Peters fall Two sermons vpon the historie of Peters denying Christ. Wherin we may see the causes of mans falling from God, and the manner how, both of the wicked thorough incredulitie, and of the godly by infirmitie: and also the way that God hath set downe in his worde to rise againe. By Iohn Vdall, preacher of the word of God at Kingston vpon Temmes.

Math. 26, 34.

Iesus sayde vnto Peter, verily I say vnto thee, that this night before the Cocke crowe, thou shalt denie me thrise, &c.

AS there is nothing set downe in the worde of God, which is not in his singular wisedome pro∣pounded vnto his chil∣dren, either to teache them the will of the Lord, and the re∣ligion that they must professe, or to fur∣nish them with sufficient armour, to conuince their aduersaries, or to in∣struct them how to frame their liues and conuersation according to hys will, or to reproue them that walke inordinately, or lastly, to comforte them being distressed and afflicted in this world: so there is no example set before our eyes, in the whole booke of God, more necessary for vs continual∣lie to be meditated vpon, then this of Peters fall. For in the same, is firste painted out vnto vs, the miserable e∣state

of man, being left vnto himselfe: then the excéeding mercie of God to∣wards man. Secondly we may sée in it the beginnings, procéedings, and man∣ner how all men doo sinne, whether it be the godly falling by infirmitie, or the wicked transgressing thorough infide∣litie, and then how and by what de∣grées the godly be reclaimed and resto∣red againe. So that in this historie we haue two things offered to our conside∣rations. First, Peters fall. Secondly, his rising againe. In his fall we note the causes that mooued him therevnto, and the maner how it was. The causes be either in himselfe, or accidentarie without himselfe: within himselfe, his presumption▪ in departing from the word of God, and leaning vppon his owne power, and his slowe following: the causes without himself be his com∣panie, the high Priests seruants, and the place where he was, y^e warme fire. The maner how he did fall, is first in bare deniall: then with binding it with an oth: and lastly, by curssing himselfe if euer he knew Christ. In his rising a∣gaine,

are likewise the causes and the maner how: the causes without himself and within himselfe: without himselfe, the crowing of the Cocke, & the looking back of Iesus: within himselfe, his re∣membrance what Christ had said, and what he had done, the manner how he rise, his going out, and his sorrowing.

The firste cause of his fall (as you sée) was his presumption, and that is [ 1] also in two things. The first is, in not leaning vnto the wordes of his Lorde and maister. For Christ told him that he should denie him. But he notwith∣standing being either blinded with the consideration of his owne power, (as hereafter shall appeare) or else carried away with a preposterous zeale to fol∣low him whether soeuer he went, re∣plyed, that though all men should for∣sake him, yet he would not. And sure∣ly this is most worthy the considerati∣on. For if we beginne at the first man that euer was, and continue thorough out the whole scriptures, we shal finde that the little regarde giuen vnto the worde of God was the beginning of

their fall.

The father of mankinde, the firste founder of his misterie Adam, hauing receiued this especiall commandement (of the trée of knowledge of good and euill, thou shalt not eate.) Yet this bée∣ing put out of his heart, partly thorough the subtiltie of Sathan (wherewith∣all he was assayled) partly by the pro∣uocation of the woman (whome great∣ly he loued) and partly with the beau∣tie and delicacie of the Apple (with whiche he was allured:) He notwith∣standing did take of it, and eating of the trée forbidden, fell from the Lorde his God, and was cast out of that place of pleasure, where before he dwelled. So did Caine, forgetting the comman∣dement of God, yea and the law of na∣ture, kill his brother Abell.Lamech not considering that the Lord God had made man and woman to bée one flesh, tooke vnto him two wiues, and so fell from the Lorde. Saule hauing recey∣ued a precept to destroy Amalecke, and all that pertayned vnto them, that he should haue no compassion on them,

but shoulde slaie both man and wo∣man, both infant and suckling, both Oxen and Shéepe, and Camels, and Asses: yet directing not hys dooings according to hys commission, but yéelding vnto hys owne fantasie, in sparing the King Agag, and the bet∣ter Shéepe, and fat Oxen to sacrifice, (as was pretended) vnto the Lorde, was rewarded with depriuation from his Kingdome. The lyke may be said of the rebellious Israelites in the wil∣dernesse, (who hauing the promise of Gods speciall protection) yet murmu∣red often times. The same is playne in the rebellious Iewes in the tyme of the Prophetes, and brieflie thorough out the whole booke of God: that when soeuer the Prophetes be resisted, the Apostles persecuted, or any other sinne whatsoeuer committed: whether it be of the godlie falling by infirmitie, or by the wicked offending of obstinacie. The first originall and beginning is this, that the worde of the Lorde in that respecte, is eyther not knowen, or not remembred, and therefore Sa∣than

strooke verie déepe, and in verie déede, at the surest roote of mans safe∣garde, when he put it into the head of his sonne and heire Antichrist, the childe of perdition (the Pope of Rome) to keepe the people from the know∣ledge of Gods word, for he knew well ynough, that the worde of God béeing manifest vnto all the world, as the in∣strumente to kéepe man from grosse sinnes, for verie shame and feare of pu∣nishment, and many in faith and obe∣dience vnto the Lord for loue, and zeale vnto his glory, and desire of their owne saluation, whiche otherwise shoulde wander in darkenesse, and in the sha∣dowe of death: because that they bée∣ing blinde for want of knowledge, should haue swallowed many moates of iniquitie: but to let him goe, and come nearer vnto our selues: what is the cause that euen in this light, and glorious Sunne beames of Christ his Gospell, so many be so softed and drow∣ned in idolatrie and superstition, that they are not ashamed with whorishe faces, not blushing to maintaine, and

defend the heathenish fashion of wor∣shipping of God in Images (for theyr owne shame hath fomed out the wor∣shipping of the Image it selfe) but on∣ly this, that the seconde Commande∣ment is blotted out of theyr heart, and also out of their bookes, and the true ex∣position that our sauiour Christ giueth vnto the same: that the true worship∣pers shall worship in spirit and truth, that as he is a spirit, requiring spiri∣tuall seruice, is either not knowne, or else misconstrued: or what is the cause, that the blasphemer of Gods name hath such delight and pleasure in swearing, cursing, and prophaning (or rather renting in péeces) the dreadfull name of the most glorious God: but only this, that the commandement is not before his eyes, which is enioyned vnto all them that be (or be desirous to be called) the children of God, that they neuer presume to take his name into theyr mouth, without a singu∣lar reuerence of hys Maiestie, or the threatninges therevnto annexed. For GOD pronounceth them that

sweare (by those which were no Gods) to be none of his: for he saith they haue forsaken him in so doing: also a man that vseth much swearing, shall be fil∣led with wickednes, and the plague of God shall not departe from his house, vntill it be vtterly wasted and consu∣med. The whoremaister goeth on in his filthines, because he forgetteth the commaundement of God: Thou shalt not commit adulterie, and the threat∣ning: that whoremongers, and adul∣terers, God will iudge. To conclude the like is truly to be thought of all o∣ther sinnes, that the casting off the worde of God behinde their backs, and treading (Gods vengeance threatned against sinne) vnder theyr féete, is the first step vnto that iniquitie whiche they commit. Nowe if we will applie this to our edification and benefite, we must learne by the harmes of o∣ther men, to be more warie and cir∣cumspecte: If we sée that others be∣gin their transgressions, by neglecting the word of God, that we must begin our obedience in imbracing it, in lear∣ning,

meditating, and exercising our selues in the same continuallye. For the Prophet Dauid maketh it the one∣ly ioye and delyght that Godlye men can finde in thys worlde. Whereunto appertayneth it, that the Lorde appoin∣ting vnto his seruaunt Iosua the go∣uernement of his People in steade of Moses, saith: let not thys Booke of the Lawe departe out of thy mouthe, but meditate therein daye and nyght, that thou maiest obserue, and doo accordyng to all that is written therein. Where you sée, that he setteth meditation and continuall exercise therein, to goe be∣fore the seruice of the Lord, and indéede by very good reason, for the worde of God being his will, and the thyng that he enioineth vs to doe, howe can it bée that we shall doe it before wée learne it, and how can wée learne it if wée neuer giue our selues therevnto, nor regarde it. Well, howsoeuer the wic∣ked of the worlde care not for it, nor the preaching thereof: because through the hardenes of their hartes it séemeth foolishnes vnto them, yet surs we are it

is the power of GOD vnto saluation, vnto all those that beléeue it, It is the sworde of the Spirite that cutteth a∣way the bonds of sinne: it is the grayne of mustarde séede, that at firste is verye small, but taking roote, and increasing in the children of God, it groweth vp to suche an height, that it possesseth the whole harte and mynde: It is the fire which burneth and cōsumeth the dregs of iniquitie. It is also that Honye, the swéetenes whereof doth bothe delyght the soule, and also temper the troubles of thys worlde, that they become tolle∣rable and easie: it is the raine, showers and dewes moistyng the stonye heart. And lastlye, it is the séede whose rootes doe take so déepe holde, and are so sure∣ly fastened, that it neuer ceasseth from growyng, vntyll it bryng the Soule whiche it possesseth into the kingdome of heauen. Thys beyng so precious, and yet not beléeued, to bée so by them that are not called vnto the Faythe of Ie∣sus Christe. Therfore the Lord God, to allure them whome he hath elected, and to take all excuses from them that bée

reiected, hathe set downe moste excel∣lente and singular allurementes, and swéete speaches vnto them, to inuite them vnto a loue and lyking of the same. The wyse man Salomon brin∣geth in the Lorde speaking, or rather speakyng hymselfe in the name of the Lorde: sayth, let thyne harte holde faste my words, kéepe my commandements and thou shalt lyue, get wisedome, get vnderstandyng, neyther declyne from the wordes of my mouth. And there he sheweth what the word of GOD shal bryng vnto the louers thereof: namely honour, ryches, long life and suche like: which indéede figureth vnto vs al ioyes whatsoeuer, whyche the Godlye shall haue in the lyfe to come: if I shoulde stande vpon this, I might shewe many moste excellente places for thys pur∣pose, as the excellencye thereof descri∣bed by the Prophete Dauid, and the greate benefites that he professeth hym∣selfe to haue receyued by the same. As that he had perished in his troubles, if the comforte thereof had not sup∣ported hym, and thinketh it no bragge

to saye, he hath more vnderstandyng than his teachers, because hys medita∣tion was in the worde of God, and vn∣derstoode more than the auncient, be∣cause he kept Gods preceptes, and he was made wiser than hys enimies, because Gods preceptes were al∣wayes wyth hym. The whole 119. Psalme, is concerning thys argument. And was it so excellent, so precious, and so fruitfull in Dauid for him selfe only: no, but it is also for our instructi∣on, that wée myght be stirred vp by the example of Dauid, to take so great de∣light in it, as he dyd: For God is the same he was, and hys worde of it selfe as forcible (if not more forcible) then it was. So that we néede not to dispaire of gods goodnes in this cause. For sure the cause why we come so farre be∣hinde Dauid in zeale and godlines, is our owne carelesnesse, and hardnesse of harte, and our presumption in that we (wyth Peter here) perswade our selues better of our selues, than indéede we either néede or shoulde. Let vs then awake, and shake off the drowsines

of our soule, let vs vnlode our selues of all that presseth downe, let vs looke vnto that whyche GOD commaun∣deth, and not to that small procéedyng which we haue made, and so muche the rather (my déere beloued Brethren) because wée sée the worlde more lulled in securitye, than euer it was before, that we can eyther reade or heare of. The worde of God hath no more force wyth the greatest number, than if they were stockes or stones: whereas the threatenyng of Gods vengeaunce agaynste Sinne shoulde pricke their heartes, and mooue them vnto repen∣taunce, it bryngeth them a sléepe: whereas the Preaching of the Gos∣pell, shoulde bring them to Fayth in Chryste, it séemeth vnto them a Fa∣ble and a méere inuention of men: nowe the case standyng desperatelye wyth them (for thys is the cause why I speake it) it behooueth vs to bée more circumspecte and carefull, that the looue and likyng, and continual ex∣ercise and obedience, in, and vnto the word of GOD doe so possesse vs, that

we neuer bée drawne from the same, but so surelye fasten our soules, hartes, and wyls therevnto, that we may ther∣by haue a sure testimonye in our con∣sciences, that we bée the Children of GOD, because we kéepe his comman¦dementes. Whereas contrary, the wic∣ked haue wythin them a note of con∣demnation, in that they regarded not Gods worde, neyther haue any regarde in hearyng, or learnyng, or practising the same in their life and conuersati∣ons.

[ 2] The seconde braunche of Peters presumption consisteth in thys, that he sayeth: I am readie to go with thee into prison, and vnto death. Peter thought he was strong inough to be a Martyr, when indéede he had scarce learned the principles of hys faith, nor that whyche is most necessary for all men to knowe: namely, his owne power and hability, and howe he muste learne to stande be∣fore the Lord. Here you sée Peter thyn∣king him selfe a valiant Soulder, and yet is not so: out of whyche we note the pryde of mans hearte, and confidence

that fleshe and bloud conceiueth of him∣selfe: For by nature we are so blynde that though we be naked, yet we vaunt our selues, as thoughe we were gorge∣ously apparrelled, thoughe we be of no force to doe any thyng. Yet we followe Nemrode and hys wycked complices, and thinke to builde a tower to heauen. If we viewe the stories of the worde of God, concerning them that haue thus bragged of theyr owne power, we shall see their successe moste miserable. Pha∣raoh being so proud in him selfe, that he contemned God euen in flat wordes, yet the rewarde of hys pride was hys destruction in the red sea. Goliah who rayled on the liuyng Lord and his chyl∣dren, was ouerthrowne with a stone, by (the weake man) lyttle Dauid. Yea and some of them that seemed to bee great pillers in the Church of GOD, as Rehaboham the sonne of wise Salo∣mon, who throughe pryde sayth vnto his subiects that he would make his lit∣tle finger heauier vnto thē, than al his Fathers bodye: but for hys pryde, ten parts of his kingdome was taken from

him. And therfore the Lord both know∣ing, and foreseeyng, that we are moste fit and readye to bée infected wyth this disease: hath prouyded by speciall com∣maundement for hys Children in thys case. Beware sayth he, leaste thou say in thy hart, my power and the strength of my owne hande hath prepared me this substance: but remember the Lord thy God: it is he that giueth thée power to get substance.

And to this purpose it is: when the Lorde ordayned Gedeon, to delyuer his People, and he had gathered a great multitude togyther: GOD com∣maunded hym to sende manye of them awaye, leaste Israell (sayth he) vaunt agaynste me and say, mine owne pow∣er hathe saued me. And therefore it behooueth vs, séeyng the shamefull fal of the proud and high conceited people: and contrarywise, the speciall com∣maundement that God hath set downe vnto vs in thys behalfe, that we shun and beware the one, and diligentlye embrace and followe the other. And the better to apply our selues vnto this

humilitie of Spirit, let vs marke what reasons the holye Ghoste vseth to per∣swade vs therevnto. They bée especi∣ally two most forcible and strong. The firste is the consideration of our estate by nature: as namely the mettal where of wée bée made. It is not only Earth, whych we dayly treade vnder our féete, but euen the very duste and slime of the Earth: we are robbed and vtterly spoy∣led of all our good gyftes whatsoeuer, and so lye wallowyng in the myre of Sinne. There is no man that sinneth not: All are gone astraye, and are be∣come vnprofitable, there is none that doth good, no not one: our condition in thys worlde is moste miserable. A con∣tinuall warrefare: our age is as the lengthe of a spanne, our substaunce re∣maining we knowe not to whome, and whiche of all other is moste miserable after thys lyfe (not called to grace in this Pilgrimage) the praye of Sathan, the firebrande of Hell. So that the ryghte and due consideration of thys, is able for to pull downe the stouteste Champion in the worlde, and to

consume all the figge leaues of vanity, and pryde of mans hearte whatsoeuer. And indeede it is moste effectuall in the Children of God. It mooued Abraham to terme hym selfe duste and ashes. It made Moyses saye, who am I that I shoulde go to Pharaoh: the same is to be seene of Dauid, hauyng the Kynges Daughter offered to wyfe: who am I (saythe he) or what is my Fathers house in Israell, that I shoulde bée the Kinges sonne in Lawe. So then if they beyng mooued wyth the consideration of theyr naturall estate, haue thus pas∣sed theyr time with all humilitie: much more it is our dutye so to doe, conside∣ryng that our infirmities be many mo than theirs, whiche ought to abase vs lower than they. A seconde argument: the Spirite of God vseth in the whole Scriptures to mooue all men to hu∣militie, and that is thys: to consider whence they haue that good thyng whyche they possesse, whither it be ri∣ches, honour, pleasure, lyfe, or whatso∣euer it is, all commeth from the Lorde. And therefore no man may arrogate a∣nye

thyng vnto hym selfe in any re∣specte of them. Whiche reason the A∣postle Paule vseth in expresse wordes, to beate downe the pryde of the Corin∣thians, saying: what haste thou y^e thou haste not receyued: if thou hast recey∣ued it, why reioycest thou as thoughe thou haste not receyued it. So then this argument ought to bée in force wyth e∣uerye one of vs. For if thou be rych, who dyd giue it vnto thée: The Lord giueth and is able to take awaye. If thou bee in estimation in the worlde: The Lorde setteth vp and pulleth downe: If thou haste cunning or skill in anye thyng whatsoeuer: And if thou arte come to the knowledge of Gods worde and faith in Christ Iesus, It is the gift of GOD, and not of thy selfe. So that in all thynges whatso∣uer, thou art to humble thy self, know¦ing this, that thou hast nothing of thy selfe but a lumpe of Sinne. And if god hath bestowed his giftes vppon thée in greater measure than vpon others thy Brethren, that are as déere vnto hym, as thou arte, thou hast no iuste occasion

to be puffed vp therewithal: but contra∣riwyse. For if thou be the steward of much, thine account shall be for muche: if thou hast fiue Tallents the Lord wil look for the increase of fine: If thou hast more riches than others, it is bestowed vpon thée, that thou maiest relieue and succoure those that want. Not to lay vp in store for thy selfe for many yeares: or to bestowe it in excesse of pride or ban∣quetting. If thou hast more wisedome or learning, more knowledge or féeling of Gods graces in thée than others haue it is not only for thy selfe, but also for y^e benefite of that body whereof thou art a member. If the graces and giftes of god be thus first cōsidered from whēce they came, then emploied to those ends wher vnto the Lord hath ordained them: they will be so far from exalting him y^t hath them by making him proude, that they wil ingender in him a great and singu∣ler humilitie.

Peter followed a farre off. When our sauiour Christe walked at liberty, ma∣ny thousands followed him, and séemed very desirous of his doctrine: but now when he is apprehended and like to suf∣fer troubles for his doings, they all for∣sake him, only Peter followeth peaking a loufe.

If Christe had béene nothing else but a familiar friende vnto them, yet thys had béene greate ingratitude in them: But he was their mayster, theyr Lord and theyr GOD, therfore theyr fault the greater. But let vs leaue them all, and consider Peter hys doynges onelye. Not long before hys courage was so stoute, that he woulde stande when all fledde, he woulde lay downe hys life for hym, and séemed to bée displeased with hys Mayster, that hée woulde not suffer hym so to doe: say∣ing: why can not I followe thée now. But when he seeth plainelye that hys Maister is in troubles indéede, then he pulleth in the shoulder, the burthen is heauye vnto hym: before he féeleth it,

he is very desirous to serue Christ, but he is not willing to take paynes wyth hym. So were the Israelites very desi∣rous to come to Canaan, but loath to be troubled by the waye in the wildernes. They that went to viewe the lande of Canaan, with Caleb and Iosua, cōfessed it to bee a Countrey so fruiteful, that it flowed with milke and honye, and did desire to come thither, neuertheles they were vnwilling to enter combate wyth the Iebusites, Amalachites, Cananites, and other people that shoulde bee ouer∣come before they should possesse it. The Sonnes of Zebedee did desire to sit at Christes elbowes in hys kingdome but they had forgotten that they must firste drinke of the cup that Christ did drinke of, and to bee baptized with his Bap∣tisme. And therefore it is, that our sa∣uiour Christe termeth those hearers, whome tribulation doth driue from the gospel to be like vnto the stony ground into the which the word of GOD can sende no roote, because of the hardenes thereof. Manye also dyd depart from Chryste, whiche before did follow him

willingly, because their grosse capacity coulde not conceiue howe they shoulde eate the flesh of the son of man, & drinke his bloud and truly the worlde is ful of suche people at this daye, that bee verye willing to heare and learne the worde of God, because that they knowe that it is the waye to eternall life, but if any troubles shoulde séeme to arise for the same, they are gone: they are willing to come to Christe by nighte, because they feare troubles by daye: but they are not discerned in these dayes, by their reuolting in time of persecution: because (the Lordes name bee praysed for it) all men may fréelye professe the Gospell, but by theyr carnal and fleshly conuersation, their contrarye life and dealing, for the trée is knowne by the fruite: they loue to heare how to come to Heauen, but they like not thys, that they muste addresse themselues to obe∣dience, that they muste forsake theyr wicked conuersation, and frame theyr doynges to the rule of Gods worde, and therefore they turne the grace of God into wantonnesse. So there bee

a greate number that be followers of Peter in thys poynte: for he followed, because of his promise, but it was a farre off, so they followe the Gospell, because of their present safegard, which else they could not enioy. But as Peter durst not come neare for feare of trou∣bles, so dare they come no faster on, for feare of after clappes: they thinke that keeping themselues a loofe, they maye bee safe at all seasons, if a change comer (for which they gape) then they thynke they may with honestye change: lyke∣wyse: whereas if they shoulde be desi∣rous to pull downe Papistrie (if they bée in any authoritie) and earnestlye e:+stablishe the preachyng of the Gospell, they shoulde ••e ashamed in those dries, whyche I truste shall neuer bée, but in the meane whyle, lette them knowe that they haue well profited towarde the Diuell, when they be in that case: for manye denye with Peter, but few wéepe with hym. Wel, howsoeuer it be that the worlde doe thus fall from the Lorde, and pull away theyr shoulder from hys obedyence, yet they that

feare God in déede, and doo vnfaynedly beléeue that which they professe, doo to∣gether with the profession thereof vn∣dergo, and willingly receyue all trou∣bles which follow the same. They first sit them downe and cast their accounts (as Christ counsaileth them) and not rashly aduēture, they know not what, as Peter did: So did Moyses though he might haue had great preferment in Pharaoh his Court, yet he chose rather to suffer affliction with the children of the Lord, then to enioy the pleasures of sinne for a season, knowing this to be most true: that it is better to be a dorekéeper in the house of the Lorde, then to dwel in the tabernacles of wic∣kednes. Then if we desire to come vnto that place whervnto these are gone, we must followe their good examples. I knowe it for a most certaine truth, that all that will liue godly in Christ Iesu, shall suffer persecution. And therefore we must endeuor our selues to indure the same, for we shall haue Sathan continually to assaile vs with diuers temptations, we shall haue the world,

alluring vs vnto the deuises thereof by sundry entisements, yea and our owne flesh (through the condition of our cor∣rupt nature) vncessantly pricking vs forward into all kindes of vanitie: so true it is that Ecclesiasticus saith, that temptation trieth the hearts of men: now as the Lorde hath ordeined, that these trials should befall his children in this world, so he hath also left especi∣all consolation vnto them, and ordeined meanes how they must be ouercome. That one place of the Apostle Paule to the Ephesians is sufficiēt for this mat∣ter to furnish the souldiour of Christe with complete armoure. Firste, his ioynes shoulde be girded with the truth, that is, a sincere mind and affe∣ction, putting away all dissimulation whatsoeuer. Secondly, his brest must be fenced with righteousnes: that is, his life and conuersation must be holy, and vpright. Thirdly, the preparation of the Gospell of peace, that is, the de∣termination to depend vpon the recon∣ciliation that the Gospell affoordeth. Fourthly, the shield of faith, that is, the

safe protection, that you may haue tho∣rough an vndoubted faith. Fiftly, the helmet of saluation, that is, an earnest desire of the kingdome of heauen. Sixt∣ly, the sword of the spirit, which is the word of God: It is called a sword, be∣cause thorough it, Sathan is beat back, the worlde crucified vnto vs, and our owne sinnes cut away. Seauenthly, the last and chiefest, is continuall pray∣er vnto God, for thereby his grace is obteined to ouercome all temptations, and his protection to shielde vs from falling: so that these things being taken vnto vs aright, they will helpe vs to passe through all troubles or affliction in this world, whatsoeuer.

And when they had made a fire, &c. It [ 4] followeth to speake of those accidenta∣rie causes, which were without him, or adioyned vnto hym, which be in number two. The first, is the compa∣ny, with whome: and the seconde, the place where. The company be the high Priests seruants: for as it appeareth in this Chapter, when they had taken Christ, & brought him to y^e place apoin∣ted,

they hauing done their feate, came into the hall, and making a fire there to warme them, Peter sate downe also amongst them: marke how fitly Peter applieth himselfe to the time, and com∣panie: with the professors of Christ he professeth, but with persecutors he de∣nieth. Peter is not the first of the chil∣dren of God, that hath béene ouergone, and taken tardie in this case of béeing corrupted with wicked companie. For the seruant of God, Lot, being sore op∣pressed with the rigorous dealing of the wicked Sodomites, was constray∣ned to passe the compas of his religion, & to vse vnlawfull meanes to kéepe the strāgers (whom he had lodged) frō vio∣lēce, offring his daughters to be vsed at their filthy pleasure. So faithfull Abra∣ham was cōpelled to make a lie for his owne safegard in the country of Gerar, reporting his wife to be his sister, be∣cause the inhabitants had not the feare of God before their eies. Godlie Ioseph dwelling in Aegypt amongst the wic∣ked, through custome and long conti∣nuance, was brought to break the chie∣fest

point of his religion the worship of God, & to sweare by the life of Pha∣raoh: holy Daniel, by reason of conti∣nuall familiaritie with king Darius seruants, vsed also that kinde of flatte∣ring spéech, O King liue for euer. Zea∣lous Peter (in this place) abiding with godlesse persecuters, is become a deni∣er of his maister. The consideration of this: namely, that the companie of the wicked is forcible to peruert euen the godly, moued the wise man Salomon to giue his sonne this counsell, Enter not into the way of the wicked, & walke not in the way of euill men, and in a∣nother place, Desire not to be with them. It was a speciall precept set down to the Israelites, that they should especially take héede that they make no couenant with the inhabitants of the land whether they went, least they be the cause of theyr ruine. But they little regarding this commandement, made league with them: therefore the punishment did also fall vpon them, for the spirit of God saith, they shall be as thornes in their sides: and how sharply

they pricked them, it appeareth through the whole bookes of Iudges, Samuel, and the Kings. King Asa, because hée made a league with Benhadad, King of Aran, was therefore punished with warres all his life time. But the ex∣ample of Iosaphat the King of Iuda, is notable to this purpose, who because he ioyned with Achab, being a wicked King, they both were discomfited in battell. The consideration of this mo∣ued the Apostle S. Paule to exhort the Church of God, that they should marke those that made dissention, and fly from their company: and likewise S. Iohn, that we should not bid them God spéed, that is, haue so little to doo with them, that we should shew them no signe of familiaritie: and surely he shewed an excellent example of the same himself, for (as we reade in the Ecclesiasticall historie) he comming into a bath to wash him, and espying the wicked and great heretike Cirin••hus in the same, leaped backe suddenly, and said to them that were with him, let vs go hence, least the Bath fall vpon vs, wherein is

Cirinthus, the enemie of God and his truth. The same in the foresaid storie is reported of Policarpus, Saint Iohns scholler, who méeting Martion in the face, said nothing vnto him: but when the proude heretike saide, Doest thou not knowe vs? he aunswered: Yes, I knowe thée to be the first begotten of Sathan. To conclude, the Prophet Ie∣remie lamenting his owne case, that he should be reserued to liue in so wic∣ked a time as that was, protesteth that he did not sit in the assembly of moc∣kers, but sate alone. Now if this infec∣tion be so daungerous, that it ouerta∣keth the children of God: if the spirit of God hath giuen vs so many caueats: if the godly haue so warely looked vnto themselues to auoide it, howe muche greater ought our care to be in this case, because the infection is now more daungerous, the plague more commō, & the euils 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 finde, that it is a

thing made indifferent, and (as it were) at a mans choise, to choose his familia∣ritie, to marrie the daughters of God to the sonnes of men, (so that they be rich) is thought no sinne: that is, if he that professeth the word of God, match his daughter to an idolatrous Papist of sufficient lands and reuenues, it is accounted no crime. The man that is in the world a buier or a seller, careth not with whome he make his match, so that it be for his profite. The gamester, so that he may haue his pleasure in ga∣ming, careth not whether it be Turke or Iewe, Gods seruant or Satans, that beare him company. Nay, it is growen to that, that Dauids sonne can not be nourtered aright, vnlesse he be sent to Pharaohs Court. The Marchaunt of England can not be rich inough, vn∣lesse he make hys continuall abode in Spayne, and suche other idolatrous nations, where he can not continue without daily seruice vnto Baal. The English Gentleman can not be suffici∣ent ciuill, vnlesse he go ouer into Italy to fetch home the practises of Machiuel.

And yet the prouerbe is not vnknow∣en in England, though it did arise in Italy, that an Englishman Italinate, is a diuell incarnate. Well, the worde of God alloweth no such dealing, but commaundeth the contrarie: so that it behoueth all them that feare God, to looke vnto themselues, and if they finde their owne consciences accusing them in this respect, that they reforme it: and as for the other, it will séeme but a mockerie vnto them, but they shall beare their owne shame. The Prophete Dauid béeing in straunge landes, because he was banished from his owne Countrey, by the rigorous dealing of King Saule, lamented his owne estate: saying, Woe is me, that I am constrained to dwel in Meshech, and to haue mine aboade amongest the tentes of Cedar. And the greate griefe that he had in his heart then, moued him to pronounce the sparowes estate to be most happie, to builde her nest neare to the Alter, so great was his desire to go away from the wicked, and to come thither where God is de∣uoutely

serued: I would to God, that all they that haue any féeling and taste of Gods truth, would haue that care in this respect, that is expedient, and so much the rather, for that we be ming∣led so with Antichristians, prophane persons, Papists, and others of Satans broode, that we can not vtterly auoide them, vnlesse (as S. Paule saith) we wil go out of the world: yet for all that we ought to beare them aloofe, to vse no fa∣miliaritie with them, but séeke to ad∣ioine our selues to thē that feare God: and surely if we obserue this order, we knowe not what great good we may do euen to the wicked, for he may by occa∣sion thereof thinke thus with himselfe: why do these men shun my companie? what am I? what foule enormitie 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 neare me, because of my sinne, sure God will reiect me much rather, therefore it is best for me to amend. I am perswaded, that where this order is obserued, the wicked come into such

consideration of themselues very often, and the Lord may worke so, that it may be the beginning of their conuersion, whereas if we kéepe them companie, if we banquet, eate & drinke with them, and shew them a familiar countenance, we kéepe them secretly in their sinnes, and so we being hinderers of their re∣pentance, by this meanes are parta∣kers of their sinnes. Then let Lot goe out of Sodome, least he be burned: let Noah get him into the Arke, least he be drowned: let them that feare the Lord God of heauen, go out from the compa∣nie of the wicked, least they be parta∣kers of their sinnes, and so consequent∣lie of their punishment: I knowe what this worketh in the reprobate, and how they account of the godlie for so doing: they say, they be proude, straunge, and disdainefull persons, but I had rather they should thinke and speake so of me falsely, then (being familiar with the wicked) to prouoke the Lord my God vnto anger wilfully.

Peter also sate downe, &c. Now follo∣weth the last cause, which is the place

to wit, the warme fire, a verie forcible thing, to ouerthrowe the strongest ser∣uant of God, vnlesse Gods especiall fa∣uor do support him, for what a gret tēp∣tation was this, Peter whē he followed Christ at his héeles, did suffer hunger, colde, & much trouble. But now when he followeth a far off, he cōmeth to the warme fire: no doubt satās deuise, was to bring him to this mind. Is it true, y^t when I do but slack a little frō my vsu∣al zeale, my condition is so much bette∣red? Doubtles if I leaue it altogether, I shall come to some excellent estate. And surely, satan hath vsed this tēpta∣tion to many of Gods children, & doth also vse it daily. For he y^t is poore, shall haue the diuell put these things in his hart. I stand now in néede: I want ma∣ny things that others haue: & I might haue the same, if I would leaue off this precisenes, in following Gods word in al points: and what néed is it y^e I should do so: did not Christ die for sinnes? &c. Then when he is come to this, his tempter will not leaue him, til he haue brought him to the depth of vniust dea∣ling.

So the lecherous mā, he wil tempt with the swéetenes of y^e sin: the ambiti∣ous man, with excesse of honor: y^e proud man, with brauery of raiment: to say al in one word, he tempteth all men, ey∣ther with that that their corrupt affecti∣ons do lust after, or else with y^t, whiche they séeme to want in this world. For so was the beloued seruant of God Da∣uid tempted: he saith plainly, that whē he did sée the wicked prosper, not being in trouble as other men were: hauing all things at their hearts desire, and yet setting their toungs & déeds euē against heauen, & the hiest: that his foot was al∣most gone, & his steps had welnie slipt, & that he had then cleansed his heart in vaine, & washed his hands in innocen∣cie, for he was daily punished. Let vs weigh this diligētly, & sure it is a sore temptatiō, if we cōpare y^e state of y^e wic∣ked, & the condition of the godly in this together, & haue no further respect, we shal surely be brought to say, it is a vain thing to serue God: Dauid being pressed with this distresse, was very carèfull to search out the cause of it. But though

he did beate his braine neuer so much, yet it was too painefull a thing for him to search out by naturall reason, (for it is a thing that mans wit can not reach vnto) what did he then? vntill I went vnto the Sanctuary (saith he) then did I vnderstand their end. Then we sée, how Dauid was tempted, & how he a∣uoided it, the which thing we must ap∣ply to our selues in this case: for Satan doth euen at this day vse this engine to batter the faith of man, but we must go into the Sanctuarie of God, that is, in∣to his word, and praie to God that his spirit may be our guide, and then we shall sée that they shall stand in slippery places, and perish as a dreame, and flo∣rishing as a flower, be quickly cut downe, and cast into the fornace of e∣ternall condemnatiō: contrariwise, the godly being troubled héere for a time, shall quietly be released, and enioy the sight of God for euer. This being that shield wherewithall many of the chil∣dren of God, haue driuē back y^e blowes of this temptation, yet notwithstan∣ding diuers haue béene ouertaken with

it: for the warmth of worldly promo∣tion is a swéet poison, & very delicate at the first, so was this fire very pleasant, and preuailed with Peter. The lyke is plaine in Dauid, who when hée was troubled, did fight the Lords battaile most valiantly, and ouercome the Phi∣listians triumphantly, and doubtlesse framed his conuersation according to Gods word verie sincerely. But being setled in the Kingdome of Israell, and fighting against his enemies by hys Lieutenants and Captaynes, and he quiet at home, committed those two most grosse sinnes, of murther in kil∣ling Vriah, and adulterie in taking vnto him Bethsabe his wife. His sonne Salomon at the first serued God very deuoutly, and God blessed him with all wisedome, honour, wealth, and digni∣tie that his heart could desire. But be∣ing besotted in the sléepe of securitie, fell from the Lord into maine idolatry, from which it is not read in the worde of God, whether euer he departed by repentance or no. King Asa in the be∣ginning was very zealous for the glo∣rie

of the Lorde God, and broke downe Idolatrie, and did that whiche was good in the sight of the Lorde. But af∣terwardes forgetting Gods goodnesse towardes him, and sléeping in world∣ly delightes, forsooke God, and put his trust (when he was sicke) in Phi∣sitians. Vzziah sought the Lorde in the daies of Zachary the Prophete, and prospered. But in the same Chapiter it is reported, that when hée was strong, his heart was lifted vp to hys destruction. So hard it is to flow in the prosperitie of the world, and enioy the warmth of worldly delights, without reuolting (or at the least) slacke procée∣ding in the seruice of the Lord. And to this purpose is that of the Prophete, speaking of the backsliding of the Israe∣lites, they were filled, sayth he, and their heart was exalted, therefore haue they forgotten me. The conside∣ration héereof mooued the wise man Salomon, or rather the Prophet Agur, to pray vnto the Lorde, that he woulde neither giue him pouertie nor riches, least (saith he) I be full and denie thée,

and say, who is the Lord: and least I bée poore and steale, & take the name of my God in vaine. It mooued Dauid to saye, It is good for me that I haue béen afflic∣ted, that I may learne thy statutes. For before thou didst humble me I went a∣stray, but now I kéepe thy worde. Iob likewise séeing both the inconuenience of continuall successe, and also the neces¦sitie of correction, saith in the midst of his misery. Blessed is the man whome God correcteth, he maketh the wound, and bindeth it vp, he smiteth, and hys handes maketh whole, he shal deliuer thée in sixe troubles, and in the seuenth the euill shal not touch thee. The reason hereof is euident: for that we by nature are of our selues so stout and so proude, that without correctió, we run on as an vntamed Heyfer. Therefore the Lorde to reclaim vs vnto him, vseth this school of his rodde to bring vs home with all, least we should perish with the world. And verilye if we had neyther example nor sentence in the whole booke of god, yet our owne experience would suffici∣ently shewe this vnto vs moste plaine

and euident. For many there be that at the first when they are not setled in the warmth of this world, but follow christ into woodes and desertes ouer Sea and lād, neuer resting in one place: then they be so zealous and forward in the cōbate against Sathā that they doo with great praise vnto Gods name, and singular vtilitie vnto Christs Church, procéede in their busines of godlines. But when they come to sit downe at the warme fire of worldly wealth, and be hedged in with promotions of this worlde, then they be so clogged and cloyed therewith all, that they séeme as far gone frō their integritie and zeale. as Peter was when he sate by the fire. But let them beware in what state they stand. For when Pe∣ter came to that estate, he was quicklye ouerthrowne. And let all other that sée the same, and be not guilty, resist at the first entrāce of this cold sto∣mach, & prouide preserua∣tions & restoratiues out of the worde of the Lorde.

Let vs pray.

Notes

• 2. Tim. 3, 16.
• Rom. 15, 4.
• Gen. 2, 17.
• 3.23.
• 4.8.
• 2.24.
• 4.19.
• 1. Sam. 15, 3.
• Exo. 16, 2.17, 3.
• Exod. 20, 4. Deut. 5, 8. Iohn. 4, 23. 2. Cor. 3, 17.
• Ieremy. 5, 7. A note for them that sweare by faith▪ Masse, Saint, &c. Eccles. 23, 11. Zach. 5, 4.
• Heb 13, 4.
• Psal. 1, 2▪
• Iosua. 1. 8,
• Ephe. 6.17. 1. Cor. 1.21,
• Mat. 13.31
• Ier. 5.14. Exec. 4.3.
• Deut. 32.2 Luke. 8.15.
• Pro. 4 4.5.6.7.8. &c. to the 15.
• Psal. 19.8.5.10 11.12.
• Psal. 119, 99.
• Heb. 12 1.
• Iohn. 8.47.
• Gen. 11, 3
• Exod. 5.2.3.14.27.
• 1. Sam. 17.8.49
• 2. Chron. 10.14 15.16.
• Deut. 8, 17.
• Iudg. 7.2.
• Gen. 2, 7.
• 1. King 8, 46.
• Psal. 14, 3. Iob. 7, 1.
• Psal. 39, 5, 6.
• Gen. 18, 27.
• Exod. 3, 11.
• 1. Sam. 18, 18.
• 1. Cor. 4.7.
• Iob. 1.21.
• 1. Sam. 2.7.
• Exod. 31.3.
• Ephe. 2.8.
• Mat, 25.20
• Luke. 12.19.
• Pro. 17, 17
• Ioh. 13, 37.
• Exod. 17, 3.
• Num. 13, 28.29
• Math. 20, 21.
• 13.21.
• Iohn. 6▪
• Mat, 7, 16,
• Iude. 4.
• Luke. 14, 28.
• Hebr. 11, 25.
• Psal. 84, 10.
• 2. Tim. 3, 12.
• Eccles. 27, 5.
• Ephes. 6, 13.
• Gen. 19, 8.
• Gen. 20, 2.
• Gen. 42, 15.
• Dan. 6, 21.
• Prou. 4, 1••.
• 24, 1.
• Exod. 34, 1••.
• Iosua. 9, 15.
• ••. Cro. 16, 9.
• 18, 31.
• Rom. 16, 17.
• ••. Iohn. 10.
• Euseb. 3, 25.
• Euseb. 4.14.
• Ieremy. 15, 17.
• Gen. 6, 2.
• Psal. 120, 5.
• Psal. 84, ••.
• Gen. 19, 15.
• verse. 7, 18.
• Psal. 73, 2, 3, 4, 5, &c.
• Iob. 21, 15.
• Psal. 73, 17.
• 1. Sam. 19, 8.
• 2. Sam. 11, 1, 2. 3, &c.
• 2. Chro. 1, 6.
• 1. King. 11, 4.
• 2. Chro. 14, 1.2, 3, 4. &c.
• 16, 12.
• 1. Chro. 26, 1. &c. 16. verse.
• Hose. 13, 6.
• Prou. 30, 8.
• Psal. 119, 71.
• Iob. 5, 17.