O cowardly Peter thus basely to fall before hee came in sight of danger Here then as hath beene said wee haue a liuely patterne of mans strength Euen the best of Gods children are easilie ouerthrowne if God leaue them to themselues Weake and small meanes are of force sufficient to batter their faith if God doe neuer so little withhold his grace The Deuill needeth vse no great conflict nor bring no great force hee needeth not plant any great Ordinance or Canon shot against vs to shake the walles of our faith for euen the strongest of vs all if wee bee not held vp with the hand of God are ready to stagger at the least blast of tentation yea euen at the noyse of a leafe falling from the tree All the strength that is in any of vs without Gods grace is no better then smoake which vanisheth with the least blast of winde Before we be assaulted we are more then couragious as the Apostle Peter was here but assoone as the least temptation is laid against vs. Dulce bellum inexpertis We faint and are discouraged Like many a coward that on an Alebench will kill vp all before him but bring him into the field in the face of his enemy where he shall heare the clattering of armor and the dolefull grones of dying men on euery side his heart failes him Plura nos terrent quà m premunt saepiâ—sopinione quam re laboramus Senec. Epist 13. and hee is ready to betake himselfe to his heeles Yea many times wee trouble our selues with vaine and causelesse feares before euer the Diuell bend his force against vs. It is with vs as it was with the Apostle Peter when hee would needes walke vpon the water to goe to Christ he thought hee could haue done as his Master did but assoone as euer he set his foot out of the ship Mat. 14.30 hee was ready to sincke had not Christ caught him by the hand and held him vp In like manner vnlesse the Lord reach out the hand of his grace to support vs we cannot but fall As a staffe in a mans hand so long as hee holdeth it it standes but if hee take away his hand it falleth to the ground so we can stand of our selues no longer then the Lord stayeth vs. As a young child that is learning to goe if the nurse leaue it it falleth and peraduenture receiueth hurt As wee see in Mephibosheth Ionathans sonne 2. Sam. 4.4 who by the negligence of his nurse caught a fall whereby hee became lame of his feet euen to the day of his death So if God leaue vs to our selues and doe not follow vs with his grace we are readie to fall into mischiefe Hence is it that the Apostle saith Rom. 8.14 that all the children of God are led by the Spirit of God The Lord knowing our weaknesse in mercy sendeth his holy spirit which leadeth vs by the hand like little children And againe praying for the Colossians first he desireth the Lord to endue them with knowledge Yea that they may bee filled with the knowledge of his will Col. 1.9 Secondly that it would please God to sanctifie them that they might walke worthy of the Lord c. 10. A man would thinke that they that had such a measure of knowledge and grace should neede no more and yet the Apostle addeth a third petition that they may bee strengthned with all might through his glorious power insinuating 11. that though a man haue neuer so much knowledge and bee neuer so throughly sanctified yet if hee bee not strengthned also by the Lord he cannot stand In like manner hee exhorteth the Ephesians Finally my brethren saith he Ephes 6.10 be strong in the Lord and in the power of his might So that without the power of God our strength is no better then weakenesse And for this cause the Apostle Peter saith 1. Pet. 1.5 that wee are kept by the power of God to saluation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesidiuÌ„ dicitur Aretius in locum Piscator Rom. 8.37 vnlesse the Lord in his mercy did watch ouer vs by his grace and defend vs against all assaults as it were with a guard for so much the word signifieth wee could neuer bee saued There are diuerse degrees of the grace of God in his children Sometimes it worketh powerfully and mightily in them Phil. 4.13 and so long they are more then conquerours as the Apostle saith in all temptations Rom. 8.35.38.39 They are able with Saint Paul to doe all things through Christ that strengtheneth them Yea in a Christian courage they dare cast downe the gauntlet and bid defiance to all the enemies of their saluation Mat. 16.18 So that though the gates of Hell were set wide open and all the power of darkenesse should issue and sally forth vpon them 2. Cor. 12.9 they could not preuaile This grace of God would be sufficient for them to make them stand against all assaults Psal 125.1 euen like Mount Zion that cannot be remoued But this powerfull operation and assistance of Gods grace doth not alwayes accompanie the godlie but sometimes it worketh more remissely and weakely yea oftentimes it is in a man as fire raked vp vnder the ashes so as hee can hardly perceiue it or discerne it And when the case is so with a man let any temptation be offered he presently falleth Obiection Psal 103.14 But it will bee obiected that the Lord knoweth how great our frailtie is for hee made vs and therefore must needs knowe what is in vs why then doth hee not alwayes assist vs with his grace 2. Sam. 24.1 cum 1. Chron. 21.1 why doth hee so often leaue vs to our selues and euen giue vs vp to be tempted of the Deuill as it is said of Dauid when he numbred his men Is not hee now the authour of sinne Answere To this I answere First that God is not bound to doe this for any man He hath once giuen them the first grace the grace of sanctification and he is not bound nor tyed to giue them the second grace the grace of corroboration And therefore farre be it from vs to charge the Lord to bee the authour of sinne For hee doth nothing to make any man sin only priuatly as we say he withholdeth his grace which he may doe and doe them no wrong Againe wee are to knowe that the Lord whose wisedome is infinite deepe and vnsearchable Psal 147.5 Rom. 11.33 hath many excellent ends for which he dealeth thus with his children First that we may not thinke that Gods grace is a naturall facultie which we should bee ready enough to conceiue if it were alwayes in vs alike To which purpose Saint Augustine hath a sweet saying Venit ad consolationem recedit ad cautelam ne magnitudo consolationis extollat te ne si semper apud te sit
of a steepe hill is caried with violence till it come to the bottome So when a man hath once giuen way to any sinne there is no hoe with him till he come to the bottome of hell vnlesse God pull him backe After that once the vigour and liuelyhood of the spirit was extinguished in the Apostle Peter if God had still left him to himselfe if a thousand seuerall persons had questioned with him about his Master he would haue denied him a thousand times Vse 1 This Doctrine serueth to admonish vs first to take diligent heede to our selues that we fall not into sinne least we bee caried headlong without stay Whose heart doth not quake and tremble to consider how farre the Apostle Peter hath fallen And who are we then that wee should presume of our owne strength There are some men that in a conceite of themselues will stint themselues how farre they will goe in the committing of sinne As they will go to the Alehouse and sit among good fellowes and drinke what they thinke good but they shall not all make them drunke But alas we see that many times for all these vaine bragges they are foulely and shamefully ouertaken ere they be aware Secondly we must pray earnestly to God to restraine the Vse 2 malice and rage of Satan and not to forsake vs ouer long Psal 119.8 51.12 as Dauid saith but to establish vs with a free spirit that we may not fall in this fearefull maner Otherwise if we by our carelesnesse and neglect of the good meanes which God hath sanctified do grieue and quench the holy spirit of God it shal be iust for the Lord euen to leaue vs ouer to the dominion of Satan to be held captiues of him and to bee caried headlong into all vngodlinesse Hetherto we haue heard the fearefull and lamentable fall of the Apostle Peter Now followeth his repentance and rising againe which with like diligence is also recorded by all the Euangelists for our comfort Wherein we are to consider 1. The occasions or the meanes of it 1. From without himselfe 1. Outward viz. The crowing of the Cocke 2. Inward viz. Christes looking back vpon him expressed Luke 22.61 2. From within himselfe but occasioned by the former viz. That hee remembred the words of Iesus c. 2. His Repentance it selfe 1. His preparation to it He went out of that wicked place 2. The maner of it Hee wept and that bitterly ANd immediately the Cocke crew This is the first meanes which God vseth for the repentance of the Apostle Peter For seeing in what a desperate state he stood he maketh hast to deliuer him He knew that if hee should haue continued in this case his heart would haue beene hardened by the deceitfulnesse of sinne Heb. 3.13 as the Apostle saith As it falleth out with the wicked who hauing once tasted the sweetnesse of sinne 1. Pet. 4.4 Ephes 4.19 doe violently runne to all excesse of riot and worke all vncleannesse euen with greedinesse And therefore the Lord being most carefull of his children delayeth no time but presently vseth all meanes to recouer them Doct. God will not suffer his children to perish in there sinnes Ezek. 18 31.32 33.11 From hence then we learne that God will not suffer his children to perish in their sinnes but endeauoureth to reclaime them This the Lord confirmeth by the Prophet Ezekiel saying Wby will ye dye O ye house of Israel For I desire not the death of him that dieth And hee bindeth it with an oath As I liue saith he I desire not the death of the wicked but that the wicked turne from his way and liue And our Sauiour Christ saith Luke 19 10. the Sonne of man came to seeke and to saue that which was lost Luke 1.79 And this we see first before their conuersion whiles they fitte as it were in darknesse and in the shadow of death the Lord in mercy visiteth them and giueth light vnto them and guideth their feete into the way of peace and causeth them to turne from the power of Satan vnto God Acts 26.18 Abraham a long while liued in grosse Idolatry in his Fathers house Gen. 12.1.4 euen till he were seuenty and fiue yeeres old But at the last the Lord in mercy called him out of his Contry and from his kindred brought him to the true knowledge of God Acts 9.1 The Apostle Paul before his conuersion was a grieuous enemy to the Church of God hee breathed out threatnings and slaughter against the Disciples of the Lord. But in the middest of his rage the Lord tooke pitty vppon him 2. and as he was furnished with authority from the high Priest 3.4 to bind all both men and women that were of that way so dainely Christ Iesus called vnto him from heauen and reclaimed him and made him of a bloudy and cruell persecutor a most excellent Apostle and a most painefull preacher of that faith which before he destroyed Gal. 1.22 Againe after their conuersion if through frailty they fall into sinne as God knoweth there is no man that sinneth not as Salomon confesseth in his prayer 1. Kings 8.46 at the dedication of the temple the Lord will not suffer them to lye along therin and as it were to sleepe in death but in his tender compassion and in the riches of his mercy he raiseth them vp againe As Dauid saith of the godly man Psalm 37.24 145.14 Though hee fall he shall not be cast off for the Lord putteth vnder his hand And againe The Lord vpholdeth all that fall and lifteth vp all that are ready to fall And this our Sauiour Christ doth teach vs plainely in the parable of the lost sheepe which the good shepheard will not suffer to perish Luke 15.4.5 nor to wander out of the way to destruction but hee leaueth the rest and as though all his care were onely for that which was lost hee goeth after it and seeketh it and when he hath found it he layeth it on his shoulders and bringeth it home with ioy For which cause Dauid prayeth vnto the Lord saying Psal 119.176 I haue gone astray like a lost sheepe seeke thy seruant And the Apostle Peter confesseth Gods goodnes to himselfe and others in this case We were saith he as sheepe going astray 1. Pet. 2.25 but are now returned to the shepheard and Bishop of our soules And thus the Lord dealeth with all his children Though he suffer them for a time to follow their owne fantasies and to walke after the desires of their owne hearts yet he forsaketh them not for euer but in his good time he stretcheth out his hand to helpe and succour them Hee suffered Peter to fall fearefully as we haue heard but with all speede hee raiseth him vp againe So he suffered Dauid to commit very hainous and horrible sinnes 2. Sam. 12.1 and to continue and lye
Prophet that reprooued him he straigthway brake out into that most earnest confession of charitie I haue sinned against the Lord and presently heard this answeare The Lord hath taken away thy sinne thou shalt not die This doctrine to make vse of it serueth first for our instruction namely that we be not too rash in iudging condemning our brethren We see by this that hath beene deliuered that a man may fall greiâ—ously and fearefully and Vse 1 yet bee restored to the fauour of God And therefore as Saint Iames saith Iam â— 12 VVho art thou that iudgest another man We may not set boundes and limites to Gods mercy at our pleasure to say such a man hath committed such and such sinnes therefore he cannot bee saued This is too great presumption in any man a Dei est nosse reum illius ferre sentetiam Tac eamus omnes homines Solus Deus iudicet peccatorem Opt. cent Donat. l. 4. Et l. 7. In diâ— iudicij sedebit index filius Dei qui agnoscit quid est suum quid alienum Illius est eligere quid condat in horreo quid tradat incendio Agnoscamus nos omnes homines esse Nemo sibi vsurpet diumi iudicij potestatem Nam si sibi tantum vendicet homo quid in iudicio acturns est Christus Satius sit homini si de peccato suo reus non sit quam vt de alieno iudex esse desideret Gal. 6.1 It belongeth to God onely to know who is guiltie in that manner and it is his prerogatiue as one saith well to giue sentence And therefore let all men keepe silence and let God alone iudge who is a sinner At the day of iudgement the sonne of God shall sit as Iudge who knoweth what is his and what is none of his It belongeth to him to make choice what hee will lay vp in his barne and what hee will commit to the fire Let vs all acknowledge our selues to bee men and let none vsurpe the power and authoritie of Gods iudgment For if any man shall arrogate so much to himselfe what shal be left for Christ to doe at the last iudgement Let it bee better for a man not to bee guiltie of his owne sinnes rather then to desire to be a iudge of other mens sinnes And therefore in this case let euery one of vs lay our hands vpon our mouthes And let vs practise the counsel of the Apostle Brethren saith he If a man be fallen by occasion into any fault yee which are spirituall restore such a one with the spirit of meekenesse considering thy selfe least thou also bee tempted Either wee haue committed as great sinnes our selues or if the like temptation were offered vnto vs wee should as readily yeeld as they haue done if God should leaue vs neuer so little And therefore wee must bee pittifull towardes them and pray for their amendement As he that hath recouered from some grieuous sicknesse pittieth those that are sicke of the same disease and as he that is deliuered out of prison hath compassion on them that lie bound in misery and yron Haud ignara mali miseris succurrere disco Dâ—do apud Virgil Aenead 1. So the childe of God hauing by Gods mercy recouered from his sinnes cannot choose but pitty those that are ouertaken with sinne That which the Apostle requireth of Ministers must in some measure be performed of all Christians namely to bee gentle toward all men suffering sinners with meeknesse 2. Tim. 2.24.25 prouing if God will at the last giue them repentance c. Yea by loue wee must couer euen a multitude of sinnes 1. â—et 4.8 And herein there is a manifest difference betweene the Godly and the wicked The godlie couer many infirmities in others vnder one good gift but the wicked burie many good gifts vnder one infirmitie Secondly it serueth for the comfort of all Gods children For it is a glasse wherein they may behold the rich mercie of God in pardoning such great sins that like sinners they may not despaire To which purpose Saint Paul hath an excellent speech hauing related at large what a wretched sinner hee had beene before his conuersion euen the chiefe of all sinners hee saith that hee was receiued to mercy for this end 1. Tim. 1.16 that Iesus Christ might shew on him all long suffering to the ensample of them that shall in time to come beleeue in him c. where he plainely teacheth vs that Gods grace is not appropriated and intailed to some few but is indifferently offered to all that are qualified aright to receiue it God was not onely mercifull in forgiuing the sinnes of Dauid and Peter and such like but hee is as mercifull to forgiue Vse 3 thee thy sinnes whosoeuer thou art if with bitternesse and griefe of heart Cadit Petrus vt reliqui caueant Hugo in locum Considera treme vir iuste Petrus paulò ante communicans c. CaielaÌ„ in hunc locum Cuiuis potest accidere quod cuiquam potest Sen. thou canst bewaile them as they did Thirdly wee may here bee admonished to take heed that wee sucke not poyson out of this and such like examples of the falles of Gods children by taking occasion thereby to hearten our selues in our sinnes but rather bee made more wary and circumspect ouer our selues As a weake old man seeing a young lustie man take a fall in the way before him taketh better heede to his steppes least he fall also So when we shall see that the Apostle Peter a man indued with such a measure of grace did notwithstanding fall so fearefully wee had neede looke well to our selues or else whither may wee fall if we bee left to temptation as hee was a Nemo audebit de sua virtute confidere quando mutabilitatis periculum nec beatus Petrus potuisset euadere Glossa ordinâ—r who dare now presume of his owne strength when this blessed Apostle that was a pillar as it were in the Church is thus fearefully shaken Nay rather a man should alwayes suspect himselfe and bee afraid to fall and when hee shall see such fearefull tempests and such lamentable shipwracke of such excellent men b Cum videat tantorum virorli cauendas tempestates slenda naufragia de Doct. Christ Lib. 3. as Saint Augustine saith And to this purpose Bernard giueth good counsell c Vita foueam in quam vides alium coram te cecidisse Aliorum perditio tua sit cautio de cons aedific c. 46. Shunne the pit saith he wherein thou seest another fall before thy face Let other mens destruction bee thy caution And d Aliorum ruinae vestra debent esse exempla de obed humil Non cadendi exemplum propositum est sed si cecideris resurgendi Non sit delectatio minorii lapsus maiorum sed sit casus maiorum timor minorum Aug. in Psal 51. Augustine hath the like saying
not punish thee dost render him euill for good and hatred for his good will Surely if hee bee such a one as thou imaginest thou dealest so much the more lewdly if thou doest not loue him And if hee suffer any thing to bee done against himselfe rather then hee will doe any thing against thee what malice is it in thee not to spare him who spareth not himselfe in sparing thee But farre be it from his perfection that as he is mercifull so hee should not be iust as though he could not be both iust and mercifull together especially considering that mercy is better when it is iust then when it is remisse yea mercy is no vertue without iustice b Quantò duitius Deus expectat vt emendetis tantò grauius iudicabit si neglexeritis Aug. de vanitate saeculi Yea the longer that God in mercy expecteth thine amendment so much the more grieuously will hee punish thee if thou neglect it c Deus quantum patris pietate indulgens bonus est tantum iud cis maiestate metuendus est Cyprian Serm. 5. de lapsis For looke how indulgent and gentle the Lord is in the kindnesse of a Father so much is hee terrible in the maiesty of a Iudge d Parauit calum sed parauit tartarum Parauit refrigeria sed parauit etiam aeterna supplicia Parauit inaccessibilem lucem sed parauit etiam perpetuae noctis vastam aeternamque caliginem idem lib. 2. Epist 7. And as he hath prepared heauen so hee hath prepared hell As hee hath prepared a place of comfort so he hath prepared also eternall torments As he hath prepared the light which none can attaine vnto so hee hath prepared also the vast and eternall mist of perpetuall darkenesse To this purpose agreeth that saying of Saint Augustine e Multum delectat omnes peccatores quia misericors miserator dominus c. Sed si amas tam multa initia tunc ibi vltimum quod ait verax Si enim nihil aliud diceret nisi misericors miserator dominus c. quasi iam conuerteres te ad securitatem impunitatem licentiam peccatorum faceres quod velles c. Et si quis te bene admonendo obiurgaret obsistere impudenti fronte Quid me terres de Deo nostro ille misericors est c. Ne talia homines dicerent vnum verbum addidit in fine quod ait verax excussit laetitiam malè prasumentium induxie timore piè doletium Augu. de decem chordis Heb. 10.32 12.29 Gal. 5.22.23 Iob. 39.16.17.18 It is very pleasing sayth he to all sinners that the Lord is mercifull and gratious slow to anger c. as it is Exod. 34.6.7 But if thou loue so many beginnings feare that which he saith at the last that he is true also For if he should haue said nothing else but mercifull and gratious c. thou wouldest straight fall to securitie and promise to thy selfe impunitie and take libertie to sinne and to doe what thou wilt c. And if any man should admonish and reproue thee thou wouldest resist with an impudent forehead say why do you terrifie me with our God he is mercifull c. Least men should speake in this manner he hath added one word in the end where he saith that he is true Whereby hee hath shaken off the ioy of euill presumption and hath brought the feare of godly sorrow c. Yea as the Scripture hath highly extolled the mercy of God to repentant sinners so it hath fearefully set out his rigour and seueritie against the impenitent It is a fearefull thing saith the Apostle to fall into the handes of the liuing God and our God is euen a consuming fire There is nothing so cold as lead and nothing so scalding if it bee heated there is nothing so blunt as iron and nothing so sharpe if it be sharpned there is nothing so calme as the Sea and yet in a boisterous weather there is nothing so tempestuous So likewise there is nothing so mercifull as God and yet if he bee prouoked nothing so terrible Whosoeuer will liue in sin and yet dreame of mercy hee deceiueth himselfe For as there is no law written against them that haue the fruits of the spirit so there is no Gospell written for them that bring forth the fruits of the flesh A presumptuous person may be fitly compared to the Ostrich which layeth her egges in the earth and maketh them hot in the dust as Iob saith and when she goeth from them shee taketh her markes by the seauen starres Afterward when she would returne shee looketh to the starre and vnder it seeketh them but it being remoued in the meane while shee cannot finde them and so her egges are trodden vnder foot and broken by wilde beastes so that shee seldome bringeth forth any young So a sinner that presumeth too much of Gods mercy sometimes by the instinct of the spirit hath some good purposes to doe well but hee quickely departeth and leaueth them presuming that by the mercy of God hee may returne to them againe when hee list but while hee deferreth to prosecute those good purposes and to bring them to effect Christ withdraweth his mercy from him and so they are troden vnder foot by the Deuill And therefore it is good to keepe the golden meane betweene the mercy and iustice of God a Proinde diligentes misericordiam Dei metuentes iustitiam nec de remissione peccatorum desperemus nec remaneamus in peccatis scientes quod illa omnium debitae sit exactura aequitas iustissimi iudicis quae non dimiscrit misericordia clementissimi redemptoris August de fide ad Petrum Diacon that louing the one and standing in awe of the other wee may neither despaire of the forgiuenesse of our sinnes nor securely continue in them knowing that the equitie of a most iust Iudge will exact all those sinnes of all men which the mercy of a most kind redeemer hath not pardoned Indeede the Lord is longe before hee punish but yet forbearance is no quittance b Raro antecedentem scelestū deseruit pede paena claudo Horat. li. 3. ode 2 Psal 140.11 50.21.22 Ezech. 18.21.22 and it is seldome seene that punishment is so lame that it cannot ouertake a sinner Euill saith Dauid that is the punishment of sinne shall hunt and pursue like a bloudhound the wicked person and bring him to destruction And howsoeuer the Lord many times seeth and sayth nothing yet in the end he will reproue sinners and set in order before them the things that they haue done But they haue Scripture to alledge for their warrant in this case For the Deuill hath made them wise to their own destruction Hath not God say they promised that at what time soeuer a sinner doth repent of his sinnes from the bottome of his hart he will put all his
the Apostle Peter and as in his fall wee haue seene the Image of a greiuous sinner so in this wee haue seene the picture of a true Conuert Many will fall with Peter and other of Gods children but they will not rise with them by repentance These men deceiue themselues such examples as this will doe them no good Thou seest that Peter was as ready to repent of his sinnes as he was to commit them Let me say to thee as our Sauiour Christ said to one in another case Luke 10.37 Ipsi Petro statim dimisit quia amarissimè sleuit Et tu si amarissimè fleas Christus ad te respiciet culpa discedet Ambros Ser. 46. Luke 13.3 Goe and doe thou likewise then may the comfort of this example appertaine vnto thee If thou canst weepe bitterly with Pettr and forsake thy sinnes as hee did then God will haue mercy vpon thee as well as vpon him Otherwise that sentence of our Sauiour Christ remaineth true Except ye repent ye shall all perish Now howsoeuer there be not any plaine story of Peters repentance either in the Gospels or in the Acts besides this mention of his teares yet it is most certaine that hee did truely and vnfainedly repent Our Sauiour assured him of it before his fall when hee said I haue prayed for thee that thy faith faile not and when thou art conuerted strengthen thy brethren Luke 22.32 Againe as here hee denyed Christ thrice a Quia dominum tertiò negauerat tertiò confitetur quoties culpam delinquendo contraxerat toties gratiam diligendo conquirit Qui ante lacrymas praeuaricator extitit post lacrymas pastor assumptus est alios regendos accepit qui prius se non rexit Ambros ibid. Marke 16.7 so after his resurrection hee confesseth him as oft And hee that before became a reuolter is now made a Pastor of the Church And the woman to whome the resurrection of Christ was first made knowne are commaunded by the Angell to goe and tell Peter by name that as he was most afflicted by reason of his sinne so he might be most comforted Besides the holy Ghost hath vsed him as a penman in writing the sacred Scriptures which he would neuer haue done if hee had continued impenitent And therefore let our repentance be vnfained as his was and we shall obtaine the pardon of our sinnes as hee did THE REPENTANCE OF IVDAS MAT. 27.3.4.5 3 Then Iudas which betrayed him when hee saw that hee was condemned repented himselfe and brought againe the thirtie peices of siluer to the cheife Priests and Elders 4 Saying I haue sinned in betraying the innocent bloud But they sayd what is that to vs see thou to it 5 And when he had cast downe the siluer peices in the Temple he departed and went and hanged himselfe WE haue handled before the repentance of the Apostle Peter in whose conuersion we haue seene a notable token of Gods mercy towardes repentant sinners We are now to intreat of the repentance of the traytour Iudas in whose wretched end wee haue a fearefull example of Gods wrathfull iudgement against wicked hypocrites In the former chapter the Euangelist hath declared the obstinate and wilfull malice of this damnable traytour namely how first of all hee conspired with the high Priests Vers 14.15.16 and compacted with them for a summe of money to deliuer his Master treacherously into their hands And afterwardes when our Sauiour made it known to his disciples that one of them should betray him how impudently he carried himselfe not once blushing at the matter Vers 25. but setting as good a face on it as any of the rest and lightly passing by the good admonition that our Sauiour gaue him not suffering it to preuaile with him to repentance or to bring him to any detestation of his fact Vers 47. And last of all how he came as the Captaine and leader of that rabble of souldiers that were sent to apprehend him Vers 49. and how with a false kisse in token of friēdship he betrayed him into their hands And now in this chapter hee setteth out his miserable end well beseeming so vile and wicked a life And he describeth it very diligently First because it serueth to illustrate and set out the innocency of our Sauiour Christ and also that it may bee an example to others wherein it may appeare what an end they are to looke for that are not afraid for loue of money to betraye the knowne truth And therefore it shall not be vnprofitable throughly to discusse that which the Euangelist hath written concerning Iudas In whose repentance there are many good thinges to bee seene though it want the cheife and principall namely faith in Christ Iesus which onely if if it had beene added we should scarce haue found so notable an example of repentance in all the Scriptures For in outward appearance it excelleth the repentance of Peter by many degrees But for our better direction in the profitable handling of it let vs consider in it Two generall parts 1. His repētāce where 1. The circumstances of it viz. 1. The person described 1. By his name Iudas 2. By the hainousnes of his sinne that betraied him viz. Iesus 2. The time when it was too late viz. When he saw that he was condemned 2. The parts of it which are three 1. His contrition Hee repented himselfe 2. His confession which is first in order though set after And it is 1. Propounded viz. he confessed his particular sinne I haue sinned in betraying innocent bloud 2. Amplified by the answere of the high Priest What is that to vs See thou to it 3. His satisfaction wher 1. He brought againe the money he had receiued 2. When they would not take it he cast it downe in the Temple 2. His miserable end where 1. His preparation to it He departed viz. into some secret and solitarie place 2. The manner of it He hanged himselfe Iudas This is the first thing to bee considered according to the order propounded to wit his name Iudas which was one of the twelue Which affordeth vnto vs this first instruction namely Doctrine No outward thing can mak a man a good Christian with out inward sincerity that no outward thing can make a man a good Christian without the inward sincerity of the heart It is not a mans calling though neuer so diuine and honourable it is not his company though neuer so godly it is not his learning though neuer so great it is not his ciuill honesty though he carry himselfe so as no man can iustly blame him it is not any other priuiledge in the world that can commend a man to God vnlesse withall he be sincere and sound hearted Iudas here had all these and yet we see he is a damnable hypocrite For his calling he was an Apostle as St. Peter saith Act. 1.17 He was numbred with vs and obtained fellowship in this ministration
suum satisfactione humili simplici consitentes Si qui autē sunt qui putant se ad Ecclesiam non precibus sed minis regredi posse aut existimant aditum sibi non lamentationibus satisfactionibus sed terroribus facere pro certo habeant contra tales stare Ecclesiam Domini nec castra Christi inuicta fortia Domino tuente munita minis cedere Sacerdos Dei Euangelium teneus Christi praecepta custodiens occidi potest vinci nō popotest Lib. 1. Epist 1. And this was the practise of St. Cyprian as himselfe testifieth I doe willingly saith he and louingly embrace such as returne penitently and confesse their sinnes with humble and vnfained satisfaction But if there be any that thinke they may come againe to the Church not by intreaty but by threatnings or suppose to procure their admittance not by lamentations and satisfactions but by terrours let them know for a certainty that the Church of God standeth out against such persons and that the inuincible and strong tents of Christ guarded by the Lords protection will not giue place to threatnings The Priest of God that holdeth the Gospell and keepeth the precepts of Christ may bee killed but hee cannot be ouercome And this was the resolution of Saint Ambrose when he heard that the Emperour was comming towards the Church before he was absolued c Ego vero praedico quod cum ingredi sacra limina prohibebo si vero Imperium in tyrannidem mutabit necem libenter suscipiam Vbi supra I protest saith he I will debarre him from going ouer the holy threshold and if he will turne his power into tyrannie I will willingly die in the quarrell To this purpose St. Augustine hath a good saying d Qui multos offendit peccando placare multos oportet satisfaciendo vt Ecclesia prius offensa per culpam in conuersione flectatur in misericordiam De vera falsa poenit cap. 11. he that hath offended many by sinning ought to pacifie many by making satisfaction that as the Church hath before beene offended by the trespasse so by the repentance it may be moued to compassion And indeed he that is truly touched with a sense and feeling of his sinnes will not be tender of his owne credit nay hee will not care how much he disgraceth himselfe so that by his confession he may glorifie God and edifie the Church And therefore they may iustly suspect their repentance that hauing publikely offended cannot be brought to make publike confession And as this publike confession is required so in priuate offences priuate confession is also necessary First in respect of our selues that by emptying our hearts into the bosome of another wee may receiue comfort And this is that which St. Iames exhorteth saying Iam. 5.16 Acknowledge your faults one to another and pray one for another that yee may be healed But here we are to know that a man is not bound to confesse his sinnes only to the Minister and to none else as the Papists teach men to lay open their sinnes to a greasie bald Frier but he may make choise of any other Christian friend of whose godlinesse and faithfulnesse he hath good experience Jsa 50.4 Yet because euery godly Minister hath from God the tongue of the learned and therefore knoweth best to minister a word in season to him that is weary therefore it is fittest to make choise of him Psal 19.12 Neither is a man bound to make confession of all his sinnes as the Papists would haue it for who can tell how oft he offendeth but only of such as doe most afflict his conscience Secondly in respect of others And first of such as we haue offended by our sinnes according to the rule of our Sauiour Christ Mat. 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee Leaue there thine offering before the Altar and goe thy way first be reconciled to thy brother c. Now here Iudas failed in that hee goeth to the high Priests and confesseth to them but doth not prostrate himselfe before his Master whom he had betrayed and desire him to forgiue him his sinne which if he had done a Arbitror quod etiam Iudas potuisset tanta Dei miseratione non excludi à venia si poenitentiam non apud ludae or sed apud Christū egisset Ambros de poenit lib. 2. cap. 5. so great is his mercy to poore sinners he might haue obtayned pardon Secondly of such as to whom wee haue giuen occasion of sinne or haue beene any meanes to draw them to sinne And in this Iudas did well For in going to the high Priests he doth not only confesse his owne sinne but withall giueth them occasion to repent likewise For if he sinned in betraying Christ Iesus surely they also sinned in apprehending condemning and putting him to death And thus we see the persons to whom we are to make confession of our sinnes Now for the manner we are to know that euery kinde of confession will not serue the turne And therefore these properties are required First it is not enough to confesse our sinnes in generall as ignorant men vse to thump themselues on the breast and say I am a sinner but we must confesse our particular sinnes If any man shall obiect that this is needlesse because God knoweth our sinnes better then we our selues doe 1. Ioh 3.20 for he is greater then our hearts and knoweth all things I answere that it is true indeede all our sins are most perfitly knowne to the Lord. Psal 139.3 c. Who is accustomed to all our waies as Dauid saith And therefore wee doe not confesse our sinnes to informe God but wee doe it for our owne benefit that thereby we may be brought vnto godly sorrow which is attained by a distinct acknowledgement of our sinnes And thus haue the children of God confessed their sinnes When Dauid had numbred his people and his heart did smite him for it he confessed particularly I haue sinned exceedingly in that I haue done 2. Sam. 24.10 And in the title of the 51 Psalme hee confesseth his adultery in plaine termes And so doth the Apostle confesse how he had persecuted the Church Act. 22.19 20. yea by name how he had been a great stickler in the Martyrdome of blessed Steuen Yea Iudas in this place performed this duty And surely if it were not necessary the Deuill would neuer labour to hinder it so much as he doth as wee see how hard it is to bring one of an hundred to doe it as they ought for he knoweth that if once men come to a true sight of their particular sinnes and so to godly sorrow his Kingdome will soone decay and therefore he maketh men so vnwilling to yeeld to it as they are Secondly we must in confessing our sinnes aggrauate them to the vttermost against our selues and
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
troubled in his conscience for it that he would haue killed himselfe with his penknife had he not beene preuented But still he could neuer rest nor be quiet in his minde till he had drowned himselfe in a little brooke neare to his house Though wee cannot approue of this fact of his and such like yet wee are not altogether to despaire of his saluation For no man knoweth whether God that sheweth mercy c Inter pontem sontem Aug. in a moment did giue him re-repentance in the instant of his death The iudgements of God are secret and vnsearchable Rom. 11.33 wee cannot comprehend the vnmeasurable depth of his mercy And therefore we should leaue the finall iudgement of these cases to his determination Act. 10 4â— Who is ordained of God to be Iudge of quick and dead Others there are that in phrensie and distraction of their braine doe make away themselues who howsoeuer they may bee blamed for other sinnes formerly committed by them yet in this case they ate rather to bee pittied then rashly censured For they haue not free election and therefore the action is not to bee reputed as done by them Againe we are to consider the whole course of their former life and to iudge according to that rather then by any sodaine accident Indeede if their life hath beene wretched and vngodly and they die in this manner there is great cause to doubt of their estate d Prorsus confirmo audeo dicere non potest male mori qui bene vixit Aug. de discipl Christ But if they haue liued in the feare of God and haue giuen testimonie of their godlinesse in the former course of their liues wee are to hope well of them whatsoeuer their end bee But still it is a fearefull case for a man to goe out of the world in this manner And therefore it behooueth euery one of vs to take great heed of the assaults of Sathan who often times perplexeth our minds with the consideration of our sinnes and Gods displeasure conceiued against them As hee dealt with Iudas so hee dealeth continually when a man is about sinne he eggeth him forward and deuiseth excuses and pretenses to make him sinne more securely But when the deede is done and the conscience smitten with remorse for it hee straightway is at hand and that which before he extenuated perswading a man that it was but a small marter now he agrauateth to the vttermost and laboureth to bring the conscience alreadie vexed and tormented to vtter desperation and neuer leaueth till hee cause the poore sinner to make away himselfe vnlesse God in his mercy preuent it So likewise when hee findeth a man oppressed with some grieuous calamity he perswadeth him that God hath forsaken him and therefore it is best for him to rid himselfe by offering violence to his owne bodie But in both these cases the sweet and gracious promises of the Scripture doe affoord vs most firme and sound consolation And therefore we should arme our selues with a constant faith in them Ephes 6.16 that so wee may be able to quench all the fierie darts of the Deuill Wee must stoutly and valiantly resist these and such like assaults and not suffer our selues by any perswasion of his to bee drawne away from God Wee must take heede that wee fall not into these fearefull snares of Sathan and pray earnestly as our Sauiour hath taught vs Mat. 6.13 that the Lord will not leade vs into temptation that is that he will not withdrawe his grace from vs and so suffer vs to bee ouercome And if at any time any griefe or sorrow lie vpon the soule which we are not able to beare let vs not for all that giue place to the Deuill Ephes 4.27 and to such horrible motions as he will bee readie to suggest but let vs resort to some faithull Christians especially to some godly Ministers who are best able to relieue vs in such cases with comfort out of the word of God and that burden which we are not able to beare by our selues alone let vs lay it on their shoulders that so they supporting vs by loue Ephes 4.2 Gal. 6.2 and helping to beare our burden as the Apostle exhorteth we may be preserued from this fearefull fall of desperation FINIS