themselves against God and their duty but because they weigh not the word they have promises and God is mercifull and Christ dyed for Sinners c. but weigh not to whom the promises belong which are Childrens bread As John said to one what hast thou to doe with prayer or with the promises God will not be mercifull to an obstinate Sinner they weigh what God is and they weigh not themselves what themselves are God is a God of mercy but noâ— all of mercy Christ is a Lamb for meeknesse but weigh it that he is a Lyon also and will tear in pieces all impenitent persons Vse 2. To comfort Ministers who see their Doctrine slightly regarded for the present many they have to heare almost none consider but see in Peter that an happy use may be made in time of things which at first were heard carelesly so the Disciples heard Christ often speake of his passion of his resurrection and other articles of Religion but heedlesly for the time neither remembred nor weighed but after made more use of them sometimes carelesse Hearers are broughâ— into as great streights as Peter here and then they have time and occasion to weigh things better and rate themselves for their unprofitable hearing He went forth BY going forth is meant an utter forsaking of the place and company where he was he went forth before after the first temptation but not far enough as now He went out the first thing in the manner of Peters repentance Quest. Wherefore went Peter forth Answ. 1. In respect of the place the Hall and Porch were no places of safety or tranquillity but full of danger and feare and tumult and not fit place for consideration 2. In respect of the company he sees the longer he stayes among wicked men the more sinnes he heapes up against the Lord and against his owne conscience and therefore he sees it high time to be gone 3. In respect of the businesse in hand he is to bewaile his sin to weepe bitterly for his offence but the Hall and Porch are no fit places to weep in 2. He truly sorrows that he doth it sine teste secret teares flowing from the inward affection of his heart frees his repentance from hypocrisie in that it is not done in respect of men but onely in the sight of God and his Angels 3. Peter is to get out of himselfe which he will not do till he get out from so ungodly a rout as he is now among Doctr. The man that would avoyd evill or set himselfe about any good must avoyd evill company 119. 115. Away from me ye wicked for I will keep the commandement of my God he saw it was a very hard thing among wicked men to retaine any good purposes or practises Reas. 1. Bad company are great provokers to evill great strengthners in evil a little bad counsel spreads and is soone allowed If Pilate once speake of Christs death it shall be quickly harkened too if the Phariseâ—s once suggest to deliver Barrabas all the noyse will be not him but Barrabas a little leaven leavens the whole lump How three Traytors in Corahs Camp presently prevailes with two hundred and fifty Captaines men of renown appeares in story how one evill man may kindle an unquenchable fire in a Towne so evident as one plague soare may taynt a whole City or Kingdome one Achan enough to plague a whole congregation how much more when a Company of evill persons are knit together 2. As they are great Drawers to evill so they are strong Resisters of good the darkenesse in them must needes fight against the light what they can they will hinder what they cannot hinder they can scorne Peter here durst not acknowledge him a man whom among Disciples acknowledged the Son of God 3. Our owne inclination to evill makes it more dangerous a little Pitch will sticke to his fingers that toucheth it Israel in Shittim will commit whoredome with the Daughters of Moab Numb 25. 1. Joseph will sweare a little by the life of Pharaoh in the Court of Pharaoh Peter denyes among Denyers and we are commonly as our company which we chuse Vse 1. To avoyd evill company thrust not into such company when we need not nor stay longer then needs must in such fellowship for 1. He that will cleave to God must sever from Gods Enemies the same grace that binds us to God loseth us from the wicked solitarinesse is better then bad company 2. What comfort can a Sheep have among a Herd of Swine which wallow and tumble in foule lusts or a silly Dove among a company of Ravens how can a good heart but grieve in their society whose sports and pleasures are in such things as onely grieve the Spirit of God how can a Christian solace himselfe among such as care for none but brutish delights in eating drinking sporting gaming attended with swearing rayling drunkennesse and idlenesse but to speake of God or of Religion to discourse of sobriety temperance watchfulnesse and prayer is to be unseasonable as Snow in Harvest can a good heart be glad among them who can never be merry till God and all thoughts of him be shut out of doores What comfort can a man have among a company of dead men who as Ghosts are moved by the Divell no spirit of grace no breath or life of grace but in whom the Divell rules effectually and the like comfort can the Childe of God have among wicked men dead in sin and enemies to the life of God ruled at the pleasure of Satan What safety among evill men whether we respect themselves or their practises for themselves they are so poysonfull so infectious as we can hardly participate with them in good things and not be defiled as with some persons we dare scarce eate or drinke wholesome meat or drinke of the same cup because of some poysonful and infectious disease we would not take a sweet flower from some hand so here For their practices how just is it if we joyne our selves in their sins that we should not be disjoyned in their judgements as they that stood with Corah were all swallowed up together 4. This hath beene the practise of the godly Psal. 26 4. I have not haunted with the wicked for they know blessednesse is promised to such as neither walke stand nor sit with them Psal. 1. 1. He that sees the mischiefe that hath befallen him by such company will shake them off He that hath beene drawne to scorne godlinesse to reforme godlinesse must abhor such company He that hath beene taught to sweare lye be drunke to reforme must avoyd such company Vse 2. If we fall among or be cast into such company take some directions how to carry our selves which our Apostle here omitted 1. Enter not into their company fashion not to them separate in Fashion and Affection As Lot among Sodomites goe not to them but let them come to thee Peter
went to them and so fell by them Prov. 1 10. If Sinners entice consent not 2. Consider who thou art Peter should have remembred himselfe to be a Disciple by grace separated from this gracelesse company so thinke with thy selfe I am distinguished and severed from the world by grace of Adoption and a Son of God oh what an honour to Peter or for thee to shew thy selfe a Son of God in the midst of a naughty generation 3. Look upon ungodly examples to detest them to grieve at the dishonour of God to grieve at the wickednesse of man made to the Image of God how did good Lot vex himselfe at the uncleane conversation of Sodome 2 Pet. 2. 8. What a paine was it to David to see the transgressors Psal. 119. And make this use of it to blesse God that thou art not so far given up whose nature is as vile as theirs 4. See them to stop them if it be possible if there be hope of doing good admonish them 1 Thes. 5. 14. warne them that are unruly warne them of the wrath of God coming on them that do such things win them and pray for them and their amendment 5. If there be no hope to win them yet by thy godly carriage convince them checke them confute shut their mouthes Let thy light shine in despite of their darkenesse to glorifie thy Father and at least let them see thy watch and godly care to preserve thy selfe from their contagion 6. If thou hast beene a little tainted and drawn aside by them go forth quickly like Peter and bewaile thy sin to which sorrow of Peter now we come And Peter wept bitterly PETER as he had chosen a fit place so he expressed his repentance by an excellent token and signe of it which is abundance of tears both salt and dry Quest. Whether is weeping alwayes true repentance for sin Ans. No for then Esau and Judas had beene truly penitent but where is true sorrow it will often wring out teares which are not repentance it selfe but an effect of true repentance Quest. Whether are teares necessarily required in sorrow for sin Ans. In true sorrow of sin must be allwayes a deep displeasure with himselfe sighs and groanes of a broken and bleeding heart for the displeasure of God which is a supernatural motion of the heart But as for that bodily and sensible motion of the heart which produceth tears and crying it is always coÌ„mendable where it is but not always simply necessary for sundry things may hinder teares and yet true sorrow be with dry cheeks As Reas. 1. Abundance of griefe may stop teares as a man may weepe for his friend and cannot at the death of his owne Son 2. Sometimes the constitution of the body will afford none when the consolation of the heart desires to ease it selfe by them 3. Sometimes the Spirit of God supplyes joy and comfort in the midst of their heavinesse which abates the sensible smart although it abates not the displeasure of our wils against sin but enlargeth it 4. Teares proceed from many causes outward as excessive joy excessive sorrow anger compassion and in a word both from fained repentance and unfained as we may not count them among the infallible signes of true repentance and sorrow for sin FINIS Instruunt Patriarchae tam erranâ—es quam docentes Parts of this History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum animadvertisset Bez. Many offended in Christ and how 1 Coa 1. 23. 1 Cor. 1. 〈◊〉 James 5. Mat. 5. Rom. 12. Ephes. 5. 16. Holy profession offends at this day Acts 24. 14. Comfort to godly Preachers and professors Mat. 7. 29. Offend none justly A trial of true religiousnesse Scope Divine conclusions differ from humane Luke 2. 34. Mat. 7. 14. 1 Cor. 1. 26. Christ according to his many benefits hath many names Christ why called a Shepherd Zech. 13. 17. How Christ is Gods fellow By whom he was smitten Comfort in Christ our Sheepherd Be patient in all smitings Mourn for sin which caused Christ to be smitten Sudy to be thankfull to Jesus Christ. Not all hated of God who are smitten by him The liker to God the more smitten Jer. 18. 18. Comfort because Gods hand is in it Church called a Sheepfold why Christians why called Sheep 1 Pet. 5 8. Note thy weake disposition even after grace received Imitate Sheep and wherein 1 Cor. 2. 2. Of the scattering of the People Luk. 24. 11. Esay 63. 3. No marvell if unsound fall quite away Let none trust trust his own heart 2 King 8. 13. Arme against shaking trials Mat. 26. 41. Thinke not much to be left alone in a good cause John 16. 32. Make mucâ— of the 〈◊〉 season of grace and peace Gospell upon sad news soon yeelds comfoâ—t Why Christ would meet them in Galilee Wonderfull gentlenesse of Christ. Gal. 6. 1. He never quite leaves his Desertions neither totall nor finall Psal. 30. 5. 1 Cor. 10. 13. 1 Iohn 5. 4. Comfort thy self with the assured end of every tryall Christ prevents his with loving kindenesse Christ an everlasting guide to his See hence our happineâ—â—e Peters rashnesse in five particulars Noact of faith in a Promise Prov. 28. 1â— Note and watch pride of heart Fear of humility and of infidelity Holy fear to be ever cherished Paraphrase Christs divinity he knows sâ—crets that are to come 2 King 5. 26. Christs humanity he reprocheth not Peter for denials foretold Grounds of it In like cases do as Châ—ist did We never know our selves aright till Christ teach us Suddenly we are apt to fall from very good resolutions Hos. 6. 4. Prouder then others falworse then others Motives to humble walking with God Cumulation of sin in Peter Four here observed Godly apt to fall into the same sin And why 〈◊〉 Comfort to troubled spirits Repetition of sin makes sin the stronger We are apt to over-ween the good that is in us Jam. 1. 17. Sin is of an infectious nature Parts Why God prevented not this fall of Peter Many other sins noâ—ed in Peter more then in other Disciples Peters sin in â—oing into the Hall John 18. To avoyd sin avoyd occasions To avoyd occasions keepe close to the word Suffer not for Christ till called Phil. 1. 29. Nature no sufficient in divine matters How we are to shew love to a friend Good men quickly the worse for bad company And why Abhor sinfull society Psal. 16. 3. Psal. 120. A sinful indifferency to run into all company James 3. 10. Gen. 6. 2. Joyne to godly company Peter had one end God another Warming the body sometime chilleth the Soule When by a warme fire take heed of temptation Occasion of Peters sin by the Priests maide When a man tempts God a Tempter soon meets him Favors of wicked deare bought An ill case to be beholden to wicked men Weak tempeters can foyle stout men Judg. 9. 54. Mans pride easily overthrowne Jam. 4. 6. Acts 12. Accusation enough if
weapons or against the word of his Captaine Ans. 3. He should have considered the infirmity of his Faith which yet was weake and suspected if not for the truth yet strength of it not knowing the strength of the imminent temptation Ans. 4. He should have considered that the strength of Faith of the Saints hath bin shaken in temptation as Abraham Paul David and why not he Objec Christians are to come with courage to the battaile assured of victory Ans. 1. But by his strength that hath loved us Rom. 8. 37. 2. With the best diligence in using the means which Peter layes off Faith Prayer Watchfulnes 3. With mixing Faith and Feare together certainly beleeving the Promise of God but fearing and suspecting our own weaknesse so Phil. 2. 11 12. Worke out your salvation with feare and trembling there is feare for it is God that workes the will and deed there is Faith the temper of Faith and Feare upholds us in the triall when our eye is cast both on our weaknesse and Gods strength Objec But Gods children are as bold as Lyons Prov. 28. 1. Answ. 1. There is boldnesse of Flesh. Faith 2. Boldnesse in the strength of God and love of our Father not of our strength and love of him Peter presumed to stand because of the love Christ. 3. A boldnesse upon the assured Promises of God and infinite merits of Christ foyling both carnal feare and presumption Peters boldnesse was not with the Word but against it 4. Boldnesse not suffering to feare damnation but to extinguish the feare of transgression 5. A boldnesse banishing feare to fall away into perdition but not the feare of falling into finne and offence of God which his owne Children are often too bold in Note The vaine presumption of mans heart in Peter see our selves our nature is as confident we thinke if all should flye from Faith and Religion sure we would not But were the Sword shaken a little and the Scepter swayed but a little another way many would see their mould and temper they that now spit at the name of the hatefull Idoll of the Masse would easily conceive it a better Religion and we should not want some Catholike Moderators who would say These two Religions with a little yeelding each side might be brought into one We are as strong before the Battle as Peter and when danger seemes farther off whereas the sight of one adversary would make a whole Army of us run away as Iâ—rael at the sight of Goliah But Peter should have remembred and so should we the Answer of the King of Israel to Benhadad 1 King 20. 11. Let not him that putteth on his Armour boast as he that puts it off Let us not crow before the Victory We are ready to promise our selves successe and events as he was which are out of our power he might promise and purpose watchfulnesse endeavour strive against this temptation which was all he could doe but to promise of the event and issue was not his part nor to dispose of We can as easily promise to our selves above that God hath promised as he nay against the word of God as he that we shall be safe and stand and conceive some singular prerogative or strength in our selves while yet we forget to use meanes to grow in knowledge awaken our Faith provoke our watchfulnesse we can be as proud and bragging in our speech as he was forgetting modesty and humanity promising Mountaines and should our actions swell to our words we would doe wonders but away with these brags and learne to speak humbly warily and modestly as knowing what befell this Apostle Vse Beware of Pride of heart which is so hatefull to God as robbing him of his glory and so prejudicial to our selves for if nature onely and the pride of it quicken our resolutions and not Faith they will dye and deceive us if flesh onely incite our courage it will suddenly be cold as in Peter Objection But I have great gifts of knowledge and speech and zeale and love and faith Answ. 1. Let no gifts puffe thee up suppose thou hadst gifts Apostolicall Peter had all these gifts but pride of heart foiled them all and the more and better the gifts be it is so much the worse where they be abused or corrupted 2. Never pride thy selfe above any man who mayest see those corruptions and evils in thy selfe which thou never sawest in any other man Vse 2. Thou standest by Faith Rom. 11. 12. be not high-minded but feare Peter that was now so forward had no small cause to feare and we want not more cause as 1. The weaknesse of flesh and pronenesse to sinne yea weaknesse of spirit in the best being borne of God but yet as children 2. Satans malice ever seeking to cast us downe winnowing us also as Wheat 3. Naughtinesse of our bad workes and imperfections of our best in them unprofitable 4. Perfection of Gods Law strictnesse against the least disobedience and in giving up of our Accounts Objection But what need the Saints feare or how may they having against the former Gods power Gods promise Gods intercession and seeing nothing is more contrary to Faith then fear and doubting Answ. When the Apostle Peter 1 Pet. 1. 17. wisheth Christians to passe the whole time of their dwelling here in feare he implyeth both the possibility and necessity But we must distinguish of feare which is of Humility Infidelity The former is a reverent feare of Gods presence whom we would not offend a feare of falling into sinne or making matter of unkindenesse between him and our selves The latter a hatefull feare of his presence which we would avoid a fear of faling into hell and suffering according to our deserts The one is a despaire of Gods goodnesse because sinne lyes at doore and wrath hangs over their heads and their Couscience is restlesse and death is ready to overtake them in sinne and hell is open and the Divell reaching at them to eternall confusion The other is a feare of reverence by which we feare the corruption of our Nature and treachery of our owne hearts we feare the commiting of the least sin and make conscience of all known evils we feare least we be called to account before the reckoning be ready we feare to offend God and godly men or grieve his holy Spirit we feare to be infected by evill men and carried into their errour The former cannot stand with Faith but is utterly against it and being a feare of diffidence makes men even distrustfull The latter is not against Faith but stablisheth it and makes our hearts watchfull and attendant to good meanes both of continuance in the estate of grace and worke of it and increase of Faith that we may be upheld to the end Let us therefore nourish this feare in us Motive 1. This feare is loves keeper and preserver of graces fear of fals temptations occasions of offending 2. It smiteth
with conscience of our owne infirmities and drives out to the spirit of strength and fortitude 3. It restaines us from evill as the Midwives Exod. 1. 17. and Joseph Geâ— 39. 9. and Job c. 1. 1. 4. It hath all the Promises made good to it of prosperity and blessednesse Blessed is he that feareth alwayes Prov. 28. 14. We proceed Ver. 30. Jesus said unto him verily I say unto thee this day even this night before the Cocke crow twice thou shalt deny me thrice OVR Saviour perceiving the corruption of Peter notably checkes and reproves it in this verse with this asseveration Verily I say Wherein 1. He admonisheth Peter of his fall thou shalt denie me 2. He gives him a signe by which he shall take knowledge Cocke crow twice 3. The time this day even this night double for certainty 4. The determinate number of fals or denials deny me thrice As if he had said otherwise thus Oh Peter thou attributest and ascribest too much to thine owne strength and knowest not the present danger for verily I say unto thee the more seriously I speake it the more neerly it concernes thee to consider it that thou who art confident above all thy fellowes and thou who singlest thy selfe as more constant unto me then all the rest even thou Peter shalt denie me Besides that thou shalt flye away from me with the rest thou shalt denie me thou shalt deny me that ever thou knowest me or ever hadst any reference or dependence on me and thou shalt doe this this night thou sayest thou wilt never at any time doe so but thou shalt this present day doe it while yet thy promise is yet in thy mouth and thou canst not well forget it I many dayes and nights thou mightest forget me or thy promise but even this day this night shall not passe till thou hast denyed me And that thou mayest consider the truth of this my Prediction both before and after it is come to passe I will give thee a signe or marke as a remembrance betweene us Before the Cocke crow twice A Cocke ordinarily crowes two times iu one night 1. About midnight called Gallicinium 2. Towards morning called Colicinium Both times after But before the morning Cocke crow or before the Cocke have done that crow thou shalt perceive the truth of my words and the vanity of thine own And because thou hast more confidently boasted of thy strength then all the rest of my Disciples thou shalt more shamefully fall then all the rest for thou shalt not content thy selfe to deny me once but in that small time thou shalt deny me thrice and that in such a manner as now thou wouldest scorn to hear but thou shalt not shame to doe John 2. 25. He knew what was in man Whence Note 1. The Divinity of Jesus Christ who knew things to come in the particular circumstances he foretels a fact which Peter must presently doe while he is even protesting against it and thinkes it most unlikely and impossible he discovereth the time the manner the repetition how often and all circumstances by which he is distinguished and discerned from all creatures and false Gods Isaiah 41. 23 26. Bring forth your Gods let them tell us what is to come Men may see events as Peter did this but Christ foreseeth them men see imperfectly by consequents and effects Christ seeth and knoweth by the causes he soundeth the depth of Peters heart which Peter himselfe could not gage he saw the backe and deceitfull corners of it and discerned how it must needs serve him being left a while of Grace Vse 1. To live in his sight with feare and trembling to whom all our wayes are knowne long before no sin we can commit but it is foreseen as Peters was his eyes are upon the wayes of man Prov. 5. 21. for as there is no sinne committed but the eye of the Conscience is upon it above a thousand witnesses so there is none to be committed but the eye of the Lord is upon it which is above a thousand Consciences Vse 2. Never thinke to carry sinne so close but it shall come to reckoning Luke 12. 2. Nothing is so covered which shall not be revealed no darknesse can hide the workes of darknesse as the Prophet to Gehezi Did not my spirit goe with thee so doth not the eye of the Judge goe with thee Ezâ—ch 35. 12. Thou shalt know the Lord hath heard all thy blasphemies which thou hast spoken against the Mountaines of Israel so thou shalt know the eye of the Judge hath seene all thy drunkennesse the times places manner how often so thou blasphemer thou railer thou deâ—ier of good men shalt know to thy cost and torment yea Men and Angels shall know Lastly Christ is as ready to take notice of the least good to reward it 1 King 14. 13. the little good in Abjah mentioned and recompenced Note 2. The humanity and meeknesse of our Lord and Saviour Peter had already grievously sinned in contradicting his Lord in despising the Prophetical word in advancing himselfe presumptuously against the expresse word yet our Lord is not severe in rebuking nor so sharpe in checking or reproaching him as he had deserved but patiently heares him passeth by the infirmity and onely most lovingly and plainly forewarns him of his present danger not reproaching him for future denials 1. Our Lord breakes not the bruised Reed nor quencheth a smoaking weke 2. The Spirit in Peter even in the midst of infirmity making request for him gets a cover and acceptance 3. There was a graine of Faith and sparke of love in Peters heart which was more in Christs eye then all his frailty the Lord in mercy looks more on his worke in us then ours against him 4. Christ was now to leave them as weaklings and children which was griefe enoâ—gh to them and would not so much discourage them especially at this time measuring the tryall they were to undergoe 5 He saw them now out growing their weaknesses and therefore thought fitter to beare with them for a time there was a good worke begun which himselfe was to perfect and it is notably exprest in John 13. 37. setting downe the Story thou canst not follow me now but hereafter shalt follow me namely in bearing crosses and suffering to the death hereafter when the Spirit is come to strengthen theâ— Vse Which must be a patterne of our imitation on the like grounds to provoke our selves to meeknesse gentlenesse towards our Brethren offending if we must reprove let them see our love if we can spy the least good in them let that qualifie our heat for the present if we cannot spy any for the present hope what they may be they may receive the Spirit and outgrow the weaknesses How ever we should not forget our Saviours meeknesse nor that our selves may be tempted as Peter nay to good for evill The Woman of Canaan refuseth him
a dish full of Water but he opens to her the water of life Note 3. How to come to know our owne weaknesse Christ here admonisheth Peter we never truly come to know our selves till Christ take us in hand to teach us as the Woman at the Well John 4. never came to know her selfe till Christ taught her The word is a square a glasse a ballance a light Christ in the Gospel discovereth to us the darke corners of our hearts letteth us see our hypocrisie pride earthlinesse errors and lusts How many can say they never saw themselves in ill case till the word came Rom. 7. 7. nay Paul was alive without the Law so every naturall man thinks himselfe alive in good case no feare of sin no terrors of conscience or feare of damnation but are happy and well their case being as a man sicke and near to death but complaines not tels how he is not sicke because his senses being overcome he feeles not his disease so is every unregenerate man But if Christ in his word cannot be beleived as Peter beleeves not he is so ill as Christ saith then there is another meanes to bring us to the sense of our own weaknesse and that is by Experience the Mistris of fooles and so Peter in this History Many say if all were true as the Minister saith we were in a miserable state but we cannot make men believe us calling them to the sight of themselves that they are so bad as they are To thee I say thou that belongest to God as Peter God will give thee up to some lust or other till experience beat this knowledge into thee as Peter but in mercy thou shalt see it in season Thou that doest not believe nor belongest to God shalt also have wofull experience of the malice of thy heart and wretchednesse of thy course but too late when thy state shall be remedilesse chuse you now whether you will believe the word or feele it one you must the word if it judge not in this day shall in the last day Joh. 12. 48. Note 4. This Day this night Note how suddenly even a good man is turned from good resolutions if but a little left to himselfe or he remit but a little of his owne watchfulnesse a few houres make so confident a Disciple of Christ who scorned to think of deniall of his Master to deny and forswear him too Reas. 1. We stand by grace which if it be not every moment renewed we must needs fal as a man upheld by a crutch remove the crutch and he fals down or set a staff upright withdraw the hand ye need not thrust it downe so we 2. The suddennesse of the temptation which cometh like a lightning and our pronesse to be kindled with the same David in the forenoone might be not onely chast but holily employed in holy meditations but in the afternoone on his Gallery spyes Bathsheba and is all enflamed and moyled in foule wantonnesse and lust 3. Freedome of the Spirit who cometh and goeth when he lists as the Wind which is a ground of humiliation in the most holy estate we can get into not every joy not any gracious estate may lift us up Nescis quid serus vesper vehat the Sunne may shut under a Cloud suddenly 2. To watch our graces well and forecast temptation 3. Depend on the spirit of God to perfect and accomplish his owne good motions and leave us not to our selves who can quickly quench them 4. No marvell if the righteousnesse of Hypocrites be as the morning dew their desires as flashes to make them inexcusable being in the spirit they delight not to dwell in that good frame but vanish into nothing Note 5. Deny me thrice Peter was most confident of all the Disciples and must fall more shamefully then they all he will dye with Christ ere he will once deny him but within foure or five houres he shall deny him thrice he would never deny him but instantly shall not content himselfe to deny him once and againe but thrice It commonly fals out that they who pride themselves above others even in good gifts that they are given up to fall more shamefully then others and why Reas. 1. God doth avenge pride of heart with sin and shame cannot abide it in any least in his Children 2. His wisedome tempers poyson to a remedy by these fals to abate the humour and let out the core If presence of grace puffs up absence of grace or presence of corruptions shall take them downe 3. Pride is a rocke against which grace makes Shipwrack walke therefore humbly before God for when pride commeth then commeth shame Prov. 11. 2. and where pride is there is folly and ignorance of a mans selfe and his owne estate so our proverbe calleth him a proud foole c. 1. David professeth his heart was not haughty but as a child Psal. 131. 1. 2. Humility is a seemely garment for outward carriage 1 Pet. 5. 5. decke your selves with lowlinesse of mind 3. There is no great fall from a low place one of the Fathers calleth it Coronam in tuto pinnaculum moenia ne quis ex alto decidat 4. Whatsoever may befall the humble-minded man the Lord will give grace unto him 1 Pet. 5. 5. grace of his Spirit grace of his favour and countenance grace of his Soule he will dwell with the humble soule Isa. 57. 15. and it with him a most happy cohabitation Vers. 31. But Peter said more earnestly if I should dye with thee I will not deny thee likewise said they all WHen Peter had heard our Lord and Saviour with his wonted asseveration tell him so heavy things of himselfe that he should deny his Lord that night thrice and so renounce his faith his profession and salvation by him this should have soundly humbled Peter and terrified him yea should have been as a dagger to his heart to have let out the life of his naturall pride and presumption 2. Whereas it was sufficient to have made him concieve modestly of himself at least to have entred into himselfe and consider of his weaknesse to take downe his carnall temerity and boldnesse one peg lower 3. Wheras it should have brought him to renounce himself and depend wholly upon the strength and grace of Christ his Lord which onely was sufficient for him 4. Whereas it had beene enough to make him beleeve the Word and affirmation of the Lord before his owne conceit for to all these purposes did the Lord Jesus so forewarne him of his fall yet he still blinded with vaine confidence in himselfe or carried away with preposterous zeale doth more vehemently persist in contradicting his Lord in which he heaps up a number of sins 1. The repetition and falling into the same sin after Christs admonition and asseveration but Peter said 2. The manner of his sin he said more earnestly 3. The matter of it I will
not deny thee if I should dye with thee 4. The effect of it drawing all the Disciples into the same sin with him likewise said they all Note 1. In that Peter falleth into the same sin againe and against the meanes used by Christ that the Child of God through strength of his corruption may fall often into the same sin notwithstanding good meanes against it For 1. It is a very hard thing to lead them out of themselves almost nothing but experience of their former fals which is the Mistris of fooles bringeth them to see their folly so here in Peter all Christs warnings too little and so long they must fall sense of weaknesse is their greatest strength 2. Till the judgement be changed the Actions be the same Peters judgement is disguised with an erroneous misjudging his owne estate he is the same man after Christs speech as he was before and so contradicteth him as before as the most of the Fathers lived in Polygamy not because it was ever lawfull but their judgement being darke and erroneous in it their practise was answerable and who of Gods Children see not that they know but in part and grow dayly to see errors in themselves which they never saw before as Peter saw not so much in himselfe as he did after 3. Weakenesse of grace and regeneration in part causeth even the best to goe every day over the same wants and common infirmities as wandring thoughts idle speeches unjust anger c. which frailties as they be daily renewed so they must daily renew their repentance and daily lay hold on Christs perfect merits for justification this weaknesse of grace gave Peter up againe to this sin of contradicting his Lord. 4. The same ends remaine still which may move the Lord to leave his Children to themselves and to fall in the same sort to try excite humble them worke more serious sorrow make them more watchfull c. which was the issue of Peters fall here Vse Not to enbolden any in sin or unto sinne for we speake of frailties not of presumptions for which we can give small comfort but to raise up to the comfort of the Covenant such as are toyled with their corruptions and finde themselves mastered with the same lusts sundry timeâ— notwithstanding their strife and watch against them To thee I say the sense of thy weaknesse is a great part of thy strength labour to grow up in soundnesse of judgement and in strength of grace and though the Lord thy God for good ends sometimes let thee slip into the same frailties his right hand is under thy head and thy condition is not worse then the rest of the Saints in the world Christs dear Disciple here is moiled in the same sinne but not cast off for it Note 2. In that Peter more vehemently denyed and contradicted his Lord that every repetition of sin maketh sin the stronger for as the body the more it is nourished and fed the stronger it groweth so sin in the soule every new act is an addition of strength till it come to an habit it is the Apostles comparison Jam. 1. 15. speaking of the conception and perfection of sin when lust is conceived it bringeth forth sin and sin when it is finished bringeth forth death Beside corruption is cleane contrary to grace as grace if it encrease not iâ— decreaseth so corruption if it decrease not it getteth strength and encreaseth Vse Against them that say they will repent hereafter plucke up a twig let it not grow to be a Plant dash the braines while a childe a Sore the longer it is let alone groweth more incurable finne fashioned by continuance groweth to another nature Take heed and feare thou hast an holy God to doe withall and a corrupt heart of thine owne though some grace And God observeth not onely the sin but the sinfull manner of doing and degrees of sinning carelesnesse carnall confidence pride of spirit slacknesse in use of holy meanes relapsing all very dangerous If I should dye with thee I would not denie thee Note 3. PEter thinks himselfe strong enough to be a Martyr now when he hath not learned the first principle of Religion nor to know himselfe before he promised though all men should be offended he would not Now before he will deny him he will dye the death it is nothing now with Peter to be a Martyr Peter considereth not of what metall he is made that he is dust earth and a lumpe of sinfull mire unable to any thing 2. He considereth not his present danger though forewarned that he is now ready to be made a prey to Satan and in the Lyons mouth 3. He considereth not that every good and perfect gift is from the Father of lights but hath power in himselfe to stand out the greatest of all trials and therefore within a few houres the contempt of this power of God drives it quite from him Vse Let us well watch the pride of our owne nature Nature is so proud in every one of us that it will build up a tower to heaven though it prove but a Babel and Confusion Pride of heart will make us sacrifice to our owne Nets and rob God of his glory Peter had good things and true grace in him but not acknowledging them in the giver puffes him up and darkens them whereas grace received and acknowledged in the giver are so far from puffing up as they make humble Grace in Abraham comming neer to God maketh him say I am but dust and ashes Gen. 18. 27. 2. In good things take heed of preposterous and rash zeale which here Peter fals by guide it by the Word by Faith by Prayer by thy calling by considering our selves and thinke it safer to fear then to be very confident of thy self Likewise said they all THE fourth is the effect of Peters presumption he drew in all the Disciples into the same sin 1. which was the stronger 1. Because they had heard our Saviour reproving Peter for his rash confidence 2. They had never yet tryed their strength 3. If they had they should not at all have contradicted his word who had said all yeâ— shall be offended 4. This terrible threatning of themselves and Peter should have set them out of themselves and clung unto him and said O Lord we know our weaknesse if we doe not thou knowest it we know thy truth and cannot but beleeve thy Word oh therefore doe thou take care of us thou that art the faithfull Shepherd keepe us silly Sheepe from wandring from thee But they imitate Peter they must be as constant as Peter and must never seeme more fearfull then he They must not be behinde him neither in comforting their Master nor in professing their zeale to their Lord. Note 1. Frailty in the best no graine without some chaffe no flour without some bran no rose without some thorne there is in the best matter of humiliation the
it is the mercy of wicked men to whip Christ and if any mercy indeed must be shewed it must be to Barrabas not Christ. Vse 1. Count it an hard case to be beholden to evill men Jacob knew the inconvenience and refused the kind offer of Esau who either himselfe or his Servants would guard him in his way Gen. 33. 13. Balaac will not inrich Balaam but first he must curse Gods people Vse 2. See thy favour benot mingled or poysoned doing harme and mischeife The Heathen Emperors would shew mercy if the Martyrs will cast but one graine into the fire their favour must be bought deaâ— The Witch will favour thee the Divell will cure thy Body but he must have thy faith thy soul the Father the Master will allow his Children or Servants sports recreations but on the Sabbath day when the refreshing of the Body is the corruption and destruction of the Soule Many Fugitives goe away and find favour and preferment in Rome Doway and in Popish Countryes but on condition they be come traytors to God in open Idolatry and to their Prince and Country in open rebellion and practice like Satans kindnesse to Christ all this will I give thee if thou wilt fall downe Note 3. By what manner of Tempter Peter fals a Woman not a man a silly Maid a very weake party Quest. Why Answ. 1. Peter presumeth that all men could not cast him downe Christ had denominated Peter for his solidity and firmnesse and he thought himselfe â—ure enough but now he shall see more evidently his frailty to be so suddenly cast downe by a fraile Woman he shall see now that the strength he boasted off is blowne away by the breath of a silly girle 2. To shew him the more as his pride was more then the rest a shamefull fall for so great a professor to fall before so vain a Woman Abimelech would rather kil himselfe then endure the disgrace to dye by the hand of a Woman but as pride goeth before shame so Gods justice will shame proud Peter that when he cometh to himselfe this circumstance shall kill him and touch him at the quick the shame shall be as ill as the hurt Vse 1. How easily God overthroweth the pride of man he need not come in his owne person he need not bring a Champion or man of War against him but the sillyest creature is strong enough to confound them a silly boy or girle shall be Tempter too strong for as presumptuous a Professor as Peter The Lord who resisteth all sinners is said often to resist the proud that is after a speciall and severe manner because they will draw Gods glory upon themselves he commonly so resisteth them as he turneth their glory into shame and confoundeth their pride by weaknesse hath God neither Angels nor men to command against Pharaoh yes but will rather confound him with an army of frogs flyes Catterpillars in derision of his pride the same God could have turned the dust of the Earth into Lyons Wolves Bears of strange greatnesse and fiercenesse to have met that fierce and cruell King that said who is the Lord and in spight of him oppressed the People but in scorne of his pride he turned the dust of the Earth into Lice who made him and his enchanters confesse it was the finger of God Proud Herod who assumed the glory of God to himselfe it is the voyce of God not of man the Lord consumeth him with lice the basest of the Creatures and not so much honoured as wicked Jezabel to be eaten of Dogs but of Lice Historians writes of a City in France that was depopulated and wasted and the Inhabitants driven away by Frogs A History reporteth of a Town in Thessalonica rooted up and overthrowne by Moles We read of Pope Adrian choaked with a Flye Thus the Lord playeth as it were with his Enemies scorneth to come himselfe in field upon them but armeth the meanest of his creatures against them Let this humble us under the mighty hand of God presume of nothing in our selves be proud of nothing least we know by wofull experience that a thing of nothing shall cast us down If our pride shall resist God Gods weaknesse shall resist us and we shall know to our cost that the weaknesse of God is stronger then man never was pride of heart unrevenged with fals sin and shame Note 4. The temptation is the same in effect with the former This man is one of them she accuseth not Peter for a Malefactor or a wicked Liver but onely that he is one of Christs Disciples and this is matter of accusation she thinkes sufficient Note what are the many quarrels of evill men against the godly and what are their accusations because they are of the number of Christs Disciples and Followers Act. 15. 19. the Accusers brought no crime of such things as I supposed but had certaine questions concerning their owne superstitions and concerning one Jesus c. Here they hate not Peter but so farre as he was with Christ. Reas. 1. Evill men cannot hate evill for it selfe but for sinister respects yea they love it and will not leave it and therefore evill men commonly accuse not for evill but for good Reas. 2. Darkenesse fights not against darkenesse but light and the greatest light most John 7. 7. because it testifyeth of Christ himselfe most and against the Members for the head sake a Thiefe hates the light Reas. 3. Wicked men lie still under the woe of them that call good evil and evil good through corruption of judgement not renewed by grace and therefore you shall still observe that the greatest fault objected by the wicked against the godly is for most part the doing their duty as here in Peter was it not Peters duty to be with his Lord what other cause in Prophets Apostles in Christ himselfe Vse In these dayes also to be with Christ is matter of accusation enough against a godly man John 9. 22. 34. the blind man was excommunicated because he had been with Jesus Papists after the same manner exercise deadly hatred against the Gospell and excommunicate as Heretiques all that stand to the Doctrine of justification by the only grace of Jesus renouncing merits of works of Papists and after a subtill manner out of the depth of Satan have laid under the reproach of Heretiques such as walke according to the Rules of Christ and his profession in their course renouncing the Libertine wayes of the World and watching more narrowly over their owne These at the first restoring of religion and casting out of superstition and Romish Idolatry Papists who gnashed their teeth for envy at the Lords great worke branded with the names of Puritans Precisians and holy brethren c. ever since and at this day more then ever what is the ordinary quarrell and scorne but the same taken out of the mouths of Enemies thou art one of
beginning Note also the contrariety of the wicked from God himselfe he provideth safety for his Children by night Esau was admonished by night not to speake roughly to Jacob. The Wicked alway tend to destruction of themselves and others And the Cocke crew NOTE 1. It appeareth it was in the Night that Christ was apprehended â—nd in that how watchfull and diligent Christs Enemies were to worke malice and mischiefe against him so were the Sodomites busie all Night to abuse themselves and doe mischiefe Gen. 19. Solomon saith wicked men cannot sleep till they have done evill Prov. 4 16. and sleepe departeth from them unlesse they cause some to fall Judas will watch an opportunity against Christ even in the night to betray him Reas. 1. Because they are carried wholly and naturally unto evill without any inward restraint it is a sweet morsell and perhaps the Lord seeth them not 2. Darkenesse maketh them more bould and fitter for a worke of darkenesse as Judas apprehends and Soldiers lead him away 3. Malice against Christ and his Members in the wicked never sleepeth but watcheth occasions against them they resemble Satan their guide 4. Having got occasion they will not slip it but execute presently though at midnight they breake their sleep for it 5. Yet God overruleth that it should be typifyed by a Paschall Lambe killed by night Exod. 12. 6. as himselfe was slaine in the evening of the World Vse Good men on the contrary learne to watch in the Night for good and gracious purposes let thy reines teach thee Wisedome in the Night David professeth he will not go up to his Bed nor suffer his eye lids to slumber till he have found out a place for God Tully saith it were a shame for him that Catiline should be more watchfull for the destruction of the Common-wealth then he for the safety and preservation of it In sparing sleep for good purposes is a recompence Gen. 19. 4 29. Consider that Night-sins have day plagues 2 Sam. 12. 12. consider Job 35. 10. God giveth Songs in the Night and his mercyes walke round about thee all night long he keepeth watches for thee he thinketh on thee and doth for thee that thou doest not for thy selfe keepeth thy house Body Goods Soule while thou sleepest and therefore in the night do thou thinke of him Psal. 119. 55. In the night season oh Lord I thought on thee In the night commune with the Lord by prayer meditation and confession Psal. 77. 60. In the night I commune with my heart and search out my spirit in the night desire after the Lord Isa. 26. 9. so the Church with my Soule have I desired thee in the night yea with my spirit within me will I seeke thee early in the night praise the Lord at midnight I will rise and praise thee Examine thy imployment of thoughts in the night when thou goest to bed and risest whether thy thoughts run after money and mucke world and businesse whether on revenge pride hatred sports or whatsoever A good heart hath a better treasury within it selfe and without it for thee to feed on meditate and be serious and remember still how diligent we should be in Gods woâ—ke cursed is he that doth Gods worke negligently Jer. 48. 10. Note 2. God would admonish Peter according to his word by the Cocks crow if so be Peter will take knowledge of himselfe but Peter doth not Quest. Why it may be being midnight he was sleepy and could not hear Answ. But Peter had got his first sleepe before Christ went thrice and found them sleeping besides Peter was now afraid and feare and danger kept him waking enough and therefore the cause was 1. His heart was asleepe and regardlesse of his sin and so long all the Cocks in the World cannot wake him 2. The time appointed for his wakening was not yet come he had denyed but once as yet he must deny thrice let the Cock crow never so often Note A fearfull consequent and Companion of sinne is induration and blindenesse here we see even the godly themselves sleep fearefully after sin how did David cast hit conscience asleep after he had committed Adultery his heart is hardened and after the Adultery he falleth into Murther and yet along time he is not wakened till the Lord by his Prophet wakeneth him Gen. 37. 24 25. when Josephs Brethren had taken him and stript him and cast him into a pit then they sat-downe to eat bred a man would have thought they should have sat downe to weepe for their sin but their sin hath so blinded them they rejoyce together as if they had nothing offended nay now almost twenty yeares they carry their sin and never take notice of it Reas. 1. Because mans heart naturally is hard being infected with the poyson of originall sin and this hardnesse is increased by our owne sins conceived or consented to or committed or repeated or continued there was no deadnesse or dulnesse in Adams conscience in innocency 2. Sinne hath a property to stun and benum the conscience and Soul of man for as a man falling from an high place lieth a great while in a swoon or trance and cannot help himselfe so the Children of God in their fals of Sin David afteâ— his Sinne was a dead man without sence of sinne or of comfort he had lost his heart his joy his feeling till God created and restored him againe Psal. 51. 3. The supposed pleasure of sinne doth drowne Judgement disturbe Reason and blinde Conscience so as it can sooth it selfe and thinke his owne sinnes lesse or scarce sinnes every man thinkes his owne breath sweet and delight in sinne brings on custome and custome in sinne taketh away the sense of sinne Vse 1. Beware of a sleepy heart and benummed conscience a most fearfull fruit of sinne and far worse then sinne it selfe most men are in love with their Consciences when they lye still and quiet and this is the case and conscience of the common Protestant who takes that for quietnesse and peace which is indeed death it selfe or a deadly lethargie of Conscience But this dead Conscience is like a dead body layed in the grave sleepes lyeth still and is cleane forgotten but shall awake and rise again be more active then ever it was either in Mercy and in season as in the godly when they shall sustaine sorrow enough and taste the soure sauce of their sweet meats and out of deepe sorrow recover their joy as in Peter Or in Justice and too late as in Judas who slept all the while he conspired against his Lord but no sooner wakened but he went and hanged himselfe here was the most fearefull wakening because his denyall of his Lord was of maliciousnesse Peters of infirmity Many living in grosse sinnes thanke God they never were troubled in Conscience proclame their shame and misery Vse 2. If a Conscience renewed in part can be so blinded
by sinne oh what grosse corruption and wickednesse reigneth in a Conscience unregenerate this will make stop at nothing but groweth senselesse in the foulest wayes of sinne this goeth on from evill to worse without remorse till sometimes they be delivered up to a reprobate sence Cain to kill his Brother Absolon to rebell against his own Father Amnon to defile his sister Thamar A Smith layeth as many hard blowes on the Anvill as on the Iron he works the Anvill is the same not dinted but the other yeelds to his desire so here is the difference but that one hath heat and fire in it softning it the other cold without all fire within so here God speaketh as loud stroakes and as hard on the wicked mans heart as on the godly the same voyde the same hand but without all fire and heat of the Spirit mollifying without all impression onely recoyls the voyce and stroake Vse 3. Oh that we could come to feele and cry out of the stone in the heart as we will of the stone in the kidneyes and esteeme hardnesse of heart a fearfull plague as indeed it is If God take away a mans bodily sight or hearing every man taketh notice and mourneth under such a rod of God but when sinne hath taken away the inward ear and eye that there is no seeing or hearing of admonitions and rebukes of sinne no man thinkes this a judgement but a benefit seeing therefore soft a hearing heart and eare is so great a blessing as the contrary is a curse labour for soft hearts pray against hardnesse use meanes to waken thee get wise and understanding hearts to observe the crow of the Cocks to observe the steps and wayes of God with us and his degrees and dealing with us Motive 1. This is a part of Gods revenge against sinne both in godly and wicked David will secretly take another mans Wife his Wife shall be taken openly on the house-top in the sight of Israel in which all Israel shall read the sinne of David so secretly contrived 2. That which the wicked feareth must come upon him he feareth nothing but light nothing so much as mans eye so if he cannot carry his businesse Caste tamen cauâ—è therefore God brings this feare on him and oft Boyes and Girles come to know and speake of that they most sought to cover 3. Shame and Sin goe hand in hand and in effect The Sinner hateth not onely his owne soule but his owne good name the Adulterer that watcheth the twilight and hideth himselfe in the night shuts the doores windowes drawes curtaines c. cannot shut out Gods eye nor the eye of his owne conscience no nor the mouthes of men but some one or other spyeth him and for the most part he is reputed as he is The Drunkard that is drunke in the night he is ashamed of his sin in the day though many deboyst Persons be not yet because the Wife Children Servants Neighbours Companions spye him he beareth justly the name and shame of his sin which he thought darkenesse could beare off so the Usurer the unjust trader that smootheth over deceit one time or other one Maid or other one occasion or other shall detect them and cast the shame of their sinne in their faces and on their names Nay more hide thy hypocrisie thy distaste of Gods Servants in the darkest cave and corner of thy heart lock up secret wrath and displeasure in the most inward Closet of thy breast God will one day detect thee he needes neither man nor Maid to discover thee the sparkes of thine owne fire within thee shall fly abroad and make men know thee better then thou wouldst be knowne he that hath birds of Heaven to carry forth curses of the thoughts against the King Eccles. 10. 20. and by that which hath wings can declare the speeches of thy bed-chamber can and will easily in his time declare what thou art in things which of all others thou wouldest be masked in Note 1. Here is another Maid of the high Priest as good as the former and both as good as their Master all of them very busy against Christ and his Disciples the Master against the Master and the Servants against his Servants But these Maids forgetting their businesse their Sexe their modesty their place shew themselves very rude in that in the presence of so many men they take upon them to prate to a man a stranger in a businesse not concerning themselves or places But learne that as the Master is commonly such are the Servants such is the Family a good Master will have good Servants a bad contrary The Centurion Luk. 7. 8. being a good man hath a number of good Servants and trained in good order and subjection And we scarce read of a convert but we read of the faith and conversion of his Family Acts 16. 33. The Jaylor chap. 18. 8. Crispus beleeved and all his House But how contrary we see that of Solomon Prov. 29. 12. If the Prince be given to lyes all the Servants are wicked If Esau be wickedly and malitiously minded against Jacob he hath three or four hundred Servants all at his heeles ready to destroy him Gen. 33. 1. If Absolon unnaturally plot the death of his owne Brother Amnon he keepeth Servants ready enough to act and execute it A swearing Master hath blasphemous Servants a Popish Master Popish Servants an Atheist Master hath Atheist Servants he careth not nor careth whether their Religion be for God or the Divell Reas. 1. A good man hath a care to provide himselfe good Servants sober teachable at least inclinable to goodnesse David Psal. 101. will not suffer a vicious Person in his house a Lyer a Slanderer No man is willing to entertaine a Thiefe in his house to rob him and art thou more carefull of thy Goods and weary of him then he that will rob God of his glory by blaspheming cursing and wicked courses 2. If he find them not so good he is carefull to teach and instruct them so Abraham was commended that he would teach his Family after him Gen. 18. 19. and become a good patterne and example of piety and grace every man for his owne advantage will teach and traine up his Servants and Apprentices in the knowledge of their owne trads and occupations and much more good men hold themselves bound to traine them in the knowledge of God and way of godly life 3. He will carefully reforme his Family with Abraham cast out the Scorner the prophane and incorrigible Scoffers and such as will not yeild to instruction and admonition or correction he will and must remove and expell as desperate and infectious members that the whole be not corrupted or infected Reas. 2. Why a wicked Master hath a wicked Family and Servants 1. Because he delighteth in no other but such as abett his own evil and execute it some men thinke it not for their profit to keepe a
as Eve and if they meet with so good a nature as is easie to be perswaded and heare them it is a double sin to abuse it and seduce it to evill it is said of a good woman that she opens her mouth in wisedome 2. It should teach Men to care not to be drawne to evill by womens perswasions should aman be weake and womanly impotent Joseph would not be won from his fidelity by any perswasion That all wisedome is little enough to support a man matched with an evill Woman see in Solomon to whom no warnings no wisedome was enough But in these two Maids observe more specially that as the Women had the first hand in the first sin so women had hand also in this great sin of the death of Christ forthough they could passe no sentence against him in publique yet in their places they could scorne him and endanger his Disciples And consequent it is that women had need of their redemption by Christs death as well as men whosoever have hand in the transgression stand in need of the benefit and meanes of pardon Many Women are carelesse of the main businesse of the one thing necessary Marthas this consideration should stir them up to chuse the better part 3. All Women learne this seeing much of their speech is directed to men and they are much in speech how to guide their speeches 1. To open her mouth in wisdom as the vertuous woman Prov. 31. 26. the law of grace in her lips to stir up the grace of God in any and not the corruption of their heart and not as many who if they find their Husband or friends forward or backward make them more backward and if there be but a sparke of goodnesse are means quite to dead and extinguish it 2. To perswade and councell good things not as Hamans Wife when he told her of all his prosperity but Mordecai troubled all Hester 5. 14. She councelled him to set up a Tree fifty cubits high and speake to the King to hang Mordecai which councell came home to her selfe But rather as the Shunamite to her husband 2 King 4. 9. I know this is a man of God let us make a little Chamber and set him up a Table Bed Stoole and Candlestick that he may turne in to us 2. Comfort him in his troubles with good and approved comforts not as Jezabell did Ahab sick up art thou King of Israel I will get thee Naboths Vineyard 1 King 21. 7. but as Manoahs wife Judg. 13. 23. If the Lord would kill us he would not have received our sacrifice nor shewed us all these things Note 2. The Cocke crows according to Gods word which should have beene a checke to Peter for that he had done already and a stop to goe no farther but the warning that Christ gives him wakens not his heart doth no good while the heart is hardened no meanes can do a man good here was meanes enough to stop Peter 1. Christs prediction yet in his eares 2. Christs care in affording him a signe of his sinne to lay to his heart 3. The accomplishment of the signe in the Cocks voyce bringing now his sin to his ear that he might take notice of himselfe but yet Peter doth not because of the senslesnesse and hardnesse of his heart Vse As with Peter so with most men God offers Peter a great blessing in the crowing of the Cocke but Peter never sees it nor receives it Christ by his word as a powerfull Cocke would awaken men out of their sins graciously admonisheth them of their danger of their fals but men are as deafe as Peter they will not be dis-eased or wakened and reformed 2. Observe the true cause of not profiting by the voice of Christ in his ministry not in Christ not in the Cocke here but in Peter himselfe not acknowledging that voyce so the word is preached few profit few are reclaimed where is the fault is it in God what can he doe more then warne the Sinner is it in the word which is the Power of God to Salvation is it in the Cocke or Teacher may things be made more plaine more intelligent and powerfull no it is in mens hardning their owne hearts closing their eyes shutting their eares oh Israel thy destruction is of thy selfe Note 3. What a great plague of God an hard heart is because it binds their sins upon them how doe Swearers Lyers Sabbath-breakers Usurers heare the voyce of the Cocke nay of Christ himselfe in his word crying out of their sins denouncing damnation for them and yet persist without reformation but that custome of sin hath made them so deafe that they take no notice either of the sin or that there is any need of reformation why doth yet the Adulterer blush the Drunkard shame the blasphemous Swearer hide his face for shame at so foule sins so cryed and crowed out upon but that the conscience by sin is past feeling and heart dead asleep Vers. 69. Then a Maid saw him againe and began to say to them that stood by this is one of them but he denyed it againe NOW we come to the second assault and temptation for Peter lies now in security and security is never without temptation a sleeping man fals with a small motion Satan needs doe but little to thrust him downe he will fall of himselfe as Eutychus Acts 20. 9. Then a Maid saw him againe A very little while after a Maid whether the same Maid or she had told it to some of her fellows it is not material but likely it was another Maid Matthew saith it was another saw him againe Peter was bold to go to Caiaphas house because it was night he was in hope to be hid and that no body should see him but one Maid spyes him another wench spyes him and now he sees that he was known well enough Note hence the boldnesse of Sinners who thinke to carry their sins close and secret from the eye of man besides that the Lord sees them through the blacke cloud sometimes while they thinke themselves in a mist and that they walke invisible in this path they are espyed well enough and while they thinke to deceive others themselves are most deceived If Peter would never so faine shuffle himselfe in among the high Priests Servants one maid after another shall descry and disclaime him to be Peter let him hide himselfe in the darke a Maid shall see him hide himselfe onely Christ shall spy him And whereas it were very hard if they could not devise some quarrell against their Preacher yet sometimes the Lord so upholdeth his Lights as they have no just cause that they dare bring into the light which they can quarrell directly against his profession and preaching is accused to be the cause of so many evils in the World and so much preaching makes the World worse and so as mad dogs they bark at the
was but bewray themselves as the most rude and barbarous Heathens or as the curst Dogge scorne and barke and rage against God if any man cast a stone against him or crosse him never so little Verse 70. And anone after they that stood by said againe to Peter surely thou art one of them for thou art of Galilee and thy speech is like HERE is the third assault and temptation of Peter set downe First by the Time Anone after Secondly the moving Cause They that stood by Thirdly the Asseveration Surely thou art one of them Fourthly the Probation partly by The Countrey Thou art of Galilee The Language Thy speech is like Quest. Hath not Peter expressed weaknesse enough yet but he must rise to further sinnes and goe on like one given up to reprobate sence Answ. Christ had foretold Peter he must deny him thrice and hereby most justly punished his sin of presumption who three severall times contradicted his Lord saying 1. I will lay downe my life for thee 2. I will dye with thee before I denie thee 3. If all men yet not I. Now Peter shall better discerne his threefold presumption by his threefold denyall and be as soundly humbled as he was vainly puffed up and he that had no such cause to be proud shall have cause enough to be humbled Quest. Why doth the Evangelist and al the rest of his fellow-Disciples set down this most third and fearfull fall of their fellow Disciple that was to be so great a pillar in the Church of God Why doe they thus shame him to all posterity Answ. 1. These holy men guided by the holy Ghost in penning the Scripture looked neither at their owne nor other mens glory but the glory of God many of the Pen-men of Scripture set downe their owne infirmities and fals as David Matthew John his curiosity Paul in most vehement wise against himselfe and some thinke that Peter himselfe did dictate this Gospel and Marke writ it from him Had they bin guided by a humane spirit they would have favoured themselves and one another 2. They more respect the glory of the grace of Christ in raising him out of such a fall then the disgrace of Peter in so falling 3. More eye the consolation of the weake then his reputation teaching us in case of Gods glory neither to spare the reputation of others or our owne but let God be true and all men lyars let God arise and all flesh fall downe before his foot-stoole First for the time Anon after Luke 22. 59. determines the time and tels us that betweene the first and last temptation was the space of an hour a very small time to heap up so many foule sins as in Peters were Note How much evill will breake out of a good heart in a short space in one hour if Gods grace uphold it not Reas. 1. The godly are by nature the children of wrath as well as any and after grace have the seeds and spawn of al sin in them and that there is any difference in them from others and they breake not out into outragious Sinnes is onely by grace as Paul by the grace of God I am that I am 1 Cor. 15. 10. 2. Doe we not see how notwithstanding grace received we may discerne the naughtinesse of our nature in a pronenesse to all evill to which we are as headlong and naturally carried as a sparke to flye upward the best find in themselves a law of evill a law in their members rebelling against the Law of their minde Rom. 7. A weight of sin which presseth downe and hangeth fast on Heb. 12. 1. A rebellious flesh which lusts and fights against the spirit Gal. 5. 17. doe we see notwithstanding true grace received notwithstanding our watch and best endeavour we are carryed captive to sin and forced to doe things we hate how lamentable Slaves and Captives should we be how forlorn and forward unto all unrighteousnesse were it not for the Spirit of grace restraining and renewing Vse Take notice of the evill lying in the best of our hearts who knowes the gulfe of evill there we are like Hazaell we will not believe we can be such dead dogs to do thus or thus 2. King 8. 12. would David have believed the day before or that forenoon that his prayers praises Psalmes all should be turned to wantonnesse foule Adulteryes outragious Murthers other sins so quickly afterward 2. Acknowledge it is not of our selves that we stand or fall not so soulely as others our hearts being as slippery and ready to play false play but by grace we stand Rom. 11. 14. Thou standest by faith be not high minded Rom. 6. 14. sin shall not raigne because ye are under grace 3. Pray not to be led into temptation as Christ counselled Peter and the rest and with David Lord forsake me not overlong arme thy selfe with Gods armour of proâ—fe beware of vaine confidence promise nothing of thy selfe as Peter did depeâ—d on Gods strength a staffe stands no longer upright then the hand holds it 4. Learne to beat downe pride of heart many thinke themselves in good case no Thieves Adulterers Murtherers but strangers at home looke not into their sinke within which may make them so and worse then so in as short a time as Peter Secondly the moving causes of this denyall They that stoood by said to Peter SAint Luke 22. 29. saith that a certaine other affirmed verily this man was with him for he is also a Galilean and Saint John 18. 26. describes him to be the high Priests Servant Cosin to him whose eare Peter smote off our Evangelist speakes in the plurall number and so Mat. 26. 73. they that stood by Answ. Both are true many now set upon him and many speake to him But one especially followed the temptation who was Malchus his Cosin and to him they all consented and agreed and in Scripture what one among a Rout of wicked men speakes all are said to speake for they are commonly all of one minde and have all one voyce as crucifie him crucifie him Note 1. Peter was set upon before by one now by many at once for sin and security encreaseth temptation encreaseth and groweth more dangerous for Satan draweth evill men from evill to worse and even good men to the highest evill he can both for Gods highest dishonour disgrace of goodnesse shame of the Gospell and sorrow of their owne hearts Note 2. In that this multitude of men take the Maids part against Peter if one wicked man have a quarrell against a Disciple of Christ all wicked men further then outward respects restraine them combine with him against such an one they will speak all one thing Reas. 1. They are all of one heart and mind and nothing differ against the feare of God 2. All led by the same Spirit that rules in the world 3. All cunning to unite their strength against God and his
that find fault with them as most faulty the most shamefull Offendors are the most shamelesse Accusers none worse then they Vse 1. Not to be too credulous when we heare religious Persons and men fearing God accused and their faults aggravated for though good men are not Saints exempted from failing or error yet commonly they are not faulty in the matter or in that measure that evill men and scorners most accuse them in 2. Evill men will make mole-Hils swell to such Mountains against godly men how would they insult if they can catch just advantage let godly men be so much the more watchfull and carefull if they cannot stop their malice yet to stop their mouthes and starve their malice leaving it no just matter to feed upon offences must come but wo he to him by whom they justly come 3. Comfort our selves if our conscience tels us we suffer causelesly or for innocency if they beat us with the same staffe they did Christ Luke 23. 24. I finde no fault in him let us chastise him and send him away Note 2. This was indeed Peters honour which they object as a crime his speech bewrayes him a Christian a Disciple Let our speech manifest our selves Christians both for the matter as 〈…〉 all did not and for the manner as his they say did Reas. 1. A note of a true Israelite to speake the language of Canaan Proâ— 16. 23. A wise man will guide his speeches wisely a Christian man Christianly 2. No better way to expresse love to God and man then by speaking for God and for mens edification 3. Imitate Christ testifie thou hast been with him never man spake so nor can speake so but we must imitate him and make him our president his speeches were either for God to set up the glory of his Father or to God in fervent prayers and praises for himselfe and others Or else to man Either for the conversion or confirmation of the Elect. Or for the just admonition or conviction of the wicked His words were never idle or empty but filling and feeding many Vse Happy is that man whose words testifie him a Disciple of Christ would to God a Jew could thus accuse us Christians Meanes 1. Get a good fountaine of a good heart that is a good treasury Mat. 12. 35. Psal. 37. 30. Prov. 10. Psal. 45. 1. 2. Propound a good end that thy lips may feed many and thy speeches minister grace may tend to Gods glory edification of many and discharge of thy owne duty so David professeth Psal. 39. 1. I will take heed to my wayes that I offend not 3. Prayer Lips are sealed till the Lord open the mouth Psal. 51. 15. The Lord must dispossâ—sse this dumb devil that makes us tonguâ—tyed when we 〈◊〉 speak and Psal. 141. 3. Set a watch O Lord and keepe the doore c. But how darest thou professe thou hast beene with Christ or art a Disciple or Christian in whose mouth dwell oathes lyes curses rottennesse ribaldry slandering whispering c. Consider 1. Thou that takest no account of thy words the Lord hath a time to call every of thy idle words to account and thee for them much more for hurtfull and deceitfull wicked and poysonfull 2. It is froth and filthinesse of a bad heart skum of a boyling heart 3. So it is a worke of darkenesse as well to speake wickedly as to doe wickedly a good man a childe of light must make conscience of filthy words as well as filthy actions Vers. 71. And he began to curse and sweare saying I know not this man of whom ye speake PETER was now in great danger he heares of the Garden and is in danger to be revenged for his tumult his quarrell and wronging Malchus he is pressed by evident signes that he was with Christ and now if he bestir him not he shall not avoyd present danger or if he do he shall be branded for a common Lyar and perjur'd Person for ever and therefore out of great feare he more stoutly denyes his Master then before and because neither his simple denyall will serve him as in the first nor his binding it with Oaths and swearing as in the second as if he had not done enough he curseth and imprecateth himselfe wishing not onely mischiefe to himselfe but calling on God a just Judge to avenge the falshood and inflict the deserved punishment on him if he knew of whom he spake Oh fearfull sin 1. To deny his Lord and deare Master 2. After so many warnings on Christs part 3. After so many confessions and professions of his owne 4. After so often three severall times so much time of deliberation coming betweene one might seeme infirmity but thrice argues resolution 5. With lying and perjury 6. With cursing and imprecation Thus Peter is in the forwardest of them that make falshood their refuge and trust in lyes Note How a man having begun to fall fals apace and hath no stay of himselfe till the Lord stay him Peter here falls from lying to false swearing from swearing to cursing as Hamans wife to Haman if thou begin to fall thou shalt surely fall so fall followes upon fall where the Lord with-drawes his hand or stands aloofe 2. Wicked men shall fall from evill to worse till they fall into Hell Saul from disobedience to Sorcery from Sorcery to selfe-murther Pharaoh shall fall ten times and not be warned till he fall into the bottome of Hell and even the Child of God may fall fearfully and should finally were he not stopt and staid and supported as in our example Reas. 1. Satan would have every man sins out of measure sinfull and every yeilding to temptation invites his violence and nothing will serve evill men but ryot and excesse of sin 2. One sinne commonly goes not alone but one puls on another a Garden undrest hath not one weed but of all sorts of weeds as graces go in a chaine faith brings love love obedience so vices go in a linke and sins are concatenated Davids security brings lust lust whoredome Adultery murther Solomon first betakes him to Idolatrous Wives then to Idolatrous worship sin as we 〈◊〉 a good fellow one hangs to another as bars one sin cannot well be defended without another or covered 3. One faculty corrupted corrupts another imagination being corrupted by cogitation of sinne that corrupts the judgement the judgement corrupts the affection so as there is delectation in sin affections corrupts the will bringing it to consent the will corrupts the parts by repeating custome and habit thus sin in the Soul as a gangreene in the body eates up the next parts till it speedily mortifie the whole 4. The Lord in justice often punisheth sinne with sin as Pharaohs sin with obstinacy and hardnesse Exod. 9. 12. The Gentiles by giving them up to their hearts lusts Rom. 1. 23. Vse To stay beginnings of sinne sinne as an Infant at first may
Spoylers Vse 1. Where Satan begins his temptations begin our resistance we are wise for our Bodyes to prevent diseases in the first grudgings so for our Soules kill the hellish Serpent in the shell Eph. 4. 29. Give no place to the Divell Wise Citizens keepe every Enemy without the Wals. Solomon first betakes him to Idolatrous Wives then to Idolatrous worship sin as we 〈◊〉 a good fellow one hangs to another as bars one sin cannot well be defended without another or covered 3. One faculty corrupted corrupts another imagination being corrupted by cogitation of sinne that corrupts the judgement the judgement corrupts the affection so as there is delectation in sin affections corrupts the will bringing it to consent the will corrupts the parts by repeating custome and habit thus sin in the Soul as a gangreene in the body eates up the next parts till it speedily mortifie the whole 4. The Lord in justice often punisheth sinne with sin as Pharaohs sin with obstinacy and hardnesse Exod. 9. 12. The Gentiles by giving them up to their hearts lusts Rom. 1. 23. Vse To stay beginnings of sinne sinne as an Infant at first may easily be overcome as being weakest stop the fountaine close the windowes else thou shalt find it easier to get into the midst of sin then find the way backe againe Israel went at his owne pleasure into Egypt but could not come backe againe into Canaan when they would A man may leap quickly and nothing lets him till he come into the bottome of a pit but he shall get out with more leasure and difficulty Means 1. Therefore our Saviour saith Watch and pray least you enter into temptation if once ye enter ye will not come out without a foyle much lesse move to sin and offer temptation 2. Buckle the feare of God unto thee which is the beginning of wisedome else thou goest headlong in sin experience we have of men that at first are ashamed somewhat of what they doe and get some Cloaks some covers to hide themselves under but by a little continuance grow to some boldnesse and cast away feare very shortly grow to impudency and hardned faces in their sins care not nor feare what men see or say of them and presently from not fearing man come not to feare God at all but as Nimrod was a mighty Hunter before the Lord so these mighty Drunkards before the Lord mighty Adulterers Usurers Swearers Cursers Raylers before the Lord no fear of God restrains them take heed therefore and feare If a Pillar a Rocke one chosen by Christ could fall so headlong let us not presume on our strength Psal. 4. 4. stand in awe and sin not Heb. 11. 7. By faith Noah being warned of God of the things which were as yet not seene moved with reverence prepared the Arke to the saving of his houshould through the which Arke he condemned the World 3. Consider thy danger to fall and so far so suddenly under prop thy selfe with good meanes afforded by God to up hold thee as 1. The preaching of the word many say what need so much preaching what need Preachers be so instant so earnest in threatning us God is mercifull for all that but God will make good their words against the soule of the wilfull Sinner seest thou no need of such earnest preaching thy blind eyes see not the danger before thee but Gods Seers do that notwithstanding their paines and labour thy sinne is a ripening and thou art running headlong or rather flying swiftly to thine owne damnation if the Trumpet will not awake thee I feare thou art dead 2. Make use of the rods and crosses of God brought on thee to stay thee from the excesses of sin where the Lord cannot prevaile with the rod of his mouth he comes with the rod of his hand and lasheth him sometimes with the losse of Goods or Friends Wife Children c. sometime with shame and loose of good name and respect suffering them to fall into some notorious and shamefull sinne sometime with smart and pain in Body with lingring diseases c. and all to helpe them out of sinne if these be slightly passed by they are forerunners of mischiefe as thou makest haste in sin to come to the height so the curse hasteneth which will oppresse thee eternally as Elyes Sons regarded not their Fathers admonishions because God would destroy them 3. Let the mercyes and favours of God be so many Sermons of repentance Rom. 2. 4. Knowest thou not that the bountifulnesse of God should lead thee to â—â—â—entance and a note it is of a wicked man not to be drawne to God by cords of love Isa. 26. 10. Let mercy be shewed to the Wicked he will not repent in the land of uprightnesse he will doe wickedly Hast thou any life in thy Soule and feelest not what great mercyes God offereth unto thy soule body thy selfe and thine Hast thou any sense and understanding in Scripture and seest not how the Lord still makes sin more grievous by mercyes received and despised Isa. 1. 2. 2 Sam. 12. 7. in David himselfe Gen. 49. 2. Rubens excellency gone because being excellent he gat up into his Fathers bed a fearfull thing to have meanes of repentance without the grace of repentance Register up the mercyes of God to thee as the ancient Beleevers did set up an Altar in thine heart to offer Sacrifices of praise and thankes take thy selfe to taske aske the question oh what have I done for all the benefits c. shall I do so still Let thy thankefull obedience be as a monument set up that others may see that Gods mercyes have deeply affected thee Doctr. Note 2. That Peter was not so assaulted by both the former temptations as by this nor is in so great danger The last temptation is commonly the worst and strongest and most dangerous and the most dangerous reserved till the last place Satan bids not Peter curse himselfe if ever he knew the Lord for this he would have detested but first follow aloofe and then goe into the high Priests Hall then sit among Gods enemies then doe as they did and having once denyed his Lord stands to it stoutly So Judas he doth not at first bid him betray his Lord for as wicked as he was he could not be â—am repentè improbus but first to covetousnesse and blinded his eyes with the offer of thirty pieces and then struck up the matter by degrees and yet after the betraying of his Lord he must goe and hang himselfe He doth not usually tempt the Adulterer to cast himselfe upon the bed of his Harlot but first David must looke upon Bathsheba and that is a small thing then grow to liking then to familiarity and then to commit the hainous fact of Adultery He doth not usually tempt the cruell man to murther his Neighbour or Brother at first which is fearfull and desparate but first to dislike and fall out with
heare the voyce of the Lord the voyce of the Sheepe and lowing of the Oxen shall proclame his rebellion If Gods voyce cannot prevaile against thy sin the cry of thy sin shall come up in the eares of the Lord and prevaile even against thy too late cries for mercy Then Peter remembred the words 1. The Time Then 2. The Meanes 3. The Manner Wept NOW we come to Peters Conversion wherein is 1. Agnitio peccati the knowledge of his Sinne by two meanes 1. Cocke crew 2. Christ looking back Luk. 22. 62. 2. The manner of his Repentance 1. Went out 2. Wept bitterly Time Then Note 1. Peter now begins to waken and come to himselfe There is a time when God will awake the Elect out of sinne who suffers none of his to sleepe in death Psal. 37. 24. Though he fall he shall not be cast off for God puts under his hand 2 Cor. 4. 9. We are cast downe but we perish not God is faithfull to give with every temptation an issue Hence we read of the Saints that have layne a great while as if they had bin quite cast off as David Josephs Brethren Solomon Manasses but in Gods time remembred and called to mercy as Lazarus lay foure dayes in the grave but was at length raised the same in this first Resurrection Reas. God loveth with an everlasting love and leaveth not very long not to their losse but good Vse 1. Farre we say he goes that never turnes the godly never goe so farre though Peter went so farre yet repented the Prodigal Sonne went into a farre Countrey but at last came to himselfe and so to his Father 2. Hence take no warrant to venture a River that seemes shallow at brinke may ducke him that will wade along and many adventurers are never fetcht out thinke with thy selfe it is no small power nor mercy to bring a sinner backe out of the depth of any sinne it was a wonder that ever Jonas was brought safe to land out of such a deepe presuming to run from God This Doctrine is for penitent not presumptuous sinners Vse 3. Thou that hast taken a time to sinne examine whether thou hast found a time of Repentance for if thou belong to God thou hast or must and let it be a motive to hasten our Repentance lest delaying too long thou be forced out of anguish of soule to say with that desparing Papist I have sinned with Peter but not repented with Peter a signe of a Reprobate not to finde Repentance as Esau Judas 4. How to understand that and such places 2 Tim. 2. 12. If we denie him he will deny us except himselfe graciously looke upon us to give us repentance and recover us Note Secondly Peter hath no sooner sinned but he returns and repents The fittest time of Repentance is presently upon the sin without delay David 2 Sam. 24 10. had no sooner numbred the People but his heart smote him Luke 17. 8. Zacheus presently made restitution so soon as he knew his sin Motive 1. Consider the Exhortation Heb. 3. 7. To day if ye will heare his voyce hast thou a lease of thy life till to morrow that refusest to repent to day the day may come on thee as a snare Luke 21. 2. Sinne gets strength by continuance thou art unfitted to morrow grace weaker corruption more rooted the nayle is hard driven in conscience more corrupted by custome of sinne now wrath treasured Rom. 2 5. heart more hardned through deceitfulnesse of sinne Heb. 3. 13. 3. Nature teacheth in other things to take the fittest season to sowe in Seed-time to make Hay while Sun shines to trade while Fayre lasts to take the winde and tyde which stayes for no man Let grace teach thee to know thy season thy day of visitation looke on Christ mourning over Jerusalem that knowes not the season of her own mourning 4. Late Repentance is seldome true Repentance we never read of any that Repented at last but one that we should not presume and yet one that none should despaire August For God giving now a call and putting forth his voyce if thou wilt not heare God may be not onely dumbe never to call thee hereafter but deafe never to heare thee call Prov. 1. 28. And it iâ— just that thou who wilt not be at Gods command to repent now shalt finde that Repentance shall be out of thy command hereafter The like of forced Repentance of such as be sicke or distressed pretend a Repentance pray promise cry vow and what not but not rising out of love but forced feare their Feare is slavish and base and so is their Repentance and so they grow worse in time The Divell returnes with seven worse spirits and running away from God againe God is gone farther then ever Secondly the Meanes of Peters Repentance was the knowledge of his sinne wrought by two means 1. Without him 1. Crowing of the Cocke 2. Looking backe of Christ. 2. Within 1. Remembring 2. Weighing the words of Christ. Note 1. The Cocke crowes the second time and by this crowing Peter is wakened Quest. Why had this second crowing effect and not the first it was as loud Ans. 1. So now unto us that God will call men when he pleaseth 2. That he tyeth not himselfe to such meanes as he tyeth us unto 3. That we should looke beyond the meanes for the successe and blessing of them 4. To note how farre a degree of sinne Peter was now entred into who had wonderfully grieved the spirit and hardned his owne heart so far as the former admonition was lost upon him We read of few of the children of God but they have bin moved and wakened by the first crowing of the Cocke as good David by the admonition of Nathan so Hezekiah c. But to Peter the Cocke must crow againe according to Christs prediction Vse 1. Comfort to painefull Ministers who are the Lords Cocks cry out and crow against the sins of men labour to awaken sinners proclaime to them their sinnes and danger but they heare not remember as little as Peter no good is done What comfort have they but that the Cocke may crow the second time and be heard at one time or other the Lord may let them see their labour not lost God hath his set times to bring things to passe The time of Sauls conversion was when he was most furious and this time we wait and pray for to men as furiously bent against Gods word and Gods Ministers as Saul against the Church Vse 2. To shew us where the fault is that the word so little profiteth among many the fault was not in the Cocke at first that Peter remembred not himselfe but in himselfe so when little good is done the fault is not in the Preacher or in the word but in the hardnesse of thy heart Was the the fault in Moses and Aaron that Pharaoh let not the people go was not the
purpose and practise their sin but after the sin committed it shall come one time or other into their remembrance Let Peter deny and dissemble a while let him lye and swear forswear and curse let him forget himselfe and the words of his Lord yet a little while and he shall remember himselfe Reas. 1. The Word shall take hold on thee one time or other Zach. 1. 6. David in the pride of his heart sends out to number the People never thinks of Gods word against it till Joab had done and so soone as ever it was done his heart smote him and he confessed his folly 2. God crosses the conceits and conclusions of sinners applauding themselves in sinne Oh I shall have peace feare nothing he sayes to his soule rest thou hast enough for many years God crosses it Thou Foole this night shall it be required Vse Sinne thou as merrily as thou canst as securely against the Word a day of remembrance comes when thou thinkest them forgot they shall be brought to minde Because God is patient and holds his peace the evill heart thinkes him like himselfe but a time comes to set thy sins in order before thee Psal. 50. 21. O consider this ye that forget God Let his silence and long dayes breake off thy sinne and lead thee to repentance and not fill up the measure of it Consider 1. Gods silence cannot make him forget any thing he hath to doe 2. He is the same that ever he was and his memory is not so short as thine thy sin is written with a pen of Iron in thy forehead 3. What madnesse to thinke all is well that begins well and never respect the end but run along to deny thy heart no pleasure a wise man cannot thinke a present misery better then a future mercy 4. Sin is sweet as Ratsbane in going down but he that forgets the danger and followes his pallate to please it shall be shortly put in remembrance to his cost or like that Poyson that makes men dye laughing 5. Sin is ever in the way and never rests but the order of God brings it first before his goodnesse and patience secondly before the Law and sentence Thirdly before execution and judgement All which shew it is an high point of wisdome to remember the latter end of sin which is bitternesse Vse 2. To teach us to remember our selves and wayes in season and so order our wayes as that we goe not on to the perfecting of sin Quest. How Answ. David set the Lord ever in his sight and so fell not Psal. 16. 8. Abraham walked with God Henoch and other holy men Quest. How may I doe it Answ. 1. If before the action thou consultest with God and his Word 2. If in the action thou remembrest the Lord whose service it is or ought to be 3. If after the action thou presentest it before the Lord if good seeking approbation if evill seeking a cover and pardon Secondly The weighing the words of his Master THE voyce of the Cocke not onely puts him in minde of his Masters words but moves him to bethinke himselfe better as one that by wofull experience begins to finde all true that his Master had said Peter had heard his Master telling him of his weaknesse and frailty but he weighed not that word he thinkes himselfe strong enough for all that he had heard his Masters word telling him that he should shamefully and suddenly even that night deny him thrice but he weighes not that word he scornes to be thought so wicked But now weighing the words of his Master he findes himselfe in a wofull case now he feeles the verity of his Masters prediction the vanity of his owne presumption now he rates himselfe that he heard not the first Cocke that he might have prevented the fearfull fals he had taken now the second crowing hath put him in minde of the whole matter Doctrine Not the hearing of the Word but the weighing of it makes it a powerfull meanes to helpe us out of sinne A man may hear the Word a thousand times as Peter heard the words of his Master many times repeated but without weighing and considering it shall never either prevent or repent of any sin Adam heard the word of God well enough but not well weighing it was taken by the first temptation Reas. 1. As meat never so good received into the stomack if it be not retained and digested into wholesome nourishment is so far from profiting as it is very hurtfull so the word never so powerfull coming into the minde if it be not considered and weighed goes as it comes leaves no fruit of instruction or consolation but ordinarily more hardens and tends to condemnation 2. Not the hearing of the word makes it powerfull on the conscience but the weighing it for let a man heare all the Sermons in the World if he weigh not the word of God in the Author of it in the truth in the eternity in the necessity of obedience unto it he shall easily loosen himselfe from obedience further then himselfe listeth But this consideration makes the word weighty in it selfe and upon the consideration that God whose word it is will ever make it good on the godly in mercy on the wicked in justice and judgement 3. Is it onely weighing of the Word that makes sinne weighty and burdensome many remember their sins but weigh them not and so carry them lighter then a Feather others remember them and weigh them in false weights or in a false manner or lay a false finger on the Scale our owne judgement and corrupt affections are as false weights or we favour our selves or we would not have our sins so heavy so great so damnable though we be Sinners as other men be But if we weigh them in the ballance of the law we shall find them weighty and exceed the Mountaines of the Earth or in the curse of the Law we shall find them so heavy as they weigh us downe to Hell Or in the Doctrine of the Gospell the least of our sins so heavy that it weighs Christ out of Heaven or else the Sinner for ever 1. Resolve with David Psal. 112. 15. I will meditate on thy precepts and consider thy wayes he knew it is not hearing or knowing that discernes betweene truth and falshood but weighing and discerning in the ballance of sound judgement Why doth the Vsurer hold his sinnes or the Drunkard or the Sabbath breaker c. not because they know not what is good what is evil or because he is not taught but he weighs not nor considers the word of God he weighs the word in his false weights and not his false wayes by the weights of the Word ballance of the Sanctuary they weigh not the sinne in the sentence of the Law nor by the bitter end but present profit or pleasure So why doe men generally boulster themselves in all their sinnes and embolden
thou belong to Christ. And why Esay 5. 10. Wonder not if so it fall out now a dayes Esay 58. 1. A presumptuous spirit is usually a â—imerous spirit And why Take heed of carnall confidence which will faile at last Phil. 1. 29. How to know true courage 2 Cor. 12. 10. Take heed to thy standing Rom. 11. 20. Satan either allures to sin or deales with terror Foulnesse of Peters sin Carnall courage will faile sooner or later Take heed to thy spirit True zeale what John 2. 17. Peters sin of an hainous nature Hard to confesse Christ in danger And why Study to confesse Christ in danger Necessity of it How we may doe this Not good to goe far into wicked houses And why Get out of the Hall yea and out of the Porch too Hard to leave ill company Never enter among such Or having entred return and never return back Luke 9. 62. Wicked in the night devise mischiefe And why Study thou in the night to do good Psal. 132. 3. Induration a fearful consequent of sin And why Culpa claudit oculos Greg. Beware of a sleepy conscience Worst still in the Wicked Like Master like Servant Why a good Master hath good Servants Why a bad Master hath bad Servants 1 King 12. 14. 1 Chr. 19. 3. 2 Chr. 12. 1â— All should mind the reforming of their familyes Let the Master be first good himself Josh. 24. 15. Hester 4. 16. Mat. 7. 5. Or be humbled if not Servants should looke to their â—ule not bad example Eph. 6. 1. Ephes. 6. 12. Instâ—uctions to Women Prov. 31. 26. And menâ— Luke 10. 42. What speech Women should use Heart hardned no means do a man good True cause of not profiting by preaching Rom. 1. 16. Hos. 13. 9. Hard heart a great plague of God Eph. 4. 19. Foolish Sinneâ—s thinke to keep all secret Deut. 33. 38. 1 Pet. 4. 4. Job 31. 36. How Christ witnesseth against the world Mat. 5. 20. Conscience once crackt a man adventures â—arther And why Keep sin out or drive it out quickly Good men too apt to helpe themselves by bad meanes And why In straights seek to God for enlargement Gen. 22. One sinbrings in another Conditions of an oath Brethren swear not at all Jam. 5. 12. Zach. 5. 4. Especiall to swear falsly Why Peters great sin is thus blazed forth In little time much evill may break out of a good heart Lessons in this respect Mat. 26. 41. Psal. 119. â— As security encreaseth temptation encreaseth All take part against a godly man And why Wonder not such partaking Godly should unite for good Luke 16. 8. Heb. 10. 24. Be of one minde in good things Mat. 18. 20. Rom. 15. 1. 2. Poor reasons hold cuâ—rant against godly men And why Receive not accusations of such easily Mat. 18. 7. Our speech should manifest us Christians And why Means so to frame our language Mat. 12. 36. One fall and fall apace And why Wisedome to stay beginnings of sin Mat. 26. 41. Psal. 111. 10. Particular means avayling thereto 1 Sam. 2. 25. Last temptation commonly the worst And why Resist first temptations Wisedome to stay beginnings of sin Mat. 26. 41. Psal. 111. 10. Particular means avayling thereto 1 Sam. 2. 25. Last temptation commonly the worst And why Resist first temptations Resist small temptations Feare not to be too precise Bad causes are thrust on by bad meanes Beware of base tricks to help thy selfe Little credit to be given to Swearers and Cursers Temptations limited to Gods People Voice of creatures a teaching voice Why God sets them to teaching man Heare their voyce and learne duty Mat. 10. 16. Prov. 6. 6. Luk. 12. 27. Jer. 8. 7. Much more the voyce of the Creator Jam. 5. 34. Hab. 2. 11. Elect have a time to repent Spira Repent of sin presently Meanes of Peters repentanc 1. Externall A second crow sometime necessary Pray for the Spirit to goe with the word Christs looke what it imports Vbi amor ibi oculus Psal. 63. 3. Esa. 57. 15. Looke to Christ as he to thee God sometime lets his be brought very low before deliverance And why To comfort Saints in great troubles Limit not the holy one of Israel Nothing can separate from and his love In main matters we are very forgetfull Offices of memory sanctified How to helpe our memory Sin will come to remembrance sooner or later And why Luk. 12. 19 20 Reproofe to them that will needs forget their sins Terror to this kind oâ— sinners Remember sâ—n timly how Due weighing of the Word helpes out of sinne Ponder the Word heard or read Why Peter went forth Threefold businesse he had now to doe Eph. 2. 2. Directions how to carry our selves in such company Of repentance it selfe see the tract Teares no certain signes of true repentance Whether required necessarily to true repentance