in them without repentance a long while yet in the end hauing compassion on him Psal 103.13 as a tender hearted father hath compassion on his children he sent the Prophet Nathan to him to awake him out of his sinne and to call him to repentance And afterwards when his heart was lifted vp by reason of the strength of his people 2 Sam. 24.10.11.12 that hee must needs haue them numbred the Lord caused first his owne heart to smite him and then sent the Prophet Gad vnto him to humble him for the same Yea the Lord is so rich in mercy that he offereth this grace euen to the wicked also though they in their prophanesse contemne and reiect the same When Caines heart boyled with malice against his brother Abel the Lord said enough to him if hee had had grace to haue preuented any further mischiefe Gene. 4.6.7 Why art thou wroth saith he and why is thy countenance cast downe If thou doe well shalt thou not be accepted c. And after hee had slaine him indeed the Lord left him not 9.10 but laboured to bring him to remorse when he asked him what was become of his brother and told him that his bloud cried vnto him from the earth Gene. 6.3 When the Lord had purposed to destroy the olde world because the wickednesse thereof was very great hee did first vse all meanes to reclaime them He gaue them an hundred and twentie yeeres to repent in and in the meane while sent Noah a Preacher of righteousnesse 2. Pet. 2.5 Heb. 11.7 to forewarne them of the danger both by verball and also visible Preaching in making an Arke for the sauing of himselfe and his houshold So hee dealt with the filthy Sodomites Gene. 19. c. placing iust Lot among them to labour their conuersion if it might be When Saul had stubbornely transgressed the commaundements of the Lord and had thereby caused him to reiect him yet hee left him not so 1. Sam. 15.16.17 c. but sent Samuel to put him in mind of the heinousnesse of his sinne When Ahab by horrible crueltie had bereft poore Nabaoth of his life and liuing 1. King 21.18.19 the Lord sent Elias the Prophet to reproue him and to aggrauate his sinne against him that so hee might be humbled In a word the Lord offered his mercie to Iudas Iohn 13.26 when as before euer hee had effected any thing our Sauiour put him in mind of the horriblenesse of his bloudy thoughts against him making it manifest that hee was the man that should betray him If the Lord bee thus mercifull to make so large a proffer of his grace to such as he knoweth will despise it how much more will hee offer the same to his children who will thankfully embrace it And hereof we haue yet a most liuely example in Adam Gen. 3.6.8.9.15 and the Lords dealing with him When hee had disobeyed the commaundement of God in eating the forbidden fruit and perceiued that thereby he had forfeited that excellent glory of his creation for shame and feare hee was ready to runne away from God if it had beene possible But the Lord would not loose him for all that but sought him out in the garden and preached vnto him the glad tydings of saluation by Iesus Christ And hence is it that Dauid saith Psal 121.4 Hee that keepeth Israel doth neither slumber nor sleepe but continually watcheth for the preseruation of their soules and therefore vseth all good meanes whereby it may be effected As heere the crowing of the Cocke was a meanes to bring Peter to the sight of his sinne Mat. 26.34 for this was the signe that our Sauiour had giuen him of his deniall that before the cocke crewe hee should denie him thrice And it was so much the more effectuall because it fell out in the very moment and instant of his sinne He had no sooner denied his Master but as the Euangelist saith here immediatly the cocke crewe Yea Saint Luke saith that it was done before the worde was out of his mouth And immediatly Luke 22.60 saith hee Whiles hee yet spake the cocke crewe Now hereby are signified all outwarde meanes whatsoeuer they bee which God vseth to awake vs out of our sinnes that shaking off that drowsinesse which for the most part possesseth the flesh wee may bethinke our selues of our sinnes and of the wrath of God due vnto them and of some course to pacifie the same Which meanes if the Lord shoulde not vse towardes vs wee woulde for euer lie securely in our sinnes and thinke our selues in best case when our saluation is in greatest danger Many and diuerse are the meanes which it pleaseth the Lord to vse for this purpose As first and chiefely the Ministrie of his word Matth. 3.3 Jsa 58.1 Prou. 1.20.21 c. 8.1.2.3 c. 9.1.2.3 c. Hee sendeth his Misters as cryers as Iohn Baptist saith of himselfe commaunding them to crie aloud and to lift vp their voices like trumpets to preach the Doctrine of repentance and to tell the people of their sinnes And Salomon in many places bringeth in Christ Iesus the wisedome of God sometimes crying alowd in his owne person sometimes sending his messengers to summon men to repentance And for this cause the Apostle saith Ephes 4.11.12 that the Lord hath furnished Ministers with gifts for the worke of the Ministerie euen for the gathering together of the Saints and the aedification of the body of Christ Iesus 2. Sam. 12.1 24.1 Thus dealt the Lord with Dauid as wee haue heard before sending the Prophets Nathan and Gad vnto him after his two great sinnes to bring him to the sight of his sinne 2. Chron. 36.14.15 And thus dealt he with the rebellious Israelits when they had trespassed wonderfullie against him he had compassion on them and sent to them by his messengers to call them to repentance Yea hee sent the Prophet Ionah to preach repentance to the Niniuites Ion. 3.4 And hence is it that the Apostle calleth the Ministrie of the word Rom. 1.16 the power of God to saluation to euery one that beleeueth And howsoeuer the wisemen of the world doe account it no better then foolishnesse 1. Cor. 1.23.21 yet it hath pleased God euen by that foolishnesse of preaching to saue them that beleeue Secondly the manifolde blessings and benefits wherewith he daily ladeth vs Psal 68.18 Lam. 3.23 and which he renueth towardes vs euery morning As there is neuer a one of vs that haue not good experience hereof continually both in our soules and in our bodies How liberally and bountifully doth the Lord sustaine and feede vs from time to time How carefully doth the eye of his prouidence watch ouer vs and how powerfully doth the hand of his mightie protection preserue vs from many dangers wherein by reason of our sinnes wee might haue perished
the night When he was in his bed in the night and could not sleepe then the Lord filled his heart with holy meditations This Doctrine serueth first to commend vnto vs the great Vse 1 goodnesse of GOD who dooth not by and by cast off all care of his children when they fall into sinne Psal 103.10 Neither dealeth with them according to their deserts but so louingly recalleth them by one meanes or other Yea it is as impossible for the Lord to forsake his children as it is for the most tender harted mother in the world to forget her own child and not to haue compassion on the sonne of her owne wombe Isa 49.15 Secondly it serueth to admonish vs that whensoeuer Vse 2 the Lord shall call vs by what meanes soeuer wee willingly obey and labour to reape profit by all his gratious administrations towards vs. Which way soeuer the Lord in mercy vseth to reclaime vs from our sinnes 1. Sam. 3.10 let vs be ready to answer with young Samuel Speake Lord for thy seruant heareth There should be an Eccho as it were between the heart of euery Christian man and the Lord to answer him at euery call Psal 40.7 Lo I come Lord as Dauid saith Vse 3 Thirdly it serueth for the iust reproofe of al those that rebell and resist the Lord when hee calleth As there are too many that giue the Lord cause to complaine as once he did of Ierusalem Mat. 23.37 O Ierusalem Ierusalem c. How often would I haue gathered thy children together as the Hen gathereth her chickens vnder her wings and ye would not They frustrate al the meanes that God can vse towards them for their good If hee call vpon them by the ministery of his word either like the deafe adder they stoppe their eares Psalm 58.4.5 and refuse to heare the voice of the charmer though he be most expert in charming or else for fashion sake they harken to it and attaine to some knowledge 50.17 yet they scornefully cast it behind their backs and hate to be reformed by it If hee allure them by his gratious benefits 2. Chron. 32.25 they doe most wretchedly abuse them not rendring vnto the Lord according to the reward bestowed vpon them as it was said of Hezekiah but turning the grace of God into wantonnesse Iude X 4. Râ—m 2.4 and despising the riches of his bountifulnesse not suffering it to lead them to repentance Yea when God hath redde them to the full Deut. 32.15 that they are waxen fatte they spurne with the heele and regard not the strong God of their saluation Psal 35 12. 109.4 Thus as Dauid saith of his enemies they render vnto the Lord euill for good and hatred for his great good will If he be angry with them for their sinnes and correct and chastice them they are neuer the better But with Ahaz wicked Ahaz 2. Chron. 28.22 in the time of their tribulation they trespasse yet more against the Lord. As the Prophet Ieremy said of the stubborne Iewes Ier. 2.30 They haue beene smitten in vain they haue receiued no correction Ier. 5.3 The Lord hath stricken them but they haue not sorrowed they haue made their faces harder then a stone and haue refused to returne If hee bring publike iudgements vpon the land they doe not regard them If a Lion doe but roare in the forrest all the beasts are afraid Amos 3.8 as the prophet Amos saith But the Lord hath roared from Heauen in his fearefull iudgements and yet no man trembleth Neuer age had more experience heereof then this wherein we liue How long hath the noysome pestilence ranged in all countries of the land what fearefull inundations of water What horrible fires in many places And yet as though all were nothing the most of vs passe our time in carnall security and sinfull pleasures Jsa 5.12 neuer regarding the worke of the Lord nor considering the operation of his hands In a word though God did raise vp in vs neuer so many good motions and holy desires yet by our carelesse negligence we strangle and extinguish them not suffering them to haue that blessed effect of grace in our harts which otherwise they might So that now the Lord may iustly take vp that complaint against vs which once he did against the Iewes Jsa 65.2 I haue spread out my hands all the day long vnto a rebellious people c. And therefore we may feare that as hee hath called vpon vs and we haue refused as hee hath stretched out his hand and we would not regard so the time shall come that we shall cry and call vpon him Pro. 1.24.26.28 euen till our harts ake and hee will not heare vs. Yea he will be so farre from pittying vs that he will laugh at our destruction as Salomon saith And therefore whensoeuer or howsoeuer it shal please the Lord to offer vs grace let vs pray vnto him to enlarge our hearts that wee may willingly and readily embrace it Then the Lord turned backe and looked on Peter This is omitted by our Euangelist but is recorded by Saint Luke Luke 22.61 And it is the second meanes of Peters repentance After the crowing of the cocke our Sauiour looked backe vpon Peter and by his beholding him prouoked him to bitter teares The cocke had crowne already and yet Peter neuer awaked nor remembred what Christ had said vnto him till hee looked backe Now wee are not to thinke that Christs bare looking backe did effect this Ioh. 13.26.27 For then Iudas might haue beene conuerted too For no doubt our Sauiour Christ looked vpon him Iohn 13.26.27 both when hee gaue him the soppe and made it knowne that hee was the man that should betray him and also when hee vttered that sweete and milde speech vnto him when hee came with souldiers to apprehend him Friend saith he Matth. 26.50 wherefore art thou come and after when hee offered to kisse him Luke 22.48 Iudas saith hee betrayest thou the sonne of man with a kisse a Horrore sceleris sui coâ—â—impij ferire voluit Bern feria 6. in Parasc words that might haue broken his heart if hee had not beene more then obdurate So the Lord looked vpon Cain when hee did so louingly admonish him both before and after his bloudy fact but without any profit But here as the outward and bodily eye of Christ beheld Peter so the influence of his grace and spirit fell vpon his heart By looking vppon him he deriued into him the secret efficacy of his spirit and peirced his heart with the beames of his grace and that preuailed with him to bring him to repentance b Non enim si eri poterat vt in negationis tenebris permaneret quem lux perspexerat mundi Glossa ordinaria For it could not bee that hee should remaine in the darkenesse of his denyall whom
Prophet that reprooued him he straigthway brake out into that most earnest confession of charitie I haue sinned against the Lord and presently heard this answeare The Lord hath taken away thy sinne thou shalt not die This doctrine to make vse of it serueth first for our instruction namely that we be not too rash in iudging condemning our brethren We see by this that hath beene deliuered that a man may fall greiâ—ously and fearefully and Vse 1 yet bee restored to the fauour of God And therefore as Saint Iames saith Iam â— 12 VVho art thou that iudgest another man We may not set boundes and limites to Gods mercy at our pleasure to say such a man hath committed such and such sinnes therefore he cannot bee saued This is too great presumption in any man a Dei est nosse reum illius ferre sentetiam Tac eamus omnes homines Solus Deus iudicet peccatorem Opt. cent Donat. l. 4. Et l. 7. In diâ— iudicij sedebit index filius Dei qui agnoscit quid est suum quid alienum Illius est eligere quid condat in horreo quid tradat incendio Agnoscamus nos omnes homines esse Nemo sibi vsurpet diumi iudicij potestatem Nam si sibi tantum vendicet homo quid in iudicio acturns est Christus Satius sit homini si de peccato suo reus non sit quam vt de alieno iudex esse desideret Gal. 6.1 It belongeth to God onely to know who is guiltie in that manner and it is his prerogatiue as one saith well to giue sentence And therefore let all men keepe silence and let God alone iudge who is a sinner At the day of iudgement the sonne of God shall sit as Iudge who knoweth what is his and what is none of his It belongeth to him to make choice what hee will lay vp in his barne and what hee will commit to the fire Let vs all acknowledge our selues to bee men and let none vsurpe the power and authoritie of Gods iudgment For if any man shall arrogate so much to himselfe what shal be left for Christ to doe at the last iudgement Let it bee better for a man not to bee guiltie of his owne sinnes rather then to desire to be a iudge of other mens sinnes And therefore in this case let euery one of vs lay our hands vpon our mouthes And let vs practise the counsel of the Apostle Brethren saith he If a man be fallen by occasion into any fault yee which are spirituall restore such a one with the spirit of meekenesse considering thy selfe least thou also bee tempted Either wee haue committed as great sinnes our selues or if the like temptation were offered vnto vs wee should as readily yeeld as they haue done if God should leaue vs neuer so little And therefore wee must bee pittifull towardes them and pray for their amendement As he that hath recouered from some grieuous sicknesse pittieth those that are sicke of the same disease and as he that is deliuered out of prison hath compassion on them that lie bound in misery and yron Haud ignara mali miseris succurrere disco Dâ—do apud Virgil Aenead 1. So the childe of God hauing by Gods mercy recouered from his sinnes cannot choose but pitty those that are ouertaken with sinne That which the Apostle requireth of Ministers must in some measure be performed of all Christians namely to bee gentle toward all men suffering sinners with meeknesse 2. Tim. 2.24.25 prouing if God will at the last giue them repentance c. Yea by loue wee must couer euen a multitude of sinnes 1. â—et 4.8 And herein there is a manifest difference betweene the Godly and the wicked The godlie couer many infirmities in others vnder one good gift but the wicked burie many good gifts vnder one infirmitie Secondly it serueth for the comfort of all Gods children For it is a glasse wherein they may behold the rich mercie of God in pardoning such great sins that like sinners they may not despaire To which purpose Saint Paul hath an excellent speech hauing related at large what a wretched sinner hee had beene before his conuersion euen the chiefe of all sinners hee saith that hee was receiued to mercy for this end 1. Tim. 1.16 that Iesus Christ might shew on him all long suffering to the ensample of them that shall in time to come beleeue in him c. where he plainely teacheth vs that Gods grace is not appropriated and intailed to some few but is indifferently offered to all that are qualified aright to receiue it God was not onely mercifull in forgiuing the sinnes of Dauid and Peter and such like but hee is as mercifull to forgiue Vse 3 thee thy sinnes whosoeuer thou art if with bitternesse and griefe of heart Cadit Petrus vt reliqui caueant Hugo in locum Considera treme vir iuste Petrus paulò ante communicans c. CaielaÌ„ in hunc locum Cuiuis potest accidere quod cuiquam potest Sen. thou canst bewaile them as they did Thirdly wee may here bee admonished to take heed that wee sucke not poyson out of this and such like examples of the falles of Gods children by taking occasion thereby to hearten our selues in our sinnes but rather bee made more wary and circumspect ouer our selues As a weake old man seeing a young lustie man take a fall in the way before him taketh better heede to his steppes least he fall also So when we shall see that the Apostle Peter a man indued with such a measure of grace did notwithstanding fall so fearefully wee had neede looke well to our selues or else whither may wee fall if we bee left to temptation as hee was a Nemo audebit de sua virtute confidere quando mutabilitatis periculum nec beatus Petrus potuisset euadere Glossa ordinâ—r who dare now presume of his owne strength when this blessed Apostle that was a pillar as it were in the Church is thus fearefully shaken Nay rather a man should alwayes suspect himselfe and bee afraid to fall and when hee shall see such fearefull tempests and such lamentable shipwracke of such excellent men b Cum videat tantorum virorli cauendas tempestates slenda naufragia de Doct. Christ Lib. 3. as Saint Augustine saith And to this purpose Bernard giueth good counsell c Vita foueam in quam vides alium coram te cecidisse Aliorum perditio tua sit cautio de cons aedific c. 46. Shunne the pit saith he wherein thou seest another fall before thy face Let other mens destruction bee thy caution 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
euery day Besides all those spirituall blessings Ephes 1.3 wherewith hee hath blessed vs in heauenly things in Christ Iesus All which as the Prophet calleth them Hos 11.4 are so many bonds of loue whereby the Lord laboureth to drawe and allure vs vnto him As parents labour to winne their young children by promising and bestowing gifts vpon them so dealeth the Lord with vs knowing our weaknesse hee doth as it were woe vs by many benefits Hos 2.8 Ezech. 16.8.9 And therefore Moses telleth the people of Israel that the end why God bestowed so many and so great benefits vpon them was this Deut. 10.12 that they should loue the Lord with all their heart and with all their soule And Nathan being sent to Dauid after his adulterie vpbraideth him with the great kindnesse which the Lord had shewed him Namely that God had annointed him King ouer Israel 2. Sam. 12.7.8 and had deliuered him out of the hand of Saul And had giuen him his Lords house and his Lords wiues in to his bosome c. And would if that had beene too little haue giuen him much more and therefore his vnthankfulnesse was the greater to trespasse so hainously against so good and mercifull a God 1. King 14.7.8 So doth Ahijah the Prophet vpbraide Ieroboam that whereas God had exalted him from among the people and made him Prince ouer his people Israel c. Hee notwithstanding rebelled against him Thirdly the corrections and chastisements which God layeth vpon vs. As the Lord himsele tolde Dauid saying Psa 89.30.31.32 If thy children forsake my lawe and walke not in my iudgments c Then will I visit their transgression with the rod and their iniquitie with strokes And Iob saith that the Lord openeth the eares of men euen by their corrections whâ—ch he hath sealed Job 33.16 Whensoeuer God layeth any rod vpon our backes either in our one persons in our bodies in our goods or in our names or in our wiues and children or any other that are deare vnto vs it is for this end that feeling the smart we may humble our selues vnder his hand And whensoeuer our stubbornesse driueth the Lord to take this course with vs it is not without his great griefe As the Prophet bringeth him in reasoning and debating the matter with the people of Israel How saith he shall I giue thee vp O Ephraim Hos 11.8 how shall I deliuer thee o Israel how shall I make thee as Admah how shall I set thee as Zeboim my heart is turned within me my repentings are rouled together We see how the Lord is perplexed in himselfe when the sinnes of his people stirred vp his displeasure He cannot tell what course to take On the one side the hainousnesse of their sinnes prouoked him to punish them yea to destroy them as once hee did Sodom and Gomorrah and the Cities about them but on the otherside his Fathers loue and tender compassion moued him to holde his hand and to stay his iudgements His mercy did striue against their wickednesse And when indeed he had brought euill vpon them and deliuered them vp vnto the power of their enemies Iudg. 10.16 it is said that his soule was grieued for the misery of Israel as a tender hearted Father many times correcteth his sonne when the teares stand in his owne eyes And therefore these also may bee called bondes of loue For they doe not proceed from the wrath of God neither are they any tokens of his displeasure No he hath promised that though hee whippe and scourge his children peraduenture sometimes till the bloud followe their stubbernesse so requiring it yet his mercy he will neuer take away from them Psal 89.33 And the Apostle saith that whom the Lord loueth he chasteneth Heb. 12.6.11 and scourgeth euery sonne that he receiueth And howsoeuer for the present it be not ioyous but grieuous yet if wee haue grace to submitte our selues vnto it it bringeth with it the quiet fruit of righteousnesse Yea therefore doth the Lord nurture and Discipline vs here with one rod or other that wee may not bee damned with the wicked world 1. Cor. 11.32 Fourthly priuate and gentle admonitions either by a mans friends or any other that haue authoritie ouer him as the Magistrate in the common-wealth the Minister in the Church the father or Master in the family And this our Sauiour Christ sheweth when he saith that if a man vse a kinde admonition to his brother in priuare Mat. 18.15 if it bee done with godly discretion and holy grauitie it may bee a meanes to winne him Iam. 5.20 And Saint Iames saith that if a man by good counsell shall conuert a sinner from going astray he shal be an instrument to saue his soule Dauid knew the benefite of this full well and therefore hee so much desireth it Psal 141.5 Let the righteous smite me saith he for that is a benefit let him reproue me and it shal be a precious oyle c. Fiftly the reuilings and backbitings of a mans enemies which howsoeuer they proceede of malice in them and a desire to reuenge Amor caecutit in eo quod amat yet there may bee a good vse made of them For our friends either for the loue they beare vs doe not see our faults or if they doe in a kind of nicenesse they dissemble them and will not reproue them Sicut amici adulantes peruertunt sic inimici plerumque litigantes corrigunit Aug. confes lib. 9 Iob. 31.36 But our enemies will not halt with vs in this case but will aggrauate all our faults against vs as much as they can And though peraduenture wee bee not guilty of that particular crime which they charge vs withall but that with Iob wee may take it vpon our sholders and weare it as a crowne yet it may bee we are faultie in other things which God would chastise in vs by this meanes 2. Sam. 16.7.11 And this vse did Dauid make of Shemei his rayling against him For howsoeuer that hee most vniustly accused him to haue beene a bloudy man against the house of Saul yet Dauid bad let him alone For the Lord had bidden him doe that he did Sixtly the publike iudgements which God exerciseth in the world Though peraduenture we feele them not our selues yet if we either see them or heare of them they are so many warning peales to call vs to repentance as the Prophet saith Isa 26.9 Seeing thy iudgements are in the earth the inhabitants of the world shall learne righteousnesse Last of all the inward motions which the holy Ghost raiseth vp in vs and the good desire which God putteth into our hearts 2. Sam. 24.10 As we see when Dauid had sinned God caused his owne heart to smite him And therefore he saith that the Lord did giue him counsell Psal 16.7 and caused his reines to teach him in
not punish thee dost render him euill for good and hatred for his good will Surely if hee bee such a one as thou imaginest thou dealest so much the more lewdly if thou doest not loue him And if hee suffer any thing to bee done against himselfe rather then hee will doe any thing against thee what malice is it in thee not to spare him who spareth not himselfe in sparing thee But farre be it from his perfection that as he is mercifull so hee should not be iust as though he could not be both iust and mercifull together especially considering that mercy is better when it is iust then when it is remisse yea mercy is no vertue without iustice b Quantò duitius Deus expectat vt emendetis tantò grauius iudicabit si neglexeritis Aug. de vanitate saeculi Yea the longer that God in mercy expecteth thine amendment so much the more grieuously will hee punish thee if thou neglect it c Deus quantum patris pietate indulgens bonus est tantum iud cis maiestate metuendus est Cyprian Serm. 5. de lapsis For looke how indulgent and gentle the Lord is in the kindnesse of a Father so much is hee terrible in the maiesty of a Iudge d Parauit calum sed parauit tartarum Parauit refrigeria sed parauit etiam aeterna supplicia Parauit inaccessibilem lucem sed parauit etiam perpetuae noctis vastam aeternamque caliginem idem lib. 2. Epist 7. And as he hath prepared heauen so hee hath prepared hell As hee hath prepared a place of comfort so he hath prepared also eternall torments As he hath prepared the light which none can attaine vnto so hee hath prepared also the vast and eternall mist of perpetuall darkenesse To this purpose agreeth that saying of Saint Augustine e Multum delectat omnes peccatores quia misericors miserator dominus c. Sed si amas tam multa initia tunc ibi vltimum quod ait verax Si enim nihil aliud diceret nisi misericors miserator dominus c. quasi iam conuerteres te ad securitatem impunitatem licentiam peccatorum faceres quod velles c. Et si quis te bene admonendo obiurgaret obsistere impudenti fronte Quid me terres de Deo nostro ille misericors est c. Ne talia homines dicerent vnum verbum addidit in fine quod ait verax excussit laetitiam malè prasumentium induxie timore piè doletium Augu. de decem chordis Heb. 10.32 12.29 Gal. 5.22.23 Iob. 39.16.17.18 It is very pleasing sayth he to all sinners that the Lord is mercifull and gratious slow to anger c. as it is Exod. 34.6.7 But if thou loue so many beginnings feare that which he saith at the last that he is true also For if he should haue said nothing else but mercifull and gratious c. thou wouldest straight fall to securitie and promise to thy selfe impunitie and take libertie to sinne and to doe what thou wilt c. And if any man should admonish and reproue thee thou wouldest resist with an impudent forehead say why do you terrifie me with our God he is mercifull c. Least men should speake in this manner he hath added one word in the end where he saith that he is true Whereby hee hath shaken off the ioy of euill presumption and hath brought the feare of godly sorrow c. Yea as the Scripture hath highly extolled the mercy of God to repentant sinners so it hath fearefully set out his rigour and seueritie against the impenitent It is a fearefull thing saith the Apostle to fall into the handes of the liuing God and our God is euen a consuming fire There is nothing so cold as lead and nothing so scalding if it bee heated there is nothing so blunt as iron and nothing so sharpe if it be sharpned there is nothing so calme as the Sea and yet in a boisterous weather there is nothing so tempestuous So likewise there is nothing so mercifull as God and yet if he bee prouoked nothing so terrible Whosoeuer will liue in sin and yet dreame of mercy hee deceiueth himselfe For as there is no law written against them that haue the fruits of the spirit so there is no Gospell written for them that bring forth the fruits of the flesh A presumptuous person may be fitly compared to the Ostrich which layeth her egges in the earth and maketh them hot in the dust as Iob saith and when she goeth from them shee taketh her markes by the seauen starres Afterward when she would returne shee looketh to the starre and vnder it seeketh them but it being remoued in the meane while shee cannot finde them and so her egges are trodden vnder foot and broken by wilde beastes so that shee seldome bringeth forth any young So a sinner that presumeth too much of Gods mercy sometimes by the instinct of the spirit hath some good purposes to doe well but hee quickely departeth and leaueth them presuming that by the mercy of God hee may returne to them againe when hee list but while hee deferreth to prosecute those good purposes and to bring them to effect Christ withdraweth his mercy from him and so they are troden vnder foot by the Deuill And therefore it is good to keepe the golden meane betweene the mercy and iustice of God a Proinde diligentes misericordiam Dei metuentes iustitiam nec de remissione peccatorum desperemus nec remaneamus in peccatis scientes quod illa omnium debitae sit exactura aequitas iustissimi iudicis quae non dimiscrit misericordia clementissimi redemptoris August de fide ad Petrum Diacon that louing the one and standing in awe of the other wee may neither despaire of the forgiuenesse of our sinnes nor securely continue in them knowing that the equitie of a most iust Iudge will exact all those sinnes of all men which the mercy of a most kind redeemer hath not pardoned Indeede the Lord is longe before hee punish but yet forbearance is no quittance b Raro antecedentem scelestū deseruit pede paena claudo Horat. li. 3. ode 2 Psal 140.11 50.21.22 Ezech. 18.21.22 and it is seldome seene that punishment is so lame that it cannot ouertake a sinner Euill saith Dauid that is the punishment of sinne shall hunt and pursue like a bloudhound the wicked person and bring him to destruction And howsoeuer the Lord many times seeth and sayth nothing yet in the end he will reproue sinners and set in order before them the things that they haue done But they haue Scripture to alledge for their warrant in this case For the Deuill hath made them wise to their own destruction Hath not God say they promised that at what time soeuer a sinner doth repent of his sinnes from the bottome of his hart he will put all his
the Apostle Peter and as in his fall wee haue seene the Image of a greiuous sinner so in this wee haue seene the picture of a true Conuert Many will fall with Peter and other of Gods children but they will not rise with them by repentance These men deceiue themselues such examples as this will doe them no good Thou seest that Peter was as ready to repent of his sinnes as he was to commit them Let me say to thee as our Sauiour Christ said to one in another case Luke 10.37 Ipsi Petro statim dimisit quia amarissimè sleuit Et tu si amarissimè fleas Christus ad te respiciet culpa discedet Ambros Ser. 46. Luke 13.3 Goe and doe thou likewise then may the comfort of this example appertaine vnto thee If thou canst weepe bitterly with Pettr and forsake thy sinnes as hee did then God will haue mercy vpon thee as well as vpon him Otherwise that sentence of our Sauiour Christ remaineth true Except ye repent ye shall all perish Now howsoeuer there be not any plaine story of Peters repentance either in the Gospels or in the Acts besides this mention of his teares yet it is most certaine that hee did truely and vnfainedly repent Our Sauiour assured him of it before his fall when hee said I haue prayed for thee that thy faith faile not and when thou art conuerted strengthen thy brethren Luke 22.32 Againe as here hee denyed Christ thrice a Quia dominum tertiò negauerat tertiò confitetur quoties culpam delinquendo contraxerat toties gratiam diligendo conquirit Qui ante lacrymas praeuaricator extitit post lacrymas pastor assumptus est alios regendos accepit qui prius se non rexit Ambros ibid. Marke 16.7 so after his resurrection hee confesseth him as oft And hee that before became a reuolter is now made a Pastor of the Church And the woman to whome the resurrection of Christ was first made knowne are commaunded by the Angell to goe and tell Peter by name that as he was most afflicted by reason of his sinne so he might be most comforted Besides the holy Ghost hath vsed him as a penman in writing the sacred Scriptures which he would neuer haue done if hee had continued impenitent And therefore let our repentance be vnfained as his was and we shall obtaine the pardon of our sinnes as hee did THE REPENTANCE OF IVDAS MAT. 27.3.4.5 3 Then Iudas which betrayed him when hee saw that hee was condemned repented himselfe and brought againe the thirtie peices of siluer to the cheife Priests and Elders 4 Saying I haue sinned in betraying the innocent bloud But they sayd what is that to vs see thou to it 5 And when he had cast downe the siluer peices in the Temple he departed and went and hanged himselfe WE haue handled before the repentance of the Apostle Peter in whose conuersion we haue seene a notable token of Gods mercy towardes repentant sinners We are now to intreat of the repentance of the traytour Iudas in whose wretched end wee haue a fearefull example of Gods wrathfull iudgement against wicked hypocrites In the former chapter the Euangelist hath declared the obstinate and wilfull malice of this damnable traytour namely how first of all hee conspired with the high Priests Vers 14.15.16 and compacted with them for a summe of money to deliuer his Master treacherously into their hands And afterwardes when our Sauiour made it known to his disciples that one of them should betray him how impudently he carried himselfe not once blushing at the matter Vers 25. but setting as good a face on it as any of the rest and lightly passing by the good admonition that our Sauiour gaue him not suffering it to preuaile with him to repentance or to bring him to any detestation of his fact Vers 47. And last of all how he came as the Captaine and leader of that rabble of souldiers that were sent to apprehend him Vers 49. and how with a false kisse in token of friēdship he betrayed him into their hands And now in this chapter hee setteth out his miserable end well beseeming so vile and wicked a life And he describeth it very diligently First because it serueth to illustrate and set out the innocency of our Sauiour Christ and also that it may bee an example to others wherein it may appeare what an end they are to looke for that are not afraid for loue of money to betraye the knowne truth And therefore it shall not be vnprofitable throughly to discusse that which the Euangelist hath written concerning Iudas In whose repentance there are many good thinges to bee seene though it want the cheife and principall namely faith in Christ Iesus which onely if if it had beene added we should scarce haue found so notable an example of repentance in all the Scriptures For in outward appearance it excelleth the repentance of Peter by many degrees But for our better direction in the profitable handling of it let vs consider in it Two generall parts 1. His repētāce where 1. The circumstances of it viz. 1. The person described 1. By his name Iudas 2. By the hainousnes of his sinne that betraied him viz. Iesus 2. The time when it was too late viz. When he saw that he was condemned 2. The parts of it which are three 1. His contrition Hee repented himselfe 2. His confession which is first in order though set after And it is 1. Propounded viz. he confessed his particular sinne I haue sinned in betraying innocent bloud 2. Amplified by the answere of the high Priest What is that to vs See thou to it 3. His satisfaction wher 1. He brought againe the money he had receiued 2. When they would not take it he cast it downe in the Temple 2. His miserable end where 1. His preparation to it He departed viz. into some secret and solitarie place 2. The manner of it He hanged himselfe Iudas This is the first thing to bee considered according to the order propounded to wit his name Iudas which was one of the twelue Which affordeth vnto vs this first instruction namely Doctrine No outward thing can mak a man a good Christian with out inward sincerity that no outward thing can make a man a good Christian without the inward sincerity of the heart It is not a mans calling though neuer so diuine and honourable it is not his company though neuer so godly it is not his learning though neuer so great it is not his ciuill honesty though he carry himselfe so as no man can iustly blame him it is not any other priuiledge in the world that can commend a man to God vnlesse withall he be sincere and sound hearted Iudas 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 numbred with vs and obtained fellowship in this ministration
suum satisfactione humili simplici consitentes Si qui autē sunt qui putant se ad Ecclesiam non precibus sed minis regredi posse aut existimant aditum sibi non lamentationibus satisfactionibus sed terroribus facere pro certo habeant contra tales stare Ecclesiam Domini nec castra Christi inuicta fortia Domino tuente munita minis cedere Sacerdos Dei Euangelium teneus Christi praecepta custodiens occidi potest vinci nō popotest Lib. 1. Epist 1. And this was the practise of St. Cyprian as himselfe testifieth I doe willingly saith he and louingly embrace such as returne penitently and confesse their sinnes with humble and vnfained satisfaction But if there be any that thinke they may come againe to the Church not by intreaty but by threatnings or suppose to procure their admittance not by lamentations and satisfactions but by terrours let them know for a certainty that the Church of God standeth out against such persons and that the inuincible and strong tents of Christ guarded by the Lords protection will not giue place to threatnings The Priest of God that holdeth the Gospell and keepeth the precepts of Christ may bee killed but hee cannot be ouercome And this was the resolution of Saint Ambrose when he heard that the Emperour was comming towards the Church before he was absolued 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 debarre him from going ouer the holy threshold and if he will turne his power into tyrannie I will willingly die in the quarrell To this purpose St. Augustine hath a good saying d Qui multos offendit peccando placare multos oportet satisfaciendo vt Ecclesia prius offensa per culpam in conuersione flectatur in misericordiam De vera falsa poenit cap. 11. he that hath offended many by sinning ought to pacifie many by making satisfaction that as the Church hath before beene offended by the trespasse so by the repentance it may be moued to compassion And indeed he that is truly touched with a sense and feeling of his sinnes will not be tender of his owne credit nay hee will not care how much he disgraceth himselfe so that by his confession he may glorifie God and edifie the Church And therefore they may iustly suspect their repentance that hauing publikely offended cannot be brought to make publike confession And as this publike confession is required so in priuate offences priuate confession is also necessary First in respect of our selues that by emptying our hearts into the bosome of another wee may receiue comfort And this is that which St. Iames exhorteth saying Iam. 5.16 Acknowledge your faults one to another and pray one for another that yee may be healed But here we are to know that a man is not bound to confesse his sinnes only to the Minister and to none else as the Papists teach men to lay open their sinnes to a greasie bald Frier but he may make choise of any other Christian friend of whose godlinesse and faithfulnesse he hath good experience Jsa 50.4 Yet because euery godly Minister hath from God the tongue of the learned and therefore knoweth best to minister a word in season to him that is weary therefore it is fittest to make choise of him Psal 19.12 Neither is a man bound to make confession of all his sinnes as the Papists would haue it for who can tell how oft he offendeth but only of such as doe most afflict his conscience Secondly in respect of others And first of such as we haue offended by our sinnes according to the rule of our Sauiour Christ Mat. 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee Leaue there thine offering before the Altar and goe thy way first be reconciled to thy brother c. Now here Iudas failed in that hee goeth to the high Priests and confesseth to them but doth not prostrate himselfe before his Master whom he had betrayed and desire him to forgiue him his sinne which if he had done a Arbitror quod etiam Iudas potuisset tanta Dei miseratione non excludi à venia si poenitentiam non apud ludae or sed apud Christū egisset Ambros de poenit lib. 2. cap. 5. so great is his mercy to poore sinners he might haue obtayned pardon Secondly of such as to whom wee haue giuen occasion of sinne or haue beene any meanes to draw them to sinne And in this Iudas did well For in going to the high Priests he doth not only confesse his owne sinne but withall giueth them occasion to repent likewise For if he sinned in betraying Christ Iesus surely they also sinned in apprehending condemning and putting him to death And thus we see the persons to whom we are to make confession of our sinnes Now for the manner we are to know that euery kinde of confession will not serue the turne And therefore these properties are required First it is not enough to confesse our sinnes in generall as ignorant men vse to thump themselues on the breast and say I am a sinner but we must confesse our particular sinnes If any man shall obiect that this is needlesse because God knoweth our sinnes better then we our selues doe 1. Ioh 3.20 for he is greater then our hearts and knoweth all things I answere that it is true indeede all our sins are most perfitly knowne to the Lord. Psal 139.3 c. Who is accustomed to all our waies as Dauid saith And therefore wee doe not confesse our sinnes to informe God but wee doe it for our owne benefit that thereby we may be brought vnto godly sorrow which is attained by a distinct acknowledgement of our sinnes And thus haue the children of God confessed their sinnes When Dauid had numbred his people and his heart did smite him for it he confessed particularly I haue sinned exceedingly in that I haue done 2. Sam. 24.10 And in the title of the 51 Psalme hee confesseth his adultery in plaine termes And so doth the Apostle confesse how he had persecuted the Church Act. 22.19 20. yea by name how he had been a great stickler in the Martyrdome of blessed Steuen Yea Iudas in this place performed this duty And surely if it were not necessary the Deuill would neuer labour to hinder it so much as he doth as wee see how hard it is to bring one of an hundred to doe it as they ought for he knoweth that if once men come to a true sight of their particular sinnes and so to godly sorrow his Kingdome will soone decay and therefore he maketh men so vnwilling to yeeld to it as they are Secondly we must in confessing our sinnes aggrauate them to the vttermost against our selues and
hee that distrusteth and compareth his wickednesse to Gods goodnesse putteth an end to the power of God limiting that which is infinite and taking away from God the perfection of his deitie Fourthly for his iustice for as much as it is fully satisfied in Christ Iesus who his owne selfe bare our sinnes in his body on the tree and was wounded for our transgressions and broken for our sinnes and vpon whom the Lord hath laid the iniquitie of vs all hee should be very vniust if hee should not forgiue them vnto vs. If a man be indebted and not able to pay the debt if his suretie discharge it for him and cancell the bond there is no reason the creditour should exact it againe In like manner Christ our suretie hauing paid that debt which wee ought to the wrath of God and hauing cancelled the handwriting that was against vs it cannot now stand with Gods iustice to demaund the debt any more of vs. And therefore the Apostle saith that if we confesse our sinnes as God is faithfull in regard of his promise so hee is iust also to forgiue vs our sinnes he will stand to that satisfaction which Christ hath made vnto his iustice Last of all for his mercy it is vnspeakable Dauid saith 1. Chro. 21.13 Nehem. 9.17 his mercies are exceeding great And Nehemiah in his praier calleth him a God of mercies gracious and full of compassion of long suffering and of great mercy And Dauid saith Psal 17.7 25.6 36.5 103.11 145.9 Ephes 2.4 Psal 51.1 Isa 55.7 his mercies are maruelous they are tender mercies Yea so large as they reach vp to the heauens and as high as the heauens are aboue the earth so great is his mercy toward them that feare him Yea his mercies are ouer all his workes He is rich in mercy Yea he hath a multitude of mercies And therefore the Prophet exhorting the wicked to forsake his waies and to returne to the Lord he vseth this as a reason to perswade them because hee will haue mercy vpon him for such is his gracious disposition that he is very readie to forgiue A liuely type whereof wee haue in the Father of the prodigall Sonne who though his sonne had greatly offended him by his former riotous courses yet assoone as hee was comming to acknowledge his fault and to seeke to be reconciled vnto him his father was so compassionate and so tender hearted towards him that he could not tarry till he came at him but ranne to meet him and when he saw him he did not loath him for his rags and tatters but fell vpon his necke and kissed him Luke 15.20 So likewise though we haue neuer so much displeased the Lord by our sinnes yet if we humble our selues before him by vnfained repentance he will not abhorre vs though we be neuer so wretched but wil receiue vs graciously into fauour againe And therefore as one saith well to this purpose a Quis non videat quaÌ„ sit impium quamque sacrilegum si homini per poenitetiam praeteritorii malorum ad bona conuerso credatur cuiusque peccati dari non posse remissioneÌ„ Si peritus est medicus noster omnes potest infirmitates nostras sanare si misericors Deus noster vniuersa potest peccata dimittere Non est perfecta bonitas à qua non omnis malitia vincitur nec est perfecta medicina cui morbus aliquis meurâ—ibilis inuenitur Fulgent ad Venant Epist 7. who seeth not how wicked sacrilegious a thing it is to thinke that if a man turne to God by repentance for his sinnes past he cannot be forgiuen If our Phisitian be skilfull hee is able to heale all our infirmities if our God bee mercifull hee is able to forgiue all our sinnes It is not perfect goodnesse which cannot subdue all wickednesse nor it is not perfect phisicke to which any disease is found incurable alluding to that saying of Dauid Psal 103.3 And a little after he saith b Qualecunque sit peccatum à Deo quidem potest remitti conuerso sed ille sibi remitti non sinit qui desperando contra se indulgentiae ostium clauscrit Ibid. Whatsoeuer the sinne bee God is able to forgiue it to him that repenteth But hee will not suffer his sinne to bee pardoned who by despairing shutteth vp the dore of mercy against himselfe For it is the promise of our Sauiour Christ Mat. 7.7 Aske and it shall be giuen you seeke and yee shall finde knocke and it shall bee opened And a little after c Iustus est Deus misericors Sicut ergo potest per iustitiam danare auersum sic potest per misericordia semper saluare conuersum Nulla prolixitas temporis vel acquitati diuinae vel pietati praeiudicat Si diuturnitas peccatorum Dei vinceret misericordiam non in aetate mundi nouissima Christus veniret vt peccatum mundi pereuntis auferret Ibid. Mat. 6.12 Luke 17.4 Mat. 18.22 Exod. 34.6.7 Iam. 1.17 Psal 103.13 God is iust and mercifull and therefore as by his iustice he can condemne a sinner so by his mercy hee can alwaies saue him that conuerteth There is no length of time that can bee preiudiciall to the iustice or mercy of God If long continuance of sinne could ouercome the mercy of God Christ would not haue come in the last age of the world to take away the sinnes of the world that was ready to perish Our Sauiour himselfe hath taught vs in the Lords praier euery day to craue the pardon of our daily sinnes whatsoeuer they bee and how oft soeuer they haue beene committed And no doubt hee that hath commanded vs to forgiue one another seuen times a day yea seuentie times seuen times will much more forgiue vs as often as by sound and heartie repentance we turne vnto him And this the Lord himselfe declareth when he proclaimeth his name before Moses For there he calleth himselfe the Lord Iehouah constant in his loue to vs ward alwaies abiding the same in whom is no variablenesse nor shadowing by turning Strong and therefore euery way able to worke our saluation in despight of all the enemies thereof Mercifull bearing euen the affection of a tender mother towards her child As there needeth no eloquence to perswade a mother to pittie her owne child so there needeth no perswasions to moue the Lord to take compassion on vs as Dauid saith As a father hath compassion on his children so hath the Lord compassion on them that feare him Rom. 4.5 Gracious though we in our selues be most vnworthy he stayeth not till we deserue his loue but as the Apostle saith he preuenteth vs Iustifying vs freely by his grace when we are vngodly he can finde matter in his owne nature and in the merits of Christ to loue vs Micah 7.18 though he find none in our selues Slow to anger though we prouoke him daily by our sinnes yet hee
doth not take aduantage against vs but still mercy pleaseth him as the Prophet speaketh c. This doctrine serueth to admonish vs to take heede of this fearefull sinne of desperation and to trust at all times in the mercy of God for the forgiuenesse of our sinnes For as wee haue heard God is as readie to forgiue as wee can bee to aske forgiuenesse And therefore Bernard saith well a Tardius videtur Deo veniam peâ—â—tori dedâ—sse quam illi accâ—passa Isa 30.18 Sic â—â—â—m festinat misâ—ricors Deus absolâ—cre reum à tormento conscientiae suae quasi plus cruciet misericordem Deum compassio miseri quam ipsum miserum compassio sui De conscient aedis cap. 38. It seemeth longer to God to giue the pardon of sinnes then it doth to a sinner to receiue it according to that of the Prophet The Lord standeth waiting that hee may haue mercie vpon vs. For the mercifull God doth make such hast to absolue a sinner from the torment of his conscience as though the mercifull God had more compassion of a poore wretch then hee hath of himselfe And Saint Augustine saith b Non possum terreri multitudine peccatorum si mors Domini in metem venerit quoniam peccata illum vincere non possunt Extedit bâ—achia tua in cruce expandit manus suas paratus in amplexus peccatorum August Manual cap. 23. I cannot be terrified with the multitude of my sinnes if I can but call to minde the death of our Lord because my sinnes cannot ouer-come him hee hath stretched out his armes vpon the Crosse and spred abroade his handes as being readie to embrace poore sinners So that c Quecunque necessitas coâ—â—t ad poenitudine nec quantitas criminis nec breuitas teporis nec horae extremitas nec vitae enormitas si vera contritio si pura suerit voluntatii mutatio excludâ—t à venia sed in amplitudine sinus sui mater charitas prodigos suscipit reuertetes omni sepore Dei gratia recipit poenitetes Cypr. ser de Coen Dom. as another Father saith Whatsoeuer necessitie driueth a man to repentance neither the greatnesse of his sinne nor the shortnesse of the time nor the extremitie of the houre not the enormitie of the life past if there bee true contrition and an holy change of his will doth exclude him from pardon but the Mother charitie admitteth her prodigall children into the largenesse of her bosome when they returne and the grace of God at all times receiueth sinners when they repent For the Scripture witnesseth that hee despised not the Theefe that confessed his sinnes nor Marie Magdalene that washed his feete with her teares nor the Woman of Canaan that besought him for her Daughter nor the Woman that was taken in adulterie nor Matthew sitting at the receit of custome nor his Disciple that denyed him nor Paul that persecuted his Disciples nor the wicked Iewes that crucified him But yet this must not encourage any man to presume too farre of Gods mercy as though hee might liue as hee list and yet haue the pardon of his sinnes For the Lord hath denounced a fearefull threatning against all such impenitent persons Hee that blesseth himselfe in his heart saying I shall haue peace Deut. 29.19 although I walke after the stubbernesse of mine owne heart The Lord will not bee mercifull vnto that man 20. but the wrath of the Lord and his iealousie shall smoake against him and euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen So that the mercie of God how great soeuer is restrained only to repentant sinners Hanged himselfe This fearefull example of Iudas giueth vs occasion Question Whether it be lawfull for a man to kill himselfe in the last place to discusse that Question Whether it bee lawfull for any man to lay violent handes on him selfe and to procure his owne death Many causes there are which driue men to these desperate courses but they may bee reduced to two heads either for auoiding of euill or for procuring of good For the first Many there are that when some great calamitie is either threatned against them or lyeth heauie vpon them which they thinke they are not able to beare seeke to escape it by offering violence to themselues As some to preuent bondage and thraldome a Plutarch in cius vita as Cato Vticensis because hee would not bee in subiection to Caesar killed himselfe Some in a long and languishing sicknesse haue desperately ended their dayes to ridde themselues from their paine as Plinius Secundus maketh mention of one that in this case famished himselfe to death Some hauing made themselues odious in the world by their wickednesse with Nero when hee saw himselfe censured of the Senate and hated of all good men beginne to loath their liues as being ashamed to liue any longer And wee haue both heard and seene that many wretched misers hauing hoorded vp corne in hope of a dearth when it hath fallen out contrarie to their expectation haue for very griefe hanged themselues Againe some to preuent sinne whereunto they were like to be forced or being forced to shunne the reproach and infamie that might redound vnto them haue killed themselues as Lucretia did among the Romanes Nemo polluto queat Animo mederi morte sanandum est sed is Hercules furens apud Senecam when shee was rauished by Tarquinius Last of all some not able to beare the horrour of their conscience by reason of Gods wrath haue sought to free themselues by being their owne executioners as did Saul and Iudas and diuers others For the second Some in a preposterous desire of euerlasting happinesse haue wilfully shortened their liues As one Cleombrotus who hauing read Plato his booke of the immortalitie of the soule that hee might the sooner attaine to it cast himselfe headlong from a wall Others haue made away themselues for vaine glorie to get them a name As Curtius among the Romanes 2. Maccab. 14.41.42 c. and Razis among the Iewes and many others But wee are to know that it is not lawfull for any cause whatsoeuer for a man to depriue himselfe of life The truth whereof may appeare by many reasons First death in it selfe naturally is euill inflicted vpon mankinde for a punishment of sinne yea it is one of Gods enemies as the Apostle saith 1. Cor. 15.26 The last enemie that shall bee destroied is death And therefore no man should wittingly and willingly procure it to himselfe Secondly that same naturall affection which is in all men should restraine them from so desperate cruelty against themselues Otherwise they rebell against God who is the author of nature which wee see the very brute beasts will not doe They may peraduenture goare and teare one another but whatsoeuer extremitie they are in they will neuer hurt themselues So that