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
of the learned Physitian tempered to the best remedies all Satans temptations chase them but to the throne of grace all will worke in the end for good in all estates expect this good end Note 2. Peter was cold and it was not unlawfull to warme himselfe but better he had beene cold and comfortlesse alone in the darkenesse of the night then to have set within warming himselfe in such company Peter was now colder by the warme firâ— then he was without in the cold ayre his heart grew cold and his faith and zeale Vse 1. Let us resolve that that is a cold and comfortlesse place though the fire be never so great where Christ is bound where Christ cannot be professed where Christ is scorned and Disciples of Christ set upon as Peter here Vse 2. Let us labour how cold soever the weather be without to keepe the heart warme in grace it had beene better for Peter to have sitten cold without and warme within then for outward warmth to freeze and starve inwardly the season is generally cold heat of zeale counted madnesse godlinesse disguised c. labour in this generall coldnesse to keepe our heat Note 3. When thou sittest by a warme fire take heed of temptation Peter when he followed Christ suffering cold and want was strong and zealous now he cometh to the warme fire he is quite overthrowne the warme fire of prosperity and outward peace hath overthrowne a number who in their wants and trouble stood fast in grace how many Worthies coming to enjoy the warmth of worldly prosperity have revolted from their good beginnings and proceedings in piety David while he was in the field fighting the Lords battels how watchfull how conscionable how gracious how observant full of holy meditations Psalms c. but setled in the Kingdome and fighting by his Captaines and Generals himselfe at some quiet ease committed these two fearful sins of murther and Adultery 2 Chron. 26. 5. Vzziah sought the Lord in tâ—e dayes of Zachariah and serving him he made him to prosper but ver 16. when he was strong his heart was lifted up to destruction This cause the Lord giveth of the backsliding of Israel Hos. 13. 6. they were filled and their heart was exalted and they have forgotten me and those were they that in affliction could serve the Lord diligently ver 5. The pittâ—full experience of many gives light hereto who in their youth or entrance into the World were diligent Christians and conscionable in their wayes carefull Hearers Readers c. but growne full and fat and sitting in the warmth of worldly wealth and prosperity have clogged themselves with cares and surfeited of ease as far gone from their zeale and diligence as Peter here who followed a far off and now by the fire farthest off of all as the Moone never eclipsed but in the full How doth the same warme fire prevaile with many who because they see they cannot sit so warme in their places if they should be so precise and follow the word in all points grow first to remit and then relinquish all their care growing in the end to the height of prophanesse by Gods just judgement on them others to sit by a warme fire are as easily drawne to lye and use injustice in their trades and dealings as Peter here Many godly men are too secure as he that sits by a warme fire is subject to sleep Let this be a stay and some strength if thou hast not prosperity and wealth which others have in the World and thou desirest thou wantest the snares of others God in mercy withholds hurtfull wealth and keepes thee cold without least thou shouldest grow cold within thinke not thy selfe stronger then Peter Prov. 30. 8. least I be full and deny thee And contrary if thou beest in affliction and want be not too much cast downe for in this estate thou standest firmer in grace then in abundance therefore when prosperity maketh wicked men grow wild and secure God useth by affliction to reclame them Psal. 119. 71. It is good I was afflicted before I was afflicted I ment a stray but now I keepe thy law Prosperity is not alwayes a signe of Gods favour but when it provoketh to humility and duty ordinarily the Grasier putteth his Cattell for slaughter into best pasture too much ranknesse hurts the Corne and too much fruit breaketh the Trees what is the cause of few great and rich are truly religious but then God giveth gifts in mercy when he maketh us better not worse We proceed Vers. 67. She looked on him and said thou wast also with Jesus of Nazareth HERE 1. The Tempter a Maid seeing Peter and looking on him said 2. The Temptation Thou wast also with Jesus of Nazareth Peter warming him by the high Priests fire presently meets with a Tempter Note 1. Note he that tempts God a Tempter shall meet with him he that runs out of his way and without the limits of his Calling shall not want temptation good David when he gives up his holy prayers and exercises and getteth up to the top of his Gallery idle he hath met with a Bathsheba a Tempter and moyles himselfe in fearfull sins thus many save the Divell a labour in tempting run afore the temptation Hunters of Ale-houses of lacivious company light persons playes and enterludes temptation need not come to them they will find him if he be in any corner of the Countrey Vse Keepe thee in thy way let not Satan thrust thee out of both Callings every sin is a tempting of God Mal. 3. 15. Note 2. The Maid that let him in now tempts him she had done him a kindenesse as she thought but she payeth him with a mischiefe a godly man commonly buyes a wicked mans favour very deare 1. Commonly an evill man if he be an instrument of good to a good man it is against his mind being overruled and drawne secretly by God or inwardly by some sinister end they cannot shew sound mercy being a fruit of the Spirit but counterfeit a corrupt love and favour 2. Sometimes pretending favour they intend mischiefe as the Machiavels of our Age so Saul will prefer David maketh him his Son and giveth him his daughter 1 Sam. 18. 17. but intended to bring him to destruction by the Philistines In Anno 1572. the most bloody Massacre of Paris was thus effected under pretence of love favour mariage 3. Truly saith Solomon of the mercies of the wicked they are cruell Prov. 12. 10. for commonly if they intend not cruelty as before neither did this Maid yet they overturne their good turnes at one time or other with mischiefe or hurt either outwardly or inwardly if occasion be offered Pilate would shew mercy to Christ and plead for him but command him to be whipped being an Innocent and the Apostles seeme very mercifully delt with to escape with whipping if Gamaliel himselfe give none of the malitious sentence Act. 5. 40.
yea every crumb of it before he can be well Againe seest thou sin let in by sin though it may sollicite thee yet let it no settle on thee cast thine eye about and see how hard how impossible almost to remove a custome of swearing of lying drunkennesse or any evill habit which hath fastened on us how seldome are such habituall Sinners reclamed how hard is it to turne the course of the Thames or River which time out of minde hath kept his owne Channell how hard to plucke out a Naile which one hath beene driving in forty or fifty yeares cast thine eye within thy selfe observe how some favoured corruption let in and let go hath weakened thy Soule quenched thy good desires deaded good dutyes dimmed thy judgement and wholly unfitted thee for exercise of grace and expectation of glory The manner of his denyall with an Oath A Dicer they say will grow to be a Beggar in a night and in a night Peter will grow from a Dissembler to be a Swearer and forswearer Note 1. How ill Peter provâ—des for himselfe to winde himselfe out of danger and perplexity evill men set upon him and he sets upon God and sets his own conscience against him by increasing sins and evils as the dangers increase not onely evill men but good men are too prone to helpe themselves by evill meanes Not Esau onely being almost dead for hunger must supply himselfe by selling his birth-right but Jacob will get it by lying not Saul onely will seeke to a Witch to helpe him in a straight but good Sarah wanting a child although having a promise will give her maid to her Husband Reas. 1. Want of judgement when passion hath darkened it takes it for a case of necessity as Peter here which we say hath no Law but falsity it is not necessity to breake the commandement but necessity not to breake it no necessity for David to kill Vriah so to hide his Adultery 2. Weaknesse of faith which makes hasty and weary of waiting on Gods power and providence his promise and truth set aside and if he delay our helpe a little we easily thinke he denyes it Vse Let the Godly in their straits seeke their enlargement from God alone and not to increase their owne bonds as Peter Let them in their streights labour to follow God as Abraham God will provide labour to keepe peace liberty and comfort of Conscience which onely can make them looke up to God and expect a good issue Let Satan prevaile with others to helpe themselves to wealth by lyes oathes deceit to recovery of health and things lost by the Witch to wind themselves out of punishments by hiding themselves in lyes and tricks and to avoyd an inconvenience run into a mischiefe but let them beware in their hunger to make stones bread let them not leape out of the pan into the fire but serving a good Lord let them expect his goodnesse in good meanes which had Peter done he had beene kept from great offences Note 2. How one sin brings in another and how the stay in one sin as to David and Josephs Brethren brings an increase of sins denying brings in swearing swearing brings in forswearing Peter should not have sworne much lesse forsworne for it was enough and too much to deny the second time 1. Here was no necessity for an oath neither being lawfully called nor in a thing which had it beene true might not have beene otherwise proved by reason testimony or other proofes or Arguments now an oath is ordained of God for confirmation of a weighty and necessary truth when all other proofes faile 2. Here is an oath made neither for Gods glory which tended to the denyal and dishonour of God where a right oath is a glorious use of Gods name nor the necessity and good of men except it be good to be deceived in so great matter as acknowledgement or mistaking Gods owne Person 3. The right end of an oath is a defence and shield of truth to confirmâ— and backe it and not to be a Sanctuary of lyes or to deceive the Person to whom we sweare 4. But this Oath besides is a perjury in the highest degree it neither agrees with the truth in the matter nor yet in the mind and how fearefull is this sin 1. How dares Peter produce God himselfe as a witnesse to confirme a knowne lye how dares he draw God into his sin so far as he can knowes he not that he is the God omniscient and knowes the heart that he is omnipotent and just able and willing to revenge all unjust oathes if he know not why sweares he now by him if he doe know why will he call a Maintainer of truth and revenger of falshood against his owne soule knowes not Peter that the Lord who is the Avenger of all guile 1 Thes. 4. 6. must especially avenge this guile and deceit of the highest kinde masked under a religious and solemne oath if no fraud shall escape can this Vse 1. Beware of all swearing let your yea be yea all else is evill if in ordinary communication Eccles. 9. 2. a righteous man feares an oath God will not hold him guiltlesse that is a Swearer the third Commandement a whole booke of curses in Folio to flye into the house of the Swearer and the Thiefe consider thou that fillest a whole Volumne with thy Oathes that God will fill a great Volumne with plagues against thee Zach. 5. 3. as oathes are little so the plagues are great Beware of swearing company Peter here doth as they doe perhaps they will suspect him the lesse to be a Disciple to so strict a Master easie it is for an Israelite among a company of barbarous Swearers to forget the language of Canaâ—n Beware especially of false swearing which notes a fearfull contempt of Gods justice and power a sin that the Heathens trembled at a sin that we never read the Divells committed for though he impudently resisted the truth and is a Lyar and father of lyes and drawes his instruments to preminiries dayly yet we read not that ever he durst backe his lyes with oathes A vaine Oath is too much for a Christian much more a false oath a Christian should invocate the name of God as his strongest helpe not impricate it as a Revenger But this kinde of Invocation is the greatest enemy and barre to true Invocation how dares that man presume in his want or distresse to call on that name for helpe which he hath so often prophaned by swearing or forswearing In a word if thou wouldest avoyd forswearing or voyd swearing it selfe an ordinary swearing is an ordinary forswearer Meanes Avoyd passion and stirring of affections which made Peter here forsweare and David to sweare against the life of Nabal and his Family and makes many forget themselves never so little stirred swearing and blaspheming as if they never had been where Reason and Religion
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
Servant that cannot lye and sweare as fast as speak so it be to others not themselves they must not have their Servants blockish for then they will neglect their businesse nor have too much knowledge for they will see their faults and make scruple of their commandements 2. Because of the contagion of Sin Sin is of a strong and swift motion it can move up hill and ascend from Inferiors to superiors from the Wife to the Husband as Jehoram did evill for Ahabs Daughter was his Wife 2 King 8. 18. and Ahab was wicked whom Jezabell provoked From Counsellors to Kings as the evill counsell of Rehoboam and from Servants to Masters from People to Ministers Isa. 6. 5. If it goe up Hill so fast how swift is it downe Hill if it can rise from the feet to the Head so quickly how suddenly from head to feet from Superiors to Inferiors 3. Because of the countenance sin gets from Superiors if sin be so bold and active as all the Authority and care of Superiors can scarce represse and restraine it how can it but thrive when it hath gotten Authority countenance and confirmation when it is incited commanded backed and abetted It 's said Rehoboam did commit Idolatry and all Judah did the like under every greene Tree and on every greene Hill so here all the Servants men and maids are as ready as their Master to mischiefe and wrong Jesus Christ and it is so in most wicked Familyes ordinarily such as depend on Masters for approbation or preferment conforme to their humors Vse 1. For Masters to provide even for their credit by reforming their Familyes Many professe Religion and the fear of God but it is in the Church not in his house he cares not who they be he keepeth in his House Swearers godlesse and pophane Persons and they serve his turne and doe his businesse using them as Beasts rather then men who have soules for which they must make account say thou art no Swearer no Sabbath-breaker no Atheist no rude or disordered Person if thou keepest such in thy house surely thou art either such or mayst justly be so accounted Say not thou hast such bad Servants and it is so hard to get a good Servant feare rather thou art a bad Master who neither carest to choose better or make them better and perhaps thâ—y come out of such rude and disordered Families as thine owne be thou hast run to the Hedge and hast taken in Bryars and Thornes and now complainest takest them in whom thou canst not governe and then complainest of incumbrance 2. Let Masters hence learne to looke to their own wayes first and doe nothing which they would not have their Families doe after them but as the Sunne giveth light to all the Regions round about him and by his shine expels all darknesse so the Master by his godly example should be as a light to his Family inciting and encouraging all goodnesse and chasing away sinne by Instruction Example and all due severity Say with Joshuah first I and my house will serve the Lord. Hester I and my Maids will Fast. Thou art a Master know that true Reformation of thy Family must begin at thy selfe if thou canst not abide it in thy selfe thou wilt not brooke it in others so neer thee sinne is a good fellow is sociable and would have all like it selfe Againe thou canst not truely hate sinne in another and cherish it in thy selfe correct it in another and cocker it in thy selfe Cast out thine owne beame first Vse 3. Masters in the disorders of their Families should humble themselves suspect themselves turne part of their anger against themselves say Truely I and my house serve not the Lord I have not instructed I have failed in my example I have not corrected the sinne when I might I have not made right steps to my feet which hath turned out others Heb. 12. 13. I have eaten foure Grapes and set their teeth on edge Vse 4. Servants learne hence not to thinke they can be borne out in their evils by their Masters example nor doe any thing against a good Conscience your rule is not the rule of your Master or framing to his example but to the rule of the Word If thy Master should doe or command thee to doe any thing that is unhonest unjust unlawfull or ungodly thou must not in any wise doe it but now know thou hast a Master in heaven happy had it bin for this Maid now her Master was so busie against Christ if she had taken his part and the part of his Disciples Acts 4. 19 and 5. 29. Whether it be right to obey God or men judge yee Let not Masters thinke themselves wronged for neither Prentice nor Parent nor Husband must be obeyed but in the Lord. It was Sarahs great infirmity to dissemble twice at her Husbands request Masters must not drinke that water gotten by the hazard of the soules of their Servants as David Caution 1. If a command be onely inconvenient and unmeet thou must obey if not unlawfull make conscience 2. If thou be sure it be sin not a conceit or opinion Object But I am in doubt Answ. Here labour to be grounded but till then better doubt and obey then doubt and disobey 3. If sure it be sin looke to the manner of disobedience though God free thee from obedience in act yet not from obedience in suffering Though from the Action thou knowest ungodly yet not from reverent humble and dutifull subjection affection and demeanour To deny unlawfull things with sturdy and insolent words or carriage is utterly unlawfull Note 3. In the Instrument that Peter fals twice here by two Women the Papists hence declame and make invectives against women not onely because Eve was the cause of Adams fall but for that these ' two Maids were meanes to cast downe the pillar of their profession Saint Peter Indeed the Scripture shew what great power is in wicked women to draw men to evill as in Solomon Jezabell Herodias many Women whose hands are as Bands to drag men to sin who are taken with their perswasion as saith Solomon even as an Oxe to the slaughter Neither is it marvell that sin comes upon us in our nearest friends nor that Satan first overcomes the weaker Vessell Nor that by that he overcomes the stronger for we fight not with flesh and blood but with spirituall wickednesses in them and we can easily heare the whisperings and Syren voyces of sin being altogether corrupt All which should teach 1. Women to be sure their perswasions of Husbands be just holy and good never to dare to perswade men into sin as knowing they were given as helps unto men to helpe them out of sin and whereas they are weaker Vessels and most impotent in their passions and desires be sure to examine what they perswade too so much more diligently least they be circumvented
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
children yea let them be never such enemyes among themselves all of them can be friended and agree against Christ and his Disciples Luk. 23. 10. 4. All of them Lovers of darkenesse and bent to set forward every sin or work of darkenesse and contrary Haters of the light 5. Experience shewes us how Birds of a feather do flock together in wicked combination as Prov. 1. 12. 14. and what is done to one is taken as done to all Vse 1. Not to think it strange if it be with us as with Peter a lewd lying fellow cannot deâ—ise a quarrel against a godly man professor or preacher but hâ— shall be abetted in his courses of malice countenanced pleaded for preached for perhaps why so not for the goodnesse of the cause or Person but because his Opposite hath some goodnesse some light which the Owle-light of carnal men cannot abide if he have beene with Christ it is cause enough to combine against him Vse 2. Let godly men learne hence to unite themselves and joyne in good things bestirre themselves to set forward good motions and actions least the wicked prove wiser in their generations then the Children of light Alas how comes it that in good motions so many doubts and inconveniences are cast so many Lyons in the way till opportunity be cut off amonst godly men when as not any wicked motion but growes an end and a number of hands carryes it lightly away May we not be as bold for God and good causes as they against them should not the fire of Gods spirit I meane the coales of zeale from the Altar be as hot and burning within us as the sparks of Hell in them Is not our cause as good have we not the better end of the staffe serve we not as good a Master expect we not better wages therefore let us provoke one another to love and good workes and the rather because the time is short Vse 3. Godly men learne and should labour to be of one minde in good things a Pet. 3. 8. to consent in the truth to be of one judgement will and affection in and for the truth and 1 Cor. 1. 10. that all speake one thing that there be no dissention but knit togeher in one minde and in one judgement with one minde and one mouth glorifie God Rom. 15. 6. And rather Mot. 1. Because Sathan seekes to combine evill men in evill seekes to breake off unity and make division in good things well knowing what a glory and grace it is to Religion to consent in one He brings in division betweene Jewes and Samaritans betweene Papists and Protestants all Christians betweene Puritans and Formalists all Protestants this opens the mouthes of Adversaries and weakens the forces against the common Adversary 2. Consider what a seemely thing it is for Brethren to dwell together in unity we professe and beleeve communion of Saints and shall we not knit in this Communion take example by the first Christians who were all of one heart and mindâ— Acts 2. 3. God is a God of peace the most simple unity in himselfe a lover of unity in verity 1 Cor. 14. 33. the Author of peace and not of confusion binding his presence to two or three consenting in any thing in his name Besides Christ is one and not divided his Coat without seame and his members aptly joyntd both to the head and within themselves 4. By this thou expressest the humility and charity commended to Christians laying aside selfe love and vain-glory when thou followest the truth in love not seeking to please thy selfe but thy Brother for edification Thou art also one of them for thou art of Galilee and thy speech is like OF the Asseveration before of it and the Probation joyntly Peter is now hard beset not onely by many at once but by apparent circumstances and signes 1. His Countrey 2. His Speech 3. Malchus his Kinsman tels him of the Garden where he had newly commited a riot and struk off his Kinsmans eare â— He is an eye-witnesse and appeales to Peter Did not I see thee with him in 〈◊〉 6. â—den Peter could not now but know his falshood was knowne and yet 〈…〉 himselfe in that which all see but himselfe and after the manner of impuâ—â—nt Malefactors thinks to outface all still Note 1. It seemes the Galileans speake no other tongue then the Jewes but in another Dialect or pronounced otherwise by which pronunciation they gathered him to be a Galilean As in our Nation the same speech is in the Southern and Northerne Countries but the pronunciation and dialect differ that they shall easily know a Northerne man by his speech if he continue there from the Southerne such difference it seemed was betweene them of Galilee from them dwelling about Jerusalem This was indeed but a poore Reason and no strength in it for Peter might well have excepted against it and have quitted him of it farre better and handsomer then he did for will this prove him a Disciple because he was a Galilean or because he spake as a Galilean for were there not many of Galilee and which spake as they which were no Disciples must every one of Galilee be a Disciple presently hath Christ on the sudden a whole Countrey of Disciples Note 2. What poore Reasons and weake Arguments goe currant against Christ and his Disciples Mat. 11. 19. Christ eats with Publicans and sinners he is invited to mens houses therefore he is a good Fellow a Glutton a drinker of Wine John Baptist came in austere and abstinent manner therefore he hath a Divell in consequent but enough to refuse their person and their doctrine 1 Sam. 22. 9. Abimelech refreshed David therefore a Traytor the same at this day let a Preacher come as John Baptist be strict in his Doctrine in his life be rough to remove high holds of sin oh he is so precise so singular so tart and rough he preacheth onely damnation he preacheth the law therefore no good Preacher comes neere the sins of Persons a factious Preacher or Puritan let him come milde gentle converse familiarly and freely with men oh he is a flatterer a Companion Time-server thus shall a godly Preacher every way be turned off Reas. 1. Let a good man by doctrine or life disgrace sin justly sinners will be ready to disgrace them unjustly whatsoever comes to hand will serve their turne as a stone to fling at goodnesse a slander a suspition nay a necessary duty thou wast with Christ an Hearer of Sermons therefore an hypocrite 2. A desire in the wicked any way to blemish such as take more notice or any way discover their foule spots and therefore will assault their names if not for great things for smaller if not for evill for good if not for substance for shadowes and trifles they must keepe themselves doing Paul mad Disciples Divels 3. They hope to discover their owne faults by clamour against them
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
pluckt out of the fire miserably smeared scorched and in that burnt but pluckt out Reas. 1. To try our faith and obedience as in Isaac who must not be delivered till the knife be at his Throat When Jonas was wrapt in Waters in the bottme of the Sea then came deliverance 2. To see our inability to help our selves therefore our Lord would not hold Peter from sinking nor help him till he cryed Master save I perish 3. To set forth his mighty power which sets in when all meanes faile Lazarus must not be raised till the fourth day when it is impossible to the power of nature nor Christ himselfe till the case was hopelesse after the third day and Disciples faith somewhat quailed 4. Sore crosses drive to God and make us seeke him diligently Hos. 5. 15. upon which search he will be found Manasses out of Fetters would never seeke the Lord that is the Lords season to be found of him David will cry out of Deepes and Moses at the red Sea when there is no way of escape cryes to the Lord and the Lord cuts out a way 5. It is Gods ordinary dealing with Sinners when they come to extremity â—ecoms either to Conversion as Peter Confusion as Judas Vse 1. Comfort to the Saints in their great troubles seeing the Lord departs not for ever but departs for a season that he might returne for ever Nay his comforts are the nearest when affliction is at the height as in the Body the disease come to the height is most raging most hopelesse but presently there is a change and recovery but not before the disease have beene desperate so here Josephs Brethren were in great extremity and knew not what way to turne themselves and even when Joseph must needs discover himselfe unto them after he had long dissembled his affections So the Lord seemes not to know us when we are knowne well enough and hides his affections when they yearne within him toward us Psal. 9. 9. He is a present refuge in time of affliction he steps in to Abrahams comfort not till the third day not till Isaac was bound on the wood and the deadly stroake a fetching he steps in for Peter not till the night before he was slâ—ine Act. 12. Vse 2. Not to be too hasty to limit the Lord for time or manner of deliverance whose helpe comes never too late 2 King 5. 11. Naaman would be cured by his owne devised meanes I thought he would in the place have called on the Lord and touched and healed the Leprosie and John 11. 32. Mary would have had Christ there before her Brother was dead as if now he had beene come too late But in these and such like examples we are taught to shut up our own eyes and leave all to him who knowes times and seasons and meanes of our good Vse 3. Nothing can keepe God from his Elect nor them from him Peter here was not onely in an exceeding strait of affliction but led away in temptation and swallowed up in the quicke sands of a number of hainous sins yet being the Lords the Lord lookes on him and fetches him out The Belly of the whale could not keep Jonas from God nor God from Jonas but he must deliver him againe The hellish Behemoth may seeme to swallow up Peter or any other of Gods Children but he must deliver him again In Peters example Act. 12. we see the strongest prison watch chaines cannot keepe the Lord from him nor here a stronger prison and chaine of sin cannot still bind him but the Lords very look looseth him David rescues the Sheep out of the mouth of the Lyon and Bear the true David rescues his out of the Divels jawes and mawes death itselfe cannot keepe the Elect from God nor him from them but at the second resurrection the Grave the Sea the fire water and all elements shal give up their dead to Christ and even not sin which is the death of the Soul nor the Grave of sin which is continuance and rotting in it shall still hold the Elect but this first resurrection of grace shall deliver them up to Christ and give up their dead unto the life of grace c. Which doctrine must not encourage to sin but stir up to repentance and the life of God that thou mayest have some good testimony thereby of thy Election The inward meanes of Peters repentance 1. Remembred 2. Weighed the words of Christ. Note 1. A strong forgetfulnesse in Peter who had forgotten the words of his Master so nearly concerning him spoken a very few houres before yea almost the last words of his loving Master unto him yet he forgets them quite as not spoken Because the corruption of our memoryes in things that are good as unable to retaine good things as a five to hold water and who can deny this to have beene the beginning of all the sinne and misery we are wrapped in that Adam suffered to slip out of his memory the words which God himselfe had spoken a little before and the cause why Peter here was foiled that his memory was corrâ—pted in all the acts of it The memory sanctified hath four actions 1. To commit and place in the mind needfull things 2. To retaine them as in a store-house 3. To recall them on occasion 4. To apply them to our owne needfull uses Peter now doth none of all these and so fals foully Vse 1. See in our selves the same corruption and such forgetfulnesse as we have lost what Peter speaks to us as Peter often before the Preacher have done speaking Quest. What is the cause Answ. 1. Want of estimation old men remember things they care for Psal. 119. 129. thy testimonyes are wonderfull therefore doth my soule keep them 2. Want of affection Psal. 119. 16. I will delight in thy statutes and I will not forget thy word 3. Earthlinesse for things Heavenly and earthly cannot be minded together the same eye cannot looke Upward Downeward 2. See how many errors we are given up unto by reason of this corruption which did we remember the severall lessons we heard we durst not we would not venture upon Vse 3. The remedy of helping our memoryes 1. Often hearing a continuall Monitor 2. Meditation holds things as our owne 3. Godly conference a wheâ—stone of grace 4. Prayer gets the Spirit whose office it is to bring things to our memory Use these conscionably as seeing in Peter how a corrupt memory corrupts the whole man heare the word carelesly as Peter his Lord no marvell if thou run as far as Peter who had never returned had not the Lord looked upon him And as into sin so into smart and punishment Deut. 18. 19. joyned with Judg. 3. 7 8. When Peter remembred his Lords words THEN when the sin was done and he in so fearful manner denyed his Lord but not before so men forget the word of Christ while they
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