PETER'S TEARS.  
A SERMON, Preached at S. Mary's spital, the xv. of April 1612.  
By Thomas jacksonne Bachelor in Divinity, and Preacher of God's holy word at Wye in Kent.  
Audeo dicere, superbis utile esse, in aliquod magnum cadere peccatum, ut sibi displiceant cadendo; qui placendo ceciderunt.  August. de Civit. lib. 14. cap. 13. 
LONDON Printed by W. W. for Clement Knight, and are to be sold at his Shop in Paul's Churchyard at the Sign of the Holy Lamb. 1612.   

PETER'S TEARS.  
And immediately the Cock crew; Then Peter remembered the words of jesus, which he had said unto him, before the Cock crow, thou shalt deny me thrice: so he went out and wept bitterly.  Math 26 74.75. 
IT is a true saying of the Wiseman (Right Honourable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept●agînt. Tempus et tempestitas. Tremell.  right Worshipful, and dearly beloved men, brethren, and fathers,) that to all things, and to every purpose under Heaven, there is (as in most languages it is varied) a time and season; 
a Ecclesi. 3.1.  Judas had a time to betray his Master, for Christ left him to himself, but Peter had the season to repent; 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; 
* Salactionun.  for whatsoever is unseasonable, is distasteful: And therefore, howsoever my Text may seem unseasonablely handled (in regard of the particular) and as a doleful Ditty in this time of mirth: yet (in regard of the general) it is high time and season, for all to mourn for their sins; and therefore be it seasonable or unseasonable, (as the Apostle saith) 
b 2. Tim. 4.2.  I purpose, by God's grace, to be instant in this: And as Christ bid his hearers, Remember Lot's wife; 
c Luk. 17.32.  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: Weep in sorrow for your sins, the cause of Christ's death: and laugh for joy, for his resurrection, whereby ye are justified from your sins: Weep in joy, and rejoice in weeping; keep a mean in both: 
a Rom. 4. ult.  This if I shall procure my Theme, with the time, shall be both fit and profitable, 
* Commodun et accommodum.  and all of us shall depart hence partaking in Salomon's Blessing; A word spoken in due season, is like Apples of Gold, with pictures of Silver: which God grant it may be.  
The Gospel specially mentioneth and recordeth the stories of three, that were led into great temptations; viz. Christ, Peter, and judas: Christ was led of that good spirit, whereof he was full: 
b Luk. 4.1.  Peter, of that presumptuous spirit, which said to Christ, Though I should die with thee, I will not deny thee: 
c Math. 26.35.  and Judas, of that wicked spirit, which after the Sop, entered into him, and put it into his heart to betray him: 
d joh. 13.2.27.  That good spirit which led Christ to the combat, gave him power to overcome: that presumptuous spirit, which led Peter, fled and forsook him: that wicked spirit which led Judas, betrayed and overthrew him. Satan thrust at Christ, and he fell not; he thrust at Peter, and he fell, and rose again, for his Master helped him; he thrust at judas, and he fell, and never rose, for his Master forsook him. Satan winnowed Christ, and found all Wheat; he winnowed Peter, and found much Chaff; he winnowed judas, and found nothing but Chaff: he found all good in Christ, some good in Peter; but no good in Judas: Christ was the truth, both in heart and tongue; Peter had truth in heart, but not in tongue (for his Master had prayed for him that his Faith might not fail, 
e Luk. 22.32. ) and Judas had neither truth in heart nor tongue; for with words of peace, he betrayed him; Hail Master 
f Mark. 14.45.  Christ is the Father of the Elect, who knew no sin: 
g 2. Cor. 5. ult.  Peter a true Jabez, 
h 1. Cron. 4.9.  the son of Sorrow, for his sin: but Judas, that child of Perdition, 
a john. 17.11.  and died in his sin. In Christ, we have the example of a spotless Redeemer; in Peter, an example of a repenting Elect: but in judas, the example of a desperate Reprobate. Christ is a blessed example for imitation, that we may not sin: Peter a sweet precedent of consolation, if through weakness we do sin: but judas, a fearful pattern of just dereliction, to all such as continue in sin: But Peter, is the subject of my speech.  
The vices aswell as virtues, the slips and falls, aswell as the steadfast standing, and upright walkings; the crimminations aswell as commendations, of God's best Servants, are fully and faithfully in holy Writ recorded; Noah's drunkenness, aswell as his uprightness: 
a Gen. 6.9.9.11.  Lot's Incest, aswell as the grieving of his righteous Soul: 
b Gen. 19.33. 2. Pet. 2.8.  the weakness of Moses at the waters of Meribah, when he spoke unadvisedly with his lips, aswell as his zeal, when he broke the Tables as he came down from Mount Sinaj: 
c Num. 20.7. Psal. 106.33. Exod. 32.9.  jonah his flying towards Tharsis, aswell as his preaching in Niniveh: 
d jonah 1.3 4.  And to conclude with mine example (passing over many others) Peter denying, aswell as his confessing: nay rather the former, than the latter; for whereas all the Evangelists make report of his threefold denial, 
e Math. 26.69. Mar 14.66. Luk. 22 55. joh. 18.25.  only one, recordeth his threefold confession; 
f joh. 21.15.  not as if holy men of God were herein led & moved, as carnal men are, who take a delight to be talking off, and blazing abroad the sins of others, either because in malice they would disgrace them, as Cham did his father: 
g Gen. 9.22.  or in hypocrisy, commend their own righteousness and holiness, as the proud Pharisie dealt with the Publican; 
h Luk. 18.11.  but therefore have the holy Scribes, faithfully chronicled their own sins, aswell as others, for the glory of God, and the good of his Church; 
i Iren lib. 4. cap. 45.  for in their sins and repentance, as in a Looking-glass of Crystal, we may see and observe; First, Satan's malice and subtlety, 
First use. Satan's malice.  who goeth about seeking whom to devour, and ever hateth them most, whom God loveth best; that so we may watch continually. 
a 1. Pet. 5.8. Second use. 2. Man's weakness.  Secondly, man's frailty and weakness, if God leave even the best never so little to himself, that he that thinketh he standeth, may take heed, lest he fall; 
b 1. Cor. 10.12.  yea condole & commiserate him that is fallen, as that reverend Father, who with tears lamented the fall of his brother, saying; He hath fallen to day, and I not unlikely to fall tomorrow: 
c Ille hodiè, et ego cras. Barn. de resurrect. dom. ser. 2.  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.  

3. Use. 3. God's mercy.  And specially, it was requisite that Peter's sin should be known, that therein we may see Christ's verity, and Peter's vanity. 
* Veritatem Christi, et vanitatem Petri. Hofmeist. in mar.  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; 
d Math. 26.34.35.  but he did not so: let God then be true, and all men liars. 
e Rom. 3.4. Division.   
In this Story, two things are principally to be observed, viz. Peter's Fall, and his Rising again: his Sin, and his Repentance: 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; as the two Sons of Zebodie for ambitious affectation of Superiority: 
f Math. 20.21.  Thomas for his Incredulity: 
g john. 20.26.  all of them often for their little Faith, as in the Storm upon the sea, 
h Math. 8.26.  and when they so reasoned amongst themselves, because they had no Bread: 
i Math. 16.8.  yea for unbelief, as when they could not cure the Lunatic; 
k Math. 17, 20.  and for hardness of heart, because they believed not such as had seen him, being risen up again: 
l Mar. 16.14.  and lastly, for a fearfulness; for when he was apprehended, all the Disciples forsook him & fled etc. 
m Mar. 14.15.  Yet are the infirmities of Peter, both for number and measure discovered to exceed all the rest; as his rashness in adventuring to walk upon the Sea; 
a Math. 14.29.  his unadvised speech upon the Mountain; Master, it is good for us to be here, let us build three Tabernacles: 
b Math 17.14.  his uncharitableness, Master, how often shall I forgive my brother, till seven times? 
c Math. 18.21.  his foolhardiness in drawing his Sword, and cutting off Malchus ear; 
d john. 18.10.  and his curiosity ask Christ, concerning John, What shall this man do? 
e john. 21.21.  I say beside these, which were but as common infirmities, and petty slips, there are three great sins recorded and aggravated by the holy Ghost, and stood upon by the Father's viz.  
First, 
1. sin.  his fearful dissuading of Christ from going to jerusalem the place of his Passion; 
f Math. 16.22.  Wherein he was an enemy to the Passion of Christ, & by consequent, to the Redemption of the elect. Secondly, 
2. sin.  his hypocritical separating of himself, by which his evil Example, as by a law he did constrain or compel the Gentiles to Judaize; 
g Gall. 2.15.  for which Paul zealously withstood him to his face. Thirdly, his desperate, 
3. sin.  perfidious, and most execrable denying, forswearing, and anathomatizing or cursing of himself if he knew the man: which sins, are not discovered by those holy penmen, to disgrace their worthy Colleague; nor by me rehearsed, to derogate any thing, from the blessed memory of so worthy an Apostle (as Porphirie and Faustus the Manithie did:) But that Man may be ashamed for presuming, God for ever praised for pardoning; and the preposterous zeal of the Romanistes bridled, for ascribing two much unto him: 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; I will proceed to break the Bottle of Tears which he shed for his sin, wherein he is an Example teaching all that have sinned, how to turn unto God, that they may be pardoned: For the more profitable handling whereof, these parts are to be observed.  

Division.  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; 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: The means external two, viz first (the cocks crowing) and (as S. Luke addeth) Jesus his looking back upon him:) The means Internal two, viz. (his remembering of his masters words:) & (as S Mark addeth) the weighing of things with himself:) The Testification of his Repentance, was twofold, viz. first his breaking out of the company, 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, yea, and that bitterly:) of which, in order; and though not all that might be said of every little, yet a little of every part, as the time and your patience, or both, will give leave.  

1. Part, the time when the means of Peter's repentance, were afforded.  The first thing to be considered, is the Time, when God vouchsafed to Peter, the blessed means to reclaim or recall him; which is the more carefully to be observed, because all the Evangelists do purposely front the Story of his Repentance therewith, and yet dispatch it in one word, (Immediately, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statim. ) or (as S. Luke hath it) while he yet spoke, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adhuc loquente. Doct.  Even whilst he was swearing and cursing, the Cock crew, and (as it were) took the words out of his mouth; which circumstance teacheth: That though God see good to let his Children fall, yet he will not long leave them, and suffer them to lie in sin (as S. john saith this wicked world doth) 
c 1. john. 5 19  but will seasonably and speedily put under his hand to help them up again; and strike their hearts, before they be canterized 
a 1. Tim. 4.2.  through custom, which taketh away the sense of sin. No sooner had Adam eaten of the forbidden fruit, and forfeited that excellent Glory of his Creation; but in the cool of the day, God came and called unto him, Adam where art thou? 
b Gen. 3 9  No sooner had David received the number of his people, but his heart smote him. 
c 2. Sam. 24.10  No sooner was Jonah got into a ship and under sail for Tharshish, but the Lord sent out a great wind, 
d jonah. 1.4.  dispatched a Pursuivant from Heaven, to attach him, shipped vengeance in a Whirlwind, which sailed aloft in the air, to overtake and bring in again that fugitive Prophet: And surely Peter received no less grace, for even whiles he was speaking, swearing, and cursing, the Cock crew, and called upon him for repentance.  
The Reasons hereof are principally these two; first, 
1. Reason.  because Satan maketh great haste, to drive men down the stairs unto Hell. What they do, he would have them do quickly; if he might have his will, no man should swallow his spittle, before he were in the lowermost Hell: see how hasty he was with Eva, that in so little a time, had gotten her, look upon, lust for, eat of, and give to her husband. What haste did Jonah make towards Tharshish, down to the key, found a ship, paid the fare, 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; Lord what would have become of him, if his Master had let him alone a while longer? But (Immediately) the Cock crew.  
Secondly, because continuance in sin, and custom, 
2. Reason.  taketh away sense, and breedeth incurable hardness; yea the greater and nearer danger is at hand, the less it is perceived; Peter is come to the very threshold of Hell, 
a Ad lìmen inferni. Orig.  and seeth it not: as David swore to jonathan: As the Lord liveth, there is but a step betwixt me and death; 
b 1. Sam. 20.3.  so there was but one step more, and Peter had been in the bottomless pit: wherefore as a man that will save the Lame that is already in the mouth of the Lion, must make haste; that will save the Brand from burning, must make haste to pull it out of the Fire; so God maketh haste to save a sinner. When Peter walked upon the sea, he no sooner began to sink, but he cried out, Master save me; 
c Math. 14.30. serva domine.  But now that he is in far greater danger, sinking into the floods of sin, yea sunk to the very chin, he seeth no danger, but holdeth on; yet such was his mercy, whom he denied, that remembering him, who had forgotten himself, (Immediately) the Cock crew.  

Use.  The use is, that as God is in love hasty, when we have sinned, to afford us the means of repentance and salvation: So we in wisdom make haste, by the use of them, to turn unto God; for he is blessedst that sinneth not: next to him, is he that soonest repenteth, according to that of David, Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornful: 
d Psal. 1.1.  For if from suggestion, we proceed to consent; from consent, to delight; from delight, to action; 
1. Means external.  from action, to custom; from custom, to senselessness, to have no prick, no remorse, no dislike, woe be unto us.  
The first external means, whereby Peter was brought to the sight and sorrow of his sin, was the crowing (of the Cock.) The Grecians will, that a Cock be so called in their tongue, because by his crowing, he doth waken men, and raise them out of their beds: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex privativa perticula, et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tubile quod excitet e tubiis, Aristoph.  He crew, as we say in English; or lift up his voice, according to the Greek; 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vocem emisit, vociferatus est Montan.  or according to the vulgar, he song: 
f Cantavit, Galli cantus.  And this is the ordinary phrase with the Latins, The song or singing of the Cock: and well may his crowing be called singing, because when he is fattest or best liking, and findeth his hot nature refreshed with the coldness of the night, and vapours of the air, he croweth most, and (in his kind) as with a song, doth praise his Creator: a sweet domestical Creature, by singing, teaching us to lift up our hearts, and to praise our God with our tongues; from whom, every good and perfect gift proceedeth: But I proceed from the Letter, to Observations.  
Wise Philosophers have observed, 
1. Observation.  that Cocks by crowing, do wake men out of sleep, and therefore lay-on towards day, when it is time to awake; and also foretell a shower coming. 
a Zanch. de operib. Dei. lib. 3. cap. 4. Thest. 5. de signis plwiae.  Peter is fast on sleep in the bed of carnal security, and must be awakened, or else he sleepeth in death for ever; 
b Psal. 13.3.  a shower of tears is at hand, not for the causing of his bed only to swim, 
c Psal. 6.6.  But as when God destroyed the old World, the Windows of Heaven were opened; 
d Gen. 7.11.  so the Sluices and Floodgates of Peter's eyes are to be opened, and such Fountains to break out, as if his little world were to be drowned with tears, no marvel then, though the Cock crow.  
Observe we also the extent of God's gracious providence, who is so great in the greatest things, 
2. observe  as he is not lesser in the least. 
* Ita magnus in maximis, ut non minor in minimis.  There have been Philosophers who thought, that the Gods had no regard of human affairs; whose opinion (saith Tully) if it be true, what piety can there be, what sanctity, what Religion? Others, though they went not so far, as to exempt all things, yet they withdrew the smaller from the Heavenly providence; for it was thought most injurious, to bring down the Majesty of God so low, as to the husbanding of Bees and pismires; as if in the number of the Gods, there were some Myrmecides, to carve out the smaller works. 
* Minutorum operum fabricator.  Another sect of Philosiphers, viz. the Peripatetics, who housed the providence of God above the Moon, and thought it had no descent beneath the circle thereof, to intend inferior businesses, like those Epicures 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, and he walketh in the circle of heaven; 
a job. 22.13.14  Aueroës', surnamed the Commenter, a Spanish Physician, that he may seem to be mad with reason, by reason fortifieth the former judgement, for he thinketh, that the knowledge, and understanding of God, would become vile, if it were abased to these inferior, and infirmer objects: But from the School of God we learn, that (whereof these wise Ethnics were ignorant) that our God, though he have his dwelling on high, yet he abaseth himself, to behold the things in Heaven & Earth, 
b Psal. 113.6.  as he made all things by his word; 
c Psal 33.6.  so he beareth up all things by his mighty word: 
d Heb. 1.3.  or (according to the Hebrew phrase, who use the Abstract for the Concrete, the Substantive for the adjective, or Epithet) with the word of his power. 
e D. King L. B. of Lond. on jona. lect. 10.  His Creation, was as the Mother to bring forth; 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; his Providence keepeth reparation 
f Plenus negotiideus. Cicer. de nat. deo.  In a word, (as a Heathen man said) he is full of business; 
g Ioshu. 10.13.  all eye, to observe; and all hand, to dispatch all business: by it the Sun moveth, for he made it to stand, 
h Esay. 38.8.  yea to go back: 
i job. 38.25.  the Rain falleth, for the Clouds are his Bottles: 
k Psal. 77.18.  the Air rattleth, for it is the glorious God that maketh the thunder: 
l Psal. ●35. 7.  the Wind bloweth; 
m Math. 10.29.  for he bringeth it out of his treasure: Birds do fly, 
o Math. 6 28.  Plants and Grass do grow, 
p jonah. 1. ult.  Fishes do swim, Worms do bite; 
b jonah. 4.7.  yea, and (to conclude with my Text,) Cocks do crow, Immediately the Cock crew; for he that governeth all things, had said, Before the Cock crow, thou shalt deny me thrice. 
c john. 23 ult.   
The second external means, was Christ his looking upon him, for so S. Luke saith; 
2. Means external.  The Lord turned back, and looked upon Peter: 
d Luk. 22.61.  and this I call external, in regard of the Act, though it were Internal, in regard of the effect. 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; but when he cursed himself, he repented, for his Master looked upon him; Peter had thought his Master had not heard or known, or regarded his words; But he that knew when he was thronged that some faithful body had touched him, for virtue was gone out of him: 
e Luk. 8.46.  now knew that his faithful disciple, had forsworn him, & that it was high time, that virtue should proceed from him, for to cure him; and therefore most graciously turned back, & looked upon him, that by seeing Peter, he might cause Peter to see his sin, & repent of it: Which yet the act of seeing could not effect, for every one repented not, that jesus looked on, for doubtless, he looked on judas, when he gave him the sop, yea he spoke most lovingly & mildly to him when he came with soldiers to apprehend him, friend wherefore art thou come? 
f Math. 26.50  and judas betrayest thou the son of man with a kiss? 
g Luk. 22.48.  words which might have broken his heart, if he had not been dead in sins; He doth but look upon Peter, and it serveth the turn; For with Christ his bodily eye, the sweet influence of his grace and spirit, being conveyed to his soul, he repented unfeignedly, 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? 
h Non enim fieri poterat, ut in negationis tenebris permaneret, quem lux perspexerat mundi. Gloss. Ordin.   
Now hath Peter that blessing, which the Church so earnestly begged, Arise o North, and come o South, and blow upon my Garden, that the Spices thereof may flow out: 
a Cant. 4. ult.  the Garden is the Soul, the Spices are the sweet graces of Faith, Repentance, Love, Zeal: 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: the tender graces of Peter's soul have been frozen, nipped in the head, and blasted with Satan's temptations. Oh it was a cold time with Peter, 
b Algebat affectu.  Well doth the Evangelist note, that Peter went to warm himself at the Fire, for it was cold: 
c john. 18.18.  yet was he colder in his soul, 
* Magnun frigus est ubi Christus non agnoscitur. Ferus de pass. pag. 273.  then in his body, though he perceived it not. But now the South wind bloweth, the Sun of righteousness shineth: 
d Malach. 4.2.  and he whose eyes are like a flame of fire, 
e Reu. 1.14.  looking upon him, his graces flow, and he doth even melt into tears.  

1. observe  Our Observations for instruction, are of two sorts: the first is, from the History we may observe, the infinite love of Christ towards poor sinners: he is but newly come forth of the Garden, where, in his agony and distress, he sweat like drops of blood; 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 buffetinges, 
* Inter calumnias sacerdotum, inter falsitates testium, inter caedentium et conspicentium iniurias constitutus, turbatum discipulum respicit. Leo. de pass. dom. Serm. 3. Apostrophe.  and all his body soar, yea black and blue, with their nippinges and punsing; yet in the midst of all these his troubles and indignities, he remembreth poor Peter, his most unworthy Disciple, and graciously looked upon him. Oh sweet jesus, that vouchsafedst such favour to him, that slept in the Garden, followed a far off in the way, and hath denied in the Hall! that remember'st him, who forgot thee; and vouchsafest to look upon him, that swore he never knew thee. Did he thus remember Peter when he was in the depth of such mortal misery, and hath he forgotten us, now he is in the height of such immortal Glory? No, no, he remembreth whereof we be made, and knoweth both how and when we sin; and though we deserve to be left unto ourselves, yet will he not fail in good time, to put under his hand, and help us up again.  
Secondly, from the mystery we may observe, 
2. observe  the means of a sinner's conversion, and means of his recovery by repentance, the Cock is the Minister of the word, 
* Vox Galli, predicatio resipiscentiae. Muse.  who crieth aloud, & lifteth up his voice, like a trumpet, and showeth the people, their transgressions and sins; 
a Esay. 58.1.  such a Cock, was Nathan to David, thou art the man; 
b 2. Sam. 12.7.  Jonah to Nineuie, yet forty days, and Nineuie shall be destroyed; 
c jonah. 3.4.  John Baptist to Judeah, Repent, for the Kingdom of Heaven is at hand; 
d Math. 3.2.  Peter to Jerusalem, Repent and turn, that your sins may be put away. 
e Act 3.19.  But the Cock by crowing could not awaken him, for he crew once, and Peter repented not; Then the second time he crew; 
f Mar. 14. ult.  yea he might have crowen a thousand times in vain, had not his Master looked upon him: whereupon the reverent father's comment sweetly, he denied first, and wept not, because his Master looked not upon him; he denied the second time, and wept not, because yet his Master looked not upon him; but he denied the third time, and wept bitterly, for his Master, than looked upon him. 
* Negavit primo, et non flevit, quia non respexerat dominus. Chrisost. in loc. Alub, lib. 10. Comment. in Luc.  This teacheth 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; let the Preacher be who he will, one of a thousand, 
g job. 33.23.  for the excellency of his gifts; as prompt in the law of God, as Ezra; 
h Ezra. 7.6.  as mighty in the Scriptures as Apollo's; 
i Act. 18.24.  as eloquent to quicken and enlive his speech, as if he spoke with the tongue of an Angel; 
k 1. Cor. 13.2.  as painful as Paul, who laboured more than they all; 
* 1. Cor. 15.10.  As blameless of conversation, 
a Luke. 1.6.  as Zacherie; 
b mar. 6.20.  let the people hear never so gladly, as Herod heard john; 
c Ezech. 33.32.  never so earnestly, as the Jews heard the Prophet, as one that had a pleasant voice, and could sing well; 
d Acts. 20.7.  let them hear never so long, as those that heard Paul until midnight; let the matter handled, be never so heavenly & gracious, as all the Synagogue wondered at the gracious words, which proceeded out of Christ's mouth; 
e Luke. 4.22.  yet if the Lord give not a blessing, it is but the bitter savour of death, unto death, 
f 2. Cor. 2.16.  for though Paul himself Plant and Apollo water, it is God, and God only, that must give the increase. 
g 1. Cor. 3.6.   

Use.  Let not then any Minister, be puffed up with an high conceit of his gifts, though never so excellent; for what hath any man that he hath not received, 
h 1. Cor. 4.7.  nor yet contemn his brother, though far meaner, for God useth weak means, to confound the mighty; 
i 1. Cor. 1.29.  neither let the people have the Persons of God's Ministers, in factious admiration, to say I am of Paul, I am of Apollo's, & I am of Cephas; 
k 1. Cor. 1.12.  But let Ministers give lovingly to one another, the right hands of fellowship; 
l Gal. 2.9.  & let all the people have all God's Ministers in singular love for their Works sake; 
m 1. Thes. 5.13.  and let both Ministers and people, pray to God for a blessing; & if we see any fruit of our labours, or ye reap comfort and good by our Ministry; 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.  

Application.  To conclude this point, with Application to ourselves, consider what I say, and the Lord, give you understanding in all things; 
n 2. Tim. 2.7.  we have all of us sinned with Peter, God and every man's conscience know best how, Gods Cocks have crowen again and again, how many hundred times hath God knocked at the portals of our consciences, by the Ministry of his word, to awaken us, and yet we sleep and snort in sin: 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, and the long looked for day of glory, and eternal salvation, beginneth to dawn, and no man knoweth whether this day, or this night, the last Cock shall crow, even the Trumpet sound unto judgement. Look down upon us, Lord jesus, that at last we may repent, and mourn for our sins. Amen. And so much for the external means of Peter's repentance; the Internal follow, which are also two.  
First, (he Remembered the words of Jesus, 
1. Internal means.  which he had said unto him, before the Cock crow, thou shalt deny me thrice:) amongst the manifold graces of God, wherewith the soul of man, created after God's image, was endued; that is none of the least use, which is usually called Memory, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by virtue whereof, man doth safely keep what the mind hath once truly conceived; and as occasion serveth, like a faithful Register, it doth give the said knowledge back again to the mind, to be thought upon, 
* Memoria, qua epetit animus, quae fuerunt. Cicer. in Rhetor secund. Aristotel, de Memor.  and uttered in word, and followed in deed: Great was the holiness and happiness of this faculty by Creation, so as man in state of innocency had been able, to have remembered any matter of importance, which either God had revealed unto him, or himself conceived, by any natural faculty: but though the memories of some men have been wonderful, as of Mithridate King of Pontus, who could readily speak two and twenty Languages: 
a Galen, et Plin.  of Severe, that hearing two hundred verses repeated, could rehearse them again, beginning at the last: 
b Seneca de Scipso. Orat.  of Thom●stocles, that desired to learn the Art of Forgetfulness; yet indeed generally, by man's fall, this faculty is exceedingly weakened, even concerning earthly things. Pharaohs Butler forgot Joseph, 
c Cicer. 2. de Orat.  the man that seeth his natural face in a Glass, immediately forgetteth the fashion of it: 
a james. 1.24.  the Disciples forgot to take Bread with them; 
b Math. 16.5.  and Trapeznutius forgot all Learning: 
c Voleteran. lib. 21.  yea, Messala corvinus forgot his own name. 
d jolin. lib. 7. cap. 24.  But much more is the memory brittle, concerning Heavenly things, both because the mind doth not well conceive them, nor the affections take any great delight in them. How many good Sermons have we heard, good Lessons have we learned, and comforts have we received, and have we not forgotten them? Assuredly, many forget God himself; 
e Deut. 32.18. judges. 3.7. 1. Sam. 12.9. Psam. 50.22.  yea, we should forget the death of Christ, if it were not for the Sacrament of remembrance: I, and no marvel, for Peter forgot the words of his Master, but now remembreth; yea his memory was not before so dull and forgetful, but now it is as fresh and lively: Satan wrought upon his memory before, that remembering nothing, he might presumptuously run on in sin; and now he worketh upon his memory, to set an edge upon it, that by remembering all things, he may despair for sin: If God had left him to himself, I know not whether Peter had been more miserable in his first forgetting, or after remembering; for both of them had carried him with a full swing to Helward: but now through Christ, blessed is Peter; he forgot, and sinned; he now remembreth, and repenteth.  

Doct.  From whose example we learn, that it is the Word, yea the holy Word of God, which is the preservative and restorative Physic of the Soul; it is a preservative, for so saith David, I have hid thy word in my heart, that I should not sin against thee: 
f Psal. 119.11.  Yea, assuredly he had not committed Adultery, but that for a time, the God of this world, had blinded the eyes of his understanding: 
g 2. Cor. 4.4.  and it is a restorative, for no sooner did Nathan put him in mind of his sin, but he repented, and as my Text is, Peter no sooner remembered the words of his Master, but he went out, and wept bitterly.  
For this cause, Satan hath a fourfold dangerous policy, whereby to rob men of the use of the word: 
Satan a great enemy to the word through a fourfold policy.  First, to keep men from having the word preached unto them; which policy of Satan the Apostle descried, when he wrote to the Thessalonians, 
First policy.  That at the least, once or twice, he would have come unto them, but Satan hindered him: 
a 1. Thess. 2.18.  If herein he cannot prevail, then hath he a second, viz. by suggesting wandering thoughts, exposing of idle objects, 
2. Policy.  casting into drowsiness & dullness, as he did Eutichus: 
b Acts. 20.9.  to make the word unprofitable, that in hearing, they may not hear: 
c Esay. 6.9.  and hence it is, that many hearers of the word yet remain as ignorant, as if they had never heard at all: or if he cannot herein prevail, then hath he a third, 
3. Policy.  viz. to hinder the remembrance of the word; and these hearers, our Saviour compareth to the Highway, receiving seed: 
d Math. 13.19.  and thus he dealt with our example here, whom he sifted, as he doth daily such as hear at one ear, and let it go out at the other; nay, whose ears are like Sieves that take in Water at one place, and let it go out at an hundred: And this pleaseth the Devil well, for he careth not how much men hear, so they remember nothing; nay, to choose, he would have men to hear much, so they forget all, that so they may stand guilty before God, for that which they have heard: But if all these fail, he hath a fourth policy, 
4. Policy.  viz. to rob men of their Faith, that so they may not believe the Word; without which, all hearing, knowing, and remembering, are unprofitable; as the Apostle saith, The Word which they heard, profited them not, because it was not mixed with Faith, in those that heard it. 
e Heb. 4.2.   
The consideration whereof, may teach us a fourfold Wisdom: First, (as S. 
1 Use.  james biddeth) To be swift to hear 
f james. 1.19.  and to this end, to pray heartily, (as Christ hath taught us) That the Lord of the Harvest would thrust forth labourers into his Harvest; 
g Math. 9 ult.  and to send Preachers, that people may hear the Word at their mouths. 
a Rom. 10.14.   

2. Use.  Secondly, when we hear, to take heed how we hear; 
b Luke. 8.18.  and to pray unto God to open our hearts, as he did Lydias, 
c Act. 16.14.  and his Disciple, 
d Luk. 24 31.  that we may understand the word.  

3. Use.  Thirdly, by Prayer, Meditation, Conference, and all good means, let us labour to remember the Word; for Christ hath said, Blessed are they that hear the Word of God, and keep it. 
e Luk. 11.28.   

4. Use.  Lastly, let us pray unto God, to increase our Faith▪ that we may believe his Word; for if we hear, understand, remember, and believe, we shall never fall: But if we care neither for hearing, understanding, remembering, nor believing, we shall sin with Peter; but we shall never repent with him, for he remembered.  
But what remembered he?  

Quest. Answ.  Many things; Peter's Memory was never better than now; Whilst 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; but now that he is come to himself, what is it he doth not remember? Now, he remembreth, how he had been but a poor & base Fisherman, and his Master had called him to be a Fisher of men: 
f Math. 4.19.  how he had cured his wives mother, lying sick of a fever; 
g Math. 8.14.  yea saved his life when he was sinking into the sea; 
h Math. 14 31.  how he made him one of his inwardst friends, took him with him into the mountain, when he was transfigured; 
i Math. 17.1.  & into the house when he raised jairus his Daughter; 
k Luk 8.51.  & into the garden, where he was in such agony; 
l Math. 26.37.  how he had borrowed money of a Fish to pay his Tribute; 
m Mat. 17. ult.  and is this the requital of all such favours, to deny and forswear him? he remembreth what a commendation Christ gave him for his confession. Blessed art thou Simon bar Jonah; 
n Mat. 16 17.  and doth he not now know that man, whom before he confessed to be the son of God? he remembreth, how he had, time and time been reproved, as for dissuading his Master from jerusalem, 
a Math 16.23.  for his drowsiness in the garden, Simon sleepest thou? 
b Mar. 14.37.  and for his rash striking with the Sword: 
c john. 18.11.  But what reproof may he now look for, having so denied and forsworn him? It is hard to say what he did not remember, than what he did remember; assuredly, whatsoever did aggravate the greatness of his sin, that did he now perfectly remember; but this above all other, that his Master had told him, that, Before the Cock crew, he should deny him thrice; as David, after he had murdered Vriah▪ saw nothing but blood: 
d Psal. 51.14.  so Peter after his denial, could hear nothing from Bells that rung, or Birds that sung, but this doleful ditty, Peter, thou hast denied thy Master. By whose example; we are to be warned; 
Use.  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: yet if we have not unfeignedly repent of them, the time shall come, when God shall give our Consciences such a touch, as we shall remember our sins with a witness, yea be as a thousand witnesses against ourselves.  
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; both of them delivered, in words of greatest weight, emphasis, & signification, that can be imagined: mark how God proved Abraham, 
e Gen. 27.1.  he biddeth him not resign or deliver but (Take) not a beast, or bondman, but a (Son) not one of many, but an (Only) son; not Jshmaell, but Isaac, the son of laughter, in whom he was so glad a Father; not stubborn and disobedient, and therefore hated; but (Beloved) as the bowels of his own breast, yea as his own soul, for in him were the Promises of salvation established; he must not sacrifice him at his door, but travel three days journey, to the Mount (Moriah) not leave him there as an Orphan, as Moses was left in the Ark, but he must kill him, and commit slaughter upon his flesh; not then bury him, but burn him; 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: Oh what weighty words are these! and (if God had not strengthened him) able to have broken his bones, and crushed him to pieces. 
* D. King on jon. lect. 2. pag. 25.   
You have heard the Commandment, now mark this Prophecy; (1. Thou) not Judas, Herod, or Pilate, but Peter; thou that hast been with me so long, heard my Doctrine, seen my Miracles, and made such an excellent Confession. (2. Me) not a forriner, a stranger, an enemy; 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, even (Me,) that am now taken & ready to die for thy sins: (3. Deny) not fly from, and forsake, or hang aloof off, or not come near, but (Deny) 4. not once in rashness & unadvisedness, as thou hast been often inconsiderate, but twice yea (thrice) as it were with purpose, and deliberation: not in a year, Month, or day, but in a short space, (even this night before the Cock crow.) Jehu did not march more furiously towards Jzreell, than Peter did towards Hell; 
a 2. king. 9.20.  as if he had received the posting commission, to salute no man by the way, and as if he had vowed, not to swallow his spittle, before he had dyved as deep as he could, into the bottomless pit; 
* Sic sic juuat ire sub umbras.  are not these words of the prophesy, as heavy (in their kind▪) as the words of the charge? And yet, 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 than she said; the one half was not told her: so, a man would not believe this prophecy, and yet lo! the one half is not told you, for the least part of his sin was bare denying; from thence he proceeded to swearing; yea from thence to cursing, and that upon small occasions: Satan not contented with a bare denial, laboureth by all means, to make him twofold more the child of hell, than himself. 
a Math. 23.15. Prevention.   
Yet was this no sin against the holy Ghost (as the merciless Novations dreamt, who held every gross sin, committed by a Christian, to be the sin against the holy Ghost, & therefore to such as so fell, (though they testified never so great repentance, yet) they would not yield the privileges of the Church; nor communicate with them in the participation of the blessed Sacraments:) 
* Euseb. Eccles. hist. lib. 6. cap. 42.  for the Apostle saith, first, this sin, is a known sin, yea a known sinfulness; 
b Heb. 10.26.  such was not Peter; for though he had heard Christ say, 
1. Witting.  he that denieth me before men, him will I deny before my father which is in heaven; 
c Math. 10.23.  yea and in particular, told Peter, before the Cock crow, thou shalt deny me thrice; yet the holy Ghost witnesseth, that he had forgot this; and therefore, as he gave comfort to those that had betrayed, and denied Christ, in the presence of Pylat, that through ignorance they did it; 
d Act. 3.17.  so may he take the like comfort to himself, in the like sin, 
2. Willing.  that he did it ignorantly and forgetfully. Secondly, the Apostle saith, that is a willing sin, a sin without cause; 
* Sine ulla causa, aut causae specie, aliquid facere. Bez.  yea, this is a despiteful, and malicious sin, a crucifying again of the son of God, and making a mock of him: 
e Heb. 6.6.  whereas alas Peter would, and would not; 
f Voluit, noluit. Bucer. in Hom. 9 pag. 325.  the present danger, and fear of death, 
3. Malicious.  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; 
a Rom. 7 15.  & therefore might with comfort, look towards the mercyseat, for sin hurteth not if it do displease us. 
* Peccata non nocent, si non placent. Hiero. General.  Thirdly, the Apostle saith, that this sin is not a particular lapse but a general prolapse and total Apostasy, an utter falling away; 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prolabentes. prolapsus.  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: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Denison Sermon at the Cross.  this is an utter falling away from all grace, a renouncing of all Religion, & a very congeries of all abominations: such was not Peter's sin, for his Master had prayed for him, that his faith should not fail; 
c Luk 22.32.  the word in the original, signifieth an utter failing, or a failing altogether, neither is it to be referred to the time, but the thing, that should not fail. 
d Non dicit simpliciter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec refertur ad tempus s●d ad rem Zanch. mi c. lib. 2 cap 3. pag. 148.  So that Peter's faith was moved, but not removed; shaken, but not shaken off; he denied Christ with his mouth, but believed in him with his heart: 
e Mota, non amota. con●ussa, sed non excussa, negavit ore, sed tenuit cord. Tertul.  Peter is like the Church, that said of herself, she slept, but her heart waked: 
f Cant. 5.2.  that was but a slumber, like Eutichus 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septu.  of whom S. Paul said; There is life in him, though he seem dead: 
h Act. 20.10.  that was but a trance; 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. And lastly, he is like a Tree in Winter, which by the barrenness of the boughs, & dryness of the bark, seemeth dead, yet hath life in the Root: the spirit of the temptor, like a mighty Northern wind, had blasted, & blown away the leaves of Peter's cheerful and bold confession; but life was in the root, saith remained in the heart. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrisost. in Luc. 22.   
But though this was no sin against the holy Ghost, it was a fearful proceeding towards that sin; and how far he would have gone, if he had been let alone, 
Admonition.  the searcher of hearts knoweth; and therefore a fair warning this is unto all, that no man presume of the like Grace, but every man cut off sin betime, and destroy it whilst it is in the blossom: no man is hardened at the first, but one sin draweth on another; and as the Psalm ● saith, Men fall from one mischief to another: and as we see a small Spring at the first runneth not far, but becometh a great Stream, breaketh down banks, and carrieth all unresistible before it: so in the inundation of sin, the beginning is small; but if the current be not stopped, in the end it will become violent, break down the banks of God's threatenings, and carry a man unresistably into destruction. judas was first a dissembler, 
a Mar. 14.5.  than a thief, 
b john. 12.6.  than a liar 
c Math 26.25.  then a traitor, 
d Luk. 22.48.  than a cursed reprobate: 
e Math. 2.57.  Peter, first a presumer, than a denier, than a swearer, and then a curser; and if his Master had not looked upon him, God knoweth what he would have been next: no man cometh to the height of misery at first, 
f Nemo repentè fit miser.  wherefore, If through weakness we sin, (as no man liveth and sinneth not,) yet let us not sleep in our sin, nor suffer the temples of our heads, to take any rest, till by repentance, we be reconciled unto God, and have a blessed Quietus est, sealed to our souls, and infallibly witnessed by God's good spirit.  
Lastly, here we see spiritual pride and arrogancy fearfully corrected, 
Instruction.  to teach us all to walk in humility with God, 
g Michah. 6 8.  yea suspecting ourselves, to cleave fast unto God, praying heartily, that he lead us not into temptation; 
h Luk. 22.40.  great was the pride & arrogancy of Peter, both in regard of his fellow Apostles, and Roman power, yea in regard of Christ, and God himself: Christ told all them, All ye shall be offended with me this night, 
i Math. 26.33.  Peter replied, Though all men be offended, yet will I never be offended: 
i Math. 26.33.  Herein he exalted himself above his Colleagues, yea above all men: the romans sent to apprehend Christ, Peter drew forth his sword, 
k Math. 26.51.  and exalted himself against God's ordinance; 
l Rom. 13 2.  Christ told him plainly, that he should deny him, Peter said he would rather die with him, 
a Math. 26.35.  & herein exalted himself against Christ, and contradicted him; yea when Christ asked him, shall not I drink of the cup, which my Father hath given me? 
b john. 18.11.  he plainly intimated that in seeking to save Christ from his passion, he exalted himself against God, as if he were wiser than God, to find out another way of redemption, than he had appointed: 
* Supra Deum patrem extulit, in hoc, quod resistit voluntati eius. Brent. de pass full. 695.  and therefore most just with God, that of an egregious presumer, he should become a most desperate denier; 
” Ex egregio presumptore, creber negator effectus. August. Epist. 120.  and as he lifted up himself, so to let him take the greater fall, and that, first for his own good, for as Paul delivered the incestuous Corinthian to Satan, for the destruction of his flesh, and saving of his spirit: 
c 1. Cor. 5.5.  and Himeneus and Alexander to Satan, that he might learn not to blaspheme; 
d 1. Tim. 1.20.  so God let this man fall, for the destruction of his carnal presumption, and that he might learn David's lesson, not to lift up his horn on high, 
1. Use.  no more to speak presumptuously, nor suffer arrogancy to proceed out of his mouth, yea how good a scholar herein he was, the story of the gospel witnesseth; 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; by making a triple confession, he asked him, Peter lovest thou me? 
e john. 21.15.  yea, & as it were purposely to try, whether he knew himself any more, or would compare any more he propounded the question comparatively▪ Peter, lovest thou me more than these? But Peter had paid for his comparisons, he had done with them; 
* Priori periculo doctus causius respondet. Enian. Sa. in loc.  if he had asked him such a question at his last Supper, he had had a ready comparative Answer; Yea Lord, I love thee more than these, and more than all men: But now mark how humbly, and warily he answereth, 
* Non iam se prefert caeteris. Toll. in loc.  Lord thou knowest that I love thee; he hath learned never to prefer himself before others again: yea, when Christ asked him the third time, the Evangelist saith, Peter was sorry, as having learned that Christ knew him better than himself, 
* Re ipsa experius not inrem se Christo quam sibiipsi. Musc.  and as afraid that his own heart deceived him again, he answered with tears; Lord, thou knowest all things; thou knowest that I do love thee: So that he might well confess to God's glory with David, and say, Before I fell, I went wrong, and presumed of that which was not in me; but now I have learned to know myself.  
Secondly, 
2. Use.  this is chronicled for the good of all God's people, to the end of the world; for at his cost, we may all learn how great the wretchedness of man's nature is, and that there is no sin we can presume we shall not fall into, if God leave us to ourselves; for, did Peter, that had been with Christ, heard his doctrine, and seen his Miracles? Did Peter, that had made such an excellent confession of 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 bell-wether of God's flock, who had protested, he would rather die with Christ, then deny him? Did, he I say, in so short a time upon so small occasion, not only deny, but forswear his master? Then let no man be high minded, but fear; 
a Rom. 11.20.  he that thinketh he standeth, take heed lest he fall; 
b 1▪ Cor. 10.12.  yea every man work out his salvation with fear and trembling, 
c Phillip 2.12.  cleaving fast unto God, & praying him, not to lead him into temptation; 
d Math. 6.13.  Peter hath fallen, let others beware: 
* Cadìt Petrus ut reliqui caveant. Hugo. in locum.  let not the fall of the greater, be the imitation of the less: but the fall of the greater, the fear of the lesser. 
” Non sit lapsus matorum, imitatio minorum· sed casus maiorum, sit timor minorum. Augu. in ps. 51. 2. Means.   
The second internal means of his repentance was his weighing and considering with himself; for so (in most translations) it is by S. Mark added, 
e Mar. 14. vit.  (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, and never considereth, how to repay it again; or selling his wares doth not weigh them, but deliver at random: so Peter in sinning, runneth in debt unto God, and never once thinketh or considereth with himself, how it shall be satisfied; & delivereth his sins in gross, as fast as any one came to be served; but now at the last he beginneth to weigh & ponder things; and laying in the one end of the balance, his masters Prophecy, & the fulfilling thereof; he found them to carry weight, yea to be as heavy as Led; but laying in the other end, his own Promise, and the performance thereof, he findeth it as light as the wind, yea lighter than vanity itself, and most worthy of the impression of Belthashars' Emblem, Thou art weighed in the Balance, and art found too light; 
a Dan. 5.27. Doct.  and therefore, he went out, and wept bitterly.  
Which teacheth us how necessary and profitable a thing it is for men to think & consider with themselves, what God commandeth, promiseth, threateneth, rewardeth, and punisheth: and therewith to weigh and ponder our own words, actions, and behaviour, that finding them too light, with Peter we may be sorry; and with David, make haste to amend; as he said, I considered my ways, & made haste to keep thy Commandments: but seeing this is not in the letter of my Text, no nor in the original at all, I will pass it over, & come to the Testification of his repentance; which is twofold.  

1. Testification of his repentance.  First, (He went out,) if Peter had not been forewarned of the frailty of his nature, & plainly told, and foretold of his sin, I should have commended him much for his piety, & honest affection, in following into the High-priests Hall, as earnestly desiring to see, what the issue would be, & what would become of his Master: but seeing he was forewarned and foretold, and had made himself the more noted, by being such a stickler in his masters quarrel, and cutting off one of the high Pristes' servants cares; 
b john. 18.10.  he is much to be condemned, that he would so rashly offer and expose himself, to such violent occasions of sin, and temptations thereunto, oh why rather did he not fly with his fellows, or hide himself close in some secret place, till the storm should be overpast? Neither do I altogether commend him for his going out, for if his heart were truly smitten with sorrow, & remorse for his sin, why did he not make amends, by public confession? Why doth he not in an holy zeal, where and before whom he had denied, there testify his repentance? Hath he sinned in public, and doth he run out at doors to sorrow in private? Oh it had been much more valiant, to have confessed, where he had denied; and repented, where he had sinned. 
” Fecisset constantius et fortius, si quo loco peccaverat, eodem paenitentiam egisset. Mald.  But we see his fear is not altogether over yet: 
* Verisimile Petrum metu egressum, quia flere coram testibus non audebat. Calu. in Math.  his Repentance is true, but weak; yea the best virtues of God's Saints, are stained with some wants, even their righteousness as a menstruous Cloth: 
a Esay. 64.6.  and therefore though S. Paul say truly, that Godly sorrow causeth repentance, not to be repent of; 
b 2. Cor. 7.10. Ob. Sol.  yet in some sense I may say, Peter's sorrow brought forth such a repentance, as when he had repent, he might well repent thereof; because he had not perfectly repent in his former repentance, for, He went out.  
Some say, this was to avoid all appearance of hypocrisy. I answer, that as no sin is more odious to God, or hateful to God's people, that worship him in spirit and truth, than hypocrisy, and therefore most carefully avoided by David, who caused his Bed and Couch to swim with tears: 
c Psal. 6.6.  And Ezekiah (though he could not go out of the room, yet) be turned his face to the wall, and wept sore; 
d Esay. 38.2.  Whereas Hypocrites, never weep but in public; but then they have most tears at command, when they have most witnesses thereof: 
* Vt sterent oculos erudiere suos, addidit et lachrymas tanquam mundasset et illas Ovid  Yet sometimes to weep in public, is no note of hypocrisy: are tears the Preachers praise? Lachrymae auduorum sint laudes tua. Jerom: and are they not also the hearers praise? yes assuredly, & a sweet argument, as God witnessed of Josiah, that their hearts do melt; as when the Congregation is assembled to Preaching or Prayer, and specially in time of some great humiliation; as in the Ninivites fast: or of the abundance of a sorrowful spirit, the eyes gush out; as in Hannah, who poured out her soul before the lord 
a 1. Sam. 1.15.  Oh then, that Peter had gone so throughstitch with his Repentance, that as it is recorded, that in the pharisees house, even before all that sat at Table with him, a Woman in sorrow for her sins, did wash his feet with tears; 
b Luk▪ 7.38.  so it might have been recorded, that in the high-priests house, there was a man, an Apostle, yea Peter, who in true sorrow, for denying his Master before them all, did weep bitterly before them all: but alas, herein he failed, through fear, he sinned publicly, and is afraid to repent publicly; so, he went out.  

1. Use.  Whose example, affordeth great consolation, seeing God is well pleased with the poor endeavours, and desires; the lame and halting obedience of his children, so that, what they do, be in truth: and also is a fair warning and admonition, that when we have done any thing, 
Use.  (and as we conceive in best manner) yet still, to suspect some want, and to confess, we are but unprofitable servants, 
c Luk. 17.10. servi inutiles sumus.  we either, have not done what we ought, 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: first, that Peter delayeth not, 
1. Commend.  nor deferreth not his repentance, he stayeth not till his Master be condemned & executed, but so soon as ever God struck his heart with remorse, he made haste into some convenient place, where he might pour out his soul, and his tears unto God: 
Doct.  and thereby teacheth us, with all speed, to put holy motions in effect; pray, when God moveth thee; read, when God moveth thee; repent, when God moveth thee; give alms, when God moveth thee: quench not, check not, grieve not the spirit; with Cras, cras, thou knowest not, whether ever God will move thee any more; or at least, it may cost thee dear to recover such motions again: wherefore whilst it is called to day, harden not your hearts; but let every soul march valiantly, when God soundeth and striketh the drum.  
The Reason hereof is, 
Reason.  because sin and the allurements thereof, do never cleave so fast, as when men bethink, to part from them; so that he that is not fit to day, without the great mercy of God, will be less fit to morrow; 
* Qui non est body, cras minus aptus crit.  wherefore take no day with God, but as Abraham's servant bad Laban and Bethuell, hinder me not: 
a Gen. 24.56.  and the blind man in the Gospel, cast away his Cloak when Christ called him: 
b Mar. 10 50.  so let us say to father, mother, husband, wife, or friend, hinder me not: yea cast away all hindrances, 
c Heb. 12.1.  though as pleasant, profitable, and dear unto us, as right hand, or right eye; 
d Math 5 29.  yea as Zache came down hastily to entertain Christ; 
e Luk. 19.6.  and Lot did scape for his life, out of Sodom; 
f Gen. 19.17  & (as Paul biddeth) let us flee 
g 1. Tim. 6.7.  from our sins, and make even all the speed we possibly can, to leave our sins, when God calleth and moveth.  
But now if we make Application to ourselves, 
Application.  Oh Lord how many are there, who hearing their sins boldly and plainly reproved, 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, 
h Act. 26.28.  to leave their swearing, lying, drinking, whoring; 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; but are no sooner recovered, but all their good motions vanish like a morning's dew: 
a Hose. 6.4.  all their almostes come to nothing at all, they return to their former courses, as the Dog to hivomite; 
b 2. Pet. 2.22.  they live, but their sick repentance is dead; yea even repent, of that their repentance: 
* Jpsius paenitentiae agunt paenitentiam. Ambros. de paenit. lib. 2. cap. 9  so did not Peter, the Wax was warm, and he put too the Seal; the Iron was hot, and he stroke; God gave a good motion, and he presently put it in execution; so, He went out.  

2 Commend.  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 Hal, he stayeth no longer there, but went out; yea though our Evangelist use a word of ordinary and mild signification; yet S. Mark useth a more emphatical word, signifying, to rush out with haste, or with a speedy violence: he came in peakingly, and by leave and leisure; but he goeth out with a witness, as if he would have broken down the door, if it had been shut against him.  

Doct.  Whereby we learn, that it is a singular testimony of true Repentance, for a man to hate, and avoid all the means and occasions of sin; the Proverb is, The burnt Child, will beware of the Fire: We see by experience, the Horse will not be forced to the Ditch, where he hath been plunged; and the Dog will not come near, nor abide the man, that hath beat him: the Bird will come no more to the shrape, that hath once been in the Net; the Fish will bite no more, that hath been once wounded with Hooke; yea, the Mariner that hath once suffered ship wrack, will not only avoid those Rocks and Sands, but is also afraid even in greatest calms: 
* Tranquillas etiam naufragus horret. aquas. ovid.  Now amongst all the occasions of sin, there is none more dangerous than evil company; for can a man take Coals in his bosom, and not be burnt? or handle Pitch, and not be defiled? or fly with Ostriges and Pelicans, and not grow wild? or dwell in the Tents of Wickedness, and not learn to be Wicked? Assuredly, there is no speedier conjunction betwixt Fire & Tow, Tinder or Gunpowder, or any other such combustible matter, than there is betwixt our corrupt Nature and Sin, upon the least occasion, unless the grace of God do prevent it; which thing the true penitent, by woeful experience finding, as God biddeth, Come out; so with Peter, they run out, and come no more amongst such, as it is a thousand to one, he shall do no good unto, but take much hurt from. 
* Rerum natura sic est, ut quoties bonus malo coniungitur, non ex bono malus oritur sed ex malo bonus contaminetur, Chrysost.  So much for the first Testification of his Repentance.  
(And wept bitterly.) Wherein two things are to be considered, viz. first, his Weeping; second, the manner how, (Bitterly.) For the first, it is said, (That he wept) or, (as the word signifieth) he shed tears abundantly. 
” Lachrymor, fleo, quasi fluo.  David had so long wept for his fins, 
2. Tectification of repentance.  & mingled his drink with tears, that his moisture was turned into the drought of Summer, and his very bones burnt like an hearth: 
a Psal. 102.3.9.  Peter beginneth but now to weep for his sins, but his drought is turned into the moisture of Winter; the Clouds return after the rain; 
b Eccles. 12.3.  one shower of tears followeth another, as if his eyes were fountains of brine, so he wept, as if with Niobe he would transform himself into a Rock, and become a right Peter indeed; or as having lost the power of Baptism in Water, he would now be baptized in a flood of tears.  
When Christ was borne, it was a joyful time, and there was great mirth; Simeon sung, and Annah sung, yea the Angels of Heaven sung, and bade the shepherds sing, for they brought them tidings of great joy, which should be to all the people: 
c Luk. 2.10.13.  but when Christ suffered, it was a doleful time, and there was much weeping; Christ himself wept, 
a Luk. 19.41.  yea, and prayed with strong crying and tears unto him that was able to save him from death: 
b Heb. 5.7.  the Disciples, they wept; 
c Mar 16.10.  the Daughters of jerusalem, they wept; 
d Luk. 23.27.  the Sun was darkened, and that wept; 
e Luk. 23 45.  the Temple rend it vail, and that wept: the Stones were cloven asunder, and they wept; 
f Math. 27.51.  yea, all senseless creatures in their kinds did lament the passion of their maker: but Peter wept bitterly: others wept chiefly for Christ; but Peter chiefly for himself, as his Master counseled, Weep not for me, but weep for yourselves: 
g Luk. 23.28.  Peter wept in passion, others wept but in compassion: nay, herein was Peter's compassion true, because it began at himself, for howsoever, it is good to pity others, and to wipe away tears from their eyes with the sponge of compassion; as the Apostle biddeth, weep with them that weep; 
h Rom. 12.15.  yet the greatest compassion, and best pleasing unto God, is for a man to have pity on himself, as the wiseman biddeth: 
i Eccle. 30.23.  and to open his own heart vein, with the lance of compunction; how could Peter have had pity on his Master, if he had had none of himself? Wherefore he beginneth right; first, for himself, and his own sins, he wept bitterly. Which thing, he well learned from his Cock▪ which by clapping his wings to his own sides, first wakened himself, and then Peter.  
There are three things required to make the love of Christ perfect in us: 1 Truth: 2. Wisdom: 3. Courage: 
* Ad perfectam dei dilectione tria requiruntur, 1. Veritas, 2. Prudentia, 3. Fortitudo. Ferus de pass. pag 277.  for so saith 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, 
a Deut 65.  1. valiantly, and courageously: when Peter said to his Master, pity thyself, this shall not be unto thee; 
b Mat. 16.22.23.  he loved him truly, but not wisely, therefore his Master rebuked him, Get thee behind me Satan: When he put up his sword and followed Christ; 
a Math. 26.58.  he loved him truly and wisely (having learned not to hinder, but to imitate,) 
* Vera est prudentia passione non impedire. sed etiam imitari.  but he loved him not valiantly, he denied his Master, and wept, that his love was no perfecter: but after his resurrection, by his threefold confession, 
b John. 21.17.  he declared, that he had attained the third degree of perfection in love, he loved him, as valiantly, as he did truly, and wisely: some (I know not in what besotted charity, or preposterous Zeal) have gone about to excuse, or (at least) extenuate Peter's fault; that he might say, he knew not the ●a; for he knew and had confessed him to be God: 
* Nescio hominem, quia scio ●eum Hill. umb Copus. vide jewel defence. Apolog. pag. 665.  but (saith another) we must take heed, we do not so justify the Apostle, as we condemn Christ of a lie, who was the truth itself; for he told Peter, thou shalt deny (Me) he saith not, my manhood, but (Me.) 
” Me negabis, non hominem. Heiron.  Christ knew best, that he would do, and Peter knew next that he had done; and in the guilt of a great sin wept bitterly, and with his tears, doth sufficiently reprehend those that would defend him. 
* Lachrymis, suos defensore● arguit. August Exposit. in Ps. 140. et tract. in Johann 66.   
It is observed by some, that Peter wept, but spoke not a word; and indeed, it may seem strange, for Daui● confessed, 
a 2. Sam 12.13  the Mariners cried, 
b jonah. 1.14.  and the Publican prayed, God be merciful to me a sinner, 
c Luk. 18.13.  and Peter dost thou hold thy peace, thou that criedst so earnestly to Christ, when but thy body was in danger of drowning? Master save me: 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; and is as near to our reins as our lips, the voice of the one being no more audible to him that heareth without ears, than the intention of the other? Hath the tongue therefore immunity from doing that homage to the Lord, which he hath enjoined it? No verily, as we must believe with the heart, so must we make confession with the mouth; 
d Rom. 10. 1●.  as God's priests, were appointed to weep betwixt the Porch and Altar, even in the Body and Navel of the Church; so also to speak, spare thy people, o Lord: 
a joel. 2.17.  Wherefore let us learn, (specially in the house of prayer) to pray with David, Lord open our mouths, and our lips shall show forth thy praise: 
b Psal. 51.15.  but of Peter's silence, at this time there may be these three Reasons rendered.  

First reason of Peter's silence.  First, the Greatness of his Grief; which was such, as stopped the course of his speech, 
* Curae leues loquuntur. Senec.  now to remember, upon so small an occasion, in so short a time, to deny, yea and forswear his loving Master; yea, his blessed Saviour. Oh Lord, how it astonished him! so as for the time, he could not possibly speak, but weep.  

2. Reason.  Secondly, the Greatness of his Shame for his sin; which was such, as he was ashamed to speak of it unto God or men; but it is no shame to weep for that sin, which it is a shame to confess: 
* Bene flevit, et tacuit, lavat enim lachryma delictum, quod voce pudorest, confiteri. Amb.  Wherefore Peter doth well to weep, and hold his peace.  
Thirdly, the Greatness of his Sin required great intercession for pardon; wherefore he sendeth not messengers of ordinary nature, as a few penitent words, I have sinned, 
3. Reason.  said Pharaoh and Saul;) but he dispatcheth his Tears as his Ambassadors, 
* Mittit legatos lachrymas. Cypr. lib. 2. Epist. 7.  that (if it were possible) before the cry of his sin should be heard in the high Court of Heaven, his Tears might pray & plead for pardon: where, of all Messengers, they are most gracious, being (as one saith) 
” Barn. in Cantic.  the Blood of the soul, and Wine of the Angels: which, flowing from the Winepress of a bruised and contrite spirit, are more forcible to persuade God, than all the Eloquence, than all the Rhetoric in the world; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cypr.  therefore saith God to Ezekiah, I have seen thy Tears: 
c Esay. 38.5.  as if these Ambassadors can no sooner appear, but God's gracious Eye is upon them. Yea David saith, God heard the voice of his weeping: 
d Psal. 6.8.  whereupon one demandeth this Question, What should the meaning of this be, trow you? Have Tears Tongues, I marvel; or can they speak, that they may be heard? and returneth this Answer; The cloud-cleaving Thunder of the Almighty, cannot make such a rattling sound, and roaring noise in the ears of man, as our Tears do, in the ears of God: 
a D. Playf. Serm. mean in mourning. pag. 19  so truly, the Heathen man hath said, they are weighty words. 
b Interdum lachrymae, pondera vocis habent. ovid. de Pont. lib. 3. Eleg. 1.   
It is no disgrace then (as the Heathen man imagined) 
c Nihil viro turpius muliebri fletu. Natt. de immortal▪ anim. lib. 1.  for a man to weep; nay, how many Examples have we in the word, of men of great courage and valour, as David, Ezekiah, josiah, Manasses, Peter, and others, who could hardly for any worldly occasion, no not for fear of death, have wrung forth one Tear; yet for their sins, have wept most bitterly, and plentifully, as if they had a certain pleasure in weeping, 
d Est piis, quaedam etiam flendi voluptas. Amb. de obit. valent.  and had tears at command.  
Yet must I not thus commend all manner of tears, without difference, for the Apostle saith, there is a worldly sorrow, which causeth death, 
e 2. Cor. 7.10.  Cayn, Saul, & Judas, were thus sorry, yea Esau, sought the blessing with tears, yet found no place to repentance, 
f Heb. 12.17.  wherefore, if we would have our tears acceptable unto God, & put into his bottle, as the Psalmist speaketh, 
g Psal. 56.8.  & have them comfortably wiped from our eyes, 
h Reu. 21.4.  they must be faithful, and true, and declared to the world to be so, by bringing fourth fruits worthy of amendment of life; 
* Nihil prosunt lamenta▪ ubi explicantur peccata. Aug.  as Peter, who for the world, would not so sin again; Yea was ever after this time, so far from boasting of himself, that he would never compare with any man; 
i john. 21.15.  so far from denying his Master, that he did most boldly confess him and his truth, to the beards of his greatest enemies, even when their hands, and spear, did reak with his blood; 
k Act. 2.23.  and so of a denier, was made a pastor; by his tongue to govern others, 
* Alios regen. does accepit, qui prius se non rexit. Amb.  who could not govern his own:  

Exhortation.  Let us not then mock God, with a counterfeit repentance, 
* Jrrisor est, non vere paenitens, qui adhuc agit, quod peniteat. Bara. medit.  carrying sin in one hand, & sorrow in another; with tears washing away our former sins, and yet daily defile ourselves, with the filth thereof; but let us become new Creatures, of proud, humble; of hurtful, harmless; of cruel, meek; of Wolves, Lambs; of Adulterers, chaste livers; of Drunckerds, sober men; of swearers, reverent speakers; of despisers, embracers; of scoffers and hators of God's truth, friends and lovers: then shall God be glorified, the devil confounded, the world amazed, and our salvation exceedingly furthered, 
* Lapsus sanctorum utilis est. Amb. comment. in Luc. lib. 10. audeo dicere, superbis utile esse cadere in aliquod apertum peccatum, unde sibi displiceant. August. de ciuti. lib. 14. c. 13  though with Peter we have sinned, if with him, we have truly wept and repent.  
(Bitterly.) This word declareth the manner of Peter's weeping, viz. having grievously sinned, he now as greatly lamented them: which teacheth us, that true repentance is a bitter, yea and a painful thing, the pains of whipping the body, as the Flagellants do, or of lancing it with knives, as the Priests of Baa did; 
Doct.  or of sicknesses, ache, famine; are not comparable to the pains of true repentance; which thing, the titles and Epithets thereof do declare: the Prophet calleth it a renting of the heart; 
a joel. 2.13.  what a pain is it to have the heart rend, and (as it were) racked upon tenterhooks, and torn with gripes and convulsions? And David saith a man's heart, must be contrite and broken, 
b Psa. 51.19.  even (as it were) beaten to powder, with Godly sorrow: the Grecians call it, by such a word as signifieth, a careful grief, & sorrow of heart, the Latins call it, by such a word as signifieth, pain or torment; 
* Paenitentia, a paena: paenitet, quem paena tenet. August.  Examples of true penitentes, show no less: it is said of David, that his heart did smite him, or scourge him: 
c 2. Sam. 24.10  A fit metaphor to express the nature of Repentance; which is the very scourge of the soul. 
d Flagellum animae. D. Denison of sin against the holy Ghost pag. 63.  In what pain was the Prophet, when he complained, My leanness, my leanness, woe is me? 
a Esay. 24.16.  And that other Prophet, when he complained, My belly, my belly; I am pained even at my very heart, mine heart is troubled within me, I can not be still. 
b jerom. 4.19.  And to conclude with our own Example, in what pain was Peter, when (as if all were turned into Gall or Wormwood) he wept bitterly?  
The Reason of this Doctrine, is worthy our consideration; which is, because in Repentance, 
Reason.  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; and therefore in greatest distemperatures of the body, when the Bones are broken, Loins filled with a sore Disease, Wounds stink and are corrupt, 
c Psal 38.5.  and that a man may truly say with him in the Comedy; Mine Heart is sick, my reins are sick, my Spleen is sick, my Liver is sick, and all other parts are out of frame; 
* Cor dolet, renes dolent. Plaut.  yet if a man have peace with God, his Spirit will bear his infirmities: but if the Soul be sick, and the Spirit itself wounded, who can bear it? 
d Prou. 18.14.  These are the only pains, which are like the pains of Hell, whence the Proverb came; That good men have their Hell in this 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: Which doctrine thus confirmed, yieldeth two very necessary uses.  
First, 
First use.  it may serve to reform the erroneous judgements of many, concerning Repentance. Some think, that every Sorrow is Repentance; but then should Worldlings repent. Some think every Confession, to be Repentance: then should Pharaoh and Saul repent; some think every weeping, repentance, 
M. Dent. Ser. of repent. pag. 7.  then should Esau repent; some think every little humiliation repentance, then should Achab 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: but if we remember what hath been said, true Repentance is more than the hanging down of the head like a Bulrush, or to wring out a Tear, or wear Haircloth, or from the teeth outward to cry, Lord have mercy on me, and so away. Oh 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.  

Second use.  Secondly, here is matter of great comfort for the godly, who are perplexed with the terrors of God, and troubled minds, for sin; that they can truly say, The pains of Hell came about us: 
a Psal. 18.5.  Let them remember what Christ hath said, Blessed are they that so mourn, for they shall rejoice: 
b Math. 5.4.  Heaviness shall endure but for a night; 
c Psal. 30.5.  the time is at hand, when all sighing shall be turned into singing, lamentation into laughing; All Tears wiped from their eyes: 
d Reu. 21.4.  and those which they have shed, be rewarded with an eternal weight of comfort and glory. 
e 2. Cor. 4.17.   
(Bitterly,) but not immoderately, like Heraclitus, or Niobe; for Nature, Reason, and Religion, forbid such immoderate weeping: Nature, (as the Philosophers have observed) hath given unto the Eye, twice as many dry Skins or Films, like Sluices, to dam up the course of Tears; as moist humours like Channels, to let them run forth; but three of these, and six of the other: 
a Tol. in lib. 2. Aristot. de anima.  Reason, saith to much of a thing is nought; 
* Ne quid nimis.  too many droops of sweet honey are not good; 
b Prou. 25.27.  much less too many tears as bitter as wormwood: but Religion goeth further, and forbiddeth Christians to weep, as those that have no hope; 
c 1. Thess. 4.13  so that nature, which teacheth all things; reason, which teacheth all men; and Religion, which teacheth all Christians; do join together to teach this lesson, we must weep bitterly but not Immoderately; for it is the manner, not the measure; the quality, not the quantity of our tears, which God respecteth: yea even three syllables pronounced with one true tear, are more powerful with God; 
* Quantum valent tres sillabae, peccavi. Amb.  Then ten thousand confessions, uttered with a flood of detestable, 
” Detestandae lachrimae, quae non habent modum. Hierom.  hypocritical, tears:  
Lastly, he wept (bitterly) but not desperately, as Esau and Judas did; Peter, hath sinned, and that was the death of his soul, but there was mercy with God, to revive it again, but had he despaired he had descended into hell, forth of which, there is no Redemption: Some are bold to affirm, that judas sinned more in despairing of mercy, then in betraying of his Master; for in this, he did but chiefly wornge his humanity, and bring upon it that death which his Father had everlastingly appointed; 
a Act. 4.28.  but in the other, he wronged his deity, as if this sin were greater, than his infinite mercy could forgive. 
* jicron. in ps. 108.   
The hope of a Christian, is very nicely and fearfully placed betwixt two extremities; bold presumption, and timorous desperation: 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; Faith layeth hold upon the mercies of God, and keepeth from despair: and Love, teacheth to keep the commandments of God, and beware of a sinful and licentious life, 
* D. King on jon. Lect. 27. pag 364.  whatsoever then our sin be, let us beware of despair; which (as it were) bindeth God's Arms, and shutteth the Door of God's gracious Indulgency against us; and is therefore a wound which can never be cured. 
” Plaga insanabilis. Apostrophe.   
Say we unto Christ, Oh sweet jesus, thou camest to save sinners: 
a 1. Timo. 1.15.  If I were not a sinner, thou couldst not be my Saviour: Thou callest all such as travel and are heavy loaden; 
b Math. 11. penult.  and promisest to cast away none that come unto thee: 
c john. 6.37.  Thou diddest not cast away the These upon the Cross, confessing: 
a Luk. 23.41.  nor Matthew sitting at the receipt of Custom: 
b Math. 9.9.  nor the Woman washing thy feet with Tears: 
c Luk. 7.38.  nor the Canaanite, begging for her Daughter: 
d Math. 15.28.  nor the Publican standing a far off: 
e Luk. 18.13.  nor Peter denying, nor Paul persecuting, the saviour of these Examples; make me to love thee, and run after thee. 
* Barn. Serm. in Cantic. 22. in odour horum currimus.  Say we unto God; O Lord, thy name is Jehovah, 
f Exod. 3.14.  thou art a God not in show, but in substance: not for a season, but in continuance: thy nature, is rich in Mercy; 
g Ephe 2 4.  thou art rich in Power, rich in Wisdom, rich in justice; yea infinitely rich in whatsoever may be said, thou art: but as thy Mercy is over all thy Works; 
h Psa. 145 9  and as the Oil, which covereth all Liquors; so is the riches of thy Mercy, above all other thy Riches: Thy covenant is, I will be thy God, and the God of thy seed: 
i Gen. 17.7.  thy Promise is, At what time (Whensoever) a sinner (Whosoever) shall repent of his sin, (Whatsoever) thou wilt forgive and forget it 
k Psal. 119.49.  Lord remember thy Name, remember thy Nature; remember thy Covenant, remember thy Promise; for these things have caused me to trust in thee: And though thou killest me, I will trust in thee 
l job. 13.15.   
Say we to Peter, Oh blessed man, Christ hath suffered Satan to give thee the foil; but he hath raised thee he hath suffered thee to shame thyself, that he might crown thee with Glory: 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: 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: so long as the World standeth, thou shalt be honoured in the Church as a chief Apostle: 
i Gall. 2.9.  Now are all Tears wiped from thine eyes; and now thou keepest turns with those Angels, which did joy in thy repentance; yea, art admitted into the bottomless and boundless joys of thy Master, for ever. 
* Non intrabit gaudium in gaudentes, sed totì gaudentes, in gaudium domini. August. tuan. Conclusion.   
To conclude, we have all sinned, some one way, some another; most, many ways; but few have yet sorrowed and repent: they can weep extremely for any worldly Cross or Calamity, even as Rachel did for her Children, and would not be comforted; 
a Math. 2.18  but for their sins, they have no touch, no remorse, no compunction at all; their hearts are of as invincible hardness as the Adamant, which can neither be softened with Fire, nor wrought with Hammer: and their eyes as dry as Pumiest stones: 
” Corda Adamantiva et oculos Pumi ceos. Plant.  nay, I would there were not a generation so far past grace, as in stead of sorrowing for sins, to glory in them, & to say unto them, as God did to his Creatures, Increase and multiply; 
b Gen. 1.22.  proclaiming, as with a trumpet, their own damnation: well, the night of ignorance and sin is almost over, 
c Rom. 13.12.  yea all time is well-nigh gone, 
d Reu. 10.6.  the day beginneth to dawn, the Cocks do crow thick and shrill, Repent, Repent, for the Kingdom of Heaven is at hand; 
e Mat. 3.2.4.17.  there remaineth no more but the crow of the last trumpet, which shall be so loud and shrill, as shall awaken all that sleep in the dust of the Earth, 
f Esay. 26.19.  and cause such as would not weep for their sins in this world, to weep and wail, and gnash their teeth in hell for ever. 
g Math. 22.13.   
Were I then, as happy as Solomon to have whatsoever I would ask, 
h 1. King. 3.5.  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, & 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, and for ever comforted with him: Which God, for his infinite mercy grant unto us all, Amen.  
FINIS.