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
affected that her very bowels were moued within her And the Apostle Peter as wee haue heard before seeing how grieuously hee had sinned in denying his Master went out Mat. 26.75 and wept bitterly If there had beene neither heauen nor hell neither reward nor punishment yet this very vnthankfulnesse to so kind a Master would haue caused him to sorrow as much as hee did when this affection is once in a man then hee beginneth truly to repent and neuer before Then hee is displeased with himselfe then hee loatheth and detesteth his sinnes whereby he hath offended God and then he beginneth seriously to bethinke himselfe what course he may take to please God So did Dauid being greiued because he had so hainously offended God he prayeth Psal 51.4.10 that God would create in him a cleane heart and renew a right spirit within him that so he might walke more acceptably before the Lord for the time to come So also the godly Israelites in Ezra his time Ezra 9. the whole Chapter 10.3 when they had with great griefe of heart bewailed their sinnes against God they resolue to make a couenant with God and solemnly to bind themselues to put away their strange wiues whereby they had so much dishonoured him And so is it withall the faithfull euen as a good child hauing by his vntowardnesse vexed his Father is carefull afterwardes to please him by all meanes possible There is another sorrow which the Apostle calleth a worldly sorrow which is alwayes ineffectual 2. Cor. 7.10 Oderunt peccare boni virtutis amore Oderunt peccare mali formidine paenae Sunt quos peccasse paenitet propter presentia supplicia displicet enim latroni peccatum quando agitur de paena desit vindicta reuertitur ad crimina Huic concordant qui consitentur inuiti non amore boni sed vt sagiant damnum incommodum saeculi vtilis ergo erit paenitentia si sit spontanea De vera fulsa paenit cap. 9. Gen. 4.11.12.13 Exod. 9.27.34 10 16.17.20 1. Sam. 15.24 25 for it ariseth only of feare of punishment and when that is once taken away they returne to their former sinnes as greedily as the dog to his vomit Whereupon Saint Augustine saith well There are some that repent that they haue sinned by reason of present punishments For the robber is displeased with his sinnes when hee is brought to punishment for them but take away the punishment and hee returneth againe to his former faultes Like vnto him are they that confesse their sinnes against their willes not for any loue of good but to auoide the losse and punishment of the world So that repentance will bee profitable if it bee voluntarie And on the contrary side that which is extorted and wrung from a man for feare of punishment is alwayes vnprofitable Kain mourned exceedingly and cryed out saying My sinne is greater then can bee forgiuen me but it was not for his hypocrisie in Gods seruice no for his cruell murdering of his brother but because of the punishment that God inflicted vpon him Pharaoh howled and tooke on and confessed him selfe a sinner but it was not in any detestation of his sinne but for the great plagues that God had brought vpon him and his land and therefore when they were remoued hee was as wretched and as disobedient as euer he was before Saul was sorrowfull and acknowledged his sinne but it was onely in regard of Samuels threatning that God had reiected him and would take his Kingdome from him and therefore hee was so far from amendment of life that he became euery day worse and worse as appeareth in the whole course of the story Achab also humbled himselfe and put on sackcloath as though he had beene very penitent 1. King 21.27 but it was for feare of the vengeance that Eliah had denounced gainst him and therefore there was no reformation in him as may appeare in that hee persecuted the Prophet for telling him the truth 22.8.26.27 Vse This end may serue to stirre vs vp to labour for godly sorrow that wee may mourne for sinne because it is sinne and because it displeaseth God And this will be exceeding forcible to expell our sinnes for when this affectation once commeth into the heart sinne goeth out it will not lodge nor settle there vnlesse it bee cockered and made much of Zech. 12.10 When a man once bewaileth his sinnes and lamenteth for them as he would doe for the losse of his onely Sonne then hee cannot choose but detest them then euen his dearest sinnes wherein he hath taken most delight will bee bitter as gall and most odious vnto him Now the meanes whereby this sorrow may be attained are these First to consider the manifold blessings of God towards vs and our vnthankfulnesse to him Lament 3.23 When a man shal consider how gracious God hath beene vnto him renewing his mercies towards him euery morning and withall how vnthankfull hee hath beene rendering euill for good and hatred for his good will it cannot choose but much affect him 2. Sam. 12.7.8 When Dauid called to mind what great things God had done for him that hee had aduanced him to be King ouer Israel and had deliuered him out of the hands of Saul and as Nathan told him if that had beene too litle he would haue giuen him much more that wrought remorse and sorrow in his heart Ezra 9.8.9 Nehem. 9.7.8.9.10 c. Iere. 5.25 The like wee see in the people of the Iewes in the time of Ezra and Nehemiah Secondly to call to minde and throughly to waigh the ill effects that follow vpon sinne Namely that they hinder good things from vs Zech. 12.10 and pull downe many curses vpon our heads but especially that by them we peirced and crucified Christ Iesus When a man shal be perswaded of this it will make him mourne more then any thing Iames 4.9 It will cause him to afflict himselfe to sorrow and to weepe to turne his laughter into mourning and his ioy into heauinesse Thirdly to attend diligently vnto the Ministery of the word that so our sinnes may be laid open and our heartes smitten with greife for them Acts 2.36.37 Thus was it with the hearers of Saint Peter when they heard their particular sinnes and the haniousnesse of them discouered by his preaching it is said they were pricked in their hearts But it is not the bare hearing of the word that will effect this it must bee laid vp in the heart that so the continuall remembrance of it may wound the soule when neede requireth As the Lord saith by the Prophet he will write his lawes in their heartes by his spirit Jere. 33.31 Ezech. 36.27.31 and then shall they remember their owne wicked wayes and shall iudge themselues worthy to haue beene destroyed Last of all to take heede of presumptuous sinnes otherwise our heartes will cease to smite
siely gyrle and shee not free but a bondmaide bearing no great office in the house but onely keeping the doore is made an instrument to beate downe that high conceite he had of himselfe And this is the Lords ordinarie proceeding with proud persons Doct. God beateth downe the pride of men by vile and base meanes 1. Cor. 1.27.28 Hee vseth many times euen by vile and base meanes to subdue and punish their pride According to that speech of the Apostle God hath chosen the foolish things of the world to confound the wise and God hath chosen the weake things of the world to confound the mightie things And vile things of the world and things which are despised hath God chosen and things that are not that is things which in mens account are nothing worth so abiect and base that they are not regarded to bring to nought things that are Thus dealt the Lord with Pharaoh King of Aegypt he was so proud at the first as there was no dealing with him he scorned that God should command him to let his people goe Exod. 5.2 Who is the Lord that I should heare his voioe and let Israel goe I knowe not the Lord neither will I let Israel goe But God made him knowe before hee left him and that euen by the weakest meanes that could bee He could haue hissed for some warlike nation Isa 5.26 to haue van quished him and led him away captiue Jer. 52.9 as he dealt with Zedekiah He could haue sent Lions to haue slaine him as hee did to the Assyrians that dwelt in Samaria 2. Kings 17.25 2.24 Hee could haue sent Beares to haue torne him in peices as hee did to the children that mocked Elisha Exod. 8. But he vseth none of these meanes Vide Aelianum var. Hist. lib. 14. cap. 4. but onely sendeth frogges and lice and flies and such like vile and weake creatures to plague him and to checke his pride And indeede euen these things which in themselues are contemptible were a greiuous annoyance to him vers 3. and to the whole Land For his very bed-chamber yea his bed it selfe was pestred with frogges c. In like manner Goliah that mightie gyant of Gath 1. Sam. 17.9.10.50 that defyed all the Host of Israel with proud and brauing termes as if none had beene able to fight with him and ouercome him was quelled by little Dauid with a sling and a stone Judg. 5.29 4.21 So Sisera the captaine of Iabins Host that came against the Isralites in such confidence of the victory Iud. 9.53.54 was slaine by Iael a weake woman with a naile and a hammer And Abimelech in the hight of his pride was also brought to his death by a woman who from a tower cast a peice of a milstone vpon his head and brake his braine pan And Herod who was lifted vp and swelled in pride at the voice of those flatterers that told him he spake more like a God then a man was suddenly smitten by the Angell of the Lord Act. 12 22.23 Brentius in Luc. 22.56 and was eaten vp of wormes And indeed this is a worthy punishment for pride that the more arrogant a man is the more hee should bee shamed and deiected Luc. 18.14 as our Sauiour Christ saith He that exalteth himselfe shal be brought lowe And therefore Peter is worthily more disgraced then his fellowes because hee had arrogated more to himselfe then they though without cause Vse 1 This may admonish vs to labour for humilitie to thinke basely of our selues and to bee lowly in our owne eies and so shall we be more acceptable to God Our Sauiour Christ hath euer beene louingly affected towardes those that were of humble mind When that good Centurion had such a base conceit of himselfe that he thought not himselfe worthy that Christ should come vnder his roofe oh how highly our Sauiour commendeth him I haue not found saith hee Mat. 8.8.10 Mat. 3.11 11.9.11 so great faith no not in Israel Iohn Baptist confessed of himselfe in all humilitie that he was not worthy to beare the shooes of our Sauiour Christ But hee affirmeth of him and that very earnestly that he was a Prophet yea and more then a Prophet yea that among them that are begotten of women there arose not a greater then Iohn Baptist The deeper the Well is the sweeter is the water so the more humble any man is in his owne conceit the more acceptable hee is to God And indeed if we could seriously consider how vnable we are of our selues to doe any thing that is good without Gods assistance wee should see there were no cause for vs to be proud Nay if wee had any found grace or vertue at all in vs their would be no place left for pride For as wee see the sunne the higher hee is in the firmament the shorter shadowes he maketh and the neerer he comes to the earth the shadowes of all things are the longer So vertue grace the higher and the more eminent it is the lesse oftentation it maketh Whereas on the other side where grace is wanting there is nothing but pride and arrogancie euen as the eares of corne that haue nothing in them but light stuffe stand perking vp aboue all the rest but they that are laden with full come hang downe their heads Secondly this may be a good warning to vss not to contemne Vse 2 nor despise the meanest persons no nor the vilest creatures in the earth because we see God can make them instruments to correct our pride 1. Sam. 17.42.44.49.51 The proud vncircumcised Philistim when hee saw poore Dauid come to him with a staffe in his hand he disdained him and threatned to giue his flesh to the foules of heauen and to the beasts of the field Quem vidit dies veniens superbum hunc vidit dies fugiens iacentem Yet this Dauid by Gods assistance brought him groueling to the earth and afterward cut off his head with his owne sword Yea wee see how troublesome euen gnattes and fleas are vnto vs in Summer time And indeed there is not the weakest creature in the world but if God arme it against vs it is strong enough to chastise vs for our sinnes As the Lord calleth the grashopper the canker worme Joel 2.25 the caterpiller and the palmer worme all of them in themselues silly creatures his great host which he sent among them And there is a memorable history of the Archbishop of Mentz that hauing put a great number of poore people into a barne promising them some almes and hauing set it on fire ouer their heads the mice that were in it by the iust iudgment of God pursued him to death Sphinx Aenig mat And we read of a whole towne in Spaine that was vndermined and cast downe with conies And diuerse people haue beene driuen from their habitations by the annoyance
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
a man could looke into their heartes hee should see they haue not put on Christ Iesus as the Apostle saith but the Deuill rather They may fitly be resembled to Banckcrupts who wanting substantiall wares to furnish out their shoppes withall doe fill vp the vacant places with goodly painted but empty boxes So these hauing no substance of religion to commend themselues to the Church of God doe yet make a flourish with shadowes of holinesse They are like the Idols that Dauid speaketh of They haue mouthes and speake not they haue eyes and see not They haue eares and heare not they haue handes and touch not they haue feete and walke not c. Our Sauiour Christ that best knoweth what is in man compareth them to platters that are cleane on the outside but within are full of bribery and excesse and to painted sepulchers which appeare beautifull outward but within are full of dead mens bones and all filthinesse They are like apples of Sodome which seeme very faire to the eye but if a man crush them in his hand there is nothing but cinders and ashes wofull monuments of the fearefull ouerthrow of that place They are like the Ostridges which haue very goodly winges as though they could flie aloft but such is the grossenesse and heauinesse of their bodies that they cannot raise themselues from the earth In a word they are like many trees which whiles they grow seeme to be very straight and sound timber but when they are cut downe they proue hollowe hearted and good for nothing a Quis magis impius an profitentes impietatem aut mentientes lanctitatem Bern. Apol. ad Guli Abb. So that it is hard to say who is the more wicked whether hee that openly professeth impietie or hee that falsly counterfeiteth holinesse b Nomen Christiani ille frustrà sortitur qui Christum minimè imitatur Quid enim tibi prodest vocari quod non es nomen tibi vsur pare alienum Aug. de vita Christ ad sororem viduam Gal 6.7 Luke 16.15 It is in vaine for a man to take vpon him the name of a Christian that doth not imitate Christ For what will it profit a man to bee called that which hee is not and to vsurpe a name which is none of his owne Such may flourish for a time and deceiue the eyes of men with a vaine shew of pietie but God cannot bee mocked as the Apostle saith And therefore our Sauiour tolde the hypocriticall Pharises yee are they that iustifie your selues before men but God knoweth your hearts You make such a shew of holinesse as that the people doteth vpon you and admireth you for the onely men but God that knoweth your heartes seeth you to bee damnable hypocrites Yea and many times euen in this life the hypocrisie of many is discouered to their shame c Simulata ilicò patescunt operosè licet impressus sucus leui sudore diluitur Petrarch de vit solit Omne sincerum permanet quae simulata sunt diuturna esse non possunt Bern. de ord vitae It is a true saying that thinges that are counterfeit cannot long continue False coine is soone discouered and the face though neuer so curiously and artificially painted will soone bewray it selfe d Nemo potest personam diu ferre fictam sicta citò in naturam suam recidunt Seneca de Clem. lib. 1. cap. 1 No man can long beare a fained person for fained things doe soone returne to their owne nature When men loue to bee hypocrites dissembling holinesse and pretending outward sanctimony God in iustice will in time vnmaske and vncase them and then the sinne which they haue laboured to hide * Nihil simulatio proficit paucis imponit leuiter extrinsecus inducta facies Quae decipiunt nihil habent solidi Tenue est mendacium perlucet si diligenter inspexeris Sen. l. 11. Ep. 80. shal appeare in open veiw and the vertue which they haue made shew of shall be seene neuer to haue beene in them in truth As it is said of Heraclides who by a cunning deuise would haue beene accounted a God that at last all was reuealed and hee a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non qualis putari voluit sed qualis erat Diogen Laert. in eius vita Iosh 7.19.20 was seene not as hee desired but as hee was indeede so many times it befalleth hypocrites As wee see in the examples of Kain Ananias and Saphira the man that wanted the wedding garment Simon Magus Elimas the sorcerer and diuerse other notorious hypocrites who were all found out and discouered by the hand of God Yea wee may obserue euen in our owne experience that some who outwardly liued an honest and a ciuill life yet lying hypocritically in some secret sinne haue beene constrained before their death with Achan to giue glory to God and to disclose the same to their one shame But if it doe fall out that they escape this iudgement in this life and doe closely carry their hypocrisie to their graues yet at the day of iudgment when the thrones shall bee set and the bookes opened Dan. 7.9.10 the vizard shall bee pulled from them and their hypocrisie laid open in the sight of men and Angels It may bee with an hypocrite in this life as it is in a great snowe b Haec est verè dementia non cogitare nec scire quod mendacia non diu sullant noctem tamdiu esse quamdiu illucescat dies clarisicato autem die sole oborto luci tenebras caliginem cedere Cypr. lib. 1. Epist 3. 1. Cor. 4.5 When the snowe couereth the face of the earth all appeareth white and cleane but when once the Sunne riseth to melt and thawe away the snowe many filthy quagmires and other loathsome places are discouered So it may fall out that a man may haue the reputation of a good Christian all his life but at the day of iudgement When the Sunne of righteousnesse shall arise Mal. 4.2 then shall things bee lightned that haue beene hid in darknesse and the counsels of mens heartes shall bee made manifest And then as euery man that is found sincere shall haue praise of God so all dissemblers shall haue their faces couered with shame and disgrace Vse 2 Secondly this doctrine serueth to admonish vs to labour for sinceritie that we may not onely approue our selues vnto men but with Zacharias and Elizabeth we may be truely righteous before God Luk. 1.6 a Estote Christiani valde parum est vocari Christianus Aug. de 10 chordis Let vs labour to bee Christians indeede else it is to small purpose to bee called Christians b Religionem quam tenemus in veste seruemus in mente sanctitatem quam habitus exterior palliat intus animus teneat Bern. de caen dom Ser. 3. If we would bee Christs Disciples let vs keepe the Religion in our hearts which wee pretend in our apparrell and
could bee Friend saith he wherefore art thou come And againe when hee came neere to him to kisse him Iudas saith he Luke 22.48 betrayest thou the Son of man with a kisse words which might haue broken an heart of Adamant and yet they could not mooue him Now the reason why hypocrites doe make no bones of any sinne is first because howsoeuer they dissemble holynes 1. Tim. 1.19 yet they haue made shipwracke of a good conscience as the Apostle saith and therefore rush headlong vpon euery occasion into any wickednesse Againe they are in subiection to Sathan who hath them in his snare as a dogge in a chaine and therefore 2. Tim. 2.26 2. Pet. 2.19 hee leadeth them whether hee list Hee can no sooner bid them goe but they are ready to runne And hence is it that the Prophet ioyneth an hypocrite and a wicked man together Euery one saith he is an hypocrite and wicked Isa 9.17 because he that is an hypocrite will easily yeeld to any wickednesse And indeed it is iust with God that hypocrites should be giuen ouer in this maner to notorious sins whereby they may come to open shame that so they may either bee brought to repentance or else receiue a more iust condemnation Vse Let this therefore be a warning for vs to make vs take heede of hypocrisie There is farre more hope of a notorious wicked man that neuer made profession of Religion then of a dissembling hypocrite that hath a shew of godlinesse 2. Tim. 3.5 Luke 23.40.41 but denieth the power of it That theefe that was crucified with our Sauiour Christ had led a most dissolute life all his dayes and yet hee was at the last conuerted Whereas this hypocrite Iudas liuing long disguised in the habite of holinesse could neuer bee reclaymed but perished miserably in his sinne And therefore let vs bee carefull as wee professe our selues to bee Christians so not to harbour the least guile in our spirits Psal 32.2 2. Cor. 1.12 Acts 24.16 but in all simplicitie and godly purenesse to haue our conuersation in the world and to keepe alwayes a cleare conscience towardes God and towardes men And this will minister more sound comfort to vs both in life and death then all the world is able to affoord Betrayed him As the fact it selfe was hainous for the seruant to betray his Lord and the Disciple his Master so the manner of the treason doth make much to the aggrauating of it For hee did it dissemblingly vnder colour and pretence of loue and duty First hee saluted him kindly God saue thee Master Mat. 26.49 and then as though he had ment him no hurt he came to him and kissed him Doctrine A shame to pretend friendship and intend hatred Psal 12.2 From whence ariseth this doctrine that it is a shamefull thing for a man outwardly in words and gestures to pretend freindship and inwardly in heart to conceiue hatred and intend mischeife to bewray one thing with the mouth and to conceale an other in the heart Dauid complaineth of his times that men did flatter with their lips and spake with a double heart or with an heart and an heart making shew of that which they neuer purposed And againe hee saith they speake freindly to their neighbours when malice is in their heartes Psal 28.3 a Simulatores mali adâ—ungentes se ficta charitate captantes omnes motus omâ—ia verba sanctorum in omnibus laqueos inquirentes Aug. in Psal 41.6 And thus dealt Dauids enemies with him that came when he was sicke vnder pretence of kindnesse to visite him but their heartes heaped iniquitie within them and whatsoeuer infirmitie they saw in him when they came forth they told it and blased it abroad Psal 41.6 Such were the false brethren which the Apostle speaketh of that came in priuily onely to spie out their libertie Gal. 2.4 Iere. 9.5.8 Thus was it in the time of the Prophet Ieremiah Euery one saith he will deceiue his freind and will not speake the truth Yea one will speake peaceablie to his neighbour with his mouth but in his heart he layeth waite for him They couer the venome of their heartes with the honny of their tongues As Dauid saith a Mel in ore verba lactis fol in corde fraus in factis The wordes of his mouth were softer then butter yet warre was in his heart his wordes were more gentle then oile yet they were swordes Psal 55.21 The Scripture is full of examples in this case The Deuil when he came to tempt our first parents to sinne hee gaue them sweete wordes and pretended a great care of their good estate when his purpose was to bring them to confusion Gene. 3.4.5 4 8. 1. Sam. 18.17 And Kain with faire speeches enticed his brother Habel into the fieldes and then rose vp and slew him Saul pretended great loue to Dauid in offering him his daughter in marriage 2. Sam. 3.27 but his intent was to make him perish by the hand of the Philistims Ioab spake peaceably to Abner with his tongue but with his hand hee wounded him to death So likewise 20.9 â—0 hee saluted Amasa as kindly as might bee and tooke him by the beard to kisse him but secretly hee smote him with his sword in the fifth rib and shed out his bowels to the ground 13.26.27.28 Absalom earnestly inuited his brother Ammon to his sheep-shearing feast as though hee had loued him intirely but most treacherously he caused his seruants to kill him Mat. 22.15.16 as he sate at table The Herodians came glauering and flattering to our Sauior Christ as if they had had a reuerent opinion of him Luke 20.20 Master say they we know that thou art true and teachest the way of God truely c. But for all this they came as spies if it had beene possible to entangle him in his talke And thus did Iudas as we haue heard betray his Master with a kisse that his treason and falshood might be the lesse suspected Stella in Luc. cap. 22. Whereupon one saith he came neare him as a seruant but he was a theefe hee saluted him as a Disciple but hee was a traytour and last of all hee kissed him as a friend but hee 〈…〉 a traitour and last of all he kissed him as a friend but hee was a deadly enemie a Amoris pignore vulnus in flixit charitatis officio sanguinem fudu pacisque instrumeÌ„to moâ—tem â—rogauit Ferus in Math. 26. By the pledge of loue hee gaue him a wound by the duty of charitie he shed his bloud and by the instrument of peace he procured his death Neither doe we want experience hereof in our daies as the Apostle prophecied of the last times 2. Tim. 3.4 For doe wee not daily see b Frons omnium familiaris multorum animus iratus iracundiae occultae insidiae apertae Cic.
Prou. 16.14 19.12 like the roaring of a Lion Much more fearefull and terrible is the wrath of the King of Kings And therefore Dauid saith Psal 76.7 Thou euen thou art to bee feared and who shall stand in thy sight when thou art angrie Euen the children of God themselues vpon the least apprehension of Gods anger haue beene exceedingly perplexed Iob complaineth that the arrowes of the almightie did ranckle within him the venome whereof did drinke vp his spirit Iob. 6.4 7.20 and the terrours of God did fight against him And in another place hee saith that God had set him vp for a marke that he might spend his arrowes vpon him Dauid affirmeth Psal 32.4 51 8. 55.4.5 88.6.7 130.1 that the hand of God lay so heauie vpon him day and night that his naturall moisture was turned into the drought of Sommer Yea that all his bones were broken with it Yea as if he had beene euen almost in hell he saith Out of the deepe places haue I called vnto thee O Lord. Hezekiah cryeth out that God had broken all his bones like a Lion Isa 38.13.14 and that hee was so oppressed with griefe as hee could not speake but chattered like a Crane or a swallow and mourned like a done Yea our Sauiour Christ himselfe who being for our sinnes to tread the Winepresse of his Fathers wrath as it is said Apoc 19.15 was in a fearefull agonie and sweat great drops of bloud trickling downe to the Ground Luc. 22.44 and when he hanged on the crosse being broken for our iniquities hee cryed out in the bitternesse and anguish of his soule My God my God why hast thou forsaken mee Mat. 27.46 If Gods children bee thus afflicted with the sense and feeling of Gods wrath who yet notwithstanding are inwardly supported by his grace and spirit surely much more are the wicked ouerwhelmed and swallowed vp with it being vtterly forsaken of God and left destitute of all manner of comfort As wee see in Belshazzar who being frighted with inward feares vpon the sight of the hand writing ouer against him his countenance was changed and his thoughts troubled him so that as if hee had beene shaken with an earthquake the ioints of his loines were loosed and his knees smot one against the other Dan. 5.5.6 And in Foelix who when hee heard the Apostle Paul though being a prisoner and standing at the barre discoursing of the iudgment to come he was so terrified that hee trembled and could not indure it Act. 24 26. So true is that saying of Salomon The spirit of a man will sustaine his infirmitie but a wounded spirit who can beare it Prou. 18.14 Neither is there any thing in the world that can minister any ease or release vnto a man in this case To which purpose Saint Augustine hath a sweet saying a Inter omnes tribulationes humanae vitae nulla est maior tribulatio quam conscientia delictorū Namque si ibi vulnus non sit sanumque sit intus hominis quod conscientia vocatur vbicunque alibi passus suerit tribulationes illuc confugiet ibi inueniet Deum Si autem ibi requies non est propter abundantiam iniquitatis quoniam ibi non est Deus quid facturus est homo Quò consugiet cum caeperit pati tribulationes Fugiet ab agro ad ciuitatem à publico ad domum à domo ad cubiculum sequitur tribulatio A cubiculo iam quò fugiat non habet nisi interius ad cubile suum Porrò si ibi tumultus est si sumus iniquitatis si flamma sceleris non illuc potest confugere Pellitur enim inde cùm inde pellitur à scipso pellitur c. August in Psal 46. Cui nec virtuteresisti Nec telis armisque potest Ouid. Met. lib. 9. Among all the troubles of mans life saith hee there is no greater trouble then a guilty conscience For if there bee no wound there and if a mans inward partes bee sound which is his conscience in what other part soeuer he shall be afflicted he may flye thither and there hee shall find God But if there bee no quiet there by reason of the abundance of iniquitie because God is not there neither what shall a man doe Whether shall he flye when hee beginneth to suffer trouble Let him flie out of the field into the Citie out of the streetes into his house out of his house into his chamber and trouble will follow him But he hath no whither to flie from his chamber vnlesse it bee to his bed And if there be a mutinie if there be the smoake of iniquitie and the flame of sinne hee cannot flie thither to find refuge For he is driuen from thence and being driuen from thence hee is driuen from himselfe There is no sicknesse but Physicke hath a medicine for it there is no sore but Chyrurgerie hath a salue for it there is no restraint of libertie but riches may purchase freedome there is no banishment but fauour may recouer a man from it there is no disgrace but time will weare it out But there is no Physicke can cure no Chyrurgerie can heale b Quid nunc diuitiae quid fului vasta metalli Congeries Claudian no riches can ransome no fauour can relieue no time can asswage a distressed conscience Belshazzar before spoken of had all outward delights that his Kingdome could affoord him yea hee was now in the midst of them and yet they could not all helpe him against the horrour of conscience No more then a man that is condemned to die can bee cheared with any outward comforts whatsoeuer c cur tamen hos tu Euasisse putes quos diri conscia facti Mens habet attonitos surdo verbere caedit Occultū quatiente animo tortore stagellum Juuen Sat. 13 So that though no bodie else doe punish a malefactour for his sinnes yet the inward stripes and lashes of his own conscience are punishment sufficient This doctrine may serue to admonish vs first of all to labour Vse 1 for a good conscience by all meanes possible the peace whereof passeth all vnderstanding yea which is a continuall feast in all estates whatsoeuer Phil. 14.7 Prou. 15.15 It is lamentable to see how carefull men are to auoide all other troubles and how carelesse to escape the trouble of minde in comparison whereof all others are nothing a Conscia mens vt cuique sua est ita concipit intra Pectora pro merito spemque metumque suo Ouid. Fastor Yea the whole life of man is either comfortable or discomfortable according to the state of the conscience b Magna vis eius est in vtraque partem vt neque timeant ij qui nihil admiserunt paenam semper ante oculos versari putent qui peccauerunt Cicer. pro Milone And great is the force of a mans conscience either way so that they
that haue done no euill are secure and feare nothing and they that haue sinned doe alwayes looke for punishment And therefore it standeth vs in hand by all meanes possible to pacifie our conscience that so wee may haue comforr in all estates For as one saith well c Nihil iucundius nihil tutius nihil dulcius bona conscientia premat corpus trahat mundus terreat diabolus illa erit secura Bona conscientia secura erit cum corpus morietur secura cum animae coram Deo praesentabitur secura cum vtrumque in die iudicij ante tribunale terrificum iusti indicis statuetur Cum mundus omnis volubilitate circumrotetur ploret redeat pereat transcat nunquam marcessit bona conscientia Subijciatur corpus in paena in ieiunijs maceâ—ctur verberibus lanietâ—r eculeo distendatur gladio trucidetur crucis supplicio affligatur secura erit conscicatia Bern. de conscien aedifican cap. 22. there is nothing more pleasant nothing more quiet nothing more sweete and comfortable then a good conscience Let the body vexe a man let the world hale him let the Deuill terrifie him and yet it will bee secure A good conscience will be secure when the body dyeth it will bee secure when the soule shall bee presented before God it will bee secure when both body and soule shall stand before the terrible barre of the iust Iudge Though all the world bee turned topsie turuie though it weepe though it laugh though it perish though it vanish yet a good conscience neuer shrincketh Let the body bee brought vnder with punishment let it be macerated with fasting let it bee torne with stripes let it bee stretched vpon the racke let it bee slaine with the sword let it be hanged vpon the gallowes yet the conscience will be secure Secondly it may admonish vs aboue all things to take heed of sinne least it breed a worme in the conscience to gnawe and to wound the same with endlesse woe For as it hath beene said alreadie howsoeuer pleasure may accompanie the committing of sinne yet honour of conscience alwayes followeth after Vse 3 Thirdly it may admonish vs to pittie them that are afflicted in conscience Psal 41.1 Blessed is he saith Dauid that iudgeth wisely of the poore VVee knowe not how soone wee may drinke of the same cup our selues And therefore wee should pray for them in their distresse It was the fault of Iobs friends that seeing him cast downe with the hand of God Iob. 19.2 16.5 they vexed his soule and tormented him with wordes of reproach Where as rather they should haue strengthned him with their mouth and the comfort of their lippes should haue asswaged his sorrow Vse 4 Last of all it may serue to teach vs that if the horrour of conscience be so great in this life how vnspeakeable and vnsupportable it shall bee in the life to come Where that shall bee infinite which here is finite where that shall bee vnmeasurable which here is measurable where there is the Sea of sorrow whereof this is but a drop and where there is the flame of that fire which here is lesse then a sparke For whatsoeuer anguish wicked men indure here it is but the beginning of sorrow as our Sauiour Christ saith Mat. 24.8 And as the children of God haue onely in this life the earnest 1. Cor. 1.22 and the first fruites Rom. 8.23 of that happinesse which they shall fully enioy in the Kingdome of heauen so on the other side the wicked haue here but euen a tast onely of that miserie which shall bee heaped and powred vpon them in hell And therefore Saint Bernard saith well a Quid illic confusionis erit quid miseriae quid doloris quando iam immortalis factus interior ille conscientiae vermis tanta malignitate corrodet sed non consumet animam infelicem Bern. in declamat 1. Cor. 2.9 what confusion what misery what sorrow shall there bee there when that inward woâ—me of conscience shall gnawe the wretched soule with such crueltie and yet shall not consume it As neither eye hath seene nor eare hath heard nor heart can conceiue the ioyes that God hath prepared for them that loue him so no tongue can expresse no heart can imagine what horrible torments are prepared for the wicked Happie and thrice happie are they that shall neuer feele them Hanged himselfe This proceeded not from a Aretius in locum repentance but from desperation For though hee confessed his sinne as wee haue heard b Faciliùs desperatione cucurrit ad laqueâ—m quà m humilitate veniam deprecatus est Aret. probl de peccato in spi sanct yet hee was more readie by desperation to runne to the gallowes then by humilitie to craue pardon And therefore c Sceleratior omnibus O Iuda inselicior extitisti quem non paenitentia reuocauit ad Dominum sed desperatio traxit ad laqueum Glos ordin in locum as one saith hee was more wicked and more wretched then all men in that his repentance could not bring him to the Lord but desperation drewe him to the rope he could not for his life giue one rappe at the mercie gate of God for the forgiuenesse of his sinnes but was ouerwhelmed with honour of conscience by the apprehension of Gods wrath And herein Iudas is a patterne of all reprobates whom the Deuill leadeth as it were hoodwinckt a long time into many great and fearefull sinnes and at the last when their eyes are opened that they see the hainousnesse of their sinnes but see not the mercie of God he casteth them headlong into despaire and causeth them to cast off all hope of comfort and saluation d Penitentia humani animi sine gratia Dei quantò maâ—or est tantò est periculosior absorbet enim hominem abundantiori trislitia desperationem inducit talem fuisse iudae paenitentiam hic exitus comprobat Caietan in locii Lira in locum For repentance without the grace of God the greater it is the more dangerous it is for it swalloweth vp a man with more abundant sorrow and bringeth desperation And such was the repentance of Iudas as this end of his proueth And herein hee sinned more then hee did in betraying his Master because Lyra noteth in betraying of Christ hee sinned directly against his humanitie but by his despaire hee sinned directly against his deitie because hee sinned against the infinitenesse of his diuine mercy Now this his desperation proceeded from two causes First from the greatnesse of his sinne in betraying him of whose innocencie and holinesse hee had so good experience Secondly because hee had heard our Sauiour Christ whom hee knewe to bee a true Prophet whose wordes should neuer faile pronounce his damnation against him for so hee threatned Lira in locum when hee discouered his treason VVoe bee to that man Mat. 24.35 26.24 by whom the Sonne of man is
for a man to bee accessarie much more principall in working his owne decay is most monstrous and vnnaturall and most hainous both before God and Man Thirdly the Commandement of God that was giuen to the Fathers before Moses doth vtterly condemne it where the Lord saith Gen. 9.5 I will require your bloud wherein your liues are at the hand of euery beast will I require it and at the hand of man Loc. com clos 2. cap. 9. c. Which place Peter Martyr interpreteth more plainely to the purpose after this manner I will require your bloud at your handes namely if any man kill himselfe But to retaine the ordinarie reading if God will require mans bloud at the handes of a beast that hath no vnderstanding much more will hee require it at a mans owne hand if hee shedde his owne bloud And this was repeated againe when the lawe was giuen on Mount Sinai where the Lord expresly chargeth Thou shalt not kill If it bee not lawfull for a man to kill another much lesse is it lawfull for him to kill himselfe As Saint Augustine saith well a Si non licet priuata potesta e bominem occidere cuius occidend iâ—centiam lox nulla concedit profecto etiaÌ„ quiâ—eipsum occidâ—t homâ—â—da est Judas cum se laqâ—co susp â—dit scelor â—tae illius traditio â—s aâ—xit potius quam expâ—auâ—t coâ—mâ—ssam etâ—â—cum se occidâ—t â—â—â—eratum hoâ—â—â—â—m occidâ—â— De ciuâ—t Dei lib. 1. c. 17. Pâ—xâ—mus lum egâ—â—â—â—t mihi Terent. If it bee not lawfull by any priuate power to kill a man whom the law giueth no licence to kill then surely he that killeth himselfe is a murderer And therefore Iudas when hee hanged himselfe did rather increase the guilt of his wicked treason then any way expiate it though when hee killed himselfe hee put to death a wicked man A man is bound to exercise the greatest charitie towards himselfe because euery man is nearest to himselfe And therefore if a parricide bee most odious because by how much his parents are the nearer by so much his fact is the wickeder then questionlesse none are more wicked then they who willfully perish by their owne handes because none are so neare themselues as themselues Fourthly our life is the gift of God it is hee that vnited the soule and bodie together and therefore without great impietie they cannot bee separated a Fâ—dus quod haâ—anus cum corpore non quandâ—â—â—â—que volumus possumus abrumperâ—â—sed legitimam eius resolutionem patâ—enter nos expectare oportet interim quae legitimi faederis sunt obseruare Bern. de vita solit We may not when wee thinke good breake off the league and couenant we haue with the bodie but wee must patiently wait for the lawull dissolution thereof and in the meane while we must duly performe whatsoeuer belongeth to a lawfull couenant Fiftly it is an iniurie to the Common-wealth and to the Kingdome for by this meanes a subiect in the multitude whereof the strength of the Kingdome consisteth is taken away Sixtly neither the Patriarcks nor Prophets nor Apostles nor Martyrs would euer offer violence to themselues whatsoeuer outrage and crueltie they endured from others or whatsoeuer affliction God laid vpon them b Maluit sanctus Iob in sua carne mala perpeti quam illata sibi morte cruciatibus carere Aug. de Ciuit. Dei lib. 1. cap. 24 Job 7.15 14.14 Mat. 10.16 Luke 21.12 Iob was afflicted with greiuous calamities both outward and inward insomuch as in his passion he saith My soule chooseth rather to bee strangled and to die then to bee in my bones yet for all this he neuer sought to rid himselfe by death but professeth with great constancie All the daies of mine appointed time will I waite till my changing come Our Sauiour Christ told his Disciples that hee sent them into the world as sheepe in the midst of wolues and that they should bee persecuted and deliuered vp into prisons and brought before Kings and rulers for his name sake yet hee neuer biddeth them worke their deliuerance by bereauing themselues of their liues but rather exhorteth them Luke 21.19 to possesse their soules by patience and when they are persecuted in one Citie he biddeth them she to another Matth. 10.23 So likewise he told Peter that when he was old he should stretch forth his hands Iohn 21.18 and another should gird him and lead him whether hee would not to shew that he must suffer of another and not of himselfe Yea our Sauiour himselfe though by his death hee was to worke the redemption of mankinde yet hee would not by any meanes make away himselfe but tarried for others to put him to death Yea hee alwayes kept himselfe out of their handes till the verie houre which his father had appointed was come Seuenthly they that haue come to this desperate passe to bee the murderers of themselues haue for the most part bin most wicked notorious sinners as wee see in the example of Zimri Achitophel Abimelech Saul Iudas in this place Whereupon one saith a Agnoscere delictum proijcere argenteos non vereri Iudaeos omnia haec laudabilia fuerunt at suffocari non hoc ingnoscibile sed Daemonis opus est Hugo in locum For Iudas to acknowledge and confesse his fault to cast downe the money hee had receiued for his treason not to bee afraid of the Iewes all these things were commendable but to hang himselfe this was not pardonable but it was a worke of the Deuill Last of all euen many of the heathen men by the light of nature haue condemned this fact Plato b In Phaedone alleadgeth two reasons why it is vnlawfull First because it is not lawfull to kil another mans seruant But euery man is the seruant of God And therfore one saith of this deed of Iudas c Non videt Iudas quia non conuenit seruum Dei seipsum expellere de hac vita sed expectare Dei iudicium Aquin. in loc that hee saw not that it was not meete for the seruant of God to depriue himselfe of his life but rather to expect the iudgement of God Secondly because souldiers are condemned if they cowardly leaue their standing and runne away without the leaue of their Generall He that brought vs into the world set vs in our seuerall places ought to haue the calling of vs hence before which calling of his wee must not willingly depart d Quare tibi pijs omnibus retinendus est animus in custodia corporis nec iniussu eius a quo isâ—e est vobis datus ex hominum vita migrandum est ne munus humanum assignatum a Deo defugisse videamini Cice. in somnio Scip. Loc. com clas 2. cap. 9. And to the same purpose the Oratour hath a good saying that euery good man must retaine his soule in the custodie of the bodie neither