1 THese words ( Worshipfull and Beloued ) are a part of that large and heauenly Sermon , which our Sauiour made in the Mount to his Disciples , and a great multitude , as appeareth in the first verse of this Chapter . A learned man cals it , Perkins in his exposition of Christs Sermon in the Mount . the key of the whole Bible ; because by it is opened the summe of the Old and New Testament ; and in that sense my text may be tearmed , the chiefest ward of this key ; as being that which first discloseth the corrupt Glosses of the Pharises , and whereupon our Sauiour especially insisteth : Who hauing shewed before , that the sixth Commandement , not onely forbiddeth actuall murder , ( as the Pharises would grosly haue it ) but also rayling words , Ver . 22. {αβγδ} , vid. Bezae Annot . ibid . discontented gestures , rash anger , ( as the seuerall punishments declare , to which these things are liable ) inferreth thereupon an effectuall exhortation , to concord , loue , and charitie , and first with their Brethren , in the two verses going immediatly before . Ver . 23. If then thou bring thy gift vnto the altar , and there remembrest , that thy brother hath ought against thee ; 24. leaue there thine offerring before the altar , and goe thy way , first be reconciled to thy brother . And secondly with their Aduersaries , which is a higher step to perfection , in the words I haue read vnto you : Agree with thine aduersary quickly , whilest thou art in the way with him , &c.

2. The learned seeme not to agree altogether about the sense and scope of these words . In hunc locum . Saint Chrysostome takes only the letter , and extends it alone to such contentions , as happen betweene party , and party , here in this world , before a ciuill Magistrate ; and of this mind also are Theophylact , and Euthymius , among the ancient ; Brentius , Pellican , and Kemnitius , with some others , among the latter writers . Vid . Thomae Caten . But Cyprian , Hilarie , Ambrose , Hierome , and Augustine , with the rest of the Fathers and Schoolemen , expound parabolically , the way , In 5. Math . this life , the Iudge , Christ , the Sergeant , the Angels , the prison , Hell . Both sence are true ( saith Abulensis ) but the latter more principall ; whose opinion I the rather imbrace , because it tendeth to agreement , for which I labour . To omit therefore the curious discussing of the poynt , how , and by what reasons , both interpretations may stand , as fitter for the schooles , then this place : I take the words to be vttered by way of a similitude , whose substance , or latter part , commonly called {αβγδ} , is here omitted , as easie to be gathered , by the shadow , {αβγδ} , or former part expressed ; it being vsuall in Scripture , and common talke ; and in this particular enlarged , may carry this sense : If a creditor of thine , to whom thou art falne in band , should thereupon put thee in suit ; the law is open , the Iudge must doe right , the penalty is imprisonment : were it not wisdome , therefore for thee to hasten , and agree , before it come to a triall , that so by drawing the Court , thou mightst withdraw thy selfe from danger ? The like is thy case here in this world , for brotherly reconciliation ; whether thou be wronged , or haue wronged , seeke peace , and ensue it , and that now , in the acceptable time , speedily without demurres . For thou art way-laid by death , and knowest not how soone thou shalt be arrested . If thou come out of charity before Gods tribunall seate ; the Angels are his Sergeants , hell his prison , diuels his hangmen , fire and brimstone his racke ; iudgement must passe , and execution shall follow , and then to desire a composition will be too late . So that here you see ( Beloued ) what both opinions yeeld , to further , and perswade this Christianlike agreement : the first from the words , in regard of temporall damage , the second from the meaning , to auoid eternall vndoing .

3. The summe is an earnest motiue to Brotherly reconciliation with all men , and consisteth as it plainely appeareth , of these two parts : 1 A Precept . Agree with thine aduersary quickly , whilest thou art in the way with him . 2 A reason thereof , in the words ensuing , lest thine aduersary deliuer thee to the Iudge , and the Iudge deliuer thee to the Sergeant , &c.

The precept ( whereof only at this present , by Gods assistance & your Christian patience I intend to entreat ) containeth in it these foure circumstances , the 1 Matter whereof . Agree . 2 Party with whom . Thine aduersary . 3 Time when . Quickly . 4 The place where . Whiles thou art in the way with him .

Agree with thine aduersary quickly , whilest thou art in the way with him .

Agree , as becommeth a man , with thine aduersary , as it behooueth a Christian , Quickly , to shew thy willingnes , and whilest thou art in the way , to expresse thy carefull prouidence . For by Agreeing , thou imitatest thy Sauiour , with thine aduersary , thou excellest the Scribes and Pharises , quickly , thou out-strippest the sluggard , and whilest thou art in the way , thou preuentest the danger that is to come . And therefore giue me leaue once more to inculcate , and repeate againe Agree , to saue thy selfe , with thy Aduersary , to win thy brother , quickly , to redeeme the time , and whilest thou art in the way , to speed the better at thy iournies end .

4 Agree : The originall hath it in two words {αβγδ} . Which translators contend , who should expresse most significantly . The vulgar Latine giueth it to this sence . Esto consentiens . Consent or thinke the same things with thine aduersary . Erasm{us} , Habeto beneuolentiam . Beare him good will . Castalion , Compone . Compound . Vatablus , Fac conuenias . See thou come to an agreement . The Syriac , {αβγδ} Be desirous of his friendship . An old translation which Saint Augustine seemeth to approue , Esto concors . accord , compound , or , make a full atonement : which is also liked by Beza , and in effect is the same with his : Esto amicus . Nec monet tantum vt animo benè velimus aduersario , sed vt cum eo transigamus , &c. Luk . 12.58 . be friends let there be a perfect reconciliation , see there be an end of all brabbles betwixt you . For wee are not onely aduised ( saith he ) to wish well to our aduersary , and there let it rest ; but to go to him , talke with him , conclude with him , and as Saint Luke hath it , Chap. 12.58 . Deliuer our selues from any thing he hath against vs. All which is included in this one word agree , & yeeldeth this maine doctrine besides many other .

That it is a necessary duty for euery true Christian to seeke reconciliation :

A necessary duety ( I say ) of euery true Christian , not onely coldly to admit , or to be content it should be so : but also earnestly to seeke , faithfully to bring about , and ioyfully to embrace an absolute , hearty , and brotherly reconciliation .

5 The proofes wherof are so many , and pregnant throughout all the Booke of God , that whatsoeuer is there written , may serue for a testimony . All the long art of Diuinity , is comprised in this one short word , loue . As the Apostle obserueth , Ga1 . 5.14 . Gal. 5.14 . Loue the Lord thy God , is the first and great commmandement ; and loue thy neighbour , is the second like vnto this ; vpon which two hang the whole Law and the Prophets , Mat . 22.40 . Mat . 22.40 . In regard whereof , the chiefe subiect of our Sauiours praier , was vnity , Ioh . 17.21 ; Ioh . 17.21 . his chiefest legacy , peace , Ioh . 14.27 . Ioh . 14.27 . And by this shall all men know ( saith he ) that you are my disciples , if you loue one another . Ioh . 13.35 . Ioh . 13 35. For as there is one body , one spirit , one Lord , one faith , one baptisme , one God and Father of all , Ephe . 4. vers . 4 , 5 , 6. who is aboue all , and through all and in you all : so it behoueth the members of this body , the guided by this spirit , the seruants of this Lord , the partakers of this faith and baptisme , the worshippers of this God , and children of this Father , Jb. ver . 2. with all humblenesse of minde , & meekenesse , and long suffering ( as the Apostle exhorteth ) to support one another through loue , endeuoring to keepe the vnitie of the spirit in the band of peace . Chap. 25. 1. Three things ( saith the wise son of Syrach ) reioyce me , and by them , am I beautified before God and men : the vnity of Brethren , the loue of Neighbours , and a man and his wife , that agree together . And therefore euer wil be remembred that good minde of faithfull Abraham , Gen. 13.8 . Gen. 13.8 . who to cut off all debate betwixt his heardmen , and Lots ; disdained not to goe , the elder to the yonger , the vncle to the Nephew , the worthier to the inferior , in this kindest maner . Let there be , no strife , I pray thee , betweene thee and mee , neither betweene mine heardmen , and thy heardmen , for we are brethren . The like was Iosephs counsell to his departing brethren , Act. 4.32 . Gen. 45.24 . Gen. 45.24 . Fall not out by the way . And the multitude of the first Christians , Act. 4.32 . are said to be of one heart , and one soule , in regard of the faithfull agreement which was betweene them . Whereupon the Author of the Sermons ad fratres in Eremo , Ser . 2. Qui pacem cordis , oris , & operis , non habet , Christianus dici non habet , &c. sticketh not to inferre , That he that in heart and word , and work , contendeth not for this agreement , cannot be called a Christian . He that resteth not on this foundation , setteth his life and foote in slippery places , sayleth in a tempest , walketh in a ruinous cliffe , soweth on the sand , the new Ierusalem being not a place for quarrellers ( as Saint Basil grauely obserueth ) but an inheritance and reward for gentle natures .

6 A lesson ( Beloued ) for these contentious times , and dog-daies of ours , to remember vs , what wee are , whom we serue , what is expected of vs , and how little we performe . The mercilesse debtour in the Gospel , should bee a patterne vnto vs all : Who for taking his brother by the throat , and exacting ( as it should seeme ) no more , but his owne , receyued this doome of his Master , Mat . 18.32 . O euill seruant , I forgaue thee all the debt because thou prayedst me : shouldst not thou also haue had compassion on thy fellow seruant , euen as I had pitty on thee ? But wee are so farre , either from fearing such Iudgements , or imitating this pittie , that like Ishmael ( almost ) we are become Wilde men , Gen. 16.12 . his hand against euery man , and euery mans hand against him . So farre from seeking this brotherly reconciliation , that being sought vnto , we will scarce heare of it . But alas ( selfewild and inconsiderate man ! ) little dost thou marke the steps thou treadest , or the downefall of this way , wherein thou postest . Shall thy God bee called the Author of peace , and wilt thou continue a maintainer of dissention ? shall he receyue thee , who reiectest thy Brother ? or suppose thou wilt agree with him , who quarrellest with his , and thine owne fellow members ? No , no , ( Beloued ) he hath taught vs otherwise . Our trespasses are forgiuen vs , but with this condition , as we forgiue them that trespasse against vs. Where is thine aduersary ( saith he ) whose iniuries like the bloud of Abel cry vnto me for vengeance ? Gen. 43.3 . neuer looke me in the face , except your brother be with you . So true is that which Pellican hath on this place obserued : Non experieris Deum tibi propitium , nisi proximus sentiet te sibi placatum : Thou shalt not find that God is pleased with thee , before thy neighbour perceiue , thou art reconciled vnto him . For as the spirit of man ( it is an old Authors similitude ) neuer quickneth those members that are cut asunder or broken , Serm . 2. ad fratres in Erem . vntill they bee iointed againe , and set together : so the Spirit of God neuer giueth life to vs , except we be bound together in the bond of peace . This prepareth vs to prayer , which must be without wrath , 1. Tim . 2.8 . Iam . 1.21 . it fitteth vs to heare , which must be with all meekenes , it prouideth vs for the Lords Supper , who accepteth no ghest without this Wedding garment . Mat . 22.12 . 1. Cor . 13. Though thou speake with the tongs of men and Angels , hast the gift of prophesie , knowest all secrets , canst remoue mountaines , giuest thy goods to the poore , and thy body to be burned ; all this is but sounding brasse , and tinckling Cymbals . Vaunt of no such offerings at the Lords Altar , before thou go , & be reconciled to thy brother . Go ( I say ) not expect when he will come vnto thee , nor tarry till thou happen to meete him ; but seeke him out of purpose , enquire for him , commune with him . And where thy presence cannot , thy desire of peace ( saith Gregory ) must performe that office . Satisfie him in thought , Dialog . l. 4. whom thy thoughts haue wronged ; in words make amends , for thy iniurious speeches ; as also for thy deeds , let thy deeds recompence . For why should our stubbornness so farre ouermaster vs ; as to make our best seruices vnacceptable to our King and Master ? {αβγδ} ; O the admirable benignitie , and vnspeakable goodnesse of God ( saith that golden-mouthed Father Chrysostome on this place ! ) Hee despiseth his owne worship , to maintaine thy charitie , he will not be found of thee , till thou hast sought this reconciliation . Neuer pray , come not at Sermons , worship me not all ( saith our Lord God ) what haue I to doe with your appointed feasts and solemne assemblies ? my soule hateth the oblations of such as foster , or bring with them hatred in their soules . Wherefore ( Beloued brethren ) let vs study to agree , that we may be beloued , and seeke peace here , that wee may enioy it in heauen . Prou. 30.27 . The very grashoppers can goe forth quietly altogether by bands ( as the Wiseman telleth vs ) and the kingdome of Satan is not deuided against it selfe . Mat . 12.26 . Now , if you will further know the party with whom wee are thus to agree , it followeth : Thy Aduersarie ] which is the second circumstance I before proposed , and commeth here in order to bee likewise handled .

7 Agree with thine Aduersary . ] The word {αβγδ} in the originall is not so largely taken , as aduersarius in the Latine , which may signifie any kinde of enemy : but rather as we tearme in English in our Law matters , the plaintife , in regard of the defendant ; or the defendant , in respect of the plaintife , Lib . 1. de purgat . c . 7. to be an aduersarie . Aduersarius litis ( saith Bellarmine in a passage vpon this place ) non iniuriae : an Aduersary , not so much for an iniurie offered , as in a triall to be had ; and therefore may not so properly be expounded an enemie , as a friend or neighbour of ours , with whom we haue a case in controuersie . What is answerable to this in the similitude , diuers are of diuers opinions . Some would haue this Aduersary to be the Deuil , Vid . Bucaseni . Enarrat . in . 5. Math . & Beaux-am . Harmon . Euang . Tom . 2. pag . 20. 2. Lib . 1. de . serm . Dom . in . mont . cap . 22. as Origen , Euthymius , Theophylact , with whom we are to agree , ( as St Hierome expounds it ) by renouncing him wholy , as our promise was in baptisme , and so shaking him off , that hereafter before the Iudge of heauen , he may haue no action against vs. But Caluin confutes this mainely ; following herein Saint Augustine , whose argument is from the Greeke word {αβγδ} , be friends , or a well-willer : but betweene the Deuill & vs there should be no such commerce , or familiaritie . Others by aduersary vnderstand the flesh . This also liketh not Saint Augustine , neither Saint Hierome , who thinke it hard , that the spirit should agree with the flesh , which euer lusteth , and rebelleth against it . Saint Ambrose would haue this aduersary to bee sinne . But what peace , or composition should be with that , which wee are bound by all meanes , to root out , and extinguish ? Others therefore come neerer the truth , as Athanasius , Augustine , Gregory , and Beda , who would haue this aduersary to be either God , or his law , or our owne consciences . And surely the best way it is for vs to curry fauour with these ; whiles opportunitie and time is granted vs. Yet I take the exposition of Hilary ; Anselme , and Saint Hierome , to bee more naturall for this place ; who go no further then the letter , but by Aduersary vnderstand Dominum litis , quod est commune nomen vtrique parti litiganti , as ( Tremelius notes on the Siriack word , ) any man that hath ought against vs , or we against him ; importing no other thing , but that the offender should seeke , and the offended embrace , any Christianlike agreement , without running to extremities . Whereupon I ground this generall doctrine .

That the goint to lawe of Christians , where a good end in priuate may be hoped for , or had , is contrarie to that course of proceeding , which our Sauiour here prescribes in Iudiciall causes .

8 A doctrine depending on the former , but yet in such a sort , that wheras there I insisted in generall , vpon the matter to be fought , here I declare in particular , the manner how to find it : especially in such cases , as breed the greatest iarres . Wherein I would not be mistaken , as though I went about to taxe such courses , or vocations , as our Common-wealth alloweth ; or held all publike trials before a ciuill Magistrate , vnnecessary . No , my text cleane dasheth such Anabaptisticall conceits , wherein I finde an accuser , a Iudge , a Sergeant , a prison , and all approued . My purpose is therefore only to shew , what mutuall moderation should bee practised of vs all ; in our priuate differences , and affaires . For as not to agree in such , dissolueth the bands of charitie : so in wickednes to consent with any , is felony , treason , or conspiracie . So Herod & Pilate were made friends , Luke 23.12 . Luk . 23.12 . but yet continued enemies to our Sauiour . Cutpurses consent , Pro . 1.14 . Prou. 1.14 . but it is to do a mischiefe ; and such cordes neuer hold longer , then the strangling of their masters . But our causes should be lawfull , in which we should agree , and personall , which wrong not estates , and of that nature , which need not so tedious a trauersing . Of which the Apostle speaketh , 1. Cor . 6.7 . 1. Cor . 6.7 . Now therefore , there is vtterly a fault among you , because you go to law one with another : why rather suffer you not wrong ? why sustaine you not harme ? See how earnestly he presseth that , which our Sauiour before had preached , Mat . 5.40 . Mat . 5.40 . If any man will sue thee at the law , and take away thy coate , let him haue thy cloake also . That is , rather then seeke priuate reuenge , which belongeth vnto the Lord , and not to thee , bee content to lose a garment , or more of thy temporall goods : for hee easily contemneth such ( saith Chrysostome ) who hopeth for eternall treasures in heauen . Jn Mat . c . 5. hom . 11. Gen. 39.12 . Hee will leaue his garment with Ioseph , in the hand of his mistresse , to escape vnspotted with the vaile of honesty . And if wee must forgoe such necessaries , ( saith Saint Si de necessarijs imperatum est , quantò magis superflua contemnere conuenit ? De Ser . Dom . in mont . l. 1. Augustine ) as coat or cloke , or the like for quietnesse sake : how much more should wee contemne things of lesser value , especially at the command of such a Lord and Master , who will certainely see we shall be no losers by it ?

9 This is counsell ( Beloued ) of the Great Lawgiuer , not varying with the times , but as a law of the Medes and Persians , that altereth not . Hest . 1.19 . Which if we could be content to follow , by curbing and ouertopping our impatient affections , would saue vs much trauell , great charges , hot bickerings , infinite discontents , & euer end our causes to our truest aduantage . Plutarc . in Pyrrh . Wee read in Plutarch in the life of Pyrrhus , of one Cyneas , a man of great imployment about that King , who vnderstanding that at the Tarentines entreatie , the King his master was resolued to make war on the Romans , tooke occasion to discourse with him in this sort : It is reported ( O King ) ( saith hee ) that the Romans , are great Warriers , and haue large command of puissant nations ; put case wee ouercome them , what benefit shall wee get thereby ? Pyrrhus answered , That is question , which few wise would aske : why then , all Italy and Greece are straight at our command . Cyneas pawsing a while , replied : But when wee haue Italy , and Greece , what shall wee doe then ? Pyrrhus not finding his meaning ; Sicily ( saith he ) thou knowest is hard adioyning to vs , and verie well may be our next conquest . But hauing that ( quoth Cyneas ) shall our warres bee ended ? That were a iest ( quoth Pyrrhus ) for who would not then to Affricke , and so to Carthage ? the passage is not dangerous , the victorie assured . True indeed ( saith Cyneas ) but when we haue all in our hands , what shall we doe in the end ? Then Pyrrhus breakes out a laughing . We will then , good Cyneas ( quoth he ) be quiet , and take our ease , and make feasts euery day , and be as merry one with another as wee can possibly . Then Cyneas hauing that he would , thus closeth with him , And what letteth vs now ( my Lord ) to be merry , and quiet together , sith wee enioy that present without further trauell , and trouble , which we are now a seeking with such bloudshed and danger ; & yet we knowe not whether euer wee shall attaine vnto it , after that we haue suffered , and caused others to suffer infinite sorrowes and calamities ? The application is so manifest , that I neede not stand vpon it . For aske but our contentions wranglers what they ayme at by their going to law , and their vexing one another : their answere can be no other but to right themselues , that at length they may liue quietly . But quiet thy bosome enemies at home ( whosoeuer thou art ) and thy cause shall be ended , before the action be entred . For through pride man maketh contentions , Pro . 13.10 . Pro . 13.10 . Couldst thou but once take order with this malicious affection , 't were easie to compound with thy greatest aduersarie ? Discordia filia inanis gloriae , Greg . Mor . l. 13. c . 31. Aquin . 2. 2 ae . q . 37. art . 2. But thou canst not be so base as to yeeld vnto him ; and yet wilt thou be so base as to yeeld vnto the Diuell ? Harken to the blessed Apostle : Let not the sunne goe downe vpon thy wrath , Eph. 4.26 . Eph 4.26 . and it immediately followeth , Neither giue place vnto the Deuill . But thine aduersary prouokes thee to strife , and thou canst not endure it . But thy Sauior commands thee to agree , and wilt not obey him ? But should I lose mine own , to buy his fauour ? But wouldst thou wreak thy anger , to lose a Kingdome ? Loue suffereth all things , 2. Cor . 13.7 . it beleeueth al things , it hopeth al things , it endureth al things , it seeketh not its owne , but the things that are of God . If thy cause be good , and thy conscience vnspotted , thou hast an Aduocate with the Father , 1. Ioh . 2.1 , 2. Iesus Christ the righteous . This was the Kings Attorny , that Dauid retained , Psalm . 35.1 . Plead thou my cause ( O Lord ) with them that striue with me , and fight thou against them that fight against me . But we must haue writ vpon writ , and Action vpon Action , to vndoe our selues , that we may vex our brethren : Eseck , and Massa , Gen. 26. Exod . 17. Esa . 8.6 . and Meribah , the waters of strife and contention , are those we delight to drinke of , the gentle Shiloah runneth too softly for our turbulent humours : whose counsel doe we follow in this ( Beloued ) but his , who was a liar and a murtherer from the very beginning ? Are we Sheepe of the Lords pasture , Psalme 100. and yet like Dogs , and Swine will bee barking , and biting one another ? Math . 24.29 . and shall that seruant speed well at his masters comming , Luk . 12.45 . who is taken molesting and smiting his fellow seruants ? Hence therefore let Tale-bearers , and those Attournies learne , who set neighbours together by the eares , & egge them onward to contentions , whose Apparitours and Agents they be . For if blessed bee the Peace-makers , Mat . 5.9 . for they shall hee called the children of God , then cursed be such Brawle-makers , for they shall be called the Children of the Diuell . Mat . 5.9 . But of you ( deare Christian brethren ) I am perswaded better things ; you haue learned of the Wise man , Prou. 17.14 . Pro . 17.14 . that the beginning of strife is as the opening of waters , which will quickly drowne , if they be not stopped . Take vp therefore such contentions , as now , or at any time shall arise amongst you ; conferre together , lay aside all malice , vse the helpe of your neighbours , and all other good lawfull meanes . What ? is it so , that there is not a wise man among you ? no not one that can iudge betweene his brethren ? but a brother goeth to law with a brother ( as the Apostle complaineth of the Corinthians : 1. Cor . 6.5 . ) and I may adde , most commonly for a matter of small moment . Rather make a friend of thy aduersary , to ioine with thee in league against thy spirituall enemies , & that effectually , and that quickly , without any further prolonging ; which is the third circumstance I obserued in the precept , & will quickly here , by Gods grace , and your Christian patience , indeuour to run it ouer .

{αβγδ} . 10 Agree with thine Aduersary quickly ] Maturè , saith Castalion : citò , say the other interpreters : all commeth to one , seasonably , or presently , the present being euer most seasonable . Because in actions of this nature , the contrary to our common prouerb is found most true , the more haste , the better speed : whence I gather , that delay in any Christian duty is alwaies dangerous . To die wel ( saith one ) is a long art of a short life , and a speedy beginning , is the shortest cut to this longest art . 2. Cor . 6.2 . Behold ( saith the blessed Apostle ) now is the accepted time , behold now the day of saluation , and to day if yee will heare his voice , harden not your hearts , but exhort one another daily , while it is called to day , Heb . 3.13 . Heb . 3.13 . There is a {αβγδ} or a {αβγδ} to day , or now , in all the mandats almost of the King of heauen . So the Prophet Esaiahs search , Esai . 55.6 . Esa . 55.6 . our Sauiours Watch . Mar. 13.37 . Mar. 13.37 . the Wisemans memento , Ecclesiast . 12.1 . containe no other thing , then that wise sonne of Syrach so much beateth vpon , Ecclesiast . 5.7 . Eccle . 5.7 . Make no long tarrying to turne vnto the Lord , and put it not off from day to day ; All excuses are refusals , and delayes are denials , when our Sauiour saith vnto vs , Come and follow me . For though his mercy afford vs often-times many yeeres to repent ; yet his Iustice permits vs not one houre to sin . Peccanti crastinum non promisit ( saith Gregory : ) he promiseth not to morrow to the offender , who is alwaies ready to forgiue the penitent . And therefore Matthew was no sooner called , Mat . 9.9 . Mat . 9.9 . but presently hee arose and followed . Hastily came Zacheus downe from the Tree , Luk . 19.6 . and receyued our Sauiour ioyfully , when notice was once giuen , that hee would bee his ghest that day : and no sooner had hee looked back vpon Peter , Matthew 26.75 . Mat . 26.75 . but hee went out ( saith the text ) and wept bitterly .

11 I will not stand longer , for the proofe of a point so euident , but come to apply it to our selues . These things are written for our instruction , to admonish vs to beware , how we deferre our repentance . It is strange to obserue our shifts here in , how cunningly we can coozen our selues , and abuse Gods long suffring , for our longer sinning . But had we but the grace to consider what true conuersion is , and the manifold difficulties that alwaies crosse it ; most euidently it would appeare , that all these are augmented , and strengthened by delay , and that by this deceit , more do perish , then by all the guiles and subtilties of Satan besides . For better considereth that old serpent , then we do , how that one sinne draweth on another , how he that is not fit to day , will be lesse fit to morrow , how that custome groweth into nature , and old diseases are hardly cured . He knoweth , the longer we persist in sinne , the more God plucketh his grace and assistance from vs. Our good inclinations are the weaker , our vnderstanding the more darkned , our will the more peruerted , our appetite the more disordered , all our inferiour parts and passions , the more strengthened , and stirred vp against the rule of reason ; whereby his footing is the stronger , and our case the more desperate . Last of all , hee is priuy to the vncertainty , and perils of our life , to the dangers that may befall vs , to the impediments that will alwaies crosse vs : so that if once he winne vs to delay a little , he doubteth not but to gaine our whole time from vs. Now shall we see this net , Prou. 1.17 . and yet be entangled ? knowe this guile of this old writhing serpent , and yet neuer endeuour to preuent it ? Most commonly there is no man so yron-hearted , but hee hath a purpose in time to amend his life . And when hee seeth another to liue religiously , and heareth the commendation of the Saints of God ; he wisheth in his heart he were also such a one , Numb . 23.10 . and groneth oft-times in conscience , that he hath neuer endeuoured so to bee . But alas ( my good Christian brother ) what letteth at this instant , that this course should not be taken ? What inconuenience would follow , if presently this were practised , which for euer should doe vs good ? Thou shouldest preuent the euill day , which suddenly may ouertake thee : thou shouldst haue thy lamp ready , whensoeuer the Bridegroome passeth by thee : thou shouldest be furnished of a wedding garment , when the Master of the feast commeth to take notice of thee . The outward pleasures which thou seemest here to abridge , should be recompenced in this life , with the peace of conscience , and hereafter with eternall felicitie . And if for the present by such meanes , thy gaine be neglected , thou shalt surely finde the increase another where . Now , can there be a waightier matter then thy saluation ? Seest thou not by others ruines , the vncertainty of thine owne estate ? And are not these things true , which out of Gods sacred Word I haue proued vnto you ? What senslesnesse is it then for vs ( Beloued ) to make that the taske of our old age , which should bee the practice of all our life , and to settle our euerlasting , our only , our surest making or marring , vpon so tottering , and sinking , and sandy a foundation ? We see , and know by experience , that a ship , the longer it leaketh , the harder it is to be emptied : a house , the longer it goeth to decay , the worse it is to repayre : or a nayle , the farther it is driuen in , the harder it is to plucke out againe . And can we perswade our selues , that the trembling ioynts , the dazeled eyes , the fainting heart , the fayling legs , of vnweildy , drouping , and indisciplinable olde age , may empty , repayre , plucke out the leakes , and ruines , and nayles , of so many yeeres , flowing , fayling , and fastening ? But suppose we came to that age , ( which is an extraordinary blessing of God , and not granted to many ) and retayne in it that vigour , which happeneth to very few , and enioy that grace of God , which now and heretofore we so often haue despised : Imagine ( I say ) the best that may be hoped for , that thou mayest haue time hereafter to repent , and ability to vse that time , and desire to vse that ability , and grace to prosper that desire : whereby thou mayest vanquish Satan at the strongest , when thou thy selfe art at the weakest ; yet consider herein thy foolishnesse , which in matters of lesse moment , thou wouldest bee loth to commit ; each day thou knittest knots , which once thou must vndoe againe ; thou heapest that together , which once thou must disperse againe ; thou eatest and drinkest that hourely , which once thou must vomit vp againe , to omit thy vngratefull dealing with thy Lord and Master Christ Iesus , whom thou seruest thus at length with the Diuels leauings , and then ( forsooth ) we will turne to be religious , when time will scarse permit vs to bee wicked any longer . We see therefore ( beloued brethren ) the waight , and importance of this one word quickly . Though there be twelue houres in the day , Ioh . 11.9 . wherein men may walke , no wisedome it is for vs , to post ouer our repentance to the last cast . Non semper manet in foro paterfamilias ( saith Saint Augustine : ) The Lord of the vineyard is not alwaies in the market , to set thee a-worke : Ser . 1. de sanctis . and no maruaile ( saith Saint Gregory ) if at the last gaspe he forget himselfe , who in all his life neglected to remember God . Let vs attend therefore to open , when it pleaseth him to knocke . Act. 24.26 . And not ( as Felix did Paul ) so answere his messengers ; Goe thy way for this time , and when I haue conuenient time , I will call for thee againe : but rather with Dauid to bee ready , when hee saith , Psalme . 40.7 . Come , presently to reply , Lo , I come . When he saith , Psalme . 27.8 . Seeke my face , to eccho immediatly againe , Thy face ( Lord ) will we seeke . Samuels answere must bee ours at the first call , Speake , Lord , 1. Sam . 3.10 . for thy seruant heareth : and that not only quickly , but also when we are in the way , which is my fourth and last circumstance , before obserued , and commeth now briefly in the conclusion to be considered .