PETER'S FALL. ¶ Two Sermons upon the History of Peter's denying Christ. Wherein we may see the causes of man's falling from God, and the manner how, both of the wicked through incredulity, and of the godly by infirmity: and also the way that God hath set down in his word to rise again. By JOHN UDALL, Preacher of the word of God at Kingston upon Thames. Proverbs. 24, 16. A just man falleth seven times, and riseth again, but the wicked fall into mischief. ¶ Printed at London by john Windet, and Thomas judson for Nicholas Lyng. Anno. 1584. To the right Honourable Lord, Francis, Earl of Bedford, Knight of the noble order of the Garter, one of her majesties most honourable privy Counsel, JOHN UDALL wisheth increase, and continuance of virtue and godliness. THE greatest difference that the Philosophers could find (right Honourable) between man and beast, was the rule of reason, whereby they could perceive that man could give judgement of things present and things past, and comparing them together, could (after a sort) prognosticate of things to come, which moved them according to their power and understanding, to labour night and day in continual meditation of the excellency of the same, to seek the adorning and beautifying thereof, with all those things which brute beasts for lack of reason could not have: as namely, the continual searching out of natural causes, the daily consideration of the effects, and operations of things in this world: and the particular qualities of every several beast, bird, fish, tree, herb, worm, fruit, stone, and every other creature whatsoever. The benefit of whose diligence redoundeth even to our great good, and consolation, as the Physician very well knoweth, and the diseased patient sensibly feeleth: yea, and (which more is) they stayed not themselves in this alone, but labouring still to beautify that same divine part of man's mind (I mean reason) they invented another kind of flower, which they called Moral Philosophy, wherewithal their meaning was, to have the effects of reason rightly ruled, to shine forth most brightly in every particular action of man's life, putting all their contemplations by this means, in assidual and daily practice: wherein, how excellent they were, and how forcibly they used it in their conversation, and also how equally it directed all their deeds by justice and equity, their own writings remaining yet, and their notable acts recorded in histories, do better & more plentifully declare, then either I can, or my present purpose may suffer me. Only thus much is to be said, that their virtues were so excellent, that we aim still at them, and their common wealths so well ordered, that we make them our continual platform & pattern: and the nearer we come unto divers of them, the better we think our government established. Now it is not unknown unto your honour, nor to any other that have the true feeling of God's grace working in their hearts, and the Sun of righteousness shining in their consciences: that the Lord our God, the creator of all things, our redeemer, preserver and sanctifier, hath given unto us not only the knowledge of all these things (in some measure) which they had in great abundance, but (which more is) a far surpassing and more excellent difference, to sever us withal from the rest of his creatures, than ever they had, or once thought of, to wit, the knowledge of his love and favour towards us in his Son jesus Christ. For albeit it be true that reason is the essential and formal difference, as they call it, between man and beast, yet we see even in them some spark, and as it were, some special kind of reason: for to try the same in particular effects, we see that a Dog can discern his master from another man, yea, though he be twenty years from him, if it be true that Homer reporteth of Ulysses his dog, Odiss. 17. & him that useth to hurt him he can shun, and can fawn on him that cherisheth him. The bird also can foretell when rain will fall. The Emit in the time of summer, maketh provision for winter. Many there be, such like as these which we read of in Pliny & Aristotle, writing of the nature of beasts, and which by our own experience we daily see. But this is so far from seeming to be revealed to any other creature, that it is a paradox, and a strange thing to many of us, that differ from bruit beasts by reason, & therefore which is the drift of this whole discourse, it standeth us upon which profess the name of jesus Christ, which do acknowledge him to be given of God the Father, and sealed unto us by God the holy Ghost, for our eternal salvation: to have an especial care, that as Christ saith of the wicked, (that they be wiser in their generation, than the children of light) so it be not said of us, Luke. 16, 8. that the Pagans, Heathen, and Gentile Philosophers, be not found in the sight of God more diligent in their human profession, than we in the profession of jesus Christ: I mean more glorious in showing forth the fruit of their Philosophy in their actions, than we of our divinity in our life and conversation. And surely, I would to God that we could truly and rightly follow their steps in one thing, which is this: I read of them that the more knowledge they obtained in their Philosophy, the more they abandoned themselves from the vanities of the world, so that one casteth his gold into the sea, Crates. another carried all his substance with him wheresoever he went: another contented himself with a tub or tun to dwell in, Bias. in steed of his house: Diogenes. all of them whatsoever they possessed, they did willingly employ it to the increase of knowledge in themselves and others. But do we so? no. We seek how to serve God and Mammon too: Matth. 6, 24. we labour to become religious in show, and covetous in deed: We desire to come to Christ by night with Nicodemus, john. 3, 4. for fear of worldly losses, we seek to cry Lord, Lord, but we have no care to do the works of the lord Matth. 7, 21. 2. Tim 3, 5. Matth. 20, 22. We make a show of godliness, but we deny the power thereof: we wish to sit at the right and left hand of jesus in his kingdom, but we are loath to drink of his cup. (All in one word) We profess jesus Christ, Jude verse. 4. but turn the grace of God into wantonness. Hence it is that wickedness doth so abound, that Satan hath prevailed so much, and that so few endeavour a godly life: even for that the enemy can persuade them that profession will serve, that a show is sufficient. But howsoever it be, that so many be drunk with this cup of Satan's poison, against whom in truth, the Heathen Philosophers that never knew God, shall rise in the day of judgement and condemn them, for that they have been more careful to show the fruit of their profession in upright dealing (though it was in vain) than these have been, yet it behoveth all them that see these things, and are grieved with the consideration thereof, and are not spotted with the same brand, to be so much the more careful, as the evil is common, that they smell not of their abomination, that they depart from them, revel. 18, 4. and be not partakers of their sins, that they hate the garment spotted by the flesh, that they fashion not themselves like unto this world, Jude verse. 2, 3. Rom. 12, 2. but that they be changed in their shape, by the renewing of their minds, and that thereby their profession may be adorned, Tit. 2, 10. and the truth thereof in their hearts and consciences forcibly established. When I considered these things (right Honourable) and sought out of God's book (which is the looking glass discovering all enormities) wherein the chief cause hereof should consist: I perceived (so far as my small knowledge could attain unto) that the lack of the right use of God's word, and heedful care to be governed by the same, did engender these, and infinite other abominations: and therefore for mine own comfort, and the instruction of others, I did make choice of the history of Peter's denying of Christ to entreat upon: which being ended, for certain considerations hereafter mentioned, I have so near as I could, penned it according as it was spoken: Most humbly beseeching your Honour, that the same may proceed under the wings of your defence and protection, which I doubt not shall be by that means of the godly sort, the better accepted, and of the cankered caterpillar the less touched, so shall I be bound (which notwithstanding is my duty) to pray unto the Lord God of heaven, for the increase and continuance of the graces of his holy spirit unto your honour, to guide and direct the same in all your good and godly enterprises whatsoever, that thereby Gods holy name here upon earth may be glorified, his children maintained and cherished, sin and iniquity cut down and quenched, jesus Christ his Gospel promoted and advanced, and your own conscience unfeignedly comforted. Amen. Your Honour's most humble to command. JOHN UDALL. To the Godly and well disposed Reader. Having taken in hand to entreat of this place of Scripture (according to my poor talon, wherewith God hath enabled me) I was very earnestly requested by some of my friends (such as fear God unfeignedly) to put the same in print for the benefit (as they said) of others But considering with myself, the great number of learned and godly treatises already extant, & how unnecessary it should be for my green & untimely blossom to appear in this age of the ripe Harvest, and also how ready man's nature is to cavil at the doings of others: and like the spider to suck poison out of the finest Flowers, I was fully determined it should never show itself in the world: yet being moved with their earnest suit, and at length being overcome with their forcible persuasions, I have penned the same as near as I can remember. Now (good Reader) if thou be desirous to know what benefit thou shalt reap by the same, I am very loath to indent with thee before hand for if I should promise nothing, I were to be blamed to trouble thee, which else mightest be better employed. If I should promise that which peradventure thou mayest find: I might seem to arrogate too much unto myself, & therefore I commit it to thy godly consideration and judgement. But for the place of scripture itself, thus much I dare say (and that I trust with the consent of all the godly learned) that if thou desire to understand how the wicked do begin to fall from the Lord: what causes do concur, and in what order they proceed unto the height of iniquity: If thou desire to know what it is that moveth the godly to fall & offend god And lastly if thou be willing to understand what things be necessary and expedient for thyself, being fallen to return unto god, & to stand in his favour when thou art in it, I am sure thou mayest learn it out of this history. Now if I have not so fully discoursed of every point, as thou couldst wish, nor so learnedly proceeded, as the matter doth require: I pray thee bear with me, and pray to the Lord to increase his beginnings in me, & supply my want? concerning the last part of all, which is repentance, I have of purpose been sparing in it, because others have learnedly and at large entreated thereof: whoseful entreaty if thou desire, have recourse unto those their writings. To conclude, if any thing do here please thee, give God his due for it (to whom all honour belongeth) If ought be lacking, help me I beseech the with thy prayers to God our father, that it would please him to direct all our indeavoures to the advancement of his glory, the benefit of his Church, and comfort of our consciences that we may walk warily and circumspectly amongst this froward & crooked generation. Amen. The Text out of Saint Matthew and S. Luke conferred both together. jesus said unto Peter, verily I say unto thee, Mat. 26.34. that this night before the Cock crow thou shalt deny me thrice. Peter said unto him, though I should die with thee, 35. yet will I not deny thee. And Peter followed a far off, & when they had kindled a fire in the midst of the Hall, Luk. 22.54.55. and were set down together, Peter also sat down amongst them. And a certain maíde beheld him as he sat by the fire, 56. and having well looked on him said, this man was also with him. But he denied before them all saying: 57 woman, I know him not, 58. And after a little while another man saw him, and said, Mat. 26.72. thou art also of them But he denied again with an oath, saying: I know not the man. Then after a while came unto him those that stood by, 73. and said unto Peter, surely, thou art also one of them, 74. for even thy speech bewrayeth thee. Then began he to curse himself, Luke 22.60. and to swear, saying: I know not the man. And immediately while he yet spoke, 61. the Cock did crow. Then the Lord turned back, and looked upon Peter, and Peter remembered the words of the Lord, how he had said unto him before the Cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly. 62. The Method and order of the whole matter in this book. Peter his fall, the causes, within himself, presumption, in forsaking God's word. 1. leaning to his own power. 2. following a far off. 3. without himself, the company, the high priests servants. 4. the place, the warm fire. 5. the manner how, 1. By bare denying. 6. 2. By swearing. 7. 3. By execration. rising again the causes. without himself. the crowing of the cock. 9 the looking back of jesus. 10. within himself what Christ had said. 11. what he had done. 12. the manner how. his going out. 13. his sorrowing. 14. Math. 26, 34. jesus said unto Peter, verily I say unto thee, that this night before the Cock crow, thou shalt deny me thrice, etc. AS there is nothing set down in the word of God, which is not in his singular wisdom propounded unto his children, either to teach them the will of the Lord, 2. Tim. 3, 16. and the religion that they must profess, or to furnish them with sufficient armour, to convince their adversaries, or to instruct them how to frame their lives and conversation according to his will, or to reprove them that walk inordinately, or lastly, to comfort them being distressed and afflicted in this world: Rom. 15, 4. so there is no example set before our eyes, in the whole book of God, more necessary for us continually to be meditated upon, than this of Peter's fall. For in the same, is first painted out unto us, the miserable estate of man, being left unto himself: then the exceeding mercy of God towards man. Secondly we may see in it the beginnings, proceedings, and manner how all men do sin, whether it be the godly falling by infirmity, or the wicked transgressing through infidelity, and then how and by what degrees the godly be reclaimed and restored again. So that in this history we have two things offered to our considerations. First, Peter's fall. Secondly, his rising again. In his fall we note the causes that moved him thereunto, and the manner how it was. The causes be either in himself, or accidentary without himself: within himself, his presumption▪ in departing from the word of God, and leaning upon his own power, and his slow following: the causes without himself be his company, the high Priests servants, and the place where he was, the warm fire. The manner how he did fall, is first in bare denial: then with binding it with an oath: and lastly, by cursing himself if ever he knew Christ. In his rising again, are likewise the causes and the manner how: the causes without himself and within himself: without himself, the crowing of the Cock, & the looking back of jesus: within himself, his remembrance what Christ had said, and what he had done, the manner how he rise, his going out, and his sorrowing. The first cause of his fall (as you see) was his presumption, and that is also in two things. The first is, in not leaning unto the words of his Lord and master. For Christ told him that he should deny him. But he notwithstanding being either blinded with the consideration of his own power, (as hereafter shall appear) or else carried away with a preposterous zeal to follow him whether soever he went, replied, that though all men should forsake him, yet he would not. And surely this is most worthy the consideration. For if we begin at the first man that ever was, and continue through out the whole scriptures, we shall find that the little regard given unto the word of God was the beginning of their fall. The father of mankind, the first founder of his mystery Adam, having received this especial commandment (of the tree of knowledge of good and evil, Gen. 2, 17. thou shalt not eat.) Yet this being put out of his heart, partly through the subtlety of Satan (wherewithal he was assailed) partly by the provocation of the woman (whom greatly he loved) and partly with the beauty and delicacy of the Apple (with which he was alured:) He notwithstanding did take of it, and eating of the tree forbidden, fell from the Lord his God, and was cast out of that place of pleasure, 3.23. where before he dwelled. So did Cain, 4.8. forgetting the commandment of God, yea and the law of nature, kill his brother Abel. 2.24. Lamech not considering that the Lord God had made man and woman to be one flesh, 4.19. took unto him two wives, and so fell from the Lord. Saul having received a precept to destroy Amalecke, and all that pertained unto them, 1. Sam. 15, 3. that he should have no compassion on them, but should slay both man and woman, both infant and suckling, both Oxen and Sheep, and Camels, and Asses: yet directing not his doings according to his commission, but yielding unto his own fantasy, in sparing the King Agag, and the better Sheep, and fat Oxen to sacrifice, (as was pretended) unto the Lord, was rewarded with deprivation from his Kingdom. The like may be said of the rebellious Israelites in the wilderness, Exo. 16, 2.17, 3. (who having the promise of God's special protection) yet murmured often times. The same is plain in the rebellious jews in the time of the Prophets, and briefly through out the whole book of God: that when soever the Prophets be resisted, the Apostles persecuted, or any other sin whatsoever committed: whether it be of the godly falling by infirmity, or by the wicked offending of obstinacy. The first original and beginning is this, that the word of the Lord in that respect, is either not known, or not remembered, and therefore Satan struck very deep, and in very deed, at the surest root of man's safeguard, when he put it into the head of his son and heir Antichrist, the child of perdition (the Pope of Rome) to keep the people from the knowledge of God's word, for he knew well enough, that the word of God being manifest unto all the world, as the instrument to keep man from gross sins, for very shame and fear of punishment, and many in faith and obedience unto the Lord for love, and zeal unto his glory, and desire of their own salvation, which otherwise should wander in darkness, and in the shadow of death: because that they being blind for want of knowledge, should have swallowed many moats of iniquity: but to let him go, and come nearer unto ourselves: what is the cause that even in this light, and glorious Sun beams of Christ his Gospel, so many be so softed and drowned in idolatry and superstition, that they are not ashamed with whorish faces, not blushing to maintain, and defend the heathenish fashion of worshipping of God in Images (for their own shame hath foamed out the worshipping of the Image itself) but only this, that the second Commandment is blotted out of their heart, Exod. 20, 4. Deut. 5, 8. john. 4, 23. 2. Cor. 3, 17. and also out of their books, and the true exposition that our saviour Christ giveth unto the same: that the true worshippers shall worship in spirit and truth, that as he is a spirit, requiring spiritual service, is either not known, or else misconstrued: or what is the cause, that the blasphemer of God's name hath such delight and pleasure in swearing, cursing, and profaning (or rather renting in pieces) the dreadful name of the most glorious God: but only this, that the commandment is not before his eyes, which is enjoined unto all them that be (or be desirous to be called) the children of God, that they never presume to take his name into their mouth, without a singular reverence of his Majesty, or the threatenings thereunto annexed. For GOD pronounceth them that swear (by those which were no Gods) to be none of his: jeremy. 5, 7. A note for them that swear by faith▪ Mass, Saint, etc. Eccles. 23, 11. Zach. 5, 4. for he saith they have forsaken him in so doing: also a man that useth much swearing, shall be filled with wickedness, and the plague of God shall not depart from his house, until it be utterly wasted and consumed. The whoremaster goeth on in his filthiness, because he forgetteth the commandment of God: Thou shalt not commit adultery, and the threatening: that whoremongers, and adulterers, God will judge. Heb 13, 4. To conclude the like is truly to be thought of all other sins, that the casting off the word of God behind their backs, and treading (Gods vengeance threatened against sin) under their feet, is the first step unto that iniquity which they commit. Now if we will apply this to our edification and benefit, we must learn by the harms of other men, to be more wary and circumspect: If we see that others begin their transgressions, by neglecting the word of God, that we must begin our obedience in embracing it, in learning, meditating, and exercising ourselves in the same continually. Psal. 1, 2. For the Prophet David maketh it the only joy and delight that Godly men can find in this world. Whereunto appertaineth it, that the Lord appointing unto his servant josua the government of his People in stead of Moses, josua. 1. 8, saith: let not this Book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayest observe, and do according to all that is written therein. Where you see, that he setteth meditation and continual exercise therein, to go before the service of the Lord, and indeed by very good reason, for the word of God being his will, and the thing that he enjoineth us to do, how can it be that we shall do it before we learn it, and how can we learn it if we never give ourselves thereunto, nor regard it. Well, howsoever the wicked of the world care not for it, nor the preaching thereof: because through the hardness of their hearts it seemeth foolishness unto them, yet surs we are it is the power of GOD unto salvation, unto all those that believe it, Ephe. 6.17. 1. Cor. 1.21, It is the sword of the Spirit that cutteth away the bonds of sin: Mat. 13.31 it is the grain of mustard seed, that at first is very small, but taking root, and increasing in the children of God, it groweth up to such an height, that it possesseth the whole heart and mind: It is the fire which burneth and consumeth the dregs of iniquity. jer. 5.14. Exec. 4.3. It is also that Honey, the sweetness whereof doth both delight the soul, and also temper the troubles of this world, that they become tolerable and easy: it is the rain, showers and dews moisting the stony heart. Deut. 32.2 Luke. 8.15. And lastly, it is the seed whose roots do take so deep hold, and are so surely fastened, that it never ceaseth from growing, until it bring the Soul which it possesseth into the kingdom of heaven. This being so precious, and yet not believed, to be so by them that are not called unto the Faith of jesus Christ. Therefore the Lord God, to allure them whom he hath elected, and to take all excuses from them that be rejected, hath set down most excellent and singular allurements, and sweet speeches unto them, to invite them unto a love and liking of the same. The wise man Solomon bringeth in the Lord speaking, or rather speaking himself in the name of the Lord: saith, let thine heart hold fast my words, keep my commandments and thou shalt live, Pro. 4 4.5.6.7.8. etc. to the 15. get wisdom, get understanding, neither decline from the words of my mouth. And there he showeth what the word of GOD shall bring unto the lovers thereof: namely honour, riches, long life and such like: which indeed figureth unto us all joys whatsoever, which the Godly shall have in the life to come: if I should stand upon this, I might show many most excellent places for this purpose, as the excellency thereof described by the Prophet David, and the great benefits that he professeth himself to have received by the same. Psal. 19.8.5.10 11.12. As that he had perished in his troubles, if the comfort thereof had not supported him, and thinketh it no brag to say, Psal. 119, 99 he hath more understanding than his teachers, because his meditation was in the word of God, and understood more than the ancient, because he kept God's precepts, and he was made wiser than his enemies, because God's precepts were always with him. The whole 119. Psalm, is concerning this argument. And was it so excellent, so precious, and so fruitful in David for himself only: no, but it is also for our instruction, that we might be stirred up by the example of David, to take so great delight in it, as he did: For God is the same he was, and his word of itself as forcible (if not more forcible) than it was. So that we need not to despair of god's goodness in this cause. For sure the cause why we come so far behind David in zeal and godliness, is our own carelessness, and hardness of heart, and our presumption in that we (with Peter here) persuade ourselves better of ourselves, than indeed we either need or should. Let us then awake, Heb. 12 1. and shake off the drowsiness of our soul, let us unload ourselves of all that presseth down, let us look unto that which GOD commandeth, and not to that small proceeding which we have made, and so much the rather (my dear beloved Brethren) because we see the world more lulled in security, than ever it was before, that we can either read or hear of. The word of God hath no more force with the greatest number, than if they were stocks or stones: whereas the threatening of God's vengeance against Sin should prick their hearts, and move them unto repentance, it bringeth them a sleep: whereas the Preaching of the Gospel, should bring them to Faith in christ, it seemeth unto them a Fable and a mere invention of men: now the case standing desperately with them (for this is the cause why I speak it) it behoveth us to be more circumspect and careful, that the love and liking, and continual exercise and obedience, in, and unto the word of GOD do so possess us, that we never be drawn from the same, but so surely fasten our souls, hearts, and wills thereunto, that we may thereby have a sure testimony in our consciences, that we be the Children of GOD, because we keep his commandements. Whereas contrary, the wicked have within them a note of condemnation, john. 8.47. in that they regarded not God's word, neither have any regard in hearing, or learning, or practising the same in their life and conversations. The second branch of Peter's presumption consisteth in this, that he sayeth: I am ready to go with thee into prison, and unto death. Peter thought he was strong enough to be a Martyr, when indeed he had scarce learned the principles of his faith, nor that which is most necessary for all men to know: namely, his own power and ability, and how he must learn to stand before the Lord. Here you see Peter thinking himself a valiant Soldier, and yet is not so: out of which we note the pride of man's heart, and confidence that flesh and blood conceiveth of himself: For by nature we are so blind that though we be naked, yet we vaunt ourselves, as though we were gorgeously appareled, though we be of no force to do any thing. Yet we follow Nemrode and his wicked complices, Gen. 11, 3 and think to build a tower to heaven. If we view the stories of the word of God, concerning them that have thus bragged of their own power, Exod. 5.2.3.14.27. we shall see their success most miserable. Pharaoh being so proud in himself, that he contemned God even in flat words, yet the reward of his pride was his destruction in the red sea. Goliath who railed on the living Lord and his children, 1. Sam. 17.8.49 was overthrown with a stone, by (the weak man) little David. Yea and some of them that seemed to be great pillars in the Church of GOD, 2. Chron. 10.14 15.16. as Rehaboham the son of wise Solomon, who through pride saith unto his subjects that he would make his little finger heavier unto them, than all his Father's body: but for his pride, ten parts of his kingdom was taken from him. And therefore the Lord both knowing, and foreseeing, that we are most fit and ready to be infected with this disease: hath provided by special commandment for his Children in this case. Beware saith he, least thou say in thy hart, Deut. 8, 17. my power and the strength of my own hand hath prepared me this substance: but remember the Lord thy God: it is he that giveth thee power to get substance. And to this purpose it is: when the Lord ordained Gedeon, to deliver his People, and he had gathered a great multitude together: GOD commanded him to send many of them away, least Israel (saith he) vaunt against me and say, mine own power hath saved me. judg. 7.2. And therefore it behoveth us, seeing the shameful fall of the proud and high conceited people: and contrariwise, the special commandment that God hath set down unto us in this behalf, that we shun and beware the one, and diligently embrace and follow the other. And the better to apply ourselves unto this humility of Spirit, let us mark what reasons the holy Ghost useth to persuade us thereunto. They be especially two most forcible and strong. The first is the consideration of our estate by nature: as namely the metal where of we be made. It is not only Earth, which we daily tread under our feet, but even the very dust and slime of the Earth: Gen. 2, 7. we are rob and utterly spoiled of all our good gifts whatsoever, and so lie wallowing in the mire of Sinne. There is no man that sinneth not: 1. King 8, 46. All are gone astray, and are become unprofitable, there is none that doth good, Psal. 14, 3. job. 7, 1. no not one: our condition in this world is most miserable. A continual warfare: our age is as the length of a span, Psal. 39, 5, 6. our substance remaining we know not to whom, and which of all other is most miserable after this life (not called to grace in this Pilgrimage) the pray of Satan, the firebrand of Hell. So that the right and due consideration of this, is able for to pull down the stoutest Champion in the world, and to consume all the fig leaves of vanity, and pride of man's heart whatsoever. And indeed it is most effectual in the Children of God. Gen. 18, 27. It moved Abraham to term himself dust and ashes. It made Moses say, Exod. 3, 11. who am I that I should go to Pharaoh: the same is to be seen of David, having the Kings Daughter offered to wife: 1. Sam. 18, 18. who am I (saith he) or what is my Father's house in Israel, that I should be the kings son in Law. So than if they being moved with the consideration of their natural estate, have thus passed their time with all humility: much more it is our duty so to do, considering that our infirmities be many more than theirs, which ought to abase us lower than they. A second argument: the Spirit of God useth in the whole Scriptures to move all men to humility, and that is this: to consider whence they have that good thing which they possess, whither it be riches, honour, pleasure, life, or whatsoever it is, all cometh from the Lord. And therefore no man may arrogate any thing unto himself in any respect of them. Which reason the Apostle Paul useth in express words, to beat down the pride of the Corinthians, 1. Cor. 4.7. saying: what hast thou the thou haste not received: if thou hast received it, why rejoicest thou as though thou haste not received it. So then this argument ought to be in force with every one of us. For if thou be rich, who did give it unto thee: job. 1.21. The Lord giveth and is able to take away. If thou be in estimation in the world: 1. Sam. 2.7. The Lord setteth up and pulleth down: Exod. 31.3. If thou haste cunning or skill in any thing whatsoever: And if thou art come to the knowledge of God's word and faith in Christ jesus, Ephe. 2.8. It is the gift of GOD, and not of thyself. So that in all things whatsoever, thou art to humble thyself, knowing this, that thou hast nothing of thyself but a lump of Sinne. And if god hath bestowed his gifts upon thee in greater measure than upon others thy Brethren, that are as dear unto him, as thou art, thou hast no just occasion to be puffed up therewithal: but contrariwise. For if thou be the steward of much, thine account shall be for much: if thou hast five Talents the Lord will look for the increase of fine: If thou hast more riches than others, it is bestowed upon thee, Mat, 25.20 that thou mayest relieve and succour those that want. Not to lay up in store for thyself for many years: or to bestow it in excess of pride or banqueting. Luke. 12.19. If thou hast more wisdom or learning, more knowledge or feeling of God's graces in thee than others have it is not only for thyself, but also for the benefit of that body whereof thou art a member. If the graces and gifts of god be thus first considered from whence they came, then employed to those ends where unto the Lord hath ordained them: they will be so far from exalting him that hath them by making him proud, that they will engender in him a great and singular humility. Peter followed a far off. When our saviour Christ walked at liberty, many thousands followed him, and seemed very desirous of his doctrine: but now when he is apprehended and like to suffer troubles for his doings, they all forsake him, only Peter followeth peaking aloof. If Christ had been nothing else but a familiar friend unto them, yet this had been great ingratitude in them: Pro. 17, 17 But he was their master, their Lord and their GOD, therefore their fault the greater. But let us leave them all, and consider Peter his doings only. Not long before his courage was so stout, that he would stand when all fled, he would lay down his life for him, and seemed to be displeased with his Master, that he would not suffer him so to do: saying: why can not I follow thee now. joh. 13, 37. But when he seethe plainly that his Master is in troubles indeed, than he pulleth in the shoulder, the burden is heavy unto him: before he feeleth it, he is very desirous to serve Christ, but he is not willing to take pains with him. Exod. 17, 3. So were the Israelites very desirous to come to Canaan, but loath to be troubled by the way in the wilderness. Num. 13, 28.29 They that went to view the land of Canaan, with Caleb and josua, confessed it to be a Country so fruitful, that it flowed with milk and honey, and did desire to come thither, nevertheless they were unwilling to enter combat with the jebusites, Amalachites, Canaanites, and other people that should be overcome before they should possess it. The Sons of Zebedee did desire to sit at Christ's elbows in his kingdom but they had forgotten that they must first drink of the cup that Christ did drink of, Math. 20, 21. and to be baptised with his Baptism. And therefore it is, that our saviour Christ termeth those hearers, 13.21. whom tribulation doth drive from the gospel to be like unto the stony ground into the which the word of GOD can send no root, because of the hardness thereof. Many also did departed from christ, which before did follow him willingly, because their gross capacity could not conceive how they should eat the flesh of the son of man, john. 6. & drink his blood and truly the world is full of such people at this day, that be very willing to hear and learn the word of God, because that they know that it is the way to eternal life, but if any troubles should seem to arise for the same, they are gone: they are willing to come to Christ by night, because they fear troubles by day: but they are not discerned in these days, by their revolting in time of persecution: because (the lords name be praised for it) all men may freely profess the Gospel, Mat, 7, 16, but by their carnal and fleshly conversation, their contrary life and dealing, for the tree is known by the fruit: they love to hear how to come to Heaven, but they like not this, that they must address themselves to obedience, that they must forsake their wicked conversation, and frame their doings to the rule of God's word, and therefore they turn the grace of God into wantonness. jude. 4. So there be a great number that be followers of Peter in this point: for he followed, because of his promise, but it was a far off, so they follow the Gospel, because of their present safeguard, which else they could not enjoy. But as Peter durst not come near for fear of troubles, so dare they come no faster on, for fear of after claps: they think that keeping themselves a loof, they may be safe at all seasons, if a change comer (for which they gape) than they think they may with honesty change: likewise: whereas if they should be desirous to pull down Papistry (if they be in any authority) and earnestly e: +stablishe the preaching of the Gospel, they should ●e ashamed in those dries, which I trust shall never be, but in the mean while, let them know that they have well profited toward the Devil, when they be in that case: for many deny with Peter, but few weep with him. Well, howsoever it be that the world do thus fall from the Lord, and pull away their shoulder from his obedience, yet they that fear God in deed, and do unfeignedly believe that which they profess, do together with the profession thereof undergo, and willingly receive all troubles which follow the same. They first sit them down and cast their accounts (as Christ counseleth them) and not rashly adventure, Luke. 14, 28. they know not what, as Peter did: Hebr. 11, 25. So did Moses though he might have had great preferment in Pharaoh his Court, yet he chose rather to suffer affliction with the children of the Lord, then to enjoy the pleasures of sin for a season, knowing this to be most true: that it is better to be a dorekéeper in the house of the Lord, Psal. 84, 10. then to dwell in the tabernacles of wickedness. Then if we desire to come unto that place whereunto these are gone, we must follow their good examples. I know it for a most certain truth, that all that will live godly in Christ jesus, shall suffer persecution. And therefore we must endeavour ourselves to endure the same, 2. Tim. 3, 12. for we shall have Satan continually to assail us with divers temptations, we shall have the world, alluring us unto the devices thereof by sundry enticements, yea and our own flesh (through the condition of our corrupt nature) uncessantly pricking us forward into all kinds of vanity: so true it is that Ecclesiasticus saith, Eccles. 27, 5. that temptation trieth the hearts of men: now as the Lord hath ordained, that these trials should befall his children in this world, so he hath also left especial consolation unto them, and ordained means how they must be overcome. That one place of the Apostle Paul to the Ephesians is sufficient for this matter to furnish the soldier of Christ with complete armour. Ephes. 6, 13. first, his joins should be girded with the truth, that is, a sincere mind and affection, putting away all dissimulation whatsoever. Secondly, his breast must be fenced with righteousness: that is, his life and conversation must be holy, and upright. Thirdly, the preparation of the Gospel of peace, that is, the determination to depend upon the reconciliation that the Gospel affordeth. Fourthly, the shield of faith, that is, the safe protection, that you may have through an undoubted faith. Fiftly, the helmet of salvation, that is, an earnest desire of the kingdom of heaven. Sixtly, the sword of the spirit, which is the word of God: It is called a sword, because through it, Satan is beat back, the world crucified unto us, and our own sins cut away. seventhly, the last and chiefest, is continual prayer unto God, for thereby his grace is obtained to overcome all temptations, and his protection to shield us from falling: so that these things being taken unto us aright, they will help us to pass through all troubles or affliction in this world, whatsoever. And when they had made a fire, etc. It followeth to speak of those accidentary causes, which were without him, or adjoined unto him, which be in number two. The first, is the company, with whom: and the second, the place where. The company be the high Priests servants: for as it appeareth in this Chapter, when they had taken Christ, & brought him to the place appointed, they having done their feat, came into the hall, and making a fire there to warm them, Peter sat down also amongst them: mark how fitly Peter apply himself to the time, and company: with the professors of Christ he professeth, but with persecutors he denieth. Peter is not the first of the children of God, that hath been overgone, and taken tardy in this case of being corrupted with wicked company. For the servant of God, Gen. 19, 8. Lot, being sore oppressed with the rigorous dealing of the wicked Sodomites, was constrained to pass the compass of his religion, & to use unlawful means to keep the strangers (whom he had lodged) from violence, offering his daughters to be used at their filthy pleasure. So faithful Abraham was compelled to make a lie for his own safeguard in the country of Gerar, Gen. 20, 2. reporting his wife to be his sister, because the inhabitants had not the fear of God before their eyes. Godly joseph dwelling in Egypt amongst the wicked, through custom and long continuance, Gen. 42, 15. was brought to break the chiefest point of his religion the worship of God, & to swear by the life of Pharaoh: holy Daniel, by reason of continual familiarity with king Darius' servants, used also that kind of flattering speech, Dan. 6, 21. O King live for ever. Zealous Peter (in this place) abiding with godless persecutors, is become a denier of his master. The consideration of this: namely, that the company of the wicked is forcible to pervert even the godly, Prou. 4, 1●. moved the wise man Solomon to give his son this counsel, Enter not into the way of the wicked, & walk not in the way of evil men, and in another place, 24, 1. Desire not to be with them. It was a special precept set down to the Israelites, that they should especially take heed that they make no covenant with the inhabitants of the land whether they went, Exod. 34, 1●. lest they be the cause of their ruin. But they little regarding this commandment, josua. 9, 15. made league with them: therefore the punishment did also fall upon them, for the spirit of God saith, they shall be as thorns in their sides: and how sharply they pricked them, it appeareth through the whole books of judges, Samuel, and the Kings. ●. Cro. 16, 9 King Asa, because he made a league with Benhadad, King of Aran, was therefore punished with wars all his life time. But the example of josaphat the King of juda, is notable to this purpose, 18, 31. who because he joined with Achab, being a wicked King, they both were discomfited in battle. The consideration of this moved the Apostle S. Paul to exhort the Church of God, Rom. 16, 17. that they should mark those that made dissension, and fly from their company: and likewise S. john, that we should not bid them God speed, ●. john. 10. that is, have so little to do with them, that we should show them no sign of familiarity: and surely he showed an excellent example of the same himself, for (as we read in the Ecclesiastical history) he coming into a bath to wash him, and espying the wicked and great heretic Cirin●hus in the same, Euseb. 3, 25. leapt back suddenly, and said to them that were with him, let us go hence, lest the Bath fall upon us, wherein is Cirinthus, the enemy of God and his truth. The same in the foresaid story is reported of Policarpus, Euseb. 4.14. Saint john's scholar, who meeting Martion in the face, said nothing unto him: but when the proud heretic said, Dost thou not know us? he answered: Yes, I know thee to be the first begotten of Satan. To conclude, the Prophet jeremy lamenting his own case, that he should be reserved to live in so wicked a time as that was, protesteth that he did not sit in the assembly of mockers, but sat alone. jeremy. 15, 17. Now if this infection be so dangerous, that it overtaketh the children of God: if the spirit of God hath given us so many caveats: if the godly have so warily looked unto themselves to avoid it, how much greater ought our care to be in this case, because the infection is now more dangerous, the plague more common, & the evils more rise in all places. And notwithstanding all these precepts and examples, yet if we consider the trade of the world, and dealing of the most in this respect, we shall find, that it is a thing made indifferent, and (as it were) at a man's choice, to choose his familiarity, to marry the daughters of God to the sons of men, Gen. 6, 2. (so that they be rich) is thought no sin: that is, if he that professeth the word of God, match his daughter to an idolatrous Papist of sufficient lands and revenues, it is accounted no crime. The man that is in the world a buyer or a seller, careth not with whom he make his match, so that it be for his profit. The gamester, so that he may have his pleasure in gaming, careth not whether it be Turk or jew, God's servant or Satan's, that bear him company. Nay, it is grown to that, that David's son can not be nourtered aright, unless he be sent to Pharaohs Court. The Merchant of England can not be rich enough, unless he make his continual abode in Spain, and such other idolatrous nations, where he can not continue without daily service unto Baal. The English Gentleman can not be sufficient civil, unless he go over into Italy to fetch home the practices of Machivel. And yet the proverb is not unknown in England, though it did arise in Italy, that an Englishman Italinate, is a devil incarnate. Well, the word of God alloweth no such dealing, but commandeth the contrary: so that it behoveth all them that fear God, to look unto themselves, and if they find their own consciences accusing them in this respect, that they reform it: and as for the other, it will seem but a mockery unto them, but they shall bear their own shame. The Prophet David being in strange lands, because he was banished from his own Country, by the rigorous dealing of King Saul, lamented his own estate: saying, Woe is me, that I am constrained to dwell in Meshech, Psal. 120, 5. and to have mine abode amongst the tents of Cedar. And the great grief that he had in his heart then, moved him to pronounce the sparrows estate to be most happy, Psal. 84, ●. to build her nest near to the Altar, so great was his desire to go away from the wicked, and to come thither where God is devoutly served: I would to God, that all they that have any feeling and taste of God's truth, would have that care in this respect, that is expedient, and so much the rather, for that we be mingled so with Antichristians, profane persons, Papists, and others of Satan's brood, that we can not utterly avoid them, unless (as S. Paul saith) we will go out of the world: yet for all that we ought to bear them aloof, to use no familiarity with them, but seek to adjoin ourselves to them that fear God: and surely if we observe this order, we know not what great good we may do even to the wicked, for he may by occasion thereof think thus with himself: why do these men shun my company? what am I? what foul enormity is in me, that they detest: and I know, I am a drunkard, or I am a whoremonger, or I am a swearer: if men will not come near me, because of my sin, sure God will reject me much rather, therefore it is best for me to amend. I am persuaded, that where this order is observed, the wicked come into such consideration of themselves very often, and the Lord may work so, that it may be the beginning of their conversion, whereas if we keep them company, if we banquet, eat & drink with them, and show them a familiar countenance, we keep them secretly in their sins, and so we being hinderers of their repentance, by this means are partakers of their sins. Then let Lot go out of Sodom, Gen. 19, 15. lest he be burned: let Noah get him into the Ark, verse. 7, 18. lest he be drowned: let them that fear the Lord God of heaven, go out from the company of the wicked, lest they be partakers of their sins, and so consequently of their punishment: I know what this worketh in the reprobate, and how they account of the godly for so doing: they say, they be proud, strange, and disdainful persons, but I had rather they should think and speak so of me falsely, than (being familiar with the wicked) to provoke the Lord my God unto anger wilfully. Peter also sat down, etc. Now followeth the last cause, which is the place to wit, the warm fire, a very forcible thing, to overthrow the strongest servant of God, unless God's especial favour do support him, for what a great temptation was this, Peter when he followed Christ at his heels, did suffer hunger, cold, & much trouble. But now when he followeth a far off, he cometh to the warm fire: no doubt satins devise, was to bring him to this mind. Is it true, that when I do but slack a little from my usual zeal, my condition is so much bettered? Doubtless if I leave it altogether, I shall come to some excellent estate. And surely, satan hath used this temptation to many of God's children, & doth also use it daily. For he that is poor, shall have the devil put these things in his hart. I stand now in need: I want many things that others have: & I might have the same, if I would leave off this preciseness, in following God's word in all points: and what need is it the I should do so: did not Christ die for sins? etc. Then when he is come to this, his tempter will not leave him, till he have brought him to the depth of unjust dealing. So the lecherous man, he will tempt with the sweetness of the sin: the ambitious man, with excess of honour: the proud man, with bravery of raiment: to say all in one word, he tempteth all men, either with that that their corrupt affections do lust after, or else with that, which they seem to want in this world. For so was the beloved servant of God David tempted: Psal. 73, 2, 3, 4, 5, etc. he saith plainly, that when he did see the wicked prosper, not being in trouble as other men were: having all things at their hearts desire, and yet setting their tongues & deeds even against heaven, & the highest: that his foot was almost gone, & his steps had wellnigh slipped, & that he had then cleansed his heart in vain, & washed his hands in innocency, for he was daily punished. Let us weigh this diligently, & sure it is a sore temptation, if we compare the state of the wicked, & the condition of the godly in this together, & have no further respect, we shall surely be brought to say, it is a vain thing to serve God: job. 21, 15. David being pressed with this distress, was very carèfull to search out the cause of it. But though he did beat his brain never so much, yet it was too painful a thing for him to search out by natural reason, (for it is a thing that man's wit can not reach unto) what did he then? until I went unto the Sanctuary (saith he) then did I understand their end. Psal. 73, 17. Then we see, how David was tempted, & how he avoided it, the which thing we must apply to ourselves in this case: for Satan doth even at this day use this engine to batter the faith of man, but we must go into the Sanctuary of God, that is, into his word, and pray to God that his spirit may be our guide, and then we shall see that they shall stand in slippery places, and perish as a dream, and flourishing as a flower, be quickly cut down, and cast into the furnace of eternal condemnation: contrariwise, the godly being troubled here for a time, shall quietly be released, and enjoy the sight of God for ever. This being that shield wherewithal many of the children of God, have driven back the blows of this temptation, yet notwithstanding divers have been overtaken with it: for the warmth of worldly promotion is a sweet poison, & very delicate at the first, so was this fire very pleasant, and prevailed with Peter. The like is plain in David, 1. Sam. 19, 8. who when he was troubled, did fight the Lord's battle most valiantly, and overcome the Philistians triumphantly, and doubtless framed his conversation according to God's word very sincerely. But being settled in the Kingdom of Israel, 2. Sam. 11, 1, 2. 3, etc. and fight against his enemies by his Lieutenants and Captains, and he quiet at home, committed those two most gross sins, of murder in killing Vriah, and adultery in taking unto him Bethsabe his wife. His son Solomon at the first served God very devoutly, 2. Chro. 1, 6. and God blessed him with all wisdom, honour, wealth, and dignity that his heart could desire. But being besotted in the sleep of security, 1. King. 11, 4. fell from the Lord into main idolatry, from which it is not read in the word of God, whether ever he departed by repentance or no. 2. Chro. 14, 1.2, 3, 4. etc. King Asa in the beginning was very zealous for the glory of the Lord God, and broke down Idolatry, and did that which was good in the sight of the Lord. But afterwards forgetting God's goodness towards him, and sleeping in worldly delights, forsook God, and put his trust (when he was sick) in Physicians. 16, 12. Vzziah sought the Lord in the days of Zachary the Prophet, 1. Chro. 26, 1. etc. 16. verse. and prospered. But in the same Chapter it is reported, that when he was strong, his heart was lifted up to his destruction. So hard it is to flow in the prosperity of the world, and enjoy the warmth of worldly delights, without revolting (or at the least) slack proceeding in the service of the Lord. And to this purpose is that of the Prophet, speaking of the backsliding of the Israelites, they were filled, Hose. 13, 6. saith he, and their heart was exalted, therefore have they forgotten me. The consideration hereof moved the wise man Solomon, or rather the Prophet Agur, to pray unto the Lord, that he would neither give him poverty nor riches, lest (saith he) I be full and deny thee, Prou. 30, 8. and say, who is the Lord: and lest I be poor and steal, & take the name of my God in vain. Psal. 119, 71. It moved David to say, It is good for me that I have been afflicted, that I may learn thy statutes. For before thou didst humble me I went astray, but now I keep thy word. job likewise seeing both the inconvenience of continual success, and also the necessity of correction, saith in the midst of his misery. job. 5, 17. Blessed is the man whom God correcteth, he maketh the wound, and bindeth it up, he smiteth, and his hands maketh whole, he shall deliver thee in six troubles, and in the seventh the evil shall not touch thee. The reason hereof is evident: for that we by nature are of ourselves so stout and so proud, that without correctió, we run on as an untamed Heifer. Therefore the Lord to reclaim us unto him, useth this school of his rod to bring us home with all, lest we should perish with the world. And verily if we had neither example nor sentence in the whole book of god, yet our own experience would sufficiently show this unto us most plain and evident. For many there be that at the first when they are not settled in the warmth of this world, but follow christ into woods and deserts over Sea and land, never resting in one place: then they be so zealous and forward in the combat against Satan that they do with great praise unto God's name, and singular utility unto Christ's Church, proceed in their business of godliness. But when they come to sit down at the warm fire of worldly wealth, and be hedged in with promotions of this world, than they be so clogged and cloyed therewith all, that they seem as far gone from their integrity and zeal. as Peter was when he sat by the fire. But let them beware in what state they stand. For when Peter came to that estate, he was quickly overthrown. And let all other that see the same, and be not guilty, resist at the first entrance of this cold stomach, & provide preservations & restoratives out of the word of the Lord. Let us pray. The second Sermon. Luke. 22, 56. And a certain maid beheld him as he sat by the fire, and having well looked on him, said: This man was also with him, etc. ANd a certain maid, etc. We have seen the causes of his fall, and how by degrees he cometh to the fall itself. For when once he had rejected God's word, & was puffed up in the persuasion of his own power, set amongst the wicked, and swaddled in the warmth of prosperity, what remaineth now for Peter, but even at all assays, and by every light occasion to deny his profession and forswear his master. And in truth, the first assault was not strong: for it was but a woman, a party very weak. But indeed if she be bend to trouble God's children, very ready to compass her matters. As we may see in jesabel, Herodias, Irene the Empress and such like, mark this well: The high Priest persecuteth Christ, his servants apprehend him and bring him to their Master, yea and his maid also helpeth the matter forward. Here we may see the patron of a family rightly disposed in his kind, as is the master, so be his servants. All agree in this to persecute Christ: and indeed it hath been, is, and ever will be, that the wicked householders, yea the wicked Kings have had generally all their servants and subjects of their own disposition. Ahab being a wicked King, they did so generally follow him, that Eliah thought only himself to serve God, 1 King. 19, 10. and all the rest of the land to have followed Baal. So it was likewise in all the time of the wicked Kings, and so it is in all wicked householders. For if he be a Papist, his Servants be so, or else they abide not with him long. If he be a Neuter and care for no religion, his servants are not kept in order, and so they likewise become of the like condition: so that the saying of Solomon is verified in this case, Pro, 29, 12. if the Prince be given to lies, all his servants are wicked. And what have we to learn by this? Surely a profitable doctrine for all them that have government of families, that they fearing God and professing his Gospel, beware that the children of this world be not wiser in their generation than they: Luke. 16, 8. that is, that the wicked be not found more careful to dispose their families to their own humour, than the Godly be. And I know not how they can look unto this better, but by following the example of David in choosing Servants, and of Abraham in teaching them. For the prophet David knowing that he should be King, casteth in his mind a forehand, what kind of persons he will retain into his service. Mine eyes (saith he) shall be unto the faithful of the Land, Psal. 101, 6.7. that they may dwell with me. He that walketh in a perfect way, he shall serve me. There shall no deceitful man dwell in my house, he that telleth lies shall not remain in my sight. Thus we see what kind of persons David will have. This ought duly to be looked unto of all them that do profess the same God that he did: but we shall see it far otherwise in the most, for so that he may serve his turn for that purpose, whereunto he will allot him, It is not regarded whither he be Papist or Atheist, godly or faithless, whither his Religion be toward GOD or the devil. But David had this consideration in his mind, that none could do him faithful service saving they only whose hearts were true to the Lord, which is a thing most sure. For well he may do his duty for a time in his calling, but surely he will at length play the slippery merchant with thee in one thing or other. Now to Abraham whom we must follow in instructing of our Servants, Gen. 17, 13. who at the commandment of God, did circumcise all the men children in his family, they were (no doubt of it) well instructed in the Religion of the Lord, that obeyed thereunto so willingly without any resistance. And therefore it is, that the Lord maketh this especial reason, why he should show the punishment intended against Sodom and Gomorrah to Abraham, Gen., 8, 19 because he knew that Abraham would command his sons and his household after him, that they keep the way of the Lord. So that the thing which we are to follow in Abraham is this: that every householder be diligent to teach his servants their duties out of God's word, and train them up in the fear of the Lord. It is a thing worthy to be marked, that we find divers families in the scriptures converted unto the Lord with their masters, as namely the captain and the Jailer, Act. 16, 32, 10.2 to show unto us, that all the Servants ought to be taught the way of the Lord, as well as their Masters. Well notwithstanding, it was but a simple Girl: yet Peter flatly saith, I knew not the man. Peter had not such a politic head as the deniers now a days have: Those I mean, that in heart and deed deny Christ, but in word deny him not. For if you come to him that is greatly suspected of Popery, and known to have been of that stamp, if he be a formal fellow, such a one as will not stand to the danger of professing the same, and tell him that he is verily a Papist, for he hath been seen at Mass, and his deeds and other dealings bewray him: he will not say I know not the Pope, I never came in company with massmongers, but his answer will rather be thus: Sure I must confess I have in my time leaned that way, but I am not now of that mind: I have renewed my copy (only because of his new Landlord) and my opinion is altered: And so he being an Academic, rather than a sure believer, maketh Religion to be but an opinion. O Peter thou lackest this subtlety: for thou mightest with this have stopped the Damosels mouth at the first, thou mightest have said: Surely I confess I did follow this fellow, because I had some pleasure in his wonders that he did: But now I hold with the Scribes and pharisees, and do believe the Law of Moses. But subtlety had not entered so far into the Church of GOD as now it hath: the vail of Hypocrisy was not so close as in these days it is. And truly that kind of people is now the rifest, and yet the worst of all other. For David had many great injuries done unto him: but that which his pretended friend did, was the greatest grief of all, in so much that he saith: if it had been his enemy, he could have born it. But it was even he with whom he had singular consultations in the word of GOD. Psal. 56, 12, And therefore if David were so troubled with such, than we have greatly to look unto ourselves, and to avoid them as near as we may. For most certain it is, that the Church of God hath not at this day a greater enemy than they that be nourished, kept, fostered and promoted in her own lap, that through pretence of Religion, become even betrayers of Christ, and hinderers of the proceedings of his gospel. And sure it is to be wished that all men would boldly profess that which in hart they embrace: that the one party might be utterly confounded. For he that with a Papist is a Papist, with a professor is a professor, like the weathercock turning with the wind: an unconstant Chameleon, every where and no where, is the sorest enemy to Religion, and therefore guilty of no small punishment. And therefore God saith thus of such, I know thy works, thou art neither hot nor nor cold: Revel. 3, 15. I would thou were cold or hot. Therefore because thou art luke warm, and neither cold nor hot. It will come to pass that I shall spew thee out of my mouth. 1. Kings. 28.21. Let every one (to conclude) set the saying of Elias the Prophet before his eyes. If the Lord be God, follow him, if Baal be he, go to him and follow him, & halt not between two opinions, but stand fast to the one. He denied before them all, etc. Now the holy Ghost setteth down the parties, before whom he denied: namely, before them all: which circumstance aggravateth greatly the sin of Peter. For he had heard his Master teach this lesson. That whosoever should deny him before men, Mat. 10.33, him would he deny before his heavenly father. But he not regarding this, did boldly deny him before them all. This aught to move us to labour in the word, and prayer most earnestly. that our confession and certainty of Faith may be constant and surely grounded, that we never deny our Saviour before any man: For denying him before weak believers, (besides that we procure Christ to deny us before God) we do as much as in us lieth, to overthrow so many souls into Hell. And if it be before the wicked which be the enemies of God, and his truth, we do set open the window to their blasphemy, and so we be the means whereby the word of God is evil spoken off. contrariwise, if our confession be steadfast, it upholdeth our own Faith, Rom. 2, 24. confirmeth our Brethren, and maketh the enemy ashamed. And after a while, etc. Now come we to the second denial, for when that he affirmed that he knew him not, thinking thereby to escape: They were not contented with that, for presently an other came unto him: Matthew reporteth it was another damosel, and so doth Mark, but all is to one effect. For the first voice being uttered by one, and received by a common applause, no doubt many did speak the same at once, as john recordeth. But whither it were one or more, sure it is that he was not long quiet till they had tried him further: john. 28, 25. where we may behold the malice of persecutors, that be never contented with any answer, until they have utterly overthrown the parties persecuted. So Paul before his conversion being a persecutor, was not contented to make havoc of the servants of the Lord in jerusalem. But because some had escaped his hands, Act. 3, 3. he procured Letters of commission to follow them to Damascus, utterly to extinguish them. Act. 9.2. Likewtse the Scribes and Pharises being often put to silence by our saviour Christ and convicted, Mat 22.46.26.4. yet their rage never ceased until they had put him to death. The Papists also in time of persecution here in England, could neither be satisfied with stocking, imprisoning, racking nor scourging, until they had burned the bodies of the poor saints. Denied with an oath, etc. Peter had thought that he had been quiet, and therefore it was that he first denied: but seeing that that would not serve, for his credit sake he will not call back his former denial (which is a right property of a wordly man, who thinketh it a discredit to call back that which first he hath set down) but tieth it with an oath, that he knew not the man. This is the let to reformation at this day. Where we see that they which once crack the bonds of conscience in hope of any benefit in this world, are very like to go further, rather than they will miss of their purpose. The end that Peter looked unto in his first denial, was his own safeguard: but seeing that would not serve, he proceedeth further, and ceaseth not until he have satisfied the adversaries (a practice indeed common to those that be backesliders, who being urged to yield in small matters, for their quietness be content so to do. If they be put unto a great trial, and pricked at to slide from their whole profession (I pray God they follow not Peter, and content themselves to do any thing) so that they may be quiet, and the other parties not displeased. And therefore it shall be very good for us to keep the profession of Faith most sincere, and to stand as stoutly, and defend as constantly the small matters as the great: knowing this, that we may not seem to yield unto any thing, whereunto the spirit of God hath commanded us to stand fast. Then came they unto him, etc. The first assault is noted to be but by one, and that a Maid. It is now augmented, that they came in greater numbers, which thing we see practised continually, that if any one godless man have, or pretend to have any quarrel against such as fear the Lord, all the birds of that Uiperous Feather, do violently flock together against that poor servant of God: yea if they heretofore have been foes, they agree together to persecute the Godly: Luke. 23, 12. for Herode and Pilate will be made friends, that their power may be the more against Christ, that their policies may be conjoined to determine his Death. Behold here again, the wicked wiser in their generation than the Godly: for if a godly thing be motioned in an assembly or conference, the rest should be very forward to help it, but (alas) the remnants of old Adam do stick so fast on, and private considerations do so violently carry men away, that they will rather be hinderers than furtherers, casting doubts and inconveniences in the way, though the motion be drawn out of the Fowelles of Gods own word: against which, no mouth should once dare to speak: whereupon it cometh, that Religion is received, according as man is directed by his own natural reason, and God's word is obeyed, so far as we think it convenient for the maintenance of our own honour, dignity and estate: yea though our honour dishonour the Lord, and our dignity bring discredit to our profession, and our wealth procure want to the church of GOD: but they whom the Lord hath truly converted unto himself, whose hearts the holy Ghost hath seized upon for the Lord to dwell in, and whose minds he hath enlightened to attend unto the truth, Acts. 16.14. are careful that the will of god be performed, that reason be restrained and all their affections ruled by the line of his most blessed word, whereby every one of us may have good occasion to examine ourselves, how far we have profited, or whither or no we have entered into the way of true religion. For thy speech bewrayeth thee, etc. when they see that he denieth it, they go about by circumstances to prove it against him: to wit, that his speech bewrayed him, for you must note that as in our Nation, the property of the speech in the North doth differ from that of the south, whereby a man is known, what country man he is, even so the speech used in Galilee, differed something from that which was in use about jerusalem: by which they gathered, that he was a Galilean: note the mark whereby Peter is known, even his speech: he was a Minister of the word, he had learned the doctrine of the Gospel, and government of the Church, from the mouth of Christ: and yet he is not discerned by his apparel, from another man: whereby we learn, that in the primitive time of the Gospel, the Ministers of the word were known by their doctrine, and other notes belonging unto them, and not by any outward form: but as religion decayed, so the true notes of God's Ministers vanished away, and because the people were become blind, in discerning the spirits, they must have notes applied to their sight: to wit, to know him by his garment, which (they thinking to be the sheeps clothing) did deceive the people, by the effects of ravening wolves: and this fond, or rather obstinate blindness (the more is the pity) remaineth yet among us, that carnal men, whose knowledge is fleshly, must have a sensible and pompous show in the world, to persuade them that such and such be ministers: but (my brethren) as this argueth in them, that they be altogether carnal, so contrariwise, let us labour to find out, by the marks that God hath set upon them, and not the badges of men (that may deceive us) who be the true shepherds of Christ's sheep, and upon whom we may be bold to receive the food of our souls, lest in stead thereof we receive rank poison: for the most infecting venom, that ever polluted the soul of man, hath been covered with the vail of those marks, which now the world would have the ministers of God's word discerned by. Then began he to curse, etc. They are not yet contented, although he hath sworn unto them (as faithless persons make no reckoning of an oath.) For now they come together, and affirm that he was verily with them. Now Peter seeing their importunate suit, is determined to feed their humour, though it cost him the loss of his own soul, for he curseth himself, if he knew the man: here we may see the just judgement of God, that they that think best of themselves, and boast most of their own ability, do most evidently declare the contrary by the effect. For Peter who before would never forsake Christ, is now gone so far from him, as any man can: for he is now thrown into the very depth of sin, into the gates of hell, and into Satan's claws, nothing remaineth of his own part unfinished, that can increase his eternal destruction, a case most lamentable, and yet it is the state of all mankind, not upholden with God's spirit. A question for a Papist to answer. I would very gladly be resolved of this doubt by any Pelagian Papist, or any other that maintaineth free-will in man, how much Peter had left within him, when he did fall. For this I am sure, he had all his natural power remaining within him, so that if he had any, how then came it to pass, that he had no benefit by it, if he had none, then sure it is that by nature we have no inclination to do well: for if any have power of himself, to stand in that grace that he is placed in, than Peter might (for he had profited well in godliness.) But if none can stand when he is set upon the feet of God's mercy, without the special upholding of the Lord, then much less can any being thrown down in the mire of their natural corruption, do any thing of himself that is good toward his own salvation: away then with all such free-will, and let us by the example of Peter's downfall, begin to learn another lesson: namely, that man of himself can not think a good thought, 2. Cor. 3, 5. and therefore, in so much that every good thing cometh from the Lord, jam. 1, 17. that we in all humility submit ourselves, confessing our nakedness, that by his merciful goodness we may be preserved. And again, where we see that Peter a very upright man, and zealous in the service of God, having once begun to departed from the Lord, hath no stay of himself, but runneth headlong into the bottom of iniquity, we are especially to take heed that we use those means which God hath appointed in his word, to stay the beginnings of sin, for if it enter once with the head, it is that Serpent that will easily wind in the whole body: if Satan had plainly said to Peter at the first, curse thyself, if ever thou didst know Christ, I am persuaded, that he would have loathed it extremely, and not have harkened unto him, but he was subtler than so, for he brought him unto that at the last without any stay, which at the first, he greatly detested: so likewise when he goeth about to persuade any man to adultery, he will not at the first throw him into the harlot's bed, but bring him to behold her, then to have a liking of her, then to have familiarity with her, than lastly to commit the heinous fact of whoredom: if he go about to bring one man to murder another, he doth not bring him unto it at the first, but beginneth by sowing of discord, then of hatred, last of all to actual murder, his practice is the like in all other sins, especially if he deal with those that seem to make some conscience of sin, and have in their heart any detestation of iniquity. Such was his dealing in erecting up the kingdom of Antichrist, for it was a thousand years at the least in patching, before it came to his height, and top of iniquity. Therefore let all them that desire to avoid the actual sin, endeavour also to cut off all occasions of his beginning. If thou wilt not commit adultery, cut off thy wanton looks: If thou be loath to murder any man, pull down thy haughty heart, and root out the affections of disdain from thy mind, and learn out of God's word, how to apply thyself to singleness and humility: let the example of young Daniel never go out of thy remembrance, who refused even the portion of meat that was allotted unto him by Nabuchadnezar, Dan. 1, 8. (which of itself was lawful to be received with giving of thanks,) because the King should not entice him thereby to forsake the true God, and lean to his religion: so it is our duty, not only to keep ourselves undefiled from every sin, but also from every thing that may be a means to bring us unto it. Thus we see the causes that moved Peter to fall, and indeed they be the same that move all men to sin, whether it be the godly that fall through infirmity, or the wicked that proceed on in sinning daily, and never return unto the Lord. And we see also by what steps and degrees Peter came to the height of his offence, whose trace we do all tread so oft as we fall, although every one go not so far as he did, because God's grace preventeth him sooner: behold then in him thine own frailty. But now we come to make a separation between them that fall and never rise again, and them that be renewed by repentance. And immediately, while he was a speaking, etc. Now we come to the beholding of the exceeding mercy of our good and gracious God, who though he suffer us for a time to go after our own fantasies, yet at the last his outstretched arm will help those that be his, he suffered Peter to fall into sin: yet he is ready to help him up again: yea, even when Peter was a cursing, God intended towards him a blessing: and surely it is not without the special providence of the spirit of God, set down here by Luke, that while Peter yet spoke, or was a speaking, the Cock did crow: because the enemies of God's grace and their own salvation, the Papists (who will play at small game rather than they will sit out) when they can not wring it from us, that man hath free will to do well, or merit his own salvation: yet they must have it granted, that we be copartners with GOD in that work: I hope they will grant unto us, that Peter, who was called, and now is fallen, had as much power, and did as much further his restoring again, as they that have never tasted of the sweetness of God's word and grace. Now Christ did begin Peter's conversion when the Cock did crow, and what was Peter then doing, helping: yea, helping himself to hell-ward, for he was then cursing himself. So that if Peter could not help himself into God's favour again, sure it is that none can: away then with that fond imagination, that any thing is in man to further his own salvation, for God must first convert us, and then we shall be converted, God must be merciful unto us, jere. 31, 18. and then we shall be saved. The cock crew, etc. This is the first cause that God setteth forward toward the conversion of Peter. For the Lord beholding in what desperate case he was went about to deliver him out of it, and that in all haste: for God knew very well, that if he should continue any space in the sweetness, wherein sin had swaddled him (for it is sweet to all them whose hearts God hath not called from it by the grace of his holy spirit) he had been hardened in the same, as the wicked sort of the world be, who tasting thereof, and finding their corrupt and sick senses delighted with it, commit the same with greediness, and do so greatly please themselves with it, that they conceive an earnest loathing of all godliness and virtue: and that is the cause that many (of whom we may read) who having once tasted of the sweet word of God, and after reverted from the same, Heb. 6, 5. Saul, julian the apostata, and all heretics. have become the greatest enemies that ever the Church of God hath had at any time: and (if it were Gods will) I would we felt it not in present experience: and therefore the Lord God (as he is most careful for his children) maketh haste to deliver Peter quickly. This crowing of the Cock was the same unto Peter, that the preaching of God's Ministers is unto us. (For God doth not always use his ordinary means) so that when soever we have the word of God preached, at what time soever we hear our sins laid open before us, and rebuked, we must think with ourselves that God doth with us, as he did to Peter, namely, useth means to call us from sin, & bring us to repentance & amendment of life. This means the Lord useth generally unto all (for his Gospel must be preached, throughout the whole world, for a witness unto all nations) and yet we know, Matth. 24, 14. though many be called, yet few are chosen. Therefore it behoveth us to know whether the Cock do crow unto us to our salvation or no: 20, 16. and the first trial consisteth in this, that the Cock of God's word croweth unto all men, and yet only they embrace his sound aright that shall be saved: if then thou feelest thyself to hear the same with all due reverence, if thou believest the promises thereof to belong unto thee with all steadfastness, and endevourest to frame thy life according to the same, Matth. 7, 24. with all diligence, thou mayst assure thyself, that thou art the child of God: for they be of God that do thus hear his word: contrariwise, if thou hearest the word preached, and perceivest thy secret sins thereby laid open, and thy own conscience in thyself is witness, 1. john. 4, 6. john. 8, 47. Wisd 2, 14. that thou art convinced, and yet art so far from believing it, or framing thy life according to it, that thou dost both mock it (as many now a days delight to do) and also seek to pull the cock down from the perch, that he crow no more: thou mayst assure thyself (for sure it is) thou art in the way of destruction: a necessary meditation for all men. The Lord looked back, etc. The second cause followeth: the cock had crowen, and yet Peter had not remembered himself, neither was he awaked out of his sinful sleep, until the Lord turned back his countenance upon him: but when once he looked upon his face, whose knowledge he had denied, then began he to remember himself, and consider that things were amiss. But was it the turning back of his face that wrought this in Peter? No, for than it might have converted judas, whom he looked upon, when he betrayed him. Luke. 22, 47. But it was his grace, and holy spirit, which did mercifully fall down into his heart, when the cock did crow. Whereby we see plainly, that it is not the outward ministery of the word of God only that bringeth salvation unto mankind: for Paul planteth, 1. Cor. 3, 6. Apollo watereth, but God giveth the increase: and this is the reason, that so many hear the word, and so few profit therein, because it belongeth to the Lord to show mercy to whom he will show mercy. Exod. 33, 19 Rom. 9, 15. And therefore when the Gospel was preached to them of Antioch, by S. Paul, Acts. 13, 48. it is said, that so many as were ordained to salvation, believed: so that if thou hearing, or reading God's word, With what mind we should hear or read the word. dost desire that it may work to thy salvation, pray earnestly unto the Lord, that it would please him of his infinite mercy to look back upon thee with the eyes of his grace, and so framing thyself in a true faith and a single heart, to apply it unto that end wherefore it is given thee, thou shalt surely feel in thy soul an especial operation of the spirit of God, to thy great comfort. Thus much briefly concerning the first two causes of Peter's conversion, where note by the way, that the two first causes of his fall were within himself, but the first that work to his rising again, are without himself, to teach us that all our sins proceed of ourselves, and come from ourselves: but all goodness, not of us but from the Lord, that his name only may be praised for all good things, and we ourselves blamed for all evil. Peter remembered, etc. Now follow the causes within himself, but mark this first, the Cock did crow, no doubt of it, more did hear him then Peter: but because he was ordained as a means to call Peter home, therefore he only being guilty, was pricked in heart, and none else moved. So God hath ordained the Preaching of his word to be an instrument to put all men in mind of their faults, and that they might amend. And such is the force thereof, that the word preached generally, doth move every man's conscience which is guilty of that crime, which is reproved. And therefore there be many wicked men of the world, that do imagine the Preacher to harp only upon them, because they be guilty: as if he speak against Papistry, every massmonger thinketh he pointeth at him: if he inneigh against Swearers, Usurers, whoremasters, or thieves, every swearer, Usurer, Whoremaster and thief, thinketh his own doings to be touched. And in deed (though they turn it to a fault in the Preacher) this showeth unto us the wonderful virtue of God's word, that can speak so to every man's heart and thought. Therefore when thou hearest thy own faults rebuked, & even that which thou thoughtest all the world had not known, openly revealed: do not think that he speaketh it of choler, or hath learned it of thy trusty familiars, but think rather that God's spirit which searcheth all men's thoughts, doth speak unto thee, that thou shouldest amend it. For as Peter being guilty alone, was only pricked in conscience and did repent, so it is thy duty to consider thy own estate, and repent thee of thy fault, that God may be merciful unto thee. Peter remembered, etc. The word preached, and God's grace working inwardly, do bring Peter to remembrance. First that Christ had said, Before the Cock crow, thou shalt deny me thrice, etc. And secondly, that he had so done in deed, (for they must be handled together:) let us then note this diligently: before the crowing of the cock, and the looking back of jesus, there was no such thing in his mind: but they two coming together, do bring him into consideration of his estate. Adam and Hevah, when they had transgressed the law of the Lord, made no care of it at the first. But when the word of the Lord and his spirit said, Gen. 3, 8, 9 Where art thou, he remembered what God had said, that he should not eat of the tree of knowledge of good and evil, and that he had eaten of it. King David when he had committed those heinous sins of murder and adultery, slept quietly therein, until the Prophet Nathan came to rebuke him, 2 Sam. 11, 4.12, 9 and the spirit of the Lord withal wrought in his heart, than he remembered his grievous sin, and the law of the Lord God to the contrary. Manasses the son of godly Ezechiah, 2 Chro. 33.3 2. King. 21, 16. thought Idolatry no Sin, and to make the streets of jerusalem swim with the blood of innocentes no offence. But when the troubles that he sustained in the time of his captivity (which were in stead of the preaching of gods word) did pintch him, 1. Chro. 33.12, and the Lord stretched forth the hands of his mercy to receive him, than he saw the horribleness of his sin. Act. 9, 3.4. The like is evident in S Paul, who before his conversion thought he did god good service in seeking the utter extinguishing of the saints of god. But when the light did show him the blindness of his mind, and the voice of Christ did ask him why he did so persecute him, he was strooken down in consideration of his offence. To leave off to reckon any more examples out of God's word. The same is most true in all mankind, & even in ourselves, For before we be called unto the truth in jesus Christ, we walk in the ways of our own imaginations, we live without god, Ephe. 2, 12. & be strangers from the covenant of the promise of GOD. But when it pleaseth him of his goodness to call us unto the knowledge of his grace by preaching his word unto us, and that he look back upon us with the eyes of his mercy. Ephes. 1.13. Then we see plainly what is the rule of righteousness that God hath enjoined unto all the sons of Adam, and comparing the same with our deeds, we see how great is our debt that we have unpaid, how many be our Sins that we have committed, and how vain our former conversation hath been: whereas before this be revealed unto us, we proceed securely in our own iniquity, and as all worldlings do, think our own ways to be right and honest. Wherefore if this be the way and first entrance into the school of Christ (to wit the word of God preached to show us our sins). What a great care ought we to have, so long as we live in this body of clay, where we sin continually, to use all ways & means that we can lawfully devise, that we may have the same continually sounding in our ears, to awake our drowsy affections, & put us in mind of our daily misdeeds, that we being moved therewithal, may begin to loath our own evil lives, and turn unto the Lord. And what an earnest care ought we to have also when we have the same, that we make the fruit and benefit of it to settle into our own hearts and consciences, to the amendment of our wicked ways. But this being the first gate to enter in at, towards the school of Christ: the wicked (because they will not enter) do here part company with the godly, who knowing the necessity of the word of God preached, do labour earnestly to have it established amongst them. But the ungodly who have neither care to learn the will of god, nor conscience to frame their lives according to the same, be either negligent in this behalf, or flat hinderers of it: for they do know before hand, that it will reveal their sin, and make their doings known to all the world. The papist which is an Idolater doth know, that if the Ark of God be brought into the Temple, Dagon will fall down: 1. Sam. 5.4 Deut. 23.19. Nehem. 5.8. that is, if God's word be preached, his superstition will be known. The usurer feareth that it will descry his cruelty, for he selleth his brother for money. The covetous man doubteth that his corrupt dealings will be espied: through it the worldling thinketh that it will detect his carelessness toward the service of god. Briefly whosoever is addicted to any notorious sin, & determineth to continue in it, he cannot away with the word preached, and therefore you shall hear them utter these speeches: have we not our 10. commandments have we not the Articles of our belief, and our Pater noster: have we not homilies appointed to be read: Let us learn them. First we know that we must love god above all things, & our neighbour as ourself, & can the preacher teach us any more. Nay they will go yet further and say, where is more preaching than in London? and yet where is more pride, whoredom, and all kind of villainy commitmitted, as though God's word were the cause thereof. As if I should say in such a place is most store of meat and drink, and there is most drunkenness, I will therefore neither eat nor drink at all, least I be so too: but then I shall starve for lack of food. And worthily: so thou (O wicked man) because some of thy livery (satans servants) under the visar of God's word do commit naughtiness. Therefore thou wilt not have God's word preached at all. They will tell you and swear it too, that they believe as well in Christ, as the proudest prattling gospeler of them all: (for these be their terms) what a stir then keep you with your preaching, thus they think they prove themselves sound Catholics: Revel. 12, 11. but if they will be filthy, let them be filthy still, and let us leave them to god's judgement. Sure we are, that there is none the hath any spark of god's grace, or seed of faith in his hart, that speaketh or thinketh so: but rather thus, god hath given us his word, to the end that we might learn it, and we must daily learn it, that we may continually practise it God saith, they that be blessed have their meditation in it day and night. Psal. 1, 2. ●9. 10 It is sweeter in the children of God, than honey, they desire it above all treasure of the World, they are taught thereby to be wary and circumspect in all their doings, and I am very desirous to be one of God's children: therefore I must put my chief delight in it, I am forgetful, slow and dull, and therefore need it is that I be roused with it continually, and though many abuse it to a liberty for the flesh, and to live carelessly, yet I must not follow them, nor be dismayed from the food of my soul, because many surfeit with it. But I must so exercise myself in it, so lay it up in my mind, & so seek to know it, that every thing that I do, may have his warrant out of it, that all my doings may be directed by the same so long as I live in this miserable world, lest the deceits of sathan, or the enticements of this wicked world, or the desires of the flesh do pull me from my God. Peter went out, etc. Now followeth the manner how he was converted in his going out, and his weeping. For the first, Peter is now brought to the consideration of his sin: for he seethe both the way of the Lord which he should have followed, & also how horrible his offence is: now he beginneth to amend, and that is, first in his going out. He began to deny in the wicked company, and therefore that he may the better repent and amend, he breaketh company and biddeth them farewell, minding to have no more dealing with them. So did S. Paul, who knowing by the grace of Christ, that the high Priests, Scribes & Pharises, were wicked men men and persecutors of gods servants, Act. 9.19.26. continued at Damascus: afterward returning to jerusalem, sought rather to win himself to the brethren, & forsook his former companions so quite that they were gone quickly out of his knowledge and remembrance. And truly this is a thing very meet, that all the children of god do not only forsake them, Act. 25.5. with whom in time of their infidelity they walked familiarly: but also all them whose company have been unto them occasion of falling, and do yet abide in enmity to the truth. For if an infant having been heretofore burned with fire, will beware that he come no more near it: If a horse will refuse that ditch, whereinto he hath been plunged: and if a Dog will not come near that man who hath used to beat him: then much more it behoveth the Children of God to avoid the company of those persons, by whose occasion they have been alured to sin. If then thou hast been familiar with mockers & deriders of gods word and his ministers, and desirest to frame thyself from that vice, and determinest with thyself to leave it, see that thou shake off the society of deriders. If thou haste been a blasphemer of gods holy name, and now seeing the heinousness of that offence, wilt amend: use no manner of familiar countenance to such persons as have been thy fellows in such wickedness: If thou hast been a drunkard, and now wilt be so no more, part from the company of tosspots: If thou wilt leave thy former whoredom, shake off the familiarity of that kind of people, and so of all other sins: if thou detestest the fault keep thyself from them that delight therein. Pro. 6.27. For can a man (saith Solomon) take fire in his bosom, Eccle. 13.1. and not burn his clothes, or go upon coals & his feet not scorched? & whosoever toucheth pitch must needs be defiled therewithal: even so, they that use the society of the wicked must needs smell of their wickedness as is proved before. Wept bitterly, etc. Now Peter being convicted of his sin, and considering through the grace of God's holy spirit, that the guilt thereof deserveth great and endless punishment, beginneth to repent and turn unto the Lord. This conversion and turning, is contained in this word wept, the outward token of his sorrow, expressing the inward grief of his mind: for we must not think that his weeping was the repentance itself, lest we make judas and Esau to be converted unto the Lord by repentance. But that the exceeding sorrow of his mind did wring out his weeping. This repentance (to pretermit all our adversaries fond devices concerning the same) may be rightly thus defined. The definition of repentance. It is a true turning of our life unto god, proceeding from a pure and earnest fear of God, which consisteth in the mortification of the flesh and quickening of the spirit. This was in Peter when he wept for his fault, it is in all them that be truly called unto the faith in jesus Christ, and aught to be in us all continually, because we cease not to transgress the laws of the Lord continually. Now to explain the parts of this definition, it is called a turning unto God, Gen. 6, 5. because so often as we sin, we depart from God, walking after the desires of our own flesh: this turning must begin at the hart: for the thoughts of man's hart are altogether wicked naturally, therefore the turning unto god must begin at the renewing of the same: so commandeth the Lord by the Prophet saying: Ezek. 18, 31. jere. 4, 4. Make you a new hart, & in another place, break up your fallow grounds, sow not your seeds among thorns: that is, pluck out of your hearts your wickedness and impiety, & do not receive God's mercies into your souls, delighting still in wickedness: this turning must be tried without any dissimulation, or hypocrisy, that if it be begun aright, it maketh the hart to loath, detest, and abhor his former life and to sigh, sob & lament that his ungodly demeanour hath so heinously transgressed the laws of his gentle and merciful GOD, and deserved such extreme pain & torments this is that terror, and fear that the prophet speaketh of. Have mercy upon me O Lord, for I am weak: O Lord heal me, Psal. 238, 2, for my bones are bruised, and there is nothing sound in my flesh because of thine anger, neither is there any rest in my bones, because of my sin: and so forward in that psalm, David declareth how grievously he was troubled in his body and mind, because he considered God's judgements against sin, which indeed is in all the children of god (in some measure) but utterly unknown, and strange to secure and careless persons, that sleep in their own iniquity, and for lack of this, do never come to any remorse in conscience but do wax worse and worse: 1. Tim. 3, 13. but it is unto the Godly a great coonfort: for although they feel the heavy wrath of God against their sin yet they know that is the beginning & first entrance into God's favour again: for the rigour of his wrath driveth us back from ourselves, and maketh us seek unto his mercy This must proceed from an earnest fear of God, that is, (as before is declared) from the consideration what God in justice requireth of us, and how far contrary we have lived, and also that he will execute judgement against all Sin and Iniquity. The fear of this maketh us to seek what way to have God's wrath appeased against us, which is only done by Faith in jesus Christ, who came into the world for that purpose, that he might be a mediator and reconciler of sinners unto God his Father: so that every one that shall come to the favour of God again, must certainly and steadfastly with out wavering believe, that Christ his blood hath been shed for the satisfaction of God's wrath against him for his sins. And so being persuaded, his conscience is at quiet with god, and the terror of God's wrath, which before did appear, is now pacified and satisfied in jesus Christ. But because man's heart is full of hypocrisy, and a beast in his own knowledge, being blinded through vain confidence, may persuade himself, that God hath received him into his favour, when in deed it is not so. Therefore it is said, that this repentance consisteth in the mortifying of the flesh, and quickening of the spirit: that is, in crucifying and killing within himself the world and flesh, to wit, all sin whatsoever, and the quickening of the spirit, Gal. 5, 19, 20. 22, 23. which is by continual endeavour to frame our lives precisely, according to God's word. And because this can not be done perfectly, no not in the best, by reason of sin and iniquity, that cleaveth so fast unto them, therefore they think it their duty, so long as they carry about with them this body of sin, to groan under the burden thereof and to use all those means that God hath set down for them in his word: to continue and abide in repentance and amendment of life without ceasing, that God's holy name may be glorified, and their consciences surely settled in the mercies of the Lord, and sin daily more and more abolished, the which the Lord God of his infinite mercy grant unto all them that earnestly seek and labour for it, Amen. Let us pray. O Eternal GOD, and our most loving and merciful father, which of thy great mercy hast revealed unto us, by the example of thy holy Apostle S. Peter, that of ourselves and in our own imaginations, we wander daily further and further from thee. Pour down thy spirit (O Lord) into our hearts, to persuade and certify us unfeignedly of the truth hereof, and to bring us by consideration of the same, unto a true acknowledgement of our own misery, and thereby, to that humility, which may declare unto us our wretched estate without thee, that by the weighing of the same aright, we may know the necessity of thy holy and blessed word, which not only discovereth unto us all our natural blemishes and corruptions, but also teacheth how to know thee, and to worship thee truly, and thereby be moved to have an especial care to hear the same taught publicly, to read it privately for our comfort, and to meditate in it continually: that we learning out of the same the absolute uprightness that thy law requireth, may be cast down, and the mercy that thou offerest to repenting sinners, may ground our unfeigned faith upon thy promises, and by the consideration of thy great mercies offered unto us in thy Son our Saviour jesus Christ, may endeavour diligently to glorify thy holy name with that obedience that thou requirest, and to shun all things both in our religion and conversation, that hath no warrant out of thy blessed will, that abandoning all fancies of man's traditions, and will-worshippers (pleasant in the eyes of flesh and blood) we may cleave unto thy perfect will, revealed unto us by thy Prophets and Apostles, and showing forth thy praise according thereunto, here in this world may through thy mercy be glorified in the world to come, through jesus Christ our Lord & only Saviour. FINIS.