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
why the word is so ineffectuall in many places as it is For first many of vs that be Ministers come to preach our selues and not Christ Iesus and to vent our owne gifts and let them take winde and not to seeke the saluation of our hearers and therefore God denyeth to worke by our Ministerie Againe a number of you that bee hearers come for gapeseede to gaze the Minister in the face or to see the variety of mens gifts or to gleane vp some quaint phrases and witty sentencess and not with any desire to further your owne saluation and therefore you goe away as you come without Gods blessing And so the word is made fruitlesse and vnprofitable vnto you Whereas if wee would account the soules of Gods people deare and precious in our sight Phillip 18. and long after the saluation of them all from the very heart rootes as the Apostle saith and therefore before wee come to deliuer his word craue Gods blessing by earnest prayer vpon our labour and if you would come to heare the word with a desire to profit and to growe in grace by it and for that end would pray to God to open your heartes as hee did the heart of Lydia that you may diligently attend to that that shal bee taught it would appeare that you should reape more profit then by one sermon then you doe now by twentie Then Peter remembred c. The Apostle Peter neuer came to himselfe hee neuer began to bethinke himselfe of the hainousnesse of his fact before such time as the Lord by the meanes aforesaid had moued his heart But what did Peter in the meane while did hee any whit further or helpe forward himselfe to repentance Surely he did as much as lay in him to further himselfe to hell For as wee haue heard hee was swearing and cursing himsele in most horrible manner that he neuer knew Christ But after that he was outwardly rowsed by the crowing of the cocke and inwardly awaked by Christs looking backe vpon him then hee began to consider the danger of that estate wherein he stood From hence then wee learne Doct. The whole worke of our conuersion is frō God alone Rom. 9.16 Heb. 12 2. that the whole worke of our conuersion is from God alone There is not the least endeauour in any man to further the worke of grace in himselfe as the Apostle saith It is not in him that willeth nor in him that runneth but in God that sheweth mercie And for this cause our Sauiour Christ is called both the authour and also the finisher of our faith Yea whatsoeuer good worke is wrought in any of Gods children Phil. 1.6 the Lord by his holy spirit doth both begin and performe the same Yea if there bee but any will or desire to doe good it is from the Lord. Phil. 2.13 For it is God that worketh in vs both the will and the deede of his good pleasure And therefore wee read Act. 2.47 that in the Primitiue Church The Lord added to the Church from day to day such as should bee saued It was not in their power to ioyne themselues with the Church of God and to become true members thereof but it was the gratious worke of the holy spirit of God But most fully and clearely doth the Prophet Ezechiel set out the truth of this point speaking in the person of God A new heart saith he will I giue you Ezech. 36.26 and a new spirit will I put within you and I will take away the stony heart out of your body and I wil giue you an heart of flesh And I will put my spirit within you 27. and cause you to walke in my statutes c. Where the Prophet wholly disableth man for the worke of his regeneration and ascribeth both the beginning and progresse thereof vnto the Lord. For as there is not any softnesse in a stone nor the least disposition to bee made soft and pliable so in the stony heart of man there is no root from whence this blessed worke of grace might bee produced no inclination to good whereby it might be furthered no faculty wherewith it might be effected As we were not able at the first to effect our naturall generation and make our selues men or women nay as our Sauiour saith Mat. 5.36 wee cannot make our haire white or blacke So it is not in our power to effect our spirituall regeneration to make our selues the sonnes or daughters of God But we must confesse in both respects Psal 100.2 as Dauid saith It is he that hath made vs and not we our selues And for this cause the Apostle saith wee are his workmanshippe created in Christ Iesus vnto good workes c. Epbes 2.10 And this made Dauid to pray Create in mee a cleane heart O Lord and renue a right spirit within me Psa 51.10 acknowledging that there was nothing at all in him whereby this worke might bee furthered but God by his almightie power must miraculously create it of nothing § Sicut in natiuitate carnali omnem nascentis hominis voluntatem praecedit operis diuini formatio sic ia spirituali natiuitate nemo potest habere bonam voluntatem motu proprio nisi mens ipsa id est interior homo noster reformetur ex Deo Fulg de incarnat grā Christi cap. 19. And indeede if the matter bee well considered the worke of regeneration will be a farre more hard and difficulte worke and of greater labour then was the worke of creation For as Dauid saith By the word of the Lord were the heauens made and all the host of them by the breath of his mouth Psal 33.6 and hee commaunded and they were created Psal 148.5 As we see in the story of the creation that when God beganne to raise this wonderfull and glorious frame of heauen and earth and to furnish them with varietie of creatures hee did but speake the word saying Let there bee this and that and presently it was so Gen. 1. But for effecting our regeneration there was a great deale more to doe Christ Iesus must leaue the heauens and the glory which hee had with his Father and bee incarnate in the forme of a seruant and suffer a shamefull and an accursed death to the killing and subduing of our sinnes and the efficacy of his resurrection to the reuiuing and quickning of vs to newnesse of life a Praegrauatus animus quasi pōdere suo a beatitudine expellitur nec redire potest effusts perditis viribus nisi gratia conditoris sui ad paenitentiam vocātis peccata cōdonātis Quis enim infelicem animū liberabit a corpore mortis nisi gratia Dei per Iesū Christum Aug. de Trin. lib. 12. cap. 11. And to this purpose S. Augustine hath many excellent sayings The soule of man saith he being as it were oppressed with the owne burden is expelled and banished from blessednesse and hauing
must humble our selues euen belowe the ground in the acknowledgement of our sinnes comming to the Lord as it were with ropes about our neckes as Benhadad did to the King of Israel 1. King 20.32 But yet withall wee must craue the pardon of them And to this doth the Prophet exhort vs saying Hos 14.3 Take vnto you wordes and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously And boldly may wee doe this because the Lord hath proclaimed himselfe to be so mercifull Exod. 34.7 that hee forgiueth iniquitie and transgression and sinne that is sinnes of all sorts though neuer so hainous in their nature Now this could not Iudas performe Hee confessed and aggrauated his sinne against himselfe but hee had not the heart to giue one rappe at the dore of Gods mercy for the pardon of them And therefore the Lord might iustly say to him as once hee said to an other Of thine owne mouth will I iudge thee O thou euill seruant Luke 19.22 Last of all we must confesse our sinnes with a purpose to forsake them As the Prophet exhorteth Isa 55.7 Let the wicked forsake his waies and the vngodly his owne imaginations and returne vnto the Lord c. There must bee a desire to part with any sinne whatsoeuer else there is no true repentance But of this point enough hath beene spoken before in the repentance of Peter Vse 1. This doctrine serueth first for our instruction that if wee hope to speede better then Iudas did wee must confesse our sinnes better then hee did And that wee may doe it wee must first labour to see and acknowledge our sinnes a Quomodo culpam suam coÌ„fitebuntur quam nec essè putant Bern de grad humilit For how can a man confesse his sinnes when he thinketh them not to bee sinnes And therefore Dauid saith I know mine iniquities and my sinne is alway before mee Psalme 51.3 wee are apt to flatter our selues through selfe-loue and hardly are wee brought to take notice of our sinnes As wee can not see the spots that are in our owne faces so wee cannot discerne the sinnes of our owne soules In other mens sinnes wee are very quicke-sighted but in our owne wee are as blinde as Beetles And therefore in this case wee stand in neede of a glasse As proude persons vse their glasses to see their beautie so must wee vse the glasse of Gods law but to another end to shewe vs our deformitie VVee must therefore duely examine our selues by euery one of the Commandements that so wee may come to the sight of our sinnes And when once wee knowe our sinnes then without all dissembling wee must confesse them vnto God b Apparet toties opus miseraÌ„tis quoties fit coÌ„fessio poenitentis Aug. de vera falsa poenitent cap. 5. cap. 10. Quanto pluribus quis confitebitur in spe veniae turpitudinem criminis tanto facilius coÌ„sequitur misericordiam remissionis Homo per veritatem stimulatus peccata sua confitetur Deus autem per misericordiam slexus confitenti miseretur Omnis enim spes veniae misericordiae in confessione est Nec potest quis iustificari à peccato nisi prius fuerit confessus peccatum Bern. de conscien edif cap. 1. And so much the rather because otherwise there is no hope of pardon For this is the condition annexed vnto the promise of the pardon of our sinnes If wee acknowledge our sinnes hee is faithfull and iust to forgiue vs our sinnes 1. Ioh. 1.9 And Salomon saith Hee that confesseth and forsaketh his sinnes shall haue mercy Prouerb 28.13 And the Apostle telleth vs that if wee would iudge our selues wee should not be iudged 1. Cor. 11.31 It is not with the Lord as it is in earthly Courts Confesse and be hanged No the Lord will not take vs at the aduantage and condemne vs by our owne confession but if wee confesse hee will forgiue if wee iudge and condemne our selues hee will acquite and discharge vs. To which purpose Bernard hath a sweete saying a Video Dauidem dicentem peccaui audientem Dominus transtulit peccatum tuum Considero Mariam si non verbis tamen operibus sua publicè crimina consitentem dominum pro ea raspondentem dimissa sunt ei multa peccata Respicio principem Apostolorum negantem timidè stentem amarissimè Dominum respicientem Iâ—â—um felicem Latronem intueor se accusantem Christum Dominum promittentem Hodie mecum eriâ— in Paradise O quam sublimis ista confessio per quam de patibulo ad regnum de terra ad caelum de cruce ad paradisum latro daÌ„natus crucifixus ascendit Ber. de vijs vitae Est apud Deum pium iudicem ipsa agnitio culpe impetratio veniae Bern. Meditat. cap. 11. Ante Dei conspectum cuncta peccata sunt scripta sed quod tibi scribit transgressio hic delet confessio Bern. de consc aedif cap. 38. I see Dauid saith hee saying I haue sinned and receiuing answere from the Prophet The Lord hath taken away thy sinne thou shalt not die I consider Mary Magdalen if not in word yet in deede confessing her sinne and the Lord answering in her behalfe Many sinnes are forgiuen her for shee loued much I behold the chiefe of the Apostles denying fearefully weeping bitterly and Christ looking backe vpon him with the eye of his mercie I see that blessed theefe accusing himselfe and Christ the Lord promising him This day shalt thou bee with me in Paradise Oh how notable was this confession wherby the theefe that was condemned and crucified ascended from the gallowes to a Kingdome from earth to heauen from the Crosse to Paradise This then is an high commendation of Gods mercie that when a man layeth open his sinne God couereth it when a man acknowledgeth his sinne God pardoneth it Besides if wee doe often confesse our sinnes vnto God it will not suffer us to goe farre nor to lye long in any sinne but will hunt it out before it be warme and setled in vs yea it will chaine vp the the vnrulinesse of our nature that it shall not breake out to the dishonour of God as otherwise it would Let vs therefore pursue our sinnes by this meanes and if wee desire to come to perfect health of our soules b Quicquid conscientiae stomachum grauat totum vomitu purae confessionis euomere ne differas Bern. ibid. cap. 56. whatsoeuer sinne doth surcharge the stomacke of the soule let vs not deferre to cast it vp by the vomit of a pure confession * Vse 2. Secondly this serueth for the iust reproofe of all those that will not confesse their sinnes Many will not confesse before God It is a corruption that wee all haue by kinde to dissemble our sinnes and to excuse our selues for them As Adam when he was examined posted the matter from himself to his
to inflict the punishment As the conscience of a man before hee commit sinne is a bridle to restraine him so when the deede is done it is a whip to lash and scourge him for it b Nulla paena grauior est praua conscientia proprijs agitata stimulis Bern. ibid. cap. 46. Gen. 3.8 Neither is there any punishment more grieuous then an ill conscience vexed with the owne stings But the miserie is so much the greater First because in this case a man hath no confidence in God he dare not goe with any boldnesse to the Throne of grace as the Apostle saith Heb. 4.16 to seeke for helpe in time of neede As a Traitour that hath offended his Prince dare not present him selfe before him but with feare and trembling so a sinner whose conscience telleth him hee hath offended God dare not with any comfort come in his sight As we see Adam and Euah when they had transgressed howsoeuer before the presence of God was most comfortable to them yet now they hid themselues and would not haue been found I heard thy voice in the garden saith Adam and I was afraid and therefore I hid my selfe So is it with al the Sonnes and Daughters of Adam So long as they carry about them a guiltie and an accusing conscience so long there is nothing but a fearefull expectation of iudgement and violent fire Heb. 10.27 Iob. 15.21 There is a sound of feare continually in his eares which doth afright him vnspeakeably For as the wiseman saith it is a fearefull thing Wisd 17.10.11 when malice is condemned by her owne testimonie and a conscience that is touched doth euer forecast cruell things For feare is nothing els but a betraying of the succours which reason offereth And hence is it that the wicked Apo. 6.15.16.17 though otherwise neuer so great in this world doe hide themselues in dennes and among the rockes of the mountaines and say to the mountrines and rockes Fall vpon vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand They had rather be buried vnder a world of mountaines 1. Iohn 3.20 then once appeare before the presence of God And no maruell for as the Apostle saith If our heart condemne vs God is greater then our heart Tit. 3.11 and therefore will much more condemne vs. Secondly because hee hath no hope of any mercy from God For he sinneth being damned of his owne selfe If he be so seuere against himselfe much more will the Lord bee seuere Yea the guilt of his sinne pursueth him night and day as Dauid saith My sinne is alwayes before mee Psal 51.3 and therefore hee can hope for no mercy Thirdly because hee hath no peace but his conscience is euen the picture of hell according to that saying of the Prophet Isa The wicked are like the raging Sea that cannot rest whose waters cast vp mire and durt There is no peace saith my God to the wicked a Te conscientiae stimulant maleficiorum tuorum quocüque aspexissi vt furiae sic tuae tibi occurrunt iniuriae quae te respirare non sinunt Cicer. Paradox 2. Which way soeuer hee looketh his sinnes like so many furies of hell present themselues before him in fearefull shapes and will not suffer him to breath b Nec recipit somnos saepe cubilibus amens excutitur paenamque luit formidine paenae Claudian Nay hee cannot bee quiet in his bed which is the place of rest but many times starteth out of his sleepe with feare of vengeance For as Iob saith cap. 18.11 fearefulnesse maketh him afraide on euery side and driueth him to his feet so as many times hee fleeth when none pursueth him Prou. 28.1 Thus did Kain Gen. 4 14. restlesly pursue himselfe from place to place being vexed onely with the terrors of his owne conscience * Me fugio scelerum fugio conscium omnium Pectus manumque hanc fugio hoc caelum Deos dira fugio scelera quae feci nocens Sen. in Thebaid verba sunt Oedipi c. For this cause S. Agustine very fitly compareth an ill conscience to a brawling wise a Nolunt intrare dâ—mos suas qui habent malas vxores Jutraturi sunt enim ad taedia ad murmura ad amaritudines ad euersiones quia non est domus composita vbi inter virum vxoreÌ„ pax nulla est Si ergò miseri sunt qui cum redeunt ad parictes suos timent ne aliquibus suorum perturbationibus euertantur quaÌ„tò sunt miseriores qui ad conscientiam suam redire nolunt ne ibi litibus peccatorum euertantur Aâ—g in Ps 34 For men that haue such wiues haue no will to come into their owne houses For they shall come to irkesomenesse to scolding to griefe and to ruine for there is no quiet in the house where there is no peace betweene man and wife And therefore if they bee miserable that when they come to their owne houses are afraid to find molestation how much more miserable are they that dare not retire themselues into their conscience least they should bee disquieted with the strife and debate of their sinnes And last of all because hee hath no ioy nor comfort but the worme of conscience continually gnaweth and tormenteth his soule Isa 66.24 b Hic est vermis qui non moritur memoria praeteritorum Semel iniectus vel potius innatus per peccatuÌ„ hesit firmiter nequaquam deinceeps auellendus Bern. de consid lib. 5. Now this worme is nothing else but euen the remembrance of his former sinnes which being once bred in the conscience cleaueth so fast as it can neuer be remoued And this is that which the Apostle saith that wicked men doe peirce themselues thorow with many sorowes 1. Tim. 6.10 Which as it is said Prou. 17.22 dryeth vp the bones It may be sometimes they seeme to be merry whiles peraduenture their conscience is benummed c Est canis in molli stertens mens conscialecto Abrupto somno mordet acerba canis Sphinx aenigmat but God knoweth it is no sound mirth they reioyce in their faces and not in the heart 2. Cor. 5.12 It is but from the teeth outward when once their conscience is awaked then euen in laughing the heart is sorrowfull and the end of that mirth is heauinesse Prou. 14.13 d Heu quantum misero paene mens conscia donat Lucan Nil est miserius quam animus hominis malè conscius Plaut in Mostell So fearefull a thing is it for a man to bee afflicted with a guilty conscience And no maruell for they behold the angrie countenance of God and apprehend his intollerable indignation and displeasure against them for their sinnes Salomon saith of the wrath of an earthly King that it is as messengers of death
of moles frogges mice and hornets and such like creatures And thus much for the occasions of Peters sinne now it followeth to speake of the sinne it selfe But he denied c. This is the sinne of Peter that hee denyed his Master If our Sauiour Christ had beene but an ordinarie friend to the Apostle Peter it had beene too much for him to haue denied him in this manner For as Salomon saith Prou. 17.17 27.10 A friend loueth at all times and therefore he giueth counsell in this case Thine owne friend and thy fathers friend forsake not And hereupon when Hushaâ— Dauids friend had vnder a colour and by Dauids consent ioyned with Absalom the better to discouer to Dauid all his plots and purposes Absalom thinking hee had reuolted indeede 2. Sam. 16.17 entertaineth him in this maner Is this thy kindnesse to thy friend c. But Christ was not onely Peters friend but hee was his Master yea such a Master as had alwayes beene most kind vnto him and had continually graced him with his fauour For first Mat. 4.18.19 when as Peter by his calling was but a poore fisherman Christ called him to be one of his Disciples and made him a fisher of men Yea hee made him an Apostle which was the most high and honourable calling in the Church Besides our Sauiour neuer wrought any great miracle but Peter was alwaies admited to be present As when he raised vp Iairus his daughter Mark 5.37 He suffered no man to follow him but Peter and Iames and Iohn Mat. 17.1 And when he was transfigured in a glorious manner on the mount Peter was admitted to be a beholder of it Yea when he was in that grieuous Agony in the garden Peter was called to be a witnesse thereof He tooke Peter and the two sonnes of Zebedeus with him 26.37 All the rest of the Disciples were left at the doore Yea more then this he was euen his God and his Lord as himselfe had before confessed All this then doth aggrauate his sinne in that hauing seene our Sauiour worke so manie excellent miracles as to walke vpon the Sea with a word to still the rage of the winds with a word to heale all manner of diseases to restore strength to the lame sight to the blind yea and life to the dead all which conuinced him in his conscience that he was the Sonne of God yet notwithstanding he did so shamefully denie him a Nescio an in altero hoc genus peccati tanti ponderis esse possit in beatâ— Petro fuisse manifestum est Quisquis enim fortè in aliqua persecutione graui negauit filium Dei in comparatione Petri vâ—debitur leuius deliquisse si negauit quem non vidit si negauit quem non agnouit si negauit cui nihil promisit c. Optatus contra Donatist lib. 7. Doctr. Gods Children fall many times into grieuous sins If Peter had neuer seene nor knowne our Sauiour Christ if hee had neuer acknowledged and confessed him if hee had neuer promised him the contrarie it had beene something but now after all this to denie him it maketh his sinne so hainous as it is hard for any other man to commit the like This example of the Apostle Peters fearefull fall doth teach vs that there is no sinne so grieuous nor so hainous no wickednesse so odious and abhominable but euen the deare child of God being left to himselfe may fall into it except the sinne against the holy Ghost It is most true that there are the seedes of all sinne whatsoeuer naturally rooted and inbred in vs which if they bee not preuented are ready to breake out vpon any occasion that shal be offered Who would haue thought that the Apostle Peter b Petrus qui omnibus erat sanctitate praestantior amore deuotior fide robustior c. Christum negauit Bern. de câ—n dom serm 6. Iuc 7.37.38 Mar. 16.9 1. Tim. 1.13 Gal. 1.13 so excellent in grace so deuout in loue so strong in faith could euer haue beene brought to this passe to denie Christ Iesus after this manner So that hereby it is euident that in respect of their outward estate many times there is little or no difference betweene the child of God and a reprobate And this is true First before their conuersion to God When they liue in such grosse and notorious sinnes as they may seeme euen to be shackled by the foote with reprobates As may appeare in Mary Magdalen who before her conuersion was a common strumpet and possessed with seuen Deuils And in the Apostle Paul himselfe who as he confesseth before he was called Was a blasphemer a persecutor and an oppressor Yea hee persecuted the Church of God extreamely and made hauocke of it And hee saith of himselfe Act 26.11 and Titus and the rest of Gods children Tit. 3.3 Wee our selues also were in times past vnwise disobedient seruing lusts and diuerse pleasures liuing in maliciousnesse and enuie c. So likewise he putteth the Corinthians in minde 1. Cor. 6.9.10.11 what manner of persons they had beene before they were sanctifyed namely some of them had beene Idolaters Adulterers Buggerers Theeues Drunkards Ephes 2.1.2.3 and as wretched sinners as could bee And hee concludeth both of Iewes and Gentiles that whiles they remained vnregenerate 2. Tim. 2.19 they were by natuae no better then the children of wrath Indeed in respect of Gods decree there is great difference For the Lord Knoweth who are his though they be hid as it were ouer head and eares among reprobates but in respect of their outward conuersation there is no difference at all Neither is this any whit preiudiciall to their saluation Indeede if our saluation depended vpon any merits of ours as the Papists say then it were much materiall what manner of persons wee were But according to his mercie he saueth vs Tit. 3.4 as the Apostle saith without respect of any thing in vs whatsoeuer And therefore the Lord saith Isa 55.8 My thoughts are not your thoughts neither are your wayes my wayes When we bestow a benefit on a man we respect something or other in him but it is not so with God he both beginneth and perfecteth the worke of our saluation Ephes 1.5 6. according to the good pleasure of his own will and to the praise of the glory of his grace And indeede what can make more for the glory of God then this to saue a wretched a miserable sinner that neuer deserued any thing but hel fire Euen as the clemencie of a Prince appeareth most in pardoning the most capitall offenders and horrible Traitors Secondly this is true also euen after their conuersion when as many times they fall into such foule and enormous sinnes that for the present their outward conuersation is as bad as if they were reprobates And this appeareth plainely in this example of the Apostle Peter if
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
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
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
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
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
wickednes out of his remēbrance Yea there are many that haue neuer a word of Scripture besides which yet haue this sentence at their fingers ends for they make it the very Necke-verse of their soules It cannot be denied but the saying is true for it is the holy word of God c Omni homini in hac vita potest vtilis esse paenitentia quam quocunque tempore homo egerit quam libet ini quus quam libet annosus si toto corde renunciauerit peccatis praeteritis pro ijs in conspectu Dei non solum corporis sed etiam cordis lachrymas fuderit malorum operum maculas bonis operibus diluere curauerit omnium peccatorum indulgentiam mox habebit Nunquam peccanti indicta esset pro peccatis deprecatio si deprecanti non esset remissio concedenda Aug. de fide ad P. Deacon And without all doubt repentance may bee very profitable for euery man in this life which at what time soeuer a man shall performe though he bee neuer so wicked and haue neuer so long continued in his sinne if with his whole heart he renounce his sinnes past and in the sight of God shed for them the teares not of body only but of his soule and shall endeauour to wash away the staines of his ill deedes by good works he shall straightway obtain the pardon of all his sinnes For God would neuer haue enioyned a man to craue the remission of his sins if he had no purpose to grant it c But as God is true in his promises to such as doe repent so is he also true in his threatnings to impenitent sinners And d Qui verus est in promittendo verus est etiam in minando Aug. de vera faals paenit cap 7 though he haue promised pardon to him that repenteth f Firmissimè tene nullatenus dubites neminem hic posse hominem paenitentiam agere nisi quem Deus illuminauerit gratuita sua miseratione conuerterit Aug de fide ad Pet. Diaconum cap. 28. 2. Tim. 2.24.25 Jere. 31.18 Lament 5.21 Psal 80.3.7.19 Rom. 9.18 yet he neuer promised repentance to him that continueth in his sinnes Neither is it in any mans power to repent when hee will No as all other good gifts came downe from aboue from the Father of lights so repentance also is his gift e Qui promisit paenitenti veniam non promisit peccauti penitentiam And we are to beleeue it as an article of our faith that no man can heere repent vnlesse God enlighten him and conuert him by his free mercy And therefore the Apostle exhorteth Timothy to suffer euill men patiently prouing if God at any time will giue them repentance c. And for this cause the Church of God doth so often vse this prayer Conuert thou me and I shall be conuerted Turn us againe vnto thee O Lord and we shall be turned Turne vs againe O Lord God of hosts c. And as repentance is Gods gift so is he a most free giuer he is not tyed to any man But hee giueth it as it pleaseth him selfe For he hath mercy on whom he will and whom he will he hardneth And as Esau could not obtaine the blessing which once hee contemned though hee sought it with teares Heb. 12.17 So if a man contemne the meanes of repentance in his helth it may bee hee shall not obtaine it when he lieth a dying But there is say they one example in the Scripture of the theefe on the crosse who had spent all the course of his life in sinne Luke 22.43 and yet repented at the last gaspe and was receiued to mercy But alasse one swallow maketh not summer And of one example without a precept nothing is to be concluded The Lord in greate wisedome that men at the last gaspe might not altogether despaire hath left one example of extraordinary mercy in this case and he hath left but one that no man should take occasion to presume And yet such is the peruersenesse of our nature that this one though but one in all the Bible and that an extraordinary one and that for this one many a thousand haue perished serueth to encourage vs to loosenesse of life What folly is this against all sense and reason to set our selues in a way wherein so many haue miscarried Would not all men condemne him of madnesse that should go about to spurre his Asse till he speake because Balaams Asse did once speake Num. 22.28 Iosh 10.13 2. King 20.11 or him that should thinke to haue the Sunne in the firmament either to stand still or to go backe againe because it did so to Ioshuah and Hezekiah So it is as great madnesse in any man to harten himselfe in his sinne by this one example And if we mark it well we shall find in this one for that little time that hee liued more excellent good works then many of vs performe in all our liues For he confesseth his sinnes and earnestly prayeth for pardon of them Hee sheweth a meruailous strength of faith in Christ that he did acknowledge him to be his Sauiour and a King when hee was in the lowest degree of his humiliation euen when hee hanged vpon the Crosse He reprooueth his fellow-theefe for blaspheming of Christ and patiently submitteth himselfe to his deserued punishment These and many other notable fruits of faith appeared in this Conuert euen in this short time wherby it is likely that if he had liued he would not haue beene inferior to any of the Saints But because God hath neuer made any such promise that a man may repent at his owne pleasure a Multos solet serotina paenitentia decipere Aug. de vera falsa paenitentia cap. 17. Vit vt fiat fructuosa non sit sera Aug. in Psal 52. Psal 32.6 2. Cor. 6.2 and because late repentance is seldome true repentance therefore it is good for euery man to lay holde of repentance whensoeuer God offereth any meanes thereof The scripture giueth vs no day at all in this case but alwaies vrgeth the present time There is indeed an acceptable time as Dauid saith and a day of grace But the Apostle telleth vs it is presently to be imbraced Now saith he is the accepted time now is the day of saluation and it may bee either now or neuer And therefore the Prophet exhorteth saying Seeke the Lord while he may be found and call vpon him while he is neer Isa 55.6 Is there a time then when the Lord will not be found and is there a time when he will be far off from men yes doubtlesse there is a time when God will absent himselfe as the Prophet Hosea saith Hos 5.6 c. Prou. 1.28 They shall goe with their sheepe and with their bullocks to seeke the Lord but they shall not find him for he hath withdrawne himselfe from them And therefore to conclude this point
non ei imputetur peccatum Ambros de paenit lib. 2. cap. 5. For hee that repenteth must not onely with teares wash away his sinne but also by amending of his life hee must couer and hide his former transgressions that they may not bee imputed vnto him g Qui tundit pectus non corrigitur solidat peccata non tollit Aug. de discipl Christiana Otherwise if a man thumpe himselfe on the breast in token of griefe and is not reformed hee confirmeth his sinnes rather then taketh them away And this doth Salomon affirme when he saith that he that confesseth and forsaketh his sinnes shall haue mercy Prou. 28.13 And therefore though Samuel saw that the Israelites were very sorrowfull for their sinnes and lamented before the Lord yet he further enioyneth them to put away their strange Gods from among them 1. Sam. 7 2.3 And the Apostle Peter seeing the people euen pricked and wounded in their heartes with sorrow for their sinnes is not satisfied with that but exhorteth them to amend their liues Act. 2.37.38 insinuating that without this their sorrow might be hypocriticall And the King of Niniueh proclaiming a publique fast to auert and turne away the iudgement threatned by the Prophet doth not onely commaund them to cry mightily to God but withall that euery man turne from his euill way and from the wickednesse that is in his handes Ionah 3.8 And indeede if a man might continue his former sinfull course and yet satisfie God with a few teares who would euer forsake his pleasure It were the sweetest thing in the world for a man to liue in sinne But to mourne and weepe and pretend sorrow and yet to retaine a mans sinnes in his right hand is to mocke God But God will not bee mocked as the Apostle saith Gal. 6.7 a Paenitentiae remedium ptocati sit non peccandi incentiuum Vulneri enim medicamentum necessarium est non vulnus medicamento quia propter vulnus medicamentum quaeriÌ„tur non propter medecamentuÌ„ vulnus defideratur Ambr. de paenit lib. 2. cap. 9. Isa 58.3.4.5.6 Repentance and sorrow for sin should bee a remedy against sinne and not a prouocation to it As a medicine is necessary for a wound and not a wound for a medicine for the medicine is sought for by reason of the wound but the wound is not desired because of the medicine And therefore when the Iewes began to brag of their fasting and outward humbling of themselues as though God had beene beholding to them for it the Lord doth vtterly reiect the same because howsoeuer they humbled themselues outwardly yet they continued to oppresse their brethren as cruelly as euer they did And therefore he perswadeth them that if they would haue their fasting to bee acceptable to God they must loose the bandes of wickednesse and take off the heauy burdens and on the contrarie side doe workes of mercy So that wee see there must be a forsaking of sinne and an outward change and reformation of our life or else our sorrow will not be auaileable Neither must we think it sufficient for vs to forsake some sinnes and retaine other some but we must endeauour to forsake all a Si vellet dominus ex parte peccata reseruari habenti septem daemonia manente vno proficere pâ—tuerat sex expulsis expulit autem septem vt omnia crimina simul eijcienda doceret Legionem etiam ab alio eijciens neminem reliquit ex omnibus qui liberatum possideret ostendens quod si etiam peccata sint mille oportere de omnibus paenitere Aug. de ver falsa paenitent cap. 9. 1. Sam. 15.3 1. Pet. 2.11 Collos 3.5.8 Leuit. 14.8 If the Lord would haue had part of our sinnes reserued he might haue done much good to the poore woman that had seauen Deuils to haue cast out sixe and left but one But hee cast out seauen to teach vs that all our sinnes must be abandoned And when he cast forth a legion out of another hee left not one of them all to possesse the partie stil giuing vs to vnderstand that if a man haue a thousand sinnes hee must repent of them all Whatsoeuer sinne it is that a man liueth in though it bee neuer so sweete and pleasant though neuer so profitable and gainefull though of neuer so long continuance hee must auoide it VVhen God sent Saul in expedition against the Amalekites hee gaue him a strait charge that he should destroy all that pertained vnto them and that he should haue no compassion on them but slay both man and woman both infant and suckling both oxe and sheepe both camell and asse So when we begin to subdue our sinnes those cursed Amalekites which fight against our soules wee must spare none how deare soeuer but put them all to the sword both small and great VVee must mortifie all our earthly members and cast away all things whatsoeuer are displeasing vnto God In the time of the law the Lord commaunded the Leper that when he was cleansed he must shaue off all his haire Hee must not suffer one old haire to grow for feare of infection In like manner a man that setteth himselfe seriously to repent hee must not retaine any one of his former sinnes As Dauid saith that they that are truely godly Psal 119.3 101.4 doe worke none iniquitie none at all And hee professeth for himselfe that hee would knowe none euill That is hee would no approue or giue liking to any sinne And great reason there is why it should bee so For first euen one sinne that a man continueth in with delight infecteth and marreth all his good actions as a little scarre staineth the beauty of the fairest face Eccles 10.1 and a few flie-blowes causeth the sweetest confection of the Apothecary to stincke and putrifie Againe as one wound or one disease may bee deadly as well as twenty so one sinne that a man liueth in without repentance may be damnable to his soule Gal. 3.10 as well as an hundreth This doctrine serueth first to stirre vs vp to labour for Vse 1 godly sorrow for our sinnes As wee doe euery day renue our sinnes so must wee euery day recure our sorrow for them And the rather first because the hainousnesse of our sinnes doth require it Sinne if a man had grace to discerne it is the heauiest and the waightiest burden of the world Salomon saith that a stone is heauie Prou. 27.3 and the sand is waightie c. but sinne is heauier then them both Dauid that felt the waight of his sinnes complaineth Psal 38.4 that they were a waightie burden too heauie for him to beare Yea that they lay vpon his soule like a mountaine of lead and made him goe bowed and crooked very sore And in an other place 6. 40.12 he saith his sinnes did so oppresse and sway him downe as hee was not able to looke vp Yea our Sauiour
the captiue and recouering of sight to the blind c. Luke 4.18 Hee must bee like that good Samaritaine seeing men wounded in their consciences hee must bind vp their wounds Luke 10.33.34 and powre in wine and oile to supple them and refresh them He is a Physician for mens soules and therefore he must apply vnto them the blame of Gilead Iere. 8.22 euen the sweete comforts of the Gospell that the health of Gods disttessed people may bee recouered If it be the duety of all Christians to comfort the feeble minded 1. Thes 5.14 as the Apostle exhorteth much more doth it appertaine to the Ministers of the word that are chiefly set apart thereunto Yea it is ooe principall part of Prophesie 1. Cor. 14.3 that is the Ministerie of the word Hee that prophesieth saith the Apostle speaketh vnto men Rom. 15.4 to edifying and to exhortation and to comfort As it is one propertie of the word to minister comfort as the Apostle saith VVhatsoeuer things are written aforetime are written for our learning that wee through patience and comfort of the Scripture might haue hope Psal 19.8 and Dauid saith The statutes of the Lord are right and reioyce the heart So the Minister must apply it in such sort as it may haue this comfortable effect in the heartes of those that stand in neede of it 1. Sam. 1.9 For this cause Eli the Priest sate vpon a stoole at the doore of the Tabernacle that he might be ready at all times to performe this duety Acts 9.17 16.28 c. Thus did Ananias comforte the Apostle Paul being exceedingly cast downe with the vision which he had seene And thus did Paul and Silas comforte the Iayler that was ready in the horrour of his conscience to make away himselfe Vse 1 This doctrine serueth first for the reproofe of all such Ministers as will not performe this duety but rather take pleasure in cutting and launcing in wounding and afflicting the poore consciences of men It is true wee cannot bee too seuere against obstinate and impenitent sinners but yet when it appeareth that they are humbled for their sinnes then they are to bee comforted and raysed vp If a Chyrurgion doe onely cut and launce mens sores and neuer bind them vp if he onely apply corrasiues and no lenitiues he is rather a Butcher then a Chyrurgion In like manner if a Minister doe onely beate men downe with the terrours of the law and neuer labour to rayse them vp with the comforts of the Gospell he is an hangman and an executioner rather then a Minister And therefore wee must labour to take a right course in administring the word We must not preach the lawe alone nor the Gospell alone but both together and yet both in their right order The law must goe before to beat downe the pride of mens hearts and the Gospell must follow after to minister comfort vnto them VVhen Nathan had throughly humbled King Dauid 2. Sam. 12.13 with denouncing Gods iudgements against him for his sinnes then hee spake peace vnto him againe saying The Lord hath put away thy sinne thou shalt not die Act. 2.37.28 c. When the Apostle Peter saw the effect of his Sermon that it had pricked and wounded the people in their hearts hee was most ready to comfort them againe with the promises of mercy Vse 2 Secondly this doctrine also serueth to teproue all those that haue no abilitie to performe this duety A number God knowes are ignorant persons of no gifts for this worke of the Lord and besides are so giuen ouer to the world as they haue no desire to come to knowledge So long as they may eate the fat Ezech. 34.3 and cloth themselues with the wooll they care not what becommeth of the poore sheepe They haue more regard of the gaine of riches a Apud eos non animarum salus sed lucrum quaeritur diuitiarum Bern. in Psal 91. Serm. 5. as one saith then of the saluation of mens soules But alas this intollerable defect neuer sheweth it selfe more shamefully or with greater hurt then when men stand most in neede of spirituall comfort namely at the houre of death or in the time of some great affliction For as shepheards that want skill to helpe a poore sheepe out of the ditch cut his throat in time to make it mans meate that it may not bee said it died in a ditch so these miserable comforters are driuen to take some indirect course whereby for want of knowledge they slay many a poore soule And thus in many places are the miserable and desperate calamities of the people prouided for when their necessitie doth most of all require better comfort Vse 3 Thirdly it serueth to admonish all of vs that bee Ministers of the word to labour diligently in this behalfe that we may releeue the distresses of Gods people Euery Minister of God should bee an Interpreter Iob. 33.23 2. Cor. 5.19 as Iob saith able to deliuer aright the reconciliation made betwixt God and man the word whereof is committed vnto him able to open the couenant of grace and rightly to lay downe the meanes how this reconciliation is wrought and to apply the same accordingly and so to declare to man his righteousnesse that is to say as that reuerend and worthy man of blessed memory Master Perkins doth expound it when a poore sinner by his sinnes is brought downe to the gates of hell and by the preaching of the law to a true sight of his misery then it is the duty of a Minister to declare to him his righteousnesse namely that howsoeuer in himselfe he be as he is as foule as sinne can make him and the law can discouer him to bee yet in Christ hee is righteous and by Christ so iustified as hee is no more a sinner in Gods account and also to maintaine the same for the quiet of his conscience against all the power of darknesse whatsoeuer Now this cannot be done without a speciall gift from God And therefore we are to pray earnestly vnto him that the knowledge of Christ Iesus and of heauenly things may not onely swimme in our braines but may also bee engrauen in our heartes and imprinted in our soules by the finger of God 2. Cor. 1.4 that so wee may bee able to comfort them that are in affliction out of the feeling of our owne heartes euen by the comfort wherewith wee our selues are comforted of God See thou to it The cheife Priests are so farre from comforting Iudas in his distresse that they doe rather despise him and in a manner laugh him to scorne They hired him and set him on worke Doct. Traitours are hated euen of those that haue benefit by thē and yet now that they haue effected what they would they doe not respect him Where we may obserue the iust reward and punishment of traytours they are odious euen to them
betrayed it had beene good for that man if hee had neuer beene borne Doct. It is a grieuous sinne to despaire of Gods mercie From whence wee may gather this inctrustion that it is a most grieuous sinne to despaire of Gods mercie As that wretched Kain did when hearing the iudgement which God had denounced against him for killing his brother hee cryed out in the horrour of his soule My sinne is greater then can bee pardoned Gen. 4.13 And indeede a Quid aliud est desperare quam Deum sibi comparare August de vera falsa paenit ca. 5. he that despaireth of the forgiuenesse of his sinnes what doth hee else but compare God to himselfe Which is a great derogation from the Lord that his high and glorious Maiestie should bee likened vnto a vile and sinnefull man Besides hee doth offer horrible indignitie and notorious iniurie vnto the Lord. For as much as in him lyeth hee denyeth many of his most glorious attributes and properties as namely his loue his truth his power his iustice and his mercie For his loue If it were such as our sinnes could hinder it it should bee inferiour to the loue of man For what offence can bee so great from one man to another but loue will easily procure the pardon of it As wee see especially betweene parents and children It is not possible for a childe to commit any offence so great but vpon his submission and reformation his Father will forgiue him Though his affection bee for a time estranged yet hee will easily receiue him into fauour againe And therefore the Prophet saith Can a woman forget her childe and not haue compassion on the Sonne of her wombe Isa 49.15 as if he should say it is not possible But the loue of the tenderest and dearest mother in the world is but like a droppe of water to the maine Ocean in respect of that loue wherewith the Lord our heauenly father loueth vs that are his children So that wee may say of our greatest sinnes as the Apostle saith of all outward afflictions Rom. 8.39 they are not able to separate vs from the loue of God that is in Christ Iesus If the loue of the church to Christ Iesus her blessed spouse Cant. 8.8 be so strong as much water cannot quench it neither can the flouds drowne it 1. Pet. 8.8 much more is his loue to vs so feruent as an Ocean of our sinnes cannot quench or drowne it If the loue of men doe couer euen a multitude of sinnes 1. Pet. 8.8 yea all trespasses that can be committed Prou. 10.12 surely the infinite loue of God will couer our sinnes be they neuer so many Besides the Lord is no changling in his loue to loue a man to day and vpon some dislike to cast him off to morrow but whom he loueth once to the end he loueth them Job 13.1 and it is not our sinnes though many and great that can alienate his affection Nay hauing out of the abundance of his loue giuen vs his owne sonne Rom. 8.32 how shall he not with him giue vs all things necessarie for our saluation Secondly for his truth He hath made many gracious promises vnto vs that if we confesse and forsake our sinnes Prou. 28.13 we shall haue mercy Ezech. 18.21.22 that if we returne from all our sinnes which we haue committed c. all our transgressions which we haue committed shall neuer be mentioned vnto vs c. but as the Prophet saith God will haue mercy vpon vs Isa 55.7 2. Tim. 2.13 1. Ioh. 1.9 for hee is very readie to forgiue Now hee is faithfull in the performance of his promises as the Apostle saith Hee abideth faithfull hee cannot denie himselfe But if wee confesse our sinnes as he requireth he is faithfull to forgiue vs our sinnes And therefore for a man to distrust the forgiuenesse of his sinnes after he hath truly repented of them is to make God a lyer If we haue but the word of an earthly Prince it is a disgrace not to trust vnto it Much more is it a disgrace vnto the King of heauen and earth not to stay and relie our selues vpon his word For as St. Paul saith Let God be true and euery man a lyer Rom. 3.4 Thirdly for his power Wee know it is infinite And though our sinnes were as crimson yet hee is able to make them white as snow and though they were red like skarlet yet he is able to make them as white as wooll Isa 1.18 Hence is it that the Lord himselfe saith I haue put away thy transgressions like a cloude and thy sinnes as a mist Isa 44.22 insinuating that though our sinnes bee neuer so many yet he can as easily take them away as he can scatter the clouds with the wind or disperse the thickest mist with the heat of the Sunne And the Prophet Micah expresseth the same with great force of wordes saying Hee will subdue our iniquities and cast all our sinnes into the bottome of the Sea cap. 7.19 where he alludeth vnto that great ouerthrow which the Lord gaue Pharaoh and his host in the red Sea Giuing vs thereby to vnderstand that though our sinnes did march neuer so furiously against vs and exercise most cruell tyrannie in our soules and consciences yet the Lord is able to subdue them as hee did Pharaoh and his host whom he ouerwhelmed in the bottome of the Sea To this purpose St Augustine hath a good saying a Qui de Deo non praesumit veniam non animadvertit plus peccato suo Dei posse clemētiam Si enim sentiret Deum magis bonum quam se malum quicquid in se iustitia non inueniret à Deo magis bono expectaret Et quidem diffidit qui summi boni bonitatë maiorem sua nequitia non sentit Ille enim solus diffidat qui tantum peccare potest quantum Deus bonus est Cum sit autem nullus qui hoc possit qui timet de se malo praesumat de meliore Adbuc qui diffidit suam nequitiam Dei pietati comparat finem imponit diuinae virtuti dans finem infinito perfectionem diuinitatis auferens deo Aug. de vera fall poenit c. 5. 1. Pet. 2.24 Isa 53.5.6 Collos 2.14 1 Iob. 1.9 that hee that hopeth not for pardon at Gods hands doth not consider that Gods mercy is more powerfull then his sinne For if he thought that God is more good then himselfe is euill whatsoeuer righteousnesse hee findeth not in himselfe hee would expect him from God that is better And surely he is distrustfull that doth not thinke the goodnesse of the Lord to be greater then his wickednesse For let him only distrust that is able to sinne so much as God is good But seeing there is none that can doe this let him that feareth because himselfe is euil presume of him that is better Moreouer
hee that distrusteth and compareth his wickednesse to Gods goodnesse putteth an end to the power of God limiting that which is infinite and taking away from God the perfection of his deitie Fourthly for his iustice for as much as it is fully satisfied in Christ Iesus who his owne selfe bare our sinnes in his body on the tree and was wounded for our transgressions and broken for our sinnes and vpon whom the Lord hath laid the iniquitie of vs all hee should be very vniust if hee should not forgiue them vnto vs. If a man be indebted and not able to pay the debt if his suretie discharge it for him and cancell the bond there is no reason the creditour should exact it againe In like manner Christ our suretie hauing paid that debt which wee ought to the wrath of God and hauing cancelled the handwriting that was against vs it cannot now stand with Gods iustice to demaund the debt any more of vs. And therefore the Apostle saith that if we confesse our 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