Peters Fall, Sermon
Math. 26, 34.
Iesus sayde vntounto Peter, verily I say vntounto 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 propounded vntounto his children, either to teache them the will of the Lord,2. Tim. 3, 16. and the religion that they must professe, or to furnish them with sufficient armour, to conuince their aduersaries, or to instruct 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:Rom. 15, 4. so there is no example set before our eyes, in the whole booke of God, more necessary for vsus continuallie to be meditated vponupon, then this of Peters fall. For in the same, is firste painted out vntounto vsus, the miserable estate of man, being left vntounto himselfe: then the excéeding merciemercy of God towards man. Secondly we may sée in it the beginnings, procéedings, and manner how all men doo sinne, whether it be the godly falling by infirmitie, or the wicked transgressing thorough infidelitie, and then how and by what degrées the godly be reclaimed and restored againe. So that in this historie we hauehave two things offered to our considerations. 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 companie, the high Priests seruants, and the place where he was, ye 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 againe, 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 remembrance 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 also in two things. The first is, in not leaning vntounto the wordes of his Lorde and maister. For Christ told him that he should denie him. But he notwithstanding being either blinded with the consideration of his owne power, (as hereafter shall appeare) or else carried away with a preposterous zeale to follow him whether soeuer he went, replyed, that though all men should forsake him, yet he would not. And surely this is most worthy the consideration. 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 vntounto 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,Gen. 2, 17. thou shalt not eate.) Yet this béeing put out of his heart, partly thorough the subtiltie of Sathan (wherewithall he was assayled) partly by the prouocation of the woman (whome greatly he loued) and partly with the beautie and delicacie of the Apple (with whiche he was allured:) He notwithstanding 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,3.23. where before he dwelled. So did Caine, 4.8.forgetting the commandement of God, yea and the law of nature, kill his brother Abell. 2.24.Lamech not considering that the Lord God had made man and woman to bée one flesh,4.19. tooke vntounto him two wiues, and so fell from the Lorde. Saule hauing receyued a precept to destroy Amalecke, and all that pertayned vntounto them,1. Sam. 15, 3. that he should hauehave no compassion on them, but shoulde slaie both man and woman, both infant and suckling, both Oxen and Shéepe, and Camels, and Asses: yet directing not hys dooings according to hys commission, but yéelding vntounto hys owne fantasie, in sparing the King Agag, and the better Shéepe, and fat Oxen to sacrifice, (as was pretended) vntounto the Lorde, was rewarded with depriuation from his Kingdome. The lyke may be said of the rebellious Israelites in the wildernesse,Exo. 16, 2.17, 3. (who hauing the promise of Gods speciall protection) yet murmured 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 Sathan strooke verie déepe, and in verie déede, at the surest roote of mans safegarde, 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 knowledge of Gods word, for he knew well ynough, that the worde of God béeing manifest vntounto all the world, as the instrumente to kéepe man from grosse sinnes, for verie shame and feare of punishment, and many in faith and obedience vntounto the Lord for louelove, and zeale vntounto his glory, and desire of their owne saluation, whiche otherwise shoulde wander in darkenesse, and in the shadowe of death: because that they béeing blinde for want of knowledge, should hauehave swallowed many moates of iniquitie: but to let him goe, and come nearer vntounto 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 drowned in idolatrie and superstition, that they are not ashamed with whorishe faces, not blushing to maintaine, and defend the heathenish fashion of worshipping of God in Images (for theyr owne shame hath fomed out the worshipping of the Image it selfe) but only this, that the seconde Commandement is blotted out of theyr heart,Exod. 20, 4. Deut. 5, 8. Iohn. 4, 23. 2. Cor. 3, 17. and also out of their bookes, and the true exposition that our sauiour Christ giueth vntounto the same: that the true worshippers shall worship in spirit and truth, that as he is a spirit, requiring spirituall 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 vntounto 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 singular 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:Ieremy. 5, 7. A note for them that sweare by faith▪ Masse, Saint, &c. Eccles. 23, 11. Zach. 5, 4. for he saith they hauehave forsaken him in so doing: also a man that vseth much swearing, shall be filled with wickednes, and the plague of God shall not departe from his house, vntill it be vtterly wasted and consumed. The whoremaister goeth on in his filthines, because he forgetteth the commaundement of God: Thou shalt not commit adulterie, and the threatning: that whoremongers, and adulterers, God will iudge.Heb 13, 4. To conclude the like is truly to be thought of all other sinnes, that the casting off the worde of God behinde their backs, and treading (Gods vengeance threatned against sinne) vnderunder theyr féete, is the first step vntounto that iniquitie whiche they commit. Nowe if we will applie this to our edification and benefite, we must learne by the harmes of other men, to be more warie and circumspecte: If we sée that others begin their transgressions, by neglecting the word of God, that we must begin our obedience in imbracing it, in learning, meditating, and exercising our selues in the same continuallye.Psal. 1, 2▪ For the Prophet Dauid maketh it the onelyonly ioye and delyght that Godlye men can finde in thys worlde. Whereunto appertayneth it, that the Lorde appointing vntounto his seruaunt Iosua the gouernement of his People in steade of Moses, Iosua. 1. 8,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 before 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 vsus to doe, howe can it bée that we shall doe it before wée learne it, and how can wée learne it if wée neuer giuegive our selues therevnto, nor regarde it. Well, howsoeuer the wicked of the worlde care not for it, nor the preaching thereof: because through the hardenes of their hartes it séemeth foolishnes vntounto them, yet surs we are it is the power of GOD vntounto saluation, vntounto all those that beléeue it,Ephe. 6.17. 1. Cor. 1.21, It is the sworde of the Spirite that cutteth away the bonds of sinne:Mat. 13.31 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.Ier. 5.14. Exec. 4.3. It is also that Honye, the swéetenes whereof doth bothe delyght the soule, and also temper the troubles of thys worlde, that they become tollerable and easie: it is the raine, showers and dewes moistyng the stonye heart.Deut. 32.2 Luke. 8.15. And lastlye, it is the séede whose rootes doe take so déepe holde, and are so surely 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 vntounto the Faythe of Iesus 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 excellente and singular allurementes, and swéete speaches vntounto them, to inuite them vntounto a louelove and lyking of the same. The wyse man Salomon bringeth 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,Pro. 4 4.5.6.7.8. &c. to the 15. get wisedome, get vnderstandyng, neyther declyne from the wordes of my mouth. And there he sheweth what the word of GOD shal bryng vntounto the louers thereof: namely honour, ryches, long life and suche like: which indéede figureth vntounto vsus al ioyes whatsoeuer, whyche the Godlye shall hauehave in the lyfe to come: if I shoulde stande vponupon this, I might shewe many moste excellente places for thys purpose, as the excellencye thereof described by the Prophete Dauid, and the greate benefites that he professeth hymselfe to hauehave receyued by the same.Psal. 19.8.5.10 11.12. As that he had perished in his troubles, if the comforte thereof had not supported hym, and thinketh it no bragge to saye,Psal. 119, 99. he hath more vnderstandyng than his teachers, because hys meditation was in the worde of God, and vnderstoode more than the auncient, because he kept Gods preceptes, and he was made wiser than hys enimies, because Gods preceptes were alwayes 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 instruction, that wée myght be stirred vp by the example of Dauid, to take so great delight 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 behinde 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 vsus then awake,Heb. 12 1. and shake off the drowsines of our soule, let vsus vnlode our selues of all that presseth downe, let vsus looke vntounto that whyche GOD commaundeth, and not to that small procéedyng which we hauehave 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 vntounto repentaunce, it bryngeth them a sléepe: whereas the Preaching of the Gospell, shoulde bring them to Fayth in Chryste, it séemeth vntounto them a Fable and a méere inuention of men: nowe the case standyng desperatelye wyth them (for thys is the cause why I speake it) it behooueth vsus to bée more circumspecte and carefull, that the looue and likyng, and continual exercise and obedience, in, and vntounto the word of GOD doe so possesse vsus, that we neuer bée drawne from the same, but so surelye fasten our soules, hartes, and wyls therevnto, that we may therby hauehave a sure testimonye in our consciences, that we bée the Children of GOD, because we kéepe his commandementes. Whereas contrary, the wicked hauehave wythin them a note of condemnation,Iohn. 8.47. in that they regarded not Gods worde, neyther hauehave any regarde in hearyng, or learnyng, or practising the same in their life and conuersations.
The seconde braunche of Peters presumption consisteth in thys, that he sayeth: I am readie to go with thee into prison, and vntounto 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 before the Lord. Here you sée Peter thynking 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 himselfe: For by nature we are so blynde that though we be naked, yet we vaunt our selues, as thoughe we were gorgeously apparrelled, thoughe we be of no force to doe any thyng. Yet we followe Nemrode and hys wycked complices,Gen. 11, 3 and thinke to builde a tower to heauen. If we viewe the stories of the worde of God, concerning them that hauehave thus bragged of theyr owne power,Exod. 5.2.3.14.27. we shall see their successe moste miserable. Pharaoh 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 chyldren,1. Sam. 17.8.49 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,2. Chron. 10.14 15.16. as Rehaboham the sonne of wise Salomon, who throughe pryde sayth vntounto his subiects that he would make his little finger heauier vntounto thē, than al his Fathers bodye: but for hys pryde, ten parts of his kingdome was taken from him. And therfore the Lord both knowing, and foreseeyng, that we are moste fit and readye to bée infected wyth this disease: hath prouyded by speciall commaundement for hys Children in thys case. Beware sayth he, leaste thou say in thy hart,Deut. 8, 17. 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 commaunded hym to sende manye of them awaye, leaste Israell (sayth he) vaunt agaynste me and say, mine owne power hathe saued me.Iudg. 7.2. And therefore it behooueth vsus, séeyng the shamefull fal of the proud and high conceited people: and contrarywise, the speciall commaundement that God hath set downe vntounto vsus in thys behalfe, that we shun and beware the one, and diligentlye embrace and followe the other. And the better to apply our selues vntounto this humilitie of Spirit, let vsus marke what reasons the holye Ghoste vseth to perswade vsus therevnto. They bée especially 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 vnderunder our féete, but euen the very duste and slime of the Earth:Gen. 2, 7. we are robbed and vtterly spoyled of all our good gyftes whatsoeuer, and so lye wallowyng in the myre of Sinne. There is no man that sinneth not:1. King 8, 46. All are gone astraye, and are become vnprofitable, there is none that doth good,Psal. 14, 3. Iob. 7, 1. no not one: our condition in thys worlde is moste miserable. A continuall warrefare: our age is as the lengthe of a spanne,Psal. 39, 5, 6. our substaunce remaining 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.Gen. 18, 27. It mooued Abraham to terme hym selfe duste and ashes. It made Moyses saye,Exod. 3, 11. who am I that I shoulde go to Pharaoh: the same is to be seene of Dauid, hauyng the Kynges Daughter offered to wyfe:1. Sam. 18, 18. 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, hauehave thus passed theyr time with all humilitie: much more it is our dutye so to doe, consideryng that our infirmities be many mo than theirs, whiche ought to abase vsus lower than they. A seconde argument: the Spirite of God vseth in the whole Scriptures to mooue all men to humilitie, and that is thys: to consider whence they hauehave that good thyng whyche they possesse, whither it be riches, honour, pleasure, lyfe, or whatsoeuer it is, all commeth from the Lorde. And therefore no man may arrogate anye thyng vntounto hym selfe in any respecte of them. Whiche reason the Apostle Paule vseth in expresse wordes, to beate downe the pryde of the Corinthians, 1. Cor. 4.7.saying: what haste thou ye thou haste not receyued: if thou hast receyued it, why reioycest thou as thoughe thou haste not receyued it. So then this argument ought to bée in force wyth euerye one of vsus. For if thou be rych, who dyd giuegive it vntounto thée:Iob. 1.21. The Lord giueth and is able to take awaye. If thou bee in estimation in the worlde:1. Sam. 2.7. The Lorde setteth vp and pulleth downe:Exod. 31.3. 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,Ephe. 2.8. It is the gift of GOD, and not of thy selfe. So that in all thynges whatsouer, thou art to humble thy self, knowing 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 vponupon others thy Brethren, that are as déere vntounto hym, as thou arte, thou hast no iuste occasion to be puffed vp therewithal: but contrariwyse. 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 vponupon thée,Mat, 25.20 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 banquetting.Luke. 12.19. If thou hast more wisedome or learning, more knowledge or féeling of Gods graces in thée than others hauehave it is not only for thy selfe, but also for ye 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 vntounto the Lord hath ordained them: they will be so far from exalting him yt hath them by making him proude, that they wil ingender in him a great and singuler humilitie.
Peter followed a farre off. When our sauiour Christe walked at liberty, many thousands followed him, and séemed very desirous of his doctrine: but now when he is apprehended and like to suffer troubles for his doings, they all forsake him, only Peter followeth peaking a loufe.
If Christe had béene nothing else but a familiar friende vntounto them, yet thys had béene greate ingratitude in them:Pro. 17, 17 But he was their mayster, theyr Lord and theyr GOD, therfore theyr fault the greater. But let vsus 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: saying: why can not I followe thée now.Ioh. 13, 37. But when he seeth plainelye that hys Maister is in troubles indéede, then he pulleth in the shoulder, the burthen is heauye vntounto hym: before he féeleth it, he is very desirous to serue Christ, but he is not willing to take paynes wyth hym.Exod. 17, 3. So were the Israelites very desirous to come to Canaan, but loath to be troubled by the waye in the wildernes.Num. 13, 28.29 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 ouercome 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,Math. 20, 21. and to bee baptized with his Baptisme. And therefore it is, that our sauiour Christe termeth those hearers,13.21. whome tribulation doth driue from the gospel to be like vntounto 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,Iohn. 6▪ & 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,Mat, 7, 16, but by theyr carnal and fleshly conuersation, their contrarye life and dealing, for the trée is knowne by the fruite: they louelove to heare how to come to Heauen, but they like not thys, that they muste addresse themselues to obedience, 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.Iude. 4. 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 troubles, 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: lykewyse: whereas if they shoulde be desirous 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 hauehave 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 together with the profession thereof vndergo, and willingly receyue all troubles which follow the same. They first sit them downe and cast their accounts (as Christ counsaileth them) and not rashly aduēture,Luke. 14, 28. they know not what, as Peter did:Hebr. 11, 25. So did Moyses though he might hauehave 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,Psal. 84, 10. then to dwel in the tabernacles of wickednes. Then if we desire to come vntounto 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,2. Tim. 3, 12. for we shall hauehave Sathan continually to assaile vsus with diuers temptations, we shall hauehave the world, alluring vsus vntounto the deuises thereof by sundry entisements, yea and our owne flesh (through the condition of our corrupt nature) vncessantly pricking vsus forward into all kindes of vanitie: so true it is that Ecclesiasticus saith,Eccles. 27, 5. 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 especiall consolation vntounto them, and ordeined meanes how they must be ouercome. That one place of the Apostle Paule to the Ephesians is sufficiēt for this matter to furnish the souldiour of Christe with complete armoure.Ephes. 6, 13. Firste, his ioynes shoulde be girded with the truth, that is, a sincere mind and affection, 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 determination to depend vponupon the reconciliation that the Gospell affoordeth. Fourthly, the shield of faith, that is, the safe protection, that you may hauehave thorough an vndoubted faith. Fiftly, the helmet of saluation, that is, an earnest desire of the kingdome of heauen. Sixtly, the sword of the spirit, which is the word of God: It is called a sword, because thorough it, Sathan is beat back, the worlde crucified vntounto vsus, and our owne sinnes cut away. Seauenthly, the last and chiefest, is continuall prayer vntounto God, for thereby his grace is obteined to ouercome all temptations, and his protection to shielde vsus from falling: so that these things being taken vntounto vsus aright, they will helpe vsus to passe through all troubles or affliction in this world, whatsoeuer.
And when they had made a fire, &c. It followeth to speake of those accidentarie causes, which were without him, or adioyned vntounto hym, which be in number two. The first, is the company, 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 ye place apointed, 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 companie: with the professors of Christ he professeth, but with persecutors he denieth. Peter is not the first of the children of God, that hath béene ouergone, and taken tardie in this case of béeing corrupted with wicked companie. For the seruant of God,Gen. 19, 8. Lot, being sore oppressed with the rigorous dealing of the wicked Sodomites, was constrayned to passe the compas of his religion, & to vse vnlawfull meanes to kéepe the strāgers (whom he had lodged) frō violēce, offring his daughters to be vsed at their filthy pleasure. So faithfull Abraham was cōpelled to make a lie for his owne safegard in the country of Gerar, Gen. 20, 2.reporting his wife to be his sister, because the inhabitants had not the feare of God before their eies. Godlie Ioseph dwelling in Aegypt amongst the wicked, through custome and long continuance,Gen. 42, 15. was brought to break the chiefest point of his religion the worship of God, & to sweare by the life of Pharaoh: holy Daniel, by reason of continuall familiaritie with king Darius seruants, vsed also that kinde of flattering spéech,Dan. 6, 21. O King liue for euer. Zealous Peter (in this place) abiding with godlesse persecuters, is become a denier of his maister. The consideration of this: namely, that the companie of the wicked is forcible to peruert euen the godly,Prou. 4, 1…. moued the wise man Salomon to giuegive his sonne this counsell, Enter not into the way of the wicked, & walke not in the way of euill men, and in another place,24, 1. 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,Exod. 34, 1…. least they be the cause of theyr ruine. But they little regarding this commandement,Iosua. 9, 15. made league with them: therefore the punishment did also fall vponupon 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. …. Cro. 16, 9.King Asa, because hée made a league with Benhadad, King of Aran, was therefore punished with warres all his life time. But the example of Iosaphat the King of Iuda, is notable to this purpose,18, 31. who because he ioyned with Achab, being a wicked King, they both were discomfited in battell. The consideration of this moued the Apostle S. Paule to exhort the Church of God,Rom. 16, 17. 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,…. Iohn. 10. that is, hauehave 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,Euseb. 3, 25. leaped backe suddenly, and said to them that were with him, let vsus go hence, least the Bath fall vponupon vsus, wherein is Cirinthus, the enemie of God and his truth. The same in the foresaid storie is reported of Policarpus, Euseb. 4.14.Saint Iohns scholler, who méeting Martion in the face, said nothing vntounto him: but when the proude heretike saide, Doest thou not knowe vsus? he aunswered: Yes, I knowe thée to be the first begotten of Sathan. To conclude, the Prophet Ieremie lamenting his owne case, that he should be reserued to liue in so wicked a time as that was, protesteth that he did not sit in the assembly of mockers, but sate alone.Ieremy. 15, 17. Now if this infection be so daungerous, that it ouertaketh the children of God: if the spirit of God hath giuen vsus so many caueats: if the godly hauehave so warely looked vntounto 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 familiaritie, to marrie the daughters of God to the sonnes of men,Gen. 6, 2. (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 hauehave his pleasure in gaming, 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, vnlesse he make hys continuall abode in Spayne, and suche other idolatrous nations, where he can not continue without daily seruice vntounto Baal. The English Gentleman can not be sufficient ciuill, vnlesse he go ouer into Italy to fetch home the practises of Machiuel. And yet the prouerbe is not vnknowen 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 vntounto 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 vntounto 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, Psal. 120, 5.and to hauehave 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,Psal. 84, …. 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 deuoutely serued: I would to God, that all they that hauehave any féeling and taste of Gods truth, would hauehave that care in this respect, that is expedient, and so much the rather, for that we be mingled 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 familiaritie with them, but séeke to adioine 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 occasion 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 repentance, by this meanes are partakers of their sinnes. Then let Lot goe out of Sodome, Gen. 19, 15.least he be burned: let Noah get him into the Arke,verse. 7, 18. least he be drowned: let them that feare the Lord God of heauen, go out from the companie of the wicked, least they be partakers of their sinnes, and so consequentlie 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 vntounto anger wilfully.
Peter also sate downe, &c. Now followeth the last cause, which is the place to wit, the warme fire, a verie forcible thing, to ouerthrowe the strongest seruant of God, vnlesse Gods especiall fauor do support him, for what a gret tēptation 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, yt when I do but slack a little frō my vsual zeale, my condition is so much bettered? Doubtles if I leaue it altogether, I shall come to some excellent estate. And surely, satan hath vsed this tēptation to many of Gods children, & doth also vse it daily. For he yt is poore, shall hauehave the diuell put these things in his hart. I stand now in néede: I want many things that others hauehave: & I might hauehave the same, if I would leaue off this precisenes, in following Gods word in al points: and what néed is it ye 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 hauehave brought him to the depth of vniust dealing. So the lecherous mā, he wil tempt with the swéetenes of ye sin: the ambitious man, with excesse of honor: ye proud man, with brauery of raiment: to say al in one word, he tempteth all men, eyther with that that their corrupt affections do lust after, or else with yt, whiche they séeme to want in this world. For so was the beloued seruant of God Dauid tempted:Psal. 73, 2, 3, 4, 5, &c. 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 almost gone, & his steps had welnie slipt, & that he had then cleansed his heart in vaine, & washed his hands in innocencie, for he was daily punished. Let vsus weigh this diligētly, & sure it is a sore temptatiō, if we cōpare ye state of ye wicked, & the condition of the godly in this together, & hauehave no further respect, we shal surely be brought to say, it is a vain thing to serue God:Iob. 21, 15. 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 vntounto) what did he then? vntill I went vntounto the Sanctuary (saith he) then did I vnderstand their end.Psal. 73, 17. Then we sée, how Dauid was tempted, & how he auoided it, the which thing we must apply 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, into 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 florishing as a flower, be quickly cut downe, and cast into the fornace of eternall 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 children of God, hauehave driuē back ye blowes of this temptation, yet notwithstanding diuers hauehave béene ouertaken with it: for the warmth of worldly promotion 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, 1. Sam. 19, 8.who when hée was troubled, did fight the Lords battaile most valiantly, and ouercome the Philistians triumphantly, and doubtlesse framed his conuersation according to Gods word verie sincerely. But being setled in the Kingdome of Israell, 2. Sam. 11, 1, 2. 3, &c.and fighting against his enemies by hys Lieutenants and Captaynes, and he quiet at home, committed those two most grosse sinnes, of murther in killing Vriah, and adulterie in taking vntounto him Bethsabe his wife. His sonne Salomon at the first serued God very deuoutly,2. Chro. 1, 6. and God blessed him with all wisedome, honour, wealth, and dignitie that his heart could desire. But being besotted in the sléepe of securitie,1. King. 11, 4. 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.2. Chro. 14, 1.2, 3, 4. &c. King Asa in the beginning was very zealous for the glorie of the Lorde God, and broke downe Idolatrie, and did that whiche was good in the sight of the Lorde. But afterwardes forgetting Gods goodnesse towardes him, and sléeping in worldly delightes, forsooke God, and put his trust (when he was sicke) in Phisitians.16, 12. Vzziah sought the Lorde in the daies of Zachary the Prophete,1. Chro. 26, 1. &c. 16. verse. 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 procéeding in the seruice of the Lord. And to this purpose is that of the Prophete, speaking of the backsliding of the Israelites, they were filled,Hose. 13, 6. sayth he, and their heart was exalted, therefore hauehave they forgotten me. The consideration héereof mooued the wise man Salomon, or rather the Prophet Agur, to pray vntounto the Lorde, that he woulde neither giuegive him pouertie nor riches, least (saith he) I be full and denie thée,Prou. 30, 8. and say, who is the Lord: and least I bée poore and steale, & take the name of my God in vaine.Psal. 119, 71. It mooued Dauid to saye, It is good for me that I hauehave béen afflicted, that I may learne thy statutes. For before thou didst humble me I went astray, but now I kéepe thy worde. Iob likewise séeing both the inconuenience of continuall successe, and also the necessitie of correction, saith in the midst of his misery.Iob. 5, 17. 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 vsus vntounto him, vseth this school of his rodde to bring vsus 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 sufficiently shewe this vntounto vsus 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 vntounto Gods name, and singular vtilitie vntounto 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 Peter 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 stomach, & prouide preseruations & restoratiues out of the worde of the Lorde.
Let vsus pray.