shall be satisfied deliuereth his sins in grosse as fast as any one came to be serued but now at the last he beginneth to waigh ponder things and laying in the one end of the ballance his Maisters Prophecy the fulfilling thereof he found them to carry waight yea to be as heauie as Lead but laying in the other end his owne Promise and the performance thereof he findeth it as light as the wind yea lighter then vanitie it selfe and most worthie of the impression of Belthashars Embleme Thou art weighed in the Ballaunce and art found too light and therefore hee went out and wept bitterly Which teacheth vs how necessary and profitable a thing it is for men to thinke cōsider with themselues what God commaundeth promiseth threatneth rewardeth and punisheth and therewith to waigh and ponder our owne words actions and behauiour that finding them too light with Peter we may be sorry and with Dauid make haste to amende as he sayd J considered my wayes made haste to keepe thy Commaundements but seeing this is not in the letter of my Text no nor in the originall at all I will passe it ouer come to the Testification of his repentance which is two-fold First Hee went out if Peter had not been forewarned of the frailtie of his nature plainely told and fore-told of his sinne I should haue commended him much for his pietie honest affection in following into the High-priests Hall as earnestly desiring to see what the issue would be what would become of his Maister but seeing he was fore-warned and fore-told and had made himselfe the more noted by being such a stickler in his Maisters quarrell and cutting off one of the high Pristes seruants cares hee is much to be condemned that he would so rashly offer and expose himselfe to such violent occasions of sinne and temptations therevnto oh why rather did he not flie with his fellowes or hide himselfe close in some secret place til the storme should be ouerpast Neither doe I altogeather commende him for his going out for if his heart were truly smitten with sorrow remorse for his sinne why did he not make amendes by publicke confession Why doth he not in an holy zeale where and before whom he had denied there testifie his repentaunce Hath he sinned in publicke and doth he runne out at doores to sorrow in priuate Oh it had been much more valiant to haue confessed where he had denyed and repented where he had sinned But we see his feare is not altogether ouer yet his Repentance is true but weake yea the best vertues of Gods Saints are stained with some wantes euen their righteousnes as a menstrous Cloath and therefore though S. Paul say truely that Godly sorrow causeth repentance not to be repented of yet in some sense I may say Peters sorrow brought foorth such a repentance as when he had repented he might well repent thereof because he had not perfectly repented in his former repentance for Hee went out Some say this was to auoyde all appearaunce of hipocrisie I answere that as no sinne is more odious to God or hatefull to Gods people that worshippe him in spirit and trueth then hipocrisie and therefore most carefully auoyded by Dauid who caused his Bedde and Couch to swimme with teares And Ezekiah though he could not goe out of the roome yet bee turned his face to the wall and wept sore Whereas Hipocrites neuer weepe but in publicke but then they haue most teares at commaunde when they haue most witnesses thereof Yet some-times to weepe in publicke is no note of hipocrisie are teares the Preachers praise Lachrymae auduorum sint laudes tua Jerom and are they not also the hearers prayse yes assuredly a sweet argument as God witnessed of Josiah that their hearts do melt as when the Congregation is assembled to Preaching or Prayer and specially in time of some great humiliation as in the Niniuites fast or of the aboundance of a sorrowfull spirit the eyes gush out as in Hannah who poured out her soule before the Lord. Oh then that Peter had gone so through-stitch with his Repentaunce that as it is recorded that in the Pharisies house euen before all that sate at Table with him a Woman in sorrow for her sinnes did wash his feete with teares so it might haue been recorded that in the High-priestes house there was a man an Apostle yea Peter who in true sorrow for denying his Maister before them all did weepe bitterly before them all but alasse herein he fayled through feare he sinned publickly and is afrayde to repent publickely so hee went out Whose example affoordeth great consolation seeing God is well pleased with the poore endeauours and desires the lame and halting obedience of his children so that what they do be in trueth and also is a fayre warning and admonition that when we haue done any thing and as we conceaue in best maner yet still to suspect some want and to confesse we are but vnprofitable seruants we eyther haue not done what we ought or not in that manner we ought for Peter went out to weepe Yet finde we heere some good some sweete for Peters commendation and our imitation first that Peter delayeth not nor deferreth not his repentaunce he stayeth not till his Maister be condemned executed but so soone as euer God stroke his heart with remorse he made haste into some conuenient place where he might poure out his soule and his teares vnto God and therby teacheth vs with all speed to put holy motions in effect pray when God moueth thee read when God moueth thee repent when God moueth thee giue almes when God moueth thee quench not checke not grieue not the spirit with Cras cras thou knowest not whether euer God will moue thee any more or at least it may cost thee deare to recouer such motions agayne wherfore whilst it is called to day harden not your hearts but let euery soule marche valiently when God soundeth and stryketh the drumme The Reason hereof is because sinne and the allurements thereof do neuer cleaue so fast as when men bethinke to part from them so that he that is not fitte to day without the great mercy of God will be lesse fitte to morrow wherfore take no day with God but as Abrahams seruant bad Laban and Bethuell hinder me not and the blind man in the Gospell cast away his Cloake when Christ called him so let vs say to father mother husband wife or friend hinder me not yea cast away all hindrances though as pleasant profitable and deare vnto vs as right hand or right eie yea as Zache came downe hastily to entertaine Christ and Lot did scape for his life out of Sodome as Paul biddeth let vs flee from our sinnes and make euen all the
PETERS TEARES A SERMON Preached at S. Maries Spittle the xv of Aprill 1612. By Thomas Iacksonne Bachelour in Diuinitie and Preacher of Gods holy word at Wye in Kent Audeo dicere superbis vtile esse in aliquod magnum cadere peccatum vt sibi displiceant cadendo qui placendo ceciderunt August de Ciuit. lib. 14. cap. 13. LONDON Printed by W. W. for Clement Knight and are to be sold at his Shop in Paules Church-yard at the Signe of the Holy Lambe 1612. PETERS TEARES And immediatly the Cocke crew Then Peter remembred the words of Iesus which he had sayd vnto him before the Cocke crow thou shalt deny me thrice so he went out and wept bitterly Math 26 74.75 IT is a true saying of the Wiseman Right Honorable right Worshipfull and dearely beloued men breathren and fathers that to all thinges and to euery purpose vnder Heauen there is as in most languages it is varyed a time and season Judas had a time to betray his Maister for Christ left him to himselfe but Peter had the season to repent for so soone as he had denyed the Cocke crew and his Maister looked backe now it is the season which is as the salt which seasoneth all our actions for whatsoeuer is vnseasonable is distastfull And therefore howsoeuer my Text may seeme vnseasonablely handled in regard of the particular and as a dolefull Dittie in this time of mirth yet in regard of the generall it is high time and season for all to mourne for their sinnes and therefore be it seasonable or vnseasonable as the Apostle sayth I purpose by Gods grace to be instant in this And as Christ bid his hearers Remember Lots wife so I say to you all Remember Peter and let your cheekes be watered and all your actions seasoned with the brinish teares of vnfaigned repentance Weepe in sorrow for your sinnes the cause of Christes death and laugh for ioy for his resurrection whereby ye are iustified from your sinnes Weepe in ioy and reioyce in weeping keepe a meane in both This if I shall procure my Theame with the time shall be both fitte and profitable and all of vs shall depart hence pertaking in Salomons Blessing A word spoken in due season is like Apples of Gold with pictures of Siluer which God graunt it may be The Gospell specially mentioneth and recordeth the stories of three that were ledde into great temptations viz. Christ Peter and Iudas Christ was ledde of that good spirit whereof he was full Peter of that presumptuous spirit which sayd to Christ Though I should die with thee I will not denie thee and Judas of that wicked spirit which after the Soppe entred into him and put it into his heart to betray him That good spirit which led Christ to the combate gaue him power to ouercome that presumptuous spirit which ledde Peter fled and forsooke him that wicked spirit which led Judas betrayed and ouerthrew him Sathan thrust at Christ and he fell not he thrust at Peter and he fell and rose againe for his Maister helped him he thrust at Iudas and he fell and neuer rose for his Maister forsooke him Sathan winnowed Christ and found all Wheate he winnowed Peter and found much Chaffe he winnowed Iudas and found nothing but Chaffe he found all good in Christ some good in Peter but no good in Judas Christ was the trueth both in heart and tongue Peter had trueth in heart but not in tongue for his Maister had prayed for him that his Fayth might not fayle and Judas had neither trueth in heart nor tongue for with wordes of peace he betrayed him Hayle Maister Christ is the Father of the Elect who knew no sinne Peter a true Jabez the sonne of Sorrow for his sinne but Judas that childe of Perdition and dyed in his sinne In Christ we haue the example of a spotlesse Redeemer in Peter an example of a repenting Elect but in Iudas the example of a desperate Reprobate Christ is a blessed example for imitation that we may not sinne Peter a sweete president of consolation if through weaknes we doe sinne but Iudas a fearefull patterne of iust dereliction to all such as continue in sinne But Peter is the subiect of my speach The vices aswell as vertues the slippes and falles aswell as the steadfast standinges and vpright walkinges the crimminations aswell as commendations of Gods best Seruantes are fully and faythfully in holy Writ recorded Noahs drunkennes aswell as his vprightnesse Lots Incest aswell as the grieuing of his righteous Soule the weaknesse of Moses at the waters of Meribah when he spake vnaduisedly with his lippes aswell as his zeale when he brake the Tables as he came downe from Mount Sinaj Ionah his flying towards Tharsis aswell as his preaching in Niniuie And to conclude with mine example passing ouer many others Peters denying aswell as his confessing nay rather the former then the latter for whereas all the Euangelistes make report of his threefold deniall onely one recordeth his three-fold confession not as if holy men of God were herein led mooued as carnall men are who take a delight to be talking off and blasing abroad the sins of others either because in malice they would disgrace them as Cham did his father or in hipocrisie commende their owne righteousnesse and holinesse as the proud Pharisie dealt with the Publicane but therefore haue the holy Scribes faythfully chronicled their owne sinnes aswell as others for the glory of God and the good of his Church for in their sinnes and repentance as in a Looking-glasse of Christall we may see and obserue First Sathans malice and subtiltie who goeth about seeking whom to deuoure and euer hateth them most whom God loueth best that so we may watch continually Secondly mans frayltie and weakenesse if God leaue euen the best neuer so little to himselfe that he that thinketh he standeth may take heede least he fall yea condole commiserate him that is fallen as that reuerend Father who with teares lamented the fall of his brother saying Hee hath fallen to day and I not vnlikely to fall tomorrow Thirdly Gods mercy in putting vnder his hand in raysing his children againe and forgiuing them greatest sinnes vpon their true repentaunce that so we may neuer despayre And specially it was requisite that Peters sinne should be knowne that therin we may see Christes veritie and Peters vanitie Christ prophesied before the Cocke crow thou shalt deny me thrice and he did so Peter promised though I should die with thee I will in no case deny thee but he did not so let God then be true and all men lyers In this Story two thinges are principally to be obserued viz. Peters Fall and his Rysing againe his Sinne and his Repentance As concerning his Sinne it is to
be noted that though most or all of the Apostles be touched in the Gospell for some infirmitie or other as the two Sonnes of Zebodie for ambitious affectation of Superioritie Thomas for his Incredulitie all of them often for their little Fayth as in the Storme vpon the sea and when they so reasoned amongst themselues because they had no Bread yea for vnbeliefe as when they could not cure the Lunaticke and for hardnesse of heart because they belieued not such as had seene him being rysen vp againe and lastly for a feare-fullnesse for when he was apprehended all the Disciples forsooke him fled c. Yet are the infirmities of Peter both for number and measure discouered to exceede all the rest as his rashnesse in aduenturing to walke vpon the Sea his vnaduised speach vpon the Mountaine Maister it is good for vs to be heere let vs buylde three Tabernacles his vncharitablenesse Maister how often shall I forgiue my brother till seauen times his foole-hardinesse in drawing his Sword and cutting off Malchus eare and his curiosity asking Christ concerning Jhon What shall this man doe I say besides these which were but as common infirmities and pettie slippes there are three great sinnes recorded and aggrauated by the holy Ghost and stood vpon by the Fathers viz. First his fearefull disswading of Christ from going to Ierusalem the place of his Passion Wherein he was an enemie to the Passion of Christ by consequent to the Redemption of the elect Secondly his hipocriticall seperating of himselfe by which his euill Example as by a law he did constraine or compell the Gentiles to Judaize for which Paul zealously withstood him to his face Thirdly his desperate perfidious and most execrable denyinge forswearinge and anathomatizing or cursinge of himselfe if he knew the man which sinnes are not discouered by those holy pen-men to disgrace their worthy Colleague nor by me rehearsed to derogate any thinge from the blessed memorie of so worthie an Apostle as Porphirie and Faustus the Manithie did But that Man may be ashamed for presuminge God for euer praysed for pardoning and the preposterous zeale of the Romanistes brideled for ascribing two much vnto him and so ceasing any further to speake of that sinne which is so clearely washed away with the bloud of Christ forgiuen and forgotten of God I will proceed to breake the Bottle of Teares which he shed for his sinne wherein he is an Example teaching all that haue sinned how to turne vnto God that they may be pardoned For the more profitable handling whereof these partes are to be obserued First the meanes of his Repentaunce And immediatly the Cocke crew and Peter remembred Secondly the Testification of his repentaunce So he went our and wept bitterly Concerning the Meanes the time is to be noted when these Meanes were vouchsafed vnto him Immediatly then the Meanes themselues which were of two sortes viz. Externall and Internall The meanes Externall two viz first the Cockes crowing and as S. Luke addeth Jesus his looking backe vpon him The meanes Internall two viz. his remembring of his Maisters words as S Marke addeth the waying of thinges with himselfe The Testification of his Repentaunce was two-fold viz. first his breaking out of the company and forsaking of their fellowship by whom he had been so occasioned to sinne so he went out and secondly his sorrow for his sinne hee wept yea and that bitterly of which in order and though not all that might be sayd of euery little yet a little of euery part as the time and your patience or both will giue leaue The first thing to be considered is the Time when God vouchsafed to Peter the blessed meanes to reclaime or recall him which is the more carefully to be obserued because all the Euangelistes doe purposely front the Storie of his Repentance therewith and yet dispatch it in one word Immediatly or as S. Luke hath it while he yet spake Euen whilst he was swearing and cursing the Cocke crew and as it were tooke the wordes out of his mouth which circumstaunce teacheth That though God see good to let his Children fall yet he will not long leaue them and suffer them to lie in sinne as S. Iohn sayth this wicked world doth but will seasonably and speedily put vnder his hand to helpe them vp againe and strike their heartes before they be canterized through custome which taketh away the sense of sinne No sooner had Adam eaten of the forbidden fruite and forfeited that excellent Glorie of his Creation but in the coole of the day God came and called vnto him Adam where art thou No sooner had Dauid receiued the number of his people but his heart smote him No sooner was Jonah got into a shippe and vnder sayle for Tharshish but the Lord sent out a great wind dispatched a Pursiuant from Heauen to attache him shipped vengeaunce in a Whirle-wind which sayled aloft in the ayre to ouertake and bring in againe that fugitiue Prophet And surely Peter receiued no lesse grace for euen whiles he was speaking swearing and cursing the Cocke crew and called vpon him for repentaunce The Reasons hereof are principally these two first because Sathan maketh great haste to driue men downe the staires vnto Hell What they doe he would haue them doe quickly if he might haue his will no man should swallow his spittle before he were in the lowermost Hell see how hasty he was with Euah that in so little a time had gotten her looke vpon lust for eate of and giue to her husband What haste did Jonah make towards Tharshish downe to the key found a shippe payed the fare and downe in it What haste did Peter make in how little a while was he come to the feare-full height of sinne a presumer a denier a forswearer a curser Lord what would haue become of him if his Maister had let him alone a while longer But Immediatly the Cocke crew Secondly because continuance in sinne and custome taketh away sense and breedeth incurable hardnesse yea the greater and nearer daunger is at hand the lesse it is perceiued Peter is come to the very threshold of Hell and seeth it not as Dauid swore to Ionathan As the Lord liueth there is but a steppe betwixt me and death so there was but one steppe more and Peter had been in the bottomlesse pitte wherfore as a man that will saue the Lame that is alreadie in the mouth of the Lyon must make haste that will saue the Brand from burning must make haste to pull it out of the Fire so God maketh haste to saue a sinner When Peter walked vpon the sea he no sooner began to sincke but he cryed out Maister saue me But now that he is in farre greater daunger sincking into the floods of sinne yea suncke to
speede wee possibly can to leaue our sinnes when God calleth and moueth But now if we make Application to our selues Oh Lord how many are there who hearing their sinnes boldly and plainely reprooued and their Consciences thereof powerfully conuicted that during the hearing of the Word they haue been at least as Agrippa said to Paul almost perswaded to leaue their swearing lying drinking whoring yea how many are there who when the hand of God is heauy vpon them in sicknesse will with teares confesse their sinnes and promise great reformation but are no sooner recouered but all their good motions vanish like a mornings deaw all their almostes come to nothing at all they returne to their former courses as the Dogge to hivomite they liue but their sicke repentance is dead yea euen repent of that their repentance so did not Peter the Waxe was warme and he put too the Seale the Iron was hotte and he stroke God gaue a good motion and he presently put it in execution so Hee went out The second thing commendable in Peter is that finding such great occasions and temptations whereby he had been drawen to sinne in the High-priestes Hal he staieth no longer there but went out yea though our Euangelist vse a word of ordinarie and milde signification yet S. Marke vseth a more emphaticall word signifying to rush out with haste or with a speedie violence hee came in peakingly and by leaue and leasure but he goeth out with a witnesse as if he would haue broken downe the doore if it had been shut against him Whereby we learne that it is a singuler testimonie of true Repentance for a man to hate and auoyde all the meanes and occasions of sinne the Prouerbe is The burnt Child will beware of the Fire We see by experience the Horse will not be forced to the Ditch where he hath been plunged and the Dogge will not come neare nor abide the man that hath beat him the Bird will come no more to the shrape that hath once been in the Nette the Fish will bite no more that hath been once wounded with Hooke yea the Marriner that hath once suffered ship wracke will not onely auoyde those Rockes and Sandes but is also afrayde euen in greatest calmes Now amongst all the occasions of sinne there is none more dangerous then euill company for can a man take Coales in his bosome and not be burnt or handle Pitch and not be defiled or fly with Ostriges and Pellicanes and not grow wilde or dwell in the Tentes of Wickednesse and not learne to be Wicked Assuredly there is no spedier coniunction betwixt Fire Tow Tinder or Gunpowder or any other such combustible matter then there is betwixt our corrupt Nature and Sinne vpon the least occasion vnlesse the grace of God doe preuent it which thing the true penitent by woeful experience finding as God biddeth Come out so with Peter they runne out and come no more amongst such as it is a thousand to one he shall doe no good vnto but take much hurt from So much for the first Testification of his Repentance And wept bitterly Wherein two thinges are to be considered viz. first his Weeping second the manner how Bitterly For the first it is sayd That he wept or as the word signifieth he shedde teares aboundantly Dauid had so long wept for his fins mingled his drinke with teares that his moysture was turned into the drought of Sommer and his very boanes burnt like an hearth Peter beginneth but now to weepe for his sinnes but his drought is turned into the moysture of Winter the Clouds returne after the raine one shower of teares followeth another as if his eyes were fountaines of brine so he wept as if with Niobe he would transforme himselfe into a Rocke and become a right Peter indeed or as hauing lost the power of Baptisme in Water hee would now be baptised in a flood of teares When Christ was borne it was a ioyfull time and there was great mirth Simeon sung and Annah sung yea the Angels of Heauen sung and bade the Shepheardes sing for they brought them tydinges of great ioy which should be to all the people but when Christ suffered it was a dolefull time and there was much weeping Christ him-selfe wept yea and prayed with strong crying and teares vnto him that was able to saue him from death the Disciples they wept the Daughters of Ierusalem they wept the Sunne was darckned and that wept the Temple rent it Vaile and that wept the Stones were clouen asunder and they wept yea all senseles creatures in their kindes did lament the passion of their maker but Peter wept bitterly others wept chiefly for Christ but Peter chiefly for himselfe as his Maister counsailed Weepe not for me but weepe for your selues Peter wept in passion others wept but in compassion nay herein was Peters compassion true because it began at himselfe for howsoeuer it is good to pittie others and to wipe away teares from their eyes with the spunge of compassion as the Apostle biddeth weepe with them that weepe yet the greatest compassion and best pleasing vnto God is for a man to haue pittie on himselfe as the wise-man biddeth and to open his owne heart veine with the launce of coÌ„punction how could Peter haue had pittie on his Maister if he had had none of himselfe Wherefore he beginneth right first for himselfe and his owne sinnes he wept bitterly Which thing he well learned from his Cocke which by clapping his winges to his owne sides first wakened himselfe and then Peter There are three thinges required to make the loue of Christ perfect in vs 1 Trueth 2. Wisedome 3. Courage for so saith the Law Thou shast loue the Lord thy God 1. with all thine Heart 1. truely 2. With all thy Soule 1. wisely 3. with all thy Strength 1. valiantly and couragiously when Peter sayd to his Maister pittie thy selfe this shall not be vnto thee he loued him truely but not wisely therfore his Maister rebuked him Get thee behynd me Sathan When he put vp his sword and followed Christ he loued him truly and wisely hauing learned not to hinder but to imitate but he loued him not valiantly he denied his Maister and wept that his loue was no perfecter but after his resurrection by his threefold confession he declared that he had attayned the third degree of perfection in loue he loued him as valiantly as he did truely and wisely some I know not in what besotted charitie or prepostrous Zeale haue gone about to excuse or at least extenuate Peters fault that he might say he knew not the â—a for he knew and had confessed him to be God but sayth another we must take heed we do not so iustifye the Apostle as we condemne Christ of a lye who
was the trueth it selfe for he told Peter thou shalt denye Mee he sayth not my manhood but Mee Christ knew best that he would do and Peter knew next that he had done and in the guilt of a great sinne wept bitterly and with his teares doth sufficiently reprehend those that would defend him It is obserued by some that Peter wept but spake not a word and indeed it may seeme strange for Daui◠confessed the Mariners cried and the Publicane prayed God be mercifull to me a sinner and Peter dost thou hold thy peace thou that criedst so earnestly to Christ when but thy body was in daunger of drowning Maister saue me dost thou now hold thy peace when as thy soule is in daunger of destroying What though he that made the heart and tongue vnderstand the language of both alike and is as neare to our reines as our lipps the voyce of the one being no more audible to him that heareth without eares then the intention of the other Hath the tongue therfore immunitie from doing that homage to the Lord which he hath enioyned it No verily as we must beleeue with the heart so must we make confessiō with the mouth as Gods priestes were appoynted to weepe betwixt the Porch and Altar euen in the Body and Nauell of the Church so also to speake spare thy people ô Lord Wherfore let vs learne specially in the house of prayer to pray with Dauid Lord open our mouthes and our lippes shall shew foorth thy prayse but of Peters silence at this time there may be these three Reasons rendred First the Greatnesse of his Griefe which was such as stopped the course of his speach now to remember vpon so small an occasion in so short a time to deny yea and forsweare his louing Maister yea his blessed Sauiour Oh Lord how it astonished him so as for the time he could not possibly speake but weepe Secondly the Greatnesse of his Shame for his sinne which was such as he was ashamed to speake of it vnto God or men but it is no shame to weepe for that sinne which it is a shame to confesse Wherefore Peter doth well to weepe and hold his peace Thirdly the Greatnesse of his Sinne required great intercession for pardon wherefore he sendeth not messengers of ordinarie nature as a few penitent wordes J haue sinned sayd Pharaoh and Saul but he dispatcheth his Teares as his Embassadours that if it were possible before the cry of his sinne should be heard in the high Court of Heauen his Teares might pray plead for pardon where of all Messengers they are most gracious being as one sayth the Blood of the soule and Wine of the Angels which flowing from the Wine-presse of a brused and contrite spirit are more forcible to perswade God then all the Eloquence then all the Rhetoricke in the world therefore sayth God to Ezekiah J haue seene thy Teares as if these Embassadours can no sooner appeare but Gods gracious Eye is vpon them Yea Dauid sayth God heard the voyce of his weeping wherevpon one demaundeth this Question What should the meaning of this be trow you Haue Teares Tongues I maruell or can they speake that they may be heard and returneth this Answere The cloud-cleauing Thunder of the Almightie cannot make such a ratling sound and roaring noyse in the eares of man as our Teares doe in the eares of God so truely the Heathen man hath sayd they are waightie wordes It is no disgrace then as the Heathen man imagined for a man to weepe nay how many Examples haue we in the word of men of great courage and valour as Dauid Ezekiah Iosiah Manasses Peter and others who could hardly for any wordly occasion no not for feare of death haue wrung foorth one Teare yet for their sinnes haue wept most bitterly and plentifully as if they had a certaine pleasure in weeping and had teares at commaund Yet must I not thus commend all manner of teares without difference for the Apostle sayth there is a worldly sorrow which causeth death Cayn Saul Judas were thus sorry yea Esau sought the blessing with teares yet found no place to repentance wherefore if we would haue our teares acceptable vnto God put into his bottle as the Psalmist speaketh haue them comfortably wiped from our eyes they must be faythfull and true and declared to the world to be so by bringing fourth fruites worthie of amendment of life as Peter who for the world would not so sinne agayne Yea was euer after this time so farre from boasting of himselfe that he would neuer compare with any man so farre from denying his Maister that he did most boldly confesse him and his trueth to the beards of his greatest enemyes euen when their hands and speare did reake with his blood and so of a denyer was made a pastor by his tongue to gouerne others who could not gouerne his owne Let vs not then mocke God with a counterfeit repentaunce carrying sinne in one hand sorrow in another with teares washing away our former sinnes and yet dayly defyling our selues with the filth thereof but let vs become new Creatures of proud humble of hurtful harmeles of cruel meeke of Woolues Lambes of Adulterers chast liuers of Drunckerds sober men of swearers reuerent speakers of despysers embracers of scoffers and hators of Gods trueth friends and louers then shall God be glorified the deuill confounded the world amazed and our saluation exceedingly furthered though with Peter we haue sinned if with him we haue truely wept and repented Bitterly This word declareth the manner of Peters weeping viz. hauing greiuously sinned hee now as greatly lamented them which teacheth vs that true repentaunce is a bitter yea and a paynefull thing the paynes of whipping the body as the Flagellants doe or of launcing it with kniues as the Priestes of Baa did or of sicknesses ach famine are not comparable to the paynes of true repentaunce which thing the titles and Epithites thereof do declare the Prophet calleth it a renting of the heart what a payne is it to haue the heart rent and as it were racked vpon tenter-hookes and torne with grypes and conuulsions And Dauid saith a mans heart must be contryte and broken euen as it were beaten to pouder with Godly sorrow the Grecians call it by such a word as signifieth a carefull griefe sorrow of heart the Latines call it by such a word as signifyeth payne or torment Examples of true penitentes shew no lesse it is said of Dauid that his heart did smite him or scourge him A fit metaphore to expresse the nature of Repentance which is the very scourge of the soule In what paine was the Prophet when he complained My leannesse my leannesse woe is mee And
hast sinned and hast sorrowed thou denyedst and hast wept bitterly thou offendedst in thy Tongue and thine Heart hath been rent for it thy Teares are come vp into remembrance with God and the guilt punishment shame and disgrace of thy sinne are gone with God Angels and men so long as the World standeth thou shalt be honoured in the Church as a chiefe Apostle Now are all Teares wiped from thine eyes and now thou keepest turnes with those Angels which did ioy in thy repentance yea art admitted into the bottomlesse and bounlesse ioyes of thy Maister for euer To conclude wee haue all sinned some one way some another most many wayes but few haue yet sorrowed and repented they can weepe extreamely for any worldly Crosse or Calamitie euen as Rachel did for her Children and would not be comforted but for their sinnes they haue no touch no remorse no compunction at all their heartes are of as inuincible hardnes as the Adamant which can neither be softned with Fire nor wrought with Hammer and their eyes as dry as Pumiest stones nay I wold there were not a generatioÌ„ so far past grace as in stead of sorrowing for sinnes to glory in them to say vnto them as God did to his Creatures Increase and multiply proclayming as with a trumpet their owne damnation well the night of ignoraunce and sinne is almost ouer yea all time is wel-nigh gone the day beginneth to dawne the Cocks do crow thicke and shrill Repent Repent for the Kingdome of Heauen is at hand there remayneth no more but the crow of the last trumpet which shall be so loude and shrill as shall awaken all that sleepe in the dust of the Earth and cause such as would not weepe for their sinnes in this world to weepe and waile and gnash their teeth in hell for euer Were I then as happie as Salomon to haue whatsoeuer I would aske this is the greatest blessing which I would or could desire for vs all that with the crowing of the Cocke this day he would be pleased graciously to looke vpon vs so effectually to touch our soules with his holy spirit that from them might flow ryuers of teares of true repentannce that so sorrowing with Peter we might be forgiuen and for euer comforted with him Which God for his infinite mercie graunt vnto vs all Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septâ—agînt Tempus et tempestitas Tremell a Ecclesi 3.1 * SalactionuÌ„ b 2. Tim. 4.2 c Luk. 17.32 a Rom. 4. vlt. * CommoduÌ„ et accommodum b Luk. 4.1 c Math. 26.35 d Ioh. 13.2.27 e Luk. 22.32 f Mark 14.45 g 2. Cor. 5. vlt. h 1. Cron. 4.9 a Iohn 17.11 a Gen. 6.9.9.11 b Gen. 19.33 2. Pet. 2.8 c Num. 20.7 Psal 106.33 Exod. 32.9 d Ionah 1.3 4. e Math. 26.69 Mar 14.66 Luk. 22 55. Ioh. 18.25 f Ioh. 21.15 g Gen. 9.22 h Luk. 18.11 i Iren lib. 4. cap. 45. First vse Sathans malice a 1. Pet. 5.8 Second vse 2. Mans weakenes b 1. Cor. 10.12 c Ille hodiè et ego cras Barn de resurrect dom ser 2. 3. Vse 3. Gods mercy * Veritatem Christi et vanitatem Petri. Hofmeist in mar d Math. 26.34.35 e Rom. 3.4 Diuision f Math. 20.21 g Iohn 20.26 h Math. 8.26 i Math. 16.8 k Math. 17 20. l Mar. 16.14 m Mar. 14.15 a Math. 14.29 b Math 17.14 c Math. 18.21 d Iohn 18.10 e Iohn 21.21 1. Sinne. f Math. 16.22 2. Sinne. g Gall. 2.15 3. Sinne. Deuision 1. Part the time when the meanes of Peters repentance were affoorded a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statim b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adhuc loquente Doct. c 1. Iohn 5 19 a 1. Tim. 4.2 b Gen. 3 9. c 2. Sam. 24.10 d Ionah 1.4 1. Reason 2. Reason a Ad lìmen inferni Orig. b 1. Sam. 20.3 c Math. 14.30 serua domine Vse d Psal 1.1 1. Meanes externall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex priuatiua perticula et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tubile quod excitet e tubii Aristoph e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocem emisit vociferatus est Montan. f Cantauit Galli cantus 1. ObseruatioÌ„ a Zanch. de operib Dei lib. 3. cap. 4. Thest 5. de signis pluuiae b Psal 13.3 c Psal 6.6 d Gen. 7.11 2. Obseru * Ita magnus in maximis vt non minor in minimis * Minutorum operum fabricator a Iob. 22.13.14 b Psal 113.6 c Psal 33.6 d Heb. 1.3 e D. King L. B. of Lond. on Iona. lect 10. f Plenus negotiideus Cicer. de nat deo g Ioshu 10.13 h Esay 38.8 i Iob. 38.25 k Psal 77.18 l Psal â—35 7 m Math. 10.29 o Math. 6 28. p Ionah 1. vlt. b Ionah 4.7 c Iohn 23 vlt. 2. Meanes externall d Luk. 22.61 e Luk. 8.46 f Math. 26.50 g Luk. 22.48 h Non enim fieri poterat vt in negationis tenebris permaneret quem lux perspexe rat mundi Gloss Ordin a Cant. 4. vlt. b Algebat affectu c Iohn 18.18 * MagnuÌ„ frigus est vbi Christus non agnoscitur Ferus de pass pag. 273. d Malach. 4.2 e Reu. 1.14 1. Obseru * Inter calumnias sacerdotuÌ„ inter falsitates testium inter caedentium et conspicentium iniurias constitutus turbatum discipuluÌ„ respicit Leo. de pass dom Serm. 3. Apostrophe 2. Obseru * Vox Galli predicatio resipiscentiae Muse a Esay 58.1 b 2. Sam. 12.7 c Ionah 3.4 d Math. 3.2 e Act 3.19 f Mar. 14. vlt. * Negauit primo et non fleuit quia non respexerat dominus Chrisost in loc Alub lib. 10. CoÌ„ment in Luc. g Iob. 33.23 h Ezra 7.6 i Act. 18.24 k 1. Cor. 13.2 * 1. Cor. 15.10 a Luke 1.6 b mar 6.20 c Ezech. 33.32 d Acts. 20.7 e Luke 4.22 f 2. Cor. 2.16 g 1. Cor. 3.6 Vse h 1. Cor. 4.7 i 1. Cor. 1.29 k 1. Cor. 1.12 l Gal. 2.9 m 1. Thes 5.13 Application n 2. Tim. 2.7 1. Internall meanes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Memoria qua epetit animus quae fuerunt Cicer. in Rhetor secund Aristotel de Memor a Galen et Plin. b Seneca de Scipso Orat. c Cicer. 2. de Orat. a Iames. 1.24 b Math. 16.5 c Voleteran lib. 21. d Iolin lib. 7. cap. 24. e Deut. 32.18 Iudges 3.7 1. Sam. 12.9 Psam 50.22 Doct. f Psal 119.11 g 2. Cor. 4.4 Satan a great enimy to the word through a foure-fold pollicie First pollicie a 1. Thess 2.18 2. Policie b Actes 20.9 c Esay 6.9 3. Pollicie d Math. 13.19 4. Pollicie e Heb. 4.2 1 Vse f Iames. 1.19 g Math. 9. vlt. a Rom. 10.14 2. Vse b Luke 8.18 c Act. 16.14 d Luk. 24 31. 3. Vse e Luk. 11.28 4. Vse Quest Answ f Math. 4.19 g Math. 8.14 h Math. 14 31. i Math. 17.1 k Luk 8.51 l
the very chinne he seeth no danger but holdeth on yet such was his mercie whom he denied that remembring him who had forgotten himselfe Immediatly the Cocke crew The vse is that as God is in loue hasty when wee haue sinned to affoord vs the meanes of repentance and saluation So we in wisedome make haste by the vse of them to turne vnto God for he is blessedst that sinneth not next to him is he that soonest repenteth according to that of Dauid Blessed is the man that doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the scornefull For if from suggestion wee proceed to consent from consent to delight from delight to action from action to custome from custome to senselesnesse to haue no pricke no remorse no dislike woe be vnto vs. The first externall meanes whereby Peter was brought to the sight and sorrow of his sinne was the crowing of the Cocke The Grecians will that a Cocke be so called in their tongue because by his crowing he doth waken men and rayse them out of their beddes He crew as we say in English or lift vp his voyce according to the Greeke or according to the vulger he songe And this is the ordinarie phrase with the Latines The song or singing of the Cocke and well may his crowing be called singing because when he is fattest or best liking and findeth his hotte nature refreshed with the coldnesse of the night and vapors of the ayre he croweth most and in his kinde as with a song doth prayse his Creator a sweete domesticall Creature by singing teaching vs to lift vp our heartes and to prayse our God with our tongues from whom euery good and perfect gift proceedeth But I proceede from the Letter to Obseruations Wise Philosophers haue obserued that Cockes by crowing doe wake men out of sleepe and therfore lay-on towards day when it is time to awake and also foretell a shower comming Peter is fast on sleepe in the bedde of carnall securitie and must be awakned or else he sleepeth in death for euer a shower of teares is at hand not for the causing of his bedde onely to swim But as when God destroyed the old World the Windowes of Heauen were opened so the Sluces and Flood-gates of Peters eyes are to be opened and such Fountaines to breake out as if his little world were to be drowned with teares no maruell then though the Cocke crow Obserue we also the extent of Gods gracious prouidence who is so great in the greatest thinges as he is not lesser in the least There haue been Philosophers who thought that the Gods had no regard of humane affayres whose opinion sayth Tullie if it be true what pietie can there be what sanctitie what Religion Others though they went not so farre as to exempt all thinges yet they withdrew the smaller from the Heauenly prouidence for it was thought most iniurious to bring downe the Maiestie of God so low as to the husbanding of Bees and Pismyres as if in the number of the Gods there were some Myrmecides to carue out the smaller workes Another sect of Philosiphers viz. the Peripateticks who housed the prouidence of God aboue the Moone and thought it had no desent beneath the cyrcle thereof to intend inferyor businesses like those Epicures who sayd or at least Eliphaz in their names How should God know can he iudge through the darke clouds The clouds hide him that he cannot see and he walketh in the cyrcle of heauen Aueroës sirnamed the Commenter a Spanish Phisition that he may seeme to be madde with reason by reason fortifieth the former iudgement for he thinketh that the knowledge and vnderstanding of God would become vile if it were abased to these inferior and infirmer obiectes But from the Schoole of God we learne that wherof these wise Ethnicks were ignoraunt that our God though he haue his dwelling on high yet he abaseth himselfe to behold the thinges in Heauen Earth as he made all thinges by his word so he beareth vp all thinges by his mightie word or according to the Hebrew phrase who vse the Abstract for the Concrete the Substantiue for the Adiectiue or Epithite with the word of his power His Creation was as the Mother to bring foorth his Prouidence as the Nurse to bring vp his Creation a short Prouidence his Prouidence a perpetuall Creation his Creation gaue beeing his prouidence maintayneth in beeing his Creation erected the Fabricke his Prouidence keepeth reparation In a word as a Heathen man sayd he is full of businesse all eye to obserue and all hand to dispatch all businesse by it the Sunne mooueth for he made it to stand yea to goe backe the Raine falleth for the Cloudes are his Bottles the Ayre ratleth for it is the glorious God that maketh the thunder the Wind bloweth for he bringeth it out of his treasure n Birdes doe flye Plants and Grasse doe grow Fishes doe swimme Wormes doe bite yea and to conclude with my Text Cockes do crow Immediatly the Cocke crew for hee that gouerneth all thinges had sayd Before the Cocke crow thou shalt deny me thrise The second externall meanes was Christ his looking vpon him for so S. Luke sayth The Lord turned backe and looked vpon Peter and this I call Externall in regard of the Act though it were Internall in regard of the effect For this this was it that wounded his heart he denied and repented not because his Maister looked not vpon him he forsware and repented not but when he cursed himselfe he repented for his Maister looked vpon him Peter had thought his Maister had not heard or knowen or regarded his words But he that knew when he was thronged that some faythfull body had touched him for vertue was gone out of him now knew that his faythfull disciple had forsworne him that it was high time that vertue should proceede from him for to cure him and therfore most graciously turned backe looked vpō him that by seeing Peter he might cause Peter to see his sinne repent of it Which yet the act of seeing could not effect for euery one repented not that Iesus looked on for doubtles he looked on Iudas when he gaue him the soppe yea he spake most louingly mildly to him when he came with souldiors to apprehend him friend wherfore art thou come and Iudas betrayest thou the sonne of man with a kisse wordes which might haue broken his heart if hee had not been dead in sinnes Hee doth but looke vpon Peter and it serueth the turne For with Christ his bodily eye the sweete influence of his grace and spirit being conuayed to his soule he repented vnfaignedly and no meruaile for how could he remayne in
giue the sayd knowledge backe againe to the minde to be thought vpon and vttered in word and followed in deed Great was the holinesse and happinesse of this facultie by Creation so as man in state of innocencie had been able to haue remembred any matter of importance which either God had reuealed vnto him or himselfe conceiued by any naturall facultie but though the memories of some men haue been wonderfull as of Mithridate King of Pontus who could readily speake two and twentie Languages of Seuere that hearing two hundred verses repeated could rehearse them againe beginning at the last of Thomâ—stocles that desired to learne the Art of Forgetfulnesse yet indeed generally by mans fall this facultie is exceedingly weakned euen concerning earthly thinges Pharaohs Butler forgat Joseph the man that seeth his naturall face in a Glasse immediatly forgetteth the fashion of it the Disciples forgot to take Bread with them and Trapeznutius forgot all Learning yea Messala Coruinus forgot his owne name But much more is the memorie brittle concerning Heauenly thinges both because the minde doth not well conceiue them nor the affections take any great delight in them How many good Sermons haue we heard good Lessons haue we learned and comfortes haue we receiued and haue we not forgotten them Assuredly many forget God himselfe yea wee should forget the death of Christ if it were not for the Sacrament of remembrance I and no maruell for Peter forgot the wordes of his Maister but now remembreth yea his memorie was not before so dull and forgetfull but now it is as fresh and liuely Sathan wrought vpon his memorie before that remembring nothing he might presumptuously runne on in sinne and now he worketh vpon his memorie to set an edge vpon it that by remembring all thinges he may despayre for sinne If God had left him to himselfe I know not whether Peter had been more miserable in his first forgetting or after remembring for both of them had carryed him with a full swing to Hel-ward but now through Christ blessed is Peter hee forgot and sinned hee now remembreth and repenteth From whose example we learne that it is the Word yea the holy Word of God which is the preseruatiue and restoratiue Phisicke of the Soule it is a preseruatiue for so sayth Dauid J haue hidde thy word in my heart that I should not sinne against thee Yea assuredly he had not committed Adultery but that for a time the God of this world had blinded the eyes of his vnderstanding and it is a restoratiue for no sooner did Nathan put him in minde of his sinne but he repented and as my Text is Peter no sooner remembred the wordes of his Maister but he went out and wept bitterly For this cause Sathan hath a foure-fold dangerous policie whereby to robbe men of the vse of the word First to keepe men from hauing the word preached vnto them which policie of Sathan the Apostle descried when he wrote to the Thessalonians That at the least once or twise he would haue come vnto them but Sathan hindred him If herein he cannot preuaile then hath he a second viz. by suggesting wandring thoughtes exposing of idle obiectes casting into drowsines dulnes as he did Eutichus to make the word vnprofitable that in hearing they may not heare and hence it is that many hearers of the word yet remaine as ignorant as if they had neuer heard at all or if he cannot herein preuaile then hath he a third viz. to hinder the remembrance of the word and these hearers our Sauiour compareth to the High-way receiuing seed and thus hee dealt with our example heere whom hee sifted as he doth dayly such as heare at one eare and let it goe out at the other nay whose eares are like Sieues that take in Water at one place and let it goe out at an hundred And this pleaseth the Deuill well for he careth not how much men heare so they remember nothing nay to choose he would haue men to heare much so they forget all that so they may stand guiltie before God for that which they haue heard But if all these fayle hee hath a fourth policie viz. to robbe men of their Fayth that so they may not beleeue the Word without which all hearing knowing and remembring are vnprofitable as the Apostle sayth The Word which they heard profited them not because it was not mixt with Fayth in those that heard it The consideration whereof may teach vs a fourefold Wisedome First as S. Iames biddeth To be swift to heare and to this end to pray heartily as Christ hath taught vs That the Lord of the Haruest would thrust foorth Laborers into his Haruest and to send Preachers that people may heare the Word at their mouthes Secondly when we heare to take heede how we heare and to pray vnto God to open our heartes as he did Lydias and his Disciple that we may vnderstand the word Thirdly by Prayer Meditation Conference and all good meanes let vs labour to remember the Word for Christ hath sayd Blessed are they that heare the Word of God and keepe it Lastly let vs pray vnto God to increase our Fayth that we may beleeue his Word for if we heare vnderstand remember and beleeue we shall neuer fall But if we care neither for hearing vnderstanding remembring nor beleeuing we shall sinne with Peter but we shall neuer repent with him for he remembred But what remembred he Many thinges Peters Memorie was neuer better then now Whilst he was in sinning and before his Maister looked backe vpon him he was like a man that hauing receiued a great rappe on the head is astonyed and amazed Peter thought on nothing but now that he is come to himselfe what is it he doth not remember Now he remembreth how he had bene but a poore base Fisherman and his Maister had called him to be a Fisher of men how he had cured his wiues mother lying sicke of a feauer yea saued his life when he was sinking into the sea how he made him one of his inwardst friends tooke him with him into the mouÌ„taine wheÌ„ he was transfigured into the house wheÌ„ he raysed Jayrus his Daughter into the garden where he was in such agonye how he had borrowed mony of a Fish to pay his Trybute and is this the requitall of all such fauoures to deny and forsweare him he remembreth what a commendation Christ gaue him for his confession Blessed art thou Symon bar Jonah and doth he not now know that man whom before he confessed to be the sonne of God he remembreth how he had time and time been reproued as for disswading his Maister from Ierusalem for his drowsines in the garden Symon sleepest thou
and for his rashe striking with the Sword But what reproofe may he now looke for hauing so denyed and forsworne him It is hard to say what he did not remember then what he did remember assuredly whatsoeuer did aggrauate the greatnesse of his sinne that did he now perfectly remember but this aboue all other that his Maister had told him that Before the Cocke crew he should deny him thrise as Dauid after he had murthered Vriah saw nothing but blood so Peter after his deniall could heare nothing from Belles that rung or Birdes that sung but this dole-full dittie Peter thou hast denied thy Maister By whose example we are to be warned for howsoeuer our sinnes may be super-annate and as old Leases worne out of date so as few remember the sinnes of their youth yet if we haue not vnfaignedly repented of them the time shall come when God shall giue our Consciences such a touch as we shall remember our sinnes with a witnesse yea be as a thousand witnesses against our selues But examine we the words and with your patience let me paralell or ballance a commandement and this promise togeather that concerning a principall Patriarch this a prime Apostle both of them deliuered in words of greatest weight emphasis significatiō that can be imagined marke how God prooued Abraham he biddeth him not resigne or deliuer but Take not a beast or bondman but a Sonne not one of many but an Only sonne not Jshmaell but Isaack the sonne of laughter in whom he was so glad a Father not stubborne and disobedient and therfore hated but Beloued as the bowels of his owne breast yea as his owne soule for in him were the Promises of saluation established he must not sacrifice him at his doore but trauell three dayes iourney to the Mount Moriah not leaue him there as an Orphant as Moses was left in the Arke but he must kill him and commit slaughter vpon his flesh not then burie him but burne him and neither spare him liuing nor dead till he be in ashes which with the least puffe of Winde might be scattered into a thousand places Oh what waightie wordes are these and if God had not strengthned him able to haue broken his bones and crushed him to peeces You haue heard the Commaundement now marke this Prophecie 1. Thou not Judas Herod or Pilate but Peter thou that hast been with me so long heard my Doctrine seene my Miracles and made such an excellent Confession 2. Mee not a forriner a straunger an enemie but Mee thy Friend Familiar Maister God Creator and Sauiour Mee that was so many thousand Yeares desired and looked for Mee that haue euery way testified my loue fauour vnto thee euen Mee that am now taken ready to die for thy sinnes 3. Deny not flie from and forsake or hang aloofe off or not come neere but Denie 4. not once in rashnes vnaduisednes as thou hast been often inconsiderate but twice yea thrice as it were with purpose and deliberation not in a yeare Month or day but in a short space euen this night before the Cocke crow Jehu did not march more furiously towards Jzreell then Peter did towards Hell as if he had receaued the posting commission to salute no man by the way and as if he had vowed not to swallow his spittle before he had dyued as deepe as he could into the botomlesse pitt are not these words of the Prophesie as heauie in their kinde as the words of the charge And yet as the Queene of the South would not beleeue what was told her of Salomon till she had seene it with her eyes but loe then she sayd the one halfe was not tolde her so a man would not beleeue this Prophecye and yet loe the one halfe is not tolde you for the least part of his sinne was bare denying from thence he proceeded to swearing yea from thence to cursinge and that vpon small occasions Sathan not contented with a bare denyall laboureth by all meanes to make him two-folde more the childe of hell then himselfe Yet was this no sinne against the holy Ghost as the mercilesse Nouations dreamed who held euery grosse sin committed by a Christian to be the sin against the holy Ghost therfore to such as so fell though they testified neuer so great repentance yet they would not yeeld the priuiledges of the Church nor communicate with them in the participation of the blessed Sacramentes for the Apostle sayth first this sinne is a knowne sinne yea a knowen sinfullnesse such was not Peters for though he had heard Christ say he that denyeth me before men him will I denie before my father which is in heauen yea and in particuler told Peter before the Cocke crow thou shalt deny me thryce yet the holy Ghost witnesseth that he had forgotte this and therfore as he gaue comfort to those that had betrayed and denyed Christ in the presence of Pylat that through ignoraunce they did it so may he take the like comfort to himselfe in the like sinne that he did it ignorauntly and forgetfully Secondly the Apostle sayth that is a willing sinne a sinne without cause yea this is a despightfull and malicious sin a crucifying agayne of the sonne of God and making a mocke of him whereas alas Peter would and would not the present daunger and feare of death extorted these Othes and drew these execrations from Peter his teares did sufficiently witnesse that he could truely protest with Paul he did not allow that which he did therfore might with comfort looke towards the mercie-seate for sin hurteth not if it doe displease vs. Thirdly the Apostle sayth that this sinne is not a perticular lapse but a generall prolapse and totall Apostasie an vtter falling away it is not like a perticuler ill distemperature of some one humour in the body but as a generall ill dispositiō of the whole body this is an vtter falling away from all grace a renouncing of all Religion a very congeries of all abhominations such was not Peters sinne for his Maister had prayed for him that his fayth should not fayle the word in the originall signifyeth an vtter fayling or a fayling altogeather neither is it to be referred to the time but the thing that should not fayle So that Peters fayth was mooued but not remoued shaken but not shaken off he denyed Christ with his mouth but beleeued in him with his heart Peter is like the Church that sayd of her-selfe shee slept but her heart waked that was but a slumber like Eutichus of whom S. Paul said There is life in him though he seeme dead that was but a traunce and in deed such spirituall traunces and apoplexies the best of Gods Children are subiect vnto to draw the breath of spirituall life so inwradly that
euen to them-selues and others they seeme dead And lastly he is like a Tree in Winter which by the barrennes of the boughs drynesse of the barke seemeth dead yet hath life in the Roote the spirit of the temptor like a mightie Northerne wind had blasted blowne away the leaues of Peters chearefull and bold confession but life was in the roote sayth remayned in the heart But though this was no sinne against the holy Ghost it was a fearefull proceeding towardes that sinne and how farre he would haue gone if he had been let alone the searcher of heartes knoweth and therefore a faire warning this is vnto all that no man presume of the like Grace but euery man cut off sinne betime and destroy it whilst it is in the blossome no man is hardened at the first but one sinne draweth on another and as the Psalm ◠sayth Men fall from one mischiefe to another and as we see a small Spring at the first runneth not farre but becommeth a great Streame breaketh downe banckes and carrieth all vnresistable before it so in the inundation of sinne the beginning is small but if the current be not stopped in the end it will become violent breake downe the banckes of Gods threatninges and carry a man vnresistably into destruction Iudas was first a dissembler then a thiefe then a lyer then a traytor then a cursed reprobate Peter first a presumer then a denyer then a swearer and then a curser and if his Maister had not looked vpon him God knoweth what he would haue been next no man commeth to the height of misery at first wherfore If through weaknesse we sinne as no man liueth and sinneth not yet let vs not sleepe in our sinne nor suffer the temples of our heads to take any rest till by repentaunce we be reconciled vnto God and haue a blessed Quietus est sealed to our soules and infallibly witnessed by Gods good spirit Lastly here we see spirituall pryde and arrogancie fearefully corrected to teach vs all to walke in humilitie with God yea suspecting our selues to cleaue fast vnto God praying heartily that he leade vs not into temptation great was the pride arrogancy of Peter both in regarde of his fellow Apostles and Romayne power yea in regard of Christ and God him selfe Christ told all them All ye shall be offended with me this night Peter replyed Though all men be offended yet will I neuer be offended Herein he exalted himselfe aboue his Colleagues yea aboue all men the Romaines sent to apprehend Christ Peter drew forth his sword and exalted himselfe against Gods ordinaunce Christ told him playnly that he should deny him Peter sayd he would rather die with him herein exalted himselfe against Christ and contradicted him yea when Christ asked him shall not I drincke of the cuppe which my Father hath giuen me he playnly intimated that in seeking to saue Christ from his passion he exalted himselfe against God as if he were wyser then God to finde out another way of redemption then he had appoynted and therfore most iust with God that of an egregious presumer he should become a most disperate denyer and as he lifted vp himselfe so to let him take the greater fall and that first for his owne good for as Paul deliuered the incestious Corinthian to Sathan for the destruction of his flesh and sauing of his spirit and Himeneus and Alexander to Sathan that he might learne not to blaspheme so God let this man fall for the destruction of his carnal presumption and that he might learne Davids lesson not to lift vp his horne on high no more to speake presumptuously nor suffer arrogancy to proceede out of his mouth yea how good a scholler herein he was the story of the gospell witnesseth for when our Sauiour after his resurrection was pleased to renew Peters pastorall cōmission to restore him from whence he had fallen by a triple denyall by making a triple confession he asked him Peter louest thou me yea as it were purposely to try whether he knew himselfe any more or would compare any more he propounded the question comparatiuely Peter louest thou me more then these But Peter had paied for his comparisons he had done with them if he had asked him such a question at his last Supper he had had a ready comparatiue Answere Yea Lord I loue thee more then these and more then all men But now marke how humbly and warily he answereth Lord thou knowest that I loue thee hee hath learned neuer to preferre himselfe before others againe yea when Christ asked him the third time the Euangelist saith Peter was sorrie as hauing learned that Christ knew him better then himselfe and as afrayde that his owne heart deceiued him againe hee answered with teares Lord thou knowest all thinges thou knowest that I doe loue thee So that he might well confesse to Gods glory with Dauid and say Before I fell I went wrong and presumed of that which was not in me but now I haue learned to know my selfe Secondly this is chronicled for the good of all Gods people to the end of the world for at his cost we may all learne how great the wretchednesse of mans nature is and that there is no sinne we can presume we shall not fall into if God leaue vs to our selues for did Peter that had been with Christ heard his doctrine and seene his Miracles Did Peter that had made such an excellent confession of Christ and as it were tasted the ioyes of heauen vpon the holy mount did Peter a Cephas a prime Apostle a piller in the church did Peter as it were the bel-weather of Gods flocke who had protested he would rather dye with Christ then denye him Did he I say in so short a time vpon so small occasion not only deny but forsweare his maister Then let no man be high mynded but feare he that thinketh he standeth take heede least he fall yea euery man worke out his saluation with feare and trembling cleauing fast vnto God praying him not to leade him into temptation Peter hath fallen let others beware let not the fall of the greater be the imitation of the lesse but the fall of the greater the feare of the lesser The second internall meanes of his repentaunce was his wayinge and considering with himselfe for so in most translations it is by S. Marcke added and waying that with himselfe as the careles banckrupt who being priuie to the weaknesse of his estate meaning to breake he borroweth of euery one that will lend and neuer considereth how to repay it againe or selling his wares doth not waygh them but deliuer at randome so Peter in sinning rūneth in debt vnto God and neuer once thinketh or considereth with himselfe how it