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
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
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
Sun and would pull the Sun of out Heaven because it draws out the stink of a Dunghill so the word because it discovers evill is the cause of evill How are good and godly men and Women Brethren and Sisters of Jesus Christ members of his body and one of another reproached and reviled at this day and charged to be the worst of all sorts of People that live and the common cry runs against them as Sectaryes hypocrites and worse then Idolators why but saith Pilate what evill hath he done you charge him with many severall things but I see no evill in him nay say they as if we would have brought him to thee if he were not an evill doer Pilate must take their word for that other sufficient matter can he wring none Oh but there be great matters against these precise Professors they be Runners to Church great Hearers of Sermons nay they carry Bibles under their Armes they repeat Sermons when they come home and sing Psalmes in their houses can goe about no worke till they have solemnly prayed nor goe to bed without reading and praying so great is their hypocrisie They be Jewes in keeping the Sabbath they must doe nothing nor speake but holy things scarce make their Beds dresse any meat or eat it when dressed Nay they have beene accused sometimes in Pulpits sometimes on Stages that they would not sweare nor suffer an oath in another unreproved nor they will not be drunke nor abide to run to Tavernes or Ale-houses they are so strict as they will not indure any merry company nor be merry themselves as Israel a People that dwelt alone and numbred not themselves among the Nations and are not these proper accusations or are there any other greater justly cast upon them so as our Saviour concluds the matter if ye were of the world the world would love her owne and Peter because ye run not with them to the excesse of errour but stand with Christ in your owne duty and station and therefore they hate you This so being let godly men be so much the more wary of themselves and courses as small things are made great matters in them Judge your selves in small things let the righteous smite you and the word of God wound your infirmityes least you fall into their hands Oh that Professors would so walke as all their accusations would vanish into shadowes and smoake oh that you would by innocency thus dull and blunt all their keen Weapons the wisdome of a man will make a benefit of an Adversary much more the wisedome of God in his Servants Lastly this may be a comfort and incouragement to godly men if they have nothing but thy profession to upbraid thee for thou mayst take the Adversaryes booke and weare it as thy crowne make account if thou in thy life testifie of the evill of the World it will accuse thee if not for evill yet for good Christ witnesseth against the World 1. By unweariable paines in doctrine that their workes were evill calling it to repentance to mortification remission of sins and newnesse of life 2. By accusing the hypocrisie of it except your righteousnesse exceed the Pharisee a faire righteousnesse must they thinke they had that shut them out of Heaven 3. By condemning not onely their Adulteryes Vsurers Oppressions Thefts murthers but even their prayers Almes Fasts Chastity and piety abstracted from faith and repentance could the World endure this 4. By innocency of life opposed to their corruptions he made both shine cleare 5. By separating from their company in their evill plainely declaring what he thought of them and their courses and do thou the like be sure thou shalt heare of the World on both sides Ver. 70. But he denyed it againe WHERE 1. Repetition 2. Manner with an oath Mat. 26. 72. Peter had first denyed his Lord for feare now he denyes againe for shame least having lyed he be found a Lyar Peter was better contented to be a Lyar then so accounted and therefore stood still in denyal Beware of acquainting thy tongue with the least untruth least it easily come to be repeated and into a custome Note He that once crackes his conscience will not much straine at it the second time see it in good Jacob Gen. 27. 12 19. he is at first very fearfull to seeme a mocker to his Father and to delude him with a lye but coming unto his Father maketh a long speech and professeth himselfe boldly and securely his eldest Son Esau and after when Isaac suspected his voyce and asked him ver 29. But aâ—t thou my Son Esau he answered againe yea Good Joseph Gen. 42. 15. 16. to shew his vehemency to his Brethren rapt out one oath after another as it seemes was the manner of the Court of Egypt as now of England but not fit for Joseph or seemely nor fit for Joseph or seemely nor lawfull for any Reas. 1. Sin is very bold where once it is bid welcome if it once enter it knowes the way againe and once admitted will plead not possession but prescription an army is easier kept out then beaten out 2. The Sinner is lesse able to resist the second time then he was the former so Peter here for grace is weakned and decayed by yeilding to the first temptation and the strength of God which onely makes the way of grace easie plucked away by grieving his holy spirit Therefore Peter here denyes as often as he is tempted and would have denyed a thousand times if the Lord by his prediction had not limited the temptation and returned with new strength 3. The way of sin once set open is as the Gates of a City cast open for the Enemy by which Satan bringing in his forces strongly plants them and quickly so fortifieth them as a great strength shall hardly raze or remove them Every sin admitted not onely weakens but corrupts the facultyes of the Soul by which it is upheld it darkens understanding corrupts the will disturbs the affections and raiseth a cloud of passions to dazel reason as Peter here in feares and perplexityes and doubts marvelous blind for a time Vse Be exhorted to give sin no entrance at all or if thou canst not keepe it out drive it out presently by repentance as the wise Mariner carefully keeps his Ship from leaking and if he cannot ever prevent but it will take in some water he emptyes and pomps it out at the beginning because then it is easier emptyed then afterward A wise man is carefull to prevent a disease and preserve his health but if he cannot alway do it he will run to the remedy betime knowing that an old disease troubles the Physitian which not distemper onely but age and continuance hath confirmed It is a folly to taste of Sin and the sweet meates of it but to sit downe to feed upon it is madnesse to him that knowes he must vomit up every morsell
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
fault in that Herod would not let go Herodias Vse 3. In use of meanes still to depend on Gods blessing that he would open the ear and accompany his word with his blessed Spirit for the hearing eare is from him Job 33. 14. God speakes once or twice and one sees it not till he open the eares of men which were sealed ver 10. God hath spoken not once but a thousand times amongst you but a number of tuffe corruptions in the heart are like ear-wax which stops that the voyce cannot enter in This is the cause that many are like the Fish in the Sea who lives in salt Water but without all taste of Saltnesse A setled ministry is like the salt of the earth under which many live without any seasoning because they neglect the higher teaching even the spirit of truth that must lead them into all truth John 16. 2. Externall meanes to bring Peter to acknowledgement of his sin Christs looking backe upon him non oculo exteriore sed oculo clementiae By this looking backe of Christ we must not conceive a bar turning of his face or eye upon Peter nor an extraordinary looke or countenance for Christ also set his eyes upon Judas when he came to apprehend him and on Pilate sitting ready to sentence him and on the Jewes stoning him who were never the better by Christs looking upon them but with his looke he adjoyned a gracious and secret efficacy of his blessed spirit The very lookes of Christ was a most real and effectual Sermon to Peters heart the tongue of Christ was now otherwise employed in defence of his innocency and putting of the malitious accusations of the wicked Jewes but the eyes of Christ silently speake unto Peter after this manner oh Peter dost thou thus persist in denyall of me thy Lord where is thy faith thy fidelity thy love thy great promises of not forsaking me have I made thee of a poore Fisher a chiefe Follower of me to this end is it not enough that thy eyes see me despised and refused among mine enemyes but thou must also deny and refuse me oh Peter these vex my Body but thou my mind thy unkindenesse is greater to me then theirs and thus the Lord might take up the complaint Psal. 142. 4. I looked on my right hand and behold there was none that would know me all refuge failed me and none cared for my Soule he looked for no great helpe on his left hand among his Enemyes for even his dearest friends and Disciples on his right hand failed him and knew him not Note 1. Christ hath an eye of grace and favour for his People in all sad cases I have surely seen the affliction of my People in Egypt Exod. 3. 7. The eyes of the Lord run to and fro throughout the whole Earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16. 9. The eyes of the Lord are upon the righteous and his eares are open unto their cry Psal 34. 15. Reas 1. His heart is upon them continually and then no wonder if he have a loving eye toward them because where the heart loves the eye lookes and is loth to be taken off as it was said of the Temple 1 King 9. 3. mine eyes and my heart shall be there perpetually 2. Is there not a cause Peters case in the Text tels us that even a good Soule needeth Christs looking to it that so it may recover out of every fall and stand in termes of favour with God all meanes else without a gracious aspect from Heaven will never keep us tyte in the course of true piety 3. When all is well with the soule in respect of grace and gracious conformity to the will of God yet there needs a good looke from Christ in respect of sound comfort which is the light and life of the Soule The loving kindnesse of God is better then life and if he hide his face a little the good Soule is soone troubled Psal. 30. 7. Vse 1. Which may marvelously chear and refresh the spirit of Gods people in all sad cases that go over them from time to time and not onely in afflictions or persecutions for righteousnesse sake but in all their foyles and fals into sin wherewith their righteous soules are much troubled and sometimes ready to sinke into despaire yet remember for your comfort that the high and lofty One who inhabits eternity lookes also unto him that is poore and of a contrite Spirit to revive the heart of the contrite ones and when such doe most put away comfort as too good for them he will restore comforts to the Mourners Vse 2. If Christ have an eye to thee in all thy sad cases doe thou ever remember to keepe thine eye open unto him yea both thine eyes First an eye of Faith to wait for the gracious issue he will please to give out of all thy trials Stand still and see the salvation of the Lord say with the Church in their proverbial speech In the Mount the Lord will see and be seene What if the visiâ—n stay beyond thy time in hastinesse prefixed for deliverance yet in due time it will speake and not lye Still therefore make use of thy Faith which is the evidence of things not seene and the foundation of things hoped for Secondly the eye of Obedience still keepe close to him in Dutie whether he deliver or no still have respect to all his commandements remember how the promise runs to keep thee in thy wayes and in these ways be sure he will take his time and the best time to grant deliverance or any mercy thou wantest He is a God of judgement and waites to be gracious to his People and blessed are they that in his owne way waite for him Isa. 30. 18. Vse 3. Lastly if God have ever an eye of love to his People then wo be to his and their enemies his eye of jealousie is set against them to root out and destroy as the Egyptians marching against Israel Exod. 14. 24. The Lord looked on their Host and troubled them So in Psal. 11. 6. 7. Vpon the wicked he shall raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup why for the righteous Lord loveth rightousnesse his countenance doth behold the upright it is time therfore for such to humble themselvs before God and his people and take the Counsell which Pilates Wife gave him have thou nothing to doe against that just man Note 2. Peter was now at a very low Water both in respect of sin and danger not knowing well which way to turne himselfe and now his Lord lookes backe upon him so to turne the streame againe The Lord many times lets his People be brought into a very low estate and then turnes their captivity for them Zachariah 3. 2. The state of godly men is to be as brands
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
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