostle Peter was here but assoone as the least temptation is laid against vs. Dulce bellum inexpertis We faint and are discouraged Like many a coward that on an Alebench will kill vp all before him but bring him into the field in the face of his enemy where he shall heare the clattering of armor and the dolefull grones of dying men on euery side his heart failes him Plura nos terrent quà m premunt saepiâ—sopinione quam re laboramus Senec. Epist 13. and hee is ready to betake himselfe to his heeles Yea many times wee trouble our selues with vaine and causelesse feares before euer the Diuell bend his force against vs. It is with vs as it was with the Apostle Peter when hee would needes walke vpon the water to goe to Christ he thought hee could haue done as his Master did but assoone as euer he set his foot out of the ship Mat. 14.30 hee was ready to sincke had not Christ caught him by the hand and held him vp In like manner vnlesse the Lord reach out the hand of his grace to support vs we cannot but fall As a staffe in a mans hand so long as hee holdeth it it standes but if hee take away his hand it falleth to the ground so we can stand of our selues no longer then the Lord stayeth vs. As a young child that is learning to goe if the nurse leaue it it falleth and peraduenture receiueth hurt As wee see in Mephibosheth Ionathans sonne 2. Sam. 4.4 who by the negligence of his nurse caught a fall whereby hee became lame of his feet euen to the day of his death So if God leaue vs to our selues and doe not follow vs with his grace we are readie to fall into mischiefe Hence is it that the Apostle saith Rom. 8.14 that all the children of God are led by the Spirit of God The Lord knowing our weaknesse in mercy sendeth his holy spirit which leadeth vs by the hand like little children And againe praying for the Colossians first he desireth the Lord to endue them with knowledge Yea that they may bee filled with the knowledge of his will Col. 1.9 Secondly that it would please God to sanctifie them that they might walke worthy of the Lord c. 10. A man would thinke that they that had such a measure of knowledge and grace should neede no more and yet the Apostle addeth a third petition that they may bee strengthned with all might through his glorious power insinuating 11. that though a man haue neuer so much knowledge and bee neuer so throughly sanctified yet if hee bee not strengthned also by the Lord he cannot stand In like manner hee exhorteth the Ephesians Finally my brethren saith he Ephes 6.10 be strong in the Lord and in the power of his might So that without the power of God our strength is no better then weakenesse And for this cause the Apostle Peter saith 1. Pet. 1.5 that wee are kept by the power of God to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidiuÌ„ dicitur Aretius in locum Piscator Rom. 8.37 vnlesse the Lord in his mercy did watch ouer vs by his grace and defend vs against all assaults as it were with a guard for so much the word signifieth wee could neuer bee saued There are diuerse degrees of the grace of God in his children Sometimes it worketh powerfully and mightily in them Phil. 4.13 and so long they are more then conquerours as the Apostle saith in all temptations Rom. 8.35.38.39 They are able with Saint Paul to doe all things through Christ that strengtheneth them Yea in a Christian courage they dare cast downe the gauntlet and bid defiance to all the enemies of their saluation Mat. 16.18 So that though the gates of Hell were set wide open and all the power of darkenesse should issue and sally forth vpon them 2. Cor. 12.9 they could not preuaile This grace of God would be sufficient for them to make them stand against all assaults Psal 125.1 euen like Mount Zion that cannot be remoued But this powerfull operation and assistance of Gods grace doth not alwayes accompanie the godlie but sometimes it worketh more remissely and weakely yea oftentimes it is in a man as fire raked vp vnder the ashes so as hee can hardly perceiue it or discerne it And when the case is so with a man let any temptation be offered he presently falleth Obiection Psal 103.14 But it will bee obiected that the Lord knoweth how great our frailtie is for hee made vs and therefore must needs knowe what is in vs why then doth hee not alwayes assist vs with his grace 2. Sam. 24.1 cum 1. Chron. 21.1 why doth hee so often leaue vs to our selues and euen giue vs vp to be tempted of the Deuill as it is said of Dauid when he numbred his men Is not hee now the authour of sinne Answere To this I answere First that God is not bound to doe this for any man He hath once giuen them the first grace the grace of sanctification and he is not bound nor tyed to giue them the second grace the grace of corroboration And therefore farre be it from vs to charge the Lord to bee the authour of sinne For hee doth nothing to make any man sin only priuatly as we say he withholdeth his grace which he may doe and doe them no wrong Againe wee are to knowe that the Lord whose wisedome is infinite deepe and vnsearchable Psal 147.5 Rom. 11.33 hath many excellent ends for which he dealeth thus with his children First that we may not thinke that Gods grace is a naturall facultie which we should bee ready enough to conceiue if it were alwayes in vs alike To which purpose Saint Augustine hath a sweet saying Venit ad consolationem recedit ad cautelam ne magnitudo consolationis extollat te ne si semper apud te sit
of a steepe hill is caried with violence till it come to the bottome So when a man hath once giuen way to any sinne there is no hoe with him till he come to the bottome of hell vnlesse God pull him backe After that once the vigour and liuelyhood of the spirit was extinguished in the Apostle Peter if God had still left him to himselfe if a thousand seuerall persons had questioned with him about his Master he would haue denied him a thousand times Vse 1 This Doctrine serueth to admonish vs first to take diligent heede to our selues that we fall not into sinne least we bee caried headlong without stay Whose heart doth not quake and tremble to consider how farre the Apostle Peter hath fallen And who are we then that wee should presume of our owne strength There are some men that in a conceite of themselues will stint themselues how farre they will goe in the committing of sinne As they will go to the Alehouse and sit among good fellowes and drinke what they thinke good but they shall not all make them drunke But alas we see that many times for all these vaine bragges they are foulely and shamefully ouertaken ere they be aware Secondly we must pray earnestly to God to restraine the Vse 2 malice and rage of Satan and not to forsake vs ouer long Psal 119.8 51.12 as Dauid saith but to establish vs with a free spirit that we may not fall in this fearefull maner Otherwise if we by our carelesnesse and neglect of the good meanes which God hath sanctified do grieue and quench the holy spirit of God it shal be iust for the Lord euen to leaue vs ouer to the dominion of Satan to be held captiues of him and to bee caried headlong into all vngodlinesse Hetherto we haue heard the fearefull and lamentable fall of the Apostle Peter Now followeth his repentance and rising againe which with like diligence is also recorded by all the Euangelists for our comfort Wherein we are to consider 1. The occasions or the meanes of it 1. From without himselfe 1. Outward viz. The crowing of the Cocke 2. Inward viz. Christes looking back vpon him expressed Luke 22.61 2. From within himselfe but occasioned by the former viz. That hee remembred the words of Iesus c. 2. His Repentance it selfe 1. His preparation to it He went out of that wicked place 2. The maner of it Hee wept and that bitterly ANd immediately the Cocke crew This is the first meanes which God vseth for the repentance of the Apostle Peter For seeing in what a desperate state he stood he maketh hast to deliuer him He knew that if hee should haue continued in this case his heart would haue beene hardened by the deceitfulnesse of sinne Heb. 3.13 as the Apostle saith As it falleth out with the wicked who hauing once tasted the sweetnesse of sinne 1. Pet. 4.4 Ephes 4.19 doe violently runne to all excesse of riot and worke all vncleannesse euen with greedinesse And therefore the Lord being most carefull of his children delayeth no time but presently vseth all meanes to recouer them Doct. God will not suffer his children to perish in there sinnes Ezek. 18 31.32 33.11 From hence then we learne that God will not suffer his children to perish in their sinnes but endeauoureth to reclaime them This the Lord confirmeth by the Prophet Ezekiel saying Wby will ye dye O ye house of Israel For I desire not the death of him that dieth And hee bindeth it with an oath As I liue saith he I desire not the death of the wicked but that the wicked turne from his way and liue And our Sauiour Christ saith Luke 19 10. the Sonne of man came to seeke and to saue that which was lost Luke 1.79 And this we see first before their conuersion whiles they fitte as it were in darknesse and in the shadow of death the Lord in mercy visiteth them and giueth light vnto them and guideth their feete into the way of peace and causeth them to turne from the power of Satan vnto God Acts 26.18 Abraham a long while liued in grosse Idolatry in his Fathers house Gen. 12.1.4 euen till he were seuenty and fiue yeeres old But at the last the Lord in mercy called him out of his Contry and from his kindred brought him to the true knowledge of God Acts 9.1 The Apostle Paul before his conuersion was a grieuous enemy to the Church of God hee breathed out threatnings and slaughter against the Disciples of the Lord. But in the middest of his rage the Lord tooke pitty vppon him 2. and as he was furnished with authority from the high Priest 3.4 to bind all both men and women that were of that way so dainely Christ Iesus called vnto him from heauen and reclaimed him and made him of a bloudy and cruell persecutor a most excellent Apostle and a most painefull preacher of that faith which before he destroyed Gal. 1.22 Againe after their conuersion if through frailty they fall into sinne as God knoweth there is no man that sinneth not as Salomon confesseth in his prayer 1. Kings 8.46 at the dedication of the temple the Lord will not suffer them to lye along therin and as it were to sleepe in death but in his tender compassion and in the riches of his mercy he raiseth them vp againe As Dauid saith of the godly man Psalm 37.24 145.14 Though hee fall he shall not be cast off for the Lord putteth vnder his hand And againe The Lord vpholdeth all that fall and lifteth vp all that are ready to fall And this our Sauiour Christ doth teach vs plainely in the parable of the lost sheepe which the good shepheard will not suffer to perish Luke 15.4.5 nor to wander out of the way to destruction but hee leaueth the rest and as though all his care were onely for that which was lost hee goeth after it and seeketh it and when he hath found it he layeth it on his shoulders and bringeth it home with ioy For which cause Dauid prayeth vnto the Lord saying Psal 119.176 I haue gone astray like a lost sheepe seeke thy seruant And the Apostle Peter confesseth Gods goodnes to himselfe and others in this case We were saith he as sheepe going astray 1. Pet. 2.25 but are now returned to the shepheard and Bishop of our soules And thus the Lord dealeth with all his children Though he suffer them for a time to follow their owne fantasies and to walke after the desires of their owne hearts yet he forsaketh them not for euer but in his good time he stretcheth out his hand to helpe and succour them Hee suffered Peter to fall fearefully as we haue heard but with all speede hee raiseth him vp againe So he suffered Dauid to commit very hainous and horrible sinnes 2. Sam. 12.1 and to continue and lye
suddenly they goe downe the graue as Iob saith and are cropt off as an eare of corne Haue wee not examples euery day almost of some that go well to bed at night and are sound dead in the morning and of others that droppe downe by the high way side and dye in the field As the candle burneth bright for a time but if one blast of wind come ouer it it is put out and there remaineth nothing but a stinking snuffe so many a man flourisheth for a while but in a moment God taketh away his breath and there remaineth nothing but a filthy stinke of his sinnes whereof hee had not repented Wee may not take vpon vs to determine peremptorily of such Rom. 11.33 because the iudgements of God are vnsearchable and his waies past finding out But yet the case is fearefull and that which befalleth one may befall another Death is fitly compared to an Archer For as the Archer somtimes shooteth ouer and sometimes short sometimes on the one hand and sometimes on the other but at last he hitteth the marke In like manner death sometimes shooteth ouer thee and hitteth thy superiours sometimes hee shooteth short and hitteth thy inferiors sometimes he shooteth on thy right hand and taketh away thy friends somtimes on thy left hand and killeth thy enemies Arist problem loc 34. Omnem crede diem tibi dilux isse supremum Grata superueniet quae non sperabitur hora. Horat. l. 1. Epi. 4. but at the last he wil hitte thy selfe thou knowest not how soone And therefore it was good counsell that Eleazar the Iew gaue to one that asked his aduise in this case Namely that a man should repent one day before his death and when the other replyed that no man knoweth saith he the day of his death therefore saith hee repent to day least it be too late to morrow But suppose that this doe not befall them but that they dye an ordinary death yet for the most part there are so many hinderances in sicknesse Quoniam multa sunt quae impediunt languentem retrahant periculosissimum est interitui vicinum ad mortem protrahere remedium Aug. de vera falsa paenitentia cap. 17. as a man can haue but little leasure for this businesse For besides the painefulnesse of the disease which is no small impediment in this case a man shal be so accombred with taking order for his worldly estate and so vexed and disquieted with the weeping and wailing of his freinds that hee can little attend to thinke of his soule And therefore Saint Augustine saith well that seeing there are so many pulbackes to hinder a man at that time it is most dangerous and neare to destruction to put off the remedy vntill death But bee it that hee preuent much of this trouble in his health by setting his house in order before hand as the Prophet Isaias commaunded King Hezekiah 2. Kings 20.1 yet many times by the iudgement of God vpon him he dyeth suddenly bereft of all sense and feeling of his sinnes and of all comfortable assurance of the pardon of them and possest with dulnesse of heart and drowsinesse of spirit As one saith well a Saepe moriens obliuiscitur sui qui dum viueret oblitus est Dei 1. Sam. 25.37.38 A man oftentimes forgetteth himselfe when hee lyeth a dying that forgot God while hee liued Thus was it with Nabal his heart dyed within him and hee was like a stone he had a faire time as wee say hee lay sicke tenne dayes after before he dyed But how could hee repent when his heart was dead before Our times are full of such And I feare mee it is the case of a number of those whose death the world so much admireth and commendeth that they dye like lambes I wish they dye not rather like blocks giuing no comfortable testimonie of their faith in Christ or sorrow for their sinnes And such are they that Dauid speaketh of that there is no bands in their death Psal 73 4.19 but they depart as meekly or as stil as a child in the cradle and yet for all that he saith they are suddainly destroyed and horribly consumed Yea our Sauiour hath taught vs that a man may haue good wordes in his mouth and call vpon God and yet goe to the Deuill Mat. 7.22.23 Last of all though hee escape all these dangers yet who can tell whether God will heare him when he cryeth at the last gapse or no b Iustum est vt a Deo contemnatur moriens qui Deum omnipotentem contempsit viuens Prou. 1.24.28 Quid enim quod differas An vt plura peccata committus Ambros de penitent lib. 2. cap. 11. For is it not a iust thing that God should contemne him in his death that contemned God almightie in his life And hath not the Lord threatned in plaine tearmes that because hee hath called and men refuse and hath stretched out his armes and none would regard therefore they shall call and crie vpon him euen till their hearts ake and he will not heare them And therefore let vs not deferre this so gratious a worke but presently addresse our selues to repent of our sinnes otherwise the longer wee put it off the more wee shall increase the number of our sinnes But notwithstanding al that hath beene said it is strange to see how the most men labour to confirme themselues and to harden their heartes in their sinnes And all because God is mercifull It is true indeed that God is rich in mercy Ephes 2.4 Yea his mercies are ouer all his workes Psal 145.9 And therefore if men would make a right vse thereof they should rather bee led to repentance thereby then any way setled in securitie Romans 2.4 For as Bernard saith well a Quae maior iniquitas quam vt inde à te creator contemnatur vnde plus amari merebatur Quae maior iniquitas quam cum de potentia Dei non dubitas quinte destruere possit qui condere potuit confisus tamen de multa eius dulcedine qua speras eum nolle vindicare cum possit malum pro bonis odium pro dilectione retri buas Certè si talis est qualem putas tantò nequius agis si non amas c. Ab sit tamen ab eius perfectione vt quod dulcis est iustus non sit quasi simul dulcis iustus esse non possit cum mel or sit iusta dulcedo quam remissa imò virtus non sit dulcedo sine iustitia Bern. de gradib humilitatis what greater iniquity can there be then that thy creatour should for that bee contemned of thee for which he deserued more to be loued What greater iniquitie can there bee then that seeing thou doubtest not of Gods power but that he that made thee is able to destroy thee yet thou trusting in his great mercy whereby thou hopest that though hee can hee will
to bee innocent As Pilates wise aduised her husband saying Mat. 27.19 Haue thou nothing to doe with that iust man And Pilate himselfe washing his hands said 24. I am innocent of the bloud of this iust man and many times testified to the Iewes Luke 23.13.14 15. that hee could finde no fault in him 47. And the Centurion that saw what fell out at his death pronounced Of a surety this man was iust And thus hath it beene in other ages Plinius Secundus though hee were an enemy to the Christians and a persecuter of them vnder the Emperour Traian yet seeing their conuersation a Soliti sunt stato dicante lucem conuenire carmenque Christo quasi Deo dicere secum inuicem seque Sacramento non in scelus aliquod obstringere sed ne furta ne latrocinia ne adulteria committerent ne sidem fallerent c l 10. epist 61 he could not but certifie his Master that they were harmelesse persons They were wont hee saith to come together at set times and to sing Psalmes to Christ as vnto a God and to bind themselues by a solemne oath not to doe any wickednesse but that they would not commit theft robbery nor whoredome and that they would not falsifie their faith c. b Gualt in Zephan homil 11. 2. Cor. 4.2 And Cornelius Tacitus maintaineth also the credit of the Christians against the slaunders of Nero who would haue laid the blame of setting the Cittie on fire vpon them And thus it is at this day Many that beare a deadly hatred against Gods children and wish an vtter riddance of them yet cannot but commend them yea many times though they reuile them with their tongues yet they thinke well of them in their consciences And therefore the Apostle Paul saith We approue our selues to euery mans conscience in the sight of God Though peraduenture not to their lippes yet to their soules in the presence of God This may serue to admonish vs first that when wee see Vse 1 men pursued and molested wee doe not by and by condemne them as wicked men for it may bee God at the last will cause their innocency to shine and will maintaine their credit And howsoeuer this doe not alwayes befall Gods children in this life but by the malice of their enemies they goe downe to the graue in disgrace as Naboth did yet when they a Pascitur in viuis liuor post sata quiescit Ouid. amor lib. Eccles 49.1 are dead there is an honourable mention of them in all mens mouthes Who was worse spoken of and more reproached then the Prophets and Apostles while they liued and yet now the remembrance of them is sweet as honny in all mouthes Prou. 10.7 and as musicke at a banket of wine So true is that saying of Salomon The memoriall of the iust is blessed Vse 2 Secondly that wee labour for innocency which will bee a defence against all false accusations whatsoeuer 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 owne but for our sinnes Jsa 53.9 2. Cor. 5.21 Heb. 9.14 For as fire cast into the water is straightway quenched and put out so a false report raised against an innocent and blamelesse life quickly dyeth and is extinguished Or if it doe fall out that the flaunders of our enemies preuaile against vs Yet the spirit of glory shall rest vpon vs as the Apostle Peter saith 1. Pet. 4.14 which shall sufficiently counteruaile all the railings and reuilings of men Innocent bloud In this that Iudas confesseth Christ to bee innocent this doctrine may bee gathered that Christ suffered not for his owne but for our sinnes For as the Prophet Isaiah saith hee had done no wickednesse neither was any deceit in his mouth And the Apostle testifieth that hee knew no sinne and in another place that hee offered him selfe without spot to God It is true he felt all the infirmities of our nature as hunger and thirst wearinesse c. And was in all things tempted in like sort as wee are but still without sinne 4.15 he was wholly harmelesse vndefiled seperate from sinners 7.16 1. Pet. 1.19 In a word hee was a Lambe most immaculate and without spot The Deuill indeede tried and sifted him to the bottome but he lost his labour hee could finde no corruption in him c Diabolus in Christo nihil inuenit praprium sed per ipsum ius quod habebat ta alijs amisit antiquum Bern. de caen Dom. Scr. 10 as our Sauiour himselfe faith The Prince of this world commeth and hath nought in me Ioh. 14.30 It was our sinnes therefore for which he suffered as the Prophet saith Isa 53.5 He was wounded for our transgressions and broken for our iniquities And he bare our sinnes in his body on the tree 1. Pet. 24. And hee was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5.2 Whereunto agreeth that saying of Augustine a Delicta nostra sua delicta fecit vt iustitiam suam nostram iustitiam faceret Aug. in psal 22. He made our sinnes his that hee might make his righteousnesse ours And another saith b Christus quomam peccata nō habuit propria portare dignatus est aliena Fulg. de passione Dom. 2. Sam. 24.17 Christ because hee had no sinnes of his owne was content to beare other mens sinnes And therefore as Dauid when hee saw his people lamentably smitten with the pestilence for his sinnes cryed out with great passion Behold I haue sinned yea I haue done wickedly but these sheepe what haue they done So may wee iustly say when we thinke vpon the sufferings of our Sauiour It is wee Lord that haue sinned it is we that haue transgressed against thee as for this innocent Lambe thy son Christ Iesus alas what hath he done And indeede if he had had any sinnes of his owne hee had neuer beene able to haue borne the infinite waight of Gods wrath due vnto them he must first haue satisfied for his owne sinnes before hee could haue beene an acceptable sacrifice for our sinnes But it will be obiected if Christ had no sinne what needed hee then to haue beene baptised I answere that howsoeuer Christ was baptised yet still he was without sinne As one saith well 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 conceiued by the holy Ghost could not bee baptised with others for remission of sinnes because it neuer committed any sinne And this did Iohn Baptist himselfe acknowledge when hee put him backe saying I haue neede to bee
baptized of thee and commest thou to me There were other causes therefore besides sinne for which it pleased Christ to bee baptized First as himselfe saith that he might fulfill all righteousnesse Mat. 3.15 As in his Circumcision hee had fulfilled the law of Moses so hee was also to submit himselfe to Baptisme which hee knew to bee the ordinance of God Secondly that hee might sanctifie the element of water for our sanctification and for the washing away of our sinnes d Christi care ipso Iordane sanctior invenitur vt magis aquam ipsa descensu suo mundauerit quā ipsa mundata sit Opt. in Donar lib. 1. Christs flesh saith one was holier then Iordan it selfe so as it rather cleansed the water by going downe into it then was cleansed by it And Bernard saith e Baptizatus est Christus non se in aquis led aquas in se Sanctificans vt per cas Sanctificaret nos Bern. Ser. 6. in Parase Christ was baptised not to sanctifie himselfe in the waters but to sanctifie the waters in himselfe and in them to sanctifie vs. Thirdly to commend vnto vs this humility As St. Augustine saith c Christus de Spiritu Sācto generatus regeneratione no eguit In aqua autem voluit baptizari à Ioanne non vt eius iniquitas vlla dilueretur sed vt magna commendaretur humilitas Aug. Enchir. cap. 48. Christ being begotten of the holy Ghost needed no regeneration And yet hee would bee baptised of Iohn not that any iniquity of his might be washed away but to commend vnto vs his great humility Last of all he was baptized for our example that wee might not shunne baptisme which our Sauiour was content to vndergoe As the same Father saith d Baptizatus est Dominus propter superbiam futurorum vt nemo aspernaretur baptizari Aug. in Psal 91. The Lord was baptized to preuent the pride of them that were to come that no man might thinke scorne of baptisme This serueth first to commend the exceeding loue of Christ towards vs that hee would bee contented to suffer such vnspeakeable torments for our sakes Greater loue saith he then this hath no man that a man bestoweth his life for his friends And yet this loue of his was greater for we were not friends but enemies to him And therefore the Apostle saith Herein God setteth out his loue to vs that when we were sinners and enemies Christ dyed for vs. When the Iewes saw our Saviour Christ shedde a few teares for the death of Lazarus his friend * Vse 1. Joh. 15.13 Rom. 5.8.10 Ioh. 11.36 Rom. 12.1 Demus illi vitā nostram qui nobis dedit vitam suam Behold say they how he loued him But farre greater was his loue to vs which caused him to shed euen the dearest drop of bloud in his heart for vs his enemies And therefore we should be carefull to loue him againe and to testifie the same by consecrating our selues an holy and an acceptable sacrifice vnto him as the Apostle exhorteth Vse 2. Secondly it setteth vs see the hainousnesse of our sinnes in that nothing in the world could satisfie the wrath of God conceiued against vs but only the sufferings of Christ which should make vs mourne for our sinnes aboue all things and for euer after detest and abhorre the same When wee shall consider that our sinnes did pierce the very heart of Christ Iesus and shed his bloud it will make our hearts rise within vs at the committing of the least sinne whatsoeuer What is that to vs. This was the answere which the high Priests made to the confession of Iudas In the distresse and discomfort of his soule he came to them For he knew that the Priests lips should preserue knowledge Mat. 2.7 and that men should resort to them for comfort and direction he knew that they sate in Moses his seate Mat. 23 ◠Luke 11.52 and that they had the key of knowledge as our Sauiour Christ saith and therefore should be able to relieue men that stood in neede of comfort But see how little they respected him What is that to vs say they see thou to it As if they should say In that thou hast sinned in betraying innocent bloud it is nothing to vs but thou art too blame for it And therefore there is no reason why thou shouldest obiect the matter to vs. Looke thou to it how thou maiest escape it is thy sinne it is none of ours Here was cold comfort These were miserable comforters as Iob saith Iob. 16.2.5 They should rather haue strengthened him with their mouth and the comfort of their lips should haue asswaged his sorrow But let vs a little consider this speech of theirs It is strange they should make so light of the matter as they doe for it is most certaine their hand was deeper in the fact then his Ioh. 7.1.11.32 Mat. 26.3.4 Ioh. 11.47.53 Mat. 26 15. Luke 22.4.5 Ioh. 18.3 They often laid wait for innocent bloud sometimes seeking for him themselues and sometimes sending their Officers to take him And before hee was apprehended they had consulted and determined to put him to death They had couenanted with Iudas for money to betray him into their hands They receiued a band of Souldiers of Pilate and appointed them to Iudas for the apprehending of him They suborned and produced false witnesses against him that they might seeme to obserue some shew of iudgement Mat. 26.59.60 At the last when by a solemne oath they had extorted from him a confession of the truth namely Mat. 26.63.64.65.66 that he was Christ the sonne of God without any further examining of the cause they condemne him most guiltlesse And hauing rashly condemned him they deliuer him ouer to the Deputie Mat. 27.1.2 that hee might put him to death How then doth all this nothing concerne them But be it so Let it be graunted that they are without blame in this case and that Iudas only was the cause of betraying of him why then doe they not reuoke the iudgement and deliuer the innocent person from condemnation why doe they not reuerse that which they had corruptly iudged why doe they not now that they know the truth alter their wicked sentence Moreouer being Priests of the Lord to whom it appertained by their sacrifices to purge the sinnes of the people why doe they thus scornefully reiect this confession of a sinner especially considering that themselues had caused him to sinne why doe they not comfort him in his repentance and by their expiations procure him the pardon of his sinne Or if his sinne be vnexpiable as it is why doe they not being Iudges and Elders of the people punish him according to the law for being guilty of innocent bloud Here are then diuers sinnes bewrayed in this answere of theirs a Accusatio Sacerdotum est quod poenitētiam non egerunt etiā Iuda poeaitente Hugo Cardin.
taking part with traiterous Absolon by the iust iudgement of God hanged himselfe as Iudas did 1. Sam. 31.4 Saul openly transgressing Gods CoÌ„mandement vnder pretence of religion and persecuting poore Dauid euen against his conscience at the last being depriued of all comfort fr m God fell vpon his owne sword and killed himselfe Abimelech a bloudie wretch who to obtaine the Kingdome had slaine seuentie of his owne brethren Iudg. 9.54 being afterward wounded with a peece of a milstone that a woman cast downe vpon him desperately commanded his Page to run him through and so he died 1. King 16.10.11 16.17.18.19 And Zimri hauing by treason made himselfe King of Israel and being pursued by the people and Captaines of the host shut himselfe into the Pallace and set it on fire ouer his head and so ended his daies And howsoeuer it doth not alwaies come to passe that God doe arme the hands of wicked men in this maner against themselues yet they seldome escape some fearefull iudgement euen in this world In terrorem populi For as earthly Princes doe vse to hang vp notorious malefactours in chaines for the terrour of others so it pleaseth the Lord by some famous iudgment or other to make horrible sinners spectacles of his wrath to all the world Deut. 13.11 Leuit. 10.2 that others may heare and feare and doe no more such wickednesse as Moses saith Thus Nadab and Abihu rhe sonnes of Aaron presuming to offer strange fire vpon Gods Altar were instantly deuoured with fire from heauen Thus when Corah and his companie conspired against Moses Num. 16.30.31 God brought a new iudgement neuer heard of before hee caused the earth to open her mouth and swallowe them quicke 2. Chron. 21.18.19 Thus Iehoram that wicked King that had most vnnaturally embrued his hands in the bloud of his owne brethren was smitten by the Lord in his bowels with an incurable disease whereof hee languished for the space of two yeares and then his guts rotted out of his belly and so hee died Act. 5.5.10.11 Thus Ananias and Saphira for their deepe dissembling were sodainly stricken dead by the hand of God And thus was proud Herod Act. 12.23 for persecuting the Church smitten by an Angel of the Lord and was eaten vp of wormes So true is that which Iob saith Iob. 20.7 that wicked men shall perish for euer like their dung and they that haue seene them shall say where are they Vse This may serue to admonish euery one of vs to take heede of hypocrisie and of all grosse sinnes least continuing in them without repentance some fearefull iudgement of God light vpon vs to our confusion Iudas wee see perished horribly but as one saith well Brentius in locii 2. Pet. 3.9 Psal 50.21.21 the more horrible his destruction was the more carefully should wee endeuour to repent of our sinnes betimes least wee also perish in like manner Happie are wee if other mens harmes can make vs heedfull Though God as hee is patient towards all men doe spare wicked men long and suffer them to goe on in their sinnes without punishment yet hee will not spare them alwaies but in the end hee will reproue them and set before them the things that they haue done yea he will teare them in peeces and there shall be none to deliuer them 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 liued well cannot die ill so it is most certaine that hee that hath liued ill cannot come to a good end Hanged himselfe Death of it selfe euen by nature is very horrible to a man so as the Heathen Philosopher called it the b Extremum terribilium most terrible thing in the world and Iob saith it is the King of feare Iob 18.14 And therefore it must needes bee some great tentation that shall make a man kill himselfe with his owne hands when by course of nature he might liue longer There must be something that hee is more afraide of then hee is of death which by procuring his owne death he seeketh to escape Now what should this bee that Iudas should so much dread in this place that should driue him to this fearefull issue Surely 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 earth-quake in his soule which made him tremble and quake for feare Hee saw hell-fire already burning before him nay a sparke of it was now kindled in his conscience which rather then hee would endure hee chose to die a dogges death and to be his owne hangman Whence ariseth this doctrine that the horrour of conscience is the greatest miserie in the world If there were no other proofe this example of Iudas is proofe sufficient For d Domini traditorem non invenio à iudice esse damnatum non damnat eum Pilatus non daÌ„nat populus sed quod grauius est se ipse coÌ„demnat cessante iustitia iudicatur Quem enim alter iudicat potest vtcunque esse excusabilis reus auté sine excusatione est qui conscientiae suae iudicio condemnatur Quem alter iudicat potest quandoque à suo indâ—ce sperare indulgetiam qui seipse iudicat à quo indulgeÌ„tiam postulabit Ambr. serm 50. de accus Dom. coram Pilato as St. Ambrose saith he was not condemned by any Iudge Neither Pilate nor the people did condemne him but which is more grieuous he condemned himselfe and though the course of iustice ceased yet he is iudged of himselfe He that is iudged of another may peraduenture finde some excuse but he is guiltie without all excuse that is condemned by the iudgement of his owne conscience He that is iudged of another may sometimes hope for mercy from his Iudge but he that iudgeth himselfe to whom may he sue for mercy And a little after a Hoc Sacrilegi solet esse iudiciuÌ„ vt impietatem suam ipse dum recordatur puniat scelus suum dum recognoscit vindicet OmniuÌ„ enim supergreditur sententias qui à sua conscientia sua sententia coÌ„demnatur Tali ergo Judas poena damnatur vt idem sui reus sit sceleris iudex vltionis Cogente coÌ„scientia vnusquisque erit accusator iudex suus Bern. de consc adif cap. 32. This saith he is commonly the iudgement of a sacrilegious person that while he remembreth his impietie he doth punish it and while he calleth to minde his wickednesse he doth reuenge it For it surpasseth the sentence of all men when a man is condemned in his conscience by his owne sentence with such a punishment therefore is Iudas condemned that he is both the person arraigned for his sinne and also the Iudge