Golden remains of the ever memorable Mr Iohn Hales of Eton College &c.

Matt. 26. verse 75.

And he went forth, and wept bitterly.

THus to commit to writing, as here our Evange∣list hath done; and so to lay open to all po∣sterity the many slips and errors which have much blemisht and disgrac'd the lives and actions of the best, and most excellent men: may seem in the judgement of a reasonable man to participate of much envie and uncha∣ritableness; so that their good life had remained upon record for our example, we might very well have suffered their errors to have slept and been buried with their bodies in their graves. St. Paul makes it the property of charity to hide the multitude of sins: whose property then is it thus to blazon them at mid-day, and to fill the ears of the world with the report of them? Con∣stantine, the first-born among Christian Emperours, so far mislik't this course, that he professed openly, if he found any of his Bishops and Clergy, whom it especially concerned to have a reputation pure and spotless, committing any grievous sin, to hide it from the eye of the world, he would cover it with his own garment: he knew well that which experience had long ago observed, Non tam juvare quae bene dicta sunt, quam noce∣re quae pessime: things well said, well done, do nothing so much profit and further us, as the examples of ill speeches, ill actions

do mischeif and inconvenience us: and men are universally more apt from the errors and scapes of good men to draw apolo∣gies for their own, then to propose their good deeds for ex∣amples and patterns for themselves to follow. Neither is this my own speculation: St. Austine observed it long since, who discoursing upon the fall of David complaines, that from his ex∣ample many framed unto themselves this apology, Si David, cur non et ago? If David did thus, then why not I? Praeparas te adpeccandum, saith he, disponis peccare: Librum Dei ut pecces in∣spicis: Scrip••••uras Dei ad hoc audis ut facias qu••••d displicet Deo. Thou doest prepare thy heart to sin: thou providest thy self of pur∣pose; thou doest look into the book of God, even therefore, that thou mightest sin. The Scriptures of God thou doest there∣fore hear, that by the example of those that fell, thou mayest learn to do that which is displeasing unto God. Yea, the great∣er is the person offending, the more dangerous is the example. For greatness is able of it self, as it were, to legitimate foul acts, to adde authority and credit unto ill doings. Facilius effi∣ciet quisquis objecerit, crimen honestum, quam turpem Catonem: saith Seneca of Cato, Whosoever he be, saith he, that objects drunkenness to Cat••••o, shall more easily prove drunkenness to be a vertue, then that Cat••••o, who used it, was to blame. When St. Peter (Galath. 2.) had halted in his behaviour betwixt the Gentiles and those of the Circumcision, St. Paul notes, that ma∣ny of the Jews, yea, Barnabas himself was carried away with their dissimulation. And to speak truth, whom would not the authority and credit of Peter have drawn into an error? So easi∣ly the faults of great men, adolescunt in exempla grow up and be∣come exemplary, and so full of hazzard is it, to leave unto the world a memorial of the errors and scapes of worthy persons. Yet Notwithstanding all this, the Holy Spirit of God, who bringeth light out of darkness, and worketh above and against all means, hath made the fall of his Saints an especial means to raise his Church: and therefore hath is pleased him by the Pen-men of the lives of his Saints in holy Scripture, to lay open in the view of the world many grosse faults and imperfections, even of the most excellent instruments of his glory. That which he tells.

the woman in the Gospel, who annointed him before his passion, that wheresoever the Gospel should be preached, this fact of hers should be recorded in memorial of her: the same, as it seems was his intent concerning his Saints; that wheresoever the word of life should be taught, there likewise should be re∣lated the grievous sins of his servants. And therefore accord∣ingly, scarcely is there any one Saint in the whole book of God, who is not recorded in one thing or other, to have notably over∣shot himself. Sometimes he hath made the Saints themselves the proclaimers of their own shame. So he makes Moses to register his own infidelity: so David in his one and fiftieth Psalm, by the instinct of Gods spirit leaves unto the Church under his own hand, an evidence against himself for his adulte∣ry and murther. Sometimes he makes their dearest friends the most exact chroniclers of their faults: for so St. Chrysostome ob∣serves of St. Mark, the companion and Scholer of Peter, who hath more particularly registred the fall of his master, then any of the other Evangelists, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Who would not marvel, saith he, that St. Mark not only concealed not the grosse es∣cape of his master, but hath more accurately then any of the rest re∣corded the particulars of it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 even because he was his Disciple. As if he could have done his master no better service, then to deliver a most exact relation of his fault. There are yet two things further to be noted in this dispensation of Al∣mighty God. The first in regard of us, the second in regard of the Saints, whose errors are recorded: for the first, who can but marvel, that since all things that are written, are writ∣ten for our instruction, that if they be good, they may serve for our imitation; if otherwise, for warnings to us: yet many sini∣ster actions of the Saints of God are so exprest in Scripture, without censure, without note, that it were almost some dan∣ger to pronounce of them? Abrahams equivocating with Abi∣melech, Jacobs deluding his blinde father, Rachel abusing Laban with a lie, Jephthe his sacrificing his daughter, Sampson killing himself with the Philistins; these and many other besides are so fet down, that they may seem to have been done rather by di∣vine instinct, then out of humane infirmity. Wherein the Ho∣ly

Ghost seems to me tanquam adoriri nos ex insidiis, to set upon us out of ambush, to use a kind of guile, to see whether we have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spiritual discretion, to trie whether we will attribute more to mens examples then to his precepts. Se∣condly, in regard of the Saints themselves, it is worth our no∣ting, that God seems to have had more care to discredit them, then to honour them, in that their faults are many times parti∣cularly registred, but their repentance is wrapt up in silence: so the story of Noah is concluded with his drunkenness: after the report of Lots incest, there is not a word of him throughout the Scriptures: as soon as the story of Salomons idolatry is rela∣ted, it immediately follows in the text: And Salomon died. We should very much wrong these men, if we should think that they past out of this life without repentance; be∣cause their repentance is concealed. Doubtless if we were wor∣thy to search the mysteries of the spirit, we should finde that the Holy Ghost hath left something for our instruction even in this particular; for nothing in Scripture is done by chance. But as St. Chrysostome is wont sometime to tell his auditory, that he will not resolve all doubts, but leave some to meditate on by themselves: so will I now deal with you, I will leave this to your private considerations, to practise your wits in the depths of christianity, and so to frame reasons unto your selves of this proceeding of the Holy spirit.

In the New Testament, the Holy Ghost constantly holds the same course of relating the fall of the Saints: and so according∣ly by all foure Evangelists sets down at large, the fearful sin of Peter in denying and forswearing his Master. But as it pleased him in mercy to give him repentance, so in these words which I have read unto you, hath it pleased him to leave unto the Church a memorial of it. Our first note therefore, before we come to the words, shall be a note of that exceeding use and profit which hath redounded to the Church by the registring of Peters repentance; for this is done by the Holy Ghost, to signi∣fie unto us the necessity and force of repentance, and sorrow for sin. The concealing of Solomons reclaim hath occasioned some, upon acknowledgement of the necessity of repentance, to sup∣pose

that Solomon past away without it, and so received the finall reward of the impenitent. But he that should have read this story of Peter, and observed what authority he had afterwards, what especial favour our Saviour did him after his resurrection, notwithstanding his fall, if the manner of his recovery had not been recorded, might easily have entertained a conceit very prejudicial to repentance, Quid non speremus? Who might not hope to regain the favour of God without shedding a tear, if Pe∣ter notwithstanding so grievous a crime without repentance should again be reconciled? We might therefore with excuse have presumed upon a nonnecessity of repentance, as if it had been enough in case of sin to practise that which common morality teaches, barely to relinquish it without any more adoe, that there∣fore which we learn by this registring of Peters repentance is this, that for the clearing of a Christian mans account unto God, it is nor sufficient barely to cease from doing ill, to satisfie the law w^ch we broke either with our life, or with our goods: to make re∣compence to our neighbour for wrong done him, all this and much more washes not away the guilt of sin before God. These are things which the very light of nature teaches us to do. It was not to be thought that David to his former adulteries and murther would have added new: he that hath been forc't to re∣store fourefold, that which he had taken away by stealth, will peradventure take warning to steal no more. But this doth not suffice him. There is a further duty, a duty of repentance re∣quired of every Christian man, a duty proper to him alone. For this doctrine of repentance Nature never taught in her school, neither was it ever found in the books of the learned. It is particular to the Book of God, and to the doctrine that came down from Heaven. In the sins against the first Table we offend immediately, and only against God: but in the sins against the second Table, there is a double guilt contra∣cted, one against God, another against our Neighbour: In these sins, as there is a double fault, so there is a double sa∣tisfaction to be made, one unto God, another to our Neigh∣bour: for this second satisfaction between man and man, many Heathen common-wealths have been very sufficiently furnished

with store of excellent laws. But of an attonement over and a∣bove to be made to God, they scarce seem to have had any thought: and indeed to speak truth, to what purpose had it been to trouble their heads about it; It is impossible that it should ever fall within the conceit of any reasonable creature, to pronounce what satisfaction was to be made for offence com∣mitted against God. He is of infinite majesty, holding no pro∣portion, no correspondence with any created being. What re∣compence then can he receive from the hands of dust and ashes? Ten thousand worlds, were we able to give them all, could not make satisfaction for any part of the smallest offence we have committed against him: when therefore the inventions of men were thus at a stand, when all discourse, all reason were posed, it pleased God in mercy to open his pleasure in his word, and to accept of true and unfeigned repentance, as the only means to wash away the guilt of sin against his majesty. A thing in the eye of flesh and blood altogether ridiculous. And there∣fore Julian, that accursed Apostata, scorning Constantine the Em∣perour for betaking himself to the Christian religion, in con∣tempt and derision of Baptisme and Repentance, thus speaks: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Hoe, whosoever is a corrupter and a defiler of wo∣men, whosoever is a man-slayer, whosoever is an impure and unclean person, let him from henceforth be secure, and care for nothing. I will shew him a little water, in which, if he do but dip himself, he shall be forthwith clean: yea, though he desperately run again into the same crimes. I will give him this gift, if he but knock his breast and strike his forehead, (which are the gestures of the penitent,) he shall without any more adoe become as pure as glass. 'Tis true indeed, in spight of unbelieving miscreants, it hath pleased God through the foolishness of Baptisme and Repen∣tance to save those that are his. The water of baptisme, and the tears of true repentance, creatures of themselves weak and contemptible; yet through the wonderful operation of the grace of God annext unto them are able, were our sins as red as twice-died scarlet, to make them as white as snow. The sentence of God denounced unto Adam, What day thou eatest of the Tree thou

shall die, certainly was absolute and irrevocable neither could any repentance of Adams totally have reverst it. Yet Abulensis cries out, O quam foelix humanum genus, &c. O how happy should mankinde have been, if Adam after his fall had used the benefit of Repentance, and in time acknowledged his sin unto God. Yea, he goes further and seems to intimate, that it had been of force almost to restore us unto our primitive purity. For this way his words seem to look, when he saith, Quod si seipsum accusasset nos omnes ab accusatione & judicio liberasset; If he had accused himself; doubtless he had freed us all from accusation and curse. Whatsoever his meaning was, thus much without danger we may think, that if our first Parents had not so strangly shuffled their fault from the one to the other, the man to the woman, the woman to the serpent, but had freely acknow∣ledged it, and humbly begged pardon for it, God whose mer∣cies were then as many and as ready as now they are, would, if not altogether have revok't, yet doubtless much have qualified and mitigated the sentence of the curse. If Adam had used more ingenuity in confessing, God would have used less rigour in punishing. Out of all this I draw this one lesson for your in∣struction. Whosoever he be that thinks himself quit of some sins into which either through weakness or carelessnes he hath fallen, let him not presently flatter himself as if for this his book of debt unto God were cancel'd, as if he were in state of grace and new birth: but let him examine his own conscience, and Impartially sist all the manner of his reclaim. He may peradventure finde that upon some moral respect he hath bro∣ken off the practice of his sin: he may finde that he hath sa∣tisfied his neighbour, contented the Law, done many acts, by which he hath purchast reconciliation with the world. But if he finde not this passage of Repentance and hearty sorrow twixt God and his own soul, let him know that God is yet unsatisfied, that he is yet in his sin: his sin is yet unrepented of and there∣fore still remains.

THus from the necessity of registring Peters Repentance I come to the words wherein it is registred, And he went

out, &c. In these words we will consider four things, First the person: He] He went forth; or, and going forth he wept. Secondly, the preparative to the Repentance, He went forth. Thirdly, the Repentance it self, comprised in the word wept. Fourthly, the extent and measure, and compass of this Repentance, in the last word, bitterly. I. He, The way of mans life is a slippery way: no man whilst he is in it hath the priviledge of not sli∣ding, just, and unjust, thus far, are of like condition: both fall. But here they differ, the just man riseth again. Not the eminen∣cy of Peters person, not his great understanding in the mystery of Christ, not his resolution in our Saviours quarrel, not the love and respect his Master bare him, kept him from falling. But Peter being fallen provides himself to rise, and therefore in the second place, he went forth, saith my Text, Peter was now in the High-priests Court, a place very unfit for one in Peters case. Princes Courts are no place for Repentance: To wear soft raiment, to fair deliciously every day, this is Courti∣ers guise. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the shirt of hair, the tear of Repentance; this is the habit of the penitent. But wherefore went Peter out? Did he as our Sa∣viour observes of the Scribes and Pharisees, go out into the wilderness to see? to gaze and look about him? No, His eyes now must do him other service. He went out as Joseph did from the face of his Brethren, to seek a place to weep. Maldonat the Jesuite thinks it would have been a more goodly thing, and far more beseeming Peters resolution, if in the place he had of∣fended in the same he had repented: if before those he had made a constant confession of Christ before whom he had deny∣ed him: But be the reasons what they will which moved Peter to go forth, we will not prescribe unto the Saints a form of Re∣pentance we will cease therefore to dispute what Peter should have done, and rather gather lessons for our selves out of what he did: fourthly, and last of all, as Peters fault was great, so he contends that his Repentance may be as serious. The tears therefore he sheds are not slight, and perfunctory shed only for fashions sake, such as Quintilian spake of, nihil facilius lachrimis marescit, Nothing sooner grows dry then tears: but as the Text saith,

He wept bitterly: to summon up that Siccoculum genus Christiano∣rum, a sort of Christians, who never had tear dropt from their eye to witness their repentance: to teach us to enlarge the mea∣sure of our sorrow for our sins, and in case of grievous relapse not mince out our repentance, but to let loose the rains unto grief. And thus I come to handle the parts in order more particularly: and first of the person, He.

Amongst all the Saints of God whose errours are set down in holy Scriptures, there is none whose person was more eminent, or fall more dangerous then Saint Peters. That which wisemen have observed in great and eminent wits, that they evermore exceed, either they are exceeding good or else they are exceeding bad, in Saint Peter was true both ways. His gifts of Faith, of understanding in the mystery of Godlines, of re∣solution to die in our Saviours cause, were wonderful: but yet his errours were as many and as strange, yea, so much the more strange, because in that thing he most offended, in which he was most eminent. It was a great argument of his Faith, when in the Tempest meeting our Saviour on the waters, he calls out unto him, if it be thou, command me to come unto thee on the wa∣ters; but no sooner was he come out of the ship, but through infidelity he began to sink. Again, of his great understanding in the mystery of Christ he gave a notable instance, when being questioned by our Saviour whom men took him to be, he gave the first evident, plain, and open testimony that ever was given him by man, Thou art Christ the Son of the living God. John indeed gave testimony, and so did Simeon, and so did many more: but it was more involv'd, done in more covert terms, more dark: Whence we may and that not without some probability argue, that the understanding of these men was not so evidently, so fully, so perspicuously enlightned as was Peters. Signum est intelligentis posse docere: It is a great argu∣ment that a man doth passing well understand himself, when he is able perspicuously and plainly to speak to the understanding of another. This confession therefore of Peter, that carries with it greater light and perspicuity then any yet that ever was gi∣ven, doth not obscurely intimate that he had a greater mea∣sure

of illumination, then any of his predecessors. Yet to see the wonderful dispensation of the holy Ghost, scarce was this confession out of his mouth, but in the very next bout where our Saviour begins further to enform him in the particulars of his Passion, and Death, and despiteful handling by the Jews, the edge of his conceit was quite turned, quite blunted and dull. Poor man, as if he had been quite ignorant of the end of Christs coming, out of a humane conceit and pity, he takes upon him to counsel and advise our Saviour. Sir, favour your self, these things shall not come unto you: and for this pains he is rewarded with no less reproachful a name then that of Satan, of a seducer, of a Devil. He that shall peruse the story of the Go∣spel, and here stay himself, might think that that which we read John the sixth, v. 70. spoken of Judas, Have I not chosen you twelve and one of you is a Divel: were here fulfilled in Peter, Last of all his love to Christ, and resolution in his quarrel, he gave an evident testimony, when he protested himself ready to lay down his life for him. Greater love then this in the Apostles judge∣ment, no man hath then to lay down his life for his friend. This Saint Peter had, if we may believe himself. Yea, he began to express some acts of it, when in defence of his master he manfully drew his sword, and wounded the servant of the high Priest. But see how soon the scene is changed. This good Champion of our Saviour, as a Lyon that is reported to be daunted with the crowing of a Cock, is stricken out of countenance and quite amazed with the voyce of a silly Damsel. Yea, so far is he possest with a spirit of fear, that he not only denies, but abjures his master, and perjures himself, committing a sin not far be∣hind the sin of Judas; yea, treading it hard upon the heels. But the mercy of God that leaves not the honour of his servant in the dust of death, but is evermore careful to raise us up from the death of sin, unto the life of righteousness; suffers not this rock, this great pillar of his Church to be overthrown. He first admonishes him by the crowing of a Cock: when that would not serve, himself (full of careful love and goodness) though in the midsts of his enemies, forgets his own danger, and remembers the danger of his servant. Himself was now as a

sheep before the shearer, dumb and not opening his mouth: yet forgets he not that he is that great shepherd of the flock, but David like rescues one of his fould from the mouth of the Lion and from the paw of the Bear. He turns about and looks upon him, saith the Text, he cries louder unto him with his look, then the cock could with his voice. Of all the members in the body the eye is the most moveing part, that oft-times is spo∣ken in a look, which by no force of speech could have been uttered, this look of Christ did so warm Peter almost frozen dead with fear that it made him well-near melt into tears. As if he had cried out with the spouse, Cant. 6. O turn away thine eyes, for they have overcome me, he grows impatient of his looks, and seeks for a place to weep, what a look was this think you? Saint Jerome discoursing with himself what might be the cause that many of the Disciples, when they were called by our Sa∣viour, presently without further consultation arose and followed him, thinks it not improbable, that there did appear some Glory and Majesty in his Countenance, which made them believe he was more than a Man that thus bespake them; whatsoever then appear'd in his Looks, doubtless in this Look of his was seen some Soveraign power of his Diety that could so speedily re∣cover a man thus almost desperately gone: a man that had one foot in hell, whom one step more had irrecoverably cast a∣way: It was this Look of Christ that restored Peter. Quos respicit Jesus plorant delictum, saith Saint Ambrose, those weep for their sins whom Jesus looks upon. Negavit primo Petrus & non flevit, quia non respexerat Dominus. Negavit secundo: non fle∣vit, quia adhuc non respexerat Dominus. Negavit tertio, & re∣spexit Jesus, & ille amarissimè flevit. Peter denies him once, and repents not, for Jesus look't not back upon him: he denies him the second time, and yet he weeps not, for yet the Lord look't not back. He denies him the third time, and Jesus looks upon him, and then he weeps bitterly. Before I come to make use of this, it shall not be altogether impertinent to say something unto some queries that here arise concerning the condition of Pe∣ter, and in him of all the Elect of God, whilst they are in state of sin unrepented of for, as for Peters faith, which some makes

doubt of, there can as I conceive; no question be made. It is not to be thought that Peter had rever'st with himself the confes∣sion that he had formerly made of Christ or that he thought doubtless I have er'd, this is not the person whom I took him to be. Indeed, through fear and cowardize he durst not confess that with his mouth unto salvation which in his heart he believed unto righteousnes. Any thing further then this, that speech of our Saviour takes away, wherein he tells him before hand, I have pray'd that thy faith might not fail. But since our Age hath had experience of some, who because the Election of God stand∣eth sure, and Christs sheep none can take out of his hands, conclude therefore that for the Elect of God there is no falling from Grace, that to David & Peter no ill could happen, no though (for so they have given it out) that they had died in the very act of their sin: To meet with such disputants, I will briefly lay down what I conceive is to be thought in the point. Wherefore parate fauces pani, as Saint Barnard speaks. Hi∣therto I have given you milk provide your stomacks now for harder meat, and such as befits strong men in Christ. Pe∣ter and Judas (for I will couple them both together in my dis∣course, whilst they are both joyned together in sin) Peter, I say, and Judas in regard of their own persons, were both, more or less in the same case, both fallen from Grace, both in state of sin and damnation, till the Repentance of Peter al∣tered the case on his part. But the Grace of God signified two things: either the purpose of Gods Election, the Grace and Favour Inherent in the Person of God, which he still casts upon those that are his notwithstanding their ma∣nifold backslidings: or else it signifies the habit of sancti∣fying qualities Inherent in the Regenerat Man, those good Graces of God, by which he walks holy and unblamea∣ble. Again, the state of damnation signifies likewise two things: either the purpose of Gods reprobation, or else the habit of dam∣nable qualities in the sinful man: from the state of Grace, as it signifies the purpose of God to save, the Elect can never fall: In the state of damnation, as it signifies something inherent in us, every man by nature is, and the elect of God even after their

Calling many times fall into it: that is, they may and do many times fall into those sins; yea, for a time continue in them, too (David did so for a whole years space) which except they be done a way by repentance, inevitably bring forth eternal death, for the state of mortal sin unrepented of, is truly and indeed the state of death; yea, the whole and sole reason of the condem∣nation of every one that perishes; for Christ hath said it, except ye repent, ye shall all perish. So then you see, that into the state of damnation, as it signifieth something inherent in us, a man may fall, and yet not fall from the state of grace, as it signifies Gods purpose of election: for both these are compatible for a time; if then we look upon the persons of Peter and Judas, both of them are in the state of mortal sin unrepented of; and there∣fore both in state of damnation: but if we look back unto God, we shall see a hand reacht out unto Peter, pulling him back as he is now running down the hill, which hand we do not see reacht out unto Judas. Christ had a look in store for Peter, which if it had pleased him to have lent unto Judas, Judas would have done that which Peter did. When then we pronounce Peter, and in him any of the elect of God, as they are in Peters case to be fallen from grace; we speak not with relation to any pur∣pose of God; but we mean only that they have not that mea∣sure of Sanctification, which ought to be in every childe, which shall be an heir to life, and what hinders to pronounce that man fallen from grace, whom we must needs acknowledge to be in that state, in which if he continue, there is no way open but to death? What then may some man say, had Peter lost the spirit of adoption? Had he not those sanctifying qualities of faith, hope, & charity, w^ch are proper to the Saints, and are given them by divine inspiration in the moment of their conversion: was that immortal seed of the word quite kill'd? No verily; How then? Having all these, may he yet be called the childe of death? I answer, he may and is indeed so, for these do not make him that at no time he can be so, but that finally he shall not be so, for they are not armour of proof to keep out all darts, neither do they make our souls invulnerable, as the Poets faine the body of Cyenus or Achilles to have been: but they are preci∣ous

balms evermore ready at hand to cure the wound when it is given. They are not of force to hinder mortal sin, (for then every soul in whom they are were pure, undefiled, neither were it possible, that the Elect of God after their conversion should fall,) but they are of force to work repentance, which makes all our wounds remediable. He that is mortally sick and dies, and he that is likewise mortally sick, and through help of restoring physick recovers, in this both agree, that they are mortally sick, notwithstanding the recovery of one party. The wound of Peter and of Judas was mortal, and in both festred unto death; but there was balm in Gilead for Peter, for Judas there was none. The sting of the fiery Scorpion in the wilderness was deadly, and all that looked not on the brazen serpent died. The brazen serpent altred not the quality of the Scorpions sting, it only hindred the working of the poyson: the sting of sin in Peter, and in Judas was deadly: but he that was lift up on mount Calvary, as the brazen serpent was in the wilderness, at him did Peter look and live: Judas did not look, and therefore died. How comes it about beloved that God every where in Scripture threatens death, without exception to all that repent not, if the state of sin unrepented of, in whomsoever it is, be not indeed the state of death. When David was intending to stay in Keilah; and suspecting the inhabitants of that city, asks of God whether the men of Keilah would deliver him over into the hand of Saul: God tells him they would: and therefore certainly had he stayed there, he had been betrayed unto Saul: to urge that Peter, because of Gods purpose to save him, could not have fi∣nally miscarried, though he had died without repentance, (as some have not stuck to give out) is nothing else in effect, but to maintain against God, that David had he stayed in Keilah had not fallen into Sauls hands, because we know it was Gods pur∣pose to preserve David from the violence of Saul. All the de∣terminations of God are of equal certainty. It was no more possible for Saul to seaze on David, then it is for the Devil to pull one of Gods elect out of his hand; as therefore the deter∣minate purpose of God to free David from the malice of Saul, took not away that supposition, If David go to Keilah, he shall

fall into the hands of Saul, so neither doth the decree of God to save his elect destroy the supposition, if they repent not, they die eternally, for the purposes of God, though impossible to be de∣feated, yet lay not upon things any violent necessity, they ex∣empt not from the use of ordinary means: they infringe not our liberty, they stand very well with common casualty: yea, these things are the very means by which his decrees are brought a∣bout. I may not stand longer upon this, I will draw but one short admonition, and so an end: Let no man presume to look into the Third Heaven, to open the books of life and death, to pronounce over peremptorily of Gods purpose concerning him∣self, or any other man. Let every man look into himself, and trie whether he be in the faith or no; the surest means to trie this, is to take an unpartial view of all our actions, many de∣ceive themselves whilst they argue from their faith to their works, whereas they ought out of their works to conclude their faith; whilest presuming they have faith, and the gifts of san∣ctification, they think all their actions warrantable: whereas we ought first throughly to sift all our actions, to examine them at the Touch of Gods Commandements, and if indeed we finde them currant, then to conclude that they come from Sanctifying Graces of the Holy Spirit. It is faith indeed that gives the tin∣cture, the die, the relish unto our actions, yet the only means to examine our faith is by our works. It is the nature of the Tree that gives the goodness, the favour and pleasantness to the fruit, yet the fruit is the only means to us, to know whether the tree be good. By their fruit ye shall know them, saith Christ: It is not a rule not only to know others, but ourselves too. To rea∣son thus, I am of the elect, I therefore have saving faith, and the rest of the sanctifying qualities, therefore that which I do is good: thus I say to reason is very preposterous. We must go a quite contrary course, and thus reason: my life is good, and through the mercies of God in Jesus Christ, shall stand with Gods Justice: I therefore have the Gifts of Sanctification, and therefore am of Gods Elect: for Peter to have said with him∣self, I am of the Elect, this sin therefore cannot indanger me, had been great presumption, but thus to have reasoned, my sin

is deadly, therefore except I repent, I am not of the number of Gods Elect, this reasoning had well befitted Peter, and be∣comes every Christian man, whom common frailty drives into the like distress.

I made my entrance into my Sermon with the consideration of the wisdome of God, in permitting his chiefest servants to fall dangerously: I have largely exemplified it in the person of Peter: give me leave to make this further beneficial unto you by drawing some uses from it; for great profit hath redounded to the Church through the fall of these men; Felicius ille cecidit quam ceteri steterunt, saith St. Ambrose of this fall of Peter. His sin hath more avail'd us, then the righteousness of many others; for wheresoever it pleases the Holy Spirit of God to work effe∣ctually, (I speak cautelously, because I would give no place to presumption) in him he makes excellent use oftimes, even of sin and evil. First of all it is a tried Case, that many times through negligence and carelesness, we suffer our selves to lie open to many advantages. In such a case as this, a blow given us, serves us for a remembrance to call our wits about us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to stir up the Grace of God that isin us, which many times is in∣terlunio lies covered like fire under ashes; for as a skilful wrestler having suffered his adversary to take advantage upon some over∣sight, recollects himself, and comes forward with greater strength and wariness: et pudor incendit vires et conscia virtus: shame of the foil and impatience of disgrace, addes strength un∣to him and kindles him: so oft times is it with the Saints of God. The shame of having fallen makes them summon up their forces, to look better about them, to fulfil their duty in larger sort, then if they had not slipt at all. Hence it is, that we see that of the bitterest enemies of the Church, have been made the best converts; of this we have a notable example in S. Paul; how eager was he in the quarrel of the Jews against Christ? None a more mischievous enemy to the Christians then he; yet, when it pleased God to shew him his error, he proved one of the most excellent instruments of Christs glory, that ever was on earth. And so accordingly he gives himself a most true te∣stimony: I have laboured more abundantly, not then one or two

of them, but, then they all: his writings being as much in quan∣tity, as of them all: and St. Lukes story being nothing else al∣most but a register of the acts of St. Paul. The sense and consci∣ence, I doubt not, of that infinite wrong done to the Church provoked him to measure back to the utmost of this power, his pains and labour in making up the breach, he had formerly made: here then is a notable lesson for us, teaching us to make our former sins and impieties, admonitioners unto us to know our own strength, & by Christian care & watchfulness to prevent all advantages, which the Devil may take by our rechlesness and negligence; for beloved, it is not so much our impotency and weakness, as our sloth and carelesness, against which the com∣mon enemy doth prevail; for through the Grace of him that doth-inable us, we are stronger then he: and the policie of Chri∣stian warfare hath as many means to beat back and defend, as the deepest reach of Satan hath to give the on-set. The Envious man in the Gospel rusht not into the field in despite of the hus∣bandman, and the servants, but came and sowed his tares, whilst men slept saith the text. Our neglect and carelesness is the sleep that he takes advantage of; when David was so strangely overtaken, the Scripture tells us he rose from his bed, to walk on the top of his pallace, from his bed indeed he arose, but not from his sleep; for mark I beseech you: David had spent much of his time about the Court, he had been abroad, and seen and ran∣sak'd many cities, and doubtless he had seen many women as fair as the wife of Vriah, and that in his younger days, when he was more apt to kindle. Why then now commits he so great an oversight? Look on him a while as now he is. He is now at rest in his pallace, at ease on his bed, and to solace himself he must rise and walk at the top of his house, and idely gaze up∣on a naked dame: of this his idleness the Devil takes advantage: this is the sleep in which he comes and sows tares in Davids heart, even al manner of lust. So that David fell as Adam did in Paradise, not as a man that falls before an enemy stronger then himself. The greatest part of the sins which we commit, are in this rank with Davids sin: He is faithful, saith the Apostle, and suf∣fers no man to be tempted above his strength. Many creatures,

if they knew their strength, would never suffer themselves to be aw'd by man as they are. Beloved, we are become like horse and mule without understanding, we know not our strength we are more blinde then the servant of Elizaeus, and see not that they that are with us are more, and more mighty then they that are against us. The Angels are ministring spirits, sent out of purpose to gard us, and doubtless do many and great services for us, though we perceive not. We have the army of God, ubi mille clipei & omnis armatura fortium, where are a thousand bucklers and all the weapons of the mighty, the helmet of Salvation, the sword of the Spirit, the sheild of Faith to quench all the fiery darts of sin: only let us not neglect to buckle it on, and make use of it. We have to strive with an enemy, such a one as Anibal reported Marcellus to be, Qui nec bonam nec malam ferre fortunam potest seu vicit, ferociter instat victis; seu victus est, instaurat cum victoribus certamen; a restless enemy that is never quiet, howsoever the world goes, if he conquer us, he insolently insults upon us; if we foil him; he still bethinks himself how to set upon us a∣fresh. Let us not therefore suppose sedendo & votis debellari posse, that the conquest will be gotten by sitting still and wish∣ing all were well. We oft maintain against the Church of Rome, that our natural abilities whilest we live serve us not to fulfil the Law of God. What bootes it thus to dispute? shall the con∣fession of our unableness to do what we ought, excuse us at all if we do not that which we are able? S. Austin was of opinion how justly I will not dispute but of that opinion he was, and it was the occasion of his book, de spiritu & litera ad Marcellinum: that it was possible for us even in this natural life seconded by the grace of God, perfectly to accomplish what the Law re∣quires at our hands. Let the truth of this be as it may be: cer∣tainly that is most true which the same Father adds: that let our strength be what it will, yet if we know not our duty we shall do it no more then the traveller sound of body or limb, can go that way aright of which he is utterly ignorant. Yea, let our a∣bility be perfect, and let our knowledge be also absolute, yet if we have no minde; if we want a love unto our duty, if we suffer our selves to be overswayed by affection to other things, yet shall

we not do our duty. For which of us being at liberty will do that which he hath no love unto? Beloved, as for or know∣ledge God hath left unto us Scripture, the perfect register of all our duty the absolute itinerary and map of all the course which in this life we are to run: & as for love he plentifully sheds it in the hearts of all those that by faithful prayer beg it of him. If we shall search the Scripture to improve our knowledge, if we shall earnestly beg at his hands to inflame our love. Let our natural possibilities be what they will: he that now doth little amongst us shall do much, and he that doth much shall do much more: and the promises made unto the Jews concerning their carnal enemies, shall be made good on us concerning our spi∣ritual and ghostly enemies, one of us shall chase a thousand, and if they come out against us on way, they shall fly before us seven wayes. And thus much for the first use.

There is a second benefit of great weight and moment, which we reap out of the consideration of the errours of these excel∣lent Ministers of God: namely a lesson teaching us to beware of spiritual pride. Of all the vices which our nature is subject un∣to, this is the most dangerous, and of which we had need be most cautelous. For whereas all other vices proceed from some ill in us, from some sinful imbecillity of our nature, this alone arises out of our good parts; Other sins draw their being from that original corruption which we drew from our Parents, but this may seem to be the mother of that; as by which even na∣tures unstained and in their primitive purity may most easily fall. And therefore not without some probability is it concluded in the Schools, That no other crime could throw the Angels down from heaven but this. That which one leaves for a memorial to great men, that in dangerous times, non minus periculum ex magna fama quam ex mala, it was a matter of like danger to have a good name as an ill, that may I pronounce of a Christi∣an man, the danger of his innocency is not much less then of his faults. For this Devil when he cannot drive us to despair by reason of our sin, takes another course to see if he can make us presume upon conceit of our righteousness. For when by the pre∣venting grace of God we keep our selves from greater offences

if we finde our selves to have a love unto the word of God, and the true professours of it, to be rich in almsdeeds, to have a part in other acts of righteousness, he makes us first take notice of these good things in us, notice taken draws us to love and admire them in us: self-love draws us on to compare our selves with others, then to prefer our selves before others, and third∣ly to disdain others in respect of our selves. Here now is a gap laid open to a thousand inconveniences. And hence it is that we see divers times men otherwise of life and reputation pure and unblameable, upon conceit and unconsiderateness by a secret judgement of God to fall upon extremes no less fearful then are the issues of open prosaness and impiety. To cut of therefore all way that may be opened to let in spiritual pride it hath plea∣sed God to make use of this as of a soverain remedy namely to permit even in his most chosen vessels, evermore secret and hid∣den infirmities and sometimes gross and open scapes, which may serve when they look into themselves to abate all overweening conceit of their own righteousness, and when they shall look into the errours of others, may be secret admonitioners unto them, not rashly to condemn them, considering their own weakness. I will therefore shut up this place with the saying of Saint Ambrose, etiam laepsus sanctorum utilis est, Nihil mihi obsuit quod negavit Petrus, etiam profuit quod emendavit. The fall of the Saints is a very profitable thing. It hurts not me that Peter denied Christ, and the example of his amendment is very beneficial unto me. And so I come unto the prepara∣tive unto Peters Repentance, in these words, and he went forth.

THe wisdom of God hath taught the Church sometime by express message delivered by words of mouth, some∣time by dumb signes and actions. When Jeremy walk't up and down the city with a yoke of wood about his neck, when Eze∣kiel lay upon his side, besieged a Slate with the draught of Je∣rusalem upon it, and like a banished man carried his stuff up∣on his shoulders from place to place: they did no less prophesie the captivity, desolation, famine and wo, which was to fall

upon Jerusalem, then when they denounced it by direct word and speech: yea, many of the ordinary actions of the Patriarks, which seem to participate of chance, and to be in the same rank with those of other men, themselves (as a learned divine of our Mercerus age observes) not intending or understanding any such thing, contained by the dispensation of the Holy Ghost, especial lessons and instructions for us. That speech of Sarah, cast out the bondwoman and her son, &c. seemed to Abraham only a speech of curst heart, and she her self perceives not her self to speak by di∣rection from God, but moved with impatience of Ismaels petu∣lant behaviour toward her son. Yet the Holy Ghost himself hath taught us, that this act of hir prefigured a great mystery. Many disputations there are concerning the cause of this action of Peters going forth: whether it were out of the common in∣firmity that is in most men, namely a greater shame to repent then to offend: or whether it were out of modesty and good na∣ture, that he could not indure the sight of Christ, whom he had so grievously offended. Howsoever it were, we shall do this Scripture no wrong, if we think it to contain an act in outward shew casual, and like unto the actions of other men, but in∣wardly indeed an especial action of a person great in the sight of God; and therefore comprehending some especial instructi∣on. And to speak plainly, this abandoning the place wherein he fell, the company for fear of whom he fell, and those things that were occasioners of his sin, doth not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all, either friends or place, or means, or whatsoever else, though dearer unto us then our right hand, then our right eye; if once they become unto us inducements to Sin. In former days before the Fulness of time came, the Calling of the Elect of God was not by any one act more often prefigured, then by this action of going forth. When the purpose of God was to select unto himself a Church, and to begin it in Abraham, come forth, faith he unto him, out of thy countrey, and from thy kindred, and from thy fathers house. When Israel being in AEgypt, it pleased God to appoint them a set Form and manner of serving him, be∣fore this could be done, they and all theirs must come forth of AE∣gypt,

they must not leave a hoof behinde them. When the time of the Gospel was come, our Saviour holds the same course: none must be of his company, but such as come forth, leave all and follow him. And therefore the Apostle putting the Hebrews in minde of their duty, expresses it in this very tearm; Let us go forth, therefore unto him, saith he without the camp, bearing his reproach. And in the original language of the New Testament, the Church hath her name from this thing, from being called forth; so that without a going forth there is no Church, no Chri∣stianity, no Service to God, the reason of all which is this: we are all by nature in the High Priests court, as Peter was, where we all deny and forswear our Master as Peter did: nei∣ther is there any place for Repentance, till with Peter we go forth and weep.

For our further light we are to distinguish the practise of this our going forth, according to the diversity of the times of the Church. In the first ages, when Christianity was like unto Christ, and had no place to hide its head, no entertainment but what persecution, and oppression, and fire, and sword could yield it; there was then required at the hands of Christians, an Actual going forth, a real leaving of riches, and friends, and lands, and life for the profession of the Gospel. Afterward, when the Tempests of persecutions were somewhat alay'd, and the skie began to clear up, the necessity of actual relinquishing of all things ceast, Christians might then securely hold life and lands, and whatsoever was their own, yet that it might appear unto the world, that the resolution of Christian men was the same as in times of distress and want, so likewise in time of peace and security, it pleased God to raise up many excellent men, as well of the Laity, as of the Clergy, who without constraint, volunta∣rily, and of themselves, made liberal distribution of all they had; left their means and their friends, and betook themselves to deserts and solitary places, wholy giving themselves over to meditation, to prayer, to fasting, to all severity and rigidness of life, what opinion our times hath of these, I cannot easily pro∣nounce: thus much I know safely may be said, that when this custome was in its primitive purity, there was no one thing

more behoofful to the Church. It was the Seminary and nursery of the Fathers, and of all the famous Ornaments of the Church. Those two things which afterwards in the decay and ruine of this discipline, the Church sought to establish by Decrees and Con∣stitutions, namely to estrange her Priests from the world and bind them to single life, were the necessary effects of this man∣ner of living, for when from their childhood they had utterly se∣questred themselves from the world and long practised the con∣tempt of it: when by chastising their body and keeping it under with long fasting they had killed the heat of youth, it was not ambition nor desire of wealth, nor beauty of women that could withdraw them or sway their affections.

That which afterwards was crept into the Church and bare the name of Monkery, had indeed nothing of it but the name, un∣der pretence of poverty they seized into their possession the wealth and riches of the world, they removed themselves from barren soils into the fattest places of the land, from solitary de∣sarts into the most frequented cities: they turned their poor cot∣tages into stately pallace, their true fasting into formalizing and partial abstinence. So that instead of going forth they took the next course to come into the world: they left not the world for Christ, but under pretence of Christ they gain'd the world: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Nazianz••••ne speaks. One of their own, Saint Jerome by name, long ago complain'd of it. Nonnulli sunt diti∣ores Monachi, quam fuerant seculares, & clerici qui possideant opes sub paupere Christo, quas sub fallaci & locuplete diabolo non habue∣rant ut suspiret eos ecclesia divites: quos tenuit mundos ante men∣dicos. But I forbear and come to commend unto you another kinde of going forth, necessary for all persons, and for all times. There is a going forth in act and execution, requisite only at some∣times and upon some occasions: there is a going forth in will and affection: this let the persons be of what calling soever, and let the times be never so favourable, God requires at the hands of every one of us. We usually indeed distinguish the times of the Church into times of peace, and times of persecution: the truth is, to a true Christian man the times are always the same. Habet∣etiam

pax suos martyres, saith one: there is a martyrdome even in time of peace; for the practise of a Christian man in the calm∣est times, in readiness and resolution must nothing differ from times of rage and fire. Josephus writing of the Military exercises practised amongst the Romans, reports that for seriousness they diffred from a true battel only in this, the battel was a bloody exer∣cise, their exercise a bloodless battel. Like unto this must be the Chri∣stian exercise in times of peace, neither must there be any differ∣ence betwixt those days of persecution, and these of ours, but only this, those yeelded Martyrs with blood, ours without. Let therefore eve∣ry man throughly examine his own heart, whether upon supposal of times of tryal and persecution, he can say with David, My heart is ready, whether he can say of his dearest pledges, all these have I counted dung for Christs sake, whether he finde in himself that he can, if need be, even lay down his life for his profession. He that cannot do thus, what differs his faith from a temporary faith, or from hypocrisie? Mark, I beseech you what I say, I will not affirm, I will only leave it to your Christian discretion. A tem∣porary faith, that is, a faith resembled to the seed in the Gospel, which being sown on the stony ground, withered as soon as the sun arose, a faith that fails as soon as it feels the heat of persecu∣tion, can save no man. May we not with some reason think that the faith of many a one, who in time of peace seems to us, yea, and to himself too peradventure to dy possest of it, is yet notwith∣standing no better then a temporary faith, and therefore comes not so far as to save him that hath it? Rufus a certain Philosopher whensoever any Scholars were brought unto him to receive edu∣cation under him, was wont to use all possible force of argument to diswade them from it: if nothing could prevail with them but needs they will be his hearers, this their pertinacy he took for a sure token of a mind throughly setled, & led as it were by instinct to their studies. If God should use this method to try who are his, and bring on us those Temptations, which would make the man of temporary faith to shrink: think we that all those who in these times of peace have born the name of Christ unto their graves, would have born unto the rack, unto the sword, unto the fire? Indeed to man who knows not the thoughts of his friend

some trials sometimes are very necessary. But he that knew and foretold David what the resolution of the men of Keilah would be, if Saul came to them, knows likewise what the resolution of every one of us would be if a fiery trial should appear. Who knows therefore whether God hath numbred out the Crowns of life, according to the number of their souls, who he foreknew would in the midst of all Temptations and trialls continue unto the end? for what difference is there betwixt the faith that fails upon occasion, or that would fail if occasion were offred? for the actual failing of faith is not that that makes it temporary, it is on¦ly that w^ch detects it, w^ch bewrays it unto us to be so. The faith therefore of that man which would have sunk as fast as Peter did, if tempests had arisen, notwithstanding that through the peace of the Church he dies possest of, is no better then a temporary, and cometh short of a saving faith. Durus sermo, it as a hard speech some man may say: but let him that thinks thus, recount with himself that Dura via, it is is a hard way that leads to life. Be∣loved, deceive not your selves: heaven never was, nor will be gotten without Martyrdom: In a word my Brethren try there∣fore your selves, whether you have in you true resolution, sum∣mon up your thoughts, surveigh every path in which your affecti∣ons are wont to tread: see whether you are prepared to leave all for Christ. If you find in your selves but one affection looking back to Sodom, to the things of this life, remember Lots wife, her case is yours, you are not yet sufficiently provided for the day of battel.

FINIS.