his féete not scorched whosoeuer toucheth pitch must néeds be defiled therewithal euen so they that vse the society of the wicked must néedes smel of their wickednes as is prooued before Wept bitterly c. Now Peter béeyng conuicted of his sinnne and consideryng through the grace of Gods holye spirite that the guilt therof deserueth great and endles punishment beginneth to repent and turne vnto the Lord. This conuersion and turning is contained in thys word wept the outwarde token of hys sorrow expressing the inward griefe of his mind for we muste not thinke that his wéeping was the repentance it self least we make Iudas and Esau to be coÌ„uerted vnto the Lord by repentaÌ„ce But that the excéeding sorrowe of his minde did wring out his wéeping This repentaunce to pretermit all our aduersaries fond deuises concerning the same may be rightly thus defined It is a true turning of our life vnto god procéeding froÌ„ a pure and earnest feare of God which consisteth in the mortification of y e flesh and quickning of the spirite This was in Peter when he wept for his fault it is in all them that be truly called vnto the faith in Iesus Christ and ought to be in vs all coÌ„tinually because we cease not to transgresse the lawes of the Lord continually Now to explane the parts of this definition it is called a turning vnto God because so often as we sin we depart from God walking after the desires of our own flesh this turning must begin at the hart for the thoughtes of mans hart are altogither wicked naturally therfore y e turning vnto god must begin at the renuing of the same so commandeth the Lorde by the Prophet saying Make you a new hart in another place breake vp your fallow grounds sow not your séeds among thornes that is plucke out of your hartes your wickednes and impietie doo not receyue Gods mercies into your soules delighting still in wickednes this turning must be tried without any dissimulatioÌ„ or hipocrisie that if it be begun aright it maketh the hart to lothe detest and abhorre his former life and to sighe sob lament that his vngodlye demeanour hath so hainously transgressed the laws of his gentle and mercifull GOD and deserued such extreme paine torments this is that terror and feare that the prophet speaketh of Haue mercy vppon me O Lord for I am weake O Lord heale me for my bones are brused and there is nothing sound in my fleshe because of thine anger neither is there any rest in my bones because of my sin and so forward in that psalme Dauid declareth how grieuously he was troubled in hys body and minde because he considered Gods iudgements against sin which indéede is in all the childreÌ„ of god in some measure but vtterly vnknowne and strange to secure and carelesse persons that sléepe in their owne iniquitie and for lacke of this doo neuer come to anye remorse in conscieÌ„ce but doo waxe worse and worse but it is vnto the Godlye a great cooÌ„fort for although they féele the heauy wrath of God against their sinne yet they knowe that is the beginning first entrance into Gods fauour againe for y e rigor of his wrath driueth vs back from our selues and maketh vs séeke vnto his mercy This must procéed from an earnest feare of God that is as before is declared from the consideration what God in iustice requireth of vs and how farre contrary we haue liued and also that he will execute iudgement agaynste all Sinne and Iniquitye The feare of this maketh vs to séeke what waye to haue Gods wrath appeased agaynste vs which is onely done by Fayth in Iesus Christe who came into y e world for that purpose that he might be a mediator and reconciler of sinners vnto God his Father so that euery one that shall come to the fauour of God again must certainly and stedfastly with out wauering beléeue that Christ his bloud hath béene shed for the satisfaction of Gods wrath agaynste hym for hys sins And so being perswaded hys conscience is at quiet with god and the terror of Gods wrathe whiche before dyd appéere is nowe pacified and satisfied in Iesus Christe But because mans harte is full of hypocrisie and a beast in his owne knowledge béeyng blinded through vaine confidence may perswade himselfe that God hath receiued him into his fauour when in déede it is not so Therefore it is said that this repentance consisteth in the mortifying of the fleshe and quickening of the spirit that is in crucifying and killing within himselfe the world and flesh to wit all sinne whatsoeuer and the quickening of the spirite which is by continuall endeuour to frame our liues precisely according to Gods word And because this can not be done perfectly no not in the best by reason of sin and iniquitie that cleaueth so fast vnto them therefore they thinke it their dutie so long as they carrie about with them this bodie of sinne to grone vnder the burthen thereof and to vse all those meanes that God hath set downe for them in his word to continue and abide in repentance and amendment of life without ceassing that Gods holie name may be glorified and their consciences surely setled in the mercies of the Lorde and sinne daily more and more abolished the whiche the Lorde God of his infinite mercie graunt vnto all them that earnestly séeke and labour for it Amen Let vs pray O Eternall GOD and our most louing and mercifull father whiche of thy great mercie hast reuealed vnto vs by the example of thy holy Apostle S. Peter that of our selues and in our owne imaginations wee wander daily further and further from thee Poure downe thy spirit O Lord into our hearts to perswade and certifie vs vnfainedly of the truth heereof and to bring vs by consideration of the same vnto a true acknowledgement of our owne misery and thereby to that humilitie which may declare vnto vs our wretched estate without thee that by the weying of the same aright we may knowe the necessitie of thy holy and blessed word which not only discouereth vnto vs all our naturall blemishes and corruptions but also teacheth how to knowe thee and to worship thee truly and therby be moued to haue an especiall care to heare the same taught publikely to reade it priuately for our comfort and to meditate in it continually that wee learning out of the same the absolute vprightnesse that thy law requireth may be cast downe and the mercie that thou offerest to repenting sinners may ground our vnfained faith vpon thy promises and by the consideration of thy greate mercies offered vnto vs in thy Sonne our Sauiour Iesus Christe may endeuour diligentlie to glorify thy holy name with that obedience that thou requirest and to shunne all things both in our religion and conuersation that hath no warrant out of thy blessed will that abandoning all fancies of mans traditions and will-worshippers pleasant in the eyes of flesh and bloud we may cleaue vnto thy perfect will reuealed vnto vs by thy Prophets and Apostles and shewing forth thy prayse according therevnto heere in this world may thorough thy mercie be glorified in the world to come through Iesus Christ our Lord only Sauiour FINIS Odiss 17. Luke 16 8. Crates Bias. Diogenes Matth. 6 24. Iohn 3 4. Matth. 7 21. 2. Tim 3 5. Matth. 20 22. Iude verse 4. Reuel 18 4. Iude verse 2 3. Rom. 12 2. Tit. 2 10. Mat. 26.34 35. Luk. 22.54.55 56. 57. 58. Mat. 26.72 73. 74. Luke 22.60 61. 62. 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 1â— 24 1. Exod. 34 1â— Iosua 9 15. â— Cro. 16 9. 18 31. Rom. 16 17. â— Iohn 10. Euseb. 3 25. Euseb. 4.14 Ieremy 15 17. Gen. 6 2. Psal. 120 5. Psal. 84 â— 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. 1 King 19 10. Pro 29 12. Luke 16 8. Psal. 101 6.7 Gen. 17 13. Gen. 8 19. Act. 16 32 10.2 Psal. 56 12 Reuel 3 15. 1. Kings 28.21 Mat. 10.33 Rom. 2 24. Iohn 28 25. Act. 3 3. Act. 9.2 Mat 22.46.26.4 This is the let to reformation at this day Luke 23 12. Acts. 16.14 A question for a Papist to answere 2. Cor. 3 5. Iam. 1 17. Dan. 1 8. Iere. 31 18. Heb. 6 5. Saule Iulian the apostata and all heretikes Matth. 24 14. 20 16. Matth. 7 24. 1. Iohn 4 6. Iohn 8 47. Wisd 2 14. Luke 22 47. 1. Cor. 3 6. Exod. 33 19. Rom. 9 15. Acts. 13 48. With what minde wee should heare or reade the word Gen. 3 8 9. 2 Sam. 11 4.12 9. 2 Chro. 33.3 2. King 21 16. 1. Chro. 33.12 Act. 9 3.4 Ephe. 2 12. Ephes. 1.13 1. Sam. 5.4 Deut. 23.19 Nehem. 5.8 Reuel 12 11. Psal. 1 2. â—9 10 Act. 9.19.26 Act. 25.5 Pro. 6.27 Eccle. 13.1 The definition of repentance Gen. 6 5. Ezek. 18 31. Iere. 4 4. Psal. 238 2 1. Tim. 3 13. Gal. 5 19 20. 22 23.
with the rigorous dealing of the wicked Sodomites was constrayned to passe the compas of his religion to vse vnlawfull meanes to kéepe the straÌ„gers whom he had lodged froÌ„ violeÌ„ce offring his daughters to be vsed at their filthy pleasure So faithfull Abraham was coÌ„pelled to make a lie for his owne safegard in the country of Gerar 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 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 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 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 another 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 example 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 moued 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 Cirinâ—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 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 Now if this infection be so daungerous that it ouertaketh 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 commoÌ„ 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 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 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 vnto 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 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 deuoutely 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 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 theÌ„ 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 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 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 vnto 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 y t 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 y t is poore shall haue the diuell put these things in his hart I stand now in néede I want many 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 dealing So the lecherous mā he wil tempt with the swéetenes of y e sin the ambitious man with excesse of honor y e 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 y t whiche they séeme to want in this world For so was the beloued seruant of God Dauid 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 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 vs weigh this diligētly sure it is a sore temptatiō if we cōpare y e state of y e wicked 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 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 haue driuē back y e blowes of this temptation yet notwithstanding diuers haue 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 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 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 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 dignitie that his heart could desire But being 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 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 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 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 sayth he and their heart was exalted therefore haue they forgotten me The consideration 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 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