Peter his repentance shewing, among other things, these two points for edification I. what weakenes remaines in Gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the Lord, and in the power of his might. II. what is the power of Gods grace and covenant, for renewing His children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of Jesus Christ / by Dr. Thomas Taylor.
Taylor, Thomas, 1576-1632.
1653
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Peter his repentance shewing, among other things, these two points for edification I. what weakenes remaines in Gods owne children, especially in times of triall and danger, and to, what little cause they have to trust their hearts, or be confident of themselves, but get to be strong in the Lord, and in the power of his might. II. what is the power of Gods grace and covenant, for renewing His children by repentance, and so, what encouragement they have to return after every fall, and goe on in their course of watchfulnesse, humiliation, prayer, and magnifying of Jesus Christ / by Dr. Thomas Taylor.
Taylor, Thomas, 1576-1632.
73 p.
Printed for John Bartlet ...,
London :
1653.
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PETER
HIS
REPENTANCE
.
Shewing
,
among
other
things
,
these
two
Points
for
edification
.
I.
What
weakenes
remaines
in
Gods
owne
Children
,
especially
in
times
of
triall
and
danger
;
and
so
,
what
little
cause
they
have
to
trust
their
hearts
,
or
be
confident
of
themselves
,
but
get
to
be
strong
in
the
Lord
,
and
in
the
power
of
his
might
.
II.
What
is
the
power
of
Gods
grace
and
Covenant
,
for
renewing
his
Children
by
repentance
;
and
so
,
what
encouragement
they
have
to
return
after
every
fall
,
and
goe
on
in
their
course
of
Watchfulnesse
,
Humiliation
,
Prayer
,
and
magnifying
of
Jesus
Christ.
By
Dr.
THOMAS
TAYLOR
.
ROM
.
11.
12.
Be
not
high
minded
,
but
fear
.
Non
proponitur
tibi
exemplum
cadendi
,
sed
si
cecideris
,
resurgendi
,
Ambros.
in
Psal.
51.
Sit
casus
majorum
,
tremor
minorum
.
LONDON
:
Printed
for
John
Bartlet
,
dwelling
at
the
signe
of
the
guilt
Cup
neere
St.
Austins
Gate
,
1653.
PETERS
REPENTANCE
.
MARKE
14.
27.
And
Jesus
saith
unto
them
,
All
ye
shall
be
offended
because
of
me
this
night
:
for
it
is
written
,
I
will
smite
the
Shepheard
,
and
the
Sheepe
shall
be
scattered
.
Vers.
28.
But
after
that
I
am
risen
,
I
will
goe
before
you
into
Galilee
.
Ver.
29.
But
Peter
said
unto
him
,
Although
all
shall
be
offended
,
yet
will
not
I.
Ver.
30.
And
Jesus
said
unto
him
,
Verily
I
say
unto
thee
,
That
this
day
,
even
in
this
night
,
before
the
Cocke
crow
twice
,
thou
shalt
denie
me
thrice
.
Ver.
31.
But
he
spake
the
more
vehemently
,
If
I
should
dye
with
thee
,
I
will
not
denie
thee
in
any
wise
.
Likewise
also
said
they
all
.
IT
hath
beene
said
of
old
,
that
the
Patriarkes
and
holy
men
of
God
instructed
the
Church
as
well
when
they
erred
and
fell
into
sinne
,
as
when
they
delivered
wholsome
and
sound
Doctrine
.
Which
may
be
particularly
instanced
in
the
Apostle
Peter
,
who
in
his
two
Epistles
hath
left
us
very
good
instructions
for
our
Faith
and
Obedience
,
and
against
Deceivers
:
and
in
these
passages
of
the
Gospell
is
propounded
to
us
as
a
Patterne
of
humane
frailty
in
his
fall
,
and
of
Divine
power
in
his
rising
and
repentance
;
both
which
instruct
Believers
concerning
the
strength
of
corruptions
remaining
in
them
,
concerning
the
weaknesse
of
their
graces
,
their
need
of
renewing
faith
and
repentance
,
their
need
of
humility
,
feare
and
watchfulnesse
,
the
mercy
of
a
pardoning
God
,
what
thankfulnesse
they
should
returne
for
that
mercy
,
and
for
the
certainty
of
persevering
in
the
estate
of
grace
,
though
with
many
failings
and
hoblings
in
the
way
.
But
first
in
generall
,
concerning
all
the
Disciples
;
we
have
here
a
Prediction
of
their
dispersion
,
ver
.
27.
all
of
them
offended
in
him
:
together
with
a
confirmation
of
it
by
a
testimony
of
the
Prophet
Zacharie
,
the
Shepheard
smitten
,
and
the
Sheepe
scattered
,
ver
.
28.
To
which
Christ
subjoynes
a
consolation
,
namely
that
he
and
they
should
have
a
joyfull
meeting
together
againe
after
his
Resurrection
;
with
the
place
where
,
in
Galilee
.
Particularly
of
Peters
fall
;
first
we
have
the
occasion
of
it
,
that
is
,
his
rashnesse
,
saying
once
or
twice
,
he
would
sticke
to
Christ
though
all
should
leave
him
,
ver
.
29.
Then
our
Saviours
checke
thereto
,
ver
.
30.
first
admonishing
him
of
his
fall
,
thou
shalt
deny
me
:
secondly
,
the
determinate
number
of
his
fals
,
thrice
:
thirdly
,
the
time
,
this
day
,
even
this
night
.
Fourthly
,
the
signe
he
gives
him
,
before
the
Cocke
crow
twice
.
Whereunto
Peter
replyes
more
stifly
,
ver
.
31.
to
dye
with
him
rather
then
deny
him
.
Afterward
,
when
this
prediction
is
to
be
acted
;
we
have
first
the
Occasion
of
Peters
fall
,
partly
in
his
going
into
the
Priests
Hall
and
warming
himselfe
by
the
fire
,
partly
in
the
Priests
Maids
,
who
charged
him
with
adhering
to
Christ
,
ver
.
66
,
67.
Secondly
,
his
fall
it selfe
,
ver
.
68.
whos
's
particulars
with
the
circumstances
and
aggravations
,
we
shall
meet
in
treating
of
the
words
.
Lastly
,
for
his
Repentance
;
we
have
first
the
time
,
then
:
secondly
,
the
meanes
,
both
externall
,
the
crowing
of
the
Cocke
,
and
Christs
looking
backe
upon
Peter
;
and
internall
,
Peter
remembred
the
words
of
our
Lord
,
and
weighed
them
well
:
thirdly
,
the
manner
of
his
Repentance
,
he
went
out
and
wept
bitterly
.
In
all
which
we
shal
finde
usefull
notes
and
instructions
for
the
use
of
edifying
,
that
we
may
avoyd
the
like
falling
into
like
dangers
;
or
,
if
we
fall
,
we
may
at
least
recover
all
by
the
like
repentance
.
And
first
of
our
Saviours
Prediction
.
All
yee
shall
be
offended
because
of
me
this
night
,
&c.
●
HE
predicteth
both
their
fall
and
rising
,
their
sinne
and
his
grace
,
that
they
might
not
despaire
though
their
sinne
were
great
;
but
come
againe
by
repentance
,
and
take
hold
of
his
grace
.
Note
1.
How
Christ
is
a
rocke
of
offence
;
he
saith
not
,
you
shall
be
offended
by
me
,
but
in
me
.
In
my
infirmity
,
humanity
and
base
estate
;
for
Christ
was
never
a
cause
active
of
offence
,
never
gave
just
cause
;
but
passively
,
an
occasion
of
offence
,
as
a
rocke
offends
no
man
,
but
a
blinde
Man
fals
and
offends
at
the
rocke
;
Not
properly
and
Actively
,
but
accidentally
and
Passively
;
so
Christ
offends
none
:
but
so
many
are
the
scandals
about
and
concerning
Christ
,
as
he
pronounceth
him
blessed
that
is
not
offended
in
him
.
1.
Some
are
offended
at
the
basenesse
of
his
Birth
;
Is
not
this
the
Carpinters
Sonne
?
2.
At
the
place
of
his
Education
;
Can
any
good
come
out
of
Galilee
?
3.
At
his
Doctrine
;
these
are
hard
sayings
,
who
can
beare
them
?
4.
At
his
Miracles
;
he
casts
out
Divels
by
Belzebub
.
5.
At
his
conversation
as
too
licentious
,
Mat.
11.
Johns
Disciples
Fast
,
&c.
A
Wine-bibber
,
Glutton
.
6.
At
his
Company
;
He
converseth
with
sinners
,
Luke
5.
7.
At
his
Allegiance
;
that
he
payes
not
tribute
,
Mat.
17.
8.
At
his
Crosse
and
Passion
;
We
Preach
Christ
crucified
,
a
scandall
to
the
Jews
.
But
what
marvaile
of
all
this
,
that
Scribes
and
Pharisees
,
blinde
guides
,
and
blinde
People
led
by
them
,
take
offence
by
Christ
,
when
even
his
Disciples
and
all
they
take
offence
at
his
lowe
estate
and
Passion
,
immediately
before
warned
by
his
own
mouth
?
But
see
how
prone
we
are
to
offend
our selves
in
Christ
;
say
not
as
the
Jewes
,
Had
we
lived
in
the
dayes
of
our
Forefathers
,
we
would
not
have
slaine
the
Prophets
;
so
,
had
we
Christ
among
us
,
we
would
not
be
offended
;
for
every
one
almost
is
offended
in
him
:
Thus
▪
Christ
comes
in
the
Preaching
of
the
Word
;
but
that
is
a
breach
and
foolishnesse
,
yet
without
this
foolishnesse
of
Preaching
you
shall
never
be
saved
;
thou
wouldst
have
heard
Christ
on
earth
hadst
thou
lived
;
no
;
He
that
heareth
you
,
heareth
me
;
and
contrary
.
Whatsoever
Christ
speakes
,
thou
wouldest
not
be
offended
;
but
nothing
the
Minister
speakes
but
offends
thee
.
If
Christ
should
bid
thee
leave
thy
Usury
,
thou
wouldst
not
be
offended
at
him
.
If
his
Minister
in
his
name
bid
thee
,
it
offends
thee
.
If
Christ
should
say
to
thee
,
sweare
not
at
all
,
loue
your
enemies
,
in
giving
honour
go
one
before
another
,
redeem
the
time
,
play
it
not
away
,
put
off
vaine
fashi●●
in
Apparell
,
&c.
you
would
not
be
offended
.
But
he
hath
said
it
,
and
his
Preachers
cannot
speake
it
after
him
,
but
thou
art
offended
.
If
Christ
should
bid
thee
take
up
his
Crosse
and
follow
him
,
thou
sayest
thou
wouldst
not
be
offended
;
but
the
Crosse
of
the
Gospell
so
offende
thee
,
thou
wilt
rather
part
with
the
Gospell
then
suffer
a
word
of
disgrace
for
thy
profession
;
is
not
this
to
be
offended
at
Christ
?
Christ
comes
in
his
Servants
that
hold
forth
the
word
of
life
by
holy
profession
,
and
expresse
the
vertues
of
Christ
,
and
abstain
from
the
evils
of
the
world
;
thou
abhorrest
them
,
canst
not
abide
them
,
a
packe
of
dissemblers
;
thou
wouldst
be
an
enemy
to
Christ
and
his
Apostles
.
Note
2.
Marvaile
not
that
the
most
of
the
world
be
offended
at
Christ
this
day
;
if
the
Apostles
could
be
so
offended
at
his
very
person
,
how
much
more
the
world
at
his
profession
?
as
in
the
dayes
of
the
Jewes
,
Isay
8.
18.
Behold
,
I
and
the
Children
thou
hast
given
me
,
are
as
signes
and
wonders
in
Israel
.
Christs
owne
Disciples
who
were
mirrours
in
the
world
,
were
counted
monsters
in
the
world
;
and
those
that
lived
as
Angels
,
were
as
gazing
stocks
to
men
and
Angels
,
1
Cor.
4.
9.
The
holy
religion
of
Christ
was
once
everywhere
counted
as
Heresie
,
Acts
28.
22.
so
is
it
among
Christians
;
but
shall
we
count
it
Puritanisme
,
which
is
a
vile
Heresie
?
or
is
the
Doctrin
which
we
Preach
and
you
professe
a
Sect
?
if
it
be
a
Sect
,
better
be
no
man
then
not
of
this
Sect.
Note
3.
Comfort
to
godly
Preachers
and
professors
of
Religion
;
if
the
world
be
offended
in
them
,
it
was
so
in
their
head
before
them
.
And
the
servant
is
no
better
;
and
they
are
offended
in
them
that
would
be
offended
in
Christ
himselfe
;
be
content
as
Christ
;
and
for
no
other
cause
in
them
then
that
in
Christ
,
and
the
light
being
the
same
,
if
it
offended
in
the
Head
,
it
will
in
the
Members
;
Christs
Doctrine
tended
to
Mortification
,
and
crossed
wicked
mens
lusts
;
if
thine
doe
so
,
as
the
world
was
offended
in
him
,
so
will
it
in
thee
.
Christs
life
was
holy
and
innocent
,
and
actually
reproved
the
corruptions
of
the
world
,
and
this
was
another
cause
of
offence
.
If
thy
life
doe
so
,
all
loose
persons
,
Teachers
or
others
will
be
offended
in
thee
;
Christs
Ministry
was
powerfull
against
sinne
,
not
as
the
Scribes
,
but
with
Authority
;
this
was
an
eye-sore
to
blinde
guides
.
If
thine
be
so
,
then
it
will
be
an
offence
and
pricke
in
the
eyes
of
numbers
.
Christs
whole
course
was
so
gracious
,
so
profitable
,
as
God
testified
with
him
everywhere
that
he
was
with
him
;
here
was
a
matter
of
envie
:
If
God
testifie
with
thee
,
envious
men
will
testifie
against
thee
;
For
if
we
let
him
alone
,
all
men
will
beleeve
in
him
.
Note
4.
Let
our
care
be
,
that
the
world
may
not
justly
be
offended
by
us
;
and
if
in
us
,
it
was
our
Lords
case
,
and
our
comfort
shall
be
,
men
are
not
so
much
offended
in
us
,
as
in
Christ
in
us
.
Christ
never
offended
any
man
,
yet
what
loads
of
slanders
carried
he
to
sanctifie
ours
?
Quest.
How
should
a
Christian
subject
to
offence
carry
himselfe
,
to
stop
the
mouthes
of
wicked
men
,
when
nothing
he
doth
never
so
carefully
and
justly
,
but
is
traduced
,
himselfe
slandered
,
wronged
,
abused
?
Surely
thus
we
must
resolve
:
1.
That
innocency
,
wisdome
,
goodnesse
,
will
not
free
us
against
the
worlds
malice
,
no
not
if
it
were
equall
with
Christs
,
no
more
then
it
did
with
him
;
but
before
Gods
tribunall
and
equall
hearing
of
men
.
2.
That
Dogs
will
bark
at
Strangers
,
though
they
neither
make
nor
meddle
with
them
;
and
a
wise
Traveller
(
shall
make
himselfe
worke
enough
to
stop
every
Dogges
barke
)
will
goe
on
his
way
,
and
esteeme
it
as
the
barke
of
Dogges
.
3.
Labour
to
give
no
offence
;
and
if
Christ
in
thee
offend
any
,
let
them
stumble
and
fall
;
for
to
this
they
were
appointed
.
Note
5.
A
R●●
for
the
choice
of
our
Religion
,
or
the
triall
of
it
.
Christian
religion
is
a
generall
offence
to
the
wicked
,
as
Christ
the
subject
of
it
;
most
of
the
world
are
offended
with
it
,
as
Christ
himselfe
was
left
of
followers
,
friends
,
Disciples
,
kinsfolkes
;
and
ever
suspect
that
way
the
most
walke
in
,
that
is
the
broad
way
;
the
greater
part
still
is
against
the
better
part
.
Few
shall
be
saved
,
few
beleeve
,
few
finde
the
narrow
way
;
Christ
hath
but
a
few
Disciples
,
and
they
for
a
time
offended
in
him
too
.
Dislike
not
that
Religion
which
hath
but
a
few
;
a
few
haire
braind
fellowes
onely
run
to
Sermons
,
and
are
so
precise
,
say
some
.
But
choose
thou
the
broad
way
at
thy
perill
,
and
esteeme
thy
Religion
as
the
Papist
his
,
by
Multitudes
.
Good
men
must
choose
theirs
by
Truth
,
and
that
is
a
deare
commodity
in
the
hands
of
a
few
;
and
you
must
make
this
your
wisdome
to
goe
rather
by
the
guide
of
a
few
that
have
their
eyes
to
see
their
way
,
then
of
Multitudes
that
are
blinde
and
discerne
nothing
.
For
it
is
written
,
I
will
smite
the
Shepheard
,
and
the
Sheepe
shall
be
scattered
.
COnfirmation
of
the
former
Prediction
,
by
a
testimony
of
Zachary
13.
7.
Christ
gives
here
a
twofold
reason
of
the
Disciples
scandall
.
1.
It
was
foretold
;
the
Prediction
must
be
accomplished
.
2.
Because
the
Shepheard
was
to
be
smitten
▪
they
as
Sheepe
must
be
scattered
.
The
Scope
of
which
place
is
,
to
prove
Christ
the
true
Pastor
of
the
Flocke
,
even
by
his
smiting
and
abasement
;
and
so
most
aptly
alledged
that
the
Disciples
might
have
matter
of
strength
and
comfort
thence
where
they
stumbled
and
offended
themselves
.
How
different
Divine
conclusions
are
from
humane
,
and
how
contrary
Gods
spirit
is
from
mans
in
drawing
conclusions
!
Humane
reason
saith
thus
,
Christ
is
smitten
,
and
therefore
he
is
not
to
be
longer
followed
as
a
Guide
:
the
Disciples
themselves
fall
off
from
him
;
but
Divine
reason
concludes
cleane
contrary
;
Christ
is
smitten
,
and
therefore
is
the
Shepheard
to
whom
the
Sheepe
ought
to
cleave
and
not
scatter
themselves
;
so
Isaiah
53.
4.
Because
he
was
smitten
of
God
and
humbled
,
proves
him
to
be
our
Messiah
and
Redeemer
.
Reason
saith
,
That
is
not
the
true
Religion
which
is
so
opposed
and
contradicted
by
Jewes
,
Turkes
,
Papists
,
held
but
by
an
handfull
of
men
;
the
Spirit
saith
,
that
is
true
Christianity
which
is
so
resisted
;
never
was
the
Sun
so
beset
with
darke
clouds
as
Truth
with
oppositions
.
As
therefore
that
Christ
is
the
true
Messiah
,
because
he
is
a
signe
of
contradiction
,
whom
now
Herod
seekes
to
kill
,
the
Scribes
and
Pharises
are
deadly
enemies
unto
:
so
is
that
true
Christianity
,
which
the
world
opposeth
.
Humane
reason
saith
,
That
cannot
be
the
true
way
which
so
few
walke
in
;
can
so
many
Ages
,
so
many
great
Persons
be
so
deceived
?
the
Spirit
faith
,
therefore
it
is
the
right
way
,
because
so
few
finde
it
;
not
many
great
ones
,
wise
,
learned
,
&c.
as
not
many
,
but
a
few
meane
Fisher-men
followed
Christ
himselfe
.
Reason
saith
,
they
cannot
be
deare
to
God
,
who
are
so
afflicted
and
smitten
;
the
Spirit
from
thence
concludes
them
Sons
of
God
,
Heb.
12
,
6
,
7.
Vse
1.
Vnsafe
therefore
it
is
to
follow
our
reason
for
our
guide
in
divine
things
;
no
,
be
ordered
by
the
word
and
rules
,
of
Religion
.
2.
And
we
learne
to
deny
our selves
which
is
the
first
lesson
in
Christianity
,
Mat.
16
,
24.
I
will
smite
the
Shepherd
.
WHO
is
the
Shepherd
?
Christ
himself
,
Iohn
10.
I
am
the
good
Shepherd
.
Christ
hath
as
many
names
as
Benefits
.
1.
He
redeemed
us
,
and
thence
called
the
Redeemer
of
Israel
.
2.
He
rules
us
by
his
Spirit
and
grace
,
and
thence
called
the
King
of
the
Church
.
3.
He
feeds
us
,
and
called
thence
the
Bread
of
life
.
4.
He
refresheth
us
,
and
thence
called
the
Water
of
life
.
5.
He
enlightneth
us
,
and
thence
called
the
Light
of
the
World.
Iohn
8.
12.
6.
He
eternally
appeaseth
the
Father
,
so
called
our
high
Priest
,
and
here
our
Shepherd
.
Quest.
Why
?
Answ.
Because
promised
,
Ezek.
34.
23.
I
will
set
up
one
Shepherd
over
them
,
and
he
shall
feed
them
,
and
accordingly
performed
all
,
offices
of
a
good
Shepherd
.
So
here
called
a
Shepherd
,
a
name
of
great
love
and
sweetnesse
.
1.
As
descending
of
ancient
Patriarks
who
were
Shepherds
,
and
they
Types
of
him
,
Abel
,
Jacob
,
David
,
Moses
.
2.
He
knows
his
Sheepe
,
and
markes
them
for
his
owne
.
Iohn
10.
3.
14.
And
God
sets
his
seale
on
them
,
2
Tim.
21.
19.
knows
them
by
name
,
as
Cyrus
his
Souldiers
.
3.
He
feeds
their
Soules
and
bodyes
in
greene
pastures
,
Psal.
23.
and
drives
them
to
the
sweet
streames
and
waters
of
comfort
,
by
the
paths
of
grace
and
righteousnesse
.
4.
Defends
them
from
the
Wolfe
and
enemies
,
being
timorous
,
simple
,
weake
,
shiftlesse
creatures
,
to
flye
,
resist
,
or
save
themselves
;
as
David
met
the
Lyon
and
Beare
,
and
slew
them
,
and
saved
the
Sheepe
,
1
Sam.
17.
34.
so
this
Shepherd
goes
on
to
meet
the
Adversaries
,
and
to
give
his
life
for
the
sheepe
.
Oh
wonderfull
love
,
and
accordingly
to
be
much
magnified
!
this
good
Sheepherd
watcheth
over
his
Flocke
with
his
eye
never
absent
day
nor
night
,
sleepeth
not
by
night
as
other
Shepherds
,
but
keepeth
our
bones
,
Psal.
34.
20.
numbers
the
haires
,
Mat.
10.
30.
observeth
Enemies
and
turneth
them
back
,
Psal.
56
9.
One
Sheep
may
forget
another
,
as
the
Butler
did
Joseph
,
but
Christ
cannot
forget
any
of
his
Flocke
.
5.
Nourisheth
the
young
and
tender
Lambes
,
Isa.
40.
11.
breakes
not
bruised
reedes
,
suffereth
not
his
to
be
tempted
above
their
strength
.
Seekes
them
straying
,
rejoyceth
in
finding
,
as
in
the
Parable
of
the
lost
Sheep
;
seekes
and
saves
them
that
are
lost
,
cures
the
diseased
;
if
the
diseased
be
contagious
,
removes
it
till
it
be
cured
,
washeth
them
in
the
streames
of
his
blood
,
and
every
way
saveth
.
7.
He
bringeth
them
to
the
Fold
1.
Of
grace
.
2.
Of
glory
.
So
of
Christs
Title
.
2.
This
Shepherd
must
be
smitten
;
namely
,
with
ignominy
,
reproach
,
grievous
strokes
,
death
and
the
Sword
;
so
in
Zachary
,
Sword
,
arise
and
smite
,
&c.
Quest.
What
had
he
deserved
?
Answ.
He
was
fellow
of
the
Lord
,
not
onely
in
familiarity
of
grace
,
but
conformity
of
nature
;
for
none
can
be
Gods
fellow
which
is
not
of
the
same
nature
;
what
fellowship
betweene
abhorring
natures
?
therefore
he
was
more
pure
then
the
Sun
,
and
no
spot
in
him
from
top
to
toe
,
but
all
perfection
of
grace
;
he
was
not
therefore
smitten
for
his
own
sake
,
but
ours
;
so
Isa.
53.
5.
he
was
wounded
for
our
transgressions
.
3.
Who
smit
him
?
I
will
smite
him
.
Object
.
The
Original
in
Zachary
saith
;
Sword
smile
,
and
rise
upon
the
Shepherd
.
Sol.
The
Evangelist
or
our
Saviour
respecting
sense
rather
then
words
,
thus
changeth
them
.
2.
The
Prophet
speaketh
prophetically
,
Allegorically
,
obscurely
,
in
a
compared
sense
.
But
now
the
accomplishment
of
a
Prophecy
being
the
best
Expositor
,
he
spe●ks
according
to
the
accomplishment
plainly
and
without
obscurity
.
3.
In
both
Phrases
nothing
else
is
signifyed
but
that
all
that
trouble
and
persecution
of
Jesus
Christ
was
moved
according
to
the
will
and
counsell
of
God
,
as
Act.
4.
28.
Herod
and
Pilate
met
to
doe
whatsoever
thy
hand
and
counsell
determined
:
the
Prophet
in
the
commandement
to
the
Sword
expresseth
the
counsell
of
God
;
the
Evangelist
the
hand
of
God
in
the
death
of
Christ.
Object
.
But
he
was
smitten
by
the
high
Priests
and
Jewes
who
slue
him
.
Answ.
The
hand
and
action
of
God
was
in
it
latent
,
the
actions
of
the
instruments
were
apparent
,
Gods
hand
was
secret
and
hid
to
them
,
and
therefore
they
sinned
highly
in
bringing
Gods
purpose
to
passe
.
Object
.
That
God
had
a
counsell
ordaining
and
permitting
this
sin
we
grant
;
but
that
he
had
a
hand
in
the
sin
,
is
hard
to
say
.
Answ.
Saint
Luke
addeth
also
,
that
God
had
a
hand
in
this
action
,
but
more
improperly
then
counsell
;
for
this
hand
wrought
not
with
them
in
the
sin
,
but
moderated
,
guided
,
restrained
and
over-ruled
the
sin
to
his
glory
and
Christs
advancement
.
Vse
1.
In
that
Christ
is
the
Shepherd
,
comfort
our selves
in
his
1.
Love.
2.
Care.
1.
Love
;
more
Love
is
included
in
this
word
Shepherd
,
then
if
he
should
call
himselfe
our
Father
,
Brother
,
Kinsman
;
the
good
Shepherd
gives
his
life
for
his
Sheepe
,
which
every
Father
and
Brother
will
not
doe
.
2.
Care
;
the
Sheep
need
care
for
nothing
but
the
Shepherds
presence
,
Psal.
23.
The
Lord
is
my
Shepherd
,
I
shall
want
nothing
;
that
is
,
nothing
that
is
needfull
and
good
;
Jacob
was
a
carefull
Shepherd
as
any
was
,
yet
lost
some
Sheepe
;
some
lost
,
some
stolne
,
some
torne
,
Gen.
31.
39
,
40.
But
the
care
of
this
Shepherd
is
such
as
he
loseth
none
whom
he
hath
chosen
.
Iob.
17.
12.
Moses
was
a
carefull
Shepherd
of
Gods
People
,
but
sometimes
weary
,
sometimes
grudged
at
the
great
burden
and
charge
,
Numb
.
11.
11.
But
Christ
was
obedient
even
unto
the
death
.
Vse
2.
In
that
Christ
was
smitten
with
the
Sword
;
learne
patience
in
all
afflictions
and
crosses
,
ordinary
and
extraordinary
,
Heb.
12.
2.
Run
with
patience
the
race
before
us
looking
at
Jesus
.
Are
we
smitten
with
tongues
of
men
,
swords
of
men
?
so
was
the
greene
Tree
;
the
dry
may
be
contented
.
1.
He
suffered
for
no
necessity
or
desert
,
but
by
voluntary
humility
;
we
deserve
even
fiery
tryals
.
2.
He
not
for
his
cause
,
but
ours
,
and
shall
not
we
for
his
?
3.
He
despised
the
shame
,
and
why
should
not
we
doe
so
?
4.
The
end
of
his
crosse
was
the
exaltation
at
Gods
right
hand
,
and
we
expect
the
same
end
.
Vse
3.
Of
admonition
;
in
that
he
was
smitten
for
us
,
see
it
affect
us
with
sorrow
that
we
by
sin
drew
out
the
Sword
against
Christ
;
Oh
that
we
could
cry
out
of
our selves
and
sins
,
who
brought
Gods
companion
,
and
as
the
Apostle
saith
,
one
who
thought
it
no
robbery
to
be
equall
with
God
,
to
abase
himself
as
a
Servant
,
as
a
Sinner
,
to
be
smitten
and
suffer
death
as
a
malefactor
,
Phil.
2.
6.
how
should
it
humble
us
?
looke
on
him
whom
we
have
smitten
and
mourn
.
Againe
we
should
stir
up
our selves
to
thankefulnesse
,
that
he
who
was
Gods
companion
in
grace
and
nature
,
would
be
content
to
be
smitten
for
us
,
that
by
his
stripes
he
would
heale
us
;
had
the
stroke
for
the
least
sinne
light
upon
our selves
,
it
could
not
be
but
eternally
mortal
;
now
he
having
put
himselfe
betweene
the
blow
of
Gods
sword
and
us
who
had
deserved
the
deadly
blow
,
to
him
belongs
all
the
praise
of
our
peace
and
freedome
;
if
a
man
should
keep
a
blow
off
us
with
the
losse
of
his
life
,
we
would
be
sorry
and
thankfull
for
such
a
friend
;
nay
if
losse
of
a
limbe
,
&c.
Againe
,
was
Christ
the
Shepherd
smitten
,
who
was
equall
with
God
,
and
that
by
God
?
see
that
all
are
not
hated
of
God
,
who
are
smitten
of
God
;
never
was
there
such
an
object
of
Gods
love
,
all
creatures
were
not
capable
of
that
love
which
his
Father
poured
upon
him
;
yet
he
was
smitten
with
temptation
,
persecution
,
and
all
kindes
of
affliction
to
sanctifie
all
kindes
unto
us
,
and
not
spared
to
the
death
.
Let
none
say
he
is
cast
out
of
favour
because
of
afflictions
,
never
any
so
smittenas
Christ
,
never
any
so
deare
to
God.
Againe
,
note
who
they
be
that
are
most
smitten
by
the
World
in
the
World
;
even
those
that
are
likest
unto
God
,
and
most
conformable
unto
Jesus
Christ.
If
Christ
had
not
been
Gods
companion
,
he
had
escaped
better
;
so
acquaintance
with
God
brings
many
a
blow
from
the
World
;
if
thou
wilt
converse
with
the
World
which
knows
neither
him
,
nor
thee
,
he
hath
rods
in
water
to
lash
thee
as
a
W●nderer
or
Stranger
.
What
marvaile
is
it
that
godly
Pastors
whose
lives
and
doctrine
come
nearest
unto
this
chiefe
Sheepherd
,
be
most
smitten
in
the
World
?
if
Jeremy
be
lying
in
the
Dungeon
;
if
Herod
smite
James
with
the
Sword
,
and
take
Peter
,
and
vex
others
;
if
the
whole
rout
of
Drunkards
,
Usurers
,
and
bench
companions
say
,
come
and
let
us
smite
this
Jeremy
with
the
tongue
,
let
us
slander
him
Towne
and
Country
,
we
dare
not
with
our
hands
,
but
our
tongues
are
our
owne
,
say
lewd
fellowes
,
who
can
controll
us
?
Let
us
say
to
our
Preacher
that
he
never
did
or
thought
of
,
somewhat
will
sticke
,
if
we
can
doe
it
boldly
enough
,
and
with
faces
of
brasse
;
for
even
thus
was
our
Lord
and
chiefe
Shepherd
smitten
,
who
saith
they
layd
to
my
charge
things
I
never
knew
;
so
may
we
,
so
may
I.
Though
Christ
was
smitten
it
was
not
by
chance
,
fortune
,
or
altogether
by
malice
of
wicked
men
,
but
all
by
the
counsel
and
decree
of
God
,
comfort
thy self
.
1.
It
is
Gods
hand
,
not
so
heavy
as
Divels
or
wicked
mens
,
Iohn
19.
10.
nor
shal
alwayes
lie
on
thee
,
nor
so
long
as
they
would
,
Psal.
125.
3.
2.
As
in
Christs
smiting
,
God
is
now
executing
by
evill
men
some
of
his
good
purposes
towards
thee
;
all
workes
for
good
.
3.
He
suffers
them
to
try
and
exercise
thee
for
a
time
,
as
Christ
;
but
not
his
councell
onely
is
in
it
,
but
his
hand
to
moderate
it
,
that
they
cannot
doe
what
they
will
,
but
what
he
will.
And
the
Sheepe
shall
be
scattered
.
]
THE
effect
or
consequent
of
the
Shepherds
smiting
.
1.
Who
be
these
Sheep
,
Ezek.
34.
10.
2.
How
they
are
scattered
.
These
Sheepe
be
the
Disciples
and
faithfull
Believers
in
the
name
of
Christ
,
under
the
Rule
,
care
and
custody
of
the
chiefe
Shepherd
.
1.
The
Church
is
the
great
Sheepfold
,
Iohn
10.
16.
for
out
of
the
Church
is
no
salvation
;
the
fold
is
a
defence
for
Sheepe
;
and
because
the
Members
of
the
Church
live
in
concord
and
peace
as
Sheepe
,
not
as
Lyons
,
Wolves
,
Tygars
,
&c.
The
marke
of
Christs
Sheep
is
love
,
John.
13.
13.
Every
Christian
resembles
this
creature
in
the
Text
:
1.
Simple
,
foolish
,
subject
to
stay
and
to
be
scattered
;
yea
quite
lost
without
the
care
of
the
Shepherd
,
Isa.
55.
6.
seeke
the
Lord
while
he
may
be
found
;
so
are
the
faithfull
,
not
onely
before
conversion
,
1
Pet.
2.
11.
I
beseech
you
as
Pilgrims
,
wherein
the
whole
life
is
but
a
straying
from
God
;
but
even
after
never
so
little
left
of
the
Shepherd
,
as
Noah
,
Lot
,
David
,
Hezekiah
,
and
here
all
the
Apostles
;
and
can
never
returne
without
the
Shepherds
call
,
partly
in
the
word
as
Nathan
to
David
,
partly
by
corrections
,
which
are
as
the
Shepherds
Dog
to
fetch
us
in
,
as
Josephs
Brethren
.
2.
Beset
with
all
manner
of
enemies
,
Dogs
,
Wolves
,
Lyons
,
Foxes
,
and
destitute
in
it selfe
of
all
meanes
of
safety
,
without
speed
,
courage
,
and
natural
weapons
(
as
other
creatures
are
armed
with
)
to
resist
so
many
Adversaries
,
so
as
their
whole
safety
is
in
the
presence
and
care
of
the
Shepherd
.
So
the
Members
of
Christ
beset
with
Tyrants
,
Hereticks
,
Hypocrites
,
Seducers
,
false
Brethren
,
and
cannot
put
back
violence
with
violence
;
their
safety
and
defence
lies
not
as
many
beasts
,
in
their
Hornes
,
Hoofes
,
Nayles
or
teeth
;
they
are
onely
armed
with
the
mercy
and
care
of
the
Shepherd
,
without
whom
they
are
sure
to
be
a
dayly
prey
to
the
Divell
,
the
roaring
Lyon
and
his
instruments
.
3.
Harmelesse
,
patient
,
beare
all
wrongs
,
offer
none
,
lose
the
Fleece
,
their
lives
,
with
meeknesse
,
without
strugling
.
Thus
Christians
resemble
the
Shepherd
himselfe
,
he
bare
all
wrongs
,
he
never
did
wrong
,
he
was
led
as
a
Sheepe
to
the
slaughter
,
and
before
the
Shearer
opened
not
his
mouth
;
and
his
Members
must
receive
a
second
wrong
,
rather
then
revenge
a
former
,
and
still
possesse
their
Soules
in
patience
.
Vse
.
4.
Acknowledge
our selves
after
grace
received
silly
Sheepe
,
most
easie
to
stray
away
and
become
a
prey
to
all
the
ravenous
Beasts
of
the
field
;
take
notice
of
our
wandring
and
straying
disposition
,
resembled
in
the
parable
of
the
lost
Sheep
,
Luke
15.
that
unlesse
the
good
Shepherd
leave
the
ninety
and
nine
to
seek
us
up
we
never
come
back
.
Let
this
1.
Make
us
depend
on
the
Shepherd
.
2.
Be
more
watchfull
.
3.
Pray
that
he
would
seeke
us
out
of
our
wandrings
and
reduce
us
.
Psal.
119.
176.
I
am
as
a
wandering
Sheep
,
Oh
seeke
thy
Servant
.
Vse
.
2.
Imitate
Sheep
in
sundry
Christian
vertues
.
Though
they
be
easie
to
stray
,
yet
being
strayed
they
be
easily
reduced
whither
the
Shepherd
will
without
resistance
and
trouble
;
so
Gods
Sheep
having
broke
out
into
some
sin
,
sometimes
a
small
check
of
conscience
,
sometimes
a
light
affliction
,
sometimes
a
word
of
threatning
or
reprehension
in
the
Ministry
will
bring
them
on
their
knees
and
humble
them
,
when
as
all
Gods
plagues
will
not
subdue
the
hard
heart
of
wicked
Pharaoh
not
reduced
with
ten
plagues
,
therein
like
the
Leviathan
.
Job
41.
15.
Sheep
know
their
Shepherd
and
no
man
else
;
they
know
his
voice
or
whistle
and
no
man
else
.
We
must
know
our
Shepherd
in
his
Person
,
in
his
offices
,
and
esteeme
to
know
nothing
but
Jesus
Christ
,
and
him
crucified
;
we
must
know
no
man
else
for
Pardon
of
our
sin
,
for
merit
of
righteousnesse
,
for
intercession
or
obtaining
salvation
,
but
onely
Jesus
Christ.
Vera
gloria
,
Jer.
9.
24.
the
right
glorying
.
Vita
aeterna
,
Iohn
17.
3.
this
is
eternal
life
.
We
must
know
and
acknowledge
no
voyce
but
his
,
no
word
but
his
,
no
unwritten
traditions
,
no
determination
of
Popes
,
Councels
,
Fathers
,
but
his
Scriptures
a
perfect
guide
,
Gal.
1.
8
,
9.
If
any
man
or
Angel
bring
another
word
,
hold
him
accursed
.
3
Sheep
presently
heare
the
voyce
of
the
Shepherd
,
John.
10.
27.
my
sheepe
hear
my
voyce
,
not
the
voyce
of
Satan
calling
from
light
to
darkenesse
,
not
of
Antichrist
calling
to
traditions
and
superstitions
;
But
Christs
voyce
.
1.
Externall
exhortationin
the
ministry
.
2.
Internal
inspirations
,
by
the
motions
of
his
spirit
not
quenched
.
3.
Bountifull
Largition
;
Christ
speakes
in
his
mercies
,
inviting
to
repentance
,
Rom.
2.
4.
4.
Corporal
flagellation
;
his
hand
is
his
voyce
,
and
cals
to
humiliation
and
conversion
.
A
good
Christian
heares
all
this
;
Heare
the
Rod
,
and
who
appointed
it
,
Mic.
6.
9.
4.
Sheepe
follow
their
Shepherd
;
so
the
Sheep
of
Christ
obey
him
;
a
fruit
of
hearing
;
and
bring
in
abundant
fruits
of
obedience
,
abounding
in
good
workes
.
Nothing
but
profitable
in
Sheepe
,
fleece
,
flesh
,
encrease
,
profitable
in
life
and
death
,
they
be
nowhere
but
enrich
the
Ground
.
Thus
did
the
Shepherd
,
and
thus
must
we
.
So
of
the
Sheepe
.
Secondly
,
How
the
Sheepe
shall
be
scattered
.
]
OUr
Saviour
expresseth
it
,
Ioh.
16.
32.
Behold
,
the
houre
commeth
,
yea
is
now
come
,
that
ye
shall
be
scattered
,
every
one
to
his
owne
,
and
leave
me
alone
.
I
shall
be
this
night
smitten
with
reproach
,
ignomy
,
and
the
sharpest
sword
of
God
and
men
,
even
to
the
death
;
and
now
whereas
soundnesse
of
Faith
would
make
you
cleave
unto
me
in
life
and
death
,
you
shall
forsake
me
;
some
of
you
shall
deny
and
forsweare
me
,
and
all
flye
from
me
,
and
be
scattered
every
one
his
way
,
as
if
you
were
deceived
and
deluded
in
me
;
yea
,
every
one
of
you
shall
shift
for
his
owne
safety
,
and
fall
both
from
me
,
and
one
from
another
,
as
Sheepe
are
dispersed
and
scattered
,
when
the
Shepherd
is
slaine
and
taken
from
them
.
And
how
this
Prediction
was
accomplished
,
see
Mat.
26.
56.
Then
all
the
Disciples
forsooke
him
and
fled
,
so
soone
as
he
was
in
his
enemies
hands
;
and
not
onely
they
but
other
Disciples
and
followers
of
Christ
,
as
the
two
Disciples
that
were
going
to
Emaus
,
whose
Faith
was
so
shaken
,
as
they
say
,
We
thought
this
should
be
he
that
should
redeeme
Israel
,
and
this
is
the
third
day
:
but
now
they
began
to
be
of
another
minde
.
Quest.
Why
were
the
Disciples
thus
scattered
?
Answ.
1.
In
themselves
;
carnall
and
excessive
feare
of
themselves
,
who
were
yet
weake
,
and
had
not
received
the
Spirit
to
strengthen
them
as
afterward
;
they
had
not
cast
the
costs
of
their
profession
,
nor
accounted
sufficiently
the
expence
of
this
building
,
as
their
Master
had
long
before
exhorted
them
.
Ans.
2.
God
in
his
wisdome
would
have
Christ
left
of
all
his
Disciples
,
because
he
was
to
be
knowne
to
tread
the
Wine-presse
of
Gods
wrath
alone
,
without
partner
or
fellow
;
none
must
share
in
the
Action
,
or
in
the
glory
.
Ans.
3.
Thus
it
behoved
the
Scripture
to
be
fulfilled
,
in
regard
of
Christ
himselfe
,
who
voluntarily
undertaking
the
grievous
burthen
of
our
sinne
,
must
be
forsaken
of
God
,
and
all
other
creatures
,
and
comforts
for
the
time
;
for
so
we
had
justly
deserved
,
and
he
must
be
left
alone
and
comfortlesse
.
Ans.
4.
To
teach
us
,
that
all
the
safety
and
comfort
of
the
strongest
Christians
,
were
they
as
neere
to
Christ
as
his
deare
Disciples
,
is
in
their
relation
and
dependance
on
the
chiefe
Shepherd
;
for
without
Christ
,
the
Shepherd
of
soules
,
we
lie
dispersed
,
ungathered
,
and
in
a
forlorne
estate
:
If
he
withdraw
himselfe
never
so
little
,
as
great
Beleevers
as
the
Disciples
flye
away
from
him
,
and
never
come
to
him
till
he
come
to
them
.
Vse
1.
Are
the
Disciples
scattered
when
Christ
is
persecuted
and
smitten
?
what
marvaile
if
hypocrites
be
quite
blowne
away
from
their
profession
by
perecution
,
who
onely
as
chaffe
cleave
to
the
Wheat
?
If
the
godly
be
scattered
for
a
time
from
Christ
and
from
themselves
,
as
here
the
Disciples
,
what
marvaile
if
hypocrites
be
scattered
from
both
?
If
●ffliction
for
Christ
shake
the
Faith
of
so
great
Apostles
,
no
marvaile
if
it
quite
overturne
such
as
be
uns●tled
and
ungrounded
.
This
is
one
of
the
ends
of
affliction
for
the
Gospell
,
to
try
them
that
are
sound
;
for
as
the
faire
season
of
the
Spring
sets
and
ripens
Fruits
,
so
the
Winds
and
boysterous
blasts
of
Autumn
makes
them
fall
off
.
We
may
not
therefore
stumble
when
we
see
great
Professors
fall
off
in
trials
;
for
some
believe
but
for
a
time
,
Luke
8.
13.
and
so
of
some
1
John
2.
19.
that
they
went
out
from
us
,
because
they
were
not
of
us
.
Vse
2.
Let
no
man
presume
of
his
owne
strength
to
stand
in
triall
,
nor
be
too
confident
in
another
in
tryall
.
Little
knowes
a
man
,
nor
will
beleeve
the
deceit
and
hollownesse
of
his
owne
heart
;
Hazael
will
not
beleeve
he
can
prove
such
a
Dogge
,
and
so
vile
as
the
Prophet
speaks
of
.
Little
knowes
many
a
man
,
who
now
continues
wel-affected
to
sound
Preaching
,
how
soone
they
should
finde
their
inner
disposition
and
outward
too
changed
,
if
outward
occasions
were
changed
but
a
little
.
So
a
man
would
have
promised
as
much
as
any
of
the
Disciples
of
Christ
,
as
any
in
the
world
;
nay
,
the
Disciples
would
not
beleeve
Christ
telling
them
how
cowardly
they
should
leave
him
;
they
thought
themselves
wronged
,
as
their
answer
shewes
;
yet
how
should
a
man
have
bin
deceived
in
them
?
how
were
they
deceived
in
themselves
,
who
immediately
after
our
Lord
had
forewarned
them
,
fall
into
this
their
weaknesse
?
Vse
3.
Arme
our selves
well
against
tryall
;
it
was
nothing
for
the
Disciples
to
sticke
to
Christ
while
in
peace
;
and
we
now
while
Christ
is
with
us
easily
hold
up
the
head
;
but
when
Christ
is
smitten
then
is
the
tryall
;
sound
love
to
Christ
is
tryed
by
continuing
with
him
in
temptation
.
Sound
love
to
the
Word
,
Preachers
and
Professours
is
that
which
hath
endured
triall
;
as
that
is
sound
Gold
which
hath
passed
the
fire
;
good
Ground
is
knowne
by
enduring
.
Arme
we
therefore
our selves
with
resolution
,
that
we
must
suffer
;
that
the
Shepherd
shall
be
smitten
,
and
yet
goe
on
:
so
with
sense
of
our
owne
impotency
to
stand
with
watching
and
prayer
,
that
we
enter
not
into
temptation
:
also
with
sound
love
of
Christ
and
Christian
Religion
;
or
else
if
the
Pastor
be
smitten
,
thou
shalt
be
scattered
.
Vse
4.
If
godly
Ministers
or
Professors
in
time
of
trouble
be
left
,
and
those
that
seemed
to
depend
on
them
,
to
affect
them
for
the
best
things
,
fall
to
the
stronger
side
,
it
was
our
Lords
case
,
we
must
be
patient
and
contented
;
Elias
persecuted
by
Jezabel
,
was
left
alone
;
Paul
himselfe
for
Christ
in
his
bands
,
had
none
to
assist
him
(
2
Tim.
4.
16.
)
or
stand
with
him
:
it
is
no
new
case
,
that
faithfull
Pastors
especially
should
be
conformable
to
the
chiefe
Shepherd
;
all
times
of
persecution
did
ever
confirme
this
truth
,
that
the
Pastor
was
no
sooner
smitten
,
then
the
Sheepe
were
scattered
from
him
.
But
let
it
comfort
Ministers
,
as
Christ
,
I
am
not
alone
,
but
my
Father
is
with
me
.
Vse
5.
If
the
Disciples
be
scattered
in
dayes
of
trouble
,
let
us
know
the
day
of
our
peace
,
our
season
,
the
time
of
our
visitation
;
frequent
holy
Assemblies
,
get
hold
of
Christ
,
encrease
of
Faith
,
grow
in
wisdome
,
enjoy
our
season
,
our
Sun
,
our
Summer
,
our
seed
time
;
not
knowing
our
day
forfeits
it
;
worke
while
we
may
,
doe
in
our
peace
what
we
would
,
but
cannot
if
triall
come
.
Ver.
28.
But
after
I
am
Risen
.
]
NOW
followes
Christs
Consolation
.
Wherein
Note
difference
betweene
Law
and
Gospell
;
the
Law
pronounceth
heavie
things
,
and
there
resteth
.
But
the
Gospell
still
after
heavie
newes
,
ends
with
good
tydings
;
the
Law
throwes
downe
a
man
,
and
there
leaves
him
;
the
Gospell
raiseth
the
humbled
:
You
shall
be
scattered
,
but
I
will
come
againe
.
Mat.
16.
21.
I
must
goe
up
to
Jerusalem
to
suffer
:
heavie
tydings
;
Peter
disswades
him
;
But
I
will
rise
againe
the
third
day
;
There
is
Gospell
indeed
.
So
to
the
Church
;
You
shall
be
hated
of
all
men
for
my
names
sake
;
sad
tydings
;
but
if
you
continue
to
the
end
,
ye
shall
be
saved
,
Mat.
10.
23.
You
must
take
up
the
Crosse
and
follow
Christ
,
but
I
will
give
refreshing
to
your
soules
,
Iohn
.
16.
33.
In
the
Worl●
ye
shall
have
affliction
,
but
be
of
good
comfort
.
Vse
.
1.
Lay
hold
upon
the
Gospel
,
and
sow
in
never
so
many
teares
,
thou
shalt
reap
in
joy
.
Vse
.
2.
Accept
the
condition
of
the
Gospel
,
be
content
to
begin
with
the
Crosse
,
be
weary
laden
,
lay
a
good
foundation
in
Repentance
,
mortification
,
godly
sorrow
;
on
this
condition
attaine
the
crowne
of
refreshing
,
and
entrance
into
the
Kingdome
by
many
afflictions
,
Act.
14.
22.
If
we
suffer
,
we
shall
raign
;
all
true
joy
is
fetched
out
of
sorrow
;
blessed
are
the
mourners
.
Vse
3.
Let
Papists
sticke
to
the
comfort
of
the
Law
,
they
shall
never
hear
a
good
word
from
Christ.
Let
prophane
Persons
shun
the
heavinesse
of
the
Gospel
they
shall
never
have
joy
;
Christ
wipes
away
no
teares
where
none
be
shed
;
he
that
will
not
be
a
weary
needs
no
refreshing
.
This
by
the
way
.
Ver.
28.
But
after
I
am
risen
I
will
goe
before
you
into
Galilee
.
SUch
a
promise
as
was
never
heard
off
before
,
and
without
exception
,
that
a
dead
man
should
rise
within
few
dayes
,
and
promise
so
to
do
.
Having
spoken
of
Christs
admonitions
;
now
of
consolation
where
the
Lord
sustaines
them
with
many
grounds
of
comfort
.
1.
That
there
shall
be
a
certaine
end
of
this
evill
ready
to
swallow
them
up
.
2.
There
shall
be
a
short
end
after
a
few
dayes
,
three
or
four
.
3.
There
shall
be
a
happy
end
;
For
,
1.
Christ
shall
rise
again
from
the
dead
with
power
and
glory
.
2.
Whereas
they
are
run
from
him
,
he
will
come
to
them
againe
.
3.
Though
they
have
left
their
Shepherd
,
yet
he
will
become
their
Shepherd
againe
,
and
goe
before
them
,
and
guide
them
as
a
Shepherd
goes
before
his
Sheep
.
For
their
full
confirmation
,
he
declares
both
the
time
and
place
where
he
will
,
and
when
he
will
meet
them
;
in
Galilee
a
place
fit
for
their
estate
;
for
it
signifyeth
dispersing
or
scattering
;
the
Sea
of
Galilee
forty
miles
from
Jerusalem
.
Quest.
Why
in
Galilee
?
Answ.
1.
That
they
may
more
surely
enjoy
one
another
without
feare
of
the
Jewes
,
and
instruct
them
in
the
Kingdome
of
Christ.
2.
Because
Christ
had
more
Disciples
and
Favorites
in
Galilee
to
whom
he
would
familiarly
offer
himselfe
,
and
manifest
his
resurrection
,
then
in
Judea
.
3.
Themselves
were
of
Galilee
,
he
would
bring
them
backe
were
he
found
them
.
4.
They
must
follow
their
calling
till
Christ
came
,
and
for
the
time
before
they
can
get
into
Galilee
,
he
will
be
there
before
them
,
expecting
them
;
note
here
.
Note
.
1.
The
wonderfull
lenity
and
meeknesse
of
Jesus
Christ
;
he
was
going
to
dye
for
his
Disciples
,
they
fly
from
him
,
and
doubt
the
truth
of
his
whole
proceedings
,
his
Person
,
his
Doctrine
,
his
miracles
,
sufferings
,
the
event
of
all
his
course
.
He
now
doth
not
sharpely
rebuke
them
for
their
infidelity
,
inconstancy
and
●emerity
after
so
long
being
with
him
,
but
uses
them
gently
,
and
with
great
and
loving
affection
(
as
the
Titles
of
Shepherd
and
Sheep
import
)
not
only
forewarneth
them
of
their
danger
,
but
furnisheth
them
with
grounds
of
comfort
,
and
promiseth
them
most
loving
and
kind
entreaty
even
after
their
flight
,
as
if
they
had
never
forsaken
him
.
Vse
A
Rule
to
carry
our selves
toward
Brethren
that
faile
;
let
them
be
restored
by
the
spirit
of
meeknesse
;
yea
if
the
offence
concerne
our selves
,
wherein
we
are
hottest
,
to
be
most
coole
and
calme
;
Christ
casts
not
off
for
ever
,
no
more
must
we
breake
affection
,
but
imitate
him
with
all
moderation
.
Note
2.
Christ
never
with-draws
himselfe
from
his
Members
,
but
he
leaves
some
comfort
behind
him
,
something
to
bring
them
in
love
with
him
,
or
to
stay
them
in
his
absence
,
or
to
make
them
desire
and
seeke
after
him
againe
;
yea
,
something
instead
of
his
presence
or
promise
,
Iohn
.
14.
having
told
his
Disciples
he
must
goe
away
and
leave
them
;
yet
ver
.
18.
he
promiseth
not
to
leave
them
comfortlesse
;
for
he
will
send
the
comforter
to
supply
his
absence
;
and
still
,
God
ordinarily
takes
not
away
one
mercy
but
he
gives
another
;
as
Christ
here
removes
his
personal
presence
,
but
supplyes
it
with
a
double
blessing
.
1.
Protection
of
their
persons
in
his
absence
.
2.
Promise
of
his
presence
to
rest
their
faith
on
in
the
meane
time
,
Cant.
5.
the
Church
would
not
open
unto
Christ
when
Christ
called
;
he
goes
away
in
displeasure
at
her
unkind
answer
,
but
he
left
behind
him
drops
of
Myrth
,
some
sweet
worke
of
the
spirit
that
made
her
spirit
yearn
within
her
,
which
wrought
compunction
for
her
offence
and
quickned
her
to
seeke
him
,
ver
.
25.
His
desertions
are
never
totall
.
Vse
Which
may
comfort
poore
souls
affected
in
sense
of
Christs
absence
;
feelest
thou
a
want
of
Christs
presence
?
he
hath
left
some
pledge
behind
him
,
and
he
is
perhaps
nearer
then
thou
thinkest
.
1.
He
hath
given
thee
a
promise
,
he
will
not
leave
thee
long
.
2.
He
hath
given
the
spirit
which
hath
wrought
some
grace
of
trembling
for
offending
him
;
some
grace
of
fainting
and
longing
after
him
;
some
grace
of
seeking
him
,
as
him
whom
thy
soule
loveth
;
some
grace
of
prayer
,
breathing
,
earnest
and
inward
desires
,
not
satiate
without
him
,
some
grace
of
fortitud
,
sustaining
the
heart
for
the
present
,
and
enabling
to
undergoe
many
troubles
for
his
sake
,
yet
abiding
and
waiting
for
him
;
this
sweet
hunger
and
thirst
shall
be
satisfyed
,
Mat.
5.
6.
Note
.
3.
That
Christ
will
shortly
come
againe
after
his
smiting
,
within
a
very
few
dayes
;
learne
that
as
Christs
desertions
are
not
totall
,
so
neither
sinall
;
Christ
never
goes
away
but
he
will
see
us
againe
,
Iohn
.
16.
22.
1.
His
displeasure
is
but
for
a
moment
.
2.
Finall
desertion
were
above
their
strength
,
and
so
against
his
promise
.
3.
It
will
not
onely
endanger
the
faith
of
the
Elect
,
but
quite
destroy
it
,
which
is
impossible
;
against
all
the
Gates
of
Hell
it
is
their
victory
.
4.
Vnion
betweene
Christ
and
the
Christian
admits
no
finall
desertion
;
a
fruit
of
it
is
in
John
17.
24.
to
be
where
Christ
is
and
see
his
glory
.
5.
The
Covenant
is
everlasting
,
not
to
depart
,
but
do
us
good
,
Jer.
32.
40.
He
marries
us
for
ever
in
mercyes
,
Hos.
2.
12.
and
is
a
perpetual
covenant
,
not
onely
on
Gods
part
as
Papists
say
;
but
on
our
part
also
who
will
never
breake
finally
with
God
,
because
of
his
feare
put
in
our
hearts
,
never
to
depart
from
him
,
Jer.
31.
41.
Vse
.
Now
,
as
Christ
would
confirme
the
faith
and
confidence
of
the
Disciples
by
setting
before
them
a
certaine
end
of
the
tryall
;
so
let
us
confirme
our selves
with
these
words
;
If
the
Lord
seeme
to
absent
himselfe
,
he
will
not
doe
it
for
ever
;
his
mercy
cannot
come
to
an
utter
end
,
his
mercyes
are
as
the
Ocean
which
hath
no
eb
but
a
flow
again
;
sometimes
he
stands
off
the
longer
,
because
his
Children
stand
off
with
him
,
and
the
case
seemes
desperate
,
as
Abraham
for
a
Sonne
,
but
he
will
come
at
length
to
Abraham
in
the
Mount
,
but
not
till
the
third
day
;
to
Jonas
in
the
third
day
;
Christ
may
lie
in
the
grave
till
the
case
seeme
desperate
,
but
riseth
the
third
day
,
and
appeareth
to
all
the
Disciples
save
Thomas
the
same
day
,
Iohn
20.
he
more
glorifies
himselfe
in
his
long
absence
then
presence
,
Iohn
11.
6.
Note
.
4.
Note
againe
,
how
Jesus
Christ
prevents
us
with
his
grace
,
he
promiseth
the
Disciples
,
that
before
they
can
get
to
Galilee
,
after
they
have
kept
the
Feast
at
Jerusalem
,
he
would
be
there
before
them
.
The
Shepherd
smitten
will
returne
to
the
dispersed
Sheep
,
he
will
gather
them
againe
,
and
he
will
be
found
of
them
in
Galilee
,
the
place
of
dispersion
.
He
saith
not
,
they
shall
come
to
him
,
but
they
shall
goe
into
Galile
▪
and
there
he
will
finde
them
:
surely
,
we
never
come
to
him
,
unlesse
he
come
to
us
first
;
he
must
come
to
the
Disciples
themselves
,
or
they
cannot
come
to
him
,
much
lesse
we
.
Note
5.
Christ
here
both
strengthens
them
in
the
Article
of
his
Resurrection
,
and
tels
them
the
end
of
his
Resurrection
,
which
is
,
to
goe
before
them
;
he
will
not
onely
rise
againe
,
but
for
this
purpose
,
to
be
their
guide
and
leader
,
and
to
take
them
againe
as
companions
with
him
,
as
if
they
had
never
sinned
against
him
.
How
this
was
performed
,
see
Mat.
28.
7.
the
Angels
tell
the
Women
;
Arise
;
goe
tell
his
Disciples
,
he
is
risen
;
behold
,
be
goeth
before
you
into
Galilee
,
and
Marke
16.
7.
As
he
said
unto
you
,
&c.
As
Christ
at
first
found
them
,
and
began
to
be
their
guide
and
leader
into
Galilee
;
so
now
,
after
his
resurrection
he
would
manifest
himselfe
an
eternall
Shepherd
.
Vse
.
And
this
was
their
happinesse
and
ours
,
purchased
by
his
eternall
Resurrection
;
that
we
have
an
high
Priest
immortall
,
and
higher
then
the
heavens
.
They
sled
into
Galilee
to
avoyd
danger
from
their
persons
,
but
he
findes
them
there
.
They
goe
thither
because
their
Master
was
dead
,
and
betake
them
to
their
old
Callings
againe
.
But
their
Lord
findes
them
againe
at
the
Sea
of
Galilee
,
and
makes
them
〈◊〉
fishers
of
Men
,
furnishing
them
with
power
from
on
high
,
above
all
they
could
have
expected
.
Christ
raised
,
gives
gifts
unto
men
;
his
Death
merits
them
,
his
Resurrection
applies
them
;
as
a
great
King
gives
great
gifts
on
the
day
of
his
Coronation
;
so
Christ.
Let
us
follow
so
worthy
a
guide
in
Faith
and
Obedien●e
,
who
rose
from
death
to
be
our
guide
to
eternall
life
.
We
proceed
.
Verse
29.
And
Peter
said
unto
him
,
Though
all
men
should
be
offended
,
yet
would
not
I.
HERE
we
have
an
instance
(
as
many
elsewhere
)
of
Peters
temerity
and
rashnesse
,
not
well
considering
his
weaknesse
,
and
what
spirit
he
was
of
.
For
this
holy
Disciple
bewrayeth
great
infirmity
,
in
arrogating
much
above
that
was
in
him
.
1.
He
directly
contradicteth
his
Lord
,
who
said
,
all
yee
;
Peter
saith
no
,
not
all
,
he
will
not
;
not
this
Night
;
no
,
never
.
2.
Beleeves
not
the
Oracle
of
the
Prophet
Zacharie
,
but
would
shi●t
it
off
with
pompe
of
words
,
not
as
concerning
him
;
he
was
none
of
the
sheepe
that
should
be
scattered
,
though
the
Pastor
was
smitten
.
3.
He
presumes
too
much
upon
his
owne
strength
,
and
of
that
which
is
out
of
his
owne
power
,
never
mentioning
or
including
the
helpe
and
strength
of
God
,
by
whom
alone
he
should
be
enabled
to
stand
;
he
neither
considered
his
owne
frailty
,
which
will
overthrow
him
,
nor
yet
the
power
of
God
which
should
sustaine
and
uphold
him
.
4.
He
prefers
himselfe
too
too
vain-gloriously
above
all
men
;
as
if
all
men
were
weake
to
Peter
;
and
Peter
the
onely
champion
;
if
all
men
should
deny
thee
,
I
would
not
;
stronger
in
conceit
then
all
the
Apostles
.
5.
He
is
bold
,
hardy
and
vainely
confident
in
a
thing
to
come
,
in
which
he
had
never
tryed
his
strength
;
he
knew
his
present
affection
,
he
will
take
no
notice
of
his
future
perill
;
nay
,
he
disclaimes
and
almost
scornes
the
danger
,
now
when
he
is
next
to
it
,
and
even
falling
into
it
,
and
the
difficulty
expressed
John
13.
37.
Cannot
I
follow
thee
now
?
I
will
give
my
life
for
thee
;
I
will
be
so
far
from
denying
thee
,
that
I
will
confesse
thee
to
the
death
;
perils
,
dangers
,
feares
,
or
death
it selfe
shall
not
seperate
me
from
thee
.
Alas
man
!
thou
that
canst
not
follow
Christ
,
canst
thou
goe
before
him
?
Object
.
But
Peter
had
a
Promise
,
Mat.
16.
18.
that
the
gates
of
hell
should
not
prevaile
against
his
Faith
;
might
not
he
be
bold
in
this
Promise
?
Answ.
1.
Promises
of
God
make
no
man
presume
,
but
stir
up
watchfulnesse
and
excite
to
prayer
,
which
Peter
should
have
done
,
being
admonished
of
our
Lord.
2.
Though
his
Faith
lwas
not
quite
to
be
shaken
and
extinct
,
yet
he
might
for
a
time
be
so
foyled
as
might
bring
him
shame
and
sorrow
enough
.
3.
He
had
promised
indeed
before
this
the
spirit
of
fortitude
and
strength
;
but
Peter
anticipates
the
time
;
they
were
to
be
endued
with
virtue
from
above
,
but
not
till
after
the
Resurrection
,
which
was
no
priviledge
but
that
in
the
meane
time
they
might
fall
dangerously
.
4.
No
Promise
could
crosse
the
word
of
the
Prophet
,
and
Christ
himself
now
applying
it
to
the
present
occasion
,
which
ought
to
have
bin
believed
.
Objec
.
But
might
not
Peter
be
bold
of
victory
,
standing
in
so
good
a
cause
?
must
Christians
stand
doubtfull
and
in
suspense
alwayes
of
their
standing
?
Answ.
1.
Peter
must
not
be
bold
against
so
expresse
a
word
of
Christ.
Ans.
2.
No
Christian
boldnesse
may
make
a
man
confident
in
himselfe
,
and
neglect
prayer
to
God
;
that
is
a
blame-worthy
boldnesse
for
a
Souldier
to
run
into
the
fight
without
his
weapons
,
or
against
the
word
of
his
Captaine
.
Ans.
3.
He
should
have
considered
the
infirmity
of
his
Faith
,
which
yet
was
weake
and
suspected
,
if
not
for
the
truth
yet
strength
of
it
,
not
knowing
the
strength
of
the
imminent
temptation
.
Ans.
4.
He
should
have
considered
that
the
strength
of
Faith
of
the
Saints
hath
bin
shaken
in
temptation
,
as
Abraham
,
Paul
,
David
,
and
why
not
he
?
Objec
.
Christians
are
to
come
with
courage
to
the
battaile
,
assured
of
victory
.
Ans.
1.
But
by
his
strength
that
hath
loved
us
,
Rom.
8.
37.
2.
With
the
best
diligence
in
using
the
means
which
Peter
layes
off
,
Faith.
Prayer
.
Watchfulnes
.
3.
With
mixing
Faith
and
Feare
together
;
certainly
beleeving
the
Promise
of
God
,
but
fearing
and
suspecting
our
own
weaknesse
;
so
Phil.
2.
11
,
12.
Worke
out
your
salvation
with
feare
and
trembling
;
there
is
feare
:
for
it
is
God
that
workes
the
will
and
deed
;
there
is
Faith
:
the
temper
of
Faith
and
Feare
upholds
us
in
the
triall
,
when
our
eye
is
cast
both
on
our
weaknesse
and
Gods
strength
.
Objec
.
But
Gods
children
are
as
bold
as
Lyons
,
Prov.
28.
1.
Answ.
1.
There
is
boldnesse
of
Flesh.
Faith.
2.
Boldnesse
in
the
strength
of
God
and
love
of
our
Father
,
not
of
our
strength
and
love
of
him
;
Peter
presumed
to
stand
because
of
the
love
Christ.
3.
A
boldnesse
upon
the
assured
Promises
of
God
and
infinite
merits
of
Christ
,
foyling
both
carnal
feare
and
presumption
;
Peters
boldnesse
was
not
with
the
Word
,
but
against
it
.
4.
Boldnesse
not
suffering
to
feare
damnation
,
but
to
extinguish
the
feare
of
transgression
.
5.
A
boldnesse
banishing
feare
to
fall
away
into
perdition
,
but
not
the
feare
of
falling
into
finne
and
offence
of
God
,
which
his
owne
Children
are
often
too
bold
in
.
Note
.
The
vaine
presumption
of
mans
heart
;
in
Peter
see
our selves
;
our
nature
is
as
confident
;
we
thinke
if
all
should
flye
from
Faith
and
Religion
,
sure
we
would
not
.
But
were
the
Sword
shaken
a
little
,
and
the
Scepter
swayed
but
a
little
another
way
,
many
would
see
their
mould
and
temper
;
they
that
now
spit
at
the
name
of
the
hatefull
Idoll
of
the
Masse
,
would
easily
conceive
it
a
better
Religion
,
and
we
should
not
want
some
Catholike
Moderators
who
would
say
,
These
two
Religions
with
a
little
yeelding
each
side
,
might
be
brought
into
one
.
We
are
as
strong
before
the
Battle
as
Peter
,
and
when
danger
seemes
farther
off
;
whereas
the
sight
of
one
adversary
would
make
a
whole
Army
of
us
run
away
,
as
I●rael
at
the
sight
of
Goliah
.
But
Peter
should
have
remembred
,
and
so
should
we
,
the
Answer
of
the
King
of
Israel
to
Benhadad
,
1
King.
20.
11.
Let
not
him
that
putteth
on
his
Armour
boast
as
he
that
puts
it
off
.
Let
us
not
crow
before
the
Victory
.
We
are
ready
to
promise
our selves
successe
and
events
as
he
was
,
which
are
out
of
our
power
;
he
might
promise
and
purpose
watchfulnesse
;
endeavour
,
strive
against
this
temptation
,
which
was
all
he
could
doe
;
but
to
promise
of
the
event
and
issue
,
was
not
his
part
nor
to
dispose
of
.
We
can
as
easily
promise
to
our selves
,
above
that
God
hath
promised
,
as
he
;
nay
,
against
the
word
of
God
,
as
he
,
that
we
shall
be
safe
and
stand
,
and
conceive
some
singular
prerogative
or
strength
in
our selves
,
while
yet
we
forget
to
use
meanes
to
grow
in
knowledge
,
awaken
our
Faith
,
provoke
our
watchfulnesse
;
we
can
be
as
proud
and
bragging
in
our
speech
as
he
was
,
forgetting
modesty
and
humanity
,
promising
Mountaines
;
and
should
our
actions
swell
to
our
words
,
we
would
doe
wonders
;
but
away
with
these
brags
,
and
learne
to
speak
humbly
,
warily
and
modestly
,
as
knowing
what
befell
this
Apostle
.
Vse
.
Beware
of
Pride
of
heart
,
which
is
so
hatefull
to
God
,
as
robbing
him
of
his
glory
,
and
so
prejudicial
to
our selves
;
for
,
if
nature
onely
and
the
pride
of
it
,
quicken
our
resolutions
,
and
not
Faith
,
they
will
dye
and
deceive
us
;
if
flesh
onely
incite
our
courage
,
it
will
suddenly
be
cold
,
as
in
Peter
.
Objection
.
But
I
have
great
gifts
of
knowledge
,
and
speech
,
and
zeale
,
and
love
and
faith
.
Answ.
1.
Let
no
gifts
puffe
thee
up
;
suppose
thou
hadst
gifts
Apostolicall
,
Peter
had
all
these
gifts
,
but
pride
of
heart
foiled
them
all
;
and
the
more
and
better
the
gifts
be
,
it
is
so
much
the
worse
where
they
be
abused
or
corrupted
.
2.
Never
pride
thy selfe
above
any
man
,
who
mayest
see
those
corruptions
and
evils
in
thy selfe
,
which
thou
never
sawest
in
any
other
man.
Vse
2.
Thou
standest
by
Faith
,
Rom.
11.
12.
be
not
high-minded
but
feare
.
Peter
that
was
now
so
forward
,
had
no
small
cause
to
feare
;
and
we
want
not
more
cause
;
as
,
1.
The
weaknesse
of
flesh
and
pronenesse
to
sinne
,
yea
weaknesse
of
spirit
in
the
best
,
being
borne
of
God
,
but
yet
as
children
.
2.
Satans
malice
,
ever
seeking
to
cast
us
downe
,
winnowing
us
also
as
Wheat
.
3.
Naughtinesse
of
our
bad
workes
,
and
imperfections
of
our
best
,
in
them
unprofitable
.
4.
Perfection
of
Gods
Law
,
strictnesse
against
the
least
disobedience
,
and
in
giving
up
of
our
Accounts
.
Objection
.
But
what
need
the
Saints
feare
,
or
how
may
they
,
having
against
the
former
Gods
power
,
Gods
promise
,
Gods
intercession
;
and
seeing
nothing
is
more
contrary
to
Faith
then
fear
and
doubting
?
Answ.
When
the
Apostle
Peter
,
1
Pet.
1.
17.
wisheth
Christians
to
passe
the
whole
time
of
their
dwelling
here
in
feare
,
he
implyeth
both
the
possibility
and
necessity
.
But
we
must
distinguish
of
feare
,
which
is
of
Humility
.
Infidelity
.
The
former
is
a
reverent
feare
of
Gods
presence
,
whom
we
would
not
offend
;
a
feare
of
falling
into
sinne
,
or
making
matter
of
unkindenesse
between
him
and
our selves
.
The
latter
a
hatefull
feare
of
his
presence
,
which
we
would
avoid
;
a
fear
of
faling
into
hell
,
and
suffering
according
to
our
deserts
.
The
one
is
a
despaire
of
Gods
goodnesse
,
because
sinne
lyes
at
doore
,
and
wrath
hangs
over
their
heads
,
and
their
Couscience
is
restlesse
,
and
death
is
ready
to
overtake
them
in
sinne
,
and
hell
is
open
,
and
the
Divell
reaching
at
them
to
eternall
confusion
.
The
other
is
a
feare
of
reverence
,
by
which
we
feare
the
corruption
of
our
Nature
and
treachery
of
our
owne
hearts
;
we
feare
the
commiting
of
the
least
sin
,
and
make
conscience
of
all
known
evils
;
we
feare
least
we
be
called
to
account
before
the
reckoning
be
ready
;
we
feare
to
offend
God
and
godly
men
,
or
grieve
his
holy
Spirit
;
we
feare
to
be
infected
by
evill
men
,
and
carried
into
their
errour
.
The
former
cannot
stand
with
Faith
,
but
is
utterly
against
it
;
and
being
a
feare
of
diffidence
,
makes
men
even
distrustfull
.
The
latter
is
not
against
Faith
,
but
stablisheth
it
,
and
makes
our
hearts
watchfull
and
attendant
to
good
meanes
,
both
of
continuance
in
the
estate
of
grace
,
and
worke
of
it
,
and
increase
of
Faith
,
that
we
may
be
upheld
to
the
end
.
Let
us
therefore
nourish
this
feare
in
us
:
Motive
1.
This
feare
is
loves
keeper
and
preserver
of
graces
,
fear
of
fals
,
temptations
,
occasions
of
offending
.
2.
It
smiteth
with
conscience
of
our
owne
infirmities
and
drives
out
to
the
spirit
of
strength
and
fortitude
.
3.
It
restaines
us
from
evill
,
as
the
Midwives
,
Exod.
1.
17.
and
Joseph
,
Ge●
.
39.
9.
and
Job
c.
1.
1.
4.
It
hath
all
the
Promises
made
good
to
it
,
of
prosperity
and
blessednesse
:
Blessed
is
he
that
feareth
alwayes
,
Prov.
28.
14.
We
proceed
.
Ver.
30.
Jesus
said
unto
him
,
verily
I
say
unto
thee
,
this
day
,
even
this
night
,
before
the
Cocke
crow
twice
,
thou
shalt
deny
me
thrice
.
OVR
Saviour
perceiving
the
corruption
of
Peter
,
notably
checkes
and
reproves
it
in
this
verse
,
with
this
asseveration
,
Verily
I
say
.
Wherein
;
1.
He
admonisheth
Peter
of
his
fall
;
thou
shalt
denie
me
.
2.
He
gives
him
a
signe
,
by
which
he
shall
take
knowledge
.
Cocke
crow
twice
.
3.
The
time
,
this
day
,
even
this
night
;
double
for
certainty
.
4.
The
determinate
number
of
fals
or
denials
;
deny
me
thrice
.
As
if
he
had
said
otherwise
thus
:
Oh
Peter
,
thou
attributest
and
ascribest
too
much
to
thine
owne
strength
,
and
knowest
not
the
present
danger
;
for
verily
I
say
unto
thee
;
the
more
seriously
I
speake
it
,
the
more
neerly
it
concernes
thee
to
consider
it
;
that
thou
who
art
confident
above
all
thy
fellowes
,
and
thou
who
singlest
thy selfe
as
more
constant
unto
me
then
all
the
rest
,
even
thou
Peter
shalt
denie
me
.
]
Besides
that
thou
shalt
flye
away
from
me
with
the
rest
,
thou
shalt
denie
me
,
thou
shalt
deny
me
that
ever
thou
knowest
me
,
or
ever
hadst
any
reference
or
dependence
on
me
;
and
thou
shalt
doe
this
this
night
:
thou
sayest
thou
wilt
never
at
any
time
doe
so
,
but
thou
shalt
this
present
day
doe
it
,
while
yet
thy
promise
is
yet
in
thy
mouth
and
thou
canst
not
well
forget
it
.
I
,
many
dayes
and
nights
thou
mightest
forget
me
or
thy
promise
,
but
even
this
day
,
this
night
shall
not
passe
till
thou
hast
denyed
me
.
And
that
thou
mayest
consider
the
truth
of
this
my
Prediction
,
both
before
and
after
it
is
come
to
passe
,
I
will
give
thee
a
signe
,
or
marke
,
as
a
remembrance
betweene
us
;
Before
the
Cocke
crow
twice
:
A
Cocke
ordinarily
crowes
two
times
iu
one
night
.
1.
About
midnight
,
called
Gallicinium
.
2.
Towards
morning
,
called
Colicinium
.
Both
times
after
.
But
before
the
morning
Cocke
crow
,
or
before
the
Cocke
have
done
that
crow
,
thou
shalt
perceive
the
truth
of
my
words
,
and
the
vanity
of
thine
own
.
And
because
thou
hast
more
confidently
boasted
of
thy
strength
then
all
the
rest
of
my
Disciples
,
thou
shalt
more
shamefully
fall
then
all
the
rest
;
for
thou
shalt
not
content
thy selfe
to
deny
me
once
,
but
in
that
small
time
thou
shalt
deny
me
thrice
,
and
that
in
such
a
manner
,
as
now
thou
wouldest
scorn
to
hear
,
but
thou
shalt
not
shame
to
doe
.
John
2.
25.
He
knew
what
was
in
man.
Whence
Note
1.
The
Divinity
of
Jesus
Christ
,
who
knew
things
to
come
in
the
particular
circumstances
;
he
foretels
a
fact
which
Peter
must
presently
doe
,
while
he
is
even
protesting
against
it
,
and
thinkes
it
most
unlikely
and
impossible
:
he
discovereth
the
time
,
the
manner
,
the
repetition
,
how
often
,
and
all
circumstances
by
which
he
is
distinguished
and
discerned
from
all
creatures
and
false
Gods
,
Isaiah
41.
23
,
26.
Bring
forth
your
Gods
,
let
them
tell
us
what
is
to
come
.
Men
may
see
events
,
as
Peter
did
this
,
but
Christ
foreseeth
them
;
men
see
imperfectly
by
consequents
and
effects
,
Christ
seeth
and
knoweth
by
the
causes
,
he
soundeth
the
depth
of
Peters
heart
which
Peter
himselfe
could
not
gage
,
he
saw
the
backe
and
deceitfull
corners
of
it
,
and
discerned
how
it
must
needs
serve
him
,
being
left
a
while
of
Grace
.
Vse
1.
To
live
in
his
sight
with
feare
and
trembling
,
to
whom
all
our
wayes
are
knowne
long
before
;
no
sin
we
can
commit
,
but
it
is
foreseen
,
as
Peters
was
,
his
eyes
are
upon
the
wayes
of
man
,
Prov.
5.
21.
for
as
there
is
no
sinne
committed
but
the
eye
of
the
Conscience
is
upon
it
above
a
thousand
witnesses
,
so
there
is
none
to
be
committed
but
the
eye
of
the
Lord
is
upon
it
,
which
is
above
a
thousand
Consciences
.
Vse
2.
Never
thinke
to
carry
sinne
so
close
but
it
shall
come
to
reckoning
,
Luke
12.
2.
Nothing
is
so
covered
which
shall
not
be
revealed
;
no
darknesse
can
hide
the
workes
of
darknesse
,
as
the
Prophet
to
Gehezi
,
Did
not
my
spirit
goe
with
thee
?
so
,
doth
not
the
eye
of
the
Judge
goe
with
thee
,
Ez●ch
.
35.
12.
Thou
shalt
know
the
Lord
hath
heard
all
thy
blasphemies
which
thou
hast
spoken
against
the
Mountaines
of
Israel
:
so
thou
shalt
know
the
eye
of
the
Judge
hath
seene
all
thy
drunkennesse
,
the
times
,
places
,
manner
,
how
often
;
so
thou
blasphemer
,
thou
railer
,
thou
de●ier
of
good
men
shalt
know
to
thy
cost
and
torment
,
yea
,
Men
and
Angels
shall
know
.
Lastly
,
Christ
is
as
ready
to
take
notice
of
the
least
good
,
to
reward
it
,
1
King.
14.
13.
the
little
good
in
Abjah
mentioned
and
recompenced
.
Note
.
2.
The
humanity
and
meeknesse
of
our
Lord
and
Saviour
;
Peter
had
already
grievously
sinned
in
contradicting
his
Lord
,
in
despising
the
Prophetical
word
,
in
advancing
himselfe
presumptuously
against
the
expresse
word
;
yet
our
Lord
is
not
severe
in
rebuking
,
nor
so
sharpe
in
checking
or
reproaching
him
as
he
had
deserved
,
but
patiently
heares
him
,
passeth
by
the
infirmity
,
and
onely
most
lovingly
and
plainly
forewarns
him
of
his
present
danger
,
not
reproaching
him
for
future
denials
.
1.
Our
Lord
breakes
not
the
bruised
Reed
,
nor
quencheth
a
smoaking
weke
.
2.
The
Spirit
in
Peter
,
even
in
the
midst
of
infirmity
,
making
request
for
him
,
gets
a
cover
and
acceptance
.
3.
There
was
a
graine
of
Faith
,
and
sparke
of
love
,
in
Peters
heart
,
which
was
more
in
Christs
eye
,
then
all
his
frailty
;
the
Lord
in
mercy
looks
more
on
his
worke
in
us
,
then
ours
,
against
him
.
4.
Christ
was
now
to
leave
them
as
weaklings
and
children
,
which
was
griefe
eno●gh
to
them
,
and
would
not
so
much
discourage
them
,
especially
at
this
time
,
measuring
the
tryall
they
were
to
undergoe
.
5
,
He
saw
them
now
out
growing
their
weaknesses
,
and
therefore
thought
fitter
to
beare
with
them
for
a
time
;
there
was
a
good
worke
begun
which
himselfe
was
to
perfect
,
and
it
is
notably
exprest
in
John
13.
37.
setting
downe
the
Story
;
thou
canst
not
follow
me
now
,
but
hereafter
shalt
follow
me
;
namely
,
in
bearing
crosses
,
and
suffering
to
the
death
hereafter
,
when
the
Spirit
is
come
to
strengthen
the●
▪
Vse
.
Which
must
be
a
patterne
of
our
imitation
on
the
like
grounds
to
provoke
our selves
to
meeknesse
&
gentlenesse
towards
our
Brethren
offending
;
if
we
must
reprove
,
let
them
see
our
love
;
if
we
can
spy
the
least
good
in
them
,
let
that
qualifie
our
heat
for
the
present
;
if
we
cannot
spy
any
for
the
present
,
hope
what
they
may
be
,
they
may
receive
the
Spirit
,
and
outgrow
the
weaknesses
.
How
ever
we
should
not
forget
our
Saviours
meeknesse
,
nor
that
our selves
may
be
tempted
,
as
Peter
,
nay
to
good
for
evill
.
The
Woman
of
Canaan
refuseth
him
a
dish
full
of
Water
,
but
he
opens
to
her
the
water
of
life
.
Note
.
3.
How
to
come
to
know
our
owne
weaknesse
,
Christ
here
admonisheth
Peter
;
we
never
truly
come
to
know
our selves
till
Christ
take
us
in
hand
to
teach
us
,
as
the
Woman
at
the
Well
(
John
4.
)
never
came
to
know
her selfe
till
Christ
taught
her
.
The
word
is
a
square
,
a
glasse
,
a
ballance
,
a
light
;
Christ
in
the
Gospel
discovereth
to
us
the
darke
corners
of
our
hearts
,
letteth
us
see
our
hypocrisie
,
pride
,
earthlinesse
,
errors
and
lusts
.
How
many
can
say
they
never
saw
themselves
in
ill
case
till
the
word
came
,
Rom.
7.
7.
nay
Paul
was
alive
without
the
Law
;
so
every
naturall
man
thinks
himselfe
alive
,
in
good
case
,
no
feare
of
sin
,
no
terrors
of
conscience
or
feare
of
damnation
,
but
are
happy
and
well
,
their
case
being
as
a
man
sicke
and
near
to
death
but
complaines
not
,
tels
how
he
is
not
sicke
,
because
his
senses
being
overcome
he
feeles
not
his
disease
;
so
is
every
unregenerate
man.
But
if
Christ
in
his
word
cannot
be
beleived
,
as
Peter
beleeves
not
he
is
so
ill
as
Christ
saith
,
then
there
is
another
meanes
to
bring
us
to
the
sense
of
our
own
weaknesse
,
and
that
is
by
Experience
the
Mistris
of
fooles
,
and
so
Peter
in
this
History
.
Many
say
,
if
all
were
true
as
the
Minister
saith
,
we
were
in
a
miserable
state
;
but
we
cannot
make
men
believe
us
calling
them
to
the
sight
of
themselves
,
that
they
are
so
bad
as
they
are
.
To
thee
I
say
thou
that
belongest
to
God
as
Peter
,
God
will
give
thee
up
to
some
lust
or
other
,
till
experience
beat
this
knowledge
into
thee
as
Peter
,
but
in
mercy
thou
shalt
see
it
in
season
.
Thou
that
doest
not
believe
nor
belongest
to
God
,
shalt
also
have
wofull
experience
of
the
malice
of
thy
heart
,
and
wretchednesse
of
thy
course
,
but
too
late
when
thy
state
shall
be
remedilesse
;
chuse
you
now
whether
you
will
believe
the
word
or
feele
it
;
one
you
must
;
the
word
if
it
judge
not
in
this
day
,
shall
in
the
last
day
,
Joh.
12.
48.
Note
.
4.
This
Day
,
this
night
.
]
Note
how
suddenly
even
a
good
man
is
turned
from
good
resolutions
if
but
a
little
left
to
himselfe
,
or
he
remit
but
a
little
of
his
owne
watchfulnesse
;
a
few
houres
make
so
confident
a
Disciple
of
Christ
,
who
scorned
to
think
of
deniall
of
his
Master
,
to
deny
and
forswear
him
too
.
Reas.
1.
We
stand
by
grace
,
which
if
it
be
not
every
moment
renewed
,
we
must
needs
fal
;
as
a
man
upheld
by
a
crutch
,
remove
the
crutch
,
and
he
fals
down
;
or
set
a
staff
upright
,
withdraw
the
hand
,
ye
need
not
thrust
it
downe
;
so
we
.
2.
The
suddennesse
of
the
temptation
which
cometh
like
a
lightning
,
and
our
pronesse
to
be
kindled
with
the
same
;
David
in
the
forenoone
might
be
not
onely
chast
,
but
holily
employed
in
holy
meditations
,
but
in
the
afternoone
on
his
Gallery
spyes
Bathsheba
,
and
is
all
enflamed
and
moyled
in
foule
wantonnesse
and
lust
.
3.
Freedome
of
the
Spirit
who
cometh
and
goeth
when
he
lists
,
as
the
Wind
;
which
is
a
ground
of
humiliation
in
the
most
holy
estate
we
can
get
into
;
not
every
joy
,
not
any
gracious
estate
may
lift
us
up
;
Nescis
quid
serus
vesper
vehat
,
the
Sunne
may
shut
under
a
Cloud
suddenly
.
2.
To
watch
our
graces
well
,
and
forecast
temptation
.
3.
Depend
on
the
spirit
of
God
to
perfect
and
accomplish
his
owne
good
motions
,
and
leave
us
not
to
our selves
,
who
can
quickly
quench
them
.
4.
No
marvell
if
the
righteousnesse
of
Hypocrites
be
as
the
morning
dew
,
their
desires
as
flashes
to
make
them
inexcusable
,
being
in
the
spirit
,
they
delight
not
to
dwell
in
that
good
frame
,
but
vanish
into
nothing
.
Note
.
5.
Deny
me
thrice
.
]
Peter
was
most
confident
of
all
the
Disciples
,
and
must
fall
more
shamefully
then
they
all
;
he
will
dye
with
Christ
ere
he
will
once
deny
him
;
but
within
foure
or
five
houres
,
he
shall
deny
him
thrice
;
he
would
never
deny
him
,
but
instantly
shall
not
content
himselfe
to
deny
him
once
and
againe
,
but
thrice
.
It
commonly
fals
out
,
that
they
who
pride
themselves
above
others
,
even
in
good
gifts
,
that
they
are
given
up
to
fall
more
shamefully
then
others
;
and
why
?
Reas.
1.
God
doth
avenge
pride
of
heart
with
sin
and
shame
;
cannot
abide
it
in
any
,
least
in
his
Children
.
2.
His
wisedome
tempers
poyson
to
a
remedy
,
by
these
fals
to
abate
the
humour
,
and
let
out
the
core
.
If
presence
of
grace
puffs
up
,
absence
of
grace
or
presence
of
corruptions
shall
take
them
downe
.
3.
Pride
is
a
rocke
against
which
grace
makes
Shipwrack
;
walke
therefore
humbly
before
God
;
for
,
when
pride
commeth
then
commeth
shame
,
Prov.
11.
2.
and
where
pride
is
,
there
is
folly
and
ignorance
of
a
mans
selfe
,
and
his
owne
estate
;
so
our
proverbe
calleth
him
a
proud
foole
,
&c.
1.
David
professeth
his
heart
was
not
haughty
,
but
as
a
child
,
Psal.
131.
1.
2.
Humility
is
a
seemely
garment
for
outward
carriage
,
1
Pet.
5.
5.
decke
your selves
with
lowlinesse
of
mind
.
3.
There
is
no
great
fall
from
a
low
place
;
one
of
the
Fathers
calleth
it
Coronam
in
tuto
,
pinnaculum
&
moenia
,
ne
quis
ex
alto
decidat
.
4.
Whatsoever
may
befall
the
humble-minded
man
,
the
Lord
will
give
grace
unto
him
,
1
Pet.
5.
5.
grace
of
his
Spirit
,
grace
of
his
favour
and
countenance
,
grace
of
his
Soule
,
he
will
dwell
with
the
humble
soule
,
Isa.
57.
15.
and
it
with
him
;
a
most
happy
cohabitation
.
Vers.
31.
But
Peter
said
more
earnestly
,
if
I
should
dye
with
thee
,
I
will
not
deny
thee
;
likewise
said
they
all
.
WHen
Peter
had
heard
our
Lord
and
Saviour
with
his
wonted
asseveration
tell
him
so
heavy
things
of
himselfe
,
that
he
should
deny
his
Lord
that
night
thrice
,
and
so
renounce
his
faith
,
his
profession
and
salvation
by
him
,
this
should
have
soundly
humbled
Peter
and
terrified
him
;
yea
should
have
been
as
a
dagger
to
his
heart
to
have
let
out
the
life
of
his
naturall
pride
and
presumption
.
2.
Whereas
it
was
sufficient
to
have
made
him
concieve
modestly
of
himself
,
at
least
to
have
entred
into
himselfe
and
consider
of
his
weaknesse
to
take
downe
his
carnall
temerity
and
boldnesse
one
peg
lower
.
3.
Wheras
it
should
have
brought
him
to
renounce
himself
,
and
depend
wholly
upon
the
strength
and
grace
of
Christ
his
Lord
,
which
onely
was
sufficient
for
him
.
4.
Whereas
it
had
beene
enough
to
make
him
beleeve
the
Word
and
affirmation
of
the
Lord
,
before
his
owne
conceit
;
for
to
all
these
purposes
did
the
Lord
Jesus
so
forewarne
him
of
his
fall
;
yet
he
still
blinded
with
vaine
confidence
in
himselfe
,
or
carried
away
with
preposterous
zeale
,
doth
more
vehemently
persist
in
contradicting
his
Lord
,
in
which
he
heaps
up
a
number
of
sins
.
1.
The
repetition
and
falling
into
the
same
sin
after
Christs
admonition
and
asseveration
;
but
Peter
said
.
2.
The
manner
of
his
sin
,
he
said
more
earnestly
.
3.
The
matter
of
it
,
I
will
not
deny
thee
,
if
I
should
dye
with
thee
.
4.
The
effect
of
it
,
drawing
all
the
Disciples
into
the
same
sin
with
him
,
likewise
said
they
all
.
Note
.
1.
In
that
Peter
falleth
into
the
same
sin
againe
,
and
against
the
meanes
used
by
Christ
;
that
the
Child
of
God
through
strength
of
his
corruption
may
fall
often
into
the
same
sin
,
notwithstanding
good
meanes
against
it
;
For
,
1.
It
is
a
very
hard
thing
to
lead
them
out
of
themselves
,
almost
nothing
but
experience
of
their
former
fals
,
which
is
the
Mistris
of
fooles
,
bringeth
them
to
see
their
folly
;
so
here
in
Peter
,
all
Christs
warnings
too
little
;
and
so
long
they
must
fall
;
sense
of
weaknesse
is
their
greatest
strength
.
2.
Till
the
judgement
be
changed
,
the
Actions
be
the
same
;
Peters
judgement
is
disguised
with
an
erroneous
misjudging
his
owne
estate
;
he
is
the
same
man
after
Christs
speech
as
he
was
before
,
and
so
contradicteth
him
as
before
;
as
the
most
of
the
Fathers
lived
in
Polygamy
,
not
because
it
was
ever
lawfull
,
but
their
judgement
being
darke
and
erroneous
in
it
,
their
practise
was
answerable
;
and
who
of
Gods
Children
see
not
,
that
they
know
but
in
part
,
and
grow
dayly
to
see
errors
in
themselves
which
they
never
saw
before
,
as
Peter
saw
not
so
much
in
himselfe
as
he
did
after
?
3.
Weakenesse
of
grace
and
regeneration
in
part
causeth
even
the
best
to
goe
every
day
over
the
same
wants
and
common
infirmities
;
as
wandring
thoughts
,
idle
speeches
,
unjust
anger
,
&c.
which
frailties
as
they
be
daily
renewed
,
so
they
must
daily
renew
their
repentance
,
and
daily
lay
hold
on
Christs
perfect
merits
for
justification
;
this
weaknesse
of
grace
gave
Peter
up
againe
to
this
sin
of
contradicting
his
Lord.
4.
The
same
ends
remaine
still
,
which
may
move
the
Lord
to
leave
his
Children
to
themselves
,
and
to
fall
in
the
same
sort
;
to
try
,
excite
,
humble
them
,
worke
more
serious
sorrow
,
make
them
more
watchfull
,
&c.
which
was
the
issue
of
Peters
fall
here
.
Vse
.
Not
to
enbolden
any
in
sin
,
or
unto
sinne
(
for
we
speake
of
frailties
,
not
of
presumptions
,
for
which
we
can
give
small
comfort
)
but
to
raise
up
to
the
comfort
of
the
Covenant
,
such
as
are
toyled
with
their
corruptions
,
and
finde
themselves
mastered
with
the
same
lusts
sundry
time●
,
notwithstanding
their
strife
and
watch
against
them
.
To
thee
I
say
,
the
sense
of
thy
weaknesse
is
a
great
part
of
thy
strength
;
labour
to
grow
up
in
soundnesse
of
judgement
and
in
strength
of
grace
;
and
though
the
Lord
thy
God
for
good
ends
sometimes
let
thee
slip
into
the
same
frailties
,
his
right
hand
is
under
thy
head
,
and
thy
condition
is
not
worse
then
the
rest
of
the
Saints
in
the
world
;
Christs
dear
Disciple
here
is
moiled
in
the
same
sinne
,
but
not
cast
off
for
it
.
Note
.
2.
In
that
Peter
more
vehemently
denyed
and
contradicted
his
Lord
,
that
every
repetition
of
sin
maketh
sin
the
stronger
;
for
as
the
body
,
the
more
it
is
nourished
and
fed
,
the
stronger
it
groweth
;
so
sin
in
the
soule
;
every
new
act
is
an
addition
of
strength
till
it
come
to
an
habit
;
it
is
the
Apostles
comparison
,
Jam.
1.
15.
speaking
of
the
conception
and
perfection
of
sin
;
when
lust
is
conceived
,
it
bringeth
forth
sin
,
and
sin
when
it
is
finished
,
bringeth
forth
death
.
Beside
,
corruption
is
cleane
contrary
to
grace
;
as
grace
if
it
encrease
not
,
i●
decreaseth
;
so
corruption
,
if
it
decrease
not
,
it
getteth
strength
and
encreaseth
.
Vse
.
Against
them
that
say
they
will
repent
hereafter
;
plucke
up
a
twig
,
let
it
not
grow
to
be
a
Plant
;
dash
the
braines
while
a
childe
;
a
Sore
,
the
longer
it
is
let
alone
,
groweth
more
incurable
;
finne
fashioned
by
continuance
groweth
to
another
nature
.
Take
heed
and
feare
;
thou
hast
an
holy
God
to
doe
withall
,
and
a
corrupt
heart
of
thine
owne
,
though
some
grace
.
And
,
God
observeth
not
onely
the
sin
,
but
the
sinfull
manner
of
doing
and
degrees
of
sinning
,
carelesnesse
,
carnall
confidence
,
pride
of
spirit
,
slacknesse
in
use
of
holy
meanes
,
relapsing
;
all
very
dangerous
.
If
I
should
dye
with
thee
,
I
would
not
denie
thee
.
Note
3.
PEter
thinks
himselfe
strong
enough
to
be
a
Martyr
,
now
when
he
hath
not
learned
the
first
principle
of
Religion
,
nor
to
know
himselfe
;
before
he
promised
,
though
all
men
should
be
offended
,
he
would
not
:
Now
,
before
he
will
deny
him
,
he
will
dye
the
death
;
it
is
nothing
now
with
Peter
to
be
a
Martyr
.
Peter
considereth
not
of
what
metall
he
is
made
;
that
he
is
dust
,
earth
,
and
a
lumpe
of
sinfull
mire
,
unable
to
any
thing
.
2.
He
considereth
not
his
present
danger
,
though
forewarned
,
that
he
is
now
ready
to
be
made
a
prey
to
Satan
,
and
in
the
Lyons
mouth
.
3.
He
considereth
not
,
that
every
good
and
perfect
gift
is
from
the
Father
of
lights
;
but
hath
power
in
himselfe
to
stand
out
the
greatest
of
all
trials
;
and
therefore
within
a
few
houres
,
the
contempt
of
this
power
of
God
drives
it
quite
from
him
.
Vse
.
Let
us
well
watch
the
pride
of
our
owne
nature
:
Nature
is
so
proud
in
every
one
of
us
,
that
it
will
build
up
a
tower
to
heaven
,
though
it
prove
but
a
Babel
and
Confusion
.
Pride
of
heart
will
make
us
sacrifice
to
our
owne
Nets
,
and
rob
God
of
his
glory
.
Peter
had
good
things
,
and
true
grace
in
him
;
but
not
acknowledging
them
in
the
giver
,
puffes
him
up
and
darkens
them
;
whereas
grace
received
and
acknowledged
in
the
giver
,
are
so
far
from
puffing
up
,
as
they
make
humble
.
Grace
in
Abraham
comming
neer
to
God
,
maketh
him
say
,
I
am
but
dust
and
ashes
,
Gen.
18.
27.
2.
In
good
things
take
heed
of
preposterous
and
rash
zeale
,
which
here
Peter
fals
by
;
guide
it
by
the
Word
,
by
Faith
,
by
Prayer
,
by
thy
calling
,
by
considering
our selves
;
and
thinke
it
safer
to
fear
,
then
to
be
very
confident
of
thy self
.
Likewise
said
they
all
.
]
THE
fourth
is
the
effect
of
Peters
presumption
;
he
drew
in
all
the
Disciples
into
the
same
sin
:
1.
which
was
the
stronger
:
1.
Because
they
had
heard
our
Saviour
reproving
Peter
for
his
rash
confidence
.
2.
They
had
never
yet
tryed
their
strength
.
3.
If
they
had
,
they
should
not
at
all
have
contradicted
his
word
,
who
had
said
,
all
ye●
shall
be
offended
.
4.
This
terrible
threatning
of
themselves
and
Peter
,
should
have
set
them
out
of
themselves
,
and
clung
unto
him
,
and
said
,
O
Lord
,
we
know
our
weaknesse
;
if
we
doe
not
,
thou
knowest
it
;
we
know
thy
truth
,
and
cannot
but
beleeve
thy
Word
;
oh
therefore
,
doe
thou
take
care
of
us
,
thou
that
art
the
faithfull
Shepherd
,
keepe
us
silly
Sheepe
from
wandring
from
thee
.
But
they
imitate
Peter
;
they
must
be
as
constant
as
Peter
,
and
must
never
seeme
more
fearfull
then
he
.
They
must
not
be
behinde
him
,
neither
in
comforting
their
Master
,
nor
in
professing
their
zeale
to
their
Lord.
Note
.
1.
Frailty
in
the
best
;
no
graine
without
some
chaffe
,
no
flour
without
some
bran
,
no
rose
without
some
thorne
;
there
is
in
the
best
matter
of
humiliation
;
the
Disciples
themselves
in
Christs
presence
shew
great
imbecillity
and
weaknesse
.
Matter
of
comfort
,
which
concernes
us
in
our
fals
;
Matthew
was
one
of
them
that
said
so
,
yet
Matthew
records
for
our
comfort
,
how
he
among
the
rest
was
vainly
confident
.
Note
2.
How
quickly
sin
spreads
it selfe
;
Peter
drawes
all
the
Disciples
after
his
sinne
,
when
all
Christs
perswasions
cannot
stay
them
.
The
same
of
the
same
Apostle
after
he
had
received
the
spirit
,
Gal.
2.
14.
by
not
walking
with
a
right
foot
,
drew
the
Gentiles
and
Barbarians
also
into
his
dissimulation
,
and
compelled
the
Gentiles
to
Judaism●
;
not
by
teaching
any
Doctrine
to
that
purpose
,
for
they
could
not
erre
in
that
,
but
in
the
authority
of
his
example
.
Example
in
sinne
is
a
kinde
of
compulsion
.
Vse
1.
Take
heed
of
sinning
,
least
thou
bring
many
sins
upon
thee
,
as
Peters
sinne
here
;
heavie
both
in
regard
of
his
Master
and
fellow
Disciples
.
2.
Beware
also
of
the
company
of
sinners
;
example
is
become
a
kinde
of
Law
,
and
thy selfe
as
tinder
to
receive
such
sparkles
.
We
proceed
now
to
a
passage
in
another
part
of
the
Chapter
.
Marke
14.
66.
And
as
Peter
was
beneath
in
the
Hall
,
there
came
one
of
the
Maids
of
the
high
Priests
:
Ver.
67.
And
when
she
saw
Peter
warming
himselfe
,
she
looked
on
him
,
and
said
,
Thou
wast
also
with
Jesus
of
Nazareth
.
Ver.
68.
But
he
denyed
it
,
saying
,
I
know
him
not
,
neither
wot
I
what
thou
sayest
;
Then
he
went
into
the
Porch
,
and
the
Cock
crew
,
&c.
WEE
have
heard
in
the
former
Story
,
how
much
Peter
had
promised
of
himselfe
;
he
would
not
be
offended
,
he
would
not
flye
if
all
should
;
he
will
dye
with
Christ
before
he
would
deny
him
.
We
have
heard
how
our
Saviour
forewarned
him
of
his
weaknesse
,
and
predicted
his
fall
,
and
how
stoutly
he
contradicted
his
Lord.
Now
we
come
to
his
performance
in
this
Story
;
which
in
generall
shewes
,
that
he
was
not
so
good
as
his
word
;
but
the
Lords
word
was
fully
accomplished
;
Non
factum
quod
Petrus
dixerat
,
sed
quod
Christus
praedixerat
.
In
the
Story
we
have
;
first
,
Peters
Sin
:
Secondly
,
Repentance
:
Peters
Fall.
Rising
.
1.
Peters
deniall
of
his
Lord
:
2.
his
sorrow
for
it
;
his
Aversion
.
Conversion
.
The
sinne
and
fall
of
Peter
was
the
foulest
and
shamefullest
of
all
the
Disciples
(
except
Judas
)
they
all
forsooke
him
and
fled
;
so
did
he
;
none
of
them
denyed
him
once
,
but
he
thrice
;
none
forswore
him
but
he
,
who
with
cursing
and
swearing
abjured
himselfe
,
if
ever
he
knew
him
.
Quest.
The
Lord
foresaw
this
sinne
,
foretold
it
,
might
have
prevented
it
,
and
sustained
him
in
the
temptation
;
why
should
he
suffer
his
dear
Disciple
so
farre
and
so
fouly
to
fall
?
Answ.
The
Lord
Jesus
,
who
might
have
prevented
it
,
neither
would
nor
did
,
for
many
Reasons
.
1.
He
would
give
us
and
the
whole
Church
an
example
of
infirmity
and
weaknesse
,
by
the
fall
of
such
a
man.
2.
The
strongest
must
learn
feare
and
watchfulnesse
,
and
while
they
stand
take
heed
least
they
fall
,
that
the
enemy
suddenly
oppresse
them
not
,
as
Peter
.
3.
To
crush
presumption
of
men
,
and
to
teach
to
attribute
more
to
the
Word
of
Christ
then
their
owne
strength
,
which
had
Peter
done
,
he
had
not
so
shamefully
fallen
.
4.
The
Lord
foresaw
,
that
in
the
last
times
men
transported
with
the
spirit
of
error
,
should
transforme
Peter
into
an
Idoll
,
and
grow
to
that
madnesse
as
to
lift
him
up
into
the
place
and
office
of
Christ
,
giving
unto
him
the
headship
of
the
Church
,
and
make
him
the
head
of
the
Antichristian
Romish
Synagogue
;
and
therefore
the
Lord
set
Peter
apart
above
all
other
Disciples
,
in
whom
should
breake
out
such
weaknesse
as
he
might
be
acknowledged
not
a
God
,
but
a
fraile
man
;
not
a
Lord
,
but
a
weake
and
sinfull
servant
;
so
in
his
life
,
Acts
3.
12.
&
10.
15.
Carnall
men
worship
him
,
but
Peter
refused
.
And
by
the
way
observe
,
how
accurate
the
Scriptures
are
to
set
downe
not
this
fall
of
Peter
in
the
particular
circumstances
,
but
many
more
above
all
the
Disciples
;
As
,
1.
His
curiosity
,
desi●ing
to
walke
on
the
Waters
,
presently
punished
with
an
other
sin
of
infidelety
,
Mat.
19.
28.
2.
His
horrible
sin
o●
disswading
Christ
from
his
suffering
at
Jerusalem
,
Master
pitty
thy selfe
,
Mat.
16.
22.
for
which
Christ
called
him
a
scandall
or
Divel
,
that
is
a
speciall
instrument
of
the
Divell
.
3.
His
inconsiderate
rashnesse
,
Mat.
17.
4.
Let
us
make
three
Tabernacles
;
the
Text
saith
,
he
wist
not
what
he
said
;
he
to
enjoy
that
glory
,
neglected
all
his
fellow
Disciples
,
yea
cares
not
for
the
Salvation
of
the
whole
World
;
for
if
he
must
ever
dwell
there
with
him
,
he
must
not
come
downe
to
dye
,
which
was
against
his
word
.
4.
That
he
among
the
rest
contended
for
Primacy
,
Mat.
18.
2.
that
he
among
the
rest
could
not
watch
one
hour
with
him
,
Mat.
26.
40.
Though
Christ
had
specially
warned
him
and
the
two
Sons
of
Zebedee
of
great
tryall
,
ver
.
43.
that
he
among
the
rest
fled
from
Christ.
5.
That
fact
of
temerity
and
rashnesse
in
cutting
of
Malchus
his
eare
,
against
his
calling
and
without
warrant
,
condemned
by
Christ.
6.
That
he
walked
not
with
a
right
foot
to
the
truth
of
the
Gospell
,
Gal.
2.
14.
but
dissembled
with
the
Jewes
,
and
brought
Barnabas
in
;
for
which
Paul
reproved
him
to
his
face
.
All
which
we
note
,
not
to
exprobate
to
that
holy
Apostle
,
but
to
shew
that
the
councell
of
God
in
particular
noting
these
failings
would
prevent
the
blasphemous
doctrines
and
doings
of
the
Church
of
Rome
;
One
of
the
Popes
themselves
,
Leo
,
Epist.
89.
saying
that
Peter
was
assumed
into
the
fellowship
of
the
individuall
unity
plainely
deifying
him
,
which
blasphemy
were
rather
to
be
buried
with
stones
,
then
defended
as
Bellarmine
goeth
about
to
doe
.
5.
In
Peters
rising
the
Lord
would
give
a
singular
example
of
mercy
,
that
he
might
raise
up
great
sinners
in
the
hope
of
mercy
that
they
might
not
despaire
,
but
trust
confidently
in
the
same
grace
.
For
these
Reasons
,
the
Lord
would
have
all
the
Evangelists
with
one
mouth
and
pen
,
and
in
one
manner
to
record
this
grievous
fact
of
their
fellow
Apostle
;
nay
if
it
be
true
as
some
of
the
Ancients
record
,
that
the
Gospell
of
Saint
Marke
was
declared
and
uttred
by
Peter
and
written
from
his
mouth
by
Saint
Mark
,
that
providence
so
overruled
the
matter
,
that
Peter
himselfe
most
ingenuously
(
for
the
former
Reasons
)
did
publish
to
the
World
both
his
sin
and
repentance
.
In
the
first
,
of
Peters
fall
,
consider
the
Occasion
.
Fall
it selfe
.
In
the
occasion
partly
in
Peter
himselfe
.
Maid
of
the
high
Priest.
In
Peter
;
As
Peter
was
beneath
in
the
Hall
warming
himselfe
.
Here
first
marke
how
Peter
●un
upon
temptation
;
for
what
had
he
to
do
there
in
the
Hall
of
the
high
Priest
?
his
Lord
had
set
him
about
other
businesse
.
1.
Christ
had
now
told
him
he
could
not
now
follow
him
,
John
13.
26.
yet
he
will
follow
him
afar
off
;
and
though
Christ
had
told
him
he
was
not
able
to
suffer
with
him
,
nor
for
him
,
yet
forward
he
will
goe
.
2.
Christ
had
said
to
his
Apprehenders
,
let
these
go
away
;
yet
Peter
will
not
goe
.
3.
Christ
had
commanded
them
all
to
watch
and
pray
,
because
temptation
was
at
hand
.
4.
Had
particularly
told
Peter
what
would
be
the
event
,
if
he
did
follow
him
;
for
had
Peter
beene
with
the
other
Disciples
,
or
hid
himselfe
from
the
Tempter
,
he
had
no
more
denyed
his
Lord
then
they
.
5.
By
a
speciall
providence
Peter
found
the
doore
of
the
high
Priest
shut
against
him
,
which
should
have
beene
a
warning
to
him
,
and
not
idly
passed
by
;
for
when
God
casts
a
stop
or
bar
in
every
way
to
hinder
us
in
acting
any
evill
,
we
should
apprehend
it
as
a
part
of
his
gracious
providence
,
and
stop
our
sinnes
.
But
Peter
will
not
from
the
doore
till
he
get
in
;
he
is
hankering
about
to
see
what
will
become
of
Christ
;
he
hath
a
love
to
his
Master
,
and
is
unwilling
to
leave
him
;
his
zeale
is
not
yet
extinct
,
but
rash
and
inconsiderate
;
he
was
greatly
bound
to
his
Master
,
and
holdeth
it
laudable
not
to
leave
such
a
friend
in
distresse
;
though
he
could
not
helpe
him
,
yet
would
shew
duty
;
he
seemeth
mindfull
of
his
promise
also
;
though
all
men
forsake
him
,
yet
would
not
he
;
and
therefore
to
the
high
Priests
house
he
will
with
another
Disciple
,
as
John
18.
15
,
16.
whom
some
thinke
to
be
John
who
useth
in
his
story
so
to
speak
of
himselfe
suppressing
his
name
;
but
it
is
not
likely
that
John
so
poore
a
Fisherman
and
Disciple
of
Christ
was
so
well
acquainted
with
the
high
Priest
;
but
whosoever
he
was
,
he
was
a
friend
of
Christ
and
his
Apostles
,
and
being
known
to
the
high
Priest
was
let
in
,
but
Peter
unknown
was
kept
out
,
till
his
friend
pitying
his
standing
in
the
cold
,
entreated
the
Maid
that
kept
the
door
to
let
in
Peter
.
Thus
Peter
with
much
adoe
and
importunity
of
his
friend
gets
into
the
thicket
of
temptation
;
his
friend
hath
besped
him
into
that
place
,
which
Christ
forewarned
him
to
avoid
,
which
is
another
argument
I
thinke
him
not
to
be
John
,
who
having
heard
his
forewarne
to
Peter
,
in
likelyhood
would
rather
have
diswaded
him
from
his
purpose
,
then
been
an
Author
in
it
;
or
if
it
were
he
and
did
not
,
he
were
blameworthy
,
and
greatly
sinned
.
Vse
.
1.
He
that
would
avoyd
sin
must
carefully
avoyd
occasions
,
which
are
the
stronger
because
of
our
owne
naturall
inclination
to
evill
;
Joseph
fled
from
his
Mistresses
company
,
and
so
kept
himselfe
pure
,
Gen.
32.
10.
it
was
his
wisdome
,
not
onely
to
avoyd
her
filthy
desire
,
but
her
uncleane
company
.
The
Lord
himselfe
is
carefull
to
remove
occasions
of
sinning
from
his
People
,
Exod.
13.
17.
carrying
them
through
the
Wildernesse
,
would
not
let
them
passe
by
the
Philistines
,
and
see
War
,
least
they
should
start
back
and
sin
against
him
.
And
our
Lord
Jesus
would
have
prevented
this
occasion
in
Peter
by
forewarning
him
of
it
;
he
that
would
not
be
burnt
must
not
touch
fire
,
or
goe
upon
coales
;
stand
not
upon
thine
own
strength
where
thou
seest
so
great
a
Cedar
to
fall
as
Peter
;
thou
canst
not
avoyd
drunkennesse
,
adultery
,
prophannesse
,
if
thou
runnest
into
drunken
,
harlotry
,
and
prophane
Persons
and
places
;
beware
of
evill
company
,
consider
thy
weaknesse
and
their
power
to
seduce
.
Travellers
to
see
fashions
in
idolatrous
Countryes
,
do
therein
seeke
temptations
,
and
by
the
just
judgement
of
God
for
wantonnesse
find
Apostacy
,
returning
corrupt
in
Doctrine
,
Manners
,
or
both
.
Prov.
21.
27.
He
that
seekes
danger
,
shall
fall
into
it
.
Vse
.
2.
He
that
would
avoyd
occasion
of
sinne
,
must
hold
himselfe
to
Gods
commandement
,
and
within
the
limits
of
his
owne
calling
,
which
if
Peter
had
done
,
he
had
not
fallen
so
fouly
;
Christ
had
expressed
his
will
and
pleasure
,
that
he
should
not
have
so
much
as
deliberated
on
it
,
much
lesse
resolved
against
it
;
but
he
forgetteth
the
word
and
commandement
of
Christ
,
and
so
falleth
into
sin
.
If
Eve
had
remembred
the
word
of
God
,
and
kept
her
to
the
commandement
,
neither
the
beauty
of
the
Apple
,
nor
the
subtill
perswasion
of
Satan
had
allured
her
away
.
If
Saul
had
kept
him
to
the
word
of
the
Lord
,
1
Sam.
15.
3.
neither
sparing
of
Agag
,
nor
the
fat
Sheep
or
Oxen
had
drawne
him
into
that
disobedience
which
was
worse
then
witchcraft
;
the
word
teacheth
wisdome
to
avoyd
snars
of
sin
,
but
if
a
man
cast
away
the
Word
of
the
Lord
,
what
wisdome
can
be
in
him
?
keepe
to
the
word
,
and
buckle
this
Sword
to
thee
,
which
onely
can
cut
the
Sinewes
of
sin
and
temptation
.
Vse
.
3.
Peter
should
have
looked
to
his
Calling
;
he
was
not
now
called
to
suffer
,
the
time
was
not
yet
,
John
13.
36.
Besides
,
he
had
not
received
strength
and
gifts
fit
for
it
;
if
he
shall
now
come
to
temptation
,
he
can
do
nothing
but
deny
his
Lord
,
and
shame
himselfe
,
seeing
Christ
had
foretold
him
.
A
Christian
cannot
doe
a
more
honourable
worke
then
suffer
for
Jesus
Christ
,
which
is
more
then
to
beleeve
in
him
;
but
if
it
be
not
the
will
of
God
,
1
Pet.
3.
17.
or
if
thou
beest
not
called
to
suffer
,
if
he
forewarne
thee
with
Peter
that
thou
art
not
able
to
suffer
the
crosse
,
or
fire
,
do
not
suffer
.
Quest.
What
must
I
doe
?
must
I
yeild
to
Idolatry
?
Answ.
No
,
but
step
aside
as
Peter
was
commanded
;
watch
and
pray
,
and
get
strength
,
and
then
come
forth
,
if
thou
hast
tryed
thy
strength
and
findest
it
not
sufficient
to
suffer
the
brunt
,
this
is
a
sure
warning
from
Heaven
,
thou
must
not
put
forth
thy selfe
to
suffer
;
the
farther
thou
goest
,
with
more
shame
shalt
thou
flye
back
.
If
we
must
have
a
calling
to
suffer
for
Christ
,
much
more
look
we
have
a
calling
to
other
inferior
duties
,
else
running
out
of
thy
calling
,
thou
runnest
into
danger
;
thou
hast
no
promise
to
be
kept
further
then
thou
art
in
thy
way
;
a
good
duty
not
warranted
by
thy
Calling
is
sin
to
thee
,
though
commended
in
another
;
every
man
must
abide
in
his
Calling
,
and
so
maintaine
Gods
order
.
Note
againe
,
nature
is
an
ill
guide
;
mans
owne
wisedome
deceives
himselfe
sometimes
with
shew
of
good
,
and
runs
into
infinite
errors
,
as
Peter
must
follow
his
Master
,
and
who
would
thinke
him
blameworthy
in
shewing
his
love
and
affection
to
his
Lord
,
and
in
minding
his
promise
,
that
he
would
not
leave
him
,
if
al
men
should
;
but
all
was
but
carnall
wisdom
;
he
should
have
beleeved
his
Lord
and
Master
,
and
relyed
upon
his
counsell
,
not
by
too
much
prefidence
thrust
himselfe
into
danger
;
and
surely
as
the
pride
of
humane
wisedome
is
great
,
so
Satans
cunning
more
prevailes
to
carry
us
away
with
shewes
of
good
,
then
he
can
in
evill
;
is
it
not
a
good
thing
to
become
like
God
?
and
if
Eve
will
eat
the
Apple
,
she
may
;
is
it
not
good
to
offer
thousands
of
fat
Sheepe
and
Bullocks
to
God
in
sacrifice
?
if
Saul
will
spare
them
alive
,
he
may
doe
it
.
Is
it
not
better
and
fitter
one
Vriah
be
slaine
,
then
so
great
and
godly
a
King
stayned
in
his
honour
and
reputed
an
Adulterer
?
seldome
can
Satan
draw
on
a
great
sinne
without
some
false
glasse
or
glosse
;
we
must
therefore
attend
to
the
mouth
of
God
,
walke
in
the
paths
of
his
wisedome
,
and
turn
not
aside
for
shewes
;
remember
Prov.
3.
5.
trust
to
the
Lord
,
and
leane
not
to
thine
owne
wisedome
,
and
ver
.
6.
In
all
thy
wayes
acknowledge
the
Lord
,
and
he
will
direct
thy
steps
.
Vse
.
4.
Lastly
here
is
a
notable
rule
to
be
observed
in
friendship
examine
the
love
thou
shewest
to
thy
friend
by
the
love
of
God.
1.
Take
heed
thy
love
be
subordinate
to
the
love
of
God
,
that
if
thou
canst
not
please
both
,
thy
friend
be
not
pleased
with
Gods
displeasure
,
Mat.
10.
37.
He
that
loveth
Father
and
Mother
better
then
me
,
is
not
worthy
of
me
;
nay
,
he
that
hateth
them
not
,
Luke
14.
26.
so
did
not
Peter
,
he
should
first
have
loved
Christ
as
his
Lord
,
and
then
as
his
friend
,
had
he
done
so
,
he
would
have
kept
his
word
.
2.
Love
the
Word
better
then
thy
friend
,
Peter
should
have
stucke
to
the
word
,
and
not
to
Christs
Person
.
3.
See
thy
love
to
thy
friend
be
not
preposterous
,
that
thy
affection
destroy
him
not
;
here
Peters
friend
helpes
forward
his
sin
,
though
perhaps
unawares
.
The
subtilty
of
Satan
creepes
into
our
friendship
and
fellowships
,
that
by
our
improvidence
,
we
instead
of
helping
and
loving
them
,
hurt
them
more
then
the
Enemies
could
doe
.
We
must
pray
for
wisedome
and
judgement
,
that
neither
willingly
nor
unawares
we
either
councell
or
lead
them
into
any
sin
,
or
uphold
any
sin
in
them
,
or
hinder
in
them
any
good
.
But
contrarily
become
true
friends
to
their
Soules
;
it
is
lamentable
that
a
Father
should
discourage
the
Child
,
the
Husband
the
Wife
,
&c.
from
piety
and
religion
,
or
that
they
should
abet
evill
,
or
counsell
or
draw
one
another
to
ev●l
;
as
there
is
the
greatest
hatred
,
so
ordinarily
it
ends
in
most
bitter
hatred
.
Warming
himselfe
by
the
Fire
.
]
WEE
have
seene
Peter
gotten
into
the
Hall
of
the
high
Priest
;
What
is
he
doing
there
?
[
she
saw
Peter
warming
himselfe
.
]
Three
of
the
Evangelists
make
mention
of
this
circumstance
.
John
18.
18.
expresseth
also
his
company
;
the
high
Priests
servants
and
officers
stood
,
&c.
who
had
made
a
fire
of
Coals
,
for
it
was
cold
,
and
they
warmed
themselves
,
and
Peter
also
stood
among
them
and
warmed
himselfe
,
Luke
22.
56.
Peter
sat
by
the
fire
and
warmed
himselfe
.
We
need
take
no
notice
of
that
small
diversity
;
one
of
the
Evangelists
says
he
stood
,
another
he
sat
warming
himselfe
;
both
are
true
;
for
in
so
long
time
he
somtimes
stood
,
sometimes
sat
,
warming
himselfe
as
they
did
.
Concerning
the
Company
of
Peter
he
found
a
great
change
;
instead
of
Christ
and
his
Apostles
,
teaching
,
hearing
,
conferring
,
praying
,
confirming
one
another
against
Temptations
,
and
provoking
to
the
love
of
the
Lord
,
he
is
among
a
company
of
Rackshels
and
prophane
Serving-men
of
the
high
Priest
,
who
are
at
busie
against
Christ
as
their
Master
,
and
all
their
tongues
and
talke
bent
against
Christ
,
which
was
now
the
businesse
in
hand
;
and
Peter
,
if
he
will
be
safe
among
them
,
must
frame
himselfe
unto
them
.
Had
he
beene
in
the
Mountaine
or
in
the
Temple
,
or
in
his
owne
House
with
his
Master
,
his
exercise
had
bin
otherwise
;
but
now
he
is
in
the
Pretory
of
the
Jewes
,
and
in
the
House
of
the
high
Priest
,
where
Christ
indeed
was
,
but
taken
and
bound
,
and
mockt
,
accused
,
and
condemned
,
no
safe
place
to
confesse
the
truth
;
and
what
can
he
doe
there
but
deny
?
Note
How
soone
even
Gods
children
are
corrupted
with
wicked
Company
;
even
Peter
,
a
great
and
forward
Disciple
of
Christ
,
full
of
zeale
and
courage
,
who
will
pray
,
professe
,
and
immediately
before
draw
the
Sword
in
Christs
quarrell
,
within
two
or
three
houres
afore
with
Christ
and
his
fellow
Disciples
,
now
can
deny
among
persecutors
.
Great
is
the
force
of
wicked
Company
,
to
pervert
even
a
godly
minde
;
how
easily
was
good
Abraham
brought
to
make
a
lye
for
his
owne
safety
(
as
Peter
did
here
)
when
he
was
in
Gerar
,
where
the
feare
of
God
was
not
?
Gen.
20.
2.
How
easily
a
good
man
may
be
brought
to
Sweare
through
custome
and
continuance
with
evill
persons
,
see
in
godly
Joseph
,
who
dwelt
in
Egypt
,
and
could
swear
by
the
life
of
Pharaoh
.
Reason
1.
A
pronenesse
in
godly
men
to
be
withdrawne
by
evill
Company
,
as
the
body
to
be
infected
by
a
Pestilentiall
ayre
,
so
the
minde
by
the
contagion
of
bad
company
,
it
appeareth
by
the
phrase
,
Prov.
1.
15.
When
evill
men
entice
thee
,
&c.
withdraw
thy
foot
from
their
path
;
drawing
backe
the
foot
argues
an
inclination
and
propensity
even
in
the
Son
of
Wisdome
to
walke
with
them
.
And
Chap.
4.
ver
.
14.
advising
to
keepe
the
way
of
Wisdome
as
life
it selfe
,
as
a
meanes
to
hold
in
the
right
way
,
he
counselleth
not
to
enter
the
way
of
wicked
men
,
nor
walke
in
their
way
;
and
to
acquaint
us
with
our
owne
inclination
that
way●
;
marke
his
vehemency
,
ver
.
15.
Avoid
it
,
goe
not
by
it
,
turne
from
it
,
passe
by
it
:
What
need
so
many
repetitions
if
we
were
not
prone
to
the
lust
of
it
?
Reas.
2.
There
is
a
bewitching
focr●
in
evill
company
to
draw
even
a
good
minde
beyond
his
owne
purpose
and
resolution
.
Doe
you
thinke
Peter
had
a
purpose
now
to
deny
his
Master
,
whose
purpose
immediately
before
was
so
strong
against
it
?
but
now
suddenly
in
other
company
he
is
another
man.
Wherefore
else
did
the
Lord
so
earnestly
charge
his
own
People
,
among
whom
he
had
done
such
marvailes
as
were
not
done
in
all
the
world
,
Exod.
34.
10.
to
looke
diligently
to
themselves
,
to
make
no
compact
with
the
people
of
the
Land
,
least
they
should
be
brought
to
utter
departing
from
God
,
and
to
their
most
grosse
Idolatry
?
ver
.
12.
15.
Numb
.
11.
4.
that
great
sinne
of
Lusting
,
so
fearfully
revenged
,
was
begun
by
some
Strangers
that
came
out
of
Egypt
,
who
fell
a
lusting
,
and
turned
away
,
and
the
children
of
Israel
also
lusted
;
and
hence
it
is
as
impossible
for
a
man
to
be
still
in
the
Sun
and
not
be
●and
,
or
touch
Pitch
and
not
be
fouled
,
as
to
be
still
in
evill
Company
and
not
be
evill
.
Vse
.
1.
For
Gods
Children
to
avoyd
and
separate
themselves
from
sinners
society
;
the
danger
of
infection
leaves
it
not
a
thing
indifferent
for
a
man
to
choose
any
Company
,
but
as
necessary
to
avoyd
sinne
it selfe
,
so
the
company
of
sinners
;
can
there
be
true
fellowship
with
God
and
his
enemies
too
?
Motive
1.
What
agreement
between
darknesse
and
light
,
and
between
righteousnesse
and
unrighteousnesse
?
2
Cor.
6.
16.
what
delight
for
a
Sheep
among
a
herd
of
Swine
?
2.
Every
mans
company
tels
what
he
is
;
a
good
man
may
be
cast
into
evill
company
by
occasion
or
improvidence
(
as
Peter
)
and
be
none
of
them
;
but
as
the
company
he
affecteth
and
seeketh
,
is
,
so
is
he
;
Ravens
flocke
together
by
companies
,
so
doe
Doves
flye
together
;
so
wicked
men
love
wicked
mens
company
,
and
godly
delight
in
the
Saints
which
excell
in
vertue
.
A
good
man
is
described
,
that
he
will
neither
stand
nor
walke
in
the
way
of
sinners
,
Psal.
1.
1.
nor
will
sort
with
workers
of
iniquity
,
Psal.
1.
4.
3.
The
practise
of
wicked
men
should
make
good
men
shun
their
company
;
for
wherein
are
their
sports
and
delights
,
but
in
things
which
displease
God
and
grieve
his
spirit
,
and
the
spirits
of
all
that
love
God
and
his
glory
?
what
can
a
good
man
see
in
such
company
,
but
must
either
infect
him
,
or
at
least
offend
him
in
every
thing
almost
?
What
else
ayme
they
at
,
when
a
good
man
fals
into
their
company
,
but
either
to
allure
him
unto
some
evill
,
or
make
him
more
remisse
in
some
good
?
Objec
.
But
if
we
should
avoyd
wicked
company
,
we
must
goe
out
of
the
world
;
evill
men
are
so
rise
,
and
bad
examples
so
universall
,
1
Cor.
5.
10.
Answ.
Every
conversation
with
wicked
men
is
not
condemned
;
there
may
be
some
perso●all
conversation
,
as
Lot
in
Sodome
;
neither
can
we
expect
the
floore
of
Christ
so
cleansed
,
as
that
there
is
no
Chaffe
with
Wheat
,
and
Lillies
must
grow
among
Thornes
;
but
1.
Unnecessary
scandals
and
perilous
,
prejudiciall
to
our
faith
and
piety
,
must
be
avoyded
;
Israel
cannot
get
out
of
Egypt
to
sacrifice
to
the
Lord.
2.
If
we
cannot
avoyd
their
persons
,
avoyd
their
fashions
,
affections
,
courses
.
3.
Mourne
that
thou
art
forced
to
dwell
in
Meshech
,
and
to
have
abode
in
the
tents
of
Kedar
,
Psal.
120.
5.
Vex
thy
righteous
soule
daily
with
Lot
,
to
heare
and
see
the
uncleane
conversation
of
the
wicked
.
4.
Choose
to
sit
alone
rather
then
with
such
company
;
Jer.
15.
17.
grieving
he
should
be
reserved
to
see
such
times
,
he
professeth
that
he
did
not
sit
in
the
assembly
of
mockers
,
but
sat
alone
:
so
Elias
complaineth
that
he
was
left
alone
.
Objec
.
But
this
will
be
thought
singularity
,
pride
of
heart
,
disdaining
our
neighbours
;
I
shall
be
thought
to
seeme
better
then
others
,
or
that
no
company
is
good
enough
for
me
,
or
out
of
singularity
cast
off
my
old
company
and
good-fellowship
.
Answ.
1.
Sathan
hath
many
pretences
to
keepe
good
men
in
bad
company
;
Lot
having
bin
once
or
twice
warned
by
the
Angel
,
prolonged
the
time
,
and
made
not
such
haste
to
get
out
of
the
company
of
the
Sodomites
,
till
the
fire
had
almost
overtaken
him
,
Gen.
19.
14.
But
it
will
be
thy
safety
and
duty
,
to
remember
the
Commandement
,
and
linger
not
.
2.
I
must
get
Gods
good
conceit
of
me
,
and
contemne
what
men
s●nisterly
judge
of
me
;
I
can
never
approve
my selfe
to
God
and
evill
men
.
3.
When
thou
art
fully
resolved
to
be
a
good
man
,
thou
wilt
utterly
disdaine
evill
company
,
Psal.
119.
115.
Away
from
me
ye
wicked
;
for
I
will
keepe
the
Commandement
of
my
God.
4.
Thou
wouldst
be
ashamed
of
the
company
of
a
Harlot
,
but
thy
companions
are
impudent
in
sinne
,
as
the
Harlot
;
nay
,
their
lives
are
beastly
as
Beasts
themselves
,
lesse
harme
in
dwelling
with
brute
Beasts
then
these
reasonable
.
Vse
2.
Reprove
the
indifferency
of
them
that
can
brook
all
company
,
and
company
with
all
manner
of
persons
;
if
they
be
Atheists
,
Blasphemers
,
Ruffians
,
&c.
can
fashion
to
them
,
and
be
as
good
fellowes
as
the
best
;
doest
thou
professe
the
Religion
of
God
,
and
in
courses
joyne
with
open
enemies
?
consider
Psal.
50.
16.
Thou
runnest
with
the
Theife
,
and
art
a
companion
with
Adulterers
;
what
hast
thou
to
doe
to
take
mine
Ordinances
in
thy
mouth
,
either
to
Preach
or
professe
,
seeing
t●ou
hatest
to
be
reformed
?
These
men
let
them
fall
in
company
of
good
men
,
can
personate
and
speake
of
matters
of
Religion
,
what
good
Sermons
they
have
heard
,
give
testimony
to
some
good
Preachers
and
others
;
but
herein
they
are
artificial
;
their
other
course
is
naturall
and
proper
to
them
;
this
most
violent
and
strained
;
out
of
one
mouth
can
there
issue
sweet
water
and
bitter
?
How
much
blameworthy
are
they
that
choose
wicked
society
and
familiarity
?
Is
it
no
sinne
for
Daughters
of
God
to
match
and
marry
with
Sonnes
of
Men
?
for
a
Man
professing
Religion
to
marry
an
idolatrous
Papist
?
A
Man
acquainted
with
his
owne
perill
will
avoyd
Alliance
and
bad
acquaintance
farther
off
;
and
be
carefull
to
avoyd
bad
company
for
a
little
while
;
much
more
so
neare
and
undivided
and
personall
familiarity
.
Where
is
there
a
Trader
that
careth
who
he
be
familiar
withall
for
gaine
,
or
a
Merchant
almost
that
refuseth
to
live
in
any
Idolatrous
Nation
,
as
Spaine
,
Italy
or
other
,
where
he
cannot
live
without
bowing
to
Baal
?
Or
Gamester
that
careth
how
prophane
he
be
that
will
beare
him
company
or
drinke
?
Remember
the
counsel
of
Peter
to
new
Converts
,
Acts
3.
4.
Save
your selves
from
this
untoward
generation
,
and
you
may
helpe
to
save
them
,
by
avoyding
them
,
and
making
them
ashamed
,
&c.
remember
the
shame
in
the
end
,
losse
of
good
name
,
the
sorrow
of
sinne
committed
,
and
duties
omitted
.
Vse
3.
Joyn
your selves
to
such
as
feare
God
,
in
whom
thou
mayest
espie
Gods
Image
and
Graces
,
for
thy
Patterne
,
Example
,
Provocation
,
Incouragement
.
By
whom
thou
mayest
be
admonished
,
instructed
,
strengthned
,
and
helpt
out
of
thy
weaknesse
.
It
seemes
very
sweet
to
sit
warme
among
wicked
men
,
to
eate
and
drinke
and
be
joviall
with
them
;
but
there
is
a
bitter
sawce
for
such
sweet
meats
,
as
in
Peter
;
but
on
the
contrary
,
in
company
of
godly
men
thou
art
under
the
shadow
of
Gods
mercy
for
their
sakes
;
God
loveth
his
children
and
their
friends
;
for
Lots
sake
his
Family
was
saved
.
And
among
the
wicked
,
Gods
anger
hangeth
over
thy
head
;
as
they
are
punished
,
so
mayest
thou
be
;
therefore
depart
from
the
tents
of
these
wicked
men
:
A
Plague
is
comming
.
Now
his
Action
;
Warmed
himselfe
.
]
PEter
had
little
businesse
here
,
but
to
see
what
would
be
the
issue
of
Christs
apprehension
;
to
while
away
the
time
,
he
sitteth
downe
to
warme
himselfe
with
the
Serving-men
.
Note
1.
Peter
had
one
end
in
being
there
,
God
had
another
;
had
Peter
savoured
the
revealed
will
of
God
,
he
had
not
bin
there
,
who
had
no
other
material
businesse
but
to
sit
down
and
warme
himselfe
.
But
by
the
secret
will
and
providence
of
God
Peter
must
be
here
,
not
onely
to
accomplish
the
word
of
Christ
,
but
for
another
speciall
purpose
;
he
must
be
here
more
for
the
Churches
good
then
his
owne
,
that
while
by
being
here
his
owne
Faith
failes
,
he
might
be
a
meanes
to
confirme
the
Faith
of
the
Church
;
so
God
one
rules
his
weaknesse
,
as
he
must
be
an
eye
witnesse
of
all
Christs
sufferings
in
the
house
of
the
high
Priest
,
both
from
the
councell
,
the
Servants
,
and
Master
himselfe
.
Never
did
any
evill
befall
any
of
Gods
Servants
,
but
by
Gods
overruling
power
was
turned
to
some
good
to
themselves
and
others
,
not
onely
of
evill
punishment
,
but
of
sin
it selfe
;
for
even
that
is
under
all
things
,
Rom.
8.
28.
turned
to
the
best
.
The
greatest
poysons
are
by
the
skill
of
the
learned
Physitian
tempered
to
the
best
remedies
;
all
Satans
temptations
chase
them
but
to
the
throne
of
grace
;
all
will
worke
in
the
end
for
good
,
in
all
estates
expect
this
good
end
.
Note
2.
Peter
was
cold
,
and
it
was
not
unlawfull
to
warme
himselfe
;
but
better
he
had
beene
cold
and
comfortlesse
alone
in
the
darkenesse
of
the
night
,
then
to
have
set
within
warming
himselfe
in
such
company
.
Peter
was
now
colder
by
the
warme
fir●
,
then
he
was
without
in
the
cold
ayre
;
his
heart
grew
cold
,
and
his
faith
and
zeale
.
Vse
.
1.
Let
us
resolve
that
that
is
a
cold
and
comfortlesse
place
(
though
the
fire
be
never
so
great
)
where
Christ
is
bound
,
where
Christ
cannot
be
professed
,
where
Christ
is
scorned
,
and
Disciples
of
Christ
set
upon
as
Peter
here
.
Vse
.
2.
Let
us
labour
how
cold
soever
the
weather
be
without
,
to
keepe
the
heart
warme
in
grace
;
it
had
beene
better
for
Peter
to
have
sitten
cold
without
and
warme
within
,
then
for
outward
warmth
to
freeze
and
starve
inwardly
;
the
season
is
generally
cold
,
heat
of
zeale
counted
madnesse
,
godlinesse
disguised
,
&c.
labour
in
this
generall
coldnesse
to
keepe
our
heat
.
Note
.
3.
When
thou
sittest
by
a
warme
fire
,
take
heed
of
temptation
;
Peter
when
he
followed
Christ
,
suffering
cold
and
want
,
was
strong
and
zealous
;
now
he
cometh
to
the
warme
fire
he
is
quite
overthrowne
;
the
warme
fire
of
prosperity
and
outward
peace
hath
overthrowne
a
number
,
who
in
their
wants
and
trouble
stood
fast
in
grace
;
how
many
Worthies
coming
to
enjoy
the
warmth
of
worldly
prosperity
,
have
revolted
from
their
good
beginnings
and
proceedings
in
piety
?
David
while
he
was
in
the
field
fighting
the
Lords
battels
,
how
watchfull
,
how
conscionable
,
how
gracious
,
how
observant
,
full
of
holy
meditations
,
Psalms
,
&c.
but
setled
in
the
Kingdome
,
and
fighting
by
his
Captaines
and
Generals
,
himselfe
at
some
quiet
&
ease
,
committed
these
two
fearful
sins
of
murther
and
Adultery
,
2
Chron.
26.
5.
Vzziah
sought
the
Lord
in
t●e
dayes
of
Zachariah
,
and
serving
him
he
made
him
to
prosper
,
but
ver
.
16.
when
he
was
strong
his
heart
was
lifted
up
to
destruction
.
This
cause
the
Lord
giveth
of
the
backsliding
of
Israel
,
Hos.
13.
6.
they
were
filled
and
their
heart
was
exalted
,
and
they
have
forgotten
me
,
and
those
were
they
that
in
affliction
could
serve
the
Lord
diligently
,
ver
.
5.
The
pitt●full
experience
of
many
gives
light
hereto
who
in
their
youth
or
entrance
into
the
World
were
diligent
Christians
and
conscionable
in
their
wayes
,
carefull
Hearers
,
Readers
,
&c.
but
growne
full
and
fat
,
and
sitting
in
the
warmth
of
worldly
wealth
and
prosperity
,
have
clogged
themselves
with
cares
,
and
surfeited
of
ease
,
as
far
gone
from
their
zeale
and
diligence
as
Peter
here
;
who
followed
a
far
off
,
and
now
by
the
fire
farthest
off
of
all
,
as
the
Moone
never
eclipsed
but
in
the
full
.
How
doth
the
same
warme
fire
prevaile
with
many
,
who
because
they
see
they
cannot
sit
so
warme
in
their
places
,
if
they
should
be
so
precise
and
follow
the
word
in
all
points
,
grow
first
to
remit
,
and
then
relinquish
all
their
care
,
growing
in
the
end
to
the
height
of
prophanesse
by
Gods
just
judgement
on
them
?
others
to
sit
by
a
warme
fire
,
are
as
easily
drawne
to
lye
and
use
injustice
in
their
trades
and
dealings
as
Peter
here
.
Many
godly
men
are
too
secure
,
as
he
that
sits
by
a
warme
fire
is
subject
to
sleep
;
Let
this
be
a
stay
and
some
strength
if
thou
hast
not
prosperity
and
wealth
which
others
have
in
the
World
,
and
thou
desirest
;
thou
wantest
the
snares
of
others
;
God
in
mercy
withholds
hurtfull
wealth
,
and
keepes
thee
cold
without
,
least
thou
shouldest
grow
cold
within
;
thinke
not
thy selfe
stronger
then
:
Peter
,
Prov.
30.
8.
least
I
be
full
and
deny
thee
.
And
contrary
if
thou
beest
in
affliction
and
want
be
not
too
much
cast
downe
,
for
in
this
estate
thou
standest
firmer
in
grace
then
in
abundance
;
therefore
when
prosperity
maketh
wicked
men
grow
wild
and
secure
,
God
useth
by
affliction
to
reclame
them
,
Psal.
119.
71.
It
is
good
I
was
afflicted
;
before
I
was
afflicted
I
ment
a
stray
,
but
now
I
keepe
thy
law
.
Prosperity
is
not
alwayes
a
signe
of
Gods
favour
;
but
when
it
provoketh
to
humility
and
duty
;
ordinarily
the
Grasier
putteth
his
Cattell
for
slaughter
into
best
pasture
;
too
much
ranknesse
hurts
the
Corne
,
and
too
much
fruit
breaketh
the
Trees
;
what
is
the
cause
of
few
great
and
rich
are
truly
religious
?
but
then
God
giveth
gifts
in
mercy
,
when
he
maketh
us
better
,
not
worse
.
We
proceed
.
Vers.
67.
She
looked
on
him
and
said
,
thou
wast
also
with
Jesus
of
Nazareth
.
HERE
1.
The
Tempter
,
a
Maid
seeing
Peter
,
and
looking
on
him
said
.
2.
The
Temptation
,
Thou
wast
also
with
Jesus
of
Nazareth
.
Peter
warming
him
by
the
high
Priests
fire
,
presently
meets
with
a
Tempter
.
Note
.
1.
Note
he
that
tempts
God
,
a
Tempter
shall
meet
with
him
;
he
that
runs
out
of
his
way
,
and
without
the
limits
of
his
Calling
,
shall
not
want
temptation
;
good
David
when
he
gives
up
his
holy
prayers
and
exercises
,
and
getteth
up
to
the
top
of
his
Gallery
idle
,
he
hath
met
with
a
Bathsheba
a
Tempter
,
and
moyles
himselfe
in
fearfull
sins
;
thus
many
save
the
Divell
a
labour
in
tempting
,
run
afore
the
temptation
,
Hunters
of
Ale-houses
,
of
lacivious
company
,
light
persons
,
playes
and
enterludes
,
temptation
need
not
come
to
them
;
they
will
find
him
if
he
be
in
any
corner
of
the
Countrey
.
Vse
.
Keepe
thee
in
thy
way
,
let
not
Satan
thrust
thee
out
of
both
Callings
;
every
sin
is
a
tempting
of
God
,
Mal.
3.
15.
Note
.
2.
The
Maid
that
let
him
in
,
now
tempts
him
;
she
had
done
him
a
kindenesse
as
she
thought
,
but
she
payeth
him
with
a
mischiefe
;
a
godly
man
commonly
buyes
a
wicked
mans
favour
very
deare
.
1.
Commonly
an
evill
man
if
he
be
an
instrument
of
good
to
a
good
man
,
it
is
against
his
mind
,
being
overruled
and
drawne
secretly
by
God
,
or
inwardly
by
some
sinister
end
;
they
cannot
shew
sound
mercy
,
being
a
fruit
of
the
Spirit
,
but
counterfeit
a
corrupt
love
and
favour
.
2.
Sometimes
pretending
favour
,
they
intend
mischiefe
,
as
the
Machiavels
of
our
Age
;
so
Saul
will
prefer
David
,
maketh
him
his
Son
,
and
giveth
him
his
daughter
,
1
Sam.
18.
17.
but
intended
to
bring
him
to
destruction
by
the
Philistines
.
In
Anno
1572.
the
most
bloody
Massacre
of
Paris
was
thus
effected
,
under
pretence
of
love
,
favour
,
mariage
.
3.
Truly
saith
Solomon
of
the
mercies
of
the
wicked
,
they
are
cruell
,
Prov.
12.
10.
for
commonly
if
they
intend
not
cruelty
as
before
,
neither
did
this
Maid
,
yet
they
overturne
their
good
turnes
at
one
time
or
other
with
mischiefe
or
hurt
,
either
outwardly
or
inwardly
,
if
occasion
be
offered
.
Pilate
would
shew
mercy
to
Christ
and
plead
for
him
,
but
command
him
to
be
whipped
,
being
an
Innocent
;
and
the
Apostles
seeme
very
mercifully
delt
with
to
escape
with
whipping
if
Gamaliel
himselfe
give
none
of
the
malitious
sentence
,
Act.
5.
40.
it
is
the
mercy
of
wicked
men
to
whip
Christ
,
and
if
any
mercy
indeed
must
be
shewed
,
it
must
be
to
Barrabas
,
not
Christ.
Vse
.
1.
Count
it
an
hard
case
to
be
beholden
to
evill
men
;
Jacob
knew
the
inconvenience
,
and
refused
the
kind
offer
of
Esau
,
who
either
himselfe
or
his
Servants
would
guard
him
in
his
way
,
Gen.
33.
13.
Balaac
will
not
inrich
Balaam
,
but
first
he
must
curse
Gods
people
.
Vse
.
2.
See
thy
favour
benot
mingled
or
poysoned
,
doing
harme
and
mischeife
;
The
Heathen
Emperors
would
shew
mercy
,
if
the
Martyrs
will
cast
but
one
graine
into
the
fire
;
their
favour
must
be
bought
dea●
▪
The
Witch
will
favour
thee
;
the
Divell
will
cure
thy
Body
,
but
he
must
have
thy
faith
,
thy
soul
;
the
Father
,
the
Master
will
allow
his
Children
or
Servants
sports
,
recreations
,
but
on
the
Sabbath
day
,
when
the
refreshing
of
the
Body
is
the
corruption
and
destruction
of
the
Soule
.
Many
Fugitives
goe
away
,
and
find
favour
and
preferment
in
Rome
,
Doway
,
and
in
Popish
Countryes
,
but
on
condition
they
be
come
traytors
to
God
in
open
Idolatry
,
and
to
their
Prince
and
Country
in
open
rebellion
and
practice
,
like
Satans
kindnesse
to
Christ
;
all
this
will
I
give
thee
,
if
thou
wilt
fall
downe
.
Note
.
3.
By
what
manner
of
Tempter
Peter
fals
,
a
Woman
,
not
a
man
,
a
silly
Maid
,
a
very
weake
party
.
Quest.
Why
?
Answ.
1.
Peter
presumeth
that
all
men
could
not
cast
him
downe
,
Christ
had
denominated
Peter
for
his
solidity
and
firmnesse
,
and
he
thought
himselfe
●ure
enough
;
but
now
he
shall
see
more
evidently
his
frailty
,
to
be
so
suddenly
cast
downe
by
a
fraile
Woman
;
he
shall
see
now
that
the
strength
he
boasted
off
is
blowne
away
by
the
breath
of
a
silly
girle
.
2.
To
shew
him
the
more
,
as
his
pride
was
more
then
the
rest
,
a
shamefull
fall
for
so
great
a
professor
,
to
fall
before
so
vain
a
Woman
;
Abimelech
would
rather
kil
himselfe
then
endure
the
disgrace
to
dye
by
the
hand
of
a
Woman
;
but
as
pride
goeth
before
shame
,
so
Gods
justice
will
shame
proud
Peter
,
that
when
he
cometh
to
himselfe
,
this
circumstance
shall
kill
him
,
and
touch
him
at
the
quick
,
the
shame
shall
be
as
ill
as
the
hurt
.
Vse
.
1.
How
easily
God
overthroweth
the
pride
of
man
;
he
need
not
come
in
his
owne
person
,
he
need
not
bring
a
Champion
or
man
of
War
against
him
,
but
the
sillyest
creature
is
strong
enough
to
confound
them
;
a
silly
boy
or
girle
shall
be
Tempter
too
strong
for
as
presumptuous
a
Professor
as
Peter
.
The
Lord
who
resisteth
all
sinners
,
is
said
often
to
resist
the
proud
;
that
is
,
after
a
speciall
and
severe
manner
,
because
they
will
draw
Gods
glory
upon
themselves
;
he
commonly
so
resisteth
them
as
he
turneth
their
glory
into
shame
,
and
confoundeth
their
pride
by
weaknesse
;
hath
God
neither
Angels
nor
men
to
command
against
Pharaoh
?
yes
,
but
will
rather
confound
him
with
an
army
of
frogs
,
flyes
,
Catterpillars
in
derision
of
his
pride
;
the
same
God
could
have
turned
the
dust
of
the
Earth
into
Lyons
,
Wolves
,
Bears
of
strange
greatnesse
and
fiercenesse
to
have
met
that
fierce
and
cruell
King
that
said
,
who
is
the
Lord
?
and
in
spight
of
him
oppressed
the
People
,
but
in
scorne
of
his
pride
he
turned
the
dust
of
the
Earth
into
Lice
,
who
made
him
and
his
enchanters
confesse
it
was
the
finger
of
God.
Proud
Herod
,
who
assumed
the
glory
of
God
to
himselfe
,
it
is
the
voyce
of
God
,
not
of
man
,
the
Lord
consumeth
him
with
lice
the
basest
of
the
Creatures
,
and
not
so
much
honoured
as
wicked
Jezabel
to
be
eaten
of
Dogs
,
but
of
Lice
.
Historians
writes
of
a
City
in
France
that
was
depopulated
and
wasted
,
and
the
Inhabitants
driven
away
by
Frogs
.
A
History
reporteth
of
a
Town
in
Thessalonica
rooted
up
and
overthrowne
by
Moles
.
We
read
of
Pope
Adrian
choaked
with
a
Flye
.
Thus
the
Lord
playeth
as
it
were
with
his
Enemies
,
scorneth
to
come
himselfe
in
field
upon
them
,
but
armeth
the
meanest
of
his
creatures
against
them
.
Let
this
humble
us
under
the
mighty
hand
of
God
;
presume
of
nothing
in
our selves
,
be
proud
of
nothing
,
least
we
know
by
wofull
experience
that
a
thing
of
nothing
shall
cast
us
down
.
If
our
pride
shall
resist
God
,
Gods
weaknesse
shall
resist
us
,
and
we
shall
know
to
our
cost
,
that
the
weaknesse
of
God
is
stronger
then
man
;
never
was
pride
of
heart
unrevenged
with
fals
,
sin
and
shame
.
Note
.
4.
The
temptation
is
the
same
in
effect
with
the
former
.
This
man
is
one
of
them
;
she
accuseth
not
Peter
for
a
Malefactor
,
or
a
wicked
Liver
,
but
onely
that
he
is
one
of
Christs
Disciples
;
and
this
is
matter
of
accusation
(
she
thinkes
)
sufficient
.
Note
what
are
the
many
quarrels
of
evill
men
against
the
godly
,
and
what
are
their
accusations
:
because
they
are
of
the
number
of
Christs
Disciples
and
Followers
.
Act.
15.
19.
the
Accusers
brought
no
crime
of
such
things
as
I
supposed
,
but
had
certaine
questions
concerning
their
owne
superstitions
,
and
concerning
one
Jesus
,
&c.
Here
they
hate
not
Peter
,
but
so
farre
as
he
was
with
Christ.
Reas.
1.
Evill
men
cannot
hate
evill
for
it selfe
,
but
for
sinister
respects
,
yea
,
they
love
it
,
and
will
not
leave
it
,
and
therefore
evill
men
commonly
accuse
not
for
evill
,
but
for
good
.
Reas.
2.
Darkenesse
fights
not
against
darkenesse
,
but
light
,
and
the
greatest
light
most
,
John
7.
7.
because
it
testifyeth
of
Christ
himselfe
most
,
and
against
the
Members
for
the
head
sake
;
a
Thiefe
hates
the
light
.
Reas.
3.
Wicked
men
lie
still
under
the
woe
of
them
that
call
good
evil
,
and
evil
good
,
through
corruption
of
judgement
not
renewed
by
grace
;
and
therefore
you
shall
still
observe
,
that
the
greatest
fault
objected
by
the
wicked
against
the
godly
,
is
for
most
part
the
doing
their
duty
as
here
in
Peter
;
was
it
not
Peters
duty
to
be
with
his
Lord
?
what
other
cause
in
Prophets
,
Apostles
,
in
Christ
himselfe
?
Vse
.
In
these
dayes
also
to
be
with
Christ
,
is
matter
of
accusation
enough
against
a
godly
man
,
John
9.
22.
34.
the
blind
man
was
excommunicated
because
he
had
been
with
Jesus
.
Papists
after
the
same
manner
exercise
deadly
hatred
against
the
Gospell
,
and
excommunicate
as
Heretiques
all
that
stand
to
the
Doctrine
of
justification
by
the
only
grace
of
Jesus
renouncing
merits
of
works
of
Papists
,
and
after
a
subtill
manner
out
of
the
depth
of
Satan
,
have
laid
under
the
reproach
of
Heretiques
,
such
as
walke
according
to
the
Rules
of
Christ
and
his
profession
in
their
course
,
renouncing
the
Libertine
wayes
of
the
World
and
watching
more
narrowly
over
their
owne
.
These
at
the
first
restoring
of
religion
and
casting
out
of
superstition
and
Romish
Idolatry
,
Papists
who
gnashed
their
teeth
for
envy
at
the
Lords
great
worke
,
branded
with
the
names
of
Puritans
,
Precisians
,
and
holy
brethren
,
&c.
ever
since
,
and
at
this
day
more
then
ever
;
what
is
the
ordinary
quarrell
and
scorne
but
the
same
taken
out
of
the
mouths
of
Enemies
,
thou
art
one
of
them
,
a
Disciple
,
a
Puritan
,
a
Professor
,
a
Brother
,
all
one
with
this
of
the
Maid
,
thou
wast
also
with
him
;
now
weake
things
and
small
goe
for
currant
to
bring
good
men
into
danger
,
as
Peters
here
being
with
Christ
;
even
looking
toward
good
men
is
ground
enough
;
and
evill
men
can
make
great
noise
of
it
,
as
Jewes
against
Christ
,
he
is
a
friend
of
Publicans
and
Sinners
.
As
Spyders
can
turn
every
thing
into
poyson
;
so
wicked
men
turne
wholsome
things
into
poyson
and
malicious
accusations
.
Acts
21.
28.
Oh
men
of
Israel
helpe
;
this
man
,
&c.
Paul
gave
the
Law
his
due
,
onely
denyed
justification
by
it
,
nor
spoke
against
the
Temple
,
but
their
hypocrisie
who
could
discover
all
by
coming
to
the
Temple
,
nor
dishonoured
their
place
,
but
all
their
faire
shewes
in
that
place
would
not
serve
,
but
it
was
as
the
offering
of
a
Dog
without
faith
or
Repentance
;
this
was
his
duty
to
teach
;
nor
brought
he
Gentiles
into
their
Temple
,
but
they
supposed
so
;
and
suspition
is
enough
for
evill
men
,
and
helpeth
them
well
;
I
thought
it
had
beene
thus
;
but
what
if
he
had
?
now
the
Temple
was
free
for
all
;
Moses
Law
ceremonial
was
at
an
end
;
so
as
when
these
wicked
men
had
said
all
they
could
,
equity
could
find
no
substance
in
their
accusation
,
yet
these
grounds
were
enough
against
Paul
to
draw
him
to
death
,
ver
.
31.
Let
a
godly
Preacher
come
and
lift
up
his
voyce
as
a
Trumpet
against
sin
;
oh
he
is
an
intolerable
man
,
he
is
so
sowr
,
so
tart
,
so
judging
,
he
preacheth
nothing
but
damnation
,
he
makes
Reprobates
of
us
all
;
when
all
this
while
he
doth
hi●
duty
in
telling
Israel
her
sin
and
Judah
of
her
transgressions
.
Let
him
preach
often
,
and
be
more
diligent
then
some
idle
drones
,
so
that
the
word
prevaile
with
men
,
and
they
begin
to
taste
the
soundnesse
and
the
sweetnesse
of
it
,
and
frequent
it
with
more
gladnesse
then
the
eye
of
envy
would
they
should
;
oh
then
he
is
factious
,
draweth
Disciples
,
is
popular
;
if
we
let
him
alone
,
all
men
will
beleeve
him
say
the
Pharises
.
Let
him
preach
with
authority
,
and
not
as
the
Scribes
,
and
convince
evill
men
,
and
seeke
to
pull
their
lusts
out
of
their
hearts
and
hands
,
and
now
they
perceive
the
word
too
strong
for
them
,
then
they
fetch
another
windlace
;
Christ
teacheth
wonderfull
well
,
and
he
is
Teacher
from
God
,
and
teacheth
the
way
of
God
truly
,
but
he
healeth
on
the
Sabbath
day
,
or
breaks
some
traditions
of
the
Elders
;
a
good
man
otherwise
,
but
his
Disciples
wash
not
,
fast
not
,
and
the
failing
in
some
idle
tradition
or
Ceremony
is
enough
to
hate
Christs
own
Doctrine
and
to
hurt
him
in
his
owne
person
to
the
unmost
extremity
.
Secondly
,
the
Temptation
;
Thou
wast
also
with
Jesus
of
Nazareth
;
or
as
John
18.
17.
Art
thou
one
of
this
mans
Disciples
?
Belike
both
asking
the
question
,
and
affirming
that
he
was
.
THE
Tempter
light
,
not
Caiphas
himselfe
,
but
his
Doore
keeper
,
and
that
not
a
man
,
but
a
silly
Maid
.
The
Temptation
as
light
:
she
doth
not
scorne
him
or
his
Master
;
she
saith
not
,
belongest
thou
to
this
Seducer
,
nor
art
thou
a
follower
of
this
factious
fellow
,
who
is
now
brought
in
question
for
his
life
?
but
in
simplicity
and
gently
enough
,
Art
thou
one
of
this
Mans
Disciples
?
yet
Peter
is
too
weake
for
so
weake
a
temptation
.
Note
.
He
that
is
presumptuously
confident
where
he
should
not
,
is
basely
fearfull
where
he
need
〈…〉
●●rist
foretels
Peters
fall
,
but
Peter
feares
nothing
;
but
a
silly
Damsels
〈…〉
him
;
an
unkinde
word
,
and
fear
hath
oppressed
him
.
1.
It
is
a
just
reveng●●hat
he
that
feareth
not
God
,
should
feare
every
thing
else
;
and
if
the
feare
of
God
be
shaken
out
of
the
heart
,
the
feare
of
man
,
yea
of
a
veery
worme
shall
be
let
in
;
had
Peter
retained
the
fear
of
God
,
he
had
not
here
so
feared
,
but
now
must
fear
where
no
fear
is
.
2.
God
in
this
kinde
punisheth
the
presumption
and
boldnesse
which
a
man
hath
in
himselfe
,
by
turning
his
carnall
courage
,
which
resists
true
feare
,
into
terrours
of
heart
and
vaine
feares
,
that
were
there
nothing
without
him
to
fear
,
he
shall
not
want
terrors
of
minde
that
shall
leave
him
but
a
little
rest
.
Herod
is
told
enough
to
behead
John
,
and
no
man
can
feare
him
for
it
,
but
his
owne
thoughts
fear
him
;
O
,
John
whom
I
beheaded
,
is
risen
;
now
he
fears
where
no
fear
is
,
Prov.
28.
The
wicked
flye
none
pursuing
;
his
own
fancy
shall
fear
him
.
Vse
.
Peter
shrinkes
not
before
Caiphas
,
but
his
Maid
asking
but
a
question
;
see
that
carnal
confidence
and
human
strength
will
leave
a
man
in
the
suds
at
length
;
this
courage
of
flesh
and
blood
had
carried
Peter
a
great
way
in
the
cause
of
Christ
in
resisting
his
apprehenders
,
following
him
to
the
high
Priests
Hall
,
brings
him
to
the
●ire
,
but
now
leaves
him
.
If
a
man
had
all
the
courage
we
read
of
among
the
famous
Roman
Warriers
,
it
will
not
carry
him
after
Christ
,
whethersoever
he
goeth
;
it
might
carry
him
to
contemne
death
for
his
Countrey
,
for
his
credit
,
&c.
but
for
Christ
it
will
faile
him
.
It
is
given
as
well
to
suffer
for
Christ
as
to
believe
.
Vse
2.
Examine
well
thy
boldnesse
,
whether
it
be
for
God
or
Man
,
ere
thou
trust
it
;
the
boldnesse
of
flesh
will
make
us
couragious
before
the
Battle
,
but
when
the
Alarum
is
sounded
,
then
the
shaking
of
a
Pike
or
report
of
a
Musket
feareth
him
as
a
Childe
,
out
of
the
field
.
Quest.
How
shall
I
know
?
Answ.
If
thou
beest
strong
in
the
power
of
Christs
might
,
then
thou
art
strong
in
thine
infirmities
;
that
is
,
hast
a
strong
sence
of
thine
owne
weaknesse
,
and
findest
thy
frailty
,
and
art
driven
out
of
conceit
with
thy selfe
;
and
having
no
strength
in
thy selfe
,
leanest
onely
on
the
strength
of
thy
Captaine
.
Stand
in
this
strength
,
and
in
question
of
thy
life
,
thou
shalt
have
boldnesse
,
as
John
before
Herod
,
Elias
before
Ahab
,
when
poore
Peter
,
stout
in
himselfe
,
shall
fall
before
a
poor
Maid
,
almost
unquestioned
.
Vse
3.
Let
him
that
stands
take
heed
least
he
fall
,
1
Cor.
10.
12.
Thou
sayest
thou
lovest
Christ
;
so
did
Peter
,
else
he
would
not
have
followed
now
;
thou
mayest
account
of
strength
to
stand
if
all
other
should
fall
,
so
did
Peter
;
but
thou
seest
a
Pillar
here
shaken
with
a
Wenches
word
,
that
thought
all
the
threats
and
tortures
of
the
Rulers
could
not
make
him
shrinke
.
Seest
thou
the
foreman
of
the
Apostles
so
neere
and
deare
unto
Christ
,
who
would
have
confirmed
his
brethen
,
so
foulely
to
fall
?
be
not
thou
high-minded
,
but
feare
.
Mot.
1.
Consider
thy selfe
a
childe
,
weake
and
feeble
,
soone
cast
downe
,
and
being
ready
to
stumble
and
fall
,
get
to
a
stay
as
fast
as
thou
mayest
.
2.
The
Adversary
is
strong
,
and
flesh
is
weake
,
Mat.
26.
41.
and
is
onely
supported
by
strength
of
grace
;
the
Lyon
of
the
Tribe
of
Judah
foyles
the
roaring
Lyon.
3.
Hypocrites
not
fearing
to
fall
,
fall
fearefully
;
but
the
godly
fearing
to
fall
,
fall
not
,
at
least
prevent
many
fals
,
and
rise
out
of
them
all
.
Note
.
Peter
resembles
here
the
state
of
every
Christian
,
set
betweene
a
warme
fire
on
the
one
hand
,
and
a
dangerous
temptation
on
the
other
.
Thou
art
one
of
them
.
Satans
ayme
is
,
either
to
allure
and
entise
us
to
sinne
,
by
a
number
of
weapons
out
of
the
storehouse
of
Prosperity
,
or
daunt
us
by
weapons
out
of
the
Armory
of
Affliction
and
Persecution
.
Rabshekeh
,
2
Kings
18.
31
,
32.
offereth
peace
and
promiseth
in
his
Masters
name
,
if
we
will
lay
aside
our
Armes
;
and
mixeth
threats
and
boasts
in
his
strength
:
so
here
.
Satans
subtilty
hath
plots
amongst
all
men
;
if
low
〈◊〉
,
he
will
brouse
and
make
them
ordinary
fuell
for
fire
;
if
high
Trees
,
he
hath
lightning
and
thunder
,
and
violence
of
every
tempest
.
And
in
all
Estates
,
Adversity
is
a
sharpe
Winter
,
to
nip
sprigs
of
Grace
;
Prosperity
as
an
hot
Sun
and
Summer
to
nourish
Weeds
;
Peter
here
feeles
the
force
of
both
.
Vse
.
That
Christians
watch
both
in
Prosperity
and
Adversity
;
know
that
frowns
and
fawns
of
Sathan
and
the
World
are
alike
dangerous
;
flattery
and
force
,
both
enemies
,
and
more
dangerous
if
both
assault
at
once
;
as
here
Peter
.
Verse
68.
But
he
denyed
it
,
saying
,
I
know
him
not
,
neither
wot
I
what
thou
sayest
.
HEre
is
the
first
denyall
of
this
Champion
,
by
a
silly
Girle
;
wherein
see
the
foulenesse
of
his
sin
.
1.
He
denies
flatly
,
and
peremptorily
,
saying
,
I
know
him
not
.
2.
In
doubling
it
,
implying
more
resolution
,
neither
wot
what
thou
sayest
;
both
which
speeches
were
manifest
untruths
and
lyes
against
his
own
conscience
;
for
Peter
well
knew
Christ
,
having
bin
long
with
him
;
and
one
of
his
first
Disciples
,
he
had
confessed
him
,
thou
art
the
Son
of
God
;
besides
,
he
knew
well
what
she
meant
,
and
therefore
it
was
another
lye
.
3.
In
denying
him
so
openly
amongst
a
multitude
;
before
them
all
,
saith
Matthew
.
1.
The
fault
is
so
foule
,
as
one
witnesse
were
too
much
;
but
Peter
provides
witnesses
enough
,
a
cloud
of
witnesses
.
2.
He
that
denyeth
Christ
before
any
man
,
shall
be
denyed
before
the
Father
,
Mat.
10.
What
a
great
sin
to
deny
him
before
all
men
?
3.
In
so
great
a
company
were
a
number
of
wicked
men
;
and
now
Peter
exposeth
the
name
of
Christ
to
all
their
scorne
and
opproby
;
he
hardens
and
animates
them
,
and
stands
with
them
in
rejecting
of
Christ.
There
were
also
some
weake
ones
and
well-wishers
to
Christ
,
as
he
that
carried
Peter
in
,
and
some
that
might
be
coming
forward
;
and
Peter
by
his
example
being
the
foreman
of
the
Disciples
,
weakens
and
scandalizeth
all
these
,
and
destroyeth
so
many
soules
,
and
if
he
that
offends
one
of
these
little
ones
,
better
a
Milstone
were
hanged
about
his
neck
,
and
he
cast
into
the
sea
;
what
a
case
is
Peter
in
that
offends
so
many
?
Note
1.
How
far
soever
the
courage
of
flesh
and
blood
carries
a
man
,
and
rash
zeale
,
if
not
a
stronger
prop
,
it
will
leave
a
man
in
the
suds
at
length
;
for
,
what
is
become
of
all
these
great
words
,
I
will
lay
downe
my
life
for
thee
;
and
why
can
I
not
follow
thee
now
?
And
I
will
dye
with
thee
before
I
will
deny
thee
.
Is
this
to
follow
the
Master
,
to
deny
himselfe
,
his
Disciples
?
is
this
to
lay
down
the
life
for
the
Master
,
to
fear
the
voyce
of
a
silly
Girle
?
Is
this
not
to
deny
Christ
,
to
deny
thy selfe
a
Christian
?
for
if
thou
knowest
not
him
to
be
the
Christ
,
thou
knowest
not
thy selfe
to
be
a
Christian.
Thus
in
one
word
bold
Peter
denyeth
and
renounceth
his
Lord
,
his
faith
,
his
profession
and
salvation
by
him
.
Vse
.
Let
us
looke
well
to
our
zeale
,
that
it
serve
us
not
as
Peters
did
him
;
the
drugs
have
Adulterates
,
and
the
most
cunning
Coynes
their
slips
,
and
the
best
graces
have
in
this
corruption
their
cracks
and
defects
;
let
us
try
and
weigh
and
sound
our
zeale
for
its
truth
,
and
that
by
these
markes
.
1.
True
zeale
is
earnest
for
good
,
but
it
is
not
for
a
fit
or
passion
,
as
John
at
his
entrance
,
and
Peter
here
;
but
it
is
a
gift
of
the
Spirit
,
and
a
grace
which
is
constant
and
lasting
.
2.
It
riseth
out
of
knowledge
of
God
and
our selves
;
zeale
not
guided
by
knowledge
is
hurtfull
,
as
Rom.
10.
2.
so
here
Peter
had
zeale
for
Christ
,
but
knew
not
himselfe
;
as
mettle
is
dangerous
in
a
head-strong
Horse
;
so
zeale
degenerated
in
a
head-strong
passion
,
not
guided
by
knowledge
.
3.
It
is
attended
ever
with
godly
sorrow
,
2
Cor.
7.
11.
and
griefe
,
first
for
his
owne
sin
,
and
then
others
;
God
is
dishonoured
in
both
,
and
he
is
troubled
in
both
.
4.
Carried
with
care
and
feare
of
falling
,
not
selfe-conceitednesse
,
trusting
to
himselfe
,
his
strength
,
his
judgement
,
as
this
of
Peters
did
.
5.
Coveteth
spiritual
things
in
the
world
;
Christs
was
zeale
to
Gods
house
;
so
David
,
Oh
how
love
I
thy
house
!
how
deare
are
thy
words
unto
me
!
how
sweet
,
&c.
These
ardent
desires
dryed
him
,
and
consumed
him
;
Peter
coveted
Gods
honour
;
but
how
?
his
owne
name
,
reputation
,
life
,
and
safety
was
deare
unto
him
.
Note
2.
The
nature
of
Peters
sinne
which
was
the
most
direct
deniall
of
Christ
that
might
be
.
First
,
not
to
professe
and
confesse
his
Doctrine
outwardly
and
secretly
,
is
a
denyall
.
2.
Not
to
expresse
the
Doctrine
and
power
of
Religion
,
which
we
acknowldge
true
,
whether
for
fear
or
otherwise
,
is
an
high
denyall
of
Christ.
3.
To
subvert
or
overthrow
some
fundamental
point
of
Religion
,
is
fearfully
to
deny
Christ
;
for
it
is
all
one
to
deny
his
doctrine
as
himselfe
,
being
of
the
same
nature
with
himselfe
.
But
Peters
denyall
was
beyond
all
these
,
not
against
his
Doctrine
onely
,
but
against
his
Person
immediately
,
and
this
not
to
deny
him
by
silence
,
but
by
speech
,
whom
himselfe
had
confessed
the
Son
of
God
,
and
had
heard
him
so
professed
from
Heaven
by
God
himselfe
once
and
againe
.
Yes
,
when
he
needed
not
have
openly
disclaimed
him
,
for
the
Maids
speech
was
,
whether
he
was
with
Christ
;
he
might
have
contented
himselfe
to
have
belyed
himselfe
,
and
said
I
was
not
,
rather
then
have
sinned
directly
against
his
Lord
and
Master
.
Or
what
lawfull
authority
had
this
Maide
to
examine
Peter
;
he
was
not
bound
to
confesse
that
he
knew
him
;
neither
doth
Peter
confesse
some
,
and
conceale
some
,
to
fumble
or
equivocate
to
tell
you
;
for
if
this
could
have
saved
Peter
,
he
needed
not
have
wept
for
denying
his
Master
,
though
some
Fathers
would
excuse
him
;
but
he
flatly
,
and
stoutly
denyeth
all
,
that
ever
he
knew
him
,
or
had
to
doe
with
him
;
he
doth
not
say
,
I
know
him
not
so
well
as
I
should
doe
.
Alas
what
a
poore
case
is
Peter
now
in
;
for
if
he
deny
Christ
,
who
doth
not
confesse
him
that
others
may
know
he
doth
so
as
well
as
himselfe
,
what
a
feareful
denyall
is
to
make
others
even
boyes
and
girles
know
we
disclaime
him
.
Doctr.
Note
hence
what
a
hard
matter
it
is
to
confesse
Christ
in
time
of
danger
and
perill
,
when
so
great
a
Disciple
as
Peter
before
any
great
danger
so
resolutely
denyeth
him
.
Reas.
1.
Satans
malice
;
he
winnowes
and
tempts
Peter
here
,
and
the
Saints
to
plucke
them
from
this
confession
,
because
he
knoweth
that
God
is
greatly
honoured
by
the
confession
of
his
Servants
.
That
the
truth
is
notably
confirmed
which
shakes
the
Wals
and
foundation
of
this
Kingdome
.
That
confessing
him
before
men
,
notably
incites
and
provokes
others
to
the
love
and
likeing
of
the
truth
,
and
to
the
imitation
of
such
holy
examples
,
and
because
he
would
hinder
the
happinesse
of
Saints
,
well
knowing
that
〈◊〉
that
denyeth
Christ
,
shall
be
denyed
of
him
.
Reas.
2.
Strength
of
corruption
in
us
makes
it
very
hard
at
such
times
.
1.
How
hard
is
it
to
deny
our selves
?
and
not
denying
our selves
,
we
cannot
but
deny
him
;
we
not
onely
reason
with
flesh
and
blood
,
but
conclude
with
flesh
and
blood
against
the
yoke
of
Christ
;
Paul
communed
not
with
flesh
and
blood
.
Gal.
1.
16.
2.
How
doe
we
blush
at
the
Chaine
,
and
shame
at
the
Crosse
of
Christ
,
which
indeed
is
the
glory
and
crowne
of
a
Christian
?
he
that
is
ashamed
of
Christ
,
how
can
he
confesse
him
?
2
Tim.
1.
12.
I
suffer
these
things
,
and
am
not
ashamed
;
for
I
know
whom
I
have
believed
;
one
cause
why
many
among
the
Rulers
beleeved
and
durst
not
confesse
Christ
,
was
,
because
they
feared
to
be
cast
out
of
the
Synagogue
,
John
12.
42.
3.
How
are
we
glued
to
the
love
of
the
profits
,
and
glory
of
the
World
?
loth
we
are
to
be
too
great
losers
by
Christ
,
much
lesse
forsake
all
to
follow
him
;
this
maketh
it
hard
to
confesse
Christ
in
cases
of
losse
and
disadvantage
;
this
cause
is
in
John
12.
43.
the
Rulers
confessed
not
Christ
whom
they
knew
,
because
they
loved
the
praise
of
men
more
then
the
praise
of
God.
Demas
would
not
have
his
commodityes
hindred
,
and
so
forsooke
the
Apostles
,
2
Tim.
4.
10.
Reas.
3.
Weaknesse
of
faith
and
graces
;
Peter
had
now
true
faith
in
his
heart
,
but
weake
and
raked
up
in
a
heape
of
corruptions
;
where
is
no
faith
,
is
no
confession
;
a
strong
faith
,
a
strong
confession
.
Peter
was
now
as
a
man
in
a
sowne
or
qualme
;
living
,
but
little
shew
or
sense
of
life
.
Nicodemus
a
Beleever
,
a
lover
of
Christ
,
his
faith
made
him
come
to
Christ
,
but
the
weaknesse
of
it
made
him
speake
little
and
low
,
and
not
directly
for
him
.
Joseph
of
Arimathia
a
Disciple
and
a
Beleever
,
but
a
secret
one
for
fear
of
the
Jewes
,
John
19.
38.
Vse
1.
Conceive
it
no
easie
thing
to
confesse
Christ
in
tryall
,
nor
a
thing
to
be
performed
by
our
owne
power
,
but
pray
for
the
gift
of
the
Spirit
called
the
Spirit
of
strength
,
Isa.
11.
2.
which
sustaineth
us
,
no
cause
shall
daunt
it
.
2.
Pray
for
wisedome
when
and
how
to
confesse
,
that
the
Lord
opening
our
eyes
aud
mouthes
we
may
speak
as
we
ought
.
3.
Pray
for
Faith
,
Psalme
116.
I
beleeved
,
therefore
I
spake
,
Rom.
10.
10.
with
heart
beleeve
.
2.
Resolve
of
the
nec●ssity
of
confessing
Christ
,
being
called
thereto
,
1
Peter
3.
15.
be
ready
to
give
an
answer
to
every
man
that
asketh
a
reason
of
the
hope
that
is
in
you
.
Philippians
2.
10.
Every
tongue
must
confesse
Jesus
Christ
is
the
Lord
,
to
the
glory
of
God.
Arg.
1.
Consider
here
first
the
end
of
our
being
in
the
World
,
to
honour
God
and
his
truth
,
and
promote
our
owne
and
others
salvation
;
therefore
not
onely
not
deny
but
confesse
.
2.
The
excellency
of
the
truth
confessed
and
witnessed
unto
,
not
by
us
onely
but
by
the
whole
Trinity
,
the
blessed
Augels
,
the
holy
Prophets
,
the
inspired
Apostles
and
constant
Martyrs
in
all
ages
.
3.
It
is
Gods
right
thou
shouldest
confesse
him
,
even
to
thy
utmost
perill
,
to
whom
thou
art
given
of
the
Father
,
by
whose
blood
redeemed
,
whose
peculiar
thou
art
;
how
couldest
thou
brooke
that
servant
,
to
whom
thou
payest
Wages
,
that
being
ashamed
of
thee
would
deny
thee
his
Master
?
4.
Christians
must
be
considered
not
onely
as
private
men
,
but
in
the
communion
of
Saints
,
glorifying
the
Gospell
,
not
onely
by
walking
worthy
of
it
,
but
also
suffering
for
it
,
as
lights
,
not
for
it selfe
,
but
for
others
.
5.
Thou
wouldest
not
be
denied
of
him
hereafter
,
but
desirest
he
should
acknowledge
thee
in
another
life
;
but
if
we
deny
him
,
he
will
deny
us
,
2
Tim.
2.
12.
6.
Conversion
produceth
confession
,
as
in
the
converted
Thiefe
;
and
confession
is
accompanied
with
salvation
,
Rom.
10.
10.
with
the
mouth
confesse
to
salvation
:
onely
this
man
is
of
God
,
1
John
3.
4.
7.
Thou
canst
not
but
confesse
Christ
,
nor
keepe
Faith
at
home
;
it
is
as
fire
within
;
and
Christ
saith
,
He
that
is
not
with
us
,
is
against
us
.
Quest.
How
shall
I
be
able
to
confesse
Christ
in
trials
?
Answ.
1.
Settl●●hy
selfe
in
a
sound
knowledge
and
judgement
of
the
truth
;
unstable
persons
that
hang
between
two
Religions
,
as
Meteors
,
will
never
abide
the
triall
.
If
trials
should
come
,
many
of
our
ordinary
Hearers
,
for
want
of
setlednesse
of
judgement
and
sound
measure
of
knowledge
,
will
prove
as
Potters
Clay
,
fit
for
any
forme
,
or
as
Wax
ready
for
any
stamp
or
impression
;
so
Meteors
between
two
Religions
,
enemies
to
Confession
.
2.
Get
sound
love
to
the
Truth
;
else
God
will
send
strong
delusions
to
beleeve
lyes
,
on
them
that
receive
not
the
truth
in
the
love
of
it
,
2
Thes.
2.
10
,
11
,
12.
3.
Expresse
the
power
of
Religion
now
in
dayes
of
peace
;
for
he
that
denyeth
the
power
of
Religion
now
in
the
time
of
peace
,
God
will
never
give
him
the
honour
to
professe
in
time
of
persecution
;
he
that
will
deny
by
a
warme
fire
,
will
deny
more
easily
in
a
fiery
triall
.
4.
Arme
thy selfe
against
the
sweet
and
sower
,
the
best
and
worst
of
the
world
;
beware
of
preferring
of
the
best
things
as
better
and
sweeter
then
Christ
and
the
glory
of
heaven
;
God
is
not
so
prodigal
of
his
glory
,
nor
of
the
gracious
merits
of
Christ
,
as
to
bestow
it
on
such
as
love
earth
better
then
himselfe
or
his
Sonne
;
neither
gaze
with
both
eyes
upon
outward
things
never
so
little
,
but
on
the
power
of
God
,
which
is
manifest
in
weaknesse
.
5.
Set
thine
eye
upon
the
glory
of
being
confessed
by
Christ
before
his
Father
and
his
Angels
;
oh
this
my
servant
was
more
willing
to
dye
for
me
then
deny
me
;
and
the
terrour
and
disgrace
that
Christ
should
deny
us
,
when
our
own
consciences
are
up
in
armes
against
us
,
then
he
shall
proclame
and
disclame
us
,
in
that
we
preferred
every
trifle
before
himselfe
,
&c.
6.
Looke
on
examples
of
Saints
,
keeping
the
profession
without
wavering
in
losses
and
crosses
,
Heb.
10.
joyfully
enduring
the
spoyling
of
Goods
.
Pauls
life
not
deare
:
compare
thy selfe
with
these
,
&c.
Then
he
went
out
into
the
Porch
,
and
the
Cocke
crew
.
PETER
having
denyed
his
Lord
,
beginneth
to
perceive
himselfe
in
some
danger
;
for
he
seeth
that
better
then
his
sinne
;
and
seeing
it
was
not
safe
for
him
to
be
there
,
he
beginneth
to
withdraw
himselfe
,
and
goeth
into
the
Porch
;
he
beginneth
to
be
weary
both
of
the
person
and
place
,
and
perceiving
he
was
gone
in
too
far
,
he
would
get
back
againe
if
he
could
.
Note
1.
It
is
not
good
to
goe
too
far
into
the
houses
of
wicked
men
;
for
hardly
shall
a
man
get
out
without
a
scar
,
no
more
then
Peter
.
Reason
1.
There
can
be
no
agreement
betweene
light
and
darknesse
,
righteousnesse
and
unrighteousnesse
.
2.
All
their
Counsels
,
courses
and
examples
,
being
pestilent
and
hatefull
to
God
;
a
good
man
should
either
offend
them
in
reproving
,
or
God
in
not
reproving
;
thou
must
doe
as
they
doe
,
or
leave
thy
roome
to
such
as
will.
Reason
3.
What
good
canst
thou
expect
from
them
,
or
what
good
canst
thou
hope
to
do
to
an
obstinate
person
,
who
is
unworthy
of
a
reproof
,
unfit
for
Christian
counsell
,
Prov.
23.
9.
Speak
not
in
the
eares
of
a
foole
,
for
he
will
despise
the
wisdome
of
thy
words
.
Vse
1.
To
wonder
that
many
can
be
inwardly
conversant
with
all
Companies
,
and
enter
bands
of
society
with
all
manner
of
persons
,
Papists
and
Protestants
,
Church-Papists
and
Recusant
Papists
,
Ruffians
,
swearers
,
Drunkards
,
railers
and
scorners
of
good
men
and
good
things
;
how
men
professing
godlinesse
can
be
inward
with
such
,
eat
and
drinke
with
them
,
ordinarily
uphold
them
in
their
courses
,
fall
to
their
games
and
exercises
;
certainly
these
men
cannot
hold
their
owne
,
no
more
then
Peter
here
,
but
mustneeds
counterfeit
▪
an
outside
.
Peter
is
almost
no
sooner
in
the
high
Priests
Hall
,
but
he
denyeth
his
Lord
as
fast
as
any
.
Vse
2.
He
that
resolveth
to
uphold
his
integrity
,
must
say
with
David
,
Psalme
119.
115.
Away
from
me
ye
wicked
,
for
I
will
keepe
Gods
Commandements
:
and
hide
himselfe
away
from
wicked
company
;
neither
is
it
out
of
singularity
,
to
seeme
better
then
others
;
nor
of
pride
,
as
disdaining
neighbours
,
or
thinking
no
company
good
enough
for
them
;
but
out
of
sense
of
their
owne
weaknesse
,
and
feare
of
infection
from
them
.
Vse
3.
Learne
a
point
of
wisdome
in
Peter
;
seeing
we
must
be
cast
among
evil
men
,
be
not
too
familiar
with
them
;
rather
stand
without
in
the
Porch
then
thrust
into
the
●all
;
keepe
aloofe
from
them
,
for
so
thou
shalt
escape
best
;
thus
Peter
began
to
do
when
he
discerned
his
danger
by
them
.
Note
1.
Peter
went
forth
,
but
not
farre
enough
;
for
he
went
but
into
the
Porch
,
but
came
backe
.
Quest.
Why
did
he
not
goe
quite
away
and
leave
the
House
as
well
as
the
Hall
?
or
going
backe
,
why
returned
he
backe
againe
?
Answ.
Peter
was
now
as
a
Bird
that
had
lost
his
nest
,
knew
not
what
to
doe
with
himselfe
;
in
staying
was
danger
,
and
in
going
now
was
as
much
danger
;
for
if
now
being
questioned
he
should
flye
upon
it
,
he
should
confirme
their
suspition
against
him
;
and
confesse
that
which
he
would
fain
dissemble
.
Againe
,
he
had
heard
that
Servants
perhaps
mutter
against
him
;
for
it
appeareth
there
was
a
great
many
more
then
three
that
set
upon
him
,
and
feareth
they
will
pursue
him
,
if
he
should
flye
,
and
there
resolveth
to
returne
among
them
,
set
as
good
a
face
on
the
matter
as
he
can
,
and
falleth
into
familiar
and
free
talke
with
them
,
if
by
that
means
he
might
prevent
suspicion
.
Note
here
,
that
whosoever
would
keepe
himselfe
free
from
the
danger
of
sinne
and
sinners
,
must
not
onely
get
out
of
the
Hall
,
but
out
of
the
porch
of
sinne
too
,
as
Solomon
out
of
the
wicked
womans
house
,
so
every
wicked
mans
house
,
Pro.
5.
8.
keepe
thee
far
from
her
,
and
come
not
neer
the
door
of
her
house
.
Peter
should
have
done
better
if
he
had
left
the
house
,
and
not
stucke
in
the
Porch
;
it
had
beene
in
him
,
and
should
be
in
each
of
us
.
1.
Christian
wisedome
,
to
keepe
without
the
Harlots
reach
.
2.
Christian
zeale
,
hating
all
sin
even
the
appearance
.
Many
step
out
of
the
midst
of
sinne
,
but
hang
about
the
Porch
,
would
not
be
outragious
sinners
,
but
retaine
a
smatch
or
taste
;
not
open
Adulterers
,
but
Adulterous
eyes
,
thoughts
and
speeches
;
not
noted
drunkards
,
but
company
keepers
and
Bibbers
;
not
blasphemous
Swearers
by
Wounds
and
Blood
,
but
by
Faith
,
Troth
,
God
,
&c.
not
workers
on
the
Sabbath
,
but
idle
and
prophane
in
words
and
deeds
;
not
open
Railers
and
scorners
of
good
exercises
,
and
men
,
but
secret
haters
or
dislikers
;
all
which
is
to
sticke
in
the
Porch
of
Sin
,
and
as
Peter
thou
art
not
gotten
out
,
but
coming
backe
into
the
Hall
againe
.
Note
2.
In
that
Peter
sticks
in
the
Porch
and
cometh
backe
among
them
whom
he
had
forsaken
,
how
hardly
a
man
that
hath
beene
long
used
to
bad
company
and
courses
,
is
brought
backe
to
leave
it
altogether
,
but
either
he
will
looke
backe
,
or
tarry
in
the
Porch
;
Peter
that
is
but
new
come
in
,
and
scarce
warme
in
his
place
among
them
,
cannot
resolve
to
leave
them
though
he
be
warmed
by
sense
of
perill
and
danger
.
Sin
and
Sinners
are
like
Bird-lime
;
the
more
Peter
strives
to
get
out
,
he
seeth
himselfe
more
lymed
and
intangled
.
How
much
harder
is
it
to
get
out
of
the
custome
and
habit
of
sin
and
sinfull
Companionship
?
Lots
Wi●e
gotten
out
of
the
midst
of
Sodome
,
looketh
backe
;
nay
good
Lot
himselfe
cannot
be
got
out
,
but
the
Lord
must
stay
his
leasure
,
and
the
Angell
must
pull
him
out
that
the
flame
catch
him
not
.
Vse
1.
Pray
that
we
never
fall
into
bad
company
,
and
bad
places
,
bad
alliance
,
bad
acquaintance
or
courses
among
earthly
minded
and
ungodly
minded
men
;
for
surely
we
will
hardly
be
got
out
,
we
will
have
as
many
carnall
arguments
as
Peter
to
carry
us
back
into
their
company
,
we
must
not
part
with
old
friends
,
we
shall
be
thought
uncivill
,
or
strange
,
or
it
may
be
we
may
here
some
say
,
what
,
art
thou
one
of
his
Disciples
,
what
,
become
precise
?
then
all
is
mard
,
and
then
if
an
Angell
,
yea
two
Angels
bid
thee
away
in
haste
for
our
lives
,
we
will
with
good
Lot
still
prolong
the
time
.
Vse
2.
Beware
if
thou
hast
set
forth
out
of
the
company
and
courses
of
sinners
,
so
far
as
the
Court
,
that
thou
dispute
not
with
Peter
,
much
lesse
resolve
to
goe
backe
againe
;
for
Peter
made
his
case
worse
then
before
,
2
Pet.
2.
20.
better
never
have
knowne
the
way
of
truth
,
then
forsake
it
;
was
Lots
wi●e
a●●
better
for
getting
out
of
Sodome
that
looked
backe
?
nay
,
was
she
not
worse
,
being
made
an
eye
marke
of
Gods
justice
to
all
posterity
.
Is
it
not
a
fearfull
thing
to
be
weary
of
well
doing
,
and
a
fearfull
wickednesse
to
make
defection
from
God
?
is
he
fit
for
the
Kingdome
that
puts
his
hand
to
the
Plough
,
and
looketh
backe
.
Beware
thou
beest
not
one
of
those
Dogs
that
returne
to
their
vomit
,
nor
a
Swine
washed
returning
to
her
wallowing
,
all
the
former
motions
and
endeavours
were
deceitfull
and
hypocriticall
;
for
,
were
they
sound
,
they
should
have
lasted
.
The
Divell
once
cast
out
and
returning
,
brought
seven
worse
then
himselfe
,
and
the
end
is
worse
then
the
beginning
.
Note
also
the
contrariety
of
the
wicked
from
God
himselfe
,
he
provideth
safety
for
his
Children
by
night
;
Esau
was
admonished
by
night
not
to
speake
roughly
to
Jacob.
The
Wicked
alway
tend
to
destruction
of
themselves
and
others
.
And
the
Cocke
crew
.
NOTE
1.
It
appeareth
it
was
in
the
Night
that
Christ
was
apprehended
,
●nd
in
that
,
how
watchfull
and
diligent
Christs
Enemies
were
to
worke
malice
and
mischiefe
against
him
;
so
were
the
Sodomites
busie
all
Night
to
abuse
themselves
and
doe
mischiefe
.
Gen.
19.
Solomon
saith
wicked
men
cannot
sleep
till
they
have
done
evill
,
Prov.
4
▪
16.
and
sleepe
departeth
from
them
unlesse
they
cause
some
to
fall
;
Judas
will
watch
an
opportunity
against
Christ
,
even
in
the
night
to
betray
him
.
Reas.
1.
Because
they
are
carried
wholly
and
naturally
unto
evill
without
any
inward
restraint
;
it
is
a
sweet
morsell
,
and
perhaps
the
Lord
seeth
them
not
.
2.
Darkenesse
maketh
them
more
bould
,
and
fitter
for
a
worke
of
darkenesse
,
as
Judas
apprehends
,
and
Soldiers
lead
him
away
.
3.
Malice
against
Christ
and
his
Members
in
the
wicked
never
sleepeth
,
but
watcheth
occasions
against
them
;
they
resemble
Satan
their
guide
.
4.
Having
got
occasion
,
they
will
not
slip
it
,
but
execute
presently
,
though
at
midnight
;
they
breake
their
sleep
for
it
.
5.
Yet
God
overruleth
that
it
should
be
typifyed
by
a
Paschall
Lambe
,
killed
by
night
,
Exod.
12.
6.
as
himselfe
was
slaine
in
the
evening
of
the
World.
Vse
Good
men
on
the
contrary
learne
to
watch
in
the
Night
for
good
and
gracious
purposes
;
let
thy
reines
teach
thee
Wisedome
in
the
Night
;
David
professeth
he
will
not
go
up
to
his
Bed
,
nor
suffer
his
eye
▪
lids
to
slumber
,
till
he
have
found
out
a
place
for
God.
Tully
saith
it
were
a
shame
for
him
that
Catiline
should
be
more
watchfull
for
the
destruction
of
the
Common-wealth
,
then
he
for
the
safety
and
preservation
of
it
.
In
sparing
sleep
for
good
purposes
is
a
recompence
,
Gen.
19.
4
,
29.
Consider
that
Night-sins
,
have
day
plagues
,
2
Sam.
12.
12.
consider
,
Job
35.
10.
God
giveth
Songs
in
the
Night
,
and
his
mercyes
walke
round
about
thee
all
night
long
,
he
keepeth
watches
for
thee
,
he
thinketh
on
thee
,
and
doth
for
thee
,
that
thou
doest
not
for
thy selfe
,
keepeth
thy
house
,
Body
,
Goods
,
Soule
,
while
thou
sleepest
;
and
therefore
in
the
night
do
thou
thinke
of
him
.
Psal.
119.
55.
In
the
night
season
oh
Lord
I
thought
on
thee
.
In
the
night
commune
with
the
Lord
by
prayer
,
meditation
and
confession
.
Psal.
77.
60.
In
the
night
I
commune
with
my
heart
,
and
search
out
my
spirit
;
in
the
night
desire
after
the
Lord
,
Isa.
26.
9.
so
the
Church
,
with
my
Soule
have
I
desired
thee
in
the
night
;
yea
,
with
my
spirit
within
me
,
will
I
seeke
thee
early
;
in
the
night
praise
the
Lord
;
at
midnight
I
will
rise
and
praise
thee
.
Examine
thy
imployment
of
thoughts
in
the
night
,
when
thou
goest
to
bed
and
risest
,
whether
thy
thoughts
run
after
money
and
mucke
,
world
and
businesse
,
whether
on
revenge
,
pride
,
hatred
,
sports
,
or
whatsoever
.
A
good
heart
hath
a
better
treasury
within
it selfe
,
and
without
it
for
thee
to
feed
on
;
meditate
and
be
serious
,
and
remember
still
how
diligent
we
should
be
in
Gods
wo●ke
;
cursed
is
he
that
doth
Gods
worke
negligently
,
Jer.
48.
10.
Note
2.
God
would
admonish
Peter
according
to
his
word
by
the
Cocks
crow
,
if
so
be
Peter
will
take
knowledge
of
himselfe
;
but
Peter
doth
not
.
Quest.
Why
?
it
may
be
being
midnight
,
he
was
sleepy
and
could
not
hear
.
Answ.
But
Peter
had
got
his
first
sleepe
before
,
Christ
went
thrice
and
found
them
sleeping
;
besides
Peter
was
now
afraid
,
and
feare
and
danger
kept
him
waking
enough
,
and
therefore
the
cause
was
,
1.
His
heart
was
asleepe
and
regardlesse
of
his
sin
,
and
so
long
all
the
Cocks
in
the
World
cannot
wake
him
.
2.
The
time
appointed
for
his
wakening
was
not
yet
come
;
he
had
denyed
but
once
as
yet
;
he
must
deny
thrice
,
let
the
Cock
crow
never
so
often
.
Note
.
A
fearfull
consequent
and
Companion
of
sinne
is
induration
and
blindenesse
;
here
we
see
even
the
godly
themselves
sleep
fearefully
after
sin
;
how
did
David
cast
hit
conscience
asleep
after
he
had
committed
Adultery
?
his
heart
is
hardened
;
and
after
the
Adultery
,
he
falleth
into
Murther
,
and
yet
along
time
he
is
not
wakened
till
the
Lord
by
his
Prophet
wakeneth
him
.
Gen.
37.
24
,
25.
when
Josephs
Brethren
had
taken
him
,
and
stript
him
,
and
cast
him
into
a
pit
,
then
they
sat-downe
to
eat
bred
;
a
man
would
have
thought
they
should
have
sat
downe
to
weepe
for
their
sin
;
but
their
sin
hath
so
blinded
them
,
they
rejoyce
together
as
if
they
had
nothing
offended
;
nay
,
now
almost
twenty
yeares
they
carry
their
sin
,
and
never
take
notice
of
it
.
Reas.
1.
Because
mans
heart
naturally
is
hard
,
being
infected
with
the
poyson
of
originall
sin
;
and
this
hardnesse
is
increased
by
our
owne
sins
conceived
or
consented
to
,
or
committed
,
or
repeated
,
or
continued
;
there
was
no
deadnesse
or
dulnesse
in
Adams
conscience
in
innocency
.
2.
Sinne
hath
a
property
,
to
stun
and
benum
the
conscience
and
Soul
of
man
;
for
as
a
man
falling
from
an
high
place
,
lieth
a
great
while
in
a
swoon
or
trance
,
and
cannot
help
himselfe
;
so
the
Children
of
God
in
their
fals
of
Sin.
David
afte●
his
Sinne
was
a
dead
man
without
sence
of
sinne
,
or
of
comfort
;
he
had
lost
his
heart
,
his
joy
,
his
feeling
,
till
God
created
and
restored
him
againe
,
Psal.
51.
3.
The
supposed
pleasure
of
sinne
doth
drowne
Judgement
,
disturbe
Reason
,
and
blinde
Conscience
,
so
as
it
can
sooth
it selfe
,
and
thinke
his
owne
sinnes
lesse
,
or
scarce
sinnes
;
every
man
thinkes
his
owne
breath
sweet
;
and
delight
in
sinne
brings
on
custome
,
and
custome
in
sinne
taketh
away
the
sense
of
sinne
.
Vse
1.
Beware
of
a
sleepy
heart
and
benummed
conscience
,
a
most
fearfull
fruit
of
sinne
,
and
far
worse
then
sinne
it selfe
;
most
men
are
in
love
with
their
Consciences
when
they
lye
still
and
quiet
;
and
this
is
the
case
and
conscience
of
the
common
Protestant
,
who
takes
that
for
quietnesse
and
peace
which
is
indeed
death
it selfe
,
or
a
deadly
lethargie
of
Conscience
.
But
this
dead
Conscience
is
like
a
dead
body
layed
in
the
grave
,
sleepes
,
lyeth
still
,
and
is
cleane
forgotten
,
but
shall
awake
,
and
rise
again
&
be
more
active
then
ever
it
was
,
either
in
Mercy
,
and
in
season
,
as
in
the
godly
,
when
they
shall
sustaine
sorrow
enough
,
and
taste
the
soure
sauce
of
their
sweet
meats
,
and
out
of
deepe
sorrow
recover
their
joy
,
as
in
Peter
;
Or
in
Justice
,
and
too
late
,
as
in
Judas
,
who
slept
all
the
while
he
conspired
against
his
Lord
,
but
no
sooner
wakened
,
but
he
went
and
hanged
himselfe
;
here
was
the
most
fearefull
wakening
,
because
his
denyall
of
his
Lord
was
of
maliciousnesse
,
Peters
of
infirmity
.
Many
living
in
grosse
sinnes
thanke
God
they
never
were
troubled
in
Conscience
,
proclame
their
shame
and
misery
.
Vse
2.
If
a
Conscience
renewed
in
part
can
be
so
blinded
by
sinne
,
oh
what
grosse
corruption
and
wickednesse
reigneth
in
a
Conscience
unregenerate
?
this
will
make
stop
at
nothing
,
but
groweth
senselesse
in
the
foulest
wayes
of
sinne
;
this
goeth
on
from
evill
to
worse
without
remorse
,
till
sometimes
they
be
delivered
up
to
a
reprobate
sence
;
Cain
to
kill
his
Brother
,
Absolon
to
rebell
against
his
own
Father
,
Amnon
to
defile
his
sister
Thamar
.
A
Smith
layeth
as
many
hard
blowes
on
the
Anvill
as
on
the
Iron
he
works
;
the
Anvill
is
the
same
not
dinted
,
but
the
other
yeelds
to
his
desire
;
so
here
is
the
difference
,
but
that
one
hath
heat
and
fire
in
it
,
softning
it
,
the
other
cold
without
all
fire
within
;
so
here
,
God
speaketh
as
loud
stroakes
and
as
hard
on
the
wicked
mans
heart
,
as
on
the
godly
;
the
same
voyde
,
the
same
hand
,
but
without
all
fire
and
heat
of
the
Spirit
mollifying
without
all
impression
,
onely
recoyls
the
voyce
and
stroake
.
Vse
3.
Oh
that
we
could
come
to
feele
and
cry
out
of
the
stone
in
the
heart
as
we
will
of
the
stone
in
the
kidneyes
,
and
esteeme
hardnesse
of
heart
a
fearfull
plague
,
as
indeed
it
is
.
If
God
take
away
a
mans
bodily
sight
or
hearing
,
every
man
taketh
notice
,
and
mourneth
under
such
a
rod
of
God
,
but
when
sinne
hath
taken
away
the
inward
ear
and
eye
,
that
there
is
no
seeing
or
hearing
of
admonitions
and
rebukes
of
sinne
,
no
man
thinkes
this
a
judgement
,
but
a
benefit
;
seeing
therefore
soft
a
hearing
heart
and
eare
is
so
great
a
blessing
,
as
the
contrary
is
a
curse
,
labour
for
soft
hearts
,
pray
against
hardnesse
;
use
meanes
to
waken
thee
;
get
wise
and
understanding
hearts
to
observe
the
crow
of
the
Cocks
,
to
observe
the
steps
and
wayes
of
God
with
us
,
and
his
degrees
and
dealing
with
us
.
Motive
1.
This
is
a
part
of
Gods
revenge
against
sinne
,
both
in
godly
and
wicked
;
David
will
secretly
take
another
mans
Wife
,
his
Wife
shall
be
taken
openly
on
the
house-top
in
the
sight
of
Israel
,
in
which
all
Israel
shall
read
the
sinne
of
David
so
secretly
contrived
.
2.
That
which
the
wicked
feareth
must
come
upon
him
;
he
feareth
nothing
but
light
,
nothing
so
much
as
mans
eye
,
so
if
he
cannot
carry
his
businesse
Caste
tamen
cau●è
therefore
God
brings
this
feare
on
him
,
and
oft
Boyes
and
Girles
come
to
know
and
speake
of
that
they
most
sought
to
cover
.
3.
Shame
and
Sin
goe
hand
in
hand
;
and
in
effect
.
The
Sinner
hateth
not
onely
his
owne
soule
,
but
his
owne
good
name
;
the
Adulterer
that
watcheth
the
twilight
,
and
hideth
himselfe
in
the
night
,
shuts
the
doores
,
windowes
,
drawes
curtaines
,
&c.
cannot
shut
out
Gods
eye
,
nor
the
eye
of
his
owne
conscience
,
no
nor
the
mouthes
of
men
,
but
some
one
or
other
spyeth
him
,
and
for
the
most
part
he
is
reputed
as
he
is
.
The
Drunkard
that
is
drunke
in
the
night
,
he
is
ashamed
of
his
sin
in
the
day
,
though
many
deboyst
Persons
be
not
;
yet
because
the
Wife
,
Children
,
Servants
,
Neighbours
,
Companions
spye
him
,
he
beareth
justly
the
name
and
shame
of
his
sin
,
which
he
thought
darkenesse
could
beare
off
;
so
the
Usurer
,
the
unjust
trader
that
smootheth
over
deceit
,
one
time
or
other
,
one
Maid
or
other
,
one
occasion
or
other
,
shall
detect
them
,
and
cast
the
shame
of
their
sinne
in
their
faces
,
and
on
their
names
.
Nay
more
,
hide
thy
hypocrisie
,
thy
distaste
of
Gods
Servants
in
the
darkest
cave
and
corner
of
thy
heart
;
lock
up
secret
wrath
and
displeasure
in
the
most
inward
Closet
of
thy
breast
,
God
will
one
day
detect
thee
,
he
needes
neither
man
nor
Maid
to
discover
thee
,
the
sparkes
of
thine
owne
fire
within
thee
shall
fly
abroad
,
and
make
men
know
thee
better
then
thou
wouldst
be
knowne
;
he
that
hath
birds
of
Heaven
to
carry
forth
curses
of
the
thoughts
against
the
King
,
Eccles.
10.
20.
and
by
that
which
hath
wings
can
declare
the
speeches
of
thy
bed-chamber
,
can
and
will
easily
in
his
time
declare
what
thou
art
in
things
which
of
all
others
thou
wouldest
be
masked
in
.
Note
1.
Here
is
another
Maid
of
the
high
Priest
as
good
as
the
former
,
and
both
as
good
as
their
Master
,
all
of
them
very
busy
against
Christ
and
his
Disciples
,
the
Master
against
the
Master
,
and
the
Servants
against
his
Servants
.
But
these
Maids
forgetting
their
businesse
,
their
Sexe
,
their
modesty
,
their
place
,
shew
themselves
very
rude
in
that
,
in
the
presence
of
so
many
men
,
they
take
upon
them
to
prate
to
a
man
;
a
stranger
,
in
a
businesse
not
concerning
themselves
or
places
.
But
learne
,
that
as
the
Master
is
,
commonly
such
are
the
Servants
,
such
is
the
Family
;
a
good
Master
will
have
good
Servants
,
a
bad
contrary
.
The
Centurion
,
Luk.
7.
8.
being
a
good
man
,
hath
a
number
of
good
Servants
and
trained
in
good
order
and
subjection
.
And
we
scarce
read
of
a
convert
,
but
we
read
of
the
faith
and
conversion
of
his
Family
,
Acts
16.
33.
The
Jaylor
.
chap.
18.
8.
Crispus
beleeved
,
and
all
his
House
.
But
how
contrary
we
see
that
of
Solomon
?
Prov.
29.
12.
If
the
Prince
be
given
to
lyes
,
all
the
Servants
are
wicked
.
If
Esau
be
wickedly
and
malitiously
minded
against
Jacob
,
he
hath
three
or
four
hundred
Servants
all
at
his
heeles
ready
to
destroy
him
,
Gen.
33.
1.
If
Absolon
unnaturally
plot
the
death
of
his
owne
Brother
Amnon
,
he
keepeth
Servants
ready
enough
to
act
and
execute
it
.
A
swearing
Master
,
hath
blasphemous
Servants
;
a
Popish
Master
,
Popish
Servants
;
an
Atheist
Master
,
hath
Atheist
Servants
;
he
careth
not
,
nor
careth
whether
their
Religion
be
for
God
or
the
Divell
.
Reas.
1.
A
good
man
hath
a
care
to
provide
himselfe
good
Servants
,
sober
,
teachable
,
at
least
inclinable
to
goodnesse
;
David
Psal.
101.
will
not
suffer
a
vicious
Person
in
his
house
,
a
Lyer
,
a
Slanderer
.
No
man
is
willing
to
entertaine
a
Thiefe
in
his
house
,
to
rob
him
;
and
art
thou
more
carefull
of
thy
Goods
,
and
weary
of
him
,
then
he
that
will
rob
God
of
his
glory
by
blaspheming
,
cursing
and
wicked
courses
?
2.
If
he
find
them
not
so
good
,
he
is
carefull
to
teach
and
instruct
them
;
so
Abraham
was
commended
that
he
would
teach
his
Family
after
him
,
Gen.
18.
19.
and
become
a
good
patterne
and
example
of
piety
and
grace
;
every
man
for
his
owne
advantage
will
teach
and
traine
up
his
Servants
and
Apprentices
in
the
knowledge
of
their
owne
trads
and
occupations
,
and
much
more
good
men
hold
themselves
bound
to
traine
them
in
the
knowledge
of
God
,
and
way
of
godly
life
.
3.
He
will
carefully
reforme
his
Family
with
Abraham
,
cast
out
the
Scorner
,
the
prophane
and
incorrigible
Scoffers
,
and
such
as
will
not
yeild
to
instruction
and
admonition
or
correction
,
he
will
and
must
remove
and
expell
as
desperate
and
infectious
members
,
that
the
whole
be
not
corrupted
or
infected
.
Reas.
2.
Why
a
wicked
Master
hath
a
wicked
Family
and
Servants
.
1.
Because
he
delighteth
in
no
other
,
but
such
as
abett
his
own
evil
and
execute
it
;
some
men
thinke
it
not
for
their
profit
to
keepe
a
Servant
that
cannot
lye
and
sweare
as
fast
as
speak
,
so
it
be
to
others
,
not
themselves
;
they
must
not
have
their
Servants
blockish
,
for
then
they
will
neglect
their
businesse
,
nor
have
too
much
knowledge
;
for
they
will
see
their
faults
,
and
make
scruple
of
their
commandements
.
2.
Because
of
the
contagion
of
Sin
;
Sin
is
of
a
strong
and
swift
motion
,
it
can
move
up
hill
and
ascend
from
Inferiors
to
superiors
;
from
the
Wife
to
the
Husband
,
as
Jehoram
did
evill
,
for
Ahabs
Daughter
was
his
Wife
,
2
King.
8.
18.
and
Ahab
was
wicked
,
whom
Jezabell
provoked
.
From
Counsellors
to
Kings
,
as
the
evill
counsell
of
Rehoboam
,
and
from
Servants
to
Masters
,
from
People
to
Ministers
,
Isa.
6.
5.
If
it
goe
up
Hill
so
fast
,
how
swift
is
it
downe
Hill
?
if
it
can
rise
from
the
feet
to
the
Head
so
quickly
;
how
suddenly
from
head
to
feet
?
from
Superiors
to
Inferiors
?
3.
Because
of
the
countenance
sin
gets
from
Superiors
;
if
sin
be
so
bold
and
active
as
all
the
Authority
and
care
of
Superiors
can
scarce
represse
and
restraine
it
;
how
can
it
but
thrive
,
when
it
hath
gotten
Authority
,
countenance
,
and
confirmation
,
when
it
is
incited
,
commanded
,
backed
and
abetted
?
It
's
said
Rehoboam
did
commit
Idolatry
,
and
all
Judah
did
the
like
under
every
greene
Tree
,
and
on
every
greene
Hill
,
so
here
,
all
the
Servants
,
men
and
maids
are
as
ready
as
their
Master
to
mischiefe
and
wrong
Jesus
Christ
;
and
it
is
so
in
most
wicked
Familyes
ordinarily
,
such
as
depend
on
Masters
for
approbation
,
or
preferment
,
conforme
to
their
humors
.
Vse
.
1.
For
Masters
to
provide
even
for
their
credit
by
reforming
their
Familyes
;
Many
professe
Religion
and
the
fear
of
God
,
but
it
is
in
the
Church
,
not
in
his
house
;
he
cares
not
who
they
be
he
keepeth
in
his
House
,
Swearers
,
godlesse
and
pophane
Persons
,
and
they
serve
his
turne
,
and
doe
his
businesse
,
using
them
as
Beasts
rather
then
men
,
who
have
soules
for
which
they
must
make
account
;
say
thou
art
no
Swearer
,
no
Sabbath-breaker
,
no
Atheist
,
no
rude
or
disordered
Person
;
if
thou
keepest
such
in
thy
house
,
surely
thou
art
either
such
or
mayst
justly
be
so
accounted
.
Say
not
thou
hast
such
bad
Servants
,
and
it
is
so
hard
to
get
a
good
Servant
;
feare
rather
thou
art
a
bad
Master
,
who
neither
carest
to
choose
better
,
or
make
them
better
;
and
perhaps
th●y
come
out
of
such
rude
and
disordered
Families
as
thine
owne
be
;
thou
hast
run
to
the
Hedge
and
hast
taken
in
Bryars
and
Thornes
,
and
now
complainest
:
takest
them
in
whom
thou
canst
not
governe
,
and
then
complainest
of
incumbrance
.
2.
Let
Masters
hence
learne
to
looke
to
their
own
wayes
first
,
and
doe
nothing
which
they
would
not
have
their
Families
doe
after
them
,
but
as
the
Sunne
giveth
light
to
all
the
Regions
round
about
him
,
and
by
his
shine
expels
all
darknesse
;
so
the
Master
by
his
godly
example
,
should
be
as
a
light
to
his
Family
,
inciting
and
encouraging
all
goodnesse
,
and
chasing
away
sinne
by
Instruction
,
Example
,
and
all
due
severity
.
Say
with
Joshuah
,
first
,
I
and
my
house
will
serve
the
Lord.
Hester
,
I
and
my
Maids
will
Fast.
Thou
art
a
Master
,
know
that
true
Reformation
of
thy
Family
must
begin
at
thy selfe
;
if
thou
canst
not
abide
it
in
thy selfe
,
thou
wilt
not
brooke
it
in
others
so
neer
thee
;
sinne
is
a
good
fellow
,
is
sociable
,
and
would
have
all
like
it selfe
.
Againe
,
thou
canst
not
truely
hate
sinne
in
another
,
and
cherish
it
in
thy selfe
,
correct
it
in
another
,
and
cocker
it
in
thy selfe
.
Cast
out
thine
owne
beame
first
.
Vse
3.
Masters
in
the
disorders
of
their
Families
should
humble
themselves
,
suspect
themselves
;
turne
part
of
their
anger
against
themselves
;
say
,
Truely
I
and
my
house
serve
not
the
Lord
;
I
have
not
instructed
,
I
have
failed
in
my
example
,
I
have
not
corrected
the
sinne
when
I
might
,
I
have
not
made
right
steps
to
my
feet
,
which
hath
turned
out
others
,
Heb.
12.
13.
I
have
eaten
foure
Grapes
,
and
set
their
teeth
on
edge
.
Vse
.
4.
Servants
learne
hence
,
not
to
thinke
they
can
be
borne
out
in
their
evils
by
their
Masters
example
,
nor
doe
any
thing
against
a
good
Conscience
;
your
rule
is
not
the
rule
of
your
Master
,
or
framing
to
his
example
,
but
to
the
rule
of
the
Word
.
If
thy
Master
should
doe
or
command
thee
to
doe
any
thing
that
is
unhonest
,
unjust
,
unlawfull
or
ungodly
,
thou
must
not
in
any
wise
doe
it
,
but
now
know
thou
hast
a
Master
in
heaven
;
happy
had
it
bin
for
this
Maid
,
now
her
Master
was
so
busie
against
Christ
,
if
she
had
taken
his
part
,
and
the
part
of
his
Disciples
,
Acts
4.
19
,
and
5.
29.
Whether
it
be
right
to
obey
God
or
men
,
judge
yee
.
Let
not
Masters
thinke
themselves
wronged
;
for
neither
Prentice
nor
Parent
,
nor
Husband
must
be
obeyed
but
in
the
Lord.
It
was
Sarahs
great
infirmity
,
to
dissemble
twice
at
her
Husbands
request
;
Masters
must
not
drinke
that
water
gotten
by
the
hazard
of
the
soules
of
their
Servants
,
as
David
.
Caution
1.
If
a
command
be
onely
inconvenient
and
unmeet
,
thou
must
obey
;
if
not
unlawfull
,
make
conscience
.
2.
If
thou
be
sure
it
be
sin
,
not
a
conceit
or
opinion
.
Object
.
But
I
am
in
doubt
.
Answ.
Here
labour
to
be
grounded
:
but
till
then
,
better
doubt
and
obey
,
then
doubt
and
disobey
.
3.
If
sure
it
be
sin
,
looke
to
the
manner
of
disobedience
;
though
God
free
thee
from
obedience
in
act
,
yet
not
from
obedience
in
suffering
.
Though
from
the
Action
thou
knowest
ungodly
,
yet
not
from
reverent
,
humble
,
and
dutifull
subjection
,
affection
and
demeanour
.
To
deny
unlawfull
things
with
sturdy
and
insolent
words
or
carriage
is
utterly
unlawfull
.
Note
3.
In
the
Instrument
that
Peter
fals
twice
here
by
two
Women
;
the
Papists
hence
declame
,
and
make
invectives
against
women
,
not
onely
because
Eve
was
the
cause
of
Adams
fall
,
but
for
that
these
'
two
Maids
were
meanes
to
cast
downe
the
pillar
of
their
profession
,
Saint
Peter
.
Indeed
the
Scripture
shew
what
great
power
is
in
wicked
women
to
draw
men
to
evill
as
in
Solomon
,
Jezabell
,
Herodias
,
many
Women
whose
hands
are
as
Bands
to
drag
men
to
sin
,
who
are
taken
with
their
perswasion
as
saith
Solomon
,
even
as
an
Oxe
to
the
slaughter
.
Neither
is
it
marvell
that
sin
comes
upon
us
in
our
nearest
friends
,
nor
that
Satan
first
overcomes
the
weaker
Vessell
.
Nor
that
by
that
he
overcomes
the
stronger
;
for
we
fight
not
with
flesh
and
blood
,
but
with
spirituall
wickednesses
in
them
;
and
we
can
easily
heare
the
whisperings
and
Syren
voyces
of
sin
,
being
altogether
corrupt
.
All
which
should
teach
1.
Women
to
be
sure
their
perswasions
of
Husbands
be
just
,
holy
and
good
;
never
to
dare
to
perswade
men
into
sin
;
as
knowing
they
were
given
as
helps
unto
men
,
to
helpe
them
out
of
sin
;
and
whereas
they
are
weaker
Vessels
,
and
most
impotent
in
their
passions
and
desires
,
be
sure
to
examine
what
they
perswade
too
,
so
much
more
diligently
,
least
they
be
circumvented
as
Eve
,
and
if
they
meet
with
so
good
a
nature
,
as
is
easie
to
be
perswaded
,
and
heare
them
,
it
is
a
double
sin
to
abuse
it
,
and
seduce
it
to
evill
;
it
is
said
of
a
good
woman
,
that
she
opens
her
mouth
in
wisedome
.
2.
It
should
teach
Men
to
care
not
to
be
drawne
to
evill
by
womens
perswasions
;
should
aman
be
weake
and
womanly
impotent
?
Joseph
would
not
be
won
from
his
fidelity
by
any
perswasion
.
That
all
wisedome
is
little
enough
to
support
a
man
matched
with
an
evill
Woman
,
see
in
Solomon
,
to
whom
no
warnings
,
no
wisedome
was
enough
.
But
in
these
two
Maids
observe
more
specially
,
that
as
the
Women
had
the
first
hand
in
the
first
sin
;
so
women
had
hand
also
in
this
great
sin
of
the
death
of
Christ
;
forthough
they
could
passe
no
sentence
against
him
in
publique
,
yet
in
their
places
they
could
scorne
him
,
and
endanger
his
Disciples
.
And
consequent
it
is
that
women
had
need
of
their
redemption
by
Christs
death
as
well
as
men
;
whosoever
have
hand
in
the
transgression
,
stand
in
need
of
the
benefit
and
meanes
of
pardon
.
Many
Women
are
carelesse
of
the
main
businesse
,
of
the
one
thing
necessary
;
Marthas
;
this
consideration
should
stir
them
up
to
chuse
the
better
part
.
3.
All
Women
learne
this
;
seeing
much
of
their
speech
is
directed
to
men
,
and
they
are
much
in
speech
,
how
to
guide
their
speeches
.
1.
To
open
her
mouth
in
wisdom
,
as
the
vertuous
woman
,
Prov.
31.
26.
the
law
of
grace
in
her
lips
;
to
stir
up
the
grace
of
God
in
any
,
and
not
the
corruption
of
their
heart
,
and
not
as
many
,
who
if
they
find
their
Husband
or
friends
forward
or
backward
make
them
more
backward
,
and
if
there
be
but
a
sparke
of
goodnesse
,
are
means
quite
to
dead
and
extinguish
it
.
2.
To
perswade
and
councell
good
things
;
not
as
Hamans
Wife
when
he
told
her
of
all
his
prosperity
,
but
Mordecai
troubled
all
,
Hester
5.
14.
She
councelled
him
to
set
up
a
Tree
fifty
cubits
high
;
and
speake
to
the
King
to
hang
Mordecai
,
which
councell
came
home
to
her selfe
.
But
rather
as
the
Shunamite
to
her
husband
,
2
King
,
4.
9.
I
know
this
is
a
man
of
God
,
let
us
make
a
little
Chamber
,
and
set
him
up
a
Table
,
Bed
,
Stoole
and
Candlestick
,
that
he
may
turne
in
to
us
.
2.
Comfort
him
in
his
troubles
with
good
and
approved
comforts
,
;
not
as
Jezabell
did
Ahab
sick
;
up
,
art
thou
King
of
Israel
?
I
will
get
thee
Naboths
Vineyard
,
1
King.
21.
7.
but
as
Manoahs
wife
,
Judg.
13.
23.
If
the
Lord
would
kill
us
,
he
would
not
have
received
our
sacrifice
,
nor
shewed
us
all
these
things
.
Note
2.
The
Cocke
crows
according
to
Gods
word
,
which
should
have
beene
a
checke
to
Peter
for
that
he
had
done
already
,
and
a
stop
to
goe
no
farther
;
but
the
warning
that
Christ
gives
him
,
wakens
not
his
heart
,
doth
no
good
;
while
the
heart
is
hardened
,
no
meanes
can
do
a
man
good
;
here
was
meanes
enough
to
stop
Peter
.
1.
Christs
prediction
yet
in
his
eares
.
2.
Christs
care
in
affording
him
a
signe
of
his
sinne
,
to
lay
to
his
heart
.
3.
The
accomplishment
of
the
signe
in
the
Cocks
voyce
,
bringing
now
his
sin
to
his
ear
,
that
he
might
take
notice
of
himselfe
;
but
yet
Peter
doth
not
,
because
of
the
senslesnesse
and
hardnesse
of
his
heart
.
Vse
.
As
with
Peter
,
so
with
most
men
;
God
offers
Peter
a
great
blessing
in
the
crowing
of
the
Cocke
,
but
Peter
never
sees
it
,
nor
receives
it
;
Christ
by
his
word
as
a
powerfull
Cocke
,
would
awaken
men
out
of
their
sins
,
graciously
admonisheth
them
of
their
danger
of
their
fals
,
but
men
are
as
deafe
as
Peter
,
they
will
not
be
dis-eased
or
wakened
,
and
reformed
.
2.
Observe
the
true
cause
of
not
profiting
by
the
voice
of
Christ
in
his
ministry
;
not
in
Christ
,
not
in
the
Cocke
here
,
but
in
Peter
himselfe
not
acknowledging
that
voyce
;
so
the
word
is
preached
,
few
profit
,
few
are
reclaimed
;
where
is
the
fault
?
is
it
in
God
?
what
can
he
doe
more
then
warne
the
Sinner
,
is
it
in
the
word
,
which
is
the
Power
of
God
to
Salvation
?
is
it
in
the
Cocke
or
Teacher
?
may
things
be
made
more
plaine
,
more
intelligent
and
powerfull
?
no
,
it
is
in
mens
hardning
their
owne
hearts
,
closing
their
eyes
,
shutting
their
eares
;
oh
Israel
,
thy
destruction
is
of
thy selfe
.
Note
3.
What
a
great
plague
of
God
an
hard
heart
is
,
because
it
binds
their
sins
upon
them
;
how
doe
Swearers
,
Lyers
,
Sabbath-breakers
,
Usurers
,
heare
the
voyce
of
the
Cocke
,
nay
of
Christ
himselfe
in
his
word
,
crying
out
of
their
sins
,
denouncing
damnation
for
them
,
and
yet
persist
without
reformation
,
but
that
custome
of
sin
hath
made
them
so
deafe
that
they
take
no
notice
either
of
the
sin
,
or
that
there
is
any
need
of
reformation
?
why
doth
yet
the
Adulterer
blush
,
the
Drunkard
shame
,
the
blasphemous
Swearer
hide
his
face
for
shame
at
so
foule
sins
,
so
cryed
and
crowed
out
upon
,
but
that
the
conscience
by
sin
is
past
feeling
,
and
heart
dead
asleep
?
Vers.
69.
Then
a
Maid
saw
him
againe
,
and
began
to
say
to
them
that
stood
by
,
this
is
one
of
them
;
but
he
denyed
it
againe
.
NOW
we
come
to
the
second
assault
and
temptation
;
for
Peter
lies
now
in
security
,
and
security
is
never
without
temptation
;
a
sleeping
man
fals
with
a
small
motion
;
Satan
needs
doe
but
little
to
thrust
him
downe
,
he
will
fall
of
himselfe
,
as
Eutychus
Acts
20.
9.
Then
a
Maid
saw
him
againe
.
]
A
very
little
while
after
,
a
Maid
,
whether
the
same
Maid
,
or
she
had
told
it
to
some
of
her
fellows
,
it
is
not
material
,
but
likely
it
was
another
Maid
;
Matthew
saith
it
was
another
saw
him
againe
.
Peter
was
bold
to
go
to
Caiaphas
house
,
because
it
was
night
,
he
was
in
hope
to
be
hid
,
and
that
no
body
should
see
him
;
but
one
Maid
spyes
him
,
another
wench
spyes
him
,
and
now
he
sees
that
he
was
known
well
enough
.
Note
hence
the
boldnesse
of
Sinners
,
who
thinke
to
carry
their
sins
close
and
secret
from
the
eye
of
man
;
besides
,
that
the
Lord
sees
them
through
the
blacke
cloud
,
sometimes
while
they
thinke
themselves
in
a
mist
,
and
that
they
walke
invisible
;
in
this
path
they
are
espyed
well
enough
,
and
while
they
thinke
to
deceive
others
,
themselves
are
most
deceived
.
If
Peter
would
never
so
faine
shuffle
himselfe
in
among
the
high
Priests
Servants
,
one
maid
after
another
shall
descry
and
disclaime
him
to
be
Peter
;
let
him
hide
himselfe
in
the
darke
,
a
Maid
shall
see
him
hide
himselfe
,
onely
Christ
shall
spy
him
.
And
whereas
it
were
very
hard
if
they
could
not
devise
some
quarrell
against
their
Preacher
;
yet
sometimes
the
Lord
so
upholdeth
his
Lights
,
as
they
have
no
just
cause
that
they
dare
bring
into
the
light
,
which
they
can
quarrell
directly
against
;
his
profession
and
preaching
is
accused
to
be
the
cause
of
so
many
evils
in
the
World
,
and
so
much
preaching
makes
the
World
worse
,
and
so
as
mad
dogs
they
bark
at
the
Sun
,
and
would
pull
the
Sun
of
out
Heaven
,
because
it
draws
out
the
stink
of
a
Dunghill
;
so
the
word
,
because
it
discovers
evill
is
the
cause
of
evill
.
How
are
good
and
godly
men
and
Women
,
Brethren
and
Sisters
of
Jesus
Christ
,
members
of
his
body
,
and
one
of
another
reproached
and
reviled
at
this
day
,
and
charged
to
be
the
worst
of
all
sorts
of
People
that
live
and
the
common
cry
runs
against
them
,
as
Sectaryes
,
hypocrites
,
and
worse
then
Idolators
;
why
,
but
saith
Pilate
what
evill
hath
he
done
?
you
charge
him
with
many
severall
things
,
but
I
see
no
evill
in
him
;
nay
(
say
they
)
as
if
we
would
have
brought
him
to
thee
,
if
he
were
not
an
evill
doer
;
Pilate
must
take
their
word
,
for
that
other
sufficient
matter
can
he
wring
none
.
Oh
but
there
be
great
matters
against
these
precise
Professors
,
they
be
Runners
to
Church
,
great
Hearers
of
Sermons
;
nay
they
carry
Bibles
under
their
Armes
,
they
repeat
Sermons
when
they
come
home
,
and
sing
Psalmes
in
their
houses
,
can
goe
about
no
worke
till
they
have
solemnly
prayed
,
nor
goe
to
bed
without
reading
and
praying
,
so
great
is
their
hypocrisie
.
They
be
Jewes
in
keeping
the
Sabbath
,
they
must
doe
nothing
,
nor
speake
but
holy
things
,
scarce
make
their
Beds
,
dresse
any
meat
,
or
eat
it
when
dressed
.
Nay
,
they
have
beene
accused
sometimes
in
Pulpits
,
sometimes
on
Stages
,
that
they
would
not
sweare
,
nor
suffer
an
oath
in
another
unreproved
,
nor
they
will
not
be
drunke
,
nor
abide
to
run
to
Tavernes
or
Ale-houses
;
they
are
so
strict
as
they
will
not
indure
any
merry
company
,
nor
be
merry
themselves
,
as
Israel
a
People
that
dwelt
alone
,
and
numbred
not
themselves
among
the
Nations
;
and
are
not
these
proper
accusations
?
or
are
there
any
other
greater
justly
cast
upon
them
;
so
as
our
Saviour
concluds
the
matter
;
if
ye
were
of
the
world
,
the
world
would
love
her
owne
;
and
Peter
,
because
ye
run
not
with
them
to
the
excesse
of
errour
,
but
stand
with
Christ
in
your
owne
duty
and
station
,
and
therefore
they
hate
you
.
This
so
being
,
let
godly
men
be
so
much
the
more
wary
of
themselves
and
courses
,
as
small
things
are
made
great
matters
in
them
.
Judge
your selves
in
small
things
,
let
the
righteous
smite
you
,
and
the
word
of
God
wound
your
infirmityes
,
least
you
fall
into
their
hands
.
Oh
that
Professors
would
so
walke
,
as
all
their
accusations
would
vanish
into
shadowes
and
smoake
;
oh
that
you
would
by
innocency
thus
dull
and
blunt
all
their
keen
Weapons
!
the
wisdome
of
a
man
will
make
a
benefit
of
an
Adversary
,
much
more
the
wisedome
of
God
in
his
Servants
.
Lastly
,
this
may
be
a
comfort
and
incouragement
to
godly
men
;
if
they
have
nothing
but
thy
profession
to
upbraid
thee
for
,
thou
mayst
take
the
Adversaryes
booke
,
and
weare
it
as
thy
crowne
;
make
account
if
thou
in
thy
life
testifie
of
the
evill
of
the
World
,
it
will
accuse
thee
,
if
not
for
evill
,
yet
for
good
,
Christ
witnesseth
against
the
World.
1.
By
unweariable
paines
in
doctrine
,
that
their
workes
were
evill
,
calling
it
to
repentance
,
to
mortification
,
remission
of
sins
,
and
newnesse
of
life
.
2.
By
accusing
the
hypocrisie
of
it
,
except
your
righteousnesse
exceed
the
Pharisee
;
a
faire
righteousnesse
must
they
thinke
they
had
,
that
shut
them
out
of
Heaven
.
3.
By
condemning
not
onely
their
Adulteryes
,
Vsurers
,
Oppressions
,
Thefts
,
murthers
,
but
even
their
prayers
,
Almes
,
Fasts
,
Chastity
and
piety
,
abstracted
from
faith
and
repentance
;
could
the
World
endure
this
?
4.
By
innocency
of
life
,
opposed
to
their
corruptions
,
he
made
both
shine
cleare
.
5.
By
separating
from
their
company
in
their
evill
,
plainely
declaring
what
he
thought
of
them
and
their
courses
,
and
do
thou
the
like
,
be
sure
thou
shalt
heare
of
the
World
on
both
sides
.
Ver.
70.
But
he
denyed
it
againe
.
WHERE
1.
Repetition
.
2.
Manner
,
with
an
oath
,
Mat.
26.
72.
Peter
had
first
denyed
his
Lord
for
feare
,
now
he
denyes
againe
for
shame
;
least
having
lyed
,
he
be
found
a
Lyar
;
Peter
was
better
contented
to
be
a
Lyar
then
so
accounted
,
and
therefore
stood
still
in
denyal
.
Beware
of
acquainting
thy
tongue
with
the
least
untruth
,
least
it
easily
come
to
be
repeated
,
and
into
a
custome
.
Note
He
that
once
crackes
his
conscience
,
will
not
much
straine
at
it
the
second
time
;
see
it
in
good
Jacob
,
Gen.
27.
12
,
19.
he
is
at
first
very
fearfull
to
seeme
a
mocker
to
his
Father
,
and
to
delude
him
with
a
lye
,
but
coming
unto
his
Father
,
maketh
a
long
speech
,
and
professeth
himselfe
boldly
and
securely
his
eldest
Son
Esau
;
and
after
when
Isaac
suspected
his
voyce
,
and
asked
him
,
ver
.
29.
But
a●t
thou
my
Son
Esau
?
he
answered
againe
,
yea
.
Good
Joseph
,
Gen.
42.
15.
16.
to
shew
his
vehemency
to
his
Brethren
,
rapt
out
one
oath
after
another
,
as
it
seemes
was
the
manner
of
the
Court
of
Egypt
(
as
now
of
England
)
but
not
fit
for
Joseph
or
seemely
,
nor
fit
for
Joseph
or
seemely
,
nor
lawfull
for
any
.
Reas.
1.
Sin
is
very
bold
where
once
it
is
bid
welcome
;
if
it
once
enter
,
it
knowes
the
way
againe
,
and
once
admitted
will
plead
,
not
possession
,
but
prescription
;
an
army
is
easier
kept
out
,
then
beaten
out
.
2.
The
Sinner
is
lesse
able
to
resist
the
second
time
,
then
he
was
the
former
,
so
Peter
here
;
for
grace
is
weakned
and
decayed
by
yeilding
to
the
first
temptation
,
and
the
strength
of
God
which
onely
makes
the
way
of
grace
easie
,
plucked
away
by
grieving
his
holy
spirit
.
Therefore
Peter
here
denyes
as
often
as
he
is
tempted
,
and
would
have
denyed
a
thousand
times
if
the
Lord
by
his
prediction
had
not
limited
the
temptation
,
and
returned
with
new
strength
.
3.
The
way
of
sin
once
set
open
,
is
as
the
Gates
of
a
City
cast
open
for
the
Enemy
,
by
which
Satan
bringing
in
his
forces
,
strongly
plants
them
,
and
quickly
so
fortifieth
them
,
as
a
great
strength
shall
hardly
raze
or
remove
them
.
Every
sin
admitted
,
not
onely
weakens
,
but
corrupts
the
facultyes
of
the
Soul
by
which
it
is
upheld
,
it
darkens
understanding
,
corrupts
the
will
,
disturbs
the
affections
,
and
raiseth
a
cloud
of
passions
to
dazel
reason
,
as
Peter
here
in
feares
and
perplexityes
,
and
doubts
,
marvelous
blind
for
a
time
.
Vse
Be
exhorted
to
give
sin
no
entrance
at
all
,
or
if
thou
canst
not
keepe
it
out
,
drive
it
out
presently
by
repentance
;
as
the
wise
Mariner
carefully
keeps
his
Ship
from
leaking
;
and
if
he
cannot
ever
prevent
,
but
it
will
take
in
some
water
,
he
emptyes
and
pomps
it
out
at
the
beginning
,
because
then
it
is
easier
emptyed
then
afterward
.
A
wise
man
is
carefull
to
prevent
a
disease
,
and
preserve
his
health
;
but
if
he
cannot
alway
do
it
,
he
will
run
to
the
remedy
betime
,
knowing
that
an
old
disease
troubles
the
Physitian
,
which
not
distemper
onely
,
but
age
and
continuance
hath
confirmed
.
It
is
a
folly
to
taste
of
Sin
,
and
the
sweet
meates
of
it
;
but
to
sit
downe
to
feed
upon
it
,
is
madnesse
to
him
that
knowes
he
must
vomit
up
every
morsell
,
yea
every
crumb
of
it
,
before
he
can
be
well
.
Againe
,
seest
thou
sin
let
in
by
sin
?
though
it
may
sollicite
thee
,
yet
let
it
no
settle
on
thee
;
cast
thine
eye
about
,
and
see
how
hard
,
how
impossible
almost
to
remove
a
custome
of
swearing
,
of
lying
,
drunkennesse
,
or
any
evill
habit
which
hath
fastened
on
us
;
how
seldome
are
such
habituall
Sinners
reclamed
?
how
hard
is
it
to
turne
the
course
of
the
Thames
or
River
,
which
time
out
of
minde
hath
kept
his
owne
Channell
?
how
hard
to
plucke
out
a
Naile
which
one
hath
beene
driving
in
forty
or
fifty
yeares
?
cast
thine
eye
within
thy selfe
,
observe
how
some
favoured
corruption
let
in
,
and
let
go
,
hath
weakened
thy
Soule
,
quenched
thy
good
desires
,
deaded
good
dutyes
dimmed
thy
judgement
,
and
wholly
unfitted
thee
for
exercise
of
grace
and
expectation
of
glory
.
The
manner
of
his
denyall
,
with
an
Oath
.
A
Dicer
(
they
say
)
will
grow
to
be
a
Beggar
in
a
night
,
and
in
a
night
Peter
will
grow
from
a
Dissembler
to
be
a
Swearer
and
forswearer
.
Note
1.
How
ill
Peter
prov●des
for
himselfe
,
to
winde
himselfe
out
of
danger
and
perplexity
;
evill
men
set
upon
him
,
and
he
sets
upon
God
,
and
sets
his
own
conscience
against
him
by
increasing
sins
and
evils
as
the
dangers
increase
;
not
onely
evill
men
,
but
good
men
are
too
prone
to
helpe
themselves
by
evill
meanes
.
Not
Esau
onely
,
being
almost
dead
for
hunger
,
must
supply
himselfe
by
selling
his
birth-right
;
but
Jacob
will
get
it
by
lying
;
not
Saul
onely
will
seeke
to
a
Witch
to
helpe
him
in
a
straight
;
but
good
Sarah
wanting
a
child
,
although
having
a
promise
,
will
give
her
maid
to
her
Husband
.
Reas.
1.
Want
of
judgement
,
when
passion
hath
darkened
it
,
takes
it
for
a
case
of
necessity
,
as
Peter
here
,
which
we
say
hath
no
Law
,
but
falsity
;
it
is
not
necessity
to
breake
the
commandement
,
but
necessity
not
to
breake
it
;
no
necessity
for
David
to
kill
Vriah
so
to
hide
his
Adultery
.
2.
Weaknesse
of
faith
which
makes
hasty
and
weary
of
waiting
on
Gods
power
and
providence
,
his
promise
and
truth
set
aside
;
and
if
he
delay
our
helpe
a
little
we
easily
thinke
he
denyes
it
.
Vse
Let
the
Godly
in
their
straits
seeke
their
enlargement
from
God
alone
,
and
not
to
increase
their
owne
bonds
as
Peter
.
Let
them
in
their
streights
labour
to
follow
God
as
Abraham
,
God
will
provide
,
labour
to
keepe
peace
,
liberty
and
comfort
of
Conscience
,
which
onely
can
make
them
looke
up
to
God
,
and
expect
a
good
issue
.
Let
Satan
prevaile
with
others
to
helpe
themselves
to
wealth
by
lyes
,
oathes
,
deceit
,
to
recovery
of
health
,
and
things
lost
by
the
Witch
;
to
wind
themselves
out
of
punishments
by
hiding
themselves
in
lyes
and
tricks
,
and
to
avoyd
an
inconvenience
,
run
into
a
mischiefe
;
but
let
them
beware
in
their
hunger
to
make
stones
bread
;
let
them
not
leape
out
of
the
pan
into
the
fire
but
serving
a
good
Lord
,
let
them
expect
his
goodnesse
in
good
meanes
,
which
had
Peter
done
,
he
had
beene
kept
from
great
offences
.
Note
2.
How
one
sin
brings
in
another
,
and
how
the
stay
in
one
sin
,
as
to
David
and
Josephs
Brethren
,
brings
an
increase
of
sins
;
denying
brings
in
swearing
,
swearing
brings
in
forswearing
;
Peter
should
not
have
sworne
,
much
lesse
forsworne
;
for
it
was
enough
and
too
much
to
deny
the
second
time
.
1.
Here
was
no
necessity
for
an
oath
,
neither
being
lawfully
called
,
nor
in
a
thing
which
(
had
it
beene
true
)
might
not
have
beene
otherwise
proved
by
reason
,
testimony
,
or
other
proofes
or
Arguments
;
now
an
oath
is
ordained
of
God
for
confirmation
of
a
weighty
and
necessary
truth
when
all
other
proofes
faile
.
2.
Here
is
an
oath
made
,
neither
for
Gods
glory
,
which
tended
to
the
denyal
and
dishonour
of
God
,
where
a
right
oath
is
a
glorious
use
of
Gods
name
;
nor
the
necessity
and
good
of
men
,
except
it
be
good
to
be
deceived
in
so
great
matter
as
acknowledgement
or
mistaking
Gods
owne
Person
.
3.
The
right
end
of
an
oath
is
a
defence
and
shield
of
truth
to
confirm●
and
backe
it
,
and
not
to
be
a
Sanctuary
of
lyes
,
or
to
deceive
the
Person
to
whom
we
sweare
.
4.
But
this
Oath
besides
is
a
perjury
in
the
highest
degree
;
it
neither
agrees
with
the
truth
in
the
matter
,
nor
yet
in
the
mind
;
and
how
fearefull
is
this
sin
?
1.
How
dares
Peter
produce
God
himselfe
as
a
witnesse
to
confirme
a
knowne
lye
?
how
dares
he
draw
God
into
his
sin
,
so
far
as
he
can
?
knowes
he
not
that
he
is
the
God
omniscient
and
knowes
the
heart
,
that
he
is
omnipotent
and
just
,
able
and
willing
to
revenge
all
unjust
oathes
?
if
he
know
not
,
why
sweares
he
now
by
him
?
if
he
doe
know
,
why
will
he
call
a
Maintainer
of
truth
and
revenger
of
falshood
against
his
owne
soule
?
knowes
not
Peter
that
the
Lord
,
who
is
the
Avenger
of
all
guile
,
1
Thes.
4.
6.
must
especially
avenge
this
guile
and
deceit
of
the
highest
kinde
,
masked
under
a
religious
and
solemne
oath
?
if
no
fraud
shall
escape
,
can
this
?
Vse
1.
Beware
of
all
swearing
,
let
your
yea
be
yea
,
all
else
is
evill
,
if
in
ordinary
communication
,
Eccles.
9.
2.
a
righteous
man
feares
an
oath
;
God
will
not
hold
him
guiltlesse
,
that
is
a
Swearer
,
the
third
Commandement
,
a
whole
booke
of
curses
in
Folio
to
flye
into
the
house
of
the
Swearer
and
the
Thiefe
;
consider
thou
that
fillest
a
whole
Volumne
with
thy
Oathes
,
that
God
will
fill
a
great
Volumne
with
plagues
against
thee
,
Zach.
5.
3.
as
oathes
are
little
,
so
the
plagues
are
great
.
Beware
of
swearing
company
;
Peter
here
doth
as
they
doe
;
perhaps
they
will
suspect
him
the
lesse
,
to
be
a
Disciple
to
so
strict
a
Master
;
easie
it
is
for
an
Israelite
among
a
company
of
barbarous
Swearers
to
forget
the
language
of
Cana●n
.
Beware
especially
of
false
swearing
,
which
notes
a
fearfull
contempt
of
Gods
justice
and
power
,
a
sin
that
the
Heathens
trembled
at
,
a
sin
that
we
never
read
the
Divells
committed
;
for
though
he
impudently
resisted
the
truth
,
and
is
a
Lyar
,
and
father
of
lyes
,
and
drawes
his
instruments
to
preminiries
dayly
,
yet
we
read
not
that
ever
he
durst
backe
his
lyes
with
oathes
.
A
vaine
Oath
is
too
much
for
a
Christian
,
much
more
a
false
oath
;
a
Christian
should
invocate
the
name
of
God
,
as
his
strongest
helpe
,
not
impricate
it
as
a
Revenger
.
But
this
kinde
of
Invocation
is
the
greatest
enemy
and
barre
to
true
Invocation
;
how
dares
that
man
presume
in
his
want
or
distresse
to
call
on
that
name
for
helpe
,
which
he
hath
so
often
prophaned
by
swearing
or
forswearing
?
In
a
word
,
if
thou
wouldest
avoyd
forswearing
,
or
voyd
swearing
it selfe
;
an
ordinary
swearing
is
an
ordinary
forswearer
.
Meanes
.
Avoyd
passion
and
stirring
of
affections
,
which
made
Peter
here
forsweare
,
and
David
to
sweare
against
the
life
of
Nabal
and
his
Family
,
and
makes
many
forget
themselves
,
never
so
little
stirred
,
swearing
and
blaspheming
,
as
if
they
never
had
been
where
Reason
and
Religion
was
,
but
bewray
themselves
as
the
most
rude
and
barbarous
Heathens
,
or
as
the
curst
Dogge
,
scorne
and
barke
and
rage
against
God
,
if
any
man
cast
a
stone
against
him
,
or
crosse
him
never
so
little
.
Verse
70.
And
anone
after
,
they
that
stood
by
,
said
againe
to
Peter
,
surely
thou
art
one
of
them
,
for
thou
art
of
Galilee
,
and
thy
speech
is
like
.
HERE
is
the
third
assault
and
temptation
of
Peter
set
downe
:
First
,
by
the
Time
,
Anone
after
.
Secondly
,
the
moving
Cause
,
They
that
stood
by
.
Thirdly
,
the
Asseveration
,
Surely
thou
art
one
of
them
.
Fourthly
,
the
Probation
;
partly
by
The
Countrey
,
Thou
art
of
Galilee
.
The
Language
;
Thy
speech
is
like
.
Quest.
Hath
not
Peter
expressed
weaknesse
enough
yet
,
but
he
must
rise
to
further
sinnes
,
and
goe
on
like
one
given
up
to
reprobate
sence
?
Answ.
Christ
had
foretold
Peter
he
must
deny
him
thrice
,
and
hereby
most
justly
punished
his
sin
of
presumption
,
who
three
severall
times
contradicted
his
Lord
,
saying
;
1.
I
will
lay
downe
my
life
for
thee
.
2.
I
will
dye
with
thee
before
I
denie
thee
.
3.
If
all
men
,
yet
not
I.
Now
Peter
shall
better
discerne
his
threefold
presumption
by
his
threefold
denyall
,
and
be
as
soundly
humbled
as
he
was
vainly
puffed
up
;
and
he
that
had
no
such
cause
to
be
proud
,
shall
have
cause
enough
to
be
humbled
.
Quest.
Why
doth
the
Evangelist
and
al
the
rest
of
his
fellow-Disciples
set
down
this
most
third
and
fearfull
fall
of
their
fellow
Disciple
,
that
was
to
be
so
great
a
pillar
in
the
Church
of
God
?
Why
doe
they
thus
shame
him
to
all
posterity
?
Answ.
1.
These
holy
men
guided
by
the
holy
Ghost
in
penning
the
Scripture
,
looked
neither
at
their
owne
nor
other
mens
glory
,
but
the
glory
of
God
;
many
of
the
Pen-men
of
Scripture
set
downe
their
owne
infirmities
and
fals
,
as
David
,
Matthew
,
John
his
curiosity
,
Paul
in
most
vehement
wise
against
himselfe
;
and
some
thinke
that
Peter
himselfe
did
dictate
this
Gospel
,
and
Marke
writ
it
from
him
.
Had
they
bin
guided
by
a
humane
spirit
,
they
would
have
favoured
themselves
and
one
another
.
2.
They
more
respect
the
glory
of
the
grace
of
Christ
in
raising
him
out
of
such
a
fall
,
then
the
disgrace
of
Peter
in
so
falling
.
3.
More
eye
the
consolation
of
the
weake
then
his
reputation
;
teaching
us
,
in
case
of
Gods
glory
,
neither
to
spare
the
reputation
of
others
,
or
our
owne
;
but
let
God
be
true
and
all
men
lyars
;
let
God
arise
,
and
all
flesh
fall
downe
before
his
foot-stoole
.
First
for
the
time
,
Anon
after
.
]
Luke
.
22.
59.
determines
the
time
,
and
tels
us
,
that
betweene
the
first
and
last
temptation
was
the
space
of
an
hour
,
a
very
small
time
to
heap
up
so
many
foule
sins
as
in
Peters
were
.
Note
.
How
much
evill
will
breake
out
of
a
good
heart
in
a
short
space
,
in
one
hour
,
if
Gods
grace
uphold
it
not
?
Reas.
1.
The
godly
are
by
nature
the
children
of
wrath
as
well
as
any
;
and
after
grace
have
the
seeds
and
spawn
of
al
sin
in
them
;
and
that
there
is
any
difference
in
them
from
others
,
and
they
breake
not
out
into
outragious
Sinnes
,
is
onely
by
grace
;
as
Paul
,
by
the
grace
of
God
I
am
that
I
am
,
1
Cor.
15.
10.
2.
Doe
we
not
see
how
notwithstanding
grace
received
,
we
may
discerne
the
naughtinesse
of
our
nature
in
a
pronenesse
to
all
evill
,
to
which
we
are
as
headlong
and
naturally
carried
as
a
sparke
to
flye
upward
?
the
best
find
in
themselves
a
law
of
evill
,
a
law
in
their
members
,
rebelling
against
the
Law
of
their
minde
,
Rom.
7.
A
weight
of
sin
which
presseth
downe
,
and
hangeth
fast
on
,
Heb.
12.
1.
A
rebellious
flesh
which
lusts
and
fights
against
the
spirit
,
Gal.
5.
17.
doe
we
see
notwithstanding
true
grace
received
,
notwithstanding
our
watch
and
best
endeavour
,
we
are
carryed
captive
to
sin
,
and
forced
to
doe
things
we
hate
;
how
lamentable
Slaves
and
Captives
should
we
be
?
how
forlorn
and
forward
unto
all
unrighteousnesse
;
were
it
not
for
the
Spirit
of
grace
restraining
and
renewing
?
Vse
.
Take
notice
of
the
evill
lying
in
the
best
of
our
hearts
who
knowes
the
gulfe
of
evill
there
?
we
are
like
Hazaell
,
we
will
not
believe
we
can
be
such
dead
dogs
to
do
thus
or
thus
,
2.
King.
8.
12.
would
David
have
believed
the
day
before
,
or
that
forenoon
,
that
his
prayers
,
praises
,
Psalmes
,
all
should
be
turned
to
wantonnesse
,
foule
Adulteryes
,
outragious
Murthers
,
other
sins
so
quickly
afterward
?
2.
Acknowledge
it
is
not
of
our selves
that
we
stand
or
fall
not
so
soulely
as
others
,
our
hearts
being
as
slippery
and
ready
to
play
false
play
,
but
by
grace
we
stand
,
Rom.
11.
14.
Thou
standest
by
faith
,
be
not
high
minded
,
Rom.
6.
14.
sin
shall
not
raigne
,
because
ye
are
under
grace
.
3.
Pray
,
not
to
be
led
into
temptation
as
Christ
counselled
Peter
and
the
rest
;
and
with
David
,
Lord
forsake
me
not
overlong
;
arme
thy selfe
with
Gods
armour
of
pro●fe
,
beware
of
vaine
confidence
,
promise
nothing
of
thy selfe
,
as
Peter
did
,
depe●d
on
Gods
strength
;
a
staffe
stands
no
longer
upright
,
then
the
hand
holds
it
.
4.
Learne
to
beat
downe
pride
of
heart
;
many
thinke
themselves
in
good
case
,
no
Thieves
,
Adulterers
,
Murtherers
,
but
strangers
at
home
,
looke
not
into
their
sinke
within
,
which
may
make
them
so
and
worse
then
so
in
as
short
a
time
as
Peter
.
Secondly
,
the
moving
causes
of
this
denyall
,
They
that
stoood
by
said
to
Peter
.
SAint
Luke
22.
29.
saith
that
a
certaine
other
affirmed
,
verily
this
man
was
with
him
,
for
he
is
also
a
Galilean
;
and
Saint
John
18.
26.
describes
him
to
be
the
high
Priests
Servant
,
Cosin
to
him
whose
eare
Peter
smote
off
;
our
Evangelist
speakes
in
the
plurall
number
,
and
so
Mat.
26.
73.
they
that
stood
by
.
Answ.
Both
are
true
,
many
now
set
upon
him
,
and
many
speake
to
him
.
But
one
especially
followed
the
temptation
,
who
was
Malchus
his
Cosin
,
and
to
him
they
all
consented
and
agreed
,
and
in
Scripture
what
one
among
a
Rout
of
wicked
men
speakes
,
all
are
said
to
speake
;
for
they
are
commonly
all
of
one
minde
,
and
have
all
one
voyce
;
as
crucifie
him
,
crucifie
him
.
Note
1.
Peter
was
set
upon
before
by
one
,
now
by
many
at
once
;
for
sin
and
security
encreaseth
,
temptation
encreaseth
and
groweth
more
dangerous
;
for
Satan
draweth
evill
men
from
evill
to
worse
,
and
even
good
men
to
the
highest
evill
he
can
,
both
for
Gods
highest
dishonour
,
disgrace
of
goodnesse
,
shame
of
the
Gospell
,
and
sorrow
of
their
owne
hearts
.
Note
2.
In
that
this
multitude
of
men
take
the
Maids
part
against
Peter
;
if
one
wicked
man
have
a
quarrell
against
a
Disciple
of
Christ
,
all
wicked
men
,
further
then
outward
respects
restraine
them
,
combine
with
him
against
such
an
one
;
they
will
speak
all
one
thing
.
Reas.
1.
They
are
all
of
one
heart
and
mind
,
and
nothing
differ
against
the
feare
of
God.
2.
All
led
by
the
same
Spirit
that
rules
in
the
world
.
3.
All
cunning
to
unite
their
strength
against
God
and
his
children
,
yea
let
them
be
never
such
enemyes
among
themselves
,
all
of
them
can
be
friended
and
agree
against
Christ
and
his
Disciples
,
Luk.
23.
10.
4.
All
of
them
Lovers
of
darkenesse
,
and
bent
to
set
forward
every
sin
or
work
of
darkenesse
,
and
contrary
Haters
of
the
light
.
5.
Experience
shewes
us
how
Birds
of
a
feather
do
flock
together
in
wicked
combination
,
as
Prov.
1.
12.
14.
and
what
is
done
to
one
,
is
taken
as
done
to
all
.
Vse
1.
Not
to
think
it
strange
if
it
be
with
us
as
with
Peter
;
a
lewd
lying
fellow
cannot
de●ise
a
quarrel
against
a
godly
man
,
professor
or
preacher
,
but
h●
shall
be
abetted
in
his
courses
of
malice
countenanced
,
pleaded
for
,
preached
for
perhaps
;
why
so
?
not
for
the
goodnesse
of
the
cause
or
Person
,
but
because
his
Opposite
hath
some
goodnesse
,
some
light
,
which
the
Owle-light
of
carnal
men
cannot
abide
if
he
have
beene
with
Christ
,
it
is
cause
enough
to
combine
against
him
.
Vse
2.
Let
godly
men
learne
hence
to
unite
themselves
,
and
joyne
in
good
things
,
bestirre
themselves
,
to
set
forward
good
motions
and
actions
,
least
the
wicked
prove
wiser
in
their
generations
then
the
Children
of
light
.
Alas
,
how
comes
it
,
that
in
good
motions
so
many
doubts
and
inconveniences
are
cast
so
many
Lyons
in
the
way
,
till
opportunity
be
cut
off
amonst
godly
men
,
when
as
not
any
wicked
motion
but
growes
an
end
,
and
a
number
of
hands
carryes
it
lightly
away
?
May
we
not
be
as
bold
for
God
and
good
causes
as
they
against
them
?
should
not
the
fire
of
Gods
spirit
,
I
meane
the
coales
of
zeale
from
the
Altar
be
as
hot
and
burning
within
us
,
as
the
sparks
of
Hell
in
them
?
Is
not
our
cause
as
good
?
have
we
not
the
better
end
of
the
staffe
?
serve
we
not
as
good
a
Master
?
expect
we
not
better
wages
?
therefore
let
us
provoke
one
another
to
love
and
good
workes
;
and
the
rather
,
because
the
time
is
short
.
Vse
3.
Godly
men
learne
,
and
should
labour
to
be
of
one
minde
in
good
things
,
a
Pet.
3.
8.
to
consent
in
the
truth
;
to
be
of
one
judgement
,
will
and
affection
in
and
for
the
truth
:
and
1
Cor.
1.
10.
that
all
speake
one
thing
;
that
there
be
no
dissention
,
but
knit
togeher
in
one
minde
and
in
one
judgement
;
with
one
minde
and
one
mouth
glorifie
God
,
Rom.
15.
6.
And
rather
,
Mot.
1.
Because
Sathan
seekes
to
combine
evill
men
in
evill
;
seekes
to
breake
off
unity
,
and
make
division
in
good
things
;
well
knowing
what
a
glory
and
grace
it
is
to
Religion
to
consent
in
one
.
He
brings
in
division
betweene
Jewes
and
Samaritans
,
betweene
Papists
and
Protestants
,
all
Christians
;
betweene
Puritans
and
Formalists
,
all
Protestants
;
this
opens
the
mouthes
of
Adversaries
,
and
weakens
the
forces
against
the
common
Adversary
.
2.
Consider
what
a
seemely
thing
it
is
for
Brethren
to
dwell
together
in
unity
;
we
professe
and
beleeve
communion
of
Saints
,
and
shall
we
not
knit
in
this
Communion
?
take
example
by
the
first
Christians
,
who
were
all
of
one
heart
and
mind●
,
Acts
2.
3.
God
is
a
God
of
peace
,
the
most
simple
unity
in
himselfe
,
a
lover
of
unity
in
verity
:
1
Cor.
14.
33.
the
Author
of
peace
,
and
not
of
confusion
;
binding
his
presence
to
two
or
three
,
consenting
in
any
thing
in
his
name
.
Besides
,
Christ
is
one
and
not
divided
,
his
Coat
without
seame
,
and
his
members
aptly
joyntd
both
to
the
head
and
within
themselves
.
4.
By
this
thou
expressest
the
humility
and
charity
commended
to
Christians
,
laying
aside
selfe
love
and
vain-glory
,
when
thou
followest
the
truth
in
love
,
not
seeking
to
please
thy selfe
,
but
thy
Brother
for
edification
.
Thou
art
also
one
of
them
,
for
thou
art
of
Galilee
,
and
thy
speech
is
like
.
OF
the
Asseveration
before
;
of
it
and
the
Probation
joyntly
;
Peter
is
now
hard
beset
,
not
onely
by
many
at
once
,
but
by
apparent
circumstances
and
signes
.
1.
His
Countrey
.
2.
His
Speech
.
3.
Malchus
his
Kinsman
tels
him
of
the
Garden
,
where
he
had
newly
commited
a
riot
,
and
struk
off
his
Kinsmans
eare
.
●
.
He
is
an
eye-witnesse
,
and
appeales
to
Peter
;
Did
not
I
see
thee
with
him
in
〈◊〉
6.
●den
?
Peter
could
not
now
but
know
his
falshood
was
knowne
,
and
yet
〈…〉
himselfe
in
that
which
all
see
but
himselfe
,
and
after
the
manner
of
impu●●nt
Malefactors
,
thinks
to
outface
all
still
.
Note
1.
It
seemes
the
Galileans
speake
no
other
tongue
then
the
Jewes
,
but
in
another
Dialect
,
or
pronounced
otherwise
,
by
which
pronunciation
they
gathered
him
to
be
a
Galilean
.
As
in
our
Nation
,
the
same
speech
is
in
the
Southern
and
Northerne
Countries
,
but
the
pronunciation
and
dialect
differ
,
that
they
shall
easily
know
a
Northerne
man
by
his
speech
,
if
he
continue
there
from
the
Southerne
;
such
difference
it
seemed
was
betweene
them
of
Galilee
from
them
dwelling
about
Jerusalem
.
This
was
indeed
but
a
poore
Reason
,
and
no
strength
in
it
;
for
Peter
might
well
have
excepted
against
it
,
and
have
quitted
him
of
it
farre
better
and
handsomer
then
he
did
;
for
will
this
prove
him
a
Disciple
,
because
he
was
a
Galilean
,
or
because
he
spake
as
a
Galilean
?
for
,
were
there
not
many
of
Galilee
,
and
which
spake
as
they
which
were
no
Disciples
?
must
every
one
of
Galilee
be
a
Disciple
presently
?
hath
Christ
on
the
sudden
a
whole
Countrey
of
Disciples
.
Note
2.
What
poore
Reasons
and
weake
Arguments
goe
currant
against
Christ
and
his
Disciples
?
Mat.
11.
19.
Christ
eats
with
Publicans
and
sinners
;
he
is
invited
to
mens
houses
,
therefore
he
is
a
good
Fellow
,
a
Glutton
,
a
drinker
of
Wine
.
John
Baptist
came
in
austere
and
abstinent
manner
,
therefore
he
hath
a
Divell
in
consequent
,
but
enough
to
refuse
their
person
,
and
their
doctrine
.
1
Sam.
22.
9.
Abimelech
refreshed
David
,
therefore
a
Traytor
;
the
same
at
this
day
;
let
a
Preacher
come
as
John
Baptist
,
be
strict
in
his
Doctrine
,
in
his
life
,
be
rough
to
remove
high
holds
of
sin
;
oh
he
is
so
precise
,
so
singular
,
so
tart
and
rough
,
he
preacheth
onely
damnation
,
he
preacheth
the
law
,
therefore
no
good
Preacher
,
comes
neere
the
sins
of
Persons
,
a
factious
Preacher
or
Puritan
;
let
him
come
milde
,
gentle
,
converse
familiarly
and
freely
with
men
;
oh
he
is
a
flatterer
,
a
Companion
,
Time-server
;
thus
shall
a
godly
Preacher
every
way
be
turned
off
.
Reas.
1.
Let
a
good
man
by
doctrine
or
life
disgrace
sin
justly
,
sinners
will
be
ready
to
disgrace
them
unjustly
;
whatsoever
comes
to
hand
will
serve
their
turne
as
a
stone
to
fling
at
goodnesse
,
a
slander
,
a
suspition
,
nay
a
necessary
duty
;
thou
wast
with
Christ
;
an
Hearer
of
Sermons
,
therefore
an
hypocrite
.
2.
A
desire
in
the
wicked
any
way
to
blemish
such
as
take
more
notice
,
or
any
way
discover
their
foule
spots
,
and
therefore
will
assault
their
names
if
not
for
great
things
,
for
smaller
;
if
not
for
evill
,
for
good
;
if
not
for
substance
,
for
shadowes
and
trifles
,
they
must
keepe
themselves
doing
;
Paul
mad
,
Disciples
Divels
.
3.
They
hope
to
discover
their
owne
faults
by
clamour
against
them
that
find
fault
with
them
as
most
faulty
;
the
most
shamefull
Offendors
are
the
most
shamelesse
Accusers
,
none
worse
then
they
.
Vse
1.
Not
to
be
too
credulous
when
we
heare
religious
Persons
and
men
fearing
God
accused
,
and
their
faults
aggravated
;
for
though
good
men
are
not
Saints
exempted
from
failing
or
error
,
yet
commonly
they
are
not
faulty
in
the
matter
,
or
in
that
measure
that
evill
men
and
scorners
most
accuse
them
in
.
2.
Evill
men
will
make
mole-Hils
swell
to
such
Mountains
against
godly
men
;
how
would
they
insult
if
they
can
catch
just
advantage
?
let
godly
men
be
so
much
the
more
watchfull
and
carefull
;
if
they
cannot
stop
their
malice
,
yet
to
stop
their
mouthes
,
and
starve
their
malice
,
leaving
it
no
just
matter
to
feed
upon
;
offences
must
come
,
but
wo
he
to
him
by
whom
they
justly
come
.
3.
Comfort
our selves
,
if
our
conscience
tels
us
we
suffer
causelesly
,
or
for
innocency
,
if
they
beat
us
with
the
same
staffe
they
did
Christ
,
Luke
23.
24.
I
finde
no
fault
in
him
,
let
us
chastise
him
,
and
send
him
away
.
Note
2.
This
was
indeed
Peters
honour
which
they
object
as
a
crime
,
his
speech
bewrayes
him
,
a
Christian
,
a
Disciple
.
Let
our
speech
manifest
our selves
Christians
,
both
for
the
matter
,
as
〈…〉
all
did
not
,
and
for
the
manner
as
his
they
say
did
.
Reas.
1.
A
note
of
a
true
Israelite
to
speake
the
language
of
Canaan
,
Pro●
.
16.
23.
A
wise
man
will
guide
his
speeches
wisely
,
a
Christian
man
Christianly
.
2.
No
better
way
to
expresse
love
to
God
and
man
then
by
speaking
for
God
,
and
for
mens
edification
.
3.
Imitate
Christ
,
testifie
thou
hast
been
with
him
;
never
man
spake
so
,
nor
can
speake
so
,
but
we
must
imitate
him
,
and
make
him
our
president
,
his
speeches
were
either
for
God
to
set
up
the
glory
of
his
Father
,
or
to
God
,
in
fervent
prayers
and
praises
for
himselfe
and
others
.
Or
else
to
man
Either
for
the
conversion
or
confirmation
of
the
Elect.
Or
for
the
just
admonition
or
conviction
of
the
wicked
.
His
words
were
never
idle
or
empty
,
but
filling
and
feeding
many
.
Vse
.
Happy
is
that
man
whose
words
testifie
him
a
Disciple
of
Christ
;
would
to
God
a
Jew
could
thus
accuse
us
Christians
.
Meanes
1.
Get
a
good
fountaine
of
a
good
heart
,
that
is
a
good
treasury
,
Mat.
12.
35.
Psal.
37.
30.
Prov.
10.
Psal.
45.
1.
2.
Propound
a
good
end
,
that
thy
lips
may
feed
many
,
and
thy
speeches
minister
grace
,
may
tend
to
Gods
glory
,
edification
of
many
,
and
discharge
of
thy
owne
duty
;
so
David
professeth
,
Psal.
39.
1.
I
will
take
heed
to
my
wayes
that
I
offend
not
.
3.
Prayer
.
Lips
are
sealed
till
the
Lord
open
the
mouth
,
Psal.
51.
15.
The
Lord
must
disposs●sse
this
dumb
devil
that
makes
us
tongu●tyed
when
we
〈◊〉
speak
,
and
Psal.
141.
3.
Set
a
watch
O
Lord
,
and
keepe
the
doore
,
&c.
But
how
darest
thou
professe
thou
hast
beene
with
Christ
,
or
art
a
Disciple
,
or
Christian
,
in
whose
mouth
dwell
oathes
,
lyes
,
curses
,
rottennesse
,
ribaldry
,
slandering
,
whispering
,
&c.
Consider
,
1.
Thou
that
takest
no
account
of
thy
words
,
the
Lord
hath
a
time
to
call
every
of
thy
idle
words
to
account
,
and
thee
for
them
,
much
more
for
hurtfull
and
deceitfull
,
wicked
and
poysonfull
.
2.
It
is
froth
and
filthinesse
of
a
bad
heart
,
skum
of
a
boyling
heart
.
3.
So
it
is
a
worke
of
darkenesse
as
well
to
speake
wickedly
,
as
to
doe
wickedly
;
a
good
man
,
a
childe
of
light
,
must
make
conscience
of
filthy
words
as
well
as
filthy
actions
.
Vers.
71.
And
he
began
to
curse
and
sweare
,
saying
,
I
know
not
this
man
of
whom
ye
speake
.
PETER
was
now
in
great
danger
,
he
heares
of
the
Garden
,
and
is
in
danger
to
be
revenged
for
his
tumult
,
his
quarrell
,
and
wronging
Malchus
,
he
is
pressed
by
evident
signes
that
he
was
with
Christ
,
and
now
if
he
bestir
him
not
,
he
shall
not
avoyd
present
danger
;
or
if
he
do
,
he
shall
be
branded
for
a
common
Lyar
and
perjur'd
Person
for
ever
,
and
therefore
out
of
great
feare
he
more
stoutly
denyes
his
Master
then
before
,
and
because
neither
his
simple
denyall
will
serve
him
as
in
the
first
,
nor
his
binding
it
with
Oaths
,
and
swearing
as
in
the
second
;
as
if
he
had
not
done
enough
,
he
curseth
and
imprecateth
himselfe
,
wishing
not
onely
mischiefe
to
himselfe
,
but
calling
on
God
a
just
Judge
to
avenge
the
falshood
,
and
inflict
the
deserved
punishment
on
him
if
he
knew
of
whom
he
spake
;
Oh
fearfull
sin
!
1.
To
deny
his
Lord
and
deare
Master
.
2.
After
so
many
warnings
on
Christs
part
.
3.
After
so
many
confessions
and
professions
of
his
owne
.
4.
After
so
often
,
three
severall
times
,
so
much
time
of
deliberation
coming
betweene
;
one
might
seeme
infirmity
,
but
thrice
argues
resolution
.
5.
With
lying
and
perjury
.
6.
With
cursing
and
imprecation
.
Thus
Peter
is
in
the
forwardest
of
them
that
make
falshood
their
refuge
and
trust
in
lyes
.
Note
.
How
a
man
having
begun
to
fall
fals
apace
,
and
hath
no
stay
of
himselfe
till
the
Lord
stay
him
;
Peter
here
falls
from
lying
to
false
swearing
,
from
swearing
to
cursing
;
as
Hamans
wife
to
Haman
,
if
thou
begin
to
fall
,
thou
shalt
surely
fall
,
so
fall
followes
upon
fall
where
the
Lord
with-drawes
his
hand
,
or
stands
aloofe
.
2.
Wicked
men
shall
fall
from
evill
to
worse
,
till
they
fall
into
Hell
;
Saul
from
disobedience
to
Sorcery
,
from
Sorcery
to
selfe-murther
;
Pharaoh
shall
fall
ten
times
and
not
be
warned
till
he
fall
into
the
bottome
of
Hell
;
and
even
the
Child
of
God
may
fall
fearfully
,
and
should
finally
were
he
not
stopt
and
staid
,
and
supported
,
as
in
our
example
.
Reas.
1.
Satan
would
have
every
man
sins
out
of
measure
sinfull
;
and
every
yeilding
to
temptation
invites
his
violence
,
and
nothing
will
serve
evill
men
but
ryot
and
excesse
of
sin
.
2.
One
sinne
commonly
goes
not
alone
,
but
one
puls
on
another
;
a
Garden
undrest
hath
not
one
weed
,
but
of
all
sorts
of
weeds
;
as
graces
go
in
a
chaine
,
faith
brings
love
,
love
obedience
;
so
vices
go
in
a
linke
,
and
sins
are
concatenated
;
Davids
security
brings
lust
,
lust
whoredome
,
Adultery
murther
.
Solomon
first
betakes
him
to
Idolatrous
Wives
,
then
to
Idolatrous
worship
;
sin
as
we
〈◊〉
a
good
fellow
,
one
hangs
to
another
as
bars
,
one
sin
cannot
well
be
defended
without
another
,
or
covered
.
3.
One
faculty
corrupted
corrupts
another
;
imagination
being
corrupted
by
cogitation
of
sinne
,
that
corrupts
the
judgement
,
the
judgement
corrupts
the
affection
,
so
as
there
is
delectation
in
sin
;
affections
corrupts
the
will
,
bringing
it
to
consent
,
the
will
corrupts
the
parts
by
repeating
custome
and
habit
;
thus
sin
in
the
Soul
as
a
gangreene
in
the
body
eates
up
the
next
parts
,
till
it
speedily
mortifie
the
whole
.
4.
The
Lord
in
justice
often
punisheth
sinne
with
sin
,
as
Pharaohs
sin
with
obstinacy
and
hardnesse
,
Exod.
9.
12.
The
Gentiles
,
by
giving
them
up
to
their
hearts
lusts
,
Rom.
1.
23.
Vse
.
To
stay
beginnings
of
sinne
;
sinne
as
an
Infant
at
first
may
easily
be
overcome
as
being
weakest
;
stop
the
fountaine
,
close
the
windowes
,
else
thou
shalt
find
it
easier
to
get
into
the
midst
of
sin
,
then
find
the
way
backe
againe
;
Israel
went
at
his
owne
pleasure
into
Egypt
,
but
could
not
come
backe
againe
into
Canaan
when
they
would
;
A
man
may
leap
quickly
and
nothing
lets
him
till
he
come
into
the
bottome
of
a
pit
,
but
he
shall
get
out
with
more
leasure
and
difficulty
.
Means
.
1.
Therfore
our
Savior
saith
;
Watch
and
pray
,
least
you
enter
into
temptation
;
if
once
ye
enter
,
ye
will
not
come
out
without
a
foyle
,
much
lesse
move
to
sin
and
offer
temptation
.
2.
Buckle
the
feare
of
God
unto
thee
,
which
is
the
beginning
of
wisedome
;
else
thou
goest
headlong
in
sin
;
experience
we
have
of
men
that
at
first
are
ashamed
somewhat
of
what
they
doe
,
and
get
some
Cloaks
,
some
covers
to
hide
themselves
under
,
but
by
a
little
continuance
grow
to
some
boldnesse
,
and
cast
away
feare
;
very
shortly
grow
to
impudency
and
hardned
faces
in
their
sins
,
care
not
,
nor
fea●e
what
men
see
or
say
of
them
,
and
presently
from
not
fearing
man
,
come
not
to
feare
God
at
all
;
but
as
Nimrod
was
a
mighty
Hunter
before
the
Lord
;
so
these
mighty
Drunkards
before
the
Lord
,
mighty
Adulterers
,
Usurers
,
Swearers
,
Cursers
,
Raylers
before
the
Lord
,
no
fear
of
God
restrains
them
;
take
heed
therefore
and
feare
.
If
a
Pillar
,
a
Rocke
,
one
chosen
by
Christ
could
fall
so
headlong
,
let
us
not
presume
on
our
strength
.
Psal.
4.
4.
stand
in
awe
and
sin
not
,
Heb.
11.
7.
By
faith
Noah
being
warned
of
God
of
the
things
which
were
as
yet
not
seene
,
moved
with
reverence
,
prepared
the
Arke
to
the
saving
of
his
houshould
,
through
the
which
Arke
he
condemned
the
World.
3.
Consider
thy
danger
to
fall
,
and
so
far
,
so
suddenly
under
prop
thy selfe
with
good
meanes
afforded
by
God
to
up
hold
thee
,
as
1.
The
preaching
of
the
word
;
many
say
,
what
need
so
much
preaching
?
what
need
Preachers
be
so
instant
,
so
earnest
in
threatning
us
;
God
is
mercifull
for
all
that
;
but
God
will
make
good
their
words
against
the
soule
of
the
wilfull
Sinner
;
seest
thou
no
need
of
such
earnest
preaching
,
thy
blind
eyes
see
not
the
danger
before
thee
,
but
Gods
Seers
do
;
that
notwithstanding
their
paines
and
labour
thy
sinne
is
a
ripening
,
and
thou
art
running
headlong
,
or
rather
flying
swiftly
to
thine
owne
damnation
;
if
the
Trumpet
will
not
awake
thee
,
I
feare
thou
art
de●●
.
2.
Make
use
of
the
rods
and
crosses
of
God
brought
on
thee
to
stay
thee
from
the
excesses
of
sin
;
where
the
Lord
cannot
prevaile
with
the
rod
of
his
mouth
he
comes
with
the
rod
of
his
hand
,
and
lasheth
him
sometimes
with
the
losse
of
Goods
or
Friends
,
Wife
,
Children
,
&c.
sometime
with
shame
and
losse
of
good
name
and
respect
;
suffering
them
to
fall
into
some
notorious
and
shamefull
sinne
;
sometime
with
smart
and
pain
in
Body
,
with
lingring
diseases
,
&c.
and
all
to
helpe
them
out
of
sinne
;
if
these
be
slightly
passed
by
,
they
are
forerunners
of
mischiefe
;
as
thou
makest
haste
in
sin
to
come
to
the
height
,
so
the
curse
hasteneth
which
will
oppresse
thee
eternally
;
as
Elyes
Sons
regarded
not
their
Fathers
admonishions
because
God
would
destroy
them
.
3.
Let
the
mercyes
and
favours
of
God
be
so
many
Sermons
of
●●●entance
,
Rom.
2.
4.
Knowest
thou
not
that
the
bountifulnesse
of
God
should
lead
thee
to
●●●entance
?
and
a
note
it
is
of
a
wicked
man
,
not
to
be
drawne
to
God
by
cords
of
love
.
Isa.
26.
10.
Let
mercy
be
shewed
to
the
Wicked
,
he
will
not
repent
,
in
the
land
of
uprightnesse
he
will
doe
wickedly
.
Hast
thou
any
life
in
thy
Soule
,
and
feelest
not
what
great
mercyes
God
offereth
unto
thy
soule
,
body
,
thy selfe
and
thine
?
Hast
thou
any
sense
and
understanding
in
Scripture
,
and
seest
not
how
the
Lord
still
makes
sin
more
grievous
by
mercyes
received
and
despised
?
Isa.
1.
2.
2
Sam.
12.
7.
in
David
himselfe
:
Gen.
49.
2.
Rubens
excellency
gone
,
because
being
excellent
he
gat
up
into
his
Fathers
bed
;
a
fearfull
thing
to
have
meanes
of
repentance
without
the
grace
of
repentance
.
Register
up
the
mercyes
of
God
to
thee
,
as
the
ancient
Beleevers
did
,
set
up
an
Altar
in
thine
heart
to
offer
Sacrifices
of
praise
and
thankes
,
take
thy selfe
to
taske
,
aske
the
question
;
oh
what
have
I
done
for
all
the
benefits
,
&c.
shall
I
do
so
still
?
Let
thy
thankefull
obedience
be
as
a
monument
set
up
,
that
others
may
see
that
Gods
mercyes
have
deeply
affected
thee
.
Doctr.
Note
2.
That
Peter
was
not
so
assaulted
by
both
the
former
temptations
as
by
this
,
nor
is
in
so
great
danger
.
The
last
temptation
is
commonly
the
worst
and
strongest
,
and
most
dangerous
,
and
the
most
dangerous
reserved
till
the
last
place
;
Satan
bids
not
Peter
curse
himselfe
if
ever
he
knew
the
Lord
,
for
this
he
would
have
detested
;
but
first
follow
aloofe
,
and
then
goe
into
the
high
Priests
Hall
,
then
sit
among
Gods
enemies
,
then
doe
as
they
did
,
and
having
once
denyed
his
Lord
,
stands
to
it
stoutly
.
So
Judas
,
he
doth
not
as
first
bid
him
betray
his
Lord
;
for
,
as
wicked
as
he
was
he
could
not
be
tam
repentè
improbus
;
but
first
to
covetousnesse
,
and
blinded
his
eyes
with
the
offer
of
thirty
pieces
,
and
then
struck
up
the
matter
by
degrees
,
and
yet
after
the
betraying
of
his
Lord
,
he
must
goe
and
hang
himselfe
.
He
doth
not
usually
tempt
the
Adulterer
to
cast
himselfe
upon
the
bed
of
his
Harlot
;
but
first
David
must
looke
upon
Bathsheba
,
and
that
is
a
small
thing
,
then
grow
to
liking
,
then
to
familiarity
,
and
then
to
commit
the
hainous
fact
of
Adultery
.
He
doth
not
usually
tempt
the
cruell
man
to
murther
his
Neighbour
or
Brother
at
first
,
which
is
fearfull
and
desparate
,
but
first
to
dislike
and
fall
out
with
him
,
then
to
hate
him
,
then
to
kill
him
actually
.
Reas.
1.
This
is
Satans
method
in
his
temptations
,
to
begin
with
small
things
wherein
so
much
blacknesse
appeares
not
,
which
are
easily
swallowed
,
wherein
men
are
more
secure
,
as
not
thinking
them
to
need
any
great
resistance
;
but
there
he
meanes
not
to
stay
;
experience
of
every
day
shewes
,
that
being
to
deale
with
melancholly
dispositions
,
he
makes
them
discontent
and
impatient
in
some
crosse
or
losse
,
which
is
a
great
sinne
,
but
lyes
close
and
hides
it selfe
,
as
in
a
just
sorrow
;
then
brings
them
to
discontent
themselves
in
Gods
blessings
,
they
joy
not
in
Husband
,
Wife
,
Children
,
wealth
,
nor
any
thing
;
then
to
fall
out
with
himselfe
,
no
joy
of
themselves
;
and
then
the
last
temptation
is
worst
,
to
kill
thy selfe
or
thy
Children
,
which
was
too
blacke
at
first
,
and
needed
a
time
to
prepare
them
.
2.
Satans
subtilty
,
who
knowes
well
by
lesse
temptations
to
make
way
to
greater
,
as
a
cunning
Thief
by
a
little
hole
can
wrinch
up
and
open
a
great
Gate
;
so
this
subtill
Serpent
can
by
a
little
hole
winde
himselfe
into
the
heart
,
and
cast
open
the
doores
to
all
Robbers
and
Spoylers
.
Vse
1.
Where
Satan
begins
his
temptations
,
begin
our
resistance
;
we
are
wise
for
our
Bodyes
,
to
prevent
diseases
in
the
first
grudgings
,
so
for
our
Soules
,
kill
the
hellish
Serpent
in
the
shell
,
Eph.
4.
29.
Give
no
place
to
the
Divell
.
Wise
Citizens
keepe
every
Enemy
without
the
Wals.
Solomon
first
betakes
him
to
Idolatrous
Wives
,
then
to
Idolatrous
worship
;
sin
as
we
〈◊〉
a
good
fellow
,
one
hangs
to
another
as
bars
,
one
sin
cannot
well
be
defended
without
another
,
or
covered
.
3.
One
faculty
corrupted
corrupts
another
;
imagination
being
corrupted
by
cogitation
of
sinne
,
that
corrupts
the
judgement
,
the
judgement
corrupts
the
affection
,
so
as
there
is
delectation
in
sin
;
affections
corrupts
the
will
,
bringing
it
to
consent
,
the
will
corrupts
the
parts
by
repeating
custome
and
habit
;
thus
sin
in
the
Soul
as
a
gangreene
in
the
body
eates
up
the
next
parts
,
till
it
speedily
mortifie
the
whole
.
4.
The
Lord
in
justice
often
punisheth
sinne
with
sin
,
as
Pharaohs
sin
with
obstinacy
and
hardnesse
,
Exod.
9.
12.
The
Gentiles
,
by
giving
them
up
to
their
hearts
lusts
,
Rom.
1.
23.
Vse
.
To
stay
beginnings
of
sinne
;
sinne
as
an
Infant
at
first
may
easily
be
overcome
as
being
weakest
;
stop
the
fountaine
,
close
the
windowes
,
else
thou
shalt
find
it
easier
to
get
into
the
midst
of
sin
,
then
find
the
way
backe
againe
;
Israel
went
at
his
owne
pleasure
into
Egypt
,
but
could
not
come
backe
againe
into
Canaan
when
they
would
;
A
man
may
leap
quickly
and
nothing
lets
him
till
he
come
into
the
bottome
of
a
pit
,
but
he
shall
get
out
with
more
leasure
and
difficulty
.
Means
1.
Therefore
our
Saviour
saith
;
Watch
and
pray
,
least
you
enter
into
temptation
;
if
once
ye
enter
,
ye
will
not
come
out
without
a
foyle
,
much
lesse
move
to
sin
and
offer
temptation
.
2.
Buckle
the
feare
of
God
unto
thee
,
which
is
the
beginning
of
wisedome
;
else
thou
goest
headlong
in
sin
;
experience
we
have
of
men
that
at
first
are
ashamed
somewhat
of
what
they
doe
,
and
get
some
Cloaks
,
some
covers
to
hide
themselves
under
,
but
by
a
little
continuance
grow
to
some
boldnesse
,
and
cast
away
feare
;
very
shortly
grow
to
impudency
and
hardned
faces
in
their
sins
,
care
not
,
nor
feare
what
men
see
or
say
of
them
,
and
presently
from
not
fearing
man
,
come
not
to
feare
God
at
all
;
but
as
Nimrod
was
a
mighty
Hunter
before
the
Lord
;
so
these
mighty
Drunkards
before
the
Lord
,
mighty
Adulterers
,
Usurers
,
Swearers
,
Cursers
,
Raylers
before
the
Lord
,
no
fear
of
God
restrains
them
;
take
heed
therefore
and
feare
.
If
a
Pillar
,
a
Rocke
,
one
chosen
by
Christ
could
fall
so
headlong
,
let
us
not
presume
on
our
strength
.
Psal.
4.
4.
stand
in
awe
and
sin
not
,
Heb.
11.
7.
By
faith
Noah
being
warned
of
God
of
the
things
which
were
as
yet
not
seene
,
moved
with
reverence
,
prepared
the
Arke
to
the
saving
of
his
houshould
,
through
the
which
Arke
he
condemned
the
World.
3.
Consider
thy
danger
to
fall
,
and
so
far
,
so
suddenly
under
prop
thy selfe
with
good
meanes
afforded
by
God
to
up
hold
thee
,
as
1.
The
preaching
of
the
word
;
many
say
,
what
need
so
much
preaching
?
what
need
Preachers
be
so
instant
,
so
earnest
in
threatning
us
;
God
is
mercifull
for
all
that
;
but
God
will
make
good
their
words
against
the
soule
of
the
wilfull
Sinner
;
seest
thou
no
need
of
such
earnest
preaching
,
thy
blind
eyes
see
not
the
danger
before
thee
,
but
Gods
Seers
do
;
that
notwithstanding
their
paines
and
labour
thy
sinne
is
a
ripening
,
and
thou
art
running
headlong
,
or
rather
flying
swiftly
to
thine
owne
damnation
;
if
the
Trumpet
will
not
awake
thee
,
I
feare
thou
art
dead
.
2.
Make
use
of
the
rods
and
crosses
of
God
brought
on
thee
to
stay
thee
from
the
excesses
of
sin
;
where
the
Lord
cannot
prevaile
with
the
rod
of
his
mouth
he
comes
with
the
rod
of
his
hand
,
and
lasheth
him
sometimes
with
the
losse
of
Goods
or
Friends
,
Wife
,
Children
,
&c.
sometime
with
shame
and
loose
of
good
name
and
respect
;
suffering
them
to
fall
into
some
notorious
and
shamefull
sinne
;
sometime
with
smart
and
pain
in
Body
,
with
lingring
diseases
,
&c.
and
all
to
helpe
them
out
of
sinne
;
if
these
be
slightly
passed
by
,
they
are
forerunners
of
mischiefe
;
as
thou
makest
haste
in
sin
to
come
to
the
height
,
so
the
curse
hasteneth
which
will
oppresse
thee
eternally
;
as
Elyes
Sons
regarded
not
their
Fathers
admonishions
because
God
would
destroy
them
.
3.
Let
the
mercyes
and
favours
of
God
be
so
many
Sermons
of
repentance
,
Rom.
2.
4.
Knowest
thou
not
that
the
bountifulnesse
of
God
should
lead
thee
to
●●●entance
?
and
a
note
it
is
of
a
wicked
man
,
not
to
be
drawne
to
God
by
cords
of
love
.
Isa.
26.
10.
Let
mercy
be
shewed
to
the
Wicked
,
he
will
not
repent
,
in
the
land
of
uprightnesse
he
will
doe
wickedly
.
Hast
thou
any
life
in
thy
Soule
,
and
feelest
not
what
great
mercyes
God
offereth
unto
thy
soule
,
body
,
thy selfe
and
thine
?
Hast
thou
any
sense
and
understanding
in
Scripture
,
and
seest
not
how
the
Lord
still
makes
sin
more
grievous
by
mercyes
received
and
despised
?
Isa.
1.
2.
2
Sam.
12.
7.
in
David
himselfe
:
Gen.
49.
2.
Rubens
excellency
gone
,
because
being
excellent
he
gat
up
into
his
Fathers
bed
;
a
fearfull
thing
to
have
meanes
of
repentance
without
the
grace
of
repentance
.
Register
up
the
mercyes
of
God
to
thee
,
as
the
ancient
Beleevers
did
,
set
up
an
Altar
in
thine
heart
to
offer
Sacrifices
of
praise
and
thankes
,
take
thy selfe
to
taske
,
aske
the
question
;
oh
what
have
I
done
for
all
the
benefits
,
&c.
shall
I
do
so
still
?
Let
thy
thankefull
obedience
be
as
a
monument
set
up
,
that
others
may
see
that
Gods
mercyes
have
deeply
affected
thee
.
Doctr.
Note
2.
That
Peter
was
not
so
assaulted
by
both
the
former
temptations
as
by
this
,
nor
is
in
so
great
danger
.
The
last
temptation
is
commonly
the
worst
and
strongest
,
and
most
dangerous
,
and
the
most
dangerous
reserved
till
the
last
place
;
Satan
bids
not
Peter
curse
himselfe
if
ever
he
knew
the
Lord
,
for
this
he
would
have
detested
;
but
first
follow
aloofe
,
and
then
goe
into
the
high
Priests
Hall
,
then
sit
among
Gods
enemies
,
then
doe
as
they
did
,
and
having
once
denyed
his
Lord
,
stands
to
it
stoutly
.
So
Judas
,
he
doth
not
at
first
bid
him
betray
his
Lord
;
for
,
as
wicked
as
he
was
he
could
not
be
●am
repentè
improbus
;
but
first
to
covetousnesse
,
and
blinded
his
eyes
with
the
offer
of
thirty
pieces
,
and
then
struck
up
the
matter
by
degrees
,
and
yet
after
the
betraying
of
his
Lord
,
he
must
goe
and
hang
himselfe
.
He
doth
not
usually
tempt
the
Adulterer
to
cast
himselfe
upon
the
bed
of
his
Harlot
;
but
first
David
must
looke
upon
Bathsheba
,
and
that
is
a
small
thing
,
then
grow
to
liking
,
then
to
familiarity
,
and
then
to
commit
the
hainous
fact
of
Adultery
.
He
doth
not
usually
tempt
the
cruell
man
to
murther
his
Neighbour
or
Brother
at
first
,
which
is
fearfull
and
desparate
,
but
first
to
dislike
and
fall
out
with
him
,
then
to
hate
him
,
then
to
kill
him
actually
.
Reas.
1.
This
is
Satans
method
in
his
temptations
,
to
begin
with
small
things
wherein
so
much
blacknesse
appeares
not
,
which
are
easily
swallowed
,
wherein
men
are
more
secure
,
as
not
thinking
them
to
need
any
great
resistance
;
but
there
he
meanes
not
to
stay
;
experience
of
every
day
shewes
,
that
being
to
deale
with
melancholly
dispositions
,
he
makes
them
discontent
and
impatient
in
some
crosse
or
losse
,
which
is
a
great
sinne
,
but
lyes
close
and
hides
it selfe
,
as
in
a
just
sorrow
;
then
brings
them
to
discontent
themselves
in
Gods
blessings
,
they
joy
not
in
Husband
,
Wife
,
Children
,
wealth
,
nor
any
thing
;
then
to
fall
out
with
himselfe
,
no
joy
of
themselves
;
and
then
the
last
temptation
is
worst
,
to
kill
thy selfe
or
thy
Children
,
which
was
too
blacke
at
first
,
and
needed
a
time
to
prepare
them
.
2.
Satans
subtilty
,
who
knowes
well
by
lesse
temptations
to
make
way
to
greater
,
as
a
cunning
Thief
by
a
little
hole
can
wrinch
up
and
open
a
great
Gate
;
so
this
subtill
Serpent
can
by
a
little
hole
winde
himselfe
into
the
heart
,
and
cast
open
the
doores
to
all
Robbers
and
Spoylers
.
Vse
1.
Where
Satan
begins
his
temptations
,
begin
our
resistance
;
we
are
wise
for
our
Bodyes
,
to
prevent
diseases
in
the
first
grudgings
,
so
for
our
Soules
,
kill
the
hellish
Serpent
in
the
shell
,
Eph.
4.
29.
Give
no
place
to
the
Divell
.
Wise
Citizens
keepe
every
Enemy
without
the
Wals.
2.
The
lesser
the
sin
to
which
thou
art
tempted
,
the
more
suspect
the
Enemy
that
he
〈◊〉
a
further
drift
hid
from
thee
;
suppose
that
be
but
a
little
one
,
it
hath
certainly
hold
of
a
greater
,
though
a
little
poyson
be
deadly
;
he
tempts
thee
to
goe
into
such
a
company
,
thou
leavest
thy
calling
,
thou
spendest
thy
time
,
abettest
idle
persons
in
idle
courses
,
there
thou
pourest
out
vaine
words
,
there
thou
scornest
,
jestest
,
quarrellest
,
there
thou
swearest
,
cursest
,
perhaps
as
Peter
;
Satan
bid
thee
not
at
first
curse
and
sweare
;
but
this
was
his
intent
,
thus
he
hath
gained
and
made
thee
a
greater
looser
then
thou
lookedst
for
.
Seldome
tempts
he
men
to
hate
all
religion
at
first
,
but
first
scorne
these
Puritans
,
hate
such
and
such
a
Pre●cher
,
raile
on
him
,
belye
him
,
persecute
him
,
heare
him
not
,
he
never
preacheth
good
to
thee
;
and
thus
by
degrees
leads
him
to
cast
up
all
religion
,
and
to
turne
plaine
Atheist
.
3.
Feare
not
to
be
too
precise
,
nor
scorne
others
as
being
so
;
what
,
say
some
,
they
be
so
precise
,
they
may
not
sweare
a
small
Oath
,
nor
we
may
not
be
merry
,
nor
passe
some
time
in
sports
and
recreations
,
we
may
never
be
angry
or
speake
one
hasty
word
,
we
must
be
Saints
,
flesh
and
blood
must
be
without
infirmities
.
1.
But
first
Satan
desires
but
to
get
thee
to
pretend
this
,
against
thine
owne
safety
.
2.
It
is
more
then
thou
art
aware
off
,
when
Satan
hath
prevailed
,
that
then
thou
shouldest
account
thy
watch
against
small
Sinnes
scruple
and
precisenesse
.
3.
If
Satan
should
here
desist
,
thou
mightest
with
more
reason
so
plead
;
but
by
these
lesser
evils
he
knowes
how
to
make
way
for
greater
,
and
you
shall
not
heare
one
of
a
Thousand
thus
pleading
for
small
sins
,
but
some
raigning
sin
or
sins
have
him
under
,
or
shall
have
.
4.
Nay
,
happy
might
we
be
,
if
we
could
meet
every
sin
in
the
first
rising
of
the
heart
,
cut
off
Adultery
in
the
looke
,
murther
in
the
angry
thought
,
choake
idle
words
within
the
throat
,
and
cut
off
evill
actions
in
the
motions
,
in
the
occasions
;
this
is
a
precisenesse
that
well
pleaseth
God
and
disappointeth
Satan
in
his
further
designes
;
resemble
such
as
are
taught
by
grace
,
thou
canst
not
be
hard
enough
for
that
Enemy
.
Doct.
Note
3.
Peter
having
a
bad
cause
,
thrust
it
on
by
bad
meanes
,
before
by
false
swearing
,
now
by
fearfull
execration
and
cursing
of
himselfe
,
and
indeed
bad
meanes
are
never
far
to
seeke
,
but
are
at
hand
to
boulster
up
bad
courses
,
and
even
good
men
are
ready
to
use
bad
meanes
for
their
owne
safety
and
purposes
;
Jacob
must
get
the
blessing
by
a
lye
or
two
;
as
Peter
here
will
escape
death
by
denying
the
Lord
of
life
;
Lot
will
save
his
Guests
by
prostrating
his
Daughters
.
Vse
1.
Beware
of
these
base
tricks
to
save
our selves
by
;
many
urged
,
and
some
scarce
urged
,
in
things
they
would
conceale
,
flye
with
Peter
to
lying
,
to
false
swearing
by
horrible
oathes
,
and
to
fearfull
cursing
;
God
confound
me
,
as
God
shall
judge
me
,
God
let
me
never
live
,
let
me
never
speake
,
let
me
sinke
where
I
stand
,
I
would
I
were
hanged
,
&c.
and
all
this
while
call
God
a
Judge
against
themselves
.
Alas
,
thou
knowest
not
what
thou
Sayest
,
or
Doest
.
This
ordinary
cursing
in
true
things
or
false
,
is
an
open
and
notorious
brand
of
a
forlorne
and
wicked
miscreant
,
who
without
all
feare
of
God
tosse
curses
against
themselves
and
others
as
tennis
bals
out
of
their
mouths
;
these
tongues
are
kindled
with
the
fire
of
Hell
,
James
3.
6.
How
contrary
is
this
to
the
nature
of
Gods
childe
,
who
is
called
to
blesse
,
and
be
blessed
of
God
for
ever
,
is
a
Sonne
of
blessing
;
who
must
not
curse
them
that
curse
him
,
but
a
Priest
unto
God
,
Rev.
1.
5.
whose
office
was
to
blesse
the
People
,
Numb
6.
23.
Rom.
12.
14.
Blesse
and
curse
not
.
How
contrary
to
the
nature
of
the
blessed
God
,
who
being
full
of
mercy
and
compassion
,
is
made
an
executioner
of
the
malice
of
wretched
men
:
Doest
thou
thinke
that
God
will
be
at
the
command
of
every
mischievous
wretch
to
wreake
their
malice
,
as
the
Divell
is
at
the
Witches
command
?
Object
.
Then
my
curse
doth
him
none
ill
?
Answ.
Thou
throwest
the
sweet
name
of
God
into
a
sinkehole
,
and
hast
executed
thy
malice
,
and
art
a
Man-sl●yer
,
&c.
You
have
lately
heard
how
that
same
Curse
compassed
,
and
doth
still
,
the
Jewes
at
this
day
;
His
blood
be
on
us
and
our
Children
.
And
thy
curse
against
thy selfe
or
others
shall
as
a
Garment
cover
thy selfe
,
and
as
water
come
into
thy
Bowels
and
rot
thee
away
,
according
to
thy
curse
.
Many
stories
I
could
alledge
of
such
as
whose
Curses
have
instantly
over-taken
them
,
some
in
one
kinde
of
death
,
some
in
another
.
If
God
have
let
thee
hitherto
outstand
thine
owne
curse
of
thy selfe
,
it
is
to
provoke
thee
to
Repentance
,
and
bewaile
so
high
a
sin
against
Gods
soveraignty
and
thine
own
salvation
.
Vse
2.
See
in
Peter
,
how
little
Swearers
and
Cursers
are
to
be
beleeved
;
many
Oathes
and
Curses
make
not
a
matter
good
,
but
farre
worse
and
lesse
credible
;
for
he
that
makes
no
bones
of
needlesse
Swearing
or
Cursing
,
be
sure
hath
made
none
of
a
lye
,
no
more
then
Peter
;
will
a
wise
man
think
thou
speakest
truth
,
because
thou
swearest
and
cursest
?
I
would
be
charitable
,
but
I
cannot
be
so
blind
,
but
thou
mayest
Lye
as
well
as
Sweare
,
or
Curse
uncalled
,
as
here
these
Men
beleeve
Peter
as
little
as
before
.
Vse
3.
Peter
sins
so
foulely
as
he
could
doe
,
more
to
sinke
himselfe
into
eternall
damnation
;
wonder
to
see
the
childe
of
God
fall
so
headlong
:
Where
is
Peters
Free-will
,
that
so
little
besteads
himselfe
in
so
great
need
?
How
can
the
Pope
challenge
from
him
freedome
from
errour
?
How
can
they
exempt
themselves
from
errour
,
who
at
this
day
teach
men
to
imitate
Peter
in
lying
,
swearing
,
and
cursing
themselves
?
Object
.
Prove
it
and
I
will
be
no
Papist
.
Answ.
Rhemists
Testament
in
Acts
13.
12.
If
thou
be
put
to
an
oath
to
accuse
Catholiques
,
if
thou
hast
no
courage
to
refuse
,
know
that
such
an
Oath
bindes
not
at
all
in
Conscience
.
Note
4.
Though
Peter
here
sweare
and
curse
,
they
beleeve
him
as
little
as
before
;
they
beleeve
their
eyes
,
they
saw
him
in
the
Garden
,
knew
him
by
face
and
by
speech
;
Why
doe
they
let
him
goe
and
draw
him
to
no
further
punishment
?
Answ.
1.
Time
was
not
yet
;
when
Peter
was
old
,
then
he
must
be
led
where
he
would
not
.
2.
Christ
had
said
that
his
Disciples
must
goe
their
way
.
Reas.
1.
Every
temptation
and
danger
is
limited
for
substance
,
manner
,
measure
,
and
all
circumstances
,
beyond
which
the
enemy
cannot
goe
.
Here
Temptations
come
thicke
upon
Peter
,
one
in
anothers
necke
,
but
shall
not
utterly
overthrow
him
;
besides
,
these
were
as
restlesse
against
Peter
as
against
his
Lord
,
yet
can
they
not
touch
an
haire
of
his
head
,
because
his
houre
was
not
yet
come
,
as
his
Lords
was
.
Reas.
2.
Let
the
Adversaries
be
never
so
violent
and
busie
,
yet
Gods
providence
is
so
wakefull
,
as
nothing
shall
befall
,
wherein
he
hath
not
a
good
hand
and
a
good
end
.
3.
Gods
mighty
power
restraines
Sathans
power
and
his
instruments
,
who
are
as
Lyons
in
chaines
.
A
Legion
cannot
hurt
a
Swine
of
Gaderens
,
till
Christ
say
,
Goe
;
and
when
he
permits
Satan
to
molest
Job
,
he
commands
him
in
save
his
life
.
Vse
.
Comfort
to
the
godly
,
who
are
never
so
committed
or
permitted
to
Sathan
or
danger
,
but
that
the
Lord
watcheth
over
their
life
and
salvation
,
yea
,
their
very
haires
,
&c.
Goe
on
therefore
chearfully
in
the
Lords
worke
,
while
thou
hast
a
day
.
Tell
Herod
that
Fox
(
saith
Christ
)
I
must
worke
to
day
and
to
morrow
.
Verse
72.
Then
the
second
time
the
Cocke
crew
.
]
THat
the
Cocke
crew
againe
,
was
an
ordinary
and
natural
thing
;
but
at
this
time
ordained
for
a
speciall
end
.
First
,
to
put
him
in
minde
of
his
promise
.
2.
To
reprove
him
of
his
sinne
;
for
as
the
dumbe
Asse
reproved
the
foolishnesse
of
the
Prophet
,
so
the
Cocke
here
reproves
the
foolishnesse
of
Peter
.
3.
To
beare
witnesse
to
the
words
of
Christ
,
which
Peter
will
not
,
till
now
,
believe
to
be
true
.
4.
To
accuse
Peter
to
his
owne
Conscience
,
he
should
have
cryed
and
crowed
aloud
and
lifted
up
his
voyce
,
to
have
awaked
others
out
of
their
sinne
,
but
he
needs
the
voyce
of
a
Cocke
to
helpe
him
out
of
his
sin
.
Secondly
,
he
is
admonished
by
this
voyce
,
that
the
silly
Cock
kept
his
watch
,
according
to
the
word
of
his
Creator
;
but
Peter
hath
not
kept
his
watch
with
his
Lord
,
but
fearefully
fallen
in
his
station
.
Doctr.
Note
,
If
Peter
will
not
heare
the
voyce
of
his
Lord
,
and
be
taught
by
his
Master
,
he
shall
heare
the
voyce
of
the
Cocke
,
and
be
taught
by
him
.
God
puts
his
Creatures
to
a
threefold
use
.
1.
To
serve
man
serving
his
Lord
,
the
best
of
them
not
too
good
;
the
Angels
fellow
servants
.
2.
To
punish
man
rebelling
against
his
Lord
;
for
they
all
take
their
Lords
part
,
are
his
Hoasts
,
his
Armies
,
as
against
Pharaoh
.
3.
To
teach
man
many
lessons
,
which
otherwise
he
is
loth
to
learne
;
as
when
Balaam
will
not
heare
the
voyce
of
God
,
God
opens
the
mouth
of
the
Asse
,
and
she
speakes
,
Numb
.
22.
28.
So
when
Peter
will
not
heare
the
voyce
of
his
Lord
,
his
Lord
opens
the
mouth
of
the
Cocke
,
and
he
speakes
.
If
the
stiffe
necked
Jewes
will
not
heare
the
voyce
of
the
Prophets
,
the
very
Oxe
and
Asse
shall
be
called
in
to
teach
them
to
know
their
owner
and
feeder
,
Isay
1.
3.
Quest.
But
have
the
Creatures
more
power
to
teach
then
God
himself
,
or
why
doth
the
Lord
thus
use
them
?
Answ.
God
is
the
chiefe
Teacher
,
what
Minister
or
Instruments
soever
he
useth
,
he
teacheth
Principaliter
&
Authoritative
;
but
all
Creatures
teach
Ministerially
,
and
all
their
voyce
is
subordinate
to
the
voyce
of
God
;
as
this
Cocke
was
to
Christ.
And
therefore
God
speakes
not
to
us
by
Creatures
,
as
if
they
had
more
power
and
perswasion
to
effect
what
he
cannot
;
but
hereby
to
shame
the
dulnesse
and
obstinacy
of
men
,
whose
sinne
hath
made
them
inferiour
to
the
very
Creatures
,
over
whom
the
Lord
gave
them
Lordship
and
soveraignty
.
Now
Balaams
Asse
is
wiser
then
his
wilfull
Master
;
and
man
who
was
made
Lord
and
Ruler
of
the
Creatures
,
is
now
become
of
lesse
understanding
then
they
,
yea
,
must
be
brought
into
order
by
them
whom
he
should
order
.
Vse
1.
To
heare
the
voyce
of
the
Creatures
waking
us
,
calling
us
,
inviting
us
to
repentance
.
Their
voyce
in
Generall
and
in
speciall
;
not
one
of
them
,
but
all
in
their
kinde
reprove
Mans
rebellion
;
they
stand
in
their
kinde
and
station
,
Man
doth
not
.
The
Cocke
crowes
and
keepes
his
watches
according
to
the
law
of
his
Creation
;
so
doe
they
all
further
then
mans
sin
hath
disordered
them
;
when
as
great
a
Disciple
as
Peter
sleepes
and
snorts
,
and
cannot
watch
one
houre
with
his
Lord
;
not
one
of
them
but
all
of
them
by
their
example
,
teach
us
to
grow
weary
of
our
present
servitude
of
sinne
,
and
wait
for
promised
deliverance
,
Rom.
8.
21.
Shall
we
be
more
senselesse
then
insensible
Creatures
?
All
of
them
call
for
our
obedience
;
our
ready
attendance
to
performe
the
Lords
Hestes
and
Commandements
.
The
Sunne
rejoyceth
to
runne
h●s
course
.
If
he
speake
to
the
Fire
,
Water
,
to
the
Frogs
,
to
Grashoppers
,
to
Winder
,
they
obey
his
word
.
Oh
how
should
his
Word
binde
the
reasonable
Creature
,
to
whom
it
was
delivered
?
In
Speciall
;
heare
the
voyce
of
the
Dove
,
learne
simplicity
;
of
the
Serpent
learne
wisdome
;
of
the
Emmet
learne
providence
;
of
the
Fowles
and
Lillies
learne
contentment
and
confidence
;
of
the
Storke
,
Crane
and
Swallow
to
know
our
season
.
Vse
2.
But
much
more
heare
the
voyce
of
the
Creator
.
Peter
should
first
have
heard
the
voyce
of
his
Lord
,
and
then
the
Cocke
might
have
spared
his
voyce
.
And
know
,
if
thou
wilt
not
heare
Gods
voyce
accusing
thee
,
as
Peter
would
not
,
thou
shalt
heare
the
voyce
of
one
Cocke
or
another
;
one
Creature
or
other
accusing
and
condemning
thee
.
If
Cain
will
not
hear
the
Lord
accusing
him
,
and
take
up
his
lamentation
,
he
shall
hear
the
blood
of
his
Brother
;
a
fearfull
voyce
of
blood
accuse
him
.
If
covetous
persons
and
Usurers
will
not
heare
the
voyce
of
Gods
Word
accuse
them
,
they
shall
heare
the
voyce
of
the
Rust
,
and
their
Gold
and
Silver
,
yea
,
the
Stone
in
the
wall
and
timber
in
the
roofe
shall
cry
against
them
.
If
Saul
will
not
heare
the
voyce
of
the
Lord
,
the
voyce
of
the
Sheepe
and
lowing
of
the
Oxen
shall
proclame
his
rebellion
.
If
Gods
voyce
cannot
prevaile
against
thy
sin
,
the
cry
of
thy
sin
shall
come
up
in
the
eares
of
the
Lord
,
and
prevaile
even
against
thy
too
late
cries
for
mercy
.
Then
Peter
remembred
the
words
1.
The
Time
,
Then.
2.
The
Meanes
.
3.
The
Manner
,
Wept
.
NOW
we
come
to
Peters
Conversion
;
wherein
is
.
1.
Agnitio
peccati
;
the
knowledge
of
his
Sinne
,
by
two
meanes
1.
Cocke
crew
.
2.
Christ
looking
back
,
Luk.
22.
62.
2.
The
manner
of
his
Repentance
:
1.
Went
out
.
2.
Wept
bitterly
.
Time
,
Then.
Note
1.
Peter
now
begins
to
waken
and
come
to
himselfe
.
There
is
a
time
when
God
will
awake
the
Elect
out
of
sinne
,
who
suffers
none
of
his
to
sleepe
in
death
.
Psal.
37.
24.
Though
he
fall
,
he
shall
not
be
cast
off
;
for
God
puts
under
his
hand
.
2
Cor.
4.
9.
We
are
cast
downe
,
but
we
perish
not
;
God
is
faithfull
to
give
with
every
temptation
an
issue
.
Hence
we
read
of
the
Saints
that
have
layne
a
great
while
,
as
if
they
had
bin
quite
cast
off
,
as
David
,
Josephs
Brethren
,
Solomon
,
Manasses
;
but
in
Gods
time
remembred
and
called
to
mercy
,
as
Lazarus
lay
foure
dayes
in
the
grave
,
but
was
at
length
raised
;
the
same
in
this
first
Resurrection
.
Reas.
God
loveth
with
an
everlasting
love
,
and
leaveth
not
very
long
,
not
to
their
losse
but
good
.
Vse
1.
Farre
(
we
say
)
he
goes
that
never
turnes
;
the
godly
never
goe
so
farre
;
though
Peter
went
so
farre
,
yet
repented
;
the
Prodigal
Sonne
went
into
a
farre
Countrey
,
but
at
last
came
to
himselfe
,
and
so
to
his
Father
.
2.
Hence
take
no
warrant
to
venture
;
a
River
that
seemes
shallow
at
brinke
,
may
ducke
him
that
will
wade
along
,
and
many
adventurers
are
never
fetcht
out
;
thinke
with
thy selfe
it
is
no
small
power
nor
mercy
to
bring
a
sinner
backe
out
of
the
depth
of
any
sinne
;
it
was
a
wonder
that
ever
Jonas
was
brought
safe
to
land
out
of
such
a
deepe
,
presuming
to
run
from
God.
This
Doctrine
is
for
penitent
not
presumptuous
sinners
.
Vse
3.
Thou
that
hast
taken
a
time
to
sinne
,
examine
whether
thou
hast
found
a
time
of
Repentance
;
for
if
thou
belong
to
God
,
thou
hast
or
must
;
and
let
it
be
a
motive
to
hasten
our
Repentance
,
lest
delaying
too
long
,
thou
be
forced
out
of
anguish
of
soule
to
say
with
that
desparing
Papist
,
I
have
sinned
with
Peter
,
but
not
repented
with
Peter
:
a
signe
of
a
Reprobate
,
not
to
finde
Repentance
,
as
Esau
,
Judas
.
4.
How
to
understand
that
and
such
places
,
2
Tim.
2.
12.
If
we
denie
him
,
he
will
deny
us
,
except
himselfe
graciously
looke
upon
us
,
to
give
us
repentance
and
recover
us
.
Note
Secondly
,
Peter
hath
no
sooner
sinned
,
but
he
returns
and
repents
.
The
fittest
time
of
Repentance
is
presently
upon
the
sin
,
without
delay
.
David
2
Sam.
24
,
10.
had
no
sooner
numbred
the
People
,
but
his
heart
smote
him
.
Luke
17.
8.
Zacheus
presently
made
restitution
,
so
soon
as
he
knew
his
sin
.
Motive
1.
Consider
the
Exhortation
,
Heb.
3.
7.
To
day
if
ye
will
heare
his
voyce
:
hast
thou
a
lease
of
thy
life
till
to
morrow
,
that
refusest
to
repent
to
day
?
the
day
may
come
on
thee
as
a
snare
,
Luke
21.
2.
Sinne
gets
strength
by
continuance
;
thou
art
unfitted
to
morrow
,
grace
weaker
,
corruption
more
rooted
;
the
nayle
is
hard
driven
in
;
conscience
more
corrupted
by
custome
of
sinne
;
now
wrath
treasured
,
Rom.
2
5.
heart
more
hardned
through
deceitfulnesse
of
sinne
,
Heb.
3.
13.
3.
Nature
teacheth
in
other
things
to
take
the
fittest
season
;
to
sowe
in
Seed-time
,
to
make
Hay
while
Sun
shines
,
to
trade
while
Fayre
lasts
,
to
take
the
winde
and
tyde
,
which
stayes
for
no
man.
Let
grace
teach
thee
to
know
thy
season
,
thy
day
of
visitation
;
looke
on
Christ
mourning
over
Jerusalem
,
that
knowes
not
the
season
of
her
own
mourning
.
4.
Late
Repentance
is
seldome
true
Repentance
;
we
never
read
of
any
that
Repented
at
last
but
one
,
that
we
should
not
presume
;
and
yet
one
,
that
none
should
despaire
.
August
.
For
God
giving
now
a
call
,
and
putting
forth
his
voyce
,
if
thou
wilt
not
heare
,
God
may
be
not
onely
dumbe
,
never
to
call
thee
hereafter
,
but
deafe
,
never
to
heare
thee
call
,
Prov.
1.
28.
And
it
i●
just
,
that
thou
who
wilt
not
be
at
Gods
command
,
to
repent
now
,
shalt
finde
that
Repentance
shall
be
out
of
thy
command
hereafter
.
The
like
of
forced
Repentance
,
of
such
as
be
sicke
or
distressed
,
pretend
a
Repentance
,
pray
,
promise
,
cry
,
vow
,
and
what
not
?
but
not
rising
out
of
love
,
but
forced
feare
,
their
Feare
is
slavish
and
base
,
and
so
is
their
Repentance
;
and
so
they
grow
worse
in
time
.
The
Divell
returnes
with
seven
worse
spirits
;
and
running
away
from
God
againe
,
God
is
gone
farther
then
ever
.
Secondly
the
Meanes
of
Peters
Repentance
was
,
the
knowledge
of
his
sinne
,
wrought
by
two
means
1.
Without
him
,
1.
Crowing
of
the
Cocke
.
2.
Looking
backe
of
Christ.
2.
Within
,
1.
Remembring
.
2.
Weighing
the
words
of
Christ.
Note
1.
The
Cocke
crowes
the
second
time
,
and
by
this
crowing
Peter
is
wakened
.
Quest.
Why
had
this
second
crowing
effect
,
and
not
the
first
?
it
was
as
loud
.
Ans.
1.
So
now
unto
us
,
that
God
will
call
men
when
he
pleaseth
.
2.
That
he
tyeth
not
himselfe
to
such
meanes
as
he
tyeth
us
unto
.
3.
That
we
should
looke
beyond
the
meanes
for
the
successe
and
blessing
of
them
.
4.
To
note
how
farre
a
degree
of
sinne
Peter
was
now
entred
into
,
who
had
wonderfully
grieved
the
spirit
,
and
hardned
his
owne
heart
so
far
,
as
the
former
admonition
was
lost
upon
him
.
We
read
of
few
of
the
children
of
God
,
but
they
have
bin
moved
and
wakened
by
the
first
crowing
of
the
Cocke
,
as
good
David
by
the
admonition
of
Nathan
;
so
Hezekiah
,
&c.
But
to
Peter
the
Cocke
must
crow
againe
,
according
to
Christs
prediction
.
Vse
1.
Comfort
to
painefull
Ministers
,
who
are
the
Lords
Cocks
,
cry
out
and
crow
against
the
sins
of
men
,
labour
to
awaken
sinners
,
proclaime
to
them
their
sinnes
and
danger
,
but
they
heare
not
,
remember
as
little
as
Peter
;
no
good
is
done
.
What
comfort
have
they
,
but
that
the
Cocke
may
crow
the
second
time
and
be
heard
at
one
time
or
other
?
the
Lord
may
let
them
see
their
labour
not
lost
;
God
hath
his
set
times
to
bring
things
to
passe
.
The
time
of
Sauls
conversion
was
when
he
was
most
furious
;
and
this
time
we
wait
and
pray
for
,
to
men
as
furiously
bent
against
Gods
word
and
Gods
Ministers
,
as
Saul
against
the
Church
.
Vse
2.
To
shew
us
where
the
fault
is
,
that
the
word
so
little
profiteth
among
many
;
the
fault
was
not
in
the
Cocke
at
first
that
Peter
remembred
not
himselfe
,
but
in
himselfe
;
so
when
little
good
is
done
,
the
fault
is
not
in
the
Preacher
or
in
the
word
,
but
in
the
hardnesse
of
thy
heart
.
Was
the
the
fault
in
Moses
and
Aaron
,
that
Pharaoh
let
not
the
people
go
?
was
not
the
fault
in
that
Herod
would
not
let
go
Herodias
?
Vse
3.
In
use
of
meanes
still
to
depend
on
Gods
blessing
,
that
he
would
open
the
ear
,
and
accompany
his
word
with
his
blessed
Spirit
;
for
the
hearing
eare
is
from
him
,
Job
.
33.
14.
God
speakes
once
or
twice
,
and
one
sees
it
not
,
till
he
open
the
eares
of
men
which
were
sealed
,
ver
.
10.
God
hath
spoken
not
once
,
but
a
thousand
times
amongst
you
;
but
a
number
of
tuffe
corruptions
in
the
heart
are
like
ear-wax
which
stops
that
the
voyce
cannot
enter
in
.
This
is
the
cause
that
many
are
like
the
Fish
in
the
Sea
who
lives
in
salt
Water
▪
but
without
all
taste
of
Saltnesse
.
A
setled
ministry
is
like
the
salt
of
the
earth
under
which
many
live
without
any
seasoning
,
because
they
neglect
the
higher
teaching
,
even
the
spirit
of
truth
that
must
lead
them
into
all
truth
,
John.
16.
2.
Externall
meanes
to
bring
Peter
to
acknowledgement
of
his
sin
;
Christs
looking
backe
upon
him
,
non
oculo
exteriore
,
sed
oculo
clementiae
.
By
this
looking
backe
of
Christ
we
must
not
conceive
a
bar
turning
of
his
face
or
eye
upon
Peter
,
nor
an
extraordinary
looke
or
countenance
;
for
Christ
also
set
his
eyes
upon
Judas
when
he
came
to
apprehend
him
,
and
on
Pilate
sitting
ready
to
sentence
him
,
and
on
the
Jewes
stoning
him
,
who
were
never
the
better
by
Christs
looking
upon
them
;
but
with
his
looke
he
adjoyned
a
gracious
and
secret
efficacy
of
his
blessed
spirit
.
The
very
lookes
of
Christ
was
a
most
real
and
effectual
Sermon
to
Peters
heart
;
the
tongue
of
Christ
was
now
otherwise
employed
in
defence
of
his
innocency
and
putting
of
the
malitious
accusations
of
the
wicked
Jewes
;
but
the
eyes
of
Christ
silently
speake
unto
Peter
after
this
manner
;
oh
Peter
dost
thou
thus
persist
in
denyall
of
me
thy
Lord
?
where
is
thy
faith
,
thy
fidelity
,
thy
love
,
thy
great
promises
of
not
forsaking
me
?
have
I
made
thee
of
a
poore
Fisher
,
a
chiefe
Follower
of
me
to
this
end
?
is
it
not
enough
that
thy
eyes
see
me
despised
and
refused
among
mine
enemyes
,
but
thou
must
also
deny
and
refuse
me
?
oh
Peter
,
these
vex
my
Body
,
but
thou
my
mind
;
thy
unkindenesse
is
greater
to
me
then
theirs
,
and
thus
the
Lord
might
take
up
the
complaint
,
Psal.
142.
4.
I
looked
on
my
right
hand
,
and
behold
there
was
none
that
would
know
me
,
all
refuge
failed
me
,
and
none
cared
for
my
Soule
;
he
looked
for
no
great
helpe
on
his
left
hand
among
his
Enemyes
;
for
even
his
dearest
friends
and
Disciples
on
his
right
hand
failed
him
,
and
knew
him
not
.
Note
1.
Christ
hath
an
eye
of
grace
and
favour
for
his
People
in
all
sad
cases
.
I
have
surely
seen
the
affliction
of
my
People
in
Egypt
,
Exod.
3.
7.
The
eyes
of
the
Lord
run
to
and
fro
throughout
the
whole
Earth
,
to
shew
himselfe
strong
in
the
behalfe
of
them
whose
heart
is
perfect
towards
him
,
2
Chron.
16.
9.
The
eyes
of
the
Lord
are
upon
the
righteous
,
and
his
eares
are
open
unto
their
cry
,
Psal
34.
15.
Reas
1.
His
heart
is
upon
them
continually
,
and
then
no
wonder
if
he
have
a
loving
eye
toward
them
;
because
,
where
the
heart
loves
,
the
eye
lookes
,
and
is
loth
to
be
taken
off
;
as
it
was
said
of
the
Temple
,
1
King.
9.
3.
mine
eyes
and
my
heart
shall
be
there
perpetually
.
2.
Is
there
not
a
cause
?
Peters
case
in
the
Text
tels
us
,
that
even
a
good
Soule
needeth
Christs
looking
to
it
,
that
so
it
may
recover
out
of
every
fall
,
and
stand
in
termes
of
favour
with
God
;
all
meanes
else
without
a
gracious
aspect
from
Heaven
will
never
keep
us
tyte
in
the
course
of
true
piety
.
3.
When
all
is
well
with
the
soule
in
respect
of
grace
and
gracious
conformity
to
the
will
of
God
,
yet
there
needs
a
good
looke
from
Christ
in
respect
of
sound
comfort
,
which
is
the
light
and
life
of
the
Soule
.
The
loving
kindnesse
of
God
is
better
then
life
;
and
if
he
hide
his
face
a
little
,
the
good
Soule
is
soone
troubled
,
Psal.
30.
7.
Vse
1.
Which
may
marvelously
chear
and
refresh
the
spirit
of
Gods
people
in
all
sad
cases
,
that
go
over
them
from
time
to
time
,
and
not
onely
in
afflictions
or
persecutions
for
righteousnesse
sake
,
but
in
all
their
foyles
and
fals
into
sin
,
wherewith
their
righteous
soules
are
much
troubled
,
and
sometimes
ready
to
sinke
into
despaire
;
yet
remember
for
your
comfort
,
that
the
high
and
lofty
One
,
who
inhabits
eternity
,
lookes
also
unto
him
that
is
poore
,
and
of
a
contrite
Spirit
,
to
revive
the
heart
of
the
contrite
ones
;
and
when
such
doe
most
put
away
comfort
,
as
too
good
for
them
,
he
will
restore
comforts
to
the
Mourners
.
Vse
2.
If
Christ
have
an
eye
to
thee
in
all
thy
sad
cases
,
doe
thou
ever
remember
to
keepe
thine
eye
open
unto
him
,
yea
,
both
thine
eyes
.
First
,
an
eye
of
Faith
,
to
wait
for
the
gracious
issue
he
will
please
to
give
out
of
all
thy
trials
:
Stand
still
,
and
see
the
salvation
of
the
Lord
;
say
with
the
Church
in
their
proverbial
speech
,
In
the
Mount
the
Lord
will
see
and
be
seene
.
What
if
the
visi●n
stay
beyond
thy
time
in
hastinesse
prefixed
for
deliverance
?
yet
in
due
time
it
will
speake
,
and
not
lye
.
Still
therefore
make
use
of
thy
Faith
,
which
is
the
evidence
of
things
not
seene
,
and
the
foundation
of
things
hoped
for
.
Secondly
,
the
eye
of
Obedience
;
still
keepe
close
to
him
in
Dutie
,
whether
he
deliver
or
no
;
still
have
respect
to
all
his
commandements
;
remember
how
the
promise
runs
,
to
keep
thee
in
thy
wayes
,
and
in
these
ways
be
sure
he
will
take
his
time
,
and
the
best
time
,
to
grant
deliverance
,
or
any
mercy
thou
wantest
.
He
is
a
God
of
judgement
,
and
waites
to
be
gracious
to
his
People
,
and
blessed
are
they
that
in
his
owne
way
waite
for
him
,
Isa.
30.
18.
Vse
3.
Lastly
,
if
God
have
ever
an
eye
of
love
to
his
People
,
then
wo
be
to
his
and
their
enemies
;
his
eye
of
jealousie
is
set
against
them
,
to
root
out
and
destroy
,
as
the
Egyptians
marching
against
Israel
,
Exod.
14.
24.
The
Lord
looked
on
their
Host
,
and
troubled
them
;
So
in
Psal.
11.
6.
7.
Vpon
the
wicked
he
shall
raine
snares
,
fire
and
brimstone
,
and
an
horrible
tempest
,
this
shall
be
the
portion
of
their
cup
;
why
?
for
the
righteous
Lord
loveth
rightousnesse
,
his
countenance
doth
behold
the
upright
;
it
is
time
therfore
for
such
to
humble
themselvs
before
God
and
his
people
,
and
take
the
Counsell
which
Pilates
Wife
gave
him
;
have
thou
nothing
to
doe
against
that
just
man.
Note
2.
Peter
was
now
at
a
very
low
Water
,
both
in
respect
of
sin
and
danger
,
not
knowing
well
which
way
to
turne
himselfe
,
and
now
his
Lord
lookes
backe
upon
him
,
so
to
turne
the
streame
againe
.
The
Lord
many
times
lets
his
People
be
brought
into
a
very
low
estate
,
and
then
turnes
their
captivity
for
them
.
Zachariah
3.
2.
The
state
of
godly
men
,
is
to
be
as
brands
pluckt
out
of
the
fire
,
miserably
smeared
,
scorched
,
and
in
that
burnt
,
but
pluckt
out
.
Reas.
1.
To
try
our
faith
and
obedience
;
as
in
Isaac
,
who
must
not
be
delivered
till
the
knife
be
at
his
Throat
.
When
Jonas
was
wrapt
in
Waters
in
the
bottme
of
the
Sea
,
then
came
deliverance
.
2.
To
see
our
inability
to
help
our selves
,
therefore
our
Lord
would
not
hold
Peter
from
sinking
,
nor
help
him
till
he
cryed
Master
,
save
,
I
perish
.
3.
To
set
forth
his
mighty
power
which
sets
in
when
all
meanes
faile
;
Lazarus
must
not
be
raised
till
the
fourth
day
,
when
it
is
impossible
to
the
power
of
nature
,
nor
Christ
himselfe
till
the
case
was
hopelesse
after
the
third
day
,
and
Disciples
faith
somewhat
quailed
.
4.
Sore
crosses
drive
to
God
,
and
make
us
seeke
him
diligently
,
Hos.
5.
15.
upon
which
search
he
will
be
found
.
Manasses
out
of
Fetters
would
never
seeke
the
Lord
;
that
is
the
Lords
season
to
be
found
of
him
.
David
will
cry
out
of
Deepes
,
and
Moses
at
the
red
Sea
,
when
there
is
no
way
of
escape
,
cryes
to
the
Lord
,
and
the
Lord
cuts
out
a
way
.
5.
It
is
Gods
ordinary
dealing
with
Sinners
when
they
come
to
extremity
,
●ecoms
either
to
Conversion
,
as
Peter
.
Confusion
,
as
Judas
.
Vse
1.
Comfort
to
the
Saints
in
their
great
troubles
,
seeing
the
Lord
departs
not
for
ever
,
but
departs
for
a
season
,
that
he
might
returne
for
ever
;
Nay
his
comforts
are
the
nearest
,
when
affliction
is
at
the
height
;
as
in
the
Body
,
the
disease
come
to
the
height
,
is
most
raging
,
most
hopelesse
;
but
presently
there
is
a
change
and
recovery
,
but
not
before
the
disease
have
beene
desperate
;
so
here
.
Josephs
Brethren
were
in
great
extremity
,
and
knew
not
what
way
to
turne
themselves
,
and
even
when
Joseph
must
needs
discover
himselfe
unto
them
after
he
had
long
dissembled
his
affections
.
So
the
Lord
seemes
not
to
know
us
,
when
we
are
knowne
well
enough
,
and
hides
his
affections
,
when
they
yearne
within
him
toward
us
,
Psal.
9.
9.
He
is
a
present
refuge
in
time
of
affliction
;
he
steps
in
to
Abrahams
comfort
not
till
the
third
day
,
not
till
Isaac
was
bound
on
the
wood
,
and
the
deadly
stroake
a
fetching
;
he
steps
in
for
Peter
not
till
the
night
before
he
was
sl●ine
,
Act.
12.
Vse
2.
Not
to
be
too
hasty
to
limit
the
Lord
for
time
or
manner
of
deliverance
,
whose
helpe
comes
never
too
late
,
2
King.
5.
11.
Naaman
would
be
cured
by
his
owne
devised
meanes
;
I
thought
he
would
in
the
place
have
called
on
the
Lord
and
touched
and
healed
the
Leprosie
;
and
John
11.
32.
Mary
would
have
had
Christ
there
before
her
Brother
was
dead
,
as
if
now
he
had
beene
come
too
late
.
But
in
these
and
such
like
examples
we
are
taught
to
shut
up
our
own
eyes
and
leave
all
to
him
who
knowes
times
and
seasons
and
meanes
of
our
good
.
Vse
.
3.
Nothing
can
keepe
God
from
his
Elect
,
nor
them
from
him
;
Peter
here
was
not
onely
in
an
exceeding
strait
of
affliction
,
but
led
away
in
temptation
,
and
swallowed
up
in
the
quicke
sands
of
a
number
of
hainous
sins
;
yet
being
the
Lords
,
the
Lord
lookes
on
him
,
and
fetches
him
out
.
The
Belly
of
the
whale
could
not
keep
Jonas
from
God
,
nor
God
from
Jonas
,
but
he
must
deliver
him
againe
.
The
hellish
Behemoth
may
seeme
to
swallow
up
Peter
,
or
any
other
of
Gods
Children
,
but
he
must
deliver
him
again
.
In
Peters
example
,
Act.
12.
we
see
the
strongest
prison
,
watch
,
chaines
,
cannot
keepe
the
Lord
from
him
,
nor
here
a
stronger
prison
and
chaine
of
sin
cannot
still
bind
him
,
but
the
Lords
very
look
looseth
him
.
David
rescues
the
Sheep
out
of
the
mouth
of
the
Lyon
and
Bear
;
the
true
David
rescues
his
out
of
the
Divels
jawes
and
mawes
;
death
itselfe
cannot
keepe
the
Elect
from
God
,
nor
him
from
them
,
but
at
the
second
resurrection
,
the
Grave
,
the
Sea
,
the
fire
,
water
,
and
all
elements
shal
give
up
their
dead
to
Christ
;
and
even
not
sin
which
is
the
death
of
the
Soul
,
nor
the
Grave
of
sin
which
is
continuance
,
and
rotting
in
it
,
shall
still
hold
the
Elect
;
but
this
first
resurrection
of
grace
shall
deliver
them
up
to
Christ
,
and
give
up
their
dead
unto
the
life
of
grace
,
&c.
Which
doctrine
must
not
encourage
to
sin
,
but
stir
up
to
repentance
and
the
life
of
God
,
that
thou
mayest
have
some
good
testimony
thereby
of
thy
Election
.
The
inward
meanes
of
Peters
repentance
1.
Remembred
,
2.
Weighed
the
words
of
Christ.
Note
1.
A
strong
forgetfulnesse
in
Peter
,
who
had
forgotten
the
words
of
his
Master
,
so
nearly
concerning
him
,
spoken
a
very
few
houres
before
,
yea
almost
the
last
words
of
his
loving
Master
unto
him
,
yet
he
forgets
them
quite
,
as
not
spoken
.
Because
the
corruption
of
our
memoryes
in
things
that
are
good
,
as
unable
to
retaine
good
things
as
a
five
to
hold
water
;
and
who
can
deny
this
to
have
beene
the
beginning
of
all
the
sinne
and
misery
we
are
wrapped
in
,
that
Adam
suffered
to
slip
out
of
his
memory
the
words
which
God
himselfe
had
spoken
a
little
before
?
and
the
cause
why
Peter
here
was
foiled
that
his
memory
was
corr●pted
in
all
the
acts
of
it
?
The
memory
sanctified
hath
four
actions
.
1.
To
commit
and
place
in
the
mind
needfull
things
.
2.
To
retaine
them
,
as
in
a
store-house
.
3.
To
recall
them
,
on
occasion
.
4.
To
apply
them
to
our
owne
needfull
uses
.
Peter
now
doth
none
of
all
these
,
and
so
fals
foully
.
Vse
1.
See
in
our selves
the
same
corruption
,
and
such
forgetfulnesse
,
as
we
have
lost
what
Peter
speaks
to
us
[
as
Peter
]
often
before
the
Preacher
have
done
speaking
.
Quest.
What
is
the
cause
?
Answ.
1.
Want
of
estimation
;
old
men
remember
things
they
care
for
,
Psal.
119.
129.
thy
testimonyes
are
wonderfull
,
therefore
doth
my
soule
keep
them
.
2.
Want
of
affection
,
Psal.
119.
16.
I
will
delight
in
thy
statutes
,
and
I
will
not
forget
thy
word
.
3.
Earthlinesse
;
for
things
Heavenly
and
earthly
cannot
be
minded
together
;
the
same
eye
cannot
looke
Upward
.
Downeward
.
2.
See
how
many
errors
we
are
given
up
unto
by
reason
of
this
corruption
,
which
,
did
we
remember
the
severall
lessons
we
heard
,
we
durst
not
,
we
would
not
venture
upon
.
Vse
3.
The
remedy
of
helping
our
memoryes
.
1.
Often
hearing
a
continuall
Monitor
.
2.
Meditation
holds
things
as
our
owne
.
3.
Godly
conference
,
a
whe●stone
of
grace
.
4.
Prayer
gets
the
Spirit
,
whose
office
it
is
to
bring
things
to
our
memory
.
Use
these
conscionably
,
as
seeing
in
Peter
,
how
a
corrupt
memory
corrupts
the
whole
man
;
heare
the
word
carelesly
as
Peter
his
Lord
,
no
marvell
if
thou
run
as
far
as
Peter
,
who
had
never
returned
,
had
not
the
Lord
looked
upon
him
.
And
as
into
sin
,
so
into
smart
and
punishment
,
Deut.
18.
19.
joyned
with
Judg.
3.
7
,
8.
When
Peter
remembred
his
Lords
words
.
THEN
when
the
sin
was
done
,
and
he
in
so
fearful
manner
denyed
his
Lord
,
but
not
before
;
so
men
forget
the
word
of
Christ
while
they
purpose
and
practise
their
sin
;
but
after
the
sin
committed
,
it
shall
come
one
time
or
other
into
their
remembrance
.
Let
Peter
deny
and
dissemble
a
while
,
let
him
lye
and
swear
,
forswear
and
curse
,
let
him
forget
himselfe
and
the
words
of
his
Lord
,
yet
a
little
while
and
he
shall
remember
himselfe
.
Reas.
1.
The
Word
shall
take
hold
on
thee
one
time
or
other
,
Zach.
1.
6.
David
in
the
pride
of
his
heart
sends
out
to
number
the
People
,
never
thinks
of
Gods
word
against
it
,
till
Joab
had
done
,
and
so
soone
as
ever
it
was
done
,
his
heart
smote
him
,
and
he
confessed
his
folly
.
2.
God
crosses
the
conceits
and
conclusions
of
sinners
applauding
themselves
in
sinne
;
Oh
I
shall
have
peace
,
feare
nothing
;
he
sayes
to
his
soule
,
rest
,
thou
hast
enough
for
many
years
;
God
crosses
it
,
Thou
Foole
,
this
night
shall
it
be
required
.
Vse
.
Sinne
thou
as
merrily
as
thou
canst
,
as
securely
against
the
Word
,
a
day
of
remembrance
comes
,
when
thou
thinkest
them
forgot
they
shall
be
brought
to
minde
.
Because
God
is
patient
and
holds
his
peace
,
the
evill
heart
thinkes
him
like
himselfe
;
but
a
time
comes
to
set
thy
sins
in
order
before
thee
,
Psal.
50.
21.
O
consider
this
ye
that
forget
God.
Let
his
silence
and
long
dayes
breake
off
thy
sinne
,
and
lead
thee
to
repentance
,
and
not
fill
up
the
measure
of
it
.
Consider
1.
Gods
silence
cannot
make
him
forget
any
thing
he
hath
to
doe
.
2.
He
is
the
same
that
ever
he
was
,
and
his
memory
is
not
so
short
as
thine
;
thy
sin
is
written
with
a
pen
of
Iron
in
thy
forehead
.
3.
What
madnesse
to
thinke
all
is
well
that
begins
well
,
and
never
respect
the
end
,
but
run
along
to
deny
thy
heart
no
pleasure
?
a
wise
man
cannot
thinke
a
present
misery
better
then
a
future
mercy
.
4.
Sin
is
sweet
as
Ratsbane
in
going
down
;
but
he
that
forgets
the
danger
and
followes
his
pallate
to
please
it
,
shall
be
shortly
put
in
remembrance
to
his
cost
;
or
like
that
Poyson
▪
that
makes
men
dye
laughing
.
5.
Sin
is
ever
in
the
way
and
never
rests
;
but
the
order
of
God
brings
it
,
first
,
before
his
goodnesse
and
patience
;
secondly
,
before
the
Law
and
sentence
.
Thirdly
,
before
execution
and
judgement
.
All
which
shew
it
is
an
high
point
of
wisdome
,
to
remember
the
latter
end
of
sin
,
which
is
bitternesse
.
Vse
2.
To
teach
us
to
remember
our selves
and
wayes
in
season
,
and
so
order
our
wayes
,
as
that
we
goe
not
on
to
the
perfecting
of
sin
.
Quest.
How
?
Answ.
David
set
the
Lord
ever
in
his
sight
,
and
so
fell
not
,
Psal.
16.
8.
Abraham
walked
with
God
,
Henoch
,
and
other
holy
men
.
Quest.
How
may
I
doe
it
?
Answ.
1.
If
before
the
action
thou
consultest
with
God
and
his
Word
.
2.
If
in
the
action
thou
remembrest
the
Lord
,
whose
service
it
is
,
or
ought
to
be
.
3.
If
after
the
action
thou
presentest
it
before
the
Lord
,
if
good
,
seeking
approbation
;
if
evill
,
seeking
a
cover
and
pardon
.
Secondly
,
The
weighing
the
words
of
his
Master
.
THE
voyce
of
the
Cocke
not
onely
puts
him
in
minde
of
his
Masters
words
,
but
moves
him
to
bethinke
himselfe
better
,
as
one
that
by
wofull
experience
begins
to
finde
all
true
that
his
Master
had
said
.
Peter
had
heard
his
Master
telling
him
of
his
weaknesse
and
frailty
;
but
he
weighed
not
that
word
;
he
thinkes
himselfe
strong
enough
for
all
that
;
he
had
heard
his
Masters
word
telling
him
that
he
should
shamefully
and
suddenly
,
even
that
night
,
deny
him
thrice
;
but
he
weighes
not
that
word
,
he
scornes
to
be
thought
so
wicked
.
But
now
weighing
the
words
of
his
Master
,
he
findes
himselfe
in
a
wofull
case
,
now
he
feeles
the
verity
of
his
Masters
prediction
,
the
vanity
of
his
owne
presumption
;
now
he
rates
himselfe
that
he
heard
not
the
first
Cocke
,
that
he
might
have
prevented
the
fearfull
fals
he
had
taken
;
now
the
second
crowing
hath
put
him
in
minde
of
the
whole
matter
.
Doctrine
.
Not
the
hearing
of
the
Word
,
but
the
weighing
of
it
makes
it
a
powerfull
meanes
to
helpe
us
out
of
sinne
.
A
man
may
hear
the
Word
a
thousand
times
,
as
Peter
heard
the
words
of
his
Master
many
times
repeated
;
but
without
weighing
and
considering
it
,
shall
never
either
prevent
,
or
repent
of
any
sin
.
Adam
heard
the
word
of
God
well
enough
,
but
not
well
weighing
it
,
was
taken
by
the
first
temptation
.
Reas.
1.
As
meat
never
so
good
received
into
the
stomack
,
if
it
be
not
retained
and
digested
into
wholesome
nourishment
,
is
so
far
from
profiting
,
as
it
is
very
hurtfull
;
so
the
word
never
so
powerfull
,
coming
into
the
minde
,
if
it
be
not
considered
and
weighed
,
goes
as
it
comes
,
leaves
no
fruit
of
instruction
or
consolation
;
but
ordinarily
more
hardens
and
tends
to
condemnation
.
2.
Not
the
hearing
of
the
word
makes
it
powerfull
on
the
conscience
,
but
the
weighing
it
;
for
let
a
man
heare
all
the
Sermons
in
the
World
,
if
he
weigh
not
the
word
of
God
in
the
Author
of
it
,
in
the
truth
,
in
the
eternity
,
in
the
necessity
of
obedience
unto
it
,
he
shall
easily
loosen
himselfe
from
obedience
,
further
then
himselfe
listeth
.
But
this
consideration
makes
the
word
weighty
in
it selfe
,
and
upon
the
consideration
that
God
whose
word
it
is
,
will
ever
make
it
good
on
the
godly
in
mercy
,
on
the
wicked
in
justice
and
judgement
.
3.
Is
it
onely
weighing
of
the
Word
that
makes
sinne
weighty
and
burdensome
?
many
remember
their
sins
but
weigh
them
not
,
and
so
carry
them
lighter
then
a
Feather
;
others
remember
them
,
and
weigh
them
in
false
weights
,
or
in
a
false
manner
,
or
lay
a
false
finger
on
the
Scale
;
our
owne
judgement
and
corrupt
affections
are
as
false
weights
,
or
we
favour
our selves
,
or
we
would
not
have
our
sins
so
heavy
,
so
great
,
so
damnable
,
though
we
be
Sinners
as
other
men
be
.
But
if
we
weigh
them
in
the
ballance
of
the
law
,
we
shall
find
them
weighty
,
and
exceed
the
Mountaines
of
the
Earth
,
or
in
the
curse
of
the
Law
,
we
shall
find
them
so
heavy
as
they
weigh
us
downe
to
Hell.
Or
in
the
Doctrine
of
the
Gospell
,
the
least
of
our
sins
so
heavy
,
that
it
weighs
Christ
out
of
Heaven
or
else
the
Sinner
for
ever
.
1.
Resolve
with
David
,
Psal.
112.
15.
I
will
meditate
on
thy
precepts
and
consider
thy
wayes
;
he
knew
it
is
not
hearing
or
knowing
that
discernes
betweene
truth
and
falshood
,
but
weighing
and
discerning
in
the
ballance
of
sound
judgement
.
Why
doth
the
Vsurer
hold
his
sinnes
,
or
the
Drunkard
,
or
the
Sabbath
breaker
?
&c.
not
because
they
know
not
what
is
good
,
what
is
evil
,
or
because
he
is
not
taught
,
but
he
weighs
not
,
nor
considers
the
word
of
God
;
he
weighs
the
word
in
his
false
weights
,
and
not
his
false
wayes
by
the
weights
of
the
Word
,
ballance
of
the
Sanctuary
;
they
weigh
not
the
sinne
in
the
sentence
of
the
Law
nor
by
the
bitter
end
,
but
present
profit
or
pleasure
.
So
,
why
doe
men
generally
boulster
themselves
in
all
their
sinnes
,
and
embolden
themselves
against
God
and
their
duty
,
but
because
they
weigh
not
the
word
?
they
have
promises
,
and
God
is
mercifull
,
and
Christ
dyed
for
Sinners
,
&c.
but
weigh
not
to
whom
the
promises
belong
,
which
are
Childrens
bread
.
As
John
said
to
one
,
what
hast
thou
to
doe
with
prayer
,
or
with
the
promises
?
God
will
not
be
mercifull
to
an
obstinate
Sinner
;
they
weigh
what
God
is
,
and
they
weigh
not
themselves
,
what
themselves
are
;
God
is
a
God
of
mercy
,
but
no●
all
of
mercy
;
Christ
is
a
Lamb
for
meeknesse
,
but
weigh
it
that
he
is
a
Lyon
also
,
and
will
tear
in
pieces
all
impenitent
persons
.
Vse
2.
To
comfort
Ministers
who
see
their
Doctrine
slightly
regarded
for
the
present
;
many
they
have
to
heare
,
almost
none
consider
,
but
see
in
Peter
,
that
an
happy
use
may
be
made
in
time
of
things
,
which
at
first
were
heard
carelesly
;
so
the
Disciples
heard
Christ
often
speake
of
his
passion
,
of
his
resurrection
,
and
other
articles
of
Religion
;
but
heedlesly
for
the
time
,
neither
remembred
nor
weighed
,
but
after
made
more
use
of
them
;
sometimes
carelesse
Hearers
are
brough●
into
as
great
streights
as
Peter
here
,
and
then
they
have
time
and
occasion
to
weigh
things
better
,
and
rate
themselves
for
their
unprofitable
hearing
.
He
went
forth
.
BY
going
forth
is
meant
an
utter
forsaking
of
the
place
and
company
where
he
was
;
he
went
forth
before
,
after
the
first
temptation
,
but
not
far
enough
,
as
now
.
He
went
out
.
]
the
first
thing
in
the
manner
of
Peters
repentance
.
Quest.
Wherefore
went
Peter
forth
?
Answ.
1.
In
respect
of
the
place
;
the
Hall
and
Porch
were
no
places
of
safety
or
tranquillity
,
but
full
of
danger
and
feare
and
tumult
,
and
not
fit
place
for
consideration
.
2.
In
respect
of
the
company
;
he
sees
the
longer
he
stayes
among
wicked
men
,
the
more
sinnes
he
heapes
up
against
the
Lord
,
and
against
his
owne
conscience
,
and
therefore
he
sees
it
high
time
to
be
gone
.
3.
In
respect
of
the
businesse
in
hand
;
he
is
to
bewaile
his
sin
,
to
weepe
bitterly
for
his
offence
;
but
the
Hall
and
Porch
are
no
fit
places
to
weep
in
.
2.
He
truly
sorrows
that
he
doth
it
sine
teste
secret
teares
flowing
from
the
inward
affection
of
his
heart
,
frees
his
repentance
from
hypocrisie
,
in
that
it
is
not
done
in
respect
of
men
,
but
onely
in
the
sight
of
God
and
his
Angels
.
3.
Peter
is
to
get
out
of
himselfe
,
which
he
will
not
do
till
he
get
out
from
so
ungodly
a
rout
,
as
he
is
now
among
.
Doctr.
The
man
that
would
avoyd
evill
,
or
set
himselfe
about
any
good
,
must
avoyd
evill
company
,
119.
115.
Away
from
me
ye
wicked
,
for
I
will
keep
the
commandement
of
my
God
;
he
saw
it
was
a
very
hard
thing
among
wicked
men
to
retaine
any
good
purposes
or
practises
.
Reas.
1.
Bad
company
are
great
provokers
to
evill
,
great
strengthners
in
evil
;
a
little
bad
counsel
spreads
,
and
is
soone
allowed
.
If
Pilate
once
speake
of
Christs
death
,
it
shall
be
quickly
harkened
too
;
if
the
Pharise●s
once
suggest
to
deliver
Barrabas
,
all
the
noyse
will
be
,
not
him
,
but
Barrabas
;
a
little
leaven
leavens
the
whole
lump
.
How
three
Traytors
in
Corahs
Camp
presently
prevailes
with
two
hundred
and
fifty
Captaines
,
men
of
renown
,
appeares
in
story
;
how
one
evill
man
may
kindle
an
unquenchable
fire
in
a
Towne
,
so
evident
as
one
plague
soare
may
taynt
a
whole
City
or
Kingdome
;
one
Achan
enough
to
plague
a
whole
congregation
;
how
much
more
when
a
Company
of
evill
persons
are
knit
together
?
2.
As
they
are
great
Drawers
to
evill
,
so
they
are
strong
Resisters
of
good
;
the
darkenesse
in
them
must
needes
fight
against
the
light
;
what
they
can
,
they
will
hinder
,
what
they
cannot
hinder
,
they
can
scorne
.
Peter
here
durst
not
acknowledge
him
a
man
,
whom
among
Disciples
;
acknowledged
the
Son
of
God.
3.
Our
owne
inclination
to
evill
makes
it
more
dangerous
;
a
little
Pitch
will
sticke
to
his
fingers
that
toucheth
it
;
Israel
in
Shittim
will
commit
whoredome
with
the
Daughters
of
Moab
,
Numb
.
25.
1.
Joseph
will
sweare
a
little
by
the
life
of
Pharaoh
in
the
Court
of
Pharaoh
;
Peter
denyes
among
Denyers
,
and
we
are
commonly
as
our
company
which
we
chuse
.
Vse
1.
To
avoyd
evill
company
;
thrust
not
into
such
company
when
we
need
not
,
nor
stay
longer
then
needs
must
in
such
fellowship
;
for
,
1.
He
that
will
cleave
to
God
,
must
sever
from
Gods
Enemies
;
the
same
grace
that
binds
us
to
God
,
loseth
us
from
the
wicked
;
solitarinesse
is
better
then
bad
company
.
2.
What
comfort
can
a
Sheep
have
among
a
Herd
of
Swine
,
which
wallow
and
tumble
in
foule
lusts
?
or
a
silly
Dove
among
a
company
of
Ravens
?
how
can
a
good
heart
but
grieve
in
their
society
whose
sports
and
pleasures
are
in
such
things
as
onely
grieve
the
Spirit
of
God
?
how
can
a
Christian
solace
himselfe
among
such
as
care
for
none
but
brutish
delights
,
in
eating
,
drinking
,
sporting
,
gaming
,
attended
with
swearing
,
rayling
,
drunkennesse
and
idlenesse
?
but
to
speake
of
God
,
or
of
Religion
,
to
discourse
of
sobriety
,
temperance
,
watchfulnesse
and
prayer
,
is
to
be
unseasonable
as
Snow
in
Harvest
;
can
a
good
heart
be
glad
among
them
who
can
never
be
merry
till
God
and
all
thoughts
of
him
be
shut
out
of
doores
?
What
comfort
can
a
man
have
among
a
company
of
dead
men
,
who
as
Ghosts
are
moved
by
the
Divell
?
no
spirit
of
grace
,
no
breath
,
or
life
of
grace
,
but
in
whom
the
Divell
rules
effectually
;
and
the
like
comfort
can
the
Childe
of
God
have
among
wicked
men
,
dead
in
sin
,
and
enemies
to
the
life
of
God
,
ruled
at
the
pleasure
of
Satan
.
What
safety
among
evill
men
,
whether
we
respect
themselves
or
their
practises
?
for
themselves
they
are
so
poysonfull
,
so
infectious
,
as
we
can
hardly
participate
with
them
in
good
things
,
and
not
be
defiled
;
as
with
some
persons
we
dare
scarce
eate
or
drinke
wholesome
meat
or
drinke
of
the
same
cup
,
because
of
some
poysonful
and
infectious
disease
;
we
would
not
take
a
sweet
flower
from
some
hand
;
so
here
.
For
their
practices
how
just
is
it
if
we
joyne
our selves
in
their
sins
,
that
we
should
not
be
disjoyned
in
their
judgements
?
as
they
that
stood
with
Corah
were
all
swallowed
up
together
.
4.
This
hath
beene
the
practise
of
the
godly
,
Psal.
26
▪
4.
I
have
not
haunted
with
the
wicked
;
for
they
know
,
blessednesse
is
promised
to
such
as
neither
walke
,
stand
nor
sit
with
them
,
Psal.
1.
1.
He
that
sees
the
mischiefe
that
hath
befallen
him
by
such
company
,
will
shake
them
off
.
He
that
hath
beene
drawne
to
scorne
godlinesse
,
to
reforme
godlinesse
must
abhor
such
company
.
He
that
hath
beene
taught
to
sweare
,
lye
,
be
drunke
;
to
reforme
,
must
avoyd
such
company
.
Vse
2.
If
we
fall
among
,
or
be
cast
into
such
company
,
take
some
directions
how
to
carry
our selves
,
which
our
Apostle
here
omitted
.
1.
Enter
not
into
their
company
,
fashion
not
to
them
,
separate
in
Fashion
and
Affection
As
Lot
among
Sodomites
,
goe
not
to
them
,
but
let
them
come
to
thee
;
Peter
went
to
them
,
and
so
fell
by
them
.
Prov.
1
10.
If
Sinners
entice
,
consent
not
.
2.
Consider
,
who
thou
art
;
Peter
should
have
remembred
himselfe
to
be
a
Disciple
,
by
grace
separated
from
this
gracelesse
company
;
so
thinke
with
thy selfe
;
I
am
distinguished
and
severed
from
the
world
by
grace
of
Adoption
,
and
a
Son
of
God
;
oh
what
an
honour
to
Peter
,
or
for
thee
to
shew
thy selfe
a
Son
of
God
in
the
midst
of
a
naughty
generation
?
3.
Look
upon
ungodly
examples
,
to
detest
them
,
to
grieve
at
the
dishonour
of
God
,
to
grieve
at
the
wickednesse
of
man
made
to
the
Image
of
God
;
how
did
good
Lot
vex
himselfe
at
the
uncleane
conversation
of
Sodome
?
2
Pet.
2.
8.
What
a
paine
was
it
to
David
to
see
the
transgressors
?
Psal.
119.
And
make
this
use
of
it
,
to
blesse
God
that
thou
art
not
so
far
given
up
,
whose
nature
is
as
vile
as
theirs
.
4.
See
them
,
to
stop
them
if
it
be
possible
;
if
there
be
hope
of
doing
good
,
admonish
them
,
1
Thes.
5.
14.
warne
them
that
are
unruly
,
warne
them
of
the
wrath
of
God
coming
on
them
that
do
such
things
;
win
them
,
and
pray
for
them
and
their
amendment
.
5.
If
there
be
no
hope
to
win
them
,
yet
by
thy
godly
carriage
convince
them
,
checke
them
,
confute
,
shut
their
mouthes
.
Let
thy
light
shine
in
despite
of
their
darkenesse
,
to
glorifie
thy
Father
;
and
at
least
let
them
see
thy
watch
and
godly
care
to
preserve
thy selfe
from
their
contagion
.
6.
If
thou
hast
beene
a
little
tainted
and
drawn
aside
by
them
;
go
forth
quickly
like
Peter
,
and
bewaile
thy
sin
;
to
which
sorrow
of
Peter
now
we
come
.
And
Peter
wept
bitterly
.
PETER
,
as
he
had
chosen
a
fit
place
,
so
he
expressed
his
repentance
by
an
excellent
token
and
signe
of
it
,
which
is
abundance
of
tears
,
both
salt
and
dry
.
Quest.
Whether
is
weeping
alwayes
true
repentance
for
sin
?
Ans.
No
;
for
then
Esau
and
Judas
had
beene
truly
penitent
;
but
where
is
true
sorrow
,
it
will
often
wring
out
teares
▪
which
are
not
repentance
it selfe
,
but
an
effect
of
true
repentance
.
Quest.
Whether
are
teares
necessarily
required
in
sorrow
for
sin
?
Ans.
In
true
sorrow
of
sin
must
be
allwayes
a
deep
displeasure
with
himselfe
,
sighs
and
groanes
of
a
broken
and
bleeding
heart
for
the
displeasure
of
God
,
which
is
a
supernatural
motion
of
the
heart
.
But
as
for
that
bodily
and
sensible
motion
of
the
heart
,
which
produceth
tears
and
crying
,
it
is
always
cōmendable
where
it
is
,
but
not
always
simply
necessary
;
for
sundry
things
may
hinder
teares
,
and
yet
true
sorrow
be
with
dry
cheeks
;
As
,
Reas.
1.
Abundance
of
griefe
may
stop
teares
;
as
a
man
may
weepe
for
his
friend
,
and
cannot
at
the
death
of
his
owne
Son.
2.
Sometimes
the
constitution
of
the
body
will
afford
none
,
when
the
consolation
of
the
heart
desires
to
ease
it selfe
by
them
.
3.
Sometimes
the
Spirit
of
God
supplyes
joy
and
comfort
in
the
midst
of
their
heavinesse
which
abates
the
sensible
smart
,
although
it
abates
not
the
displeasure
of
our
wils
against
sin
,
but
enlargeth
it
.
4.
Teares
proceed
from
many
causes
outward
,
as
excessive
joy
,
excessive
sorrow
,
anger
,
compassion
;
and
in
a
word
,
both
from
fained
repentance
,
and
unfained
,
as
we
may
not
count
them
among
the
infallible
signes
of
true
repentance
and
sorrow
for
sin
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A64251-e180
Instruunt
Patriarchae
,
tam
erran●es
,
quam
docentes
.
Parts
of
this
History
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quum
animadvertisset
.
Bez.
Many
offended
in
Christ
,
and
how
.
1
Coa
.
1.
23.
1
Cor.
1.
〈◊〉
.
James
5.
Mat.
5.
Rom.
12.
Ephes.
5.
16.
Holy
profession
offends
at
this
day
.
Acts
24.
14.
Comfort
to
godly
Preachers
and
professors
.
Mat.
7.
29.
Offend
none
justly
.
A
trial
of
true
religiousnesse
.
Scope
.
Divine
conclusions
differ
from
humane
.
Luke
2.
34.
Mat.
7.
14.
1
Cor.
1.
26.
Christ
according
to
his
many
benefits
hath
many
names
.
Christ
why
called
a
Shepherd
.
Zech.
13.
17.
How
Christ
is
Gods
fellow
.
By
whom
he
was
smitten
.
Comfort
in
Christ
our
Sheepherd
.
Be
patient
in
all
smitings
.
Mourn
for
sin
which
caused
Christ
to
be
smitten
.
Sudy
to
be
thankfull
to
Jesus
Christ.
Not
all
hated
of
God
who
are
smitten
by
him
.
The
liker
to
God
,
the
more
smitten
.
Jer.
18.
18.
Comfort
because
Gods
hand
is
in
it
.
Church
called
a
Sheepfold
,
why
.
Christians
why
called
Sheep
.
1
Pet.
5
▪
8.
Note
thy
weake
disposition
even
after
grace
received
.
Imitate
Sheep
and
wherein
.
1
Cor.
2.
2.
Of
the
scattering
of
the
People
.
Luk.
24.
11.
Esay
63.
3.
No
marvell
if
unsound
fall
quite
away
.
Let
none
trust
trust
his
own
heart
.
2
King.
8.
13.
Arme
against
shaking
trials
.
Mat.
26.
41.
Thinke
not
much
to
be
left
alone
in
a
good
cause
.
John
16.
32.
Make
muc●
of
the
〈◊〉
season
of
grace
and
peace
.
Gospell
upon
sad
news
soon
yeelds
comfo●t
Why
Christ
would
meet
them
in
Galilee
.
Wonderfull
gentlenesse
of
Christ.
Gal.
6.
1.
He
never
quite
leaves
his
.
Desertions
neither
totall
nor
finall
.
Psal.
30.
5.
1
Cor.
10.
13.
1
Iohn
5.
4.
Comfort
thy self
with
the
assured
end
of
every
tryall
.
Christ
prevents
his
with
loving
kindenesse
.
Christ
an
everlasting
guide
to
his
.
See
hence
our
happine●●e
.
Peters
rashnesse
in
five
particulars
Noact
of
faith
in
a
Promise
.
Prov.
28.
1●
Note
,
and
watch
pride
of
heart
.
Fear
of
humility
and
of
infidelity
.
Holy
fear
to
be
ever
cherished
.
Paraphrase
.
Christs
divinity
,
he
knows
s●crets
that
are
to
come
.
2
King.
5.
26.
Christs
humanity
,
he
reprocheth
not
Peter
for
denials
foretold
.
Grounds
of
it
.
In
like
cases
do
as
Ch●ist
did
.
We
never
know
our selves
aright
till
Christ
teach
us
.
Suddenly
we
are
apt
to
fall
from
very
good
resolutions
.
Hos.
6.
4.
Prouder
then
others
falworse
then
others
.
Motives
to
humble
walking
with
God.
Cumulation
of
sin
in
Peter
.
Four
here
observed
.
Godly
apt
to
fall
into
the
same
sin
.
And
why
〈◊〉
Comfort
to
troubled
spirits
.
Repetition
of
sin
makes
sin
the
stronger
.
We
are
apt
to
over-ween
the
good
that
is
in
us
.
Jam.
1.
17.
Sin
is
of
an
infectious
nature
.
Parts
.
Why
God
prevented
not
this
fall
of
Peter
.
Many
other
sins
no●ed
in
Peter
more
then
in
other
Disciples
.
Peters
sin
in
●oing
into
the
Hall.
John
18.
To
avoyd
sin
avoyd
occasions
.
To
avoyd
occasions
keepe
close
to
the
word
.
Suffer
not
for
Christ
till
called
.
Phil.
1.
29.
Nature
no
sufficient
in
divine
matters
.
How
we
are
to
shew
love
to
a
friend
.
Good
men
quickly
the
worse
for
bad
company
.
And
why
.
Abhor
sinfull
society
.
Psal.
16.
3.
Psal.
120.
A
sinful
indifferency
,
to
run
into
all
company
.
James
3.
10.
Gen.
6.
2.
Joyne
to
godly
company
.
Peter
had
one
end
,
God
another
.
Warming
the
body
sometime
chilleth
the
Soule
.
When
by
a
warme
fire
,
take
heed
of
temptation
.
Occasion
of
Peters
sin
by
the
Priests
maide
.
When
a
man
tempts
God
,
a
Tempter
soon
meets
him
.
Favors
of
wicked
deare
bought
.
An
ill
case
to
be
beholden
to
wicked
men
.
Weak
tempeters
can
foyle
stout
men
.
Judg.
9.
54.
Mans
pride
easily
overthrowne
.
Jam.
4.
6.
Acts
12.
Accusation
enough
if
thou
belong
to
Christ.
And
why
?
Esay
5.
10.
Wonder
not
if
so
it
fall
out
now
a
dayes
.
Esay
58.
1.
A
presumptuous
spirit
is
usually
a
●imerous
spirit
.
And
why
?
Take
heed
of
carnall
confidence
,
which
will
faile
at
last
.
Phil.
1.
29.
How
to
know
true
courage
.
2
Cor.
12.
10.
Take
heed
to
thy
standing
.
Rom.
11.
20.
Satan
either
allures
to
sin
,
or
deales
with
terror
.
Foulnesse
of
Peters
sin
.
Carnall
courage
will
faile
sooner
or
later
.
Take
heed
to
thy
spirit
.
True
zeale
what
.
John
2.
17.
Peters
sin
of
an
hainous
nature
.
Hard
to
confesse
Christ
in
danger
.
And
why
?
Study
to
confesse
Christ
in
danger
.
Necessity
of
it
.
How
we
may
doe
this
.
Not
good
to
goe
far
into
wicked
houses
.
And
why
?
Get
out
of
the
Hall
,
yea
and
out
of
the
Porch
too
.
Hard
to
leave
ill
company
.
Never
enter
among
such
.
Or
having
entred
return
and
never
return
back
.
Luke
9.
62.
Wicked
in
the
night
devise
mischiefe
.
And
why
?
Study
thou
in
the
night
to
do
good
.
Psal.
132.
3.
Induration
a
fearful
consequent
of
sin
.
And
why
?
Culpa
claudit
oculos
,
Greg.
Beware
of
a
sleepy
conscience
.
Worst
still
in
the
Wicked
.
Like
Master
,
like
Servant
.
Why
a
good
Master
hath
good
Servants
Why
a
bad
Master
hath
bad
Servants
.
1
King.
12.
14.
1
Chr.
19.
3.
2
Chr.
12.
1●
All
should
mind
the
reforming
of
their
familyes
Let
the
Master
be
first
good
himself
.
Josh.
24.
15.
Hester
4.
16.
Mat.
7.
5.
Or
be
humbled
,
if
not
.
Servants
should
looke
to
their
●ule
,
not
bad
example
.
Eph.
6.
1.
Ephes.
6.
12.
Inst●uctions
to
Women
.
Prov.
31.
26.
And
men●
Luke
10.
42.
What
speech
Women
should
use
.
Heart
hardned
no
means
do
a
man
good
.
True
cause
of
not
profiting
by
preaching
.
Rom.
1.
16.
Hos.
13.
9.
Hard
heart
a
great
plague
of
God.
Eph.
4.
19.
Foolish
Sinne●s
thinke
to
keep
all
secret
.
Deut.
33.
38.
1
Pet.
4.
4.
Job
.
31.
36.
How
Christ
witnesseth
against
the
world
.
Mat.
5.
20.
Conscience
once
crackt
,
a
man
adventures
●arther
.
And
why
?
Keep
sin
out
or
drive
it
out
quickly
.
Good
men
too
apt
to
helpe
themselves
by
bad
meanes
.
And
why
?
In
straights
seek
to
God
for
enlargement
.
Gen.
22.
One
sinbrings
in
another
.
Conditions
of
an
oath
.
Brethren
swear
not
at
all
,
Jam.
5.
12.
Zach.
5.
4.
Especiall
to
swear
falsly
.
Why
Peters
great
sin
is
thus
blazed
forth
.
In
little
time
much
evill
may
break
out
of
a
good
heart
.
Lessons
in
this
respect
.
Mat.
26.
41.
Psal.
119.
●
.
As
security
encreaseth
temptation
encreaseth
.
All
take
part
against
a
godly
man.
And
why
?
Wonder
not
such
partaking
.
Godly
should
unite
for
good
Luke
16.
8.
Heb.
10.
24.
Be
of
one
minde
in
good
things
.
Mat.
18.
20.
Rom.
15.
1.
2.
Poor
reasons
hold
cu●rant
against
godly
men
.
And
why
?
Receive
not
accusations
of
such
easily
.
Mat.
18.
7.
Our
speech
should
manifest
us
Christians
.
And
why
?
Means
so
to
frame
our
language
.
Mat.
12.
36.
One
fall
,
and
fall
apace
.
And
why
?
Wisedome
to
stay
beginnings
of
sin
.
Mat.
26.
41.
Psal.
111.
10.
Particular
means
avayling
thereto
.
1
Sam.
2.
25.
Last
temptation
commonly
the
worst
.
And
why
?
Resist
first
temptations
.
Wisedome
to
stay
beginnings
of
sin
.
Mat.
26.
41.
Psal.
111.
10.
Particular
means
avayling
thereto
.
1
Sam.
2.
25.
Last
temptation
commonly
the
worst
.
And
why
?
Resist
first
temptations
.
Resist
small
temptations
.
Feare
not
to
be
too
precise
.
Bad
causes
are
thrust
on
by
bad
meanes
.
Beware
of
base
tricks
to
help
thy selfe
.
Little
credit
to
be
given
to
Swearers
and
Cursers
.
Temptations
limited
to
Gods
People
Voice
of
creatures
a
teaching
voice
.
Why
God
sets
them
to
teaching
man.
Heare
their
voyce
,
and
learne
duty
.
Mat.
10.
16.
Prov.
6.
6.
Luk.
12.
27.
Jer.
8.
7.
Much
more
the
voyce
of
the
Creator
.
Jam.
5.
34.
Hab.
2.
11.
Elect
have
a
time
to
repent
Spira
.
Repent
of
sin
presently
.
Meanes
of
Peters
repentanc
1.
Externall
.
A
second
crow
sometime
necessary
.
Pray
for
the
Spirit
to
goe
with
the
word
.
Christs
looke
what
it
imports
.
Vbi
amor
,
ibi
oculus
.
Psal.
63.
3.
Esa.
57.
15.
Looke
to
Christ
,
as
he
to
thee
.
God
sometime
lets
his
be
brought
very
low
,
before
deliverance
.
And
why
?
To
comfort
Saints
in
great
troubles
.
Limit
not
the
holy
one
of
Israel
.
Nothing
can
separate
from
and
his
love
.
In
main
matters
we
are
very
forgetfull
.
Offices
of
memory
sanctified
.
How
to
helpe
our
memory
.
Sin
will
come
to
remembrance
sooner
or
later
.
And
why
?
Luk.
12.
19
,
20
Reproofe
to
them
that
will
needs
forget
their
sins
.
Terror
to
this
kind
o●
sinners
Remember
s●n
timly
;
&
how
?
Due
weighing
of
the
Word
,
helpes
out
of
sinne
.
Ponder
the
Word
heard
or
read
.
Why
Peter
went
forth
.
Threefold
businesse
he
had
now
to
doe
.
Eph.
2.
2.
Directions
how
to
carry
our selves
in
such
company
.
Of
repentance
it selfe
see
the
tract
.
Teares
no
certain
signes
of
true
repentance
.
Whether
required
necessarily
to
true
repentance
.