PETERS FALL. A godly SERmon, preached before the queens most excellent majesty: vpon the verse. 66.67.68.69.70.71.72. and the 14. Chapter of Saint mark. in which Sermon we haue to consider of these three Circumstances: First of the person, secondly of the evil whereinto he fell, and thirdly of the occasion. Wherein every faithful Christian may see before his eyes, the pattern of unfeigned repentance. whereby we may take heed of the falling into sin again. Printed at London for John Perrin, dwelling in Paules Churchyard, at the sign of the angel. 1585. A Godly Sermon preached before the queens most excellent majesty, vpon the verse 66. 67.68.69.70.71.72. and the 14. Chapter of S. mark. LOrd open thou my lips, Psal. 51.19. and my mouth shal show forth thy praise, These words of the Prophet( right honourable and dear Christians) manifestly show that no man can speak the praise and honour of God, unless the lord do open his mouth, that therefore the lord vouchsafe at this present to open my mouth, that I may speak to his honour, let us join in faithful prayer with heart and voice unto God, &c. The text. And as Peter was beneath in the hall, Mar. 14.66. there came one of the maids of the high priest, and when she saw Peter warming himself shee looked on him, and said, Thou wast also with Iesus of Nazareth, but he denied it saying: I know him not, neither wot I what thou sayest. Then he went out into the porch, and the cock crew. Then the maid when shee saw him again, said to them that stood by. This is one of them: but he denied it again, and anon after they that stood by said again to peter, Surely thou art one of them for thou art of Galilee,& thy speech is like. And he began to curse and swear, saying: I know not this man of whom ye speak. Then the second time the cock crew. And peter remembered the words Iesus had said unto him: Before the cock crow twice, thou shalt deny me thrice: and he rushed forth of the doors and wept. THat God requireth of his people is comprehended in a brief precept, Be ye holy: with this reason annexed, levi. 11.44.19.2.20.7. for I am holy the lord your God. The Apostle S. 2. Pet. 1.16. Peter exhorting the faithful to confirm their calling, useth the same reason, saying, because it is written, Be ye holy, for I am holy. The same kind of exhortation useth S. Rom. 12.1. paul to the romans, beseeching them by the merries of God to give their bodies a living sacrifice, holy, acceptable unto God, which he sheweth to bee, their reasonable serving of God: not fashioning themselves like unto the world, but that they changed by renovation of mind, might prove what that good, acceptable, and perfect will of God is, which will of God he teacheth the Thessalonians to be holynes: that is, 1. Thes. 4.3. a putting in vze and practise of that knowledge of God and Christ, which by the word, and the spirit with the words working in our heartes, we haue attained. Christ the wisdom of God induceth his disciples to a perfection in this holinesse: saying, Mat. 5.48. Ye shal therfore be perfect, even as your father which is in heaven is perfect. That is, ye shall so nigh resemble in holinesse your father in heaven, as it is possible for a similitude to represent lively the thing itself, whereof it is a similitude. And that no man deceive himself, imagining this holinesse to be required onely of the clergy men, and not of all Christians, it is apparent by the testimonies afore cited, as well of Moses, as the Apostles, to be required of so many, as will haue the Lord to be their God. Neither did Christ induce his Apostles onely unto that perfection in holinesse, but also his disciples: between whom& the Apostles was like difference, as now between the clergy and laity. seeing then our God exacteth of us all holiness, which is a practise of the knowledge of his will( his will being, we leave undone the evil he forbiddeth, and do the good he commandeth: and that of these two partes consisteth true repentance) to induce the rather thereunto, I haue thought good to set before our eyes a pattern of unfeigned repentance. And that after our repentance we may take heed of falling, I mind by the help of God, out of the same place of Scripture, which I even now red, first to speak of the fall, then of the rising again of Peter. In whose fall we haue to consider these three circumstances: first of the person, secondly of the evil whereinto he fell, thirdly of the occasion. The holy Ghost by the evangelists doth witness unto us, that Peter was he who fell. An elect and chosen vessel: called of Christ to be an Apostle: pronounced by the mouth of Christ himself blessed: made partaker of the secrets: who in heart believed, mat. 16.16. and in mouth had confessed Christ to be the son of the living God: Luk. 22.21. for whom Christ prayed, that when Satan should syft him, his faith might not fail: who entirely loved Christ, and was beloved of him. This fall of Saint Peter and other the saints and friends of God, set down in the scriptures, is not therefore that we should use the same as a cloak to cover our wickedness, hiding the candle under the bed, Mar. 4.21. which should be set vpon a candlestick, measuring the scriptures by our sensuality: but to this end that we seeing our own frailty and the enemy his power, may walk more warily and tread more sure. And if it so be, we do fall grievously, we yet despair not, but by the same means endeavour to rise again as they did. 1. Cor. 2.14. Our frailty appeareth in this, that we can not perceive the things that are of the spirit of God, Sapi. 9.15. this corruptible body being heavy unto the soul,& the earthly mansion keeping down the mind that is full of cares. If we cannot perceive the good, much less can we do it. If we be not able, 2. Cor. 3.5. as of ourselves, to think any good thought, much less able to bring forth any good action: as such in whom by nature dwelleth no good thing. Rom. 7.18. Ezechi. 15.3. But as the wood of the putrefied vine three serveth not to use, no not so much as a pin to be made of the wood thereof, to hang any vessel thereon, but onely is matter for the fire: So we of ourselves dry rotten wood, are onely meet for everlasting fire. And although( our knowledge and iudgement being cleared by the spirit of God) we be able sometimes to discern between good and evil, yet by reason of this body of sin which we carry about with us, we are for the most part drawn away from the good which wee like, unto the evil which we would not do. Yea so, that if with a thousand things God should charge even the best of us, job. 9.3. Psal. 130.3. Psal. 143.2. we should not be able to answer to one. If the lord should look straightly what is done amiss, who should be able to stand? If the lord should enter into iudgement with us, none could in his sight be justified. To evil there are many ways, to good onely one way. every virtue hath two extremes, and each extreme, evil. To man to walk so straightly between the extremes, that he do not at sometime or other decline either to the right hand or to the left, it is not given. In natural things it is hard to enjoy the good, but we shall also at sometime taste of the evil. The fire comforteth us with warmth, the extreme heat therof vexeth vs. The air when it is temperate doth refresh, but violent it breedeth passions. The waters bring commodity, but annoy us when they overflow their channels. Too much meate breedeth indigestion, too little maketh the body weak. Want of exercise breedeth sickness, too much labour is hurtful. solitariness maketh us incline to melancholy, and too much conversation is importunate. Riches are accompanied with care, and poverty subject to sorrow. Of these and such like he that will suck the sweet, must now and then taste of the sour. every commodity bringing with it the discommodity. The Grecians praise Hercules for his force, but they accuse him of tyranny. The Lacedemonians attribute much to Lycurgus for his zeal to his country: but they note him of rigorous severity, with the Egyptians Isis is famous for patience, but condemned for unchastity. The Athenians extol Plato for his doctrine: but they carp his unsatiable covetousness. The romans make Caesar to bee merciful: and with all report him haughty& proud. Homer in knowledge excellent: in speech vain. Alexander the Great of noble courage: yet to him remaineth a perpetual blot of infamy, that in his fury he slew clytus his dearest friend. hannibal of mind invincible: yet stained with perjury. trajan a mild, gentle, and just Prince: yet a wine bibber. Marcus Aurelius above all for his wisdom: yet amorous. So that I may well conclude that as there is no bread without bran, no nut without shell, no tree without bark, no corn without chaff, no garden without wéedes, no Wine without lées, no gold without dross: so no wight that liveth hath lived, or shall live, only man, without sin. The caution standeth in this, that for the virtue we allow not the 'vice: nor for the 'vice, condemn the virtue, obscuring the glory of God in his creatures: but rather that wee know to discern between the good and the evil: mislyking the evil to annoyed it, liking the good to do it. From the doing which good the farther we see ourselves of, touching our own power, the more we haue to strive, to take heed, and to watch: especially seeing to this our weakness, the enemy doth oppose his strength. The Apostle, having had a proof thereof in himself compareth him unto a lion, 1. Pet. 5.8. and not onely unto a lion for his strength, but to a roaring lion for his greediness to devour. The lion then roareth when he is pynched with hunger: and being hunger bytten, whatsoever is in his way prayable, he taketh his pray on it. And this his gréedines is continual. He iudgeth all labour lost, save that he taketh in wounding the soul of man. As Naab the Ammonite warring against the men of Iabes Gilead would not raise his siege but vpon condition, 1. Sam, 11.2. that he might thrust out all their right eyes: so this enemy never ceaseth to assault us until he haue deprived us of the eye of right iudgement, that we see not our salvation in Christ Iesu onely. And although God by grace strengthen us that we yield not so far, yet let us know that the enemy vpon no other condition raiseth siege. If man be weak, the enemy strong, the way slippery, the winds blusterous, she fall daungerous, the bruise perilous, the loss irrecoverable: let us walk circumspectly, not as unwise, Ephe. 5.15. but as wise, redeeming the time, because the dayes are evil. A man that is through sickness or age impotent, seeing before his eyes the young lusty, and strong man through slabbinesse of the way,& violence of the winds thrown down, he taketh him to his staff, and treadeth more surely. If Moses the faithful fell in infidelity: david the holiest became profane: Salomon the wisest committed so great sollies: and Peter the louingst, denied his master. If the saints and dear friends of God haue fallen before our eyes, let us lay aside trust in our own strength, let us tread sure, lean unto our staff, haue affiance in our God. Let us not take their fall to be our standing, but rather by them measure ourselves,& the guilt of our sins, gathering as it were the whole lion by the paw: let us rise with them by repentance: let us sorrow with them for our sins: let us with them persuade ourselves of God his mercy in Christ Iesu: let us with them take sure hold of that his mercy by steadfast hope: let us be raised by repentance, take heed with them we fall not again. now let us consider the fall. But he denied it, saying: I know him not.) The evangelists do witness that Peter denied his master three times. To lye in any case is evil, the circumstances, as of cause, maner, time, place, and person do aggravate the evil. To fall therein once is not without danger, to fall the second time bruiseth sore: to fall the third time, woundeth deep. To sin, provoketh God: to add sin to sin kindleth him more: to heap them one vpon others neck, asketh present vengeance. If to lie be sin, Rom. 6.23. and sin haue for the reward death:& that to swear falsely is more then simply to lie: and by curse for a man to devote himself be more grievous then falsely to swear( That being the most perilous kind of swearing( as S. Augustine saith) in Psal. 7. which is joined with a curse: as if I should say, the lord so judge me as I haue done in this) how grievous was this fall of Peter, who not onely denied his Lord, once, again, and the third time: but swore he never knew him: and as it were, betook himself unto the devill if ever he knew him? And that doth aggravate the fault most of al, he did it knowing him to be, as man, so God: having before confessed that he was Christ the son of the living God. Thus denied he his master, his God, his salvation, witting, willingly, even against the testimony of his own conscience. Willingly I said that no man think he did it against his will, for although he came not thither with will to deny him, yet when he saw the danger, and yielded to the reason of flesh& blood, he was brought to will that which otherwise he would not. Héere may we see a difference between the sin witting and willingly done against the conscience, and the sin against the holy Ghost. Not every sin committed against the conscience, is that sin which Christ saith shall not be forgiven neither in this world nor in the world to come: mat. 12.32. Mark. 3.29. that is, as S. mark expoundeth it, never: but this is the sin never to be forgiven, which is committed to overthrow the truth as witting, willingly against the testimony of the conscience, so also maliciously, joining hands of set purpose with the enemy to extinguish the spirit, to deface the honour, and to obscure the glory of God. It may yet more plainly appear if we oppose unto Peter julian the Apostata. Peter denied Christ in the same sort and maner, as is aforesaid julian denied. The one his heart was mollified to repentance: the other his heart hardened. Wherefore? The one denied of frailty: the other of malice, The one for fear of death: the other of self will desirous to power out his poison against the Church of God, not moved thereunto either by fear of Magistrate, bitterness of imprisonment, or terror of death, as he who was Lord, King,& Emperour, ruling all, not ruled by any. The one denied that he knew him, but spake no evil of him: the other abandoned the gospel as wicked, speaking evil both of Christ and it. The one did it suddenly and at a push: the other deliberately. The one in a corner: the other in set and open iudgement. The one, though he forsook his master, yet served he no idols: The other not onely forsook Christ, but served the devill. This his sin so maliciously committed, set such a stop and shut such a boult between the grace of God and his conscience, that having received his deaths wound, whether by a man( as some think) or by an angel( as others writ) or by a devill( as we also read) thrusting his hand into his wound, he took forth an handful of blood, and sprinkled it in the air with these words Vicisti Galee, vicisti. O thou Galilean( so he called Christ) thou hast overcome, thou hast overcome. Notwithstanding he confessed the power of Christ even in the instant of death, yet could he not call for grace, nor cry for mercy. This haue I spoken, not to extenuate the fall of Peter, which was horrible, but partly, that we take heed of that great sin against the holy Ghost which is irremisible,& partly, to the comfort of the afflicted conscience of such as are otherwise grievously fallen. Peter although he denied his master at the first, yet did he not at the first either swear or curse. whereby we may see how the devill when he hath by sin taken hold, doth led man, as it were by the hand, from one sin to another, from the great to the greater, until he haue brought him to the fullness of sin to wallow in the same with security& contempt. After the same maner he inwrappeth us now adays. First under colour of recreation, he bringeth in dice and cards. By& by he saweeth the same with a greedy desire of lucre, always accompanied with his page. falsehood, by whom the door being set open strait rush in, lying, raging, swearing, forswearing, profanation of the sabbath, contempt of good: so great, that man dust& ashes, whose life is in the hand of the living God, maketh no scruple to profane the day, which the lord of hostes hath commanded him to remember that he keep holy. Ad Pammachium contra errores joan. Hierosolomitani. Ephe. 4.27. jacob. 4.7. If therefore we will not fall headlong into peril, let us( as S. jerom counseleth.) So soon as the scorpion appeareth, tread him down, least suffering him to rise up, he grow too mighty for vs. give no place to the devil, saith S. Paul. Submit yourselves to God saith S. james, resist the devil,& he will fly from you. But let us see what it is to deny Christ, the if we be fallen with Peter, we may wt Peter rise again. He denieth Christ, who flatly( as Peter did) forsweareth him. He also denieth Christ, who doth not aclowledge& confess him, to be his sole& onely saviour. He also who being asked of his faith, doth either of purpose hold his peace, or colourably deal to delude the demand by doubtful answer. He also who by his deeds doth not express his faith. Tit. 1.16. De duplici martyrio. To cleave unto Belial, saieth Cyprian, is to deny Christ, howsoever in tongue or other outward appearance we seem to profess him. Neither shall it profit us, in Gene. ho. 3. saith Origen, to confess that Christ came in the flesh which he took of the Virgin, If in this our flesh we deny the end wherefore he came. Luk, 1.74. Which end was, that we by him delivered from our enemies, should serve our God without fear, all the dayes of our life in holinesse and righteousness before him. That we should deny ungodliness and worldly lusts, Tit. 2.12. and live soberly, justly,& godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, and of our saviour Iesus Christ, who gave himself for us that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. This if we do not, we deny Christ. Which being so, it can not be gainesayde, but that we haue, almost all, denied Christ our salvation, to our everlasting confusion, if God of his mercy touch not our hearts by grace to repentance. The occasion of his fall depended partly of himself, partly of the damosell and others the servants of the high priest, and partly of the place. Of himself, in that he presumed so much in his own strength, that he thought himself sure. When Christ said, All ye shall be offended by me this night: for it is written, I will smite the shepherd, and the sheep shalbe scattered, &c. Peter said unto him, Although all men should be offended, yet will not I. He should haue better considered the word spoken, and more deeply haue weighed the person of Christ who spake it: or at the least haue added to that his assertion, God by grace assisting me. But he was so far off from any of this, that when Christ replied, Verily I say unto thee, this day even in this night, before the cock crow twice, thou shalt deny me thrice: he said more earnestly, If I should die with thee I will not deny thee. ferventness without grace smootheth the way to the greater fall. As Rabshakeh one of the captaines of the host of Senacherib king Assur said unto the counsellors of Hezekiah king of Iuda( supposing that Hezekiah had reposed in Egypt& pharaoh. 2. Reg. 18.21. ) Tell ye Hezekiah, Lo, thou trustest in this broken staff of reede, to wit, in Egypt& pharaoh: on which if a man lean, it will go into his hand& pierce it: so is pharaoh king of Egypt to all that trust in him. So may I say to every one who trusteth in his own strength, that he leaneth but to a staff of a reed and the sane broken. He thought vpon stay, but he findeth the fall. He looked for help, but he feeleth the hurt. Therefore thus saith the Lord, Iere. 9.23. Let not the wise man rejoice in his wisdom, nor the strong man glory in his strength, neither the rich man in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me for I am the Lord which show mercy, iudgement,& iustice in the earth. The well liking of ourselves bringeth to pass that oftentimes we stand in our own light, by reason whereof the imminent evil is shadowed so, that we see it not, until suddenly it clap us in the neeke. And many times even there and then is greatest danger, where and when we think ourselves most safe and sure. Agamemnon in ten years together in mortal and bloody warres could never be hurt: yet after when he thought least of danger, at home, in his own house, by his own wife was slain. Senacherib had the conquest of many countries, in al which he escaped harmless: yet at home in his own country in the temple of his idols his own sons slay him. Iulius Caesar winning the west part of the world, in 51. set battailes never received daungerous stroke: yet after al his dangers so happily escaped, at home in the Senat house, in the midst of his nobility, and in his Parliament robes, he received 24. wounds, and al deadly. So far of from surmise of any such thing, that the night before at supper with his nobility he reasoned pleasantly and merilie of the best kind of death: and some affirming this, some that, his iudgement was for conclusion, That death to be best which was sudden. The Troians when they thought their enemies the Gretians to be gone and all to be safe, and gave themselves to belly cheer, sleep and ease, were suddenly invaded by the Gretians, and with fire and sword destroyed. The rich man who said unto his soul. soul, Luk. 12.19. thou hast much goods laid up for many yeeres, live at ease, eat, drink, take thy pastime: héere God said unto him, O fool, this night will they fetch away thy soul from thee: then whose shall the things be which thou hast provided? unto which words, Bernard addeth, Yea whose shalt thou thyself be which didst possess the same? In psal. 99. Where then is security? Héere saith Augustine, in no place: in this life, no where: but in the sole hope of the promises of God. Of the occasion given by the damosell the evangelist saith, And as Peter was beneath in the hall, there came one of the maids of the high priest, and when shee saw Peter warming himself, she looked on him and said: Thou wast also with Iesus of Nazareth, &c. And as it appeareth by the text, she did the like the second time. A bold girl and bloody, and therefore bloody because bold, impudent and shameless. Although Aristotle make not shamefastness a virtue, yet the godly best learned, do make it a virtue, and such a virtue, that if forcibly there should be in a woman but one onely virtue, the same ought to be onely shamefastness. Ethic. 2. And Aristotle himself affirmeth the party in whom it is found, worthy praise. Much better said Cicero, naming it the keeper of al virtues, flying shane, attaining honour, flying shane by anoyding evil( the force, efficacy, and strength of it consisting in fear of dishonesty) attaining honour by aspiring to good, vpon desire, always proper unto it, to hear well. With this virtue this Damosell was not acquainted: and therfore without blushing she rusheth in amongst the thickest, charging Peter: not taking repulse with his first denial, she assaulteth him the second time. Shée saw Christ the innocent lamb shamefully entreated: yea in maner shée saw the lamentable endé that would ensue. And yet as her mate the daughter of Herodias could with dry eyes behold the head of John the Baptist in the Platter all embrewed with blood: Mat. 14.11, so she void of all compassion, could behold that doleful spectacle with gladness. And as it were, not satisfied with the blood of one, assayeth again,& again to spill more. When Alexander M. saw the dead body of Darius, and Iulius Caesar▪ the head of Pompet: and M. Marcellus Syracusa burn: and Scipio Numantia with man woman, and child destroyed: and Titus, the streets of jerusalem running with streams of blood: they could not restrain themselves, but their eyes gushed out with tears, yet mortal enemies. These being men, courageous warriors, valiant captaines, mortal enemies, had in strong bodies a soft and tender heart. This séely girl for years and sex tender, had in a wretched weak body, a strong stony heart. And whereas the evangelist doth say that anon after they who stood by urged Peter after the like sort, it is not unlike but they were the rather induced thereunto by this bloody girl. But be it they were of themselves prove to shed blood. What other thing was to bee looked for in the house of Cayphas? The master being evil, can the seruants be good? The head being distempered, can the body in any member in the same, do the function rightly? The spring being troubled, shall we look for clear water? The roote withered, can the tree fructify? Or corrupt bring good fruit? If ye will haue the tree bring good fruit, begin not with the branches, but dig about the roote, scarche it, cut away that is corrupt and superfluous, and when ye haue gone nigh unto the quick, apply good, fresh, and fat mould, by which the roote may receive strength and good juice to the nutriment of the whole tree. Then prune the three in convenient time, cutting away the dead boughs and unfruitful branches. If ye will haue your waters clear and sweet, search the spring. If ye will haue the body in every member do rightly the office, let a good plaster be laid to the distempered head. Otherwise ye may complain, but haue no redress: wish for better, but endure the worse: see the inconvenience, but not avoyde it. Touching occasion given by the place for that in my second part. I shal haue conveniency to speak thereof, In psal. 51. Hom. 1. Citat. Petr. Mar. in 2. Sam. ca. 11. I will now onely use the words of Chrysostome, which as he, so we may apply as answer to those who say they put no difference of place. whatsoever they hear or see, it moveth not them. What saith Chrysostome, are we made of iron? of ston? are we more hard then is the Adamant? are we wiser, holier, stronger thē david? If a sparkle of fire fall into hay, will it not set on fire the whole? Our flesh is hay and may easily be inflamed. 1. Thes. 5.22 The holy ghost who knoweth us better then we ourselves, commandeth us to abstain not onely from the evil itself, but also from all apparance of evil. He who will slake the fire, must withdraw the wood: he who will avoyde the evil, must cut of occasion. This may suffice touching the fall of Peter. Now let us diligently note his rising again. Wherein wee haue to observe these two things. First the means by which he was induced to repentance: secondly, howe he behaved himself therein. The means the evangelist noteth to bee external and internal. The external& outward mean was the crowing of the cock: the internal and inward mean was, that Iesus looked vpon him, which look was not of the corporal eye, but spiritual grace: Christ and Peter being by place dissevered. Both these to the conuertion of Peter did concur. It cannot be that he who is overcome by temptation, and swallowed up of sin, should come again to himself and repent, unless by some means occasion be given whereby he may be stirred to compunction. But the best means is with the lord his look, the sound of the cock. This sound or voice of the cock is the preaching of the word: which sounding in our ears( if Iesus with all look on us) doth so awake us that were in the dead sleep of sin, as the noise of the cock in the dead time of the night, doth awake out of sleep. And this is the direct and ordinary means which God hath appointed to save all those by, 1. Cor, 1.21. that shall believe. Whereof we haue manifest examples in the acts of the Apostles. Acts. 8.8. The eunuch chief governor to Candace queen of the Ethiopians, as he returned from jerusalem, where he had worshipped, sitting in his chariot, red Esay the Prophet. This noble man was well occupied, unto whose endeavour God gave success according. With us it is thought more seemly for nobility to trull the Dice, then turn the leaves of the book of God.) Then the spirit said unto Philip, go near, Acts. 9.1. & join thyself to yonder chariot:& philip ran thither &c. As Saul journeyed to Damasco breathing out threats& slaughter against the disciples of the Lord, so dainely there shined round about him a light from heaven. And he fell to the earth,& heard a voice saying to him, Saul, Saul, why persecutest thou me? And he said: who art thou Lord? And the lord said, I am Iesus whom thou persecutest: it is hard for thee to kick against pricks. He then both trembling and astonied said: What wilt thou I do? And the Lord said unto him: Arise, and go into the city, and it shall bee told thee what thou shalt do &c. And the Lord appointed a disciple at Damasco name Ananias to instruct him. Cornelius a captain in Cęsarea, a devout man, Acts. 10.1. & one that feared God with all his household, which gave much alms to the people& prayed God continually, saw in a vision evidently( about the ninth hour of the day) an angel of God coming in to him and saying unto him: Cornelius, &c. Thy prayers& thine alms come up into remenbrance before God. Now therefore sand men to Ioppe,& call for Simon whose surname is Peter, &c. He shall tell thee what thou oughtest to do, &c. The angel from God might haue instructed Cornelius: The voice from heaven, Saul: The spirit, the Eunuch by secret working in his heart onely. Yet it was not so done: but the ordinary means by the wisdom of of God decreed, even the ministery of man, was used. That therefore God saith by Moses unto his people, ought to haue with us deep impression, It is no vain word to bee made light of, Deut. 32.47. In Mat. ca. 8. but it is your life. Well therefore said hilary, that the congregations, in which the word of God doth not watch, go to wrack. agreeable to that of the holy Ghost, Pro. 29.18. where there is no vision, the people perish. And to that the angel said to Esdras, 4. Esdr. 7.20 assigning the cause that so many perish, to be: for that they neglect the lawe of of God in this life. If the word of God be our wisdom, Deut. 4.6. job. 28.28. be our understanding, and that by this understanding we depart from evil: If hope be that golden chain by the which we are drawn up into heaven, Cit●t. Pet. Mar. in ca. 1. ad Ro. as Chrysostome saith, and wee haue this hope, through comfort of the scriptures: If by the word we come to the knowledge of God, Rom. 15. 4● Osee. 6.6. and that to know God be more then sacrifice or burnt offerings: Psa. 119.105 Theophilact in Luk. ca. 16. 2 Pet. 1.19. If it be a lantern to our feet, and light unto our paths: If it be the candle whereby the coming of the thief is espied: If it bee the light burning in the dark place, to wit, in this world dusked and dimmed with thick mists of sin and ignorance, whereunto by heed given only, the day star ariseth in our harts: Psal. 119.9. If the taking heed to it, be the onely rule whereby the young man shall redress his ways: Iere. 23.29. Ephe. 6.17. If it be the hammer mollifying the stony heart: the fire consuming the chaff, the sword of the spirit cutting away whatsoever is offensive: Rom. 5.1. Rom. 10.17. 2. Cor. 5.19. 1. Pet. 1.23. Ephe. 1.13. joan. 4.14, If salvation be the sequel of justification, and justification come by faith, faith by the word: and that therefore it be called the word of reconciliation: the seed of regeneration: the joyful tidings of salvation: If it be water to slake our thirst, Cant. 1.2. Deut, 8.3. Mat. 5.13. & quench our lust: oil to suppling our wounds: meate to make us strong: salt to season us: Pet. Mart. in ca. 14. li. 2. Sam. Caluinus institut. 2. Tim, 4.3. 2. Tim. 3.16 Apo 20.12. Theodoret. dialog. 2. If it be the shop of uprightness: the school of the holy Ghost: wholesome doctrine, given by inspiration from God: If it be unto us the will of God, and the will of God bee the book of life, by the which the books out of which we shall be judged, to wit, our consciences, shall be scanned: in weighty matters we may not dally. The hearing and reading of the sacred Scriptures are not to be made light of. And who is so wretched to neglect his own salvation? In that Peter heard the cock crow once, but repented not, wee haue to learn that wee judge not one another, but use the means appoynted by the lord, leaving iudgement unto him, who iudgeth rightfully. If we find any, as new born babes, to be weak, let us in the spirit of meekness help to support them until they grow strong. Not suddenly, but by little and little the day doth light. He who hath after blindness newly recovered his sight, can not by and by see so far as he who never was blind. Yet in time the sight of the one may come to be as perfect as of the other. Is thy eye more sharp of sight then thy brothers? condemn him not, neither yet scorn him. 1. Cor. 4.7. What hast thou that thou hast not received? If thou haue received, know of whom, and by a thankful heart give the glory unto God, who hath given more then he ought to whom he hath given least. Forget not with al how it cometh to pass sometimes that by the slight of legerdumaine and juggling, even he( who is of sight most sharp) is, as other, deceived, supposing, he seeth that in deed he seeth not. The devill is master of that arte, and hath the whole skill thereof. If thy sight be so good, see that the Apostle biddeth the see, when he saith: 1. Cor. 10.12 Let him who thinketh, he standeth, see that he fall not. The inward means concurring to the conversion of Peter, was the look of Iesus. The body of the earth between us and the sun, taketh the same from our sight& causeth darkness: the body of sin taketh from the eyes of our soul the son of righteousness Christ Iesus,& causeth blindness. Though a candle never so clear of light and never so often, be set before the blind man, yet can he not see, unless some other means be used for the opening of his eyes and recovery of his sight: though the light of the word be set before us blind through sin, if God by his holy spirit touch not the heart, by his grace open not the eyes of our understanding, wee shall not see. If Iesus look not on Peter, though the cock crow Peter repenteth not. The very heathen Socrates, as Plato hath, could say: No man ever learned any thing of me, though by me he were the better learned. I onely did exhort, the good spirit did inspire. think not saith S. Augustine that one man learneth any thing of another. In epist. joan. tract. 3. We may warn by the sound of our voice, but if he, who teacheth the heart, be not within, vain is the noise made without. And again, He that teacheth the hearts hath his chair in heaven. Luk. 24.45. This teacher did not onely open the eyes of the two disciples in Emmaus, but also of the eleven, and of al those who were gathered together with them at jerusalem, that they might understand the Scriptures. This teacher opened the heart of Lydia, Acts 16.14. joan. 16.13. that she attended to the things which paul preached. This teacher Christ promised to his disciples to be given unto them, even the spirit of truth, which should lead them into all truth. This teacher is he, who( whether Paul plant, 1. Cor. 3.6. or Apollos water) onely giveth increase. Yea if this teacher be away, so far it is of that by the word preached we become better, that by the same we be made worse, which caused that worthy instrument of God Peter Martyr to say: In 1. Sam. cap. 2. We haue need of the inward light, which unless it be present and shine unto us, how much the more we hear, so much the more& more we are hardened. The inhabitants of jerusalem had the letter of the Scriptures, and could the same without book( as Musculus saith: In Mat. ca. 2 Mat. 2.5. and as it appeareth by the answer given unto Herod) yet they wanted the star, that is, heavenly revelation. We haue therefore to pray that to the Oracles of the scriptures, may come revelation from heaven: for so Christ is found. Isidorus de summo bono li. 3. ca. 10. Otherwise though they be powred into the ears, they enter not into the heart, the sound is heard without, no profit is had within. This I haue remembered to the end we join prayer and preaching together. jac. 1.5. If any of you lack wisdom, saith Saint james, let him ask of God which giveth to all men liberally and reproacheth no man: and it shall be given him: but let him ask in faith, and waver not. This wisdom to consist in the word, teacheth the Prophet: Iere. 8.9. Lo, they haue rejected the word of the lord, and what wisdom can be unto them? If then the word of the lord be wisdom, and this wisdom to be had of God, and the means to obtain it faithful prayer: If we desire fruit by the word, let us use the means to obtain the same, as well the teacher as the hearers: and the hearers as the teacher, as well each for other, as for themselves. If Hester when shée should speak before Assuerus the King for preservation of life in herself& people, easter. 4.16. did not onely herself pray, but caused her people to do the like with her, that God would put in her mouth that she might speak: De doctr. Christ. li. 4 Howe much more saith Augustine, ought he to pray to whom the office is committed to labour in the word and doctrine, when he shall speak, not for preservation of life temporal but eternal: not for safety of the body onely, but for safety of both soul and body for ever. And not he onely but the hearers also: the benefit or danger ensuing his doctrine being also theirs. And this is to be done of all, as well after, as before: that not onely good seed may be sown in good ground, but that by sweet dews and heavenly drops of grace, it may be watered and nourished from time to time unto ripeness. The physician who ministereth unto his patient such medicine as by his learning, skill and arte, he knoweth méetest for the disease, and that done, having more regard to his fee, then care of success, goeth his way, deserveth small praise. Neither is that patient wise who having the aduise of his physician, be he never so cunning, and following his counsel in admitting and applying the medicine in quantity, maner,& time prescribed, is therewith contented, looking for health onely thereby, without elevation of his heart unto God, Psal. 103.3. Who onely healeth all infirmities. This being spoken there resteth, I show how Peter thus being called behaved himself. Wherein the letter offereth us these three things to bee considered. First, he remembered the words of the lord Iesus. Then he got him out of the high Priest his court. Lastly, as the text hath, he wept and that bitterly as other evangelists witness. In that the holy Ghost setteteth down, that he remembered the words of the lord Iesus vpon the crowing of the cock, we are taught the end of all preaching to be, that thereby we may remember the lord, and by remembrance bee brought to repentance. Who can condemn himself for ingratitude towards his lord, beying unmindful of the bounty of his Lord towards him? Who can live in obedience through love to God, forgetful of the love of God to man? As the forgetfulness of God is the cause of rebellion against God( the Prophet showing it plain in the words. Psal. 106.7. Our fathers understood not thy wonders in Egypt, neither remembered they the multitude of thy mercies, but rebelled at the sea, even at the read sea) So the remembrance of his goodness, is the cause of new obedience. whereunto the holy Ghost inviting, counseleth thus: Eccle. 12.1. Remember thy Creator in thy youthful dayes, &c. His goodness, that thou mayst love him: his iustice, that mayst fear him. They therefore who shall teach in the congregation to any other end or purpose omitting this, shall spend all their arrows at a wrong mark. men would gladly hear strange things and curious devises, neither marvel is it, seeing they haue( as the Apostle saith) ytching ears, 2. Tim. 4.3. and shall turn their ears from the truth, and be given unto fables. But we must let such go, and learn of him, who was taught of God, saith, Brethren, 1. Cor. 15.1. I make known unto you the gospel which I preached unto you, which ye haue also received, wherein ye stand, and whereby ye are saved, &c. That paul preached was the gospel, the good, glad, and comfortable tidings of the favour of God towards man in the incarnation of his son: of free remission of sins unto man by the blood of the immaculat and unspotted lamb: of reconciliation and atonement with God and acceptation into his favour, through Christ Iesus the onely& sole mediator: of the foil given to the devill, death, sin, an hell by the lion of the tribe of Iuda. This good& glad tidings unto the conscience comfortably, he said he made known unto the Corinthians, often inculcating the same into their ears, that they might at the least sometimes in part remember the inestimable goodness of the Lord: which touching the heart, doth out of the same( as the iron out of the flint) strike certain sparkles of love again towards God. Which sparkles, if they be nourished and sedde with matter convenient, kindle a fire of love in the heart, which is that fire that the lord commandeth always to burn vpon the altar and never go out. Leuit. 6.13. The convenient matter to feed this fire from time to time that it go not out, is, faithful and fervent prayer unto the lord, hearing of his word with desire, and participation of his Sacramentes. Peter through negligence let pass( though but a little while,) the feeding of this fire, and it was almost extinguished. May we not easily see héere our dulness, and heaviness unto heavenly things? Was not Peter warned even of Christ himself, and but a little before, yet now overwhelmed with oblivion? Shall we say because we haue prayed a while, or heard sermons, we are sufficiently instructed and prepared, wee need no more? The razor though it be tempered with dew proportion of steel, if it pass not by the grindestone is unapt to cut: yea, be it made once never so sharp, if it bee not often reduced to the Whetstone, waxeth dull: So there is no man so ripe in forecast, ready in policy, sharp in iudgement, fervent in love, earnest in truth, zealous in Religion, who from one time to another standeth not in need of advertisement, counsel, and direction. Neither is it to purpose that some say. either we are the sheep of God, or we are not. If not, to what end is hearing? If wee be, joan. 10.29. we cannot perish. It is impossible to take God his sheep out of his hand. Sentence was given by God that Saint Paul should appear at Rome, Acts 23.11.27.23. and not perish with his company in the sea. It now being unpossible that he should perish or any of his company, 27.31. he yet truly said, that they could not be saved unless the mariners did abide in the ship: even so it is impossible to take God his sheep out of his hand is truly said, notwithstanding that it is impossible for them to be saved without continuance of feeding by the word of God, for as that,( videlicet the continuance of the mariners in the ship) was the ordinary means to deliver from shipwreck: so this( videlicet continuance of feeding by the word) is the ordinary means to deliver from spiritual destruction. Because we haue well fed this day of good wholesome meate, haue wee not need to eat again to morrow? Shall we not find the body begin to languish, if daily it receive not competent sustenance? If therefore we will love God, 1. joan. 4.1. who hath provoked us thereunto in that he first loved us: If by repentance we will turn unto God that we may live and not die, be saved and not damned: we haue to be mindful of the goodness of God, mindful whereof we can not be but by the crowing of the cock and look of Iesus. If Peter hear not the cock, Iesus looketh not on him: if Iesus look not on him, he remembreth not the words of the lord Iesus. If he remember not the words of the Lord Iesus, he repenteth not. Peter weighing the words of Iesus rushed forth of the doors. And no marvel if now well advised he got him apace away. If a man knew the place he were in to be infected with the pestilence, would he not pack? supper illo, Quod deus non est author malorum. Surely, saith basil, as in pestilent places the air drunk in doth secretly poison the body, so the evil which is sucked in by company with the wicked( though it be not by and by felt) doth poison the soul. If a man were in danger presently to be devoured of some savage wild beast, were it not high time for him to trudge? There is no beast of mouth so wide, teeth so sharp, desire so greedy, as is that beast Acheron within whose jaws, saith Arnobius, ready to be swallowed is he, In psal. 140. Who is in company with the wicked. If a man were in a house that were on fire, would he tarry there? The congregation of the wicked, saith Iesus of sirach, is like towe wrapped together, Eccle. 21.9. their end is a flamme of fire to destroy them. Enter not into the way of the wicked, saith Solomon, Pro. 4.14. Eccle. 13.1. and walk not in the way of evil men. he that toucheth pitch shall be defiled with it: and he who is familiar with the proud, shall be like unto him. Eccle. 9.18. 1. Cor. 5.6. One evil man destroyeth much good. A little leaven, soureth the whole dowgh. Our manners, saith Seneca are framed by the conversation of those whom we live with. Which to be true is manifested in the Israelites, who having been in captivity in Babylon seuentie years, were so infected by daily conversation of that wicked, idolatrous, and faithless nation, that after when there was liberty given them to return first by Cyrus, then by Darius, many of them would not return. So frozen was all zeal of religion,& love of godliness exiled: especially in the levites themselves, Esd 1.8.15. of whom there was not found one that returned, until such time as Esra was fain to use his authority which the King had granted him, for the causing of them to come. Wherefore observe the counsel of the wise man, Eccle. 7.16. who saith: join not thyself to the multitude of the wicked, but remember that vengeance will not be long ere it fall. Héere let them( whose calling to honourable estate requireth a train) take heed that not onely they themselves be not by example infectuous, but also that they nourish no infection. Let them set before their eyes that princely Prophet, which saith, I will walk in the uprightness of my heart in the midst of my house. Psal. 101.2, I will set no wicked thing before mine eyes: I hate the work of them that fall away, it shall not cleave unto me. A froward heart shall depart from me, I will know no evil. Him that privily slaundereth his neighbour will I destroy. Him that hath a proud heart and high look, I can not suffer. There shall no deceitful person dwell within my house: he that telleth lies shall not remain in my sight, &c. If david would weed out of his house those in whom such crimes were as the law punisheth not, where place haue been in his house to fornication, adultery, blasphemy, and such like detestable enormities? If he could not abide him in his sight who telleth lies, howe could he abide the wicked mouth and loathsome breath of him, who even as it were in despite of God shall thunder out blasphemous other. Is that now good, which then was evil? now lawful, which then was unlawful? Was it then true that the plague should not depart from the house of the swearer, Eccle. 23.11. and the case now affered? The times in deed are changed, and we are changed in them. But God remaineth one and the same, Esal 40.8, a just God, and his word shall stand for ever. O folly, O madness to shut the gates against those who bring the plague which infecteth onely the body, and set them wide open to such as bring the plague which infecteth both soul and body. Peter went forth and wept and that as S. Matthew and S. Luke without, bitterly. Two things, Mat. 26.75. Luk. 22.62. saith Augustine, cause true repentance: which are, the love of God and hatred of 〈◇〉. De Temp. set. 7. These both manifestly appear in Peter. His love, in that he wept bitterly. His hetred of sin, as in his bitter weeping, so in that he went forth. Whence are tears( if they 〈◇〉 true tears) at the death of our friends but of sorrow? Whence is that sorrow, but of love? We sorrow the want of them, because wee loved their presence. We sorrow their death, because their life was dear unto vs. This sorrow can not but bee where is unfeigned love, 〈…〉. Vehement is the sorrow which causeth the heart to bleed. True tears( as some think) being no other thing then drops of blood which distil from the heart by the eyes. ●. 24 〈◇〉 The sorrow in Peter great, argueth his love to be great. And although it can not be but that the consideration of the due reward of sin, that is, of eternal death and pains of hell, do work sorrow in the heart, yet in the children of God the greatest sorrow is, in that they haue provoked so merciful and loving a God. And therefore even after they are risen again by repentance, and haue by saith beléeaed, and by hope taken hold of God his mercy in Christ Iesu, the fall remembered, the heart soroweth. Which sorrow then can not by any means proceed of fear, of vengeance, but of love of God. This love maketh us( if we be of God) both to detest and abhor the evil, as that which provoketh our God: and to desire to ensue the good, as that we know acceptable and pleasant in his sight. Of which two partes consisteth true repentance. It being after the hebrew word, a turning unto God: after the greek word, a change of mind, purpose and deed: after the latins, a recalling of ourselves home, or a recovery of the pristine health of the mind after folly or madness. Whereby it apparently resteth in eschewing evil, and doing good: in turning from the devill unto God: in change of purpose, abhorring now that which before with pleasure we hunted after: in returning home again into ourselves with devise and study to amend the evil committed.( Repentance having respect not is the mind and purpose alone, but also unto the deed.) The roote of it is faith which( if it be of efficacy) hath always adioyued unto it vehement grief, sorrow, and fears abundant. Héere may we see wherein the repentance of the godly and of the wicked doth differ. The very reprobate( as is manifest in the example of Iudas) haue in them after the evil committed, both confession of the fault, and sorrow of the heart. Which notwithstanding, for that it proceedeth not of faith, is not accepted with God. Whom without faith it is not possible to please. Heb. 11.6. Rom. 14.23 whatsoever is not of faith being sin. The repentance which is in the children of God is therefore of efficacy, because it containeth not onely the confession of the fault with vehement sorrow of the heart: but also a willing change of mind and life in conversion unto God, joined to and with an assured persuasion of pardon and forgiveness, through the favour& mercy of God in Christ. The end being the honour of God and our salvation. If a man desire to know whether his repentance be effectual or no Basil giveth this notice. Quest. 296. If a man find in himself vnfeynedly the affection which was in david when he said: Iniquitatem odio habui, &c. I detested and abhorred iniquity, &c. then is his repentance effectual. S. Augustine in the place afore cited desyphereth true repentance this, When a man doth so repent that the same is now in mind bitter, which before in life was sweet: and that doth now vex and pinch the heart, which sometime was embraced with delectation in the flesh. In ca. 10. judic. Peter Martyr assigneth this for a special mark, when we do not onely repent the evil done, but also gladly suffer whatsoever pleaseth God to lay vpon us for the same, like unto the children of Israel, which said unto the lord, we haue sinned: indy. 10.15. do thou unto us whatsoever pleaseth thee. To draw now to an end, since after shipwreck which we haue all made, the best and surest, yea the onely haven, is repentance, that it may be true, not counterfeit: profitable unto us, not hurtful: acceptable in God his fight, not odious: let us not snatch at it and go our ways, but to the full quieting and settling of our consciences, take with us so much as is of necessity, that by it we may with Peter be saved,& not with Iudas condemned. Wee haue therefore to aclowledge our fall and confess our sins: to sorrow bitterly in heart for the same: to submit ourselves under the mighty hand of God, contented to suffer what soever he shall lay vpon us, willingly to turn unto God through change not onely of mind and purpose, but also of life( if God give time:) Assuredly to persuade ourselves that whensoever we shall this do, he who by iudgement( that I may use Tertullian his words) hath appointed pain, De poenitentia. hath by mercy promised pardon to al our sins: howe many or great soever, whether in will or deed, in flesh or spirit committed. God by his Prophet saying, If the wicked will turn from all his sins that he hath committed, Eze. 18.21. and keep all my statutes, and do that which is lawful& right, he shal surely live and shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him. For the lord reteyneth not his wrath for ever, Mich. 7.18. because mercy pleaseth him. He will turn again& haue compassion vpon us, he will subdue our iniquities, and cast all our sins into the bottom of the Sea. This if we shall truly do to the end to honour God by rising again to good life, whom by our fall into evil we had dishonoured, then shall we, not of merit, but of mercy, eschew death the reward of sin, and enjoy eternal life the gift of God, through Iesus Christ our Lord: unto whom with the father and the holy spirit bee all praise and glory now and for ever. Amen. FINIS.