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PETERS TEARES. And immediatly the Cocke crew;
PETER'S TEARES. And immediately the Cock crew;
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Then Peter remembred the words of Iesus, which he had sayd vnto him, before the Cocke crow, thou shalt deny me thrice:
Then Peter remembered the words of Iesus, which he had said unto him, before the Cock crow, thou shalt deny me thrice:
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so he went out and wept bitterly. Math 26 74.75.
so he went out and wept bitterly. Math 26 74.75.
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IT is a true saying of the Wiseman (Right Honorable, right Worshipfull, and dearely beloued men, breathren,
IT is a true saying of the Wiseman (Right Honourable, right Worshipful, and dearly Beloved men, brethren,
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and fathers,) that to all thinges, and to euery purpose vnder Heauen, there is (as in most languages it is varyed) a time and season;
and Father's,) that to all things, and to every purpose under Heaven, there is (as in most languages it is varied) a time and season;
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Judas had a time to betray his Maister, for Christ left him to himselfe, but Peter had the season to repent; Judas had a time to betray his Master, for christ left him to himself, but Peter had the season to Repent;
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for so soone as he had denyed, the Cocke crew, and his Maister looked backe: now it is the season which is as the salt, which seasoneth all our actions;
for so soon as he had denied, the Cock crew, and his Master looked back: now it is the season which is as the salt, which seasoneth all our actions;
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for whatsoeuer is vnseasonable, is distastfull: for whatsoever is unseasonable, is distasteful:
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And therefore, howsoeuer my Text may seeme vnseasonablely handled (in regard of the particular) and as a dolefull Dittie in this time of mirth:
And Therefore, howsoever my Text may seem unseasonably handled (in regard of the particular) and as a doleful Ditty in this time of mirth:
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yet (in regard of the generall) it is high time and season, for all to mourne for their sinnes;
yet (in regard of the general) it is high time and season, for all to mourn for their Sins;
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and therefore be it seasonable or vnseasonable, (as the Apostle sayth) I purpose, by Gods grace, to be instant in this:
and Therefore be it seasonable or unseasonable, (as the Apostle say) I purpose, by God's grace, to be instant in this:
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And as Christ bid his hearers, Remember Lots wife;
And as christ bid his hearers, remember Lots wife;
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so I say to you all, Remember Peter, and let your cheekes be watered, and all your actions seasoned with the brinish teares of vnfaigned repentance: so I say to you all, remember Peter, and let your cheeks be watered, and all your actions seasoned with the brinish tears of unfeigned Repentance:
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Weepe in sorrow for your sinnes, the cause of Christes death: and laugh for ioy, for his resurrection, whereby ye are iustified from your sinnes:
Weep in sorrow for your Sins, the cause of Christ's death: and laugh for joy, for his resurrection, whereby you Are justified from your Sins:
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Weepe in ioy, and reioyce in weeping; keepe a meane in both:
Weep in joy, and rejoice in weeping; keep a mean in both:
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This if I shall procure my Theame, with the time, shall be both fitte and profitable, and all of vs shall depart hence pertaking in Salomons Blessing; This if I shall procure my Theme, with the time, shall be both fit and profitable, and all of us shall depart hence partaking in Solomon's Blessing;
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A word spoken in due season, is like Apples of Gold, with pictures of Siluer: which God graunt it may be.
A word spoken in due season, is like Apples of Gold, with pictures of Silver: which God grant it may be.
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The Gospell specially mentioneth and recordeth the stories of three, that were ledde into great temptations;
The Gospel specially mentioneth and recordeth the stories of three, that were led into great temptations;
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viz. Christ, Peter, and Iudas: Christ was ledde of that good spirit, whereof he was full:viz. christ, Peter, and Iudas: christ was led of that good Spirit, whereof he was full:
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Peter, of that presumptuous spirit, which sayd to Christ, Though I should die with thee, I will not denie thee: Peter, of that presumptuous Spirit, which said to christ, Though I should die with thee, I will not deny thee:
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and Judas, of that wicked spirit, which after the Soppe, entred into him, and put it into his heart to betray him: and Judas, of that wicked Spirit, which After the Sop, entered into him, and put it into his heart to betray him:
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That good spirit which led Christ to the combate, gaue him power to ouercome: that presumptuous spirit, which ledde Peter, fled and forsooke him: That good Spirit which led christ to the combat, gave him power to overcome: that presumptuous Spirit, which led Peter, fled and forsook him:
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that wicked spirit which led Judas, betrayed and ouerthrew him. Sathan thrust at Christ, and he fell not;
that wicked Spirit which led Judas, betrayed and overthrew him. Sathan thrust At christ, and he fell not;
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he thrust at Peter, and he fell, and rose againe, for his Maister helped him; he thrust at Iudas, and he fell, and neuer rose, for his Maister forsooke him.
he thrust At Peter, and he fell, and rose again, for his Master helped him; he thrust At Iudas, and he fell, and never rose, for his Master forsook him.
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Sathan winnowed Christ, and found all Wheate; he winnowed Peter, and found much Chaffe; he winnowed Iudas, and found nothing but Chaffe:
Sathan winnowed christ, and found all Wheat; he winnowed Peter, and found much Chaff; he winnowed Iudas, and found nothing but Chaff:
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he found all good in Christ, some good in Peter ; but no good in Judas : Christ was the trueth, both in heart and tongue;
he found all good in christ, Some good in Peter; but no good in Judas: christ was the truth, both in heart and tongue;
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Peter had trueth in heart, but not in tongue (for his Maister had prayed for him that his Fayth might not fayle, ) and Judas had neither trueth in heart nor tongue; Peter had truth in heart, but not in tongue (for his Master had prayed for him that his Faith might not fail,) and Judas had neither truth in heart nor tongue;
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for with wordes of peace, he betrayed him; Hayle Maister Christ is the Father of the Elect, who knew no sinne:
for with words of peace, he betrayed him; Hail Master christ is the Father of the Elect, who knew no sin:
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Peter a true Jabez, the sonne of Sorrow, for his sinne: but Judas, that childe of Perdition, and dyed in his sinne. Peter a true Jabez, the son of Sorrow, for his sin: but Judas, that child of Perdition, and died in his sin.
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In Christ, we haue the example of a spotlesse Redeemer; in Peter, an example of a repenting Elect:
In christ, we have the Exampl of a spotless Redeemer; in Peter, an Exampl of a repenting Elect:
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but in Iudas, the example of a desperate Reprobate. Christ is a blessed example for imitation, that we may not sinne:
but in Iudas, the Exampl of a desperate Reprobate. christ is a blessed Exampl for imitation, that we may not sin:
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Peter a sweete president of consolation, if through weaknes we doe sinne: but Iudas, a fearefull patterne of iust dereliction, to all such as continue in sinne:Peter a sweet president of consolation, if through weakness we do sin: but Iudas, a fearful pattern of just dereliction, to all such as continue in sin:
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But Peter, is the subiect of my speach.
But Peter, is the Subject of my speech.
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The vices aswell as vertues, the slippes and falles, aswell as the steadfast standinges, and vpright walkinges;
The vices aswell as Virtues, the slips and falls, aswell as the steadfast standings, and upright walkings;
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the crimminations aswell as commendations, of Gods best Seruantes, are fully and faythfully in holy Writ recorded;
the crimminations aswell as commendations, of God's best Servants, Are Fully and faithfully in holy Writ recorded;
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Noahs drunkennes, aswell as his vprightnesse: Lots Incest, aswell as the grieuing of his righteous Soule: Noahs Drunkenness, aswell as his uprightness: Lots Incest, aswell as the grieving of his righteous Soul:
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the weaknesse of Moses at the waters of Meribah, when he spake vnaduisedly with his lippes, aswell as his zeale, the weakness of Moses At the waters of Meribah, when he spoke unadvisedly with his lips, aswell as his zeal,
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when he brake the Tables as he came downe from Mount Sinaj: Ionah his flying towards Tharsis, aswell as his preaching in Niniuie :
when he brake the Tables as he Come down from Mount Sinai: Jonah his flying towards Tharsis, aswell as his preaching in Nineveh:
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And to conclude with mine example (passing ouer many others) Peters denying, aswell as his confessing: And to conclude with mine Exampl (passing over many Others) Peter's denying, aswell as his confessing:
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nay rather the former, then the latter;
nay rather the former, then the latter;
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for whereas all the Euangelistes make report of his threefold deniall, onely one, recordeth his three-fold confession;
for whereas all the Evangelists make report of his threefold denial, only one, recordeth his threefold Confessi;
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not as if holy men of God were herein led & mooued, as carnall men are, who take a delight to be talking off, not as if holy men of God were herein led & moved, as carnal men Are, who take a delight to be talking off,
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and blasing abroad the sins of others, either because in malice they would disgrace them, as Cham did his father:
and blazing abroad the Sins of Others, either Because in malice they would disgrace them, as Cham did his father:
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or in hipocrisie, commende their owne righteousnesse and holinesse, as the proud Pharisie dealt with the Publicane ; or in hypocrisy, commend their own righteousness and holiness, as the proud Pharisee dealt with the Publican;
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but therefore haue the holy Scribes, faythfully chronicled their owne sinnes, aswell as others, for the glory of God, but Therefore have the holy Scribes, faithfully chronicled their own Sins, aswell as Others, for the glory of God,
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and the good of his Church;
and the good of his Church;
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for in their sinnes and repentance, as in a Looking-glasse of Christall, we may see and obserue; for in their Sins and Repentance, as in a Looking glass of Crystal, we may see and observe;
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First, Sathans malice and subtiltie, who goeth about seeking whom to deuoure, and euer hateth them most, whom God loueth best;
First, Satan's malice and subtlety, who Goes about seeking whom to devour, and ever hates them most, whom God loves best;
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that so we may watch continually.
that so we may watch continually.
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Secondly, mans frayltie and weakenesse, if God leaue euen the best neuer so little to himselfe, that he that thinketh he standeth, may take heede, least he fall; Secondly, men frailty and weakness, if God leave even the best never so little to himself, that he that Thinketh he Stands, may take heed, lest he fallen;
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yea condole & commiserate him that is fallen, as that reuerend Father, who with teares lamented the fall of his brother, saying; yea condole & commiserate him that is fallen, as that reverend Father, who with tears lamented the fallen of his brother, saying;
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Hee hath fallen to day, and I not vnlikely to fall tomorrow:
He hath fallen to day, and I not unlikely to fallen tomorrow:
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Thirdly, Gods mercy in putting vnder his hand, in raysing his children againe, and forgiuing them greatest sinnes, vpon their true repentaunce, that so we may neuer despayre. Thirdly, God's mercy in putting under his hand, in raising his children again, and forgiving them greatest Sins, upon their true Repentance, that so we may never despair.
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And specially, it was requisite that Peters sinne should be knowne, that therin we may see Christes veritie, and Peters vanitie. And specially, it was requisite that Peter's sin should be known, that therein we may see Christ's verity, and Peter's vanity.
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Christ prophesied before the Cocke crow, thou shalt deny me thrice, and he did so: Peter promised, though I should die with thee, I will in no case deny thee; but he did not so: christ prophesied before the Cock crow, thou shalt deny me thrice, and he did so: Peter promised, though I should die with thee, I will in no case deny thee; but he did not so:
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let God then be true, and all men lyers.
let God then be true, and all men liars.
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In this Story, two thinges are principally to be obserued, viz. Peters Fall, and his Rysing againe: his Sinne, and his Repentance: In this Story, two things Are principally to be observed, viz. Peter's Fallen, and his Rising again: his Sin, and his Repentance:
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As concerning his Sinne, it is to be noted, that though most, or all of the Apostles, be touched in the Gospell, for some infirmitie or other;
As Concerning his Sin, it is to be noted, that though most, or all of the Apostles, be touched in the Gospel, for Some infirmity or other;
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as the two Sonnes of Zebodie for ambitious affectation of Superioritie: Thomas for his Incredulitie:
as the two Sons of Zebodie for ambitious affectation of Superiority: Thomas for his Incredulity:
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all of them often for their little Fayth, as in the Storme vpon the sea, and when they so reasoned amongst themselues, because they had no Bread: all of them often for their little Faith, as in the Storm upon the sea, and when they so reasoned among themselves, Because they had no Bred:
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yea for vnbeliefe, as when they could not cure the Lunaticke; yea for unbelief, as when they could not cure the Lunatic;
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and for hardnesse of heart, because they belieued not such as had seene him, being rysen vp againe: and lastly, for a feare-fullnesse; and for hardness of heart, Because they believed not such as had seen him, being risen up again: and lastly, for a feare-fullnesse;
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for when he was apprehended, all the Disciples forsooke him & fled &c. Yet are the infirmities of Peter, both for number and measure discouered to exceede all the rest;
for when he was apprehended, all the Disciples forsook him & fled etc. Yet Are the infirmities of Peter, both for number and measure discovered to exceed all the rest;
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as his rashnesse in aduenturing to walke vpon the Sea; his vnaduised speach vpon the Mountaine;
as his rashness in adventuring to walk upon the Sea; his unadvised speech upon the Mountain;
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Maister, it is good for vs to be heere, let vs buylde three Tabernacles:
Master, it is good for us to be Here, let us build three Tabernacles:
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his vncharitablenesse, Maister, how often shall I forgiue my brother, till seauen times? his foolehardinesse in drawing his Sword, and cutting off Malchus eare; his uncharitableness, Master, how often shall I forgive my brother, till seauen times? his foolhardiness in drawing his Sword, and cutting off Malchus ear;
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and his curiosity asking Christ, concerning Jhon, What shall this man doe? I say besides these, which were but as common infirmities, and his curiosity asking christ, Concerning John, What shall this man do? I say beside these, which were but as Common infirmities,
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and pettie slippes, there are three great sinnes recorded and aggrauated by the holy Ghost, and stood vpon by the Fathers viz.
and Petty slips, there Are three great Sins recorded and aggravated by the holy Ghost, and stood upon by the Father's viz.
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First, his fearefull disswading of Christ from going to Ierusalem the place of his Passion;
First, his fearful dissuading of christ from going to Ierusalem the place of his Passion;
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Wherein he was an enemie to the Passion of Christ, & by consequent, to the Redemption of the elect. Wherein he was an enemy to the Passion of christ, & by consequent, to the Redemption of the elect.
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Secondly, his hipocriticall seperating of himselfe, by which his euill Example, as by a law he did constraine or compell the Gentiles to Judaize ;
Secondly, his hypocritical separating of himself, by which his evil Exampl, as by a law he did constrain or compel the Gentiles to Judaize;
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for which Paul zealously withstood him to his face. for which Paul zealously withstood him to his face.
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Thirdly, his desperate, perfidious, and most execrable denyinge, forswearinge, and anathomatizing or cursinge of himselfe if he knew the man:
Thirdly, his desperate, perfidious, and most execrable denying, forswearing, and anathomatizing or cursing of himself if he knew the man:
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which sinnes, are not discouered by those holy pen-men, to disgrace their worthy Colleague;
which Sins, Are not discovered by those holy penmen, to disgrace their worthy Colleague;
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nor by me rehearsed, to derogate any thinge, from the blessed memorie of so worthie an Apostle (as Porphirie and Faustus the Manithie did:) But that Man may be ashamed for presuminge, God for euer praysed for pardoning;
nor by me rehearsed, to derogate any thing, from the blessed memory of so worthy an Apostle (as Porphyry and Faustus the Manithie did:) But that Man may be ashamed for presuming, God for ever praised for pardoning;
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and the preposterous zeale of the Romanistes brideled, for ascribing two much vnto him:
and the preposterous zeal of the Romanists bridled, for ascribing two much unto him:
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and so ceasing any further to speake of that sinne, which is so clearely washed away with the bloud of Christ; forgiuen and forgotten of God;
and so ceasing any further to speak of that sin, which is so clearly washed away with the blood of christ; forgiven and forgotten of God;
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I will proceed to breake the Bottle of Teares which he shed for his sinne, wherein he is an Example teaching all that haue sinned,
I will proceed to break the Bottle of Tears which he shed for his sin, wherein he is an Exampl teaching all that have sinned,
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how to turne vnto God, that they may be pardoned: For the more profitable handling whereof, these partes are to be obserued.
how to turn unto God, that they may be pardoned: For the more profitable handling whereof, these parts Are to be observed.
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First, the meanes of his Repentaunce, (And immediatly the Cocke crew, and Peter remembred.) Secondly, the Testification of his repentaunce, (So he went our and wept bitterly.) Concerning the Meanes; First, the means of his Repentance, (And immediately the Cock crew, and Peter remembered.) Secondly, the Testification of his Repentance, (So he went our and wept bitterly.) Concerning the Means;
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the time is to be noted, when these Meanes were vouchsafed vnto him, (Immediatly:) then the Meanes themselues, which were of two sortes, viz. Externall, and Internall:
the time is to be noted, when these Means were vouchsafed unto him, (Immediately:) then the Means themselves, which were of two sorts, viz. External, and Internal:
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The meanes Externall two, viz first (the Cockes crowing) and (as S. Luke addeth) Jesus his looking backe vpon him:) The meanes Internall two, viz. (his remembring of his Maisters words:) & (as S Marke addeth) the waying of thinges with himselfe:) The Testification of his Repentaunce, was two-fold, viz. first his breaking out of the company,
The means External two, videlicet First (the Cocks crowing) and (as S. Lycia adds) jesus his looking back upon him:) The means Internal two, viz. (his remembering of his Masters words:) & (as S Mark adds) the weighing of things with himself:) The Testification of his Repentance, was twofold, viz. First his breaking out of the company,
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and forsaking of their fellowship, by whom he had been so occasioned to sinne, (so he went out:) and secondly, his sorrow for his sinne, (hee wept,
and forsaking of their fellowship, by whom he had been so occasioned to sin, (so he went out:) and secondly, his sorrow for his sin, (he wept,
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yea, and that bitterly:) of which, in order;
yea, and that bitterly:) of which, in order;
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and though not all that might be sayd of euery little, yet a little of euery part,
and though not all that might be said of every little, yet a little of every part,
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as the time and your patience, or both, will giue leaue.
as the time and your patience, or both, will give leave.
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The first thing to be considered, is the Time, when God vouchsafed to Peter, the blessed meanes to reclaime or recall him; The First thing to be considered, is the Time, when God vouchsafed to Peter, the blessed means to reclaim or Recall him;
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which is the more carefully to be obserued, because all the Euangelistes doe purposely front the Storie of his Repentance therewith,
which is the more carefully to be observed, Because all the Evangelists do purposely front the Story of his Repentance therewith,
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and yet dispatch it in one word, (Immediatly, ) or (as S. Luke hath it) while he yet spake, Euen whilst he was swearing and cursing, the Cocke crew,
and yet dispatch it in one word, (Immediately,) or (as S. Lycia hath it) while he yet spoke, Even while he was swearing and cursing, the Cock crew,
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and (as it were) tooke the wordes out of his mouth; which circumstaunce teacheth:
and (as it were) took the words out of his Mouth; which circumstance Teaches:
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That though God see good to let his Children fall, yet he will not long leaue them,
That though God see good to let his Children fallen, yet he will not long leave them,
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and suffer them to lie in sinne (as S. Iohn sayth this wicked world doth) but will seasonably and speedily put vnder his hand to helpe them vp againe;
and suffer them to lie in sin (as S. John say this wicked world does) but will seasonably and speedily put under his hand to help them up again;
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and strike their heartes, before they be canterized through custome, which taketh away the sense of sinne.
and strike their hearts, before they be canterized through custom, which Takes away the sense of sin.
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No sooner had Adam eaten of the forbidden fruite, and forfeited that excellent Glorie of his Creation;
No sooner had Adam eaten of the forbidden fruit, and forfeited that excellent Glory of his Creation;
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but in the coole of the day, God came and called vnto him, Adam where art thou? No sooner had Dauid receiued the number of his people, but his heart smote him.
but in the cool of the day, God Come and called unto him, Adam where art thou? No sooner had David received the number of his people, but his heart smote him.
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No sooner was Jonah got into a shippe and vnder sayle for Tharshish, but the Lord sent out a great wind, dispatched a Pursiuant from Heauen, to attache him, shipped vengeaunce in a Whirle-wind, which sayled aloft in the ayre, to ouertake and bring in againe that fugitiue Prophet: No sooner was Jonah god into a ship and under sail for tarshish, but the Lord sent out a great wind, dispatched a Pursuivant from Heaven, to attache him, shipped vengeance in a Whirlwind, which sailed aloft in the air, to overtake and bring in again that fugitive Prophet:
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And surely Peter receiued no lesse grace, for euen whiles he was speaking, swearing, and cursing, the Cocke crew,
And surely Peter received no less grace, for even while he was speaking, swearing, and cursing, the Cock crew,
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and called vpon him for repentaunce. The Reasons hereof are principally these two; first, because Sathan maketh great haste, to driue men downe the staires vnto Hell.
and called upon him for Repentance. The Reasons hereof Are principally these two; First, Because Sathan makes great haste, to driven men down the stairs unto Hell.
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What they doe, he would haue them doe quickly;
What they do, he would have them do quickly;
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if he might haue his will, no man should swallow his spittle, before he were in the lowermost Hell:
if he might have his will, no man should swallow his spittle, before he were in the lowermost Hell:
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see how hasty he was with Euah, that in so little a time, had gotten her, looke vpon, lust for, eate of, and giue to her husband.
see how hasty he was with Eve, that in so little a time, had got her, look upon, lust for, eat of, and give to her husband.
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What haste did Jonah make towards Tharshish, downe to the key, found a shippe, payed the fare,
What haste did Jonah make towards tarshish, down to the key, found a ship, paid the fare,
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and downe in it? What haste did Peter make? in how little a while, was he come to the feare-full height of sinne? a presumer, a denier, a forswearer, a curser;
and down in it? What haste did Peter make? in how little a while, was he come to the fearful height of sin? a presumer, a denier, a forswearer, a curser;
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Lord what would haue become of him, if his Maister had let him alone a while longer? But (Immediatly) the Cocke crew.
Lord what would have become of him, if his Master had let him alone a while longer? But (Immediately) the Cock crew.
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Secondly, because continuance in sinne, and custome, taketh away sense, and breedeth incurable hardnesse; yea the greater and nearer daunger is at hand, the lesse it is perceiued;
Secondly, Because Continuance in sin, and custom, Takes away sense, and breeds incurable hardness; yea the greater and nearer danger is At hand, the less it is perceived;
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Peter is come to the very threshold of Hell, and seeth it not: as Dauid swore to Ionathan : Peter is come to the very threshold of Hell, and sees it not: as David swore to Ionathan:
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As the Lord liueth, there is but a steppe betwixt me and death; so there was but one steppe more, and Peter had been in the bottomlesse pitte:
As the Lord lives, there is but a step betwixt me and death; so there was but one step more, and Peter had been in the bottomless pit:
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wherfore as a man that will saue the Lame that is alreadie in the mouth of the Lyon, must make haste;
Wherefore as a man that will save the Lame that is already in the Mouth of the lion, must make haste;
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that will saue the Brand from burning, must make haste to pull it out of the Fire;
that will save the Brand from burning, must make haste to pull it out of the Fire;
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so God maketh haste to saue a sinner.
so God makes haste to save a sinner.
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When Peter walked vpon the sea, he no sooner began to sincke, but he cryed out, Maister saue me;
When Peter walked upon the sea, he no sooner began to sink, but he cried out, Master save me;
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But now that he is in farre greater daunger, sincking into the floods of sinne, yea suncke to the very chinne, he seeth no danger, but holdeth on; But now that he is in Far greater danger, sinking into the floods of sin, yea sunk to the very chin, he sees no danger, but holds on;
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yet such was his mercie, whom he denied, that remembring him, who had forgotten himselfe, (Immediatly) the Cocke crew.
yet such was his mercy, whom he denied, that remembering him, who had forgotten himself, (Immediately) the Cock crew.
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The vse is, that as God is in loue hasty, when wee haue sinned, to affoord vs the meanes of repentance and saluation: The use is, that as God is in love hasty, when we have sinned, to afford us the means of Repentance and salvation:
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So we in wisedome make haste, by the vse of them, to turne vnto God; for he is blessedst that sinneth not:
So we in Wisdom make haste, by the use of them, to turn unto God; for he is blessedest that Sinneth not:
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next to him, is he that soonest repenteth, according to that of Dauid, Blessed is the man that doth not walke in the counsell of the wicked,
next to him, is he that soonest Repenteth, according to that of David, Blessed is the man that does not walk in the counsel of the wicked,
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nor stand in the way of sinners, nor sit in the seate of the scornefull: For if from suggestion, wee proceed to consent; from consent, to delight; from delight, to action; from action, to custome;
nor stand in the Way of Sinners, nor fit in the seat of the scornful: For if from suggestion, we proceed to consent; from consent, to delight; from delight, to actium; from actium, to custom;
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from custome, to senselesnesse, to haue no pricke, no remorse, no dislike, woe be vnto vs.
from custom, to senselessness, to have no prick, no remorse, no dislike, woe be unto us
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The first externall meanes, whereby Peter was brought to the sight and sorrow of his sinne, was the crowing (of the Cocke.) The Grecians will, that a Cocke be so called in their tongue,
The First external means, whereby Peter was brought to the sighed and sorrow of his sin, was the crowing (of the Cock.) The Greeks will, that a Cock be so called in their tongue,
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because by his crowing, he doth waken men, and rayse them out of their beddes: He crew, as we say in English;
Because by his crowing, he does waken men, and raise them out of their Beds: He crew, as we say in English;
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or lift vp his voyce, according to the Greeke; or according to the vulger, he songe:
or lift up his voice, according to the Greek; or according to the vulger, he song:
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And this is the ordinarie phrase with the Latines, The song or singing of the Cocke: And this is the ordinary phrase with the Latins, The song or singing of the Cock:
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and well may his crowing be called singing, because when he is fattest or best liking,
and well may his crowing be called singing, Because when he is Fattest or best liking,
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and findeth his hotte nature refreshed with the coldnesse of the night, and vapors of the ayre, he croweth most,
and finds his hot nature refreshed with the coldness of the night, and vapours of the air, he croweth most,
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and (in his kinde) as with a song, doth prayse his Creator:
and (in his kind) as with a song, does praise his Creator:
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a sweete domesticall Creature, by singing, teaching vs to lift vp our heartes, and to prayse our God with our tongues;
a sweet domestical Creature, by singing, teaching us to lift up our hearts, and to praise our God with our tongues;
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from whom, euery good and perfect gift proceedeth: But I proceede from the Letter, to Obseruations.
from whom, every good and perfect gift Proceedeth: But I proceed from the letter, to Observations.
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Wise Philosophers haue obserued, that Cockes by crowing, doe wake men out of sleepe, and therfore lay-on towards day,
Wise Philosophers have observed, that Cocks by crowing, do wake men out of sleep, and Therefore lay-on towards day,
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when it is time to awake; and also foretell a shower comming. Peter is fast on sleepe in the bedde of carnall securitie, and must be awakned,
when it is time to awake; and also foretell a shower coming. Peter is fast on sleep in the Bed of carnal security, and must be awakened,
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or else he sleepeth in death for euer;
or Else he Sleepeth in death for ever;
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a shower of teares is at hand, not for the causing of his bedde onely to swim, But as when God destroyed the old World, the Windowes of Heauen were opened; a shower of tears is At hand, not for the causing of his Bed only to swim, But as when God destroyed the old World, the Windows of Heaven were opened;
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so the Sluces and Flood-gates of Peters eyes are to be opened, and such Fountaines to breake out, so the Sluices and Floodgates of Peter's eyes Are to be opened, and such Fountains to break out,
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as if his little world were to be drowned with teares, no maruell then, though the Cocke crow.
as if his little world were to be drowned with tears, no marvel then, though the Cock crow.
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Obserue we also the extent of Gods gracious prouidence, who is so great in the greatest thinges, as he is not lesser in the least.
Observe we also the extent of God's gracious providence, who is so great in the greatest things, as he is not lesser in the least.
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There haue been Philosophers who thought, that the Gods had no regard of humane affayres; There have been Philosophers who Thought, that the God's had no regard of humane affairs;
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whose opinion (sayth Tullie ) if it be true, what pietie can there be, what sanctitie, what Religion? Others,
whose opinion (say Tullie) if it be true, what piety can there be, what sanctity, what Religion? Others,
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though they went not so farre, as to exempt all thinges, yet they withdrew the smaller from the Heauenly prouidence;
though they went not so Far, as to exempt all things, yet they withdrew the smaller from the Heavenly providence;
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for it was thought most iniurious, to bring downe the Maiestie of God so low, as to the husbanding of Bees and Pismyres;
for it was Thought most injurious, to bring down the Majesty of God so low, as to the husbanding of Bees and Pismyres;
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as if in the number of the Gods, there were some Myrmecides, to carue out the smaller workes.
as if in the number of the God's, there were Some Myrmecides, to carve out the smaller works.
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Another sect of Philosiphers, viz. the Peripateticks, who housed the prouidence of God aboue the Moone, another sect of Philosiphers, viz. the Peripatetics, who housed the providence of God above the Moon,
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and thought it had no desent beneath the cyrcle thereof, to intend inferyor businesses, like those Epicures who sayd, (or at least Eliphaz, in their names) How should God know? can he iudge through the darke clouds? The clouds hide him that he cannot see,
and Thought it had no descent beneath the circle thereof, to intend inferyor businesses, like those Epicureans who said, (or At least Eliphaz, in their names) How should God know? can he judge through the dark Clouds? The Clouds hide him that he cannot see,
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and he walketh in the cyrcle of heauen;
and he walks in the circle of heaven;
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Aueroës, sirnamed the Commenter, a Spanish Phisition, that he may seeme to be madde with reason, by reason fortifieth the former iudgement, Aueroës, surnamed the Commenter, a Spanish physician, that he may seem to be mad with reason, by reason fortifieth the former judgement,
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for he thinketh, that the knowledge, and vnderstanding of God, would become vile, if it were abased to these inferior, and infirmer obiectes:
for he Thinketh, that the knowledge, and understanding of God, would become vile, if it were abased to these inferior, and infirmer objects:
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But from the Schoole of God we learne, that (wherof these wise Ethnicks were ignoraunt) that our God,
But from the School of God we Learn, that (whereof these wise Ethnics were ignorant) that our God,
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though he haue his dwelling on high, yet he abaseth himselfe, to behold the thinges in Heauen & Earth, as he made all thinges by his word;
though he have his Dwelling on high, yet he abaseth himself, to behold the things in Heaven & Earth, as he made all things by his word;
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so he beareth vp all thinges by his mightie word: so he bears up all things by his mighty word:
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or (according to the Hebrew phrase, who vse the Abstract for the Concrete, the Substantiue for the Adiectiue, or (according to the Hebrew phrase, who use the Abstract for the Concrete, the Substantive for the Adjective,
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or Epithite) with the word of his power. His Creation, was as the Mother to bring foorth;
or Epithet) with the word of his power. His Creation, was as the Mother to bring forth;
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his Prouidence, as the Nurse to bring vp: his Creation, a short Prouidence; his Prouidence a perpetuall Creation: his Creation gaue beeing; his prouidence maintayneth in beeing: his Creation, erected the Fabricke;
his Providence, as the Nurse to bring up: his Creation, a short Providence; his Providence a perpetual Creation: his Creation gave being; his providence maintaineth in being: his Creation, erected the Fabric;
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his Prouidence keepeth reparation In a word, (as a Heathen man sayd) he is full of businesse; all eye, to obserue;
his Providence Keepeth reparation In a word, (as a Heathen man said) he is full of business; all eye, to observe;
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and all hand, to dispatch all businesse: by it the Sunne mooueth, for he made it to stand, yea to goe backe:
and all hand, to dispatch all business: by it the Sun moveth, for he made it to stand, yea to go back:
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the Raine falleth, for the Cloudes are his Bottles: the Ayre ratleth, for it is the glorious God that maketh the thunder: the Wind bloweth; the Rain falls, for the Clouds Are his Bottles: the Air rattleth, for it is the glorious God that makes the thunder: the Wind blows;
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for he bringeth it out of his treasure: n Birdes doe flye, Plants and Grasse doe grow, Fishes doe swimme, Wormes doe bite; for he brings it out of his treasure: n Birds do fly, Plants and Grass do grow, Fish do swim, Worms do bite;
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yea, and (to conclude with my Text,) Cockes do crow, Immediatly the Cocke crew ; yea, and (to conclude with my Text,) Cocks do crow, Immediately the Cock crew;
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for hee that gouerneth all thinges, had sayd, Before the Cocke crow, thou shalt deny me thrise.
for he that Governs all things, had said, Before the Cock crow, thou shalt deny me thrice.
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The second externall meanes, was Christ his looking vpon him, for so S. Luke sayth; The Lord turned backe, and looked vpon Peter : The second external means, was christ his looking upon him, for so S. Lycia say; The Lord turned back, and looked upon Peter:
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and this I call Externall, in regard of the Act, though it were Internall, in regard of the effect. and this I call External, in regard of the Act, though it were Internal, in regard of the Effect.
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For this, this, was it that wounded his heart; he denied and repented not, because his Maister looked not vpon him; he forsware and repented not;
For this, this, was it that wounded his heart; he denied and repented not, Because his Master looked not upon him; he forswore and repented not;
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but when he cursed himselfe, he repented, for his Maister looked vpon him; Peter had thought his Maister had not heard or knowen, or regarded his words;
but when he cursed himself, he repented, for his Master looked upon him; Peter had Thought his Master had not herd or known, or regarded his words;
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But he that knew when he was thronged that some faythfull body had touched him, for vertue was gone out of him:
But he that knew when he was thronged that Some faithful body had touched him, for virtue was gone out of him:
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now knew that his faythfull disciple, had forsworne him, & that it was high time, that vertue should proceede from him, for to cure him; now knew that his faithful disciple, had forsworn him, & that it was high time, that virtue should proceed from him, for to cure him;
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and therfore most graciously turned backe, & looked vpō him, that by seeing Peter, he might cause Peter to see his sinne, & repent of it:
and Therefore most graciously turned back, & looked upon him, that by seeing Peter, he might cause Peter to see his sin, & Repent of it:
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Which yet the act of seeing could not effect, for euery one repented not, that Iesus looked on,
Which yet the act of seeing could not Effect, for every one repented not, that Iesus looked on,
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for doubtles, he looked on Iudas, when he gaue him the soppe, yea he spake most louingly & mildly to him when he came with souldiors to apprehend him, friend wherfore art thou come? and Iudas betrayest thou the sonne of man with a kisse? wordes which might haue broken his heart,
for doubtless, he looked on Iudas, when he gave him the sop, yea he spoke most lovingly & mildly to him when he Come with Soldiers to apprehend him, friend Wherefore art thou come? and Iudas Betrayest thou the son of man with a kiss? words which might have broken his heart,
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if hee had not been dead in sinnes; Hee doth but looke vpon Peter, and it serueth the turne;
if he had not been dead in Sins; He does but look upon Peter, and it serveth the turn;
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For with Christ his bodily eye, the sweete influence of his grace and spirit, being conuayed to his soule, he repented vnfaignedly,
For with christ his bodily eye, the sweet influence of his grace and Spirit, being conveyed to his soul, he repented unfeignedly,
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and no meruaile, for how could he remayne in the darknesse of his denyall, whom the light of the world, had so graciously looked vpon?
and no marvel, for how could he remain in the darkness of his denial, whom the Light of the world, had so graciously looked upon?
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Now hath Peter that blessing, which the Church so earnestly begged, Aryse ô North, and come ô South,
Now hath Peter that blessing, which the Church so earnestly begged, Arise o North, and come o South,
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and blow vpon my Garden, that the Spices thereof may flow out:
and blow upon my Garden, that the Spices thereof may flow out:
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the Garden is the Soule, the Spices are the sweete graces of Fayth, Repentaunce, Loue, Zeale: the Garden is the Soul, the Spices Are the sweet graces of Faith, Repentance, Love, Zeal:
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The Northerne winde, are the cold and chilling blastes of Sathans temptations; the South winde, the warme meelding, and fruitfull breath of Gods spirit:
The Northern wind, Are the cold and chilling blasts of Satan's temptations; the South wind, the warm meelding, and fruitful breath of God's Spirit:
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the tender graces of Peters soule haue been frozen, nipped in the head, and blasted with Sathans temptations.
the tender graces of Peter's soul have been frozen, nipped in the head, and blasted with Satan's temptations.
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Oh it was a cold time with Peter, Well doth the Euangelist note, that Peter went to warme himselfe at the Fire, for it was cold:
O it was a cold time with Peter, Well does the Evangelist note, that Peter went to warm himself At the Fire, for it was cold:
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yet was he colder in his soule, then in his body, though he perceiued it not. yet was he colder in his soul, then in his body, though he perceived it not.
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But now the South wind bloweth, the Sunne of righteousnes shineth:
But now the South wind blows, the Sun of righteousness shines:
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and he whose eyes are like a flame of fire, looking vpon him, his graces flow, and he whose eyes Are like a flame of fire, looking upon him, his graces flow,
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and he doth euen melt into teares. Our Obseruations for instruction, are of two sortes:
and he does even melt into tears. Our Observations for instruction, Are of two sorts:
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the first is, from the Historie we may obserue, the infinite loue of Christ towardes poore sinners:
the First is, from the History we may observe, the infinite love of christ towards poor Sinners:
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he is but newly come foorth of the Garden, where, in his agonie and distresse, he sweat like droppes of blood;
he is but newly come forth of the Garden, where, in his agony and distress, he sweat like drops of blood;
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and is now in the very throng of his enemies, where his Eares glow to heare their Blasphemies, his Eyes dazle to see their derisions, his Cheekes swell with their buffetinges, and all his body soare,
and is now in the very throng of his enemies, where his Ears glow to hear their Blasphemies, his Eyes dazzle to see their derisions, his Cheeks swell with their buffetings, and all his body soar,
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yea blacke and blew, with their nippinges and punsings;
yea black and blue, with their nippings and punsings;
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yet in the midst of all these his troubles and indignities, he remembreth poore Peter, his most vnworthy Disciple, and graciously looked vpon him.
yet in the midst of all these his Troubles and indignities, he Remember poor Peter, his most unworthy Disciple, and graciously looked upon him.
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Oh sweete Iesu, that vouchsafedst such fauour to him, that slept in the Garden, followed a farre off in the way,
O sweet Iesu, that vouchsafedst such favour to him, that slept in the Garden, followed a Far off in the Way,
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and hath denyed in the Hall! that remembrest him, who forgot thee; and vouchsafest to looke vpon him, that sware he neuer knew thee.
and hath denied in the Hall! that Rememberest him, who forgotten thee; and vouchsafest to look upon him, that sware he never knew thee.
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Did hee thus remember Peter when he was in the deapth of such mortall miserie,
Did he thus Remember Peter when he was in the depth of such Mortal misery,
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and hath he forgotten vs, now he is in the height of such immortall Glory? No, no, he remembreth whereof we be made,
and hath he forgotten us, now he is in the height of such immortal Glory? No, no, he Remember whereof we be made,
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and knoweth both how and when we sinne;
and Knoweth both how and when we sin;
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and though we deserue to be left vnto our selues, yet will he not fayle in good time, to put vnder his hand, and helpe vs vp againe.
and though we deserve to be left unto our selves, yet will he not fail in good time, to put under his hand, and help us up again.
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Secondly, from the mysterie we may obserue, the meanes of a sinners conuersion, and meanes of his recouery by repentaunce, the Cocke is the Minister of the word, who cryeth aloude,
Secondly, from the mystery we may observe, the means of a Sinners conversion, and means of his recovery by Repentance, the Cock is the Minister of the word, who Cries aloud,
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& lifteth vp his voyce, like a trumpet, and sheweth the people, their transgressions and sinnes;
& lifts up his voice, like a trumpet, and shows the people, their transgressions and Sins;
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such a Cocke, was Nathan to Dauid, thou art the man; Jonah to Nineuie, yet fourty dayes, and Nineuie shall be destroyed; such a Cock, was Nathan to David, thou art the man; Jonah to Ninevite, yet fourty days, and Ninevite shall be destroyed;
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John Baptist to Judeah, Repent, for the Kingdome of Heauen is at hand; Peter to Jerusalem, Repent and turne, that your sinnes may be put away. John Baptist to Judea, repent, for the Kingdom of Heaven is At hand; Peter to Jerusalem, repent and turn, that your Sins may be put away.
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But the Cocke by crowing could not awaken him, for he crew once, and Peter repented not; But the Cock by crowing could not awaken him, for he crew once, and Peter repented not;
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Then the second time he crew;
Then the second time he crew;
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yea he might haue crowen a thousand times in vayne, had not his Maister looked vpon him: yea he might have crowen a thousand times in vain, had not his Master looked upon him:
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whervpon the reuerent fathers comment sweetly, he denyed first, and wept not, because his Maister looked not vpon him;
whereupon the reverent Father's comment sweetly, he denied First, and wept not, Because his Master looked not upon him;
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he denyed the second time, and wept not, because yet his Maister looked not vpon him;
he denied the second time, and wept not, Because yet his Master looked not upon him;
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but he denyed the third time, and wept bitterly, for his Maister, then looked vpon him.
but he denied the third time, and wept bitterly, for his Master, then looked upon him.
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This teacheth vs, that it is not the outward ministry of the word only, be it neuer so excellent, that is able to worke repentaunce in the heartes of the hearers; This Teaches us, that it is not the outward Ministry of the word only, be it never so excellent, that is able to work Repentance in the hearts of the hearers;
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let the Preacher be who he will, one of a thousand, for the excellencye of his giftes;
let the Preacher be who he will, one of a thousand, for the excellency of his Gifts;
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as prompt in the law of God, as Ezra ; as mightie in the Scriptures as Apollos ;
as prompt in the law of God, as Ezra; as mighty in the Scriptures as Apollos;
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as eloquent to quicken and enliue his speach, as if he spake with the tongue of an Angell; as eloquent to quicken and enlive his speech, as if he spoke with the tongue of an Angel;
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as paynefull as Paul, who laboured more then they all; As blameles of conuersation, as Zacherie ; as painful as Paul, who laboured more then they all; As blameless of Conversation, as Zacharias;
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let the people heare neuer so gladly, as Herod heard Iohn ; let the people hear never so gladly, as Herod herd John;
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neuer so earnestly, as the Jewes heard the Prophet, as one that had a pleasaunt voyce, and could singe well; never so earnestly, as the Jews herd the Prophet, as one that had a pleasant voice, and could sing well;
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let them heare neuer so long, as those that heard Paul vntill midnight; let them hear never so long, as those that herd Paul until midnight;
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let the matter handled, be neuer so heauenly & gratious, as all the Synagogue wondred at the gratious words, which proceeded out of Christs mouth;
let the matter handled, be never so heavenly & gracious, as all the Synagogue wondered At the gracious words, which proceeded out of Christ Mouth;
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yet if the Lord giue not a blessing, it is but the bitter sauour of death, yet if the Lord give not a blessing, it is but the bitter savour of death,
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vnto death, for though Paul himselfe Plant and Apollo water, it is God, and God only, that must giue the increase.
unto death, for though Paul himself Plant and Apollo water, it is God, and God only, that must give the increase.
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Let not then any Minister, be puffed vp with an high conceipt of his giftes, though neuer so excellent; Let not then any Minister, be puffed up with an high conceit of his Gifts, though never so excellent;
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for what hath any man that he hath not receaued, nor yet contemne his brother, though farre meaner, for God vseth weake meanes, to confound the mightie;
for what hath any man that he hath not received, nor yet contemn his brother, though Far meaner, for God uses weak means, to confound the mighty;
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neither let the people haue the Persons of Gods Ministers, in factious admiration, to say I am of Paul, I am of Apollos, & I am of Cephas ; neither let the people have the Persons of God's Ministers, in factious admiration, to say I am of Paul, I am of Apollos, & I am of Cephas;
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But let Ministers giue louingly to one another, the right hands of fellowship; But let Ministers give lovingly to one Another, the right hands of fellowship;
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& let all the people haue all Gods Ministers in singuler loue for their Works sake; & let all the people have all God's Ministers in singular love for their Works sake;
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and let both Ministers and people, pray to God for a blessing; and let both Ministers and people, pray to God for a blessing;
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& if we see any fruite of our labours, or yee reape comfort and good by our Ministry;
& if we see any fruit of our labours, or ye reap Comfort and good by our Ministry;
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let not the least of Gods glory cleaue vnto vs, but all, be giuen vnto him, that hath looked vpon vs, and blessed vs. To conclude this poynt, with Application to our selues, consider what I say, and the Lord, giue you vnderstanding in all things;
let not the least of God's glory cleave unto us, but all, be given unto him, that hath looked upon us, and blessed us To conclude this point, with Application to our selves, Consider what I say, and the Lord, give you understanding in all things;
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we haue all of vs sinned with Peter, God and euery mans conscience know best how, Gods Cocks haue crowen againe and againe, we have all of us sinned with Peter, God and every men conscience know best how, God's Cocks have crowen again and again,
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how many hundred times hath God knocked at the portals of our consciences, by the Ministry of his word, to awaken vs,
how many hundred times hath God knocked At the portals of our Consciences, by the Ministry of his word, to awaken us,
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and yet we sleepe and snorte in sinne:
and yet we sleep and snort in sin:
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yea his Cocks crow thicke, great is the number of diligent, and faythfull Preachers, for the darcke night of sinne and ignoraunce, is almost ouer,
yea his Cocks crow thick, great is the number of diligent, and faithful Preachers, for the dark night of sin and ignorance, is almost over,
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and the long looked for day of glory, and eternall saluation, beginneth to dawne, and no man knoweth whether this day,
and the long looked for day of glory, and Eternal salvation, begins to dawn, and no man Knoweth whither this day,
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or this night, the last Cocke shall crow, euen the Trumpet sound vnto Iudgement.
or this night, the last Cock shall crow, even the Trumpet found unto Judgement.
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Looke downe vpon vs, Lord Iesus, that at last we may repent, and mourne for our sinnes. Amen.
Look down upon us, Lord Iesus, that At last we may Repent, and mourn for our Sins. Amen.
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And so much for the Externall meanes of Peters repentance; the Internall follow, which are also two.
And so much for the External means of Peter's Repentance; the Internal follow, which Are also two.
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First, (hee Remembred the wordes of Jesus, which he had said vnto him, before the Cocke crow, thou shalt deny me thrise :) amongst the manifold graces of God, wherewith the soule of man, created after Gods image, was endewed;
First, (he Remembered the words of jesus, which he had said unto him, before the Cock crow, thou shalt deny me thrice:) among the manifold graces of God, wherewith the soul of man, created After God's image, was endued;
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that is none of the least vse, which is vsually called Memorie, by vertue whereof, man doth safely keepe what the minde hath once truely conceyued;
that is none of the least use, which is usually called Memory, by virtue whereof, man does safely keep what the mind hath once truly conceived;
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and as occasion serueth, like a faythfull Register, it doth giue the sayd knowledge backe againe to the minde, to be thought vpon, and vttered in word, and followed in deed:
and as occasion serveth, like a faithful Register, it does give the said knowledge back again to the mind, to be Thought upon, and uttered in word, and followed in deed:
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Great was the holinesse and happinesse of this facultie by Creation, so as man in state of innocencie had been able, to haue remembred any matter of importance, which either God had reuealed vnto him,
Great was the holiness and happiness of this faculty by Creation, so as man in state of innocence had been able, to have remembered any matter of importance, which either God had revealed unto him,
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or himselfe conceiued, by any naturall facultie:
or himself conceived, by any natural faculty:
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but though the memories of some men haue been wonderfull, as of Mithridate King of Pontus, who could readily speake two and twentie Languages:
but though the memories of Some men have been wonderful, as of Mithridate King of Pontus, who could readily speak two and twentie Languages:
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of Seuere, that hearing two hundred verses repeated, could rehearse them againe, beginning at the last: of Severe, that hearing two hundred Verses repeated, could rehearse them again, beginning At the last:
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of Thom•stocles, that desired to learne the Art of Forgetfulnesse; yet indeed generally, by mans fall, this facultie is exceedingly weakned, euen concerning earthly thinges. of Thom•stocles, that desired to Learn the Art of Forgetfulness; yet indeed generally, by men fallen, this faculty is exceedingly weakened, even Concerning earthly things.
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Pharaohs Butler forgat Joseph, the man that seeth his naturall face in a Glasse, immediatly forgetteth the fashion of it: Pharaohs Butler forgot Joseph, the man that sees his natural face in a Glass, immediately forgetteth the fashion of it:
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the Disciples forgot to take Bread with them; and Trapeznutius forgot all Learning: yea, Messala Coruinus forgot his owne name. the Disciples forgotten to take Bred with them; and Trapeznutius forgotten all Learning: yea, Messala Corwin forgotten his own name.
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But much more is the memorie brittle, concerning Heauenly thinges, both because the minde doth not well conceiue them, But much more is the memory brittle, Concerning Heavenly things, both Because the mind does not well conceive them,
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nor the affections take any great delight in them.
nor the affections take any great delight in them.
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How many good Sermons haue we heard, good Lessons haue we learned, and comfortes haue we receiued,
How many good Sermons have we herd, good Lessons have we learned, and comforts have we received,
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and haue we not forgotten them? Assuredly, many forget God himselfe;
and have we not forgotten them? Assuredly, many forget God himself;
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yea, wee should forget the death of Christ, if it were not for the Sacrament of remembrance: yea, we should forget the death of christ, if it were not for the Sacrament of remembrance:
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I, and no maruell, for Peter forgot the wordes of his Maister, but now remembreth;
I, and no marvel, for Peter forgotten the words of his Master, but now Remember;
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yea his memorie was not before so dull and forgetfull, but now it is as fresh and liuely:
yea his memory was not before so dull and forgetful, but now it is as fresh and lively:
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Sathan wrought vpon his memorie before, that remembring nothing, he might presumptuously runne on in sinne;
Sathan wrought upon his memory before, that remembering nothing, he might presumptuously run on in sin;
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and now he worketh vpon his memorie, to set an edge vpon it, that by remembring all thinges, he may despayre for sinne:
and now he works upon his memory, to Set an edge upon it, that by remembering all things, he may despair for sin:
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If God had left him to himselfe, I know not whether Peter had been more miserable in his first forgetting, or after remembring;
If God had left him to himself, I know not whither Peter had been more miserable in his First forgetting, or After remembering;
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for both of them had carryed him with a full swing to Hel-ward: but now through Christ, blessed is Peter ; hee forgot, and sinned; hee now remembreth, and repenteth.
for both of them had carried him with a full swing to Hellward: but now through christ, blessed is Peter; he forgotten, and sinned; he now Remember, and Repenteth.
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From whose example we learne, that it is the Word, yea the holy Word of God, which is the preseruatiue and restoratiue Phisicke of the Soule; From whose Exampl we Learn, that it is the Word, yea the holy Word of God, which is the preservative and restorative Physic of the Soul;
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it is a preseruatiue, for so sayth Dauid, J haue hidde thy word in my heart, that I should not sinne against thee :
it is a preservative, for so say David, J have hid thy word in my heart, that I should not sin against thee:
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Yea, assuredly he had not committed Adultery, but that for a time, the God of this world, had blinded the eyes of his vnderstanding: Yea, assuredly he had not committed Adultery, but that for a time, the God of this world, had blinded the eyes of his understanding:
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and it is a restoratiue, for no sooner did Nathan put him in minde of his sinne, and it is a restorative, for no sooner did Nathan put him in mind of his sin,
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but he repented, and as my Text is, Peter no sooner remembred the wordes of his Maister,
but he repented, and as my Text is, Peter no sooner remembered the words of his Master,
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but he went out, and wept bitterly.
but he went out, and wept bitterly.
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For this cause, Sathan hath a foure-fold dangerous policie, whereby to robbe men of the vse of the word:
For this cause, Sathan hath a fourfold dangerous policy, whereby to rob men of the use of the word:
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First, to keepe men from hauing the word preached vnto them; First, to keep men from having the word preached unto them;
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which policie of Sathan the Apostle descried, when he wrote to the Thessalonians, That at the least, once or twise, he would haue come vnto them, but Sathan hindred him:
which policy of Sathan the Apostle descried, when he wrote to the Thessalonians, That At the least, once or twice, he would have come unto them, but Sathan hindered him:
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If herein he cannot preuaile, then hath he a second, viz. by suggesting wandring thoughtes, exposing of idle obiectes, casting into drowsines & dulnes, as he did Eutichus : If herein he cannot prevail, then hath he a second, viz. by suggesting wandering thoughts, exposing of idle objects, casting into drowsiness & dulness, as he did Eutychus:
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to make the word vnprofitable, that in hearing, they may not heare: to make the word unprofitable, that in hearing, they may not hear:
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and hence it is, that many hearers of the word yet remaine as ignorant, as if they had neuer heard at all: and hence it is, that many hearers of the word yet remain as ignorant, as if they had never herd At all:
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or if he cannot herein preuaile, then hath he a third, viz. to hinder the remembrance of the word;
or if he cannot herein prevail, then hath he a third, viz. to hinder the remembrance of the word;
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and these hearers, our Sauiour compareth to the High-way, receiuing seed:
and these hearers, our Saviour compareth to the Highway, receiving seed:
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and thus hee dealt with our example heere, whom hee sifted, as he doth dayly such as heare at one eare, and thus he dealt with our Exampl Here, whom he sifted, as he does daily such as hear At one ear,
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and let it goe out at the other;
and let it go out At the other;
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nay, whose eares are like Sieues that take in Water at one place, and let it goe out at an hundred:
nay, whose ears Are like Sieves that take in Water At one place, and let it go out At an hundred:
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And this pleaseth the Deuill well, for he careth not how much men heare, so they remember nothing;
And this Pleases the devil well, for he Careth not how much men hear, so they Remember nothing;
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nay, to choose, he would haue men to heare much, so they forget all, that so they may stand guiltie before God,
nay, to choose, he would have men to hear much, so they forget all, that so they may stand guilty before God,
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for that which they haue heard:
for that which they have herd:
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But if all these fayle, hee hath a fourth policie, viz. to robbe men of their Fayth, that so they may not beleeue the Word;
But if all these fail, he hath a fourth policy, viz. to rob men of their Faith, that so they may not believe the Word;
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without which, all hearing, knowing, and remembring, are vnprofitable;
without which, all hearing, knowing, and remembering, Are unprofitable;
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as the Apostle sayth, The Word which they heard, profited them not, because it was not mixt with Fayth, in those that heard it.
as the Apostle say, The Word which they herd, profited them not, Because it was not mixed with Faith, in those that herd it.
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The consideration whereof, may teach vs a fourefold Wisedome: The consideration whereof, may teach us a fourfold Wisdom:
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First, (as S. Iames biddeth) To be swift to heare and to this end, to pray heartily, (as Christ hath taught vs) That the Lord of the Haruest would thrust foorth Laborers into his Haruest;
First, (as S. James bids) To be swift to hear and to this end, to pray heartily, (as christ hath taught us) That the Lord of the Harvest would thrust forth Laborers into his Harvest;
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and to send Preachers, that people may heare the Word at their mouthes. Secondly, when we heare, to take heede how we heare; and to send Preachers, that people may hear the Word At their mouths. Secondly, when we hear, to take heed how we hear;
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and to pray vnto God to open our heartes, as he did Lydias, and his Disciple, that we may vnderstand the word. and to pray unto God to open our hearts, as he did Lydias, and his Disciple, that we may understand the word.
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Thirdly, by Prayer, Meditation, Conference, and all good meanes, let vs labour to remember the Word; Thirdly, by Prayer, Meditation, Conference, and all good means, let us labour to Remember the Word;
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for Christ hath sayd, Blessed are they that heare the Word of God, and keepe it.
for christ hath said, Blessed Are they that hear the Word of God, and keep it.
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Lastly, let vs pray vnto God, to increase our Fayth ▪ that we may beleeue his Word; Lastly, let us pray unto God, to increase our Faith ▪ that we may believe his Word;
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for if we heare, vnderstand, remember, and beleeue, we shall neuer fall:
for if we hear, understand, Remember, and believe, we shall never fallen:
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But if we care neither for hearing, vnderstanding, remembring, nor beleeuing, we shall sinne with Peter ;
But if we care neither for hearing, understanding, remembering, nor believing, we shall sin with Peter;
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but we shall neuer repent with him, for he remembred. But what remembred he? Many thinges;
but we shall never Repent with him, for he remembered. But what remembered he? Many things;
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Peters Memorie was neuer better then now;Peter's Memory was never better then now;
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Whilst he was in sinning, and before his Maister looked backe vpon him, he was like a man that hauing receiued a great rappe on the head, is astonyed and amazed: Peter thought on nothing;
While he was in sinning, and before his Master looked back upon him, he was like a man that having received a great rap on the head, is astonied and amazed: Peter Thought on nothing;
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but now that he is come to himselfe, what is it he doth not remember? Now, he remembreth,
but now that he is come to himself, what is it he does not Remember? Now, he Remember,
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how he had bene but a poore & base Fisherman, and his Maister had called him to be a Fisher of men:
how he had be but a poor & base Fisherman, and his Master had called him to be a Fisher of men:
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how he had cured his wiues mother, lying sicke of a feauer; yea saued his life when he was sinking into the sea; how he had cured his wives mother, lying sick of a fever; yea saved his life when he was sinking into the sea;
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how he made him one of his inwardst friends, tooke him with him into the moūtaine, whē he was transfigured; how he made him one of his inwardst Friends, took him with him into the mountain, when he was transfigured;
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& into the house whē he raysed Jayrus his Daughter; & into the garden, where he was in such agonye; & into the house when he raised Jairus his Daughter; & into the garden, where he was in such agony;
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how he had borrowed mony of a Fish to pay his Trybute; how he had borrowed money of a Fish to pay his Tribute;
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and is this the requitall of all such fauoures, to deny and forsweare him? he remembreth what a commendation Christ gaue him for his confession. and is this the requital of all such favours, to deny and forswear him? he Remember what a commendation christ gave him for his Confessi.
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Blessed art thou Symon bar Jonah ;
Blessed art thou Symon bar Jonah;
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and doth he not now know that man, whom before he confessed to be the sonne of God? he remembreth, and does he not now know that man, whom before he confessed to be the son of God? he Remember,
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how he had, time and time been reproued, as for disswading his Maister from Ierusalem, for his drowsines in the garden, Symon sleepest thou? and for his rashe striking with the Sword:
how he had, time and time been reproved, as for dissuading his Master from Ierusalem, for his drowsiness in the garden, Symon Sleepest thou? and for his rash striking with the Sword:
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But what reproofe may he now looke for, hauing so denyed and forsworne him? It is hard to say what he did not remember, then what he did remember; But what reproof may he now look for, having so denied and forsworn him? It is hard to say what he did not Remember, then what he did Remember;
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assuredly, whatsoeuer did aggrauate the greatnesse of his sinne, that did he now perfectly remember;
assuredly, whatsoever did aggravate the greatness of his sin, that did he now perfectly Remember;
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but this aboue all other, that his Maister had told him, that, Before the Cocke crew, he should deny him thrise ;
but this above all other, that his Master had told him, that, Before the Cock crew, he should deny him thrice;
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as Dauid, after he had murthered Ʋriah ▪ saw nothing but blood:
as David, After he had murdered Ʋriah ▪ saw nothing but blood:
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so Peter after his deniall, could heare nothing from Belles that rung, or Birdes that sung, so Peter After his denial, could hear nothing from Bells that rung, or Birds that sung,
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but this dole-full dittie, Peter, thou hast denied thy Maister. By whose example; we are to be warned;
but this doleful ditty, Peter, thou hast denied thy Master. By whose Exampl; we Are to be warned;
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for howsoeuer our sinnes may be super-annate, and as old Leases worne out of date, so as few remember the sinnes of their youth: for howsoever our Sins may be super-annate, and as old Leases worn out of date, so as few Remember the Sins of their youth:
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yet if we haue not vnfaignedly repented of them, the time shall come, when God shall giue our Consciences such a touch,
yet if we have not unfeignedly repented of them, the time shall come, when God shall give our Consciences such a touch,
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as we shall remember our sinnes with a witnesse, yea be as a thousand witnesses against our selues.
as we shall Remember our Sins with a witness, yea be as a thousand Witnesses against our selves.
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But examine we the words, and with your patience, let me paralell or ballance, a commandement and this promise togeather, that, concerning a principall Patriarch & this, a prime Apostle;
But examine we the words, and with your patience, let me parallel or balance, a Commandment and this promise together, that, Concerning a principal Patriarch & this, a prime Apostle;
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both of them deliuered, in words of greatest weight, emphasis, & significatiō, that can be imagined:
both of them Delivered, in words of greatest weight, emphasis, & signification, that can be imagined:
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marke how God prooued Abraham, he biddeth him not resigne or deliuer but (Take) not a beast,
mark how God proved Abraham, he bids him not resign or deliver but (Take) not a beast,
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or bondman, but a ( Sonne ) not one of many, but an ( Only ) sonne;
or bondman, but a (Son) not one of many, but an (Only) son;
cc n1, cc-acp dt (n1) xx pi pp-f d, cc-acp cs (av-j) n1;
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not Jshmaell, but Isaack, the sonne of laughter, in whom he was so glad a Father;
not Jshmaell, but Isaac, the son of laughter, in whom he was so glad a Father;
xx np1, p-acp np1, dt n1 pp-f n1, p-acp ro-crq pns31 vbds av j dt n1;
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not stubborne and disobedient, and therfore hated;
not stubborn and disobedient, and Therefore hated;
xx j cc j, cc av vvd;
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but ( Beloued ) as the bowels of his owne breast, yea as his owne soule,
but (beloved) as the bowels of his own breast, yea as his own soul,
cc-acp (vvn) c-acp dt n2 pp-f po31 d n1, uh p-acp po31 d n1,
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for in him were the Promises of saluation established;
for in him were the Promises of salvation established;
p-acp p-acp pno31 vbdr dt vvz pp-f n1 vvn;
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he must not sacrifice him at his doore, but trauell three dayes iourney, to the Mount ( Moriah ) not leaue him there as an Orphant,
he must not sacrifice him At his door, but travel three days journey, to the Mount (Moriah) not leave him there as an Orphant,
pns31 vmb xx vvi pno31 p-acp po31 n1, cc-acp vvb crd ng2 n1, p-acp dt n1 (np1) xx vvi pno31 a-acp p-acp dt n1,
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as Moses was left in the Arke, but he must kill him, and commit slaughter vpon his flesh;
as Moses was left in the Ark, but he must kill him, and commit slaughter upon his Flesh;
c-acp np1 vbds vvn p-acp dt n1, cc-acp pns31 vmb vvi pno31, cc vvi n1 p-acp po31 n1;
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not then burie him, but burne him;
not then bury him, but burn him;
xx av vvi pno31, cc-acp vvb pno31;
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and neither spare him liuing nor dead, till he be in ashes, which with the least puffe of Winde might be scattered into a thousand places:
and neither spare him living nor dead, till he be in Ashes, which with the least puff of Wind might be scattered into a thousand places:
cc dx vvi pno31 n1 ccx j, c-acp pns31 vbb p-acp n2, r-crq p-acp dt ds n1 pp-f n1 vmd vbi vvn p-acp dt crd n2:
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Oh what waightie wordes are these! and (if God had not strengthned him) able to haue broken his bones, and crushed him to peeces.
O what weighty words Are these! and (if God had not strengthened him) able to have broken his bones, and crushed him to Pieces.
uh q-crq j n2 vbr d! cc (cs np1 vhd xx vvn pno31) j pc-acp vhi vvn po31 n2, cc vvd pno31 p-acp n2.
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You haue heard the Commaundement, now marke this Prophecie; ( 1. Thou ) not Judas, Herod, or Pilate, but Peter ; You have herd the Commandment, now mark this Prophecy; (1. Thou) not Judas, Herod, or Pilate, but Peter;
pn22 vhb vvn dt n1, av vvb d n1; (crd pns21) xx np1, np1, cc np1, p-acp np1;
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thou that hast been with me so long, heard my Doctrine, seene my Miracles, and made such an excellent Confession. ( 2. Mee ) not a forriner, a straunger, an enemie;
thou that hast been with me so long, herd my Doctrine, seen my Miracles, and made such an excellent Confessi. (2. Me) not a forriner, a stranger, an enemy;
pns21 cst vh2 vbn p-acp pno11 av av-j, vvd po11 n1, vvn po11 n2, cc vvd d dt j n1. (crd pno11) xx dt n1, dt n1, dt n1;
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but ( Mee, ) thy Friend, Familiar, Maister, God, Creator, and Sauiour; ( Mee, ) that was so many thousand Yeares desired and looked for (Mee) that haue euery way testified my loue & fauour vnto thee,
but (Me,) thy Friend, Familiar, Master, God, Creator, and Saviour; (Me,) that was so many thousand years desired and looked for (Me) that have every Way testified my love & favour unto thee,
cc-acp (pno11,) po21 n1, j-jn, n1, np1, n1, cc n1; (pno11,) cst vbds av d crd n2 vvn cc vvn p-acp (pno11) d vhb d n1 vvd po11 n1 cc vvi p-acp pno21,
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euen ( Mee, ) that am now taken & ready to die for thy sinnes: ( 3. Deny ) not flie from,
even (Me,) that am now taken & ready to die for thy Sins: (3. Deny) not fly from,
av (pno11,) cst vbm av vvn cc j pc-acp vvi p-acp po21 n2: (crd vvb) xx vvi p-acp,
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and forsake, or hang aloofe off, or not come neere, but (Denie) 4. not once in rashnes & vnaduisednes,
and forsake, or hang aloof off, or not come near, but (Deny) 4. not once in rashness & unadvisedness,
cc vvi, cc vvb av a-acp, cc xx vvi av-j, cc-acp (vvb) crd xx a-acp p-acp n1 cc n1,
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as thou hast been often inconsiderate, but twice yea (thrice) as it were with purpose, and deliberation:
as thou hast been often inconsiderate, but twice yea (thrice) as it were with purpose, and deliberation:
c-acp pns21 vh2 vbn av j, cc-acp av uh (av) c-acp pn31 vbdr p-acp n1, cc n1:
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not in a yeare, Month, or day, but in a short space, (euen this night before the Cocke crow.) Jehu did not march more furiously towards Jzreell, then Peter did towards Hell;
not in a year, Monn, or day, but in a short Molle, (even this night before the Cock crow.) Jehu did not march more furiously towards Jzreell, then Peter did towards Hell;
xx p-acp dt n1, n1, cc n1, cc-acp p-acp dt j n1, (av-j d n1 p-acp dt n1 n1.) np1 vdd xx vvi av-dc av-j p-acp av, av np1 vdd p-acp n1;
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as if he had receaued the posting commission, to salute no man by the way, as if he had received the posting commission, to salute no man by the Way,
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and as if he had vowed, not to swallow his spittle, before he had dyued as deepe as he could, into the botomlesse pitt;
and as if he had vowed, not to swallow his spittle, before he had dyued as deep as he could, into the botomlesse pit;
cc c-acp cs pns31 vhd vvn, xx pc-acp vvi po31 n1, c-acp pns31 vhd vvn p-acp j-jn c-acp pns31 vmd, p-acp dt j n1;
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are not these words of the Prophesie, as heauie (in their kinde ▪) as the words of the charge? And yet, Are not these words of the Prophesy, as heavy (in their kind ▪) as the words of the charge? And yet,
vbr xx d n2 pp-f dt vvb, c-acp j (p-acp po32 n1 ▪) c-acp dt n2 pp-f dt n1? cc av,
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as the Queene of the South, would not beleeue, what was told her of Salomon, till she had seene it with her eyes, but loe then she sayd;
as the Queen of the South, would not believe, what was told her of Solomon, till she had seen it with her eyes, but lo then she said;
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the one halfe was not tolde her: so, a man would not beleeue this Prophecye, and yet loe!
the one half was not told her: so, a man would not believe this Prophecy, and yet lo!
dt pi av-jn vbds xx vvn pno31: av, dt n1 vmd xx vvi d n1, cc av uh!
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the one halfe is not tolde you, for the least part of his sinne was bare denying;
the one half is not told you, for the least part of his sin was bore denying;
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from thence he proceeded to swearing; yea from thence to cursinge, and that vpon small occasions:
from thence he proceeded to swearing; yea from thence to cursing, and that upon small occasions:
p-acp av pns31 vvd p-acp vvg; uh p-acp av p-acp vvg, cc cst p-acp j n2:
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Sathan not contented with a bare denyall, laboureth by all meanes, to make him two-folde more the childe of hell, then himselfe.
Sathan not contented with a bore denial, Laboureth by all means, to make him twofold more the child of hell, then himself.
np1 xx vvn p-acp dt j n1, vvz p-acp d n2, pc-acp vvi pno31 j n1 dt n1 pp-f n1, cs px31.
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Yet was this no sinne against the holy Ghost (as the mercilesse Nouations dreamed, who held euery grosse sin, committed by a Christian, to be the sin against the holy Ghost, Yet was this no sin against the holy Ghost (as the merciless Novations dreamed, who held every gross since, committed by a Christian, to be the since against the holy Ghost,
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& therfore to such as so fell, (though they testified neuer so great repentance, yet) they would not yeeld the priuiledges of the Church;
& Therefore to such as so fell, (though they testified never so great Repentance, yet) they would not yield the privileges of the Church;
cc av p-acp d c-acp av vvd, (cs pns32 vvd av av j n1, av) pns32 vmd xx vvi dt n2 pp-f dt n1;
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nor communicate with them in the participation of the blessed Sacramentes:) for the Apostle sayth,
nor communicate with them in the participation of the blessed Sacraments:) for the Apostle say,
ccx vvb p-acp pno32 p-acp dt n1 pp-f dt j-vvn n2:) c-acp dt n1 vvz,
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first, this sinne, is a knowne sinne, yea a knowen sinfullnesse; such was not Peters ;
First, this sin, is a known sin, yea a known sinfullnesse; such was not Peter's;
ord, d n1, vbz dt j-vvn n1, uh dt j-vvn n1; d vbds xx npg1;
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for though he had heard Christ say, he that denyeth me before men, him will I denie before my father which is in heauen;
for though he had herd christ say, he that denyeth me before men, him will I deny before my father which is in heaven;
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yea and in particuler, told Peter, before the Cocke crow, thou shalt deny me thryce; yet the holy Ghost witnesseth, that he had forgotte this; yea and in particular, told Peter, before the Cock crow, thou shalt deny me thrice; yet the holy Ghost Witnesseth, that he had forgotten this;
uh cc p-acp j, vvd np1, p-acp dt n1 n1, pns21 vm2 vvi pno11 av; av dt j n1 vvz, cst pns31 vhd vvn d;
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and therfore, as he gaue comfort to those that had betrayed, and denyed Christ, in the presence of Pylat, that through ignoraunce they did it;
and Therefore, as he gave Comfort to those that had betrayed, and denied christ, in the presence of Pilate, that through ignorance they did it;
cc av, c-acp pns31 vvd n1 p-acp d cst vhd vvn, cc vvd np1, p-acp dt n1 pp-f j, cst p-acp n1 pns32 vdd pn31;
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so may he take the like comfort to himselfe, in the like sinne, that he did it ignorauntly and forgetfully. so may he take the like Comfort to himself, in the like sin, that he did it ignorantly and forgetfully.
av vmb pns31 vvi dt j n1 p-acp px31, p-acp dt j n1, cst pns31 vdd pn31 av-j cc av-j.
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Secondly, the Apostle sayth, that is a willing sinne, a sinne without cause;
Secondly, the Apostle say, that is a willing sin, a sin without cause;
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yea, this is a despightfull, and malicious sin, a crucifying agayne of the sonne of God, yea, this is a despiteful, and malicious since, a crucifying again of the son of God,
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and making a mocke of him: whereas alas Peter would, and would not;
and making a mock of him: whereas alas Peter would, and would not;
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the present daunger, and feare of death, extorted these Othes, and drew these execrations from Peter: his teares did sufficiently witnesse, that he could truely protest with Paul, he did not allow, that which he did; the present danger, and Fear of death, extorted these Oaths, and drew these execrations from Peter: his tears did sufficiently witness, that he could truly protest with Paul, he did not allow, that which he did;
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& therfore might with comfort, looke towards the mercie-seate, for sin hurteth not if it doe displease vs. Thirdly, the Apostle sayth, that this sinne is not a perticular lapse but a generall prolapse and totall Apostasie, an vtter falling away; & Therefore might with Comfort, look towards the mercy-seat, for since hurteth not if it do displease us Thirdly, the Apostle say, that this sin is not a particular lapse but a general prolapse and total Apostasy, an utter falling away;
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it is not like a perticuler ill distemperature of some one humour, in the body, but as a generall ill dispositiō of the whole body: it is not like a particular ill distemperature of Some one humour, in the body, but as a general ill disposition of the Whole body:
pn31 vbz xx av-j dt j j-jn n1 pp-f d crd n1, p-acp dt n1, cc-acp c-acp dt n1 j-jn n1 pp-f dt j-jn n1:
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this is an vtter falling away from all grace, a renouncing of all Religion, & a very congeries of all abhominations: this is an utter falling away from all grace, a renouncing of all Religion, & a very congeries of all abominations:
d vbz dt j vvg av p-acp d n1, dt vvg pp-f d n1, cc dt j n2 pp-f d n2:
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such was not Peters sinne, for his Maister had prayed for him, that his fayth should not fayle;
such was not Peter's sin, for his Master had prayed for him, that his faith should not fail;
d vbds xx npg1 n1, p-acp po31 n1 vhd vvn p-acp pno31, cst po31 n1 vmd xx vvi;
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the word in the originall, signifyeth an vtter fayling, or a fayling altogeather, neither is it to be referred to the time, the word in the original, signifieth an utter failing, or a failing altogether, neither is it to be referred to the time,
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but the thing, that should not fayle. So that Peters fayth was mooued, but not remoued; shaken, but not shaken off;
but the thing, that should not fail. So that Peter's faith was moved, but not removed; shaken, but not shaken off;
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he denyed Christ with his mouth, but beleeued in him with his heart: Peter is like the Church, that sayd of her-selfe, shee slept, but her heart waked:
he denied christ with his Mouth, but believed in him with his heart: Peter is like the Church, that said of herself, she slept, but her heart waked:
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that was but a slumber, like Eutichus of whom S. Paul said; There is life in him, though he seeme dead: that was but a traunce; that was but a slumber, like Eutychus of whom S. Paul said; There is life in him, though he seem dead: that was but a trance;
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and in deed, such spirituall traunces and apoplexies, the best of Gods Children are subiect vnto, to draw the breath of spirituall life so inwradly, that euen to them-selues, and others, they seeme dead.
and in deed, such spiritual trances and Apoplexies, the best of God's Children Are Subject unto, to draw the breath of spiritual life so inwradly, that even to themselves, and Others, they seem dead.
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And lastly, he is like a Tree in Winter, which by the barrennes of the boughs,
And lastly, he is like a Tree in Winter, which by the Barrenness of the boughs,
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& drynesse of the barke, seemeth dead, yet hath life in the Roote:
& dryness of the bark, seems dead, yet hath life in the Root:
cc n1 pp-f dt n1, vvz j, av vhz n1 p-acp dt n1:
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the spirit of the temptor, like a mightie Northerne wind, had blasted, & blowne away the leaues of Peters chearefull and bold confession;
the Spirit of the Tempter, like a mighty Northern wind, had blasted, & blown away the leaves of Peter's cheerful and bold Confessi;
dt n1 pp-f dt n1, av-j dt j j n1, vhd vvn, cc vvn av dt n2 pp-f npg1 j cc j n1;
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but life was in the roote, sayth remayned in the heart.
but life was in the root, say remained in the heart.
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But though this was no sinne against the holy Ghost, it was a fearefull proceeding towardes that sinne; But though this was no sin against the holy Ghost, it was a fearful proceeding towards that sin;
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and how farre he would haue gone, if he had been let alone, the searcher of heartes knoweth;
and how Far he would have gone, if he had been let alone, the searcher of hearts Knoweth;
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and therefore a faire warning this is vnto all, that no man presume of the like Grace,
and Therefore a fair warning this is unto all, that no man presume of the like Grace,
cc av dt j n-vvg d vbz p-acp d, cst dx n1 vvi pp-f dt j n1,
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but euery man cut off sinne betime, and destroy it whilst it is in the blossome:
but every man Cut off sin betime, and destroy it while it is in the blossom:
cc-acp d n1 vvn a-acp n1 av, cc vvi pn31 cs pn31 vbz p-acp dt n1:
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no man is hardened at the first, but one sinne draweth on another; and as the Psalm • sayth, Men fall from one mischiefe to another:
no man is hardened At the First, but one sin draws on Another; and as the Psalm • say, Men fallen from one mischief to Another:
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and as we see a small Spring at the first runneth not farre, but becommeth a great Streame, breaketh downe banckes,
and as we see a small Spring At the First Runneth not Far, but becomes a great Stream, breaks down banks,
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and carrieth all vnresistable before it: so in the inundation of sinne, the beginning is small;
and Carrieth all unresistable before it: so in the inundation of sin, the beginning is small;
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but if the current be not stopped, in the end it will become violent, breake downe the banckes of Gods threatninges,
but if the current be not stopped, in the end it will become violent, break down the banks of God's threatenings,
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and carry a man vnresistably into destruction.
and carry a man unresistably into destruction.
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Iudas was first a dissembler, then a thiefe, then a lyer then a traytor, then a cursed reprobate: Iudas was First a dissembler, then a thief, then a liar then a traitor, then a cursed Reprobate:
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Peter, first a presumer, then a denyer, then a swearer, and then a curser; Peter, First a presumer, then a Denier, then a swearer, and then a curser;
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and if his Maister had not looked vpon him, God knoweth what he would haue been next:
and if his Master had not looked upon him, God Knoweth what he would have been next:
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no man commeth to the height of misery at first, wherfore, If through weaknesse we sinne, (as no man liueth and sinneth not,) yet let vs not sleepe in our sinne,
no man comes to the height of misery At First, Wherefore, If through weakness we sin, (as no man lives and Sinneth not,) yet let us not sleep in our sin,
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nor suffer the temples of our heads, to take any rest, till by repentaunce, we be reconciled vnto God,
nor suffer the Temples of our Heads, to take any rest, till by Repentance, we be reconciled unto God,
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and haue a blessed Quietus est, sealed to our soules, and infallibly witnessed by Gods good spirit.
and have a blessed Quietus est, sealed to our Souls, and infallibly witnessed by God's good Spirit.
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Lastly, here we see spirituall pryde and arrogancie fearefully corrected, to teach vs all to walke in humilitie with God, yea suspecting our selues, to cleaue fast vnto God, praying heartily, that he leade vs not into temptation;
Lastly, Here we see spiritual pride and arrogancy fearfully corrected, to teach us all to walk in humility with God, yea suspecting our selves, to cleave fast unto God, praying heartily, that he lead us not into temptation;
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great was the pride & arrogancy of Peter, both in regarde of his fellow Apostles, and Romayne power, yea in regard of Christ, and God him selfe: great was the pride & arrogance of Peter, both in regard of his fellow Apostles, and Romayne power, yea in regard of christ, and God him self:
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Christ told all them, All ye shall be offended with me this night, Peter replyed, Though all men be offended,
christ told all them, All you shall be offended with me this night, Peter replied, Though all men be offended,
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yet will I neuer be offended : Herein he exalted himselfe aboue his Colleagues, yea aboue all men: yet will I never be offended: Herein he exalted himself above his Colleagues, yea above all men:
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the Romaines sent to apprehend Christ, Peter drew forth his sword, and exalted himselfe against Gods ordinaunce;
the Romans sent to apprehend christ, Peter drew forth his sword, and exalted himself against God's Ordinance;
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Christ told him playnly, that he should deny him, Peter sayd he would rather die with him, & herein exalted himselfe against Christ, and contradicted him; christ told him plainly, that he should deny him, Peter said he would rather die with him, & herein exalted himself against christ, and contradicted him;
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yea when Christ asked him, shall not I drincke of the cuppe, which my Father hath giuen me? he playnly intimated that in seeking to saue Christ from his passion, he exalted himselfe against God,
yea when christ asked him, shall not I drink of the cup, which my Father hath given me? he plainly intimated that in seeking to save christ from his passion, he exalted himself against God,
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as if he were wyser then God, to finde out another way of redemption, then he had appoynted:
as if he were Wiser then God, to find out Another Way of redemption, then he had appointed:
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and therfore most iust with God, that of an egregious presumer, he should become a most disperate denyer; and Therefore most just with God, that of an egregious presumer, he should become a most desperate Denier;
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and as he lifted vp himselfe, so to let him take the greater fall, and that, and as he lifted up himself, so to let him take the greater fallen, and that,
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first for his owne good, for as Paul deliuered the incestious Corinthian to Sathan, for the destruction of his flesh, and sauing of his spirit:
First for his own good, for as Paul Delivered the incestuous Corinthian to Sathan, for the destruction of his Flesh, and Saving of his Spirit:
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and Himeneus and Alexander to Sathan, that he might learne not to blaspheme; and Hymenaeus and Alexander to Sathan, that he might Learn not to Blaspheme;
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so God let this man fall, for the destruction of his carnal presumption, and that he might learne Davids lesson, not to lift vp his horne on high, no more to speake presumptuously, so God let this man fallen, for the destruction of his carnal presumption, and that he might Learn Davids Lesson, not to lift up his horn on high, no more to speak presumptuously,
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nor suffer arrogancy to proceede out of his mouth, yea how good a scholler herein he was, the story of the gospell witnesseth;
nor suffer arrogance to proceed out of his Mouth, yea how good a scholar herein he was, the story of the gospel Witnesseth;
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for when our Sauiour after his resurrection, was pleased, to renew Peters pastorall cōmission, & to restore him from whence he had fallen, by a triple denyall;
for when our Saviour After his resurrection, was pleased, to renew Peter's pastoral commission, & to restore him from whence he had fallen, by a triple denial;
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by making a triple confession, he asked him, Peter louest thou me? yea, & as it were purposely to try,
by making a triple Confessi, he asked him, Peter love thou me? yea, & as it were purposely to try,
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whether he knew himselfe any more, or would compare any more he propounded the question comparatiuely ▪ Peter, louest thou me more then these? But Peter had paied for his comparisons, he had done with them;
whither he knew himself any more, or would compare any more he propounded the question comparatively ▪ Peter, love thou me more then these? But Peter had paid for his comparisons, he had done with them;
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if he had asked him such a question at his last Supper, he had had a ready comparatiue Answere; if he had asked him such a question At his last Supper, he had had a ready comparative Answer;
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Yea Lord, I loue thee more then these, and more then all men:
Yea Lord, I love thee more then these, and more then all men:
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But now marke how humbly, and warily he answereth, Lord thou knowest that I loue thee;
But now mark how humbly, and warily he Answers, Lord thou Knowest that I love thee;
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hee hath learned neuer to preferre himselfe before others againe:
he hath learned never to prefer himself before Others again:
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yea, when Christ asked him the third time, the Euangelist saith, Peter was sorrie, as hauing learned that Christ knew him better then himselfe, and as afrayde that his owne heart deceiued him againe, hee answered with teares; Lord, thou knowest all thinges;
yea, when christ asked him the third time, the Evangelist Says, Peter was sorry, as having learned that christ knew him better then himself, and as afraid that his own heart deceived him again, he answered with tears; Lord, thou Knowest all things;
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thou knowest that I doe loue thee:
thou Knowest that I do love thee:
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So that he might well confesse to Gods glory with Dauid, and say, Before I fell, I went wrong,
So that he might well confess to God's glory with David, and say, Before I fell, I went wrong,
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and presumed of that which was not in me; but now I haue learned to know my selfe.
and presumed of that which was not in me; but now I have learned to know my self.
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Secondly, this is chronicled for the good of all Gods people, to the end of the world;
Secondly, this is chronicled for the good of all God's people, to the end of the world;
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for at his cost, we may all learne how great the wretchednesse of mans nature is,
for At his cost, we may all Learn how great the wretchedness of men nature is,
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and that there is no sinne we can presume we shall not fall into, if God leaue vs to our selues;
and that there is no sin we can presume we shall not fallen into, if God leave us to our selves;
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for, did Peter, that had been with Christ, heard his doctrine, and seene his Miracles? Did Peter, that had made such an excellent confession of Christ;
for, did Peter, that had been with christ, herd his Doctrine, and seen his Miracles? Did Peter, that had made such an excellent Confessi of christ;
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and (as it were) tasted the ioyes of heauen vpon the holy mount? did Peter, a Cephas, a prime Apostle, a piller in the church, did Peter, (as it were) the bel-weather of Gods flocke, who had protested, he would rather dye with Christ,
and (as it were) tasted the Joys of heaven upon the holy mount? did Peter, a Cephas, a prime Apostle, a pillar in the Church, did Peter, (as it were) the Bellwether of God's flock, who had protested, he would rather die with christ,
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then denye him? Did, he I say, in so short a time vpon so small occasion, not only deny,
then deny him? Did, he I say, in so short a time upon so small occasion, not only deny,
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but forsweare his maister? Then let no man be high mynded, but feare; he that thinketh he standeth, take heede least he fall;
but forswear his master? Then let no man be high minded, but Fear; he that Thinketh he Stands, take heed lest he fallen;
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yea euery man worke out his saluation with feare and trembling, cleauing fast vnto God, & praying him, not to leade him into temptation; yea every man work out his salvation with Fear and trembling, cleaving fast unto God, & praying him, not to lead him into temptation;
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Peter hath fallen, let others beware: let not the fall of the greater, be the imitation of the lesse: Peter hath fallen, let Others beware: let not the fallen of the greater, be the imitation of the less:
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but the fall of the greater, the feare of the lesser. The second internall meanes of his repentaunce was his wayinge and considering with himselfe;
but the fallen of the greater, the Fear of the lesser. The second internal means of his Repentance was his weighing and considering with himself;
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for so (in most translations) it is by S. Marcke added, (and waying that with himselfe) as the careles banckrupt, who being priuie to the weaknesse of his estate & meaning to breake, he borroweth of euery one that will lend,
for so (in most Translations) it is by S. Mark added, (and weighing that with himself) as the careless bankrupt, who being privy to the weakness of his estate & meaning to break, he borroweth of every one that will lend,
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and neuer considereth, how to repay it againe; or selling his wares doth not waygh them, but deliuer at randome:
and never Considereth, how to repay it again; or selling his wares does not weigh them, but deliver At random:
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so Peter in sinning, rūneth in debt vnto God, and neuer once thinketh or considereth with himselfe, how it shall be satisfied;
so Peter in sinning, Runneth in debt unto God, and never once Thinketh or Considereth with himself, how it shall be satisfied;
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& deliuereth his sins in grosse, as fast as any one came to be serued; but now at the last he beginneth to waigh & ponder things;
& Delivereth his Sins in gross, as fast as any one Come to be served; but now At the last he begins to weigh & ponder things;
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and laying in the one end of the ballance, his Maisters Prophecy, & the fulfilling thereof;
and laying in the one end of the balance, his Masters Prophecy, & the fulfilling thereof;
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he found them to carry waight, yea to be as heauie as Lead;
he found them to carry weight, yea to be as heavy as Led;
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but laying in the other end, his owne Promise, and the performance thereof, he findeth it as light as the wind,
but laying in the other end, his own Promise, and the performance thereof, he finds it as Light as the wind,
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yea lighter then vanitie it selfe, and most worthie of the impression of Belthashars Embleme, Thou art weighed in the Ballaunce, and art found too light ;
yea lighter then vanity it self, and most worthy of the impression of Belthashars Emblem, Thou art weighed in the Balance, and art found too Light;
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and therefore, hee went out, and wept bitterly. and Therefore, he went out, and wept bitterly.
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Which teacheth vs how necessary and profitable a thing it is for men to thinke & cōsider with themselues, what God commaundeth, promiseth, threatneth, rewardeth, and punisheth:
Which Teaches us how necessary and profitable a thing it is for men to think & Consider with themselves, what God commandeth, promises, threatens, Rewardeth, and Punisheth:
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and therewith to waigh and ponder our owne words, actions, and behauiour, that finding them too light, with Peter we may be sorry;
and therewith to weigh and ponder our own words, actions, and behaviour, that finding them too Light, with Peter we may be sorry;
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and with Dauid, make haste to amende; as he sayd, J considered my wayes, & made haste to keepe thy Commaundements :
and with David, make haste to amend; as he said, J considered my ways, & made haste to keep thy commandments:
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but seeing this is not in the letter of my Text, no nor in the originall at all, I will passe it ouer,
but seeing this is not in the Letter of my Text, no nor in the original At all, I will pass it over,
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& come to the Testification of his repentance; which is two-fold.
& come to the Testification of his Repentance; which is twofold.
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First, (Hee went out,) if Peter had not been forewarned of the frailtie of his nature, First, (He went out,) if Peter had not been forewarned of the frailty of his nature,
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& plainely told, and fore-told of his sinne, I should haue commended him much for his pietie,
& plainly told, and foretold of his sin, I should have commended him much for his piety,
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& honest affection, in following into the High-priests Hall, as earnestly desiring to see, what the issue would be,
& honest affection, in following into the High priests Hall, as earnestly desiring to see, what the issue would be,
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& what would become of his Maister:
& what would become of his Master:
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but seeing he was fore-warned and fore-told, and had made himselfe the more noted, by being such a stickler in his Maisters quarrell,
but seeing he was forewarned and foretold, and had made himself the more noted, by being such a stickler in his Masters quarrel,
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and cutting off one of the high Pristes seruants cares;
and cutting off one of the high Priests Servants Cares;
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hee is much to be condemned, that he would so rashly offer and expose himselfe, to such violent occasions of sinne, he is much to be condemned, that he would so rashly offer and expose himself, to such violent occasions of sin,
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and temptations therevnto, oh why rather did he not flie with his fellowes, or hide himselfe close in some secret place, til the storme should be ouerpast? Neither doe I altogeather commende him for his going out,
and temptations thereunto, o why rather did he not fly with his Fellows, or hide himself close in Some secret place, till the storm should be overpassed? Neither do I altogether commend him for his going out,
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for if his heart were truly smitten with sorrow, & remorse for his sinne, why did he not make amendes, by publicke confession? Why doth he not in an holy zeale, where and before whom he had denied, there testifie his repentaunce? Hath he sinned in publicke,
for if his heart were truly smitten with sorrow, & remorse for his sin, why did he not make amends, by public Confessi? Why does he not in an holy zeal, where and before whom he had denied, there testify his Repentance? Hath he sinned in public,
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and doth he runne out at doores to sorrow in priuate? Oh it had been much more valiant, to haue confessed, where he had denyed;
and does he run out At doors to sorrow in private? O it had been much more valiant, to have confessed, where he had denied;
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and repented, where he had sinned. But we see his feare is not altogether ouer yet:
and repented, where he had sinned. But we see his Fear is not altogether over yet:
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his Repentance is true, but weake; his Repentance is true, but weak;
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yea the best vertues of Gods Saints, are stained with some wantes, euen their righteousnes as a menstrous Cloath :
yea the best Virtues of God's Saints, Are stained with Some Wants, even their righteousness as a menstruous Cloth:
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and therefore though S. Paul say truely, that Godly sorrow causeth repentance, not to be repented of ; and Therefore though S. Paul say truly, that Godly sorrow Causes Repentance, not to be repented of;
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yet in some sense I may say, Peters sorrow brought foorth such a repentance, as when he had repented, he might well repent thereof; yet in Some sense I may say, Peter's sorrow brought forth such a Repentance, as when he had repented, he might well Repent thereof;
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because he had not perfectly repented in his former repentance, for, Hee went out. Some say, this was to auoyde all appearaunce of hipocrisie.
Because he had not perfectly repented in his former Repentance, for, He went out. some say, this was to avoid all appearance of hypocrisy.
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I answere, that as no sinne is more odious to God, or hatefull to Gods people, that worshippe him in spirit and trueth,
I answer, that as no sin is more odious to God, or hateful to God's people, that worship him in Spirit and truth,
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then hipocrisie, and therefore most carefully auoyded by Dauid, who caused his Bedde and Couch to swimme with teares:
then hypocrisy, and Therefore most carefully avoided by David, who caused his Bed and Couch to swim with tears:
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And Ezekiah (though he could not goe out of the roome, yet) bee turned his face to the wall, and wept sore ; And Hezekiah (though he could not go out of the room, yet) bee turned his face to the wall, and wept soar;
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Whereas Hipocrites, neuer weepe but in publicke; but then they haue most teares at commaunde, when they haue most witnesses thereof: Whereas Hypocrites, never weep but in public; but then they have most tears At command, when they have most Witnesses thereof:
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Yet some-times to weepe in publicke, is no note of hipocrisie: are teares the Preachers praise? Lachrymae auduorum sint laudes tua. Jerom : Yet sometimes to weep in public, is no note of hypocrisy: Are tears the Preachers praise? Lachrymae auduorum sint laudes tua. Jerome:
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and are they not also the hearers prayse? yes assuredly, & a sweet argument, as God witnessed of Josiah, that their hearts do melt;
and Are they not also the hearers praise? yes assuredly, & a sweet argument, as God witnessed of Josiah, that their hearts do melt;
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as when the Congregation is assembled to Preaching or Prayer, and specially in time of some great humiliation; as in the Niniuites fast:
as when the Congregation is assembled to Preaching or Prayer, and specially in time of Some great humiliation; as in the Niniuites fast:
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or of the aboundance of a sorrowfull spirit, the eyes gush out; as in Hannah, who poured out her soule before the Lord.
or of the abundance of a sorrowful Spirit, the eyes gush out; as in Hannah, who poured out her soul before the Lord.
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Oh then, that Peter had gone so through-stitch with his Repentaunce, that as it is recorded, that in the Pharisies house, O then, that Peter had gone so throughstitch with his Repentance, that as it is recorded, that in the Pharisees house,
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euen before all that sate at Table with him, a Woman in sorrow for her sinnes, did wash his feete with teares;
even before all that sat At Table with him, a Woman in sorrow for her Sins, did wash his feet with tears;
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so it might haue been recorded, that in the High-priestes house, there was a man, so it might have been recorded, that in the High priests house, there was a man,
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an Apostle, yea Peter, who in true sorrow, for denying his Maister before them all, did weepe bitterly before them all:
an Apostle, yea Peter, who in true sorrow, for denying his Master before them all, did weep bitterly before them all:
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but alasse, herein he fayled, through feare, he sinned publickly, and is afrayde to repent publickely; so, hee went out.
but alas, herein he failed, through Fear, he sinned publicly, and is afraid to Repent publicly; so, he went out.
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Whose example, affoordeth great consolation, seeing God is well pleased with the poore endeauours, and desires; Whose Exampl, affordeth great consolation, seeing God is well pleased with the poor endeavours, and Desires;
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the lame and halting obedience of his children, so that, what they do, be in trueth:
the lame and halting Obedience of his children, so that, what they do, be in truth:
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and also is a fayre warning and admonition, that when we haue done any thing, (and as we conceaue in best maner) yet still, to suspect some want,
and also is a fair warning and admonition, that when we have done any thing, (and as we conceive in best manner) yet still, to suspect Some want,
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and to confesse, we are but vnprofitable seruants, we eyther, haue not done what we ought,
and to confess, we Are but unprofitable Servants, we either, have not done what we ought,
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or not in that manner we ought; for Peter went out to weepe. Yet finde we heere, some good, some sweete, for Peters commendation, and our imitation:
or not in that manner we ought; for Peter went out to weep. Yet find we Here, Some good, Some sweet, for Peter's commendation, and our imitation:
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first, that Peter delayeth not, nor deferreth not his repentaunce, he stayeth not till his Maister be condemned & executed,
First, that Peter delayeth not, nor deferreth not his Repentance, he stays not till his Master be condemned & executed,
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but so soone as euer God stroke his heart with remorse, he made haste into some conuenient place, where he might poure out his soule, and his teares vnto God:
but so soon as ever God stroke his heart with remorse, he made haste into Some convenient place, where he might pour out his soul, and his tears unto God:
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and therby teacheth vs, with all speed, to put holy motions in effect; pray, when God moueth thee; read, when God moueth thee; repent, when God moueth thee; and thereby Teaches us, with all speed, to put holy motions in Effect; pray, when God moves thee; read, when God moves thee; Repent, when God moves thee;
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giue almes, when God moueth thee: quench not, checke not, grieue not the spirit; with Cras, cras, thou knowest not, whether euer God will moue thee any more;
give alms, when God moves thee: quench not, check not, grieve not the Spirit; with Cras, cras, thou Knowest not, whither ever God will move thee any more;
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or at least, it may cost thee deare to recouer such motions agayne: wherfore whilst it is called to day, harden not your hearts;
or At least, it may cost thee deer to recover such motions again: Wherefore while it is called to day, harden not your hearts;
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but let euery soule marche valiently, when God soundeth and stryketh the drumme. The Reason hereof is, because sinne and the allurements thereof, do neuer cleaue so fast,
but let every soul march valiently, when God soundeth and striketh the drum. The Reason hereof is, Because sin and the allurements thereof, do never cleave so fast,
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as when men bethinke, to part from them;
as when men bethink, to part from them;
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so that he that is not fitte to day, without the great mercy of God, will be lesse fitte to morrow;
so that he that is not fit to day, without the great mercy of God, will be less fit to morrow;
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wherfore take no day with God, but as Abrahams seruant bad Laban and Bethuell, hinder me not: Wherefore take no day with God, but as Abrahams servant bad Laban and Bethuel, hinder me not:
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and the blind man in the Gospell, cast away his Cloake when Christ called him: so let vs say to father, mother, husband, wife, or friend, hinder me not: and the blind man in the Gospel, cast away his Cloak when christ called him: so let us say to father, mother, husband, wife, or friend, hinder me not:
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yea cast away all hindrances, though as pleasant, profitable, and deare vnto vs, as right hand, or right eie;
yea cast away all hindrances, though as pleasant, profitable, and deer unto us, as right hand, or right eye;
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yea as Zache came downe hastily to entertaine Christ; and Lot did scape for his life, out of Sodome ; yea as Zacchaeus Come down hastily to entertain christ; and Lot did escape for his life, out of Sodom;
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& (as Paul biddeth) let vs flee from our sinnes, and make euen all the speede wee possibly can, to leaue our sinnes, when God calleth and moueth. & (as Paul bids) let us flee from our Sins, and make even all the speed we possibly can, to leave our Sins, when God calls and moves.
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But now if we make Application to our selues, Oh Lord how many are there, who hearing their sinnes boldly and plainely reprooued,
But now if we make Application to our selves, O Lord how many Are there, who hearing their Sins boldly and plainly reproved,
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and their Consciences thereof powerfully conuicted, that during the hearing of the Word, they haue been at least (as Agrippa said to Paul) almost perswaded, to leaue their swearing, lying, drinking, whoring;
and their Consciences thereof powerfully convicted, that during the hearing of the Word, they have been At least (as Agrippa said to Paul) almost persuaded, to leave their swearing, lying, drinking, whoring;
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yea, how many are there, who when the hand of God is heauy vpon them in sicknesse, will with teares confesse their sinnes, and promise great reformation;
yea, how many Are there, who when the hand of God is heavy upon them in sickness, will with tears confess their Sins, and promise great Reformation;
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but are no sooner recouered, but all their good motions vanish like a mornings deaw:
but Are no sooner recovered, but all their good motions vanish like a morning's dew:
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all their almostes come to nothing at all, they returne to their former courses, as the Dogge to hivomite; all their almostes come to nothing At all, they return to their former courses, as the Dog to hivomite;
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they liue, but their sicke repentance is dead; yea euen repent, of that their repentance: so did not Peter, the Waxe was warme, and he put too the Seale; they live, but their sick Repentance is dead; yea even Repent, of that their Repentance: so did not Peter, the Wax was warm, and he put too the Seal;
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the Iron was hotte, and he stroke; God gaue a good motion, and he presently put it in execution; so, Hee went out.
the Iron was hot, and he stroke; God gave a good motion, and he presently put it in execution; so, He went out.
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The second thing commendable in Peter, is, that finding such great occasions and temptations, whereby he had been drawen to sinne, in the High-priestes Hal, he staieth no longer there, but went out ; The second thing commendable in Peter, is, that finding such great occasions and temptations, whereby he had been drawn to sin, in the High priests Hall, he stayeth no longer there, but went out;
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yea though our Euangelist vse a word of ordinarie and milde signification;
yea though our Evangelist use a word of ordinary and mild signification;
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yet S. Marke vseth a more emphaticall word, signifying, to rush out with haste, or with a speedie violence:
yet S. Mark uses a more emphatical word, signifying, to rush out with haste, or with a speedy violence:
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hee came in peakingly, and by leaue and leasure;
he Come in peakingly, and by leave and leisure;
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but he goeth out with a witnesse, as if he would haue broken downe the doore,
but he Goes out with a witness, as if he would have broken down the door,
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if it had been shut against him.
if it had been shut against him.
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Whereby we learne, that it is a singuler testimonie of true Repentance, for a man to hate, Whereby we Learn, that it is a singular testimony of true Repentance, for a man to hate,
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and auoyde all the meanes and occasions of sinne; the Prouerbe is, The burnt Child, will beware of the Fire:
and avoid all the means and occasions of sin; the Proverb is, The burned Child, will beware of the Fire:
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We see by experience, the Horse will not be forced to the Ditch, where he hath been plunged;
We see by experience, the Horse will not be forced to the Ditch, where he hath been plunged;
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and the Dogge will not come neare, nor abide the man, that hath beat him:
and the Dog will not come near, nor abide the man, that hath beatrice him:
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the Bird will come no more to the shrape, that hath once been in the Nette;
the Bird will come no more to the shrape, that hath once been in the Net;
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the Fish will bite no more, that hath been once wounded with Hooke;
the Fish will bite no more, that hath been once wounded with Hook;
dt n1 vmb vvi av-dx av-dc, cst vhz vbn a-acp vvn p-acp n1;
(2) text (DIV1)
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484
yea, the Marriner that hath once suffered ship wracke, will not onely auoyde those Rockes and Sandes,
yea, the Mariner that hath once suffered ship wrack, will not only avoid those Rocks and Sands,
uh, dt n1 cst vhz a-acp vvn n1 n1, vmb xx av-j vvi d n2 cc n2,
(2) text (DIV1)
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485
but is also afrayde euen in greatest calmes: Now amongst all the occasions of sinne, there is none more dangerous then euill company;
but is also afraid even in greatest calms: Now among all the occasions of sin, there is none more dangerous then evil company;
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(2) text (DIV1)
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486
for can a man take Coales in his bosome, and not be burnt? or handle Pitch,
for can a man take Coals in his bosom, and not be burned? or handle Pitch,
c-acp vmb dt n1 vvb n2 p-acp po31 n1, cc xx vbi vvn? cc vvb n1,
(2) text (DIV1)
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487
and not be defiled? or fly with Ostriges and Pellicanes, and not grow wilde? or dwell in the Tentes of Wickednesse,
and not be defiled? or fly with Ostriches and Pelicans, and not grow wild? or dwell in the Tents of Wickedness,
cc xx vbi vvn? cc vvb p-acp np2 cc n2, cc xx vvi j? cc vvb p-acp dt n2 pp-f n1,
(2) text (DIV1)
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488
and not learne to be Wicked? Assuredly, there is no spedier coniunction betwixt Fire & Tow, Tinder or Gunpowder,
and not Learn to be Wicked? Assuredly, there is no spedier conjunction betwixt Fire & Tow, Tinder or Gunpowder,
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(2) text (DIV1)
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489
or any other such combustible matter, then there is betwixt our corrupt Nature and Sinne, vpon the least occasion,
or any other such combustible matter, then there is betwixt our corrupt Nature and Sin, upon the least occasion,
cc d j-jn d j n1, cs pc-acp vbz p-acp po12 j n1 cc n1, p-acp dt ds n1,
(2) text (DIV1)
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490
vnlesse the grace of God doe preuent it;
unless the grace of God do prevent it;
cs dt n1 pp-f np1 vdb vvi pn31;
(2) text (DIV1)
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491
which thing the true penitent, by woeful experience finding, as God biddeth, Come out; so with Peter, they runne out, and come no more amongst such,
which thing the true penitent, by woeful experience finding, as God bids, Come out; so with Peter, they run out, and come no more among such,
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(2) text (DIV1)
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492
as it is a thousand to one, he shall doe no good vnto, but take much hurt from.
as it is a thousand to one, he shall do no good unto, but take much hurt from.
c-acp pn31 vbz dt crd p-acp crd, pns31 vmb vdi dx j p-acp, cc-acp vvb d n1 p-acp.
(2) text (DIV1)
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493
So much for the first Testification of his Repentance. So much for the First Testification of his Repentance.
av av-d c-acp dt ord n1 pp-f po31 n1.
(2) text (DIV1)
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494
(And wept bitterly.) Wherein two thinges are to be considered, viz. first, his Weeping ;(And wept bitterly.) Wherein two things Are to be considered, viz. First, his Weeping;
(cc vvd av-j.) c-crq crd n2 vbr pc-acp vbi vvn, n1 ord, po31 vvg;
(2) text (DIV1)
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495
second, the manner how, (Bitterly.) For the first, it is sayd, ( That he wept) or, (as the word signifieth) he shedde teares aboundantly.
second, the manner how, (Bitterly.) For the First, it is said, (That he wept) or, (as the word signifies) he shed tears abundantly.
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Dauid had so long wept for his fins, & mingled his drinke with teares, that his moysture was turned into the drought of Sommer, and his very boanes burnt like an hearth : David had so long wept for his fins, & mingled his drink with tears, that his moisture was turned into the drought of Summer, and his very bones burned like an hearth:
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(2) text (DIV1)
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497
Peter beginneth but now to weepe for his sinnes, but his drought is turned into the moysture of Winter; Peter begins but now to weep for his Sins, but his drought is turned into the moisture of Winter;
np1 vvz p-acp av pc-acp vvi p-acp po31 n2, cc-acp po31 n1 vbz vvn p-acp dt n1 pp-f n1;
(2) text (DIV1)
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498
the Clouds returne after the raine;
the Clouds return After the rain;
dt n2 vvb p-acp dt n1;
(2) text (DIV1)
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499
one shower of teares followeth another, as if his eyes were fountaines of brine, so he wept, one shower of tears follows Another, as if his eyes were fountains of brine, so he wept,
crd n1 pp-f n2 vvz j-jn, c-acp cs po31 n2 vbdr n2 pp-f n1, av pns31 vvd,
(2) text (DIV1)
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500
as if with Niobe he would transforme himselfe into a Rocke, and become a right Peter indeed;
as if with Niobe he would transform himself into a Rock, and become a right Peter indeed;
c-acp cs p-acp np1 pns31 vmd vvi px31 p-acp dt n1, cc vvi dt j-jn np1 av;
(2) text (DIV1)
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501
or as hauing lost the power of Baptisme in Water, hee would now be baptised in a flood of teares.
or as having lost the power of Baptism in Water, he would now be baptised in a flood of tears.
cc a-acp vhg vvn dt n1 pp-f n1 p-acp n1, pns31 vmd av vbi j-vvn p-acp dt n1 pp-f n2.
(2) text (DIV1)
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502
When Christ was borne, it was a ioyfull time, and there was great mirth;
When christ was born, it was a joyful time, and there was great mirth;
c-crq np1 vbds vvn, pn31 vbds dt j n1, cc a-acp vbds j n1;
(2) text (DIV1)
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503
Simeon sung, and Annah sung, yea the Angels of Heauen sung, and bade the Shepheardes sing,Simeon sung, and Hannah sung, yea the Angels of Heaven sung, and bade the Shepherds sing,
np1 vvn, cc np1 vvn, uh dt n2 pp-f n1 vvn, cc vvd dt ng1 vvb,
(2) text (DIV1)
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504
for they brought them tydinges of great ioy, which should be to all the people: but when Christ suffered, it was a dolefull time, and there was much weeping;
for they brought them tidings of great joy, which should be to all the people: but when christ suffered, it was a doleful time, and there was much weeping;
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(2) text (DIV1)
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505
Christ him-selfe wept, yea, and prayed with strong crying and teares vnto him that was able to saue him from death: the Disciples, they wept;
christ himself wept, yea, and prayed with strong crying and tears unto him that was able to save him from death: the Disciples, they wept;
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(2) text (DIV1)
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506
the Daughters of Ierusalem, they wept; the Sunne was darckned, and that wept; the Temple rent it Vaile, and that wept: the Daughters of Ierusalem, they wept; the Sun was darkened, and that wept; the Temple rend it Veil, and that wept:
dt n2 pp-f np1, pns32 vvd; dt n1 vbds vvn, cc cst vvd; dt n1 vvb pn31 n1, cc cst vvd:
(2) text (DIV1)
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507
the Stones were clouen asunder, and they wept; yea, all senseles creatures in their kindes did lament the passion of their maker: but Peter wept bitterly: others wept chiefly for Christ;
the Stones were cloven asunder, and they wept; yea, all senseless creatures in their Kinds did lament the passion of their maker: but Peter wept bitterly: Others wept chiefly for christ;
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(2) text (DIV1)
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508
but Peter chiefly for himselfe, as his Maister counsailed, Weepe not for me, but weepe for your selues:
but Peter chiefly for himself, as his Master counseled, Weep not for me, but weep for your selves:
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(2) text (DIV1)
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509
Peter wept in passion, others wept but in compassion: Peter wept in passion, Others wept but in compassion:
np1 vvd p-acp n1, n2-jn vvd p-acp p-acp n1:
(2) text (DIV1)
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510
nay, herein was Peters compassion true, because it began at himselfe, for howsoeuer, it is good to pittie others,
nay, herein was Peter's compassion true, Because it began At himself, for howsoever, it is good to pity Others,
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(2) text (DIV1)
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and to wipe away teares from their eyes with the spunge of compassion; as the Apostle biddeth, weepe with them that weepe;
and to wipe away tears from their eyes with the sponge of compassion; as the Apostle bids, weep with them that weep;
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(2) text (DIV1)
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yet the greatest compassion, and best pleasing vnto God, is for a man to haue pittie on himselfe, as the wise-man biddeth: yet the greatest compassion, and best pleasing unto God, is for a man to have pity on himself, as the Wiseman bids:
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(2) text (DIV1)
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513
and to open his owne heart veine, with the launce of cōpunction; and to open his own heart vein, with the lance of compunction;
cc pc-acp vvi po31 d n1 n1, p-acp dt n1 pp-f n1;
(2) text (DIV1)
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how could Peter haue had pittie on his Maister, if he had had none of himselfe? Wherefore he beginneth right;
how could Peter have had pity on his Master, if he had had none of himself? Wherefore he begins right;
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(2) text (DIV1)
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515
first, for himselfe, and his owne sinnes, he wept bitterly.
First, for himself, and his own Sins, he wept bitterly.
ord, p-acp px31, cc po31 d n2, pns31 vvd av-j.
(2) text (DIV1)
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516
Which thing, he well learned from his Cocke ▪ which by clapping his winges to his owne sides,
Which thing, he well learned from his Cock ▪ which by clapping his wings to his own sides,
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(2) text (DIV1)
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517
first wakened himselfe, and then Peter.
First wakened himself, and then Peter.
ord vvd px31, cc av np1.
(2) text (DIV1)
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518
There are three thinges required to make the loue of Christ perfect in vs: 1 Trueth: 2. Wisedome: 3. Courage:
There Are three things required to make the love of christ perfect in us: 1 Truth: 2. Wisdom: 3. Courage:
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for so saith the Law, Thou shast loue the Lord thy God, 1. with all thine Heart, 1. truely: 2. With all thy Soule, 1. wisely: 3. with all thy Strength, 1. valiantly, and couragiously: for so Says the Law, Thou shast love the Lord thy God, 1. with all thine Heart, 1. truly: 2. With all thy Soul, 1. wisely: 3. with all thy Strength, 1. valiantly, and courageously:
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when Peter sayd to his Maister, pittie thy selfe, this shall not be vnto thee;
when Peter said to his Master, pity thy self, this shall not be unto thee;
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521
he loued him truely, but not wisely, therfore his Maister rebuked him, Get thee behynd me Sathan: he loved him truly, but not wisely, Therefore his Master rebuked him, Get thee behind me Sathan:
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522
When he put vp his sword and followed Christ;
When he put up his sword and followed christ;
c-crq pns31 vvd a-acp po31 n1 cc vvd np1;
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he loued him truly and wisely (hauing learned not to hinder, but to imitate,) but he loued him not valiantly, he denied his Maister, and wept, that his loue was no perfecter: he loved him truly and wisely (having learned not to hinder, but to imitate,) but he loved him not valiantly, he denied his Master, and wept, that his love was no perfecter:
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but after his resurrection, by his threefold confession, he declared, that he had attayned the third degree of perfection in loue, he loued him,
but After his resurrection, by his threefold Confessi, he declared, that he had attained the third degree of perfection in love, he loved him,
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as valiantly, as he did truely, and wisely:
as valiantly, as he did truly, and wisely:
c-acp av-j, c-acp pns31 vdd av-j, cc av-j:
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526
some (I know not in what besotted charitie, or prepostrous Zeale) haue gone about to excuse,
Some (I know not in what besotted charity, or preposterous Zeal) have gone about to excuse,
d (pns11 vvb xx p-acp r-crq vvn n1, cc j n1) vhb vvn a-acp pc-acp vvi,
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or (at least) extenuate Peters fault; that he might say, he knew not the •a ;
or (At least) extenuate Peter's fault; that he might say, he knew not the •a;
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for he knew and had confessed him to be God:
for he knew and had confessed him to be God:
c-acp pns31 vvd cc vhd vvn pno31 pc-acp vbi np1:
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but (sayth another) we must take heed, we do not so iustifye the Apostle, but (say Another) we must take heed, we do not so justify the Apostle,
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as we condemne Christ of a lye, who was the trueth it selfe; for he told Peter, thou shalt denye (Mee) he sayth not, my manhood,
as we condemn christ of a lie, who was the truth it self; for he told Peter, thou shalt deny (Me) he say not, my manhood,
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but (Mee.) Christ knew best, that he would do, and Peter knew next that he had done;
but (Me.) christ knew best, that he would do, and Peter knew next that he had done;
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and in the guilt of a great sinne wept bitterly, and with his teares, doth sufficiently reprehend those that would defend him.
and in the guilt of a great sin wept bitterly, and with his tears, does sufficiently reprehend those that would defend him.
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It is obserued by some, that Peter wept, but spake not a word; It is observed by Some, that Peter wept, but spoke not a word;
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and indeed, it may seeme strange, for Daui• confessed, the Mariners cried, and the Publicane prayed, God be mercifull to me a sinner, and Peter dost thou hold thy peace, thou that criedst so earnestly to Christ,
and indeed, it may seem strange, for Daui• confessed, the Mariners cried, and the Publican prayed, God be merciful to me a sinner, and Peter dost thou hold thy peace, thou that criedest so earnestly to christ,
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when but thy body was in daunger of drowning? Maister saue me:
when but thy body was in danger of drowning? Master save me:
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dost thou now hold thy peace, when as thy soule is in daunger of destroying? What though he that made the heart and tongue vnderstand the language of both alike;
dost thou now hold thy peace, when as thy soul is in danger of destroying? What though he that made the heart and tongue understand the language of both alike;
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and is as neare to our reines as our lipps, the voyce of the one being no more audible to him that heareth without eares,
and is as near to our reins as our lips, the voice of the one being no more audible to him that hears without ears,
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then the intention of the other? Hath the tongue therfore immunitie from doing that homage to the Lord, which he hath enioyned it? No verily,
then the intention of the other? Hath the tongue Therefore immunity from doing that homage to the Lord, which he hath enjoined it? No verily,
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as we must beleeue with the heart, so must we make confessiō with the mouth;
as we must believe with the heart, so must we make Confessi with the Mouth;
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as Gods priestes, were appoynted to weepe betwixt the Porch and Altar, euen in the Body and Nauell of the Church; as God's Priests, were appointed to weep betwixt the Porch and Altar, even in the Body and Navel of the Church;
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so also to speake, spare thy people, ô Lord:
so also to speak, spare thy people, o Lord:
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Wherfore let vs learne, (specially in the house of prayer) to pray with Dauid, Lord open our mouthes, Wherefore let us Learn, (specially in the house of prayer) to pray with David, Lord open our mouths,
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and our lippes shall shew foorth thy prayse : but of Peters silence, at this time there may be these three Reasons rendred. and our lips shall show forth thy praise: but of Peter's silence, At this time there may be these three Reasons rendered.
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First, the Greatnesse of his Griefe; First, the Greatness of his Grief;
ord, dt n1 pp-f po31 n1;
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which was such, as stopped the course of his speach, now to remember, vpon so small an occasion, in so short a time, to deny,
which was such, as stopped the course of his speech, now to Remember, upon so small an occasion, in so short a time, to deny,
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yea and forsweare his louing Maister; yea, his blessed Sauiour. Oh Lord, how it astonished him!
yea and forswear his loving Master; yea, his blessed Saviour. O Lord, how it astonished him!
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so as for the time, he could not possibly speake, but weepe. Secondly, the Greatnesse of his Shame for his sinne;
so as for the time, he could not possibly speak, but weep. Secondly, the Greatness of his Shame for his sin;
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which was such, as he was ashamed to speake of it vnto God or men;
which was such, as he was ashamed to speak of it unto God or men;
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but it is no shame to weepe for that sinne, which it is a shame to confesse:
but it is no shame to weep for that sin, which it is a shame to confess:
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Wherefore Peter doth well to weepe, and hold his peace. Thirdly, the Greatnesse of his Sinne required great intercession for pardon; Wherefore Peter does well to weep, and hold his peace. Thirdly, the Greatness of his Sin required great Intercession for pardon;
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wherefore he sendeth not messengers of ordinarie nature, as a few penitent wordes, J haue sinned, sayd Pharaoh and Saul ;) but he dispatcheth his Teares as his Embassadours, that (if it were possible) before the cry of his sinne should be heard in the high Court of Heauen, his Teares might pray & plead for pardon:
Wherefore he sends not messengers of ordinary nature, as a few penitent words, J have sinned, said Pharaoh and Saul;) but he dispatcheth his Tears as his ambassadors, that (if it were possible) before the cry of his sin should be herd in the high Court of Heaven, his Tears might pray & plead for pardon:
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where, of all Messengers, they are most gracious, being (as one sayth) the Blood of the soule, and Wine of the Angels:
where, of all Messengers, they Are most gracious, being (as one say) the Blood of the soul, and Wine of the Angels:
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which, flowing from the Wine-presse of a brused and contrite spirit, are more forcible to perswade God,
which, flowing from the Winepress of a Bruised and contrite Spirit, Are more forcible to persuade God,
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then all the Eloquence, then all the Rhetoricke in the world; therefore sayth God to Ezekiah, J haue seene thy Teares :
then all the Eloquence, then all the Rhetoric in the world; Therefore say God to Hezekiah, J have seen thy Tears:
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as if these Embassadours can no sooner appeare, but Gods gracious Eye is vpon them. Yea Dauid sayth, God heard the voyce of his weeping : as if these ambassadors can no sooner appear, but God's gracious Eye is upon them. Yea David say, God herd the voice of his weeping:
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wherevpon one demaundeth this Question, What should the meaning of this be, trow you? Haue Teares Tongues, I maruell; whereupon one demandeth this Question, What should the meaning of this be, trow you? Have Tears Tongues, I marvel;
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or can they speake, that they may be heard? and returneth this Answere;
or can they speak, that they may be herd? and returns this Answer;
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The cloud-cleauing Thunder of the Almightie, cannot make such a ratling sound, and roaring noyse in the eares of man,
The cloud-cleaving Thunder of the Almighty, cannot make such a rattling found, and roaring noise in the ears of man,
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as our Teares doe, in the eares of God: so truely, the Heathen man hath sayd, they are waightie wordes.
as our Tears do, in the ears of God: so truly, the Heathen man hath said, they Are weighty words.
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It is no disgrace then (as the Heathen man imagined) for a man to weepe; It is no disgrace then (as the Heathen man imagined) for a man to weep;
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nay, how many Examples haue we in the word, of men of great courage and valour,
nay, how many Examples have we in the word, of men of great courage and valour,
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as Dauid, Ezekiah, Iosiah, Manasses, Peter, and others, who could hardly for any wordly occasion, no not for feare of death, haue wrung foorth one Teare;
as David, Hezekiah, Josiah, Manasses, Peter, and Others, who could hardly for any wordly occasion, no not for Fear of death, have wrung forth one Tear;
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yet for their sinnes, haue wept most bitterly, and plentifully, as if they had a certaine pleasure in weeping, and had teares at commaund.
yet for their Sins, have wept most bitterly, and plentifully, as if they had a certain pleasure in weeping, and had tears At command.
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Yet must I not thus commend all manner of teares, without difference, for the Apostle sayth, there is a worldly sorrow, which causeth death, Cayn, Saul, & Judas, were thus sorry,
Yet must I not thus commend all manner of tears, without difference, for the Apostle say, there is a worldly sorrow, which Causes death, Cain, Saul, & Judas, were thus sorry,
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yea Esau, sought the blessing with teares, yet found no place to repentance, wherefore, if we would haue our teares acceptable vnto God,
yea Esau, sought the blessing with tears, yet found no place to Repentance, Wherefore, if we would have our tears acceptable unto God,
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& put into his bottle, as the Psalmist speaketh, & haue them comfortably wiped from our eyes, they must be faythfull,
& put into his Bottle, as the Psalmist speaks, & have them comfortably wiped from our eyes, they must be faithful,
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and true, and declared to the world to be so, by bringing fourth fruites worthie of amendment of life;
and true, and declared to the world to be so, by bringing fourth fruits worthy of amendment of life;
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as Peter, who for the world, would not so sinne agayne; as Peter, who for the world, would not so sin again;
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Yea was euer after this time, so farre from boasting of himselfe, that he would neuer compare with any man;
Yea was ever After this time, so Far from boasting of himself, that he would never compare with any man;
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so farre from denying his Maister, that he did most boldly confesse him and his trueth, to the beards of his greatest enemyes, so Far from denying his Master, that he did most boldly confess him and his truth, to the beards of his greatest enemies,
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euen when their hands, and speare, did reake with his blood; and so of a denyer, was made a pastor;
even when their hands, and spear, did reak with his blood; and so of a Denier, was made a pastor;
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by his tongue to gouerne others, who could not gouerne his owne: Let vs not then mocke God, with a counterfeit repentaunce, carrying sinne in one hand, & sorrow in another;
by his tongue to govern Others, who could not govern his own: Let us not then mock God, with a counterfeit Repentance, carrying sin in one hand, & sorrow in Another;
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with teares washing away our former sinnes, and yet dayly defyling our selues, with the filth thereof;
with tears washing away our former Sins, and yet daily defiling our selves, with the filth thereof;
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but let vs become new Creatures, of proud, humble; of hurtful, harmeles; of cruel, meeke; of Woolues, Lambes; of Adulterers, chast liuers; of Drunckerds, sober men; of swearers, reuerent speakers; of despysers, embracers;
but let us become new Creatures, of proud, humble; of hurtful, harmless; of cruel, meek; of Wolves, Lambs; of Adulterers, chaste livers; of Drunckerds, Sobrium men; of swearers, reverent Speakers; of despisers, embracers;
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of scoffers and hators of Gods trueth, friends and louers:
of scoffers and hators of God's truth, Friends and lovers:
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then shall God be glorified, the deuill confounded, the world amazed, and our saluation exceedingly furthered, though with Peter we haue sinned,
then shall God be glorified, the Devil confounded, the world amazed, and our salvation exceedingly furthered, though with Peter we have sinned,
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if with him, we haue truely wept and repented.
if with him, we have truly wept and repented.
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(Bitterly.) This word declareth the manner of Peters weeping, viz. hauing greiuously sinned, hee now as greatly lamented them:(Bitterly.) This word Declareth the manner of Peter's weeping, viz. having grievously sinned, he now as greatly lamented them:
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which teacheth vs, that true repentaunce is a bitter, yea and a paynefull thing, the paynes of whipping the body,
which Teaches us, that true Repentance is a bitter, yea and a painful thing, the pains of whipping the body,
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as the Flagellants doe, or of launcing it with kniues, as the Priestes of Baa did; or of sicknesses, ach, famine;
as the Flagellants do, or of lancing it with knives, as the Priests of Baa did; or of Sicknesses, Ach, famine;
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are not comparable to the paynes of true repentaunce; which thing, the titles and Epithites thereof do declare:
Are not comparable to the pains of true Repentance; which thing, the titles and Epithets thereof do declare:
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the Prophet calleth it a renting of the heart;
the Prophet calls it a renting of the heart;
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what a payne is it to haue the heart rent, and (as it were) racked vpon tenter-hookes, what a pain is it to have the heart rend, and (as it were) racked upon tenterhooks,
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and torne with grypes and conuulsions? And Dauid saith a mans heart, must be contryte and broken, euen (as it were) beaten to pouder, with Godly sorrow:
and torn with gripes and convulsions? And David Says a men heart, must be contrite and broken, even (as it were) beaten to powder, with Godly sorrow:
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the Grecians call it, by such a word as signifieth, a carefull griefe, & sorrow of heart, the Latines call it, by such a word as signifyeth, payne or torment;
the Greeks call it, by such a word as signifies, a careful grief, & sorrow of heart, the Latins call it, by such a word as signifieth, pain or torment;
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Examples of true penitentes, shew no lesse: it is said of Dauid, that his heart did smite him, or scourge him: Examples of true Penitents, show no less: it is said of David, that his heart did smite him, or scourge him:
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A fit metaphore to expresse the nature of Repentance; which is the very scourge of the soule. A fit metaphor to express the nature of Repentance; which is the very scourge of the soul.
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In what paine was the Prophet, when he complained, My leannesse, my leannesse, woe is mee? And that other Prophet, In what pain was the Prophet, when he complained, My leanness, my leanness, woe is me? And that other Prophet,
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when he complayned, My belly, my belly;
when he complained, My belly, my belly;
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I am payned euen at my very heart, mine heart is troubled within me, J can not be still. I am pained even At my very heart, mine heart is troubled within me, J can not be still.
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And to conclude with our owne Example, in what paine was Peter, when (as if all were turned into Gall or Worme-wood) he wept bitterly? And to conclude with our own Exampl, in what pain was Peter, when (as if all were turned into Gall or Wormwood) he wept bitterly?
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The Reason of this Doctrine, is worthy our consideration;
The Reason of this Doctrine, is worthy our consideration;
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which is, because in Repentance, the spirit is wounded with the liuely sense and apprehension of Gods wrath against sinne, which in other Plagues of the body it is not;
which is, Because in Repentance, the Spirit is wounded with the lively sense and apprehension of God's wrath against sin, which in other Plagues of the body it is not;
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and therefore in greatest distemperatures of the body, when the Bones are broken, Loines filled with a sore Disease, Woundes stincke and are corrupt, and that a man may truely say with him in the Comedie;
and Therefore in greatest distemperatures of the body, when the Bones Are broken, Loins filled with a soar Disease, Wounds stink and Are corrupt, and that a man may truly say with him in the Comedy;
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Mine Heart is sicke, my Reynes are sicke, my Spleene is sicke, my Liuer is sicke,
Mine Heart is sick, my Reins Are sick, my Spleen is sick, my Liver is sick,
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and all other partes are out of frame; yet if a man haue peace with God, his Spirit will beare his infirmities:
and all other parts Are out of frame; yet if a man have peace with God, his Spirit will bear his infirmities:
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but if the Soule be sicke, and the Spirit it selfe wounded, who can beare it? These are the onely paynes, which are like the paines of Hell, whence the Prouerbe came;
but if the Soul be sick, and the Spirit it self wounded, who can bear it? These Are the only pains, which Are like the pains of Hell, whence the Proverb Come;
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That good men haue their Hell in this life ;That good men have their Hell in this life;
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meaning, that the paines of Repentance, are so smart vnto them, that it differeth many times very little, from the Plagues of the other life:
meaning, that the pains of Repentance, Are so smart unto them, that it differeth many times very little, from the Plagues of the other life:
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Which doctrine thus confirmed, yeeldeth two very necessary vses. First, it may serue to reforme the erroneous Iudgementes of many, concerning Repentance.
Which Doctrine thus confirmed, yields two very necessary uses. First, it may serve to reform the erroneous Judgments of many, Concerning Repentance.
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Some thinke, that euery Sorrow is Repentance; but then should Worldlinges repent. Some thinke euery Confession, to be Repentance:
some think, that every Sorrow is Repentance; but then should Worldlings Repent. some think every Confessi, to be Repentance:
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then should Pharaoh and Saul repent; some thinke euery weeping, repentaunce, then should Esau repent; some thinke euery little humiliation repentance, then should Achab repent;
then should Pharaoh and Saul Repent; Some think every weeping, Repentance, then should Esau Repent; Some think every little humiliation Repentance, then should Ahab Repent;
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some thinke euery good word & promise repentaunce, then should most sicke men repent; some thinke to crie God mercy, is repentaunce; then should euery Foole repent:
Some think every good word & promise Repentance, then should most sick men Repent; Some think to cry God mercy, is Repentance; then should every Fool Repent:
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but if we remember what hath been sayd, true Repentance is more then the hanging downe of the head like a Bulrush,
but if we Remember what hath been said, true Repentance is more then the hanging down of the head like a Bulrush,
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or to wring out a Teare, or weare Haire-cloth, or from the teeth outward to cry, Lord haue mercy on me, and so away.
or to wring out a Tear, or wear Haircloth, or from the teeth outward to cry, Lord have mercy on me, and so away.
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Oh it is a scourging, a renting, a racking of the very Soule, and a filling of the Reynes with exceeding bitternesse, and griefe for sinne.
O it is a scourging, a renting, a racking of the very Soul, and a filling of the Reins with exceeding bitterness, and grief for sin.
uh pn31 vbz dt vvg, dt vvg, dt j-vvg pp-f dt j n1, cc dt n-vvg pp-f dt n2 p-acp j-vvg n1, cc n1 p-acp n1.
(2) text (DIV1)
59
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607
Secondly, heere is matter of great comfort for the godly, who are perplexed with the terrours of God, and troubled mindes, for sinne; Secondly, Here is matter of great Comfort for the godly, who Are perplexed with the terrors of God, and troubled minds, for sin;
ord, av vbz n1 pp-f j n1 p-acp dt j, r-crq vbr vvn p-acp dt n2 pp-f np1, cc j-vvn n2, p-acp n1;
(2) text (DIV1)
60
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608
that they can truly say, The paines of Hell came about vs :
that they can truly say, The pains of Hell Come about us:
cst pns32 vmb av-j vvi, dt n2 pp-f n1 vvd p-acp pno12:
(2) text (DIV1)
60
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609
Let them remember what Christ hath sayd, Blessed are they that so mourne, for they shall reioyce: Let them Remember what christ hath said, Blessed Are they that so mourn, for they shall rejoice:
vvb pno32 vvi r-crq np1 vhz vvn, vvn vbr pns32 cst av vvi, c-acp pns32 vmb vvi:
(2) text (DIV1)
60
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610
Heauinesse shall endure but for a night ; Heaviness shall endure but for a night;
n1 vmb vvi cc-acp p-acp dt n1;
(2) text (DIV1)
60
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611
the time is at hand, when all sighing shall be turned into singing, lamentation into laughing; the time is At hand, when all sighing shall be turned into singing, lamentation into laughing;
dt n1 vbz p-acp n1, c-crq d vvg vmb vbi vvn p-acp vvg, n1 p-acp vvg;
(2) text (DIV1)
60
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612
All Teares wiped from their eyes :All Tears wiped from their eyes:
d n2 vvn p-acp po32 n2:
(2) text (DIV1)
60
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613
and those which they haue shedde, be rewarded with an eternall weight of comfort and glory. and those which they have shed, be rewarded with an Eternal weight of Comfort and glory.
cc d r-crq pns32 vhb vvi, vbb vvn p-acp dt j n1 pp-f n1 cc n1.
(2) text (DIV1)
60
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614
(Bitterly,) but not immoderately, like Heraclitus, or Niobe ; for Nature, Reason, and Religion, forbidde such immoderate weeping: (Bitterly,) but not immoderately, like Heraclitus, or Niobe; for Nature, Reason, and Religion, forbid such immoderate weeping:
(av-j,) p-acp xx av-j, av-j np1, cc np1; p-acp n1, n1, cc n1, vvb d j n-vvg:
(2) text (DIV1)
61
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615
Nature, (as the Philosophers haue obserued) hath giuen vnto the Eye, twise as many dry Skinnes or Filmes,
Nature, (as the Philosophers have observed) hath given unto the Eye, twice as many dry Skins or Films,
n1, (c-acp dt n2 vhb vvn) vhz vvn p-acp dt n1, av c-acp d j n2 cc n2,
(2) text (DIV1)
61
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616
like Sluces, to damme vp the course of Teares; as moyst humours like Channels, to let them runne forth;
like Sluices, to dam up the course of Tears; as moist humours like Channels, to let them run forth;
av-j n2, p-acp n1 p-acp dt n1 pp-f n2; c-acp j n2 av-j n2, pc-acp vvi pno32 vvi av;
(2) text (DIV1)
61
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617
but three of these, and sixe of the other: Reason, sayth to much of a thing is naught;
but three of these, and sixe of the other: Reason, say to much of a thing is nought;
cc-acp crd pp-f d, cc crd pp-f dt n-jn: n1, vvz p-acp d pp-f dt n1 vbz pix;
(2) text (DIV1)
61
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618
too many droops of sweete honny are not good; much lesse too many teares as bitter as wormewood: too many droops of sweet honey Are not good; much less too many tears as bitter as wormwood:
av d vvz pp-f j n1 vbr xx j; av-d av-dc av d n2 c-acp j c-acp n1:
(2) text (DIV1)
61
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619
but Religion goeth further, and forbiddeth Christians to weepe, as those that haue no hope; so that nature, which teacheth all things; reason, which teacheth all men;
but Religion Goes further, and forbiddeth Christians to weep, as those that have no hope; so that nature, which Teaches all things; reason, which Teaches all men;
cc-acp n1 vvz av-jc, cc vvz np1 pc-acp vvi, c-acp d cst vhb dx n1; av d n1, r-crq vvz d n2; n1, r-crq vvz d n2;
(2) text (DIV1)
61
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and Religion, which teacheth all Christians; do ioyne togeather to teach this lesson, we must weepe bitterly but not Immoderatly;
and Religion, which Teaches all Christians; do join together to teach this Lesson, we must weep bitterly but not Immoderately;
cc n1, r-crq vvz d np1; vdb vvi av pc-acp vvi d n1, pns12 vmb vvi av-j cc-acp xx av-j;
(2) text (DIV1)
61
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621
for it is the manner, not the measure; the qualitie, not the quantitie of our teares, which God respecteth:
for it is the manner, not the measure; the quality, not the quantity of our tears, which God respecteth:
p-acp pn31 vbz dt n1, xx dt n1; dt n1, xx dt n1 pp-f po12 n2, r-crq np1 vvz:
(2) text (DIV1)
61
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622
yea euen three sillables pronounced with one true teare, are more powrefull with God; Then tenne thousand confessions, vttered with a flood of detestable, hippocritycall, teares:
yea even three syllables pronounced with one true tear, Are more powerful with God; Then tenne thousand confessions, uttered with a flood of detestable, hippocritycall, tears:
uh av crd n2 vvn p-acp crd j n1, vbr av-dc j p-acp np1; av crd crd n2, vvn p-acp dt n1 pp-f j, j, n2:
(2) text (DIV1)
61
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623
Lastly, he wept (bitterly) but not desperatly, as Esau and Judas did;
Lastly, he wept (bitterly) but not desperately, as Esau and Judas did;
ord, pns31 vvd (av-j) cc-acp xx av-j, c-acp np1 cc np1 vdd;
(2) text (DIV1)
62
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624
Peter, hath sinned, and that was the death of his soule, but there was mercy with God, to reuyue it agayne,Peter, hath sinned, and that was the death of his soul, but there was mercy with God, to reuyue it again,
np1, vhz vvn, cc cst vbds dt n1 pp-f po31 n1, cc-acp pc-acp vbds n1 p-acp np1, pc-acp vvi pn31 av,
(2) text (DIV1)
62
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625
but had he despayred he had descended into hell, forth of which, there is no Redemption:
but had he despaired he had descended into hell, forth of which, there is no Redemption:
cc-acp vhd pns31 vvd pns31 vhd vvn p-acp n1, av pp-f r-crq, pc-acp vbz dx n1:
(2) text (DIV1)
62
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626
Some are bold to affirme, that Iudas sinned more in despayring of mercy, then in betraying of his Maister;
some Are bold to affirm, that Iudas sinned more in despairing of mercy, then in betraying of his Master;
d vbr j pc-acp vvi, cst np1 vvn av-dc p-acp j-vvg pp-f n1, av p-acp vvg pp-f po31 n1;
(2) text (DIV1)
62
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627
for in this, he did but chiefly wornge his humanitie, and bring vpon it that death which his Father had euerlastingly appoynted;
for in this, he did but chiefly wornge his humanity, and bring upon it that death which his Father had everlastingly appointed;
c-acp p-acp d, pns31 vdd cc-acp av-jn vvi po31 n1, cc vvi p-acp pn31 d n1 r-crq po31 n1 vhd av-j vvn;
(2) text (DIV1)
62
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628
but in the other, he wronged his deitie, as if this sinne were greater, then his infinite mercy could forgiue. but in the other, he wronged his deity, as if this sin were greater, then his infinite mercy could forgive.
p-acp p-acp dt n-jn, pns31 vvd po31 n1, c-acp cs d n1 vbdr jc, cs po31 j n1 vmd vvi.
(2) text (DIV1)
62
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629
The hope of a Christian, is very nicely and fearefully placed betwixt two extremities; bold presumption, and timerous desperation: The hope of a Christian, is very nicely and fearfully placed betwixt two extremities; bold presumption, and timorous desperation:
dt n1 pp-f dt njp, vbz av av-j cc av-j vvn p-acp crd n2; j n1, cc j n1:
(2) text (DIV1)
63
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only, shee is accompanyed with two Sisters to keepe her from this Scylla and Charibdis where so many poore soules suffer shipwracke & ouerthrow; viz. Faith and Loue;
only, she is accompanied with two Sisters to keep her from this Scylla and Charybdis where so many poor Souls suffer shipwreck & overthrow; viz. Faith and Love;
av-j, pns31 vbz vvd p-acp crd n2 pc-acp vvi pno31 p-acp d np1 cc npg1 c-crq av d j n2 vvb n1 cc n1; n1 n1 cc n1;
(2) text (DIV1)
63
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Faith layeth hold vpon the mercies of God, and keepeth from despaire:
Faith Layeth hold upon the Mercies of God, and Keepeth from despair:
n1 vvz n1 p-acp dt n2 pp-f np1, cc vvz p-acp n1:
(2) text (DIV1)
63
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632
and Loue, teacheth to keepe the commaundements of God, and beware of a sinfull and lycentious life, whatsoeuer then our sinne be, let vs beware of despaire;
and Love, Teaches to keep the Commandments of God, and beware of a sinful and licentious life, whatsoever then our sin be, let us beware of despair;
cc n1, vvz pc-acp vvi dt n2 pp-f np1, cc vvb pp-f dt j cc j n1, r-crq av po12 n1 vbi, vvb pno12 vvi pp-f n1;
(2) text (DIV1)
63
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633
which (as it were) bindeth Gods Armes, and shutteth the Doore of Gods gracious Indulgencie against vs;
which (as it were) binds God's Arms, and shutteth the Door of God's gracious Indulgency against us;
q-crq (c-acp pn31 vbdr) vvz npg1 n2, cc vvz dt n1 pp-f npg1 j n1 p-acp pno12;
(2) text (DIV1)
63
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634
and is therefore a wound which can neuer be cured. Say we vnto Christ, Oh sweete Iesu, thou camest to saue sinners:
and is Therefore a wound which can never be cured. Say we unto christ, O sweet Iesu, thou camest to save Sinners:
cc vbz av dt n1 r-crq vmb av-x vbi vvn. vvb pns12 p-acp np1, uh j np1, pns21 vvd2 pc-acp vvi n2:
(2) text (DIV1)
63
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635
If I were not a sinner, thou couldst not be my Sauiour: Thou callest all such as trauell and are heauie loaden; If I were not a sinner, thou Couldst not be my Saviour: Thou Callest all such as travel and Are heavy loaded;
cs pns11 vbdr xx dt n1, pns21 vmd2 xx vbi po11 n1: pns21 vv2 d d c-acp n1 cc vbr av-j vvn;
(2) text (DIV1)
64
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636
and promisest to cast away none that come vnto thee: Thou didest not cast away the Theese vpon the Crosse, confessing: and promisest to cast away none that come unto thee: Thou didst not cast away the These upon the Cross, confessing:
cc vv2 pc-acp vvi av pix cst vvb p-acp pno21: pns21 vdd2 xx vvi av dt d p-acp dt n1, vvg:
(2) text (DIV1)
64
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637
nor Mathew sitting at the receipt of Custome: nor the Woman washing thy feete with Teares: nor Matthew sitting At the receipt of Custom: nor the Woman washing thy feet with Tears:
ccx np1 vvg p-acp dt n1 pp-f n1: ccx dt n1 vvg po21 n2 p-acp n2:
(2) text (DIV1)
64
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638
nor the Canaanite, begging for her Daughter: nor the Publicane standing a farre off: nor Peter denying, nor Paul persecuting, the sauiour of these Examples; nor the Canaanite, begging for her Daughter: nor the Publican standing a Far off: nor Peter denying, nor Paul persecuting, the Saviour of these Examples;
ccx dt np1, vvg p-acp po31 n1: ccx dt n1 vvg dt av-j a-acp: ccx np1 vvg, ccx np1 vvg, dt n1 pp-f d n2;
(2) text (DIV1)
64
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639
make mee to loue thee, and run after thee. Say we vnto God;
make me to love thee, and run After thee. Say we unto God;
vvb pno11 pc-acp vvi pno21, cc vvi p-acp pno21. vvb pns12 p-acp np1;
(2) text (DIV1)
64
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640
O Lord, thy name is Jehouah, thou art a God not in shew, but in substaunce:
Oh Lord, thy name is Jehovah, thou art a God not in show, but in substance:
uh n1, po21 n1 vbz np1, pns21 vb2r dt n1 xx p-acp n1, cc-acp p-acp n1:
(2) text (DIV1)
64
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641
not for a season, but in continuaunce: thy nature, is rich in Mercie; thou art rich in Power, rich in Wisedome, rich in Iustice;
not for a season, but in Continuance: thy nature, is rich in Mercy; thou art rich in Power, rich in Wisdom, rich in justice;
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(2) text (DIV1)
64
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642
yea infinitely rich in whatsoeuer may be sayd, thou art: but as thy Mercie is ouer all thy Workes;
yea infinitely rich in whatsoever may be said, thou art: but as thy Mercy is over all thy Works;
uh av-j j p-acp r-crq vmb vbi vvn, pns21 vb2r: cc-acp c-acp po21 n1 vbz p-acp d po21 vvz;
(2) text (DIV1)
64
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and as the Oyle, which couereth all Liquors; so is the riches of thy Mercie, aboue all other thy Riches: and as the Oil, which Covereth all Liquors; so is the riches of thy Mercy, above all other thy Riches:
cc p-acp dt n1, r-crq vvz d n2; av vbz dt n2 pp-f po21 n1, p-acp d j-jn po21 n2:
(2) text (DIV1)
64
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644
Thy Couenaunt is, I will be thy God, and the God of thy seed :
Thy Covenant is, I will be thy God, and the God of thy seed:
po21 n1 vbz, pns11 vmb vbi po21 n1, cc dt n1 pp-f po21 n1:
(2) text (DIV1)
64
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645
thy Promise is, At what time ( Whensoeuer ) a sinner ( Whosoeuer ) shall repent of his sinne, ( Whatsoeuer ) thou wilt forgiue and forget it Lord remember thy Name, remember thy Nature; thy Promise is, At what time (Whensoever) a sinner (Whosoever) shall Repent of his sin, (Whatsoever) thou wilt forgive and forget it Lord Remember thy Name, Remember thy Nature;
po21 n1 vbz, p-acp r-crq n1 (c-crq) dt n1 (r-crq) vmb vvi pp-f po31 n1, (r-crq) pns21 vm2 vvi cc vvi pn31 n1 vvb po21 n1, vvb po21 n1;
(2) text (DIV1)
64
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remember thy Couenant, remember thy Promise; for these thinges haue caused mee to trust in thee:
Remember thy Covenant, Remember thy Promise; for these things have caused me to trust in thee:
vvb po21 n1, vvb po21 n1; p-acp d n2 vhb vvn pno11 pc-acp vvi p-acp pno21:
(2) text (DIV1)
64
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647
And though thou killest me, I will trust in thee
And though thou Killest me, I will trust in thee
cc cs pns21 vv2 pno11, pns11 vmb vvi p-acp pno21
(2) text (DIV1)
64
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648
Say we to Peter, Oh blessed man, Christ hath suffered Sathan to giue thee the foyle;
Say we to Peter, O blessed man, christ hath suffered Sathan to give thee the foil;
vvb pns12 p-acp np1, uh j-vvn n1, np1 vhz vvn np1 pc-acp vvi pno21 dt n1;
(2) text (DIV1)
65
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649
but he hath raysed thee he hath suffered thee to shame thy selfe, that he might crowne thee with Glory:
but he hath raised thee he hath suffered thee to shame thy self, that he might crown thee with Glory:
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(2) text (DIV1)
65
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thou hast sinned, and hast sorrowed; thou denyedst, and hast wept bitterly: thou offendedst in thy Tongue and thine Heart hath been rent for it:
thou hast sinned, and hast sorrowed; thou denyedst, and hast wept bitterly: thou offendedst in thy Tongue and thine Heart hath been rend for it:
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(2) text (DIV1)
65
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thy Teares are come vp into remembrance with God, and the guilt & punishment ▪ shame and disgrace of thy sinne, are gone with God, Angels, and men:
thy Tears Are come up into remembrance with God, and the guilt & punishment ▪ shame and disgrace of thy sin, Are gone with God, Angels, and men:
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(2) text (DIV1)
65
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652
so long as the World standeth, thou shalt be honoured in the Church as a chiefe Apostle:
so long as the World Stands, thou shalt be honoured in the Church as a chief Apostle:
av av-j c-acp dt n1 vvz, pns21 vm2 vbi vvn p-acp dt n1 p-acp dt j-jn n1:
(2) text (DIV1)
65
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653
Now are all Teares wiped from thine eyes; and now thou keepest turnes with those Angels, which did ioy in thy repentance; Now Are all Tears wiped from thine eyes; and now thou Keepest turns with those Angels, which did joy in thy Repentance;
av vbr d n2 vvn p-acp po21 n2; cc av pns21 vv2 n2 p-acp d n2, r-crq vdd vvi p-acp po21 n1;
(2) text (DIV1)
65
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654
yea, art admitted into the bottomlesse and bounlesse ioyes of thy Maister, for euer. To conclude, wee haue all sinned, some one way, some another; most, many wayes;
yea, art admitted into the bottomless and bounlesse Joys of thy Master, for ever. To conclude, we have all sinned, Some one Way, Some Another; most, many ways;
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(2) text (DIV1)
65
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655
but few haue yet sorrowed and repented:
but few have yet sorrowed and repented:
cc-acp d vhb av vvn cc vvn:
(2) text (DIV1)
66
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656
they can weepe extreamely for any worldly Crosse or Calamitie, euen as Rachel did for her Children, and would not be comforted;
they can weep extremely for any worldly Cross or Calamity, even as Rachel did for her Children, and would not be comforted;
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(2) text (DIV1)
66
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but for their sinnes, they haue no touch, no remorse, no compunction at all; but for their Sins, they have no touch, no remorse, no compunction At all;
p-acp p-acp po32 n2, pns32 vhb dx n1, dx n1, dx n1 p-acp d;
(2) text (DIV1)
66
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658
their heartes are of as inuincible hardnes as the Adamant, which can neither be softned with Fire, nor wrought with Hammer:
their hearts Are of as invincible hardness as the Adamant, which can neither be softened with Fire, nor wrought with Hammer:
po32 n2 vbr pp-f a-acp j n1 p-acp dt n1, r-crq vmb av-dx vbi vvn p-acp n1, ccx vvn p-acp n1:
(2) text (DIV1)
66
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and their eyes as dry as Pumiest stones:
and their eyes as dry as Pumiest stones:
cc po32 n2 c-acp j c-acp js n2:
(2) text (DIV1)
66
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660
nay, I wold there were not a generatiō so far past grace, as in stead of sorrowing for sinnes, to glory in them, nay, I would there were not a generation so Far past grace, as in stead of sorrowing for Sins, to glory in them,
uh-x, pns11 vmd pc-acp vbdr xx dt n1 av av-j j n1, c-acp p-acp n1 pp-f vvg p-acp n2, pc-acp vvi p-acp pno32,
(2) text (DIV1)
66
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& to say vnto them, as God did to his Creatures, Increase and multiply ; proclayming, as with a trumpet, their owne damnation:
& to say unto them, as God did to his Creatures, Increase and multiply; proclaiming, as with a trumpet, their own damnation:
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(2) text (DIV1)
66
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662
well, the night of ignoraunce and sinne is almost ouer, yea all time is wel-nigh gone, the day beginneth to dawne, the Cocks do crow thicke and shrill, Repent, Repent,
well, the night of ignorance and sin is almost over, yea all time is Wellnigh gone, the day begins to dawn, the Cocks do crow thick and shrill, repent, repent,
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(2) text (DIV1)
66
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663
for the Kingdome of Heauen is at hand;
for the Kingdom of Heaven is At hand;
p-acp dt n1 pp-f n1 vbz p-acp n1;
(2) text (DIV1)
66
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there remayneth no more but the crow of the last trumpet, which shall be so loude and shrill, there remaineth no more but the crow of the last trumpet, which shall be so loud and shrill,
pc-acp vvz av-dx dc p-acp dt n1 pp-f dt ord n1, r-crq vmb vbi av j cc j,
(2) text (DIV1)
66
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665
as shall awaken all that sleepe in the dust of the Earth, and cause such as would not weepe for their sinnes in this world, to weepe and waile,
as shall awaken all that sleep in the dust of the Earth, and cause such as would not weep for their Sins in this world, to weep and wail,
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(2) text (DIV1)
66
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and gnash their teeth in hell for euer.
and gnash their teeth in hell for ever.
cc vvi po32 n2 p-acp n1 c-acp av.
(2) text (DIV1)
66
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Were I then, as happie as Salomon to haue whatsoeuer I would aske, this is the greatest blessing which I would or could desire for vs all, that with the crowing of the Cocke this day, he would be pleased graciously to looke vpon vs, Were I then, as happy as Solomon to have whatsoever I would ask, this is the greatest blessing which I would or could desire for us all, that with the crowing of the Cock this day, he would be pleased graciously to look upon us,
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(2) text (DIV1)
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& so effectually to touch our soules with his holy spirit, that from them might flow ryuers of teares of true repentannce, that so sorrowing with Peter, we might be forgiuen,
& so effectually to touch our Souls with his holy Spirit, that from them might flow Rivers of tears of true repentannce, that so sorrowing with Peter, we might be forgiven,
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and for euer comforted with him: Which God, for his infinite mercie graunt vnto vs all, Amen. FINIS.
and for ever comforted with him: Which God, for his infinite mercy grant unto us all, Amen. FINIS.
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