Meditations ON THE FALL AND RISING OF St PETER.  
By Edward Reynolds, late Lord Bishop of Norwich.  
LONDON, Printed for Thomas Parkhurst, at the Bible and Three Crowns in Cheapside near Mercers-Chappel, and at the Bible on London-Bridg, 1677.   

AN ADVERTISEMENT TO THE Reader.  
Courteous Reader,  
AS I cannot expect thy Thanks, so I need not fear thy Censure for the Publication of these Meditations. For by the forwardness of the Bookseller to promote thine (I hope) as well as his own profit, they passed the Press altogether without my knowledge; and before I received the least Intimation of any such Design, they were by him presented to me entirely Printed, desiring my attestation of their Legitimacy. To prevent therefore thy doubt and suspicion touching their true Author, I do from good and manifold Evidence assure thee, they are the genuine, though early offspring of that Reverend Person whose name is prefixed to them. In his Lordship's life-time I have often heard him mention, not only in general this Tractate, as one of his First Theological Essays; But likewise in particular, his Presenting thereof to a Pious and Charitable 
* Mrs. Nixon of Oxon.  Gentlewoman, who by an holy emulation of her namesake Joanna in the Evangelist, did minister unto Christ of her Substance, by liberal Gifts to his Preachers and Poor. From this Copy fairly written with the Authors own hand, and prefaced with a short paper of Verses to that his Friend, were they Printed by the Stationer. And since the Decease of my Father, and his only Brother 
* Mr. John Reynolds Rector of Blaby.  (both within the compass of two Months), two Copies of the same came into my Possession; amongst each of their Papers, one: Both the fruit as of the Heart and Head, so of the Hand too of the Author, exactly agreeing together, as I found upon perusal of them; and (as far as my Memory can assist me, absent from my Study in comparing them) fully according with this Third, now made public.  
The first Lisping salutes of young Children, and the last Gasping Farewells of dying friends, of all words, are wont to make most deep and lasting impressions upon us. That these short Meditations, some of the first Juvenile Breathe in Divinity of that devout Soul now with God, may obtain like effect, is the prayer of  
Thy faithful Servant EDW. REYNOLDS. London, March 13, 1676/7.   

TO THE READER.  
THis Reverend Author, of great renown for Piety and Learning, needs no Letters of Commendation: For as it was said of righteous Abel, That he being dead, yet speaketh, Heb. 11. 5. so this profound and pious Divine yet lives, and speaks in his excellent Works; wherein he hath studied (as the Apostle gave in charge to Timothy) to approve himself a workman that needeth not to be ashamed, rightly dividing the word of truth, 2 Tim. 2. 15. Yet because many eminent Writers not only after they were dead, but even whilst they were alive, have been much abused and injured by surreptitious, or supposititious, at least by imperfect Copies of their Works; therefore I thought myself obliged (as being an ancient and intimate acquaintance of the worthy Author) to give this Testimony to the Truth, viz. That these ensuing Meditations concerning Saint Peter's Fall and Rising, are the genuine issue of the Head-labours, and Heart-labours of the Author, whose name they bear, and whose stile they resemble as face in water answers face, 
— Sic oculos, sic ille manus, sic ora ferebat.  Neither do they only resemble his stile (which is much of an evidence to be his) but they are printed according to his own Original Manuscript. These Meditations were penned and sent (as a New-year's Gift) to one of his ancient Friends in Oxford, much about that time, when he wrote those two Learned Treatises, One of the Passions and Faculties of the Soul of Man. The other, of Meditations of the Sacrament of the Lords Supper.  
When he was Fellow of Merton-Colledg, Oxon, his pregnant Gifts and Graces shined forth even in his younger years. How well he hath improved his time not only in his elder years, but in his younger also, his Learned Labours declare, published for the great benefit of the Church of God. This consideration deserves such a special remark of Honour to be fixed upon him, as to perpetuate his blessed memory to posterity, and to remain for the living as a signal pattern worthy of imitation.  
It's observable, that in his preaching and writing (as the Wiseman chargeth) Whatsoever his hands found to do, he did it with all his might, Eccles. 9 10. He was such a Preacher as the same Wiseman mentions, The Preacher sought to find out acceptable words, and that which was written was upright, even words of truth, 
Verba desiderii, Verba rectitudinis, Verba veritatis.  Eccles. 12. 10. David said to Araunah, when he would have given him freely Oxen for Burnt-Sacrifice, I will surely buy it of thee at a price, neither will I offer Burnt-offerings unto the Lord my God which doth cost me nothing, 2 Sam. 24. 24. It's abundantly evident, that this eminent Preacher and Writer bestowed much pains and studies in whatever he Preached or Printed. His Works smell of the Lamp, and of indefatigable industry. I shall add no more concerning the Author, because I cannot say enough of his deserts: And the sayings are vulgar, Nemo vituperat Herculem. Expede Herculem.  
The Subject of these Meditations is Peter's Fall and Rising. One thing is added in Saint Mark, which is not mentioned in the other three Evangelists: For it's said, And when he thought thereon, he wept. If we peruse the Original word, we shall find that he cast something over his head (as Mourners and Delinquents used to do when they were ashamed to be seen), 
Mark 14. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theouph.  and so Theophylact interprets the place. Peter denied shamefully, and therefore he wept bitterly. Great Sins will cost even God's dearest Children great and bitter sorrows. We might add more Instances of David, Mary Magdalen, Paul, etc. But this instance of Peter is a sufficient evidence.  
It's a saying of Justin Martyr, That it's best of all not to sin: and next, to amend upon the punishment. But who of any understanding would therefore break his head, because he hopes to have a good Medicine to cure it? The Uses which we ought to make of this Instance of Peter, are mentioned by Saint Paul, Thou standest by Faith, be not high minded, but fear, Rome 10. 20. Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10. 12. What St. Austin said of David, may be well applied particularly unto ourselves, Let such (saith he) who have not fallen, 
Audiant qui non ceciderunt ne cadant, qui ceciderunt ut surgant. Non cadendi exemplum proponitur, sed si cecideris, resurgendi, August. in Psalm 51.  hear, and take heed of falling: such as have fallen, let them hear and rise again. Here is not propounded an example of falling, but an example of rising again after falling.  
This Treatise (though short) is pithy and solid, and contains the quintessence of good invention, and sound judgement, (which are the two parts of Logic.) It may be compared to an Illiad in a Nutshell, or to a Map describing in a little compass of paper, a large Country, which is contained in a few significant words; and the Motto may be— 
Pondere non numero.   
The same Renowned Author hath preached many Excellent and Elaborate Sermons upon that Mysterious Prophecy of Zachariah. And likewise he hath preached many profound Sermons upon several Cases of Conscience: Both which he hath unfolded with great dexterity of judgement; many whereof I myself (with others far better able to judge) have heard him preach (about twenty and six years since) in Oxford, both to admiration and satisfaction.  
It's much to be desired and hoped that it may be obtained for the public good, that the Reverend and Learned Doctor his only surviving Son, who doth Patrissare, (to whom may be applied that of the Poet,— 
Vno avulso, non deficit alter Aureus, & simili frondescit Virga metallo.  Virg.)  
Would be prevailed withal to print those Elaborate Sermons, which (questionless) will much conduce to the public good of the Church of God.  
In the mean time let us be thankful unto God who hath given such Gifts and Graces unto men, and let us make the best improvement of them whilst we have them; and let us (according to our Saviour's example) Work the works of him that sent us, while it is day: the night cometh when no man can work, Joh. 9 4.  
I shall not detain thee (Reader) any longer in a preliminary discourse from reading these choice Meditations. Thy profiting by them is as well desired for thee, as for him, who desires thy Prayers, and remains thy servant for Christ's sake,  
H. W. March 20. 1676/ 7   

TO My Good Friend Mrs. NIXSON.  
THe Season is of Joy, the Gift of Tears:  
This seems a discord unto common ears.  
But he that makes the ficrcest wolf to sleep,  
And feed in friendship with the weakest sheep,  
Unites remotest passions, and can bring  
Waters of comfort from griefs bitter spring:  
The Jolliest Baltaser on earth may borrow  
True Joy of him who seems overwhelmed in sorrow.  
Begin the Year, and pass it in these Tears,  
They'll yield you joy against your greatest fears.  
And kindly entertain your poor friends thrift.  
A Renewed Peter, for a New-years-gift.  
Your true Friend, E. R.   

IMPRIMATUR Hic liber, cui titulus (Meditations on the Fall, etc.)  
G. Jane R. P. D. Hen. Epis. Lond, a Sacris Domest.   

MEDITATIONS ON THE Fall and Rising OF PETER.  

MEDITAT. I.  
PRide and Presumption have been ever, as well in the godly as in the wicked, the forerunners of a Fall. The first man, Adam, the first Apostle, Peter, both fell by these. Had Adam given less ear to the proud persuasion of a weak Sex, and Peter to the presumptions of a weak Confidence, the one had not plunged his posterity into a depth of wretchedness; nor both, themselves into a depth of sorrow. High conceits and resolutions built on shallow ground, can promise nothing but ruin on the head of him that raised them.   

MED. II.  
WHat can we expect from Peter but a triple denial of his Master's person amongst his enemies, who dares even to his own face make a double denial of his Truth? He that will adventure to deny the truth of Christ's Word, will quickly upon temptation deny the profession of his Truth. You all (saith Christ) shall be offended because of me this night. Nay, Lord, answers Peter, though all, yet never I. Yes, Peter, thou more than any: for this very night thou shalt thrice deny me. O no Lord, I know mine own strength, I am so confident of my love unto thee, that neither life nor death can separate me from it. I have a sword in my hand, and I have a sword in my mouth; my Blade and my Profession shall both follow thee unto death. Peter hath not yet learned, not to contradict his Master, though once he got nothing but a Satan for it. It is not one either rebuke or disgrace, can root up the untowardness of a corrupt disposition. Weak man! seest thou not how thou hast already begun to deny thy Lord? and even then hast entered upon a revolt, when thou seemest most fortified and constant in thy resolution? That man denies him, who denies his Word, he being no longer Christ than he is true. Why then shouldest thou either distrust thy Master's word, which told thee, that all should be offended? or else have any such confident presumption of thine own strength, or uncharitable conceit of thy fellows weakness, as to believe his prediction touching their falling, and yet think he was deceived in thee, who art peremptory and confident of thine own standing? That God which out of true weakness hath ordained strength, doth here out of presumed strength foretell weakness; and as he can make the mouths of babes and sucklings to confess him, so can he suffer the mouth of an Apostle, a Peter, to deny him. Showing in both the dependence as well of strong as of weak on his Goodness: The strongest Apostle being not able without his sustaining-grace to confess him; and with it, the weakest infant in the street being enabled to cry Hosanna unto him.   

MED. III.  
I Cannot be so uncharitable as not to believe, That it was Peter's Faith and Love which made unto Christ this promise of perseverance in his profession: such fruit and sweetness had he found in those words of eternal life, such power in that Son of the living God, that he could not but think it blessedness to follow and enjoy his society even unto death, who was able to sweeten and sanctify death itself. But behold, in the same soul, nay in the same action, a mixture, I had almost said a predominancy, of faith and flesh! The desire and the purpose come from faith, the confidence and resolution came from flesh. Self-dependance, pride, or any other carnal affection which is more deeply rooted in the particular nature of any man, do often intermix themselves in his most holy actions. It was faith that made Peter go down upon the Water, but it was flesh that made him begin to sink: Faith made him zealous in Christ's Cause, but flesh drew hls sword at Malchus his ear: Faith made him follow Christ, but flesh made him follow afar off: Faith made him accompany Christ to the garden, but flesh made him sleep when he should have sorrowed: Faith made him promise perseverance, but flesh made him peremptory in that promise: in a word, Faith made him resolute to confess, but flesh to contradict his Master. Vows and Promises unconditionally addressed, cannot but prove dangerous to the strongest Faith. God must first give us perseverance, before we can promise it; It is not in our power, though it be our duty to perform it. Though Peter may in the virtue of Christ's promise be sure not to fall into Hell, he cannot in the virtue of his own promise be sure not to fall into temptation; though he can be secure that Faith shall have the last victory; yet he cannot that it shall have every victory: though it cannot die and be finally dried up, yet it may ebb, and languish; and though even now it can look undauntedly on the nails of a Cross, yet presently it may be affrighted at the voice of a Maid. He only that hath given faith unto us, can give life and action unto our faith. Christ is both the quickener, and the object of our Faith, by whose power it worketh, and on whose merits it relieth. When He therefore is pleased to remove and withdraw himself, Faith must needs be there unoperative, where both its Object and its Mover is absent. As we cannot see the Sun but by the light of the Sun, so neither can we believe in Christ but by the Grace of Christ. Who can wonder that the outward parts of the body should be benumbed and stupid, when the spirits and animal virtues which should enliven them, have retired themselves? Lord! let me never barely promise, but let me withal pray unto thee; and let ever my purpose to die for thee, be seconded with a supplication that I may not deny thee; when ever I have an arm of confidence to lift up in defence of thy Truth, let me have a knee of humility to bow down before thy Throne: Lord, give me what I may promise, and I will promise what thou requirest.   

MED. IV.  
WEre not the other Disciples taught from the same holy mouth? did they not with the same holy faith receive what they had been taught? Why then should Peter give credit to the word of Christ so far as concerned their weakness, and yet distrust it in the presumption of his own strength? What though he be the chief in following his Master, may he not as well be the chief in falling from him? I never knew a priority of Order privileged with a precedence of Grace. Yet such is the nature of Greatness, that it conceits itself secure from danger, and apprehends spiritual immunity in temporal honour. How erroneous is the frailty of man's nature! How ready to trust upon an arm of flesh, confidence, freewill, supremacy, even against divine predictions of danger, and thinks itself sufficiently armed with that, than which there is no greater cause of its weakness and ruin!   

MED. V.  
ONE would have thought that Peter upon the noise of a denial, should have begun to tremble, and not to boast; to arm, and not to presume; to suspect his strength, and not promise it: But that a double warning should find a double presumption, would make a man confident to expect an invincible resolution; and believe that even naked and empty nature, being so deeply engaged, would have, if not courage, yet shame enough to persist in such a purpose, which being broken, could not but infer the discredit not only of a weak, but of an inconstant spirit; more faithless in the execution of a promise, more impotent in its contempt of death, than could well stand with the honestly or courage of a Peter. But it is the justice of God to give over nature to faintings and falls, when it relies upon itself; and to make him fear the least assault, who hath not armed himself with that which should defend him against the greatest. One tear or sigh, though emblems of weakness, could more have prevailed to strengthen Peter's Faith, than so many fruitless boasts, the gildings and flourishings of a rotten confidence. A little Peblestone will overturn and sink down a Goliath, when all the Armour of Saul will rather cumber than profit in such a conflict.   

MED. VI  
GReat Promises require great cares; and he who hath deeply engaged himself in any service, must needs be either very vigilant, or very faithless. How is it then that after so many promises I find Peter sleeping even then when his Master is sweeting? and that that Garden should be the bed of so secure a rest, which was the Theatre of so exquisite and unimitable an anguish? Can he follow Christ a whole night to his Judgement, that cannot watch one hour for his comfort? can he command his life to be laid down for Christ's Truth, that cannot command his eyes to be the witnesses of his sorrow? so long as we are out of the view of danger, we can make large promises of our strength to bear it; but when once it draws near, and creeps upon us, we begin to look with another colour both on it and ourselves, and become either desperately fearful, or supinely stupid. Like untoward and forgetful children, which never fear the Rod till they feel it.   

MED. VII.  
I Cannot wonder that Peter should fall off, being tempted, who is already, though unquestioned, so far behind; that he should tremble at the terror of Death, who cannot endure the trouble of a Watch. He must learn more to deny himself, before he can take up his Cross. The nights of a resolved Martyr, must be spent in the studies of patience, not in security and ease; he must first be a persecutor of himself, and exercise a holy cruelty on his own flesh, by cruncifying the lusts thereof, before he can be able to overcome the wit, and most exquisite inventions of his tormentors, in a holy and undaunted patience. The Soul must be first raised unto Heaven, before the body can be willing to go down into the earth. Had Peter watched and accompanied his Master, he might have received further encouragement in his resolution to die for him, and learned from the extremity of his anguish, if not to hate life, which could make a man subject to such expressless sorrow; yet at least willingly to embrace the present opportunity of glorifying God by a constant death; even for this respect, that thereby he might be freed from the capacity and danger of those afflictions, which he should there have seen flesh and blood liable unto. Of how many precious occasions of good does the too great love of our flesh and ease deprive us? Every man would love God more, if he could be more out of love with himself.   

MED. VIII.  
I Cannot expect other, but that he should follow Christ afar off, who goes sleepily after him; nor can I hope for courage from his tongue, whose feet begin so soon to play the Cowards. It is not likely that he will come near Christ in Golgotha, that follows him afar off in the Judgment-hall: if he be unwilling to seem his, he will be quickly ready to deny him. Behold the beginnings of Peter's backsliding in his very following of Christ! To follow him indeed is a work of Faith; but to follow afar off, is nothing else but by little and little to go back from him. See how the preparations unto Peter's fall second each other. After sleeping, he follows afar off; and from that, he comes to sitting still; and that not in private to pray or repent, but in public to warm himself at that fire, where his Conscience, though not seared, was yet made more hard. He which prefers the heat of a fire, compassed in with the blasphemies of wicked men (the nearest pattern that can be of Hell) to the sweet society of his Saviour, with the discommodity of a cold air, and an ensuing Judgement, cannot be far from denying of him. That man whom the enjoying of any temporal benefit, or the opportunity of any sensual and worldly delight, can induce to forsake the company of Christ, (who is ever present in his Ordinances) is at the next door (if occasion were given) to Apostasy and backsliding.   

MED. IX.  
THE Devil hath a kind of method and colour of modesty in his Temptations. He knew that it would not sort with the Holiness of Peter, to shoot at the first a fiery dart towards him, and tempt him in the very beginning of his onset, unto a perjured and blasphemous denial of his Master. Peter would have at the first trembled at so fearful a suggestion. And therefore, like a cunning Captain, he so ranks and musters up his forces, as that the first Temptation shall like weaker Soldiers make way for the latter, which are the old experienced and sturdy fighters; the former serve only to weaken Peter, the latter to overthrow him. At the first the Devil tempts us to small sins, to remit something of our wont vigour, to indulge a little unto our corrupt desires, to unbend our thoughts, and to slacken our pace in prosecution of good courses, that by cooling ourselves we may be able to hold out the better; but when he hath drawn us thus far, he hath gotten the advantage of us; and having a door open, le's in his more ugly and horrid Temptations. Sin hath its several ages and growths; first, it is but conceived and shaped in the womb of Concupiscence; than it is nourished and given suck by the embraces and delights of the Will, as of a Nurse; then lastly, it grows into a strong man, and doth of itself run up and down our little World, invade all the faculties of Soul and Body, which are at last made the instruments of Satan to act and fulfil it. Satan at the first leads us downward towards Hell, as it were, by steps and stairs, which though they go lower and lower, yet we seem still to have firm footing, and to be able to go back at pleasure. But at last we find, as the way more and more slippery, so the enemy ready at hand to push us down into a dungeon of unrecoverable misery, did not God's mercy pluck us as a brand out of the fire. Peter first sleeps only, that seemed the exigence of his nature; then he followed afar off, that haply was pretended to be only the drowsiness of his sleeping; then he sits down at the sire, and that was but the coldness of the air: But than comes denying, swearing, cursing; and had not Christ in time looked back upon him, the next step and regress, would have reached unto the jaws of Hell. But it was the great Wisdom and Mercy of Christ to honour the estate of his ignominy and reproach, his death and judgement, with two of his greatest Miracles, The assuming of a repentant Thief, and the reassuming of a revolted Disciple.   

MED. X.  
IT is no wonder if Peter be tempted to forsake his Master, when he is far off from him. How can he choose but stumble and fall, who hideth himself from the Sun of Righteousness, who is absent from the Light of the World, who wanders out of the way of Life, who is beyond the voice of that word of Truth which only succoreth, directeth, leadeth, instructeth in Holiness and Security? He which testifieth his Faith by following, and yet lays open his flesh and weakness by following afar off, shall be sure to meet with such an enemy as hates our Faith, and therefore takes advantage by our weakness to oppose it. Our Faith provokes him to enmity, for he is adversary to none so much as those that are out of his power; and our weakness invites him to an assault, for he trembles and flies from opposition. Had Peter abode in the company of his Lord, Satan would not have dared to tempt him unto a Tripledenial in the presence of such a power, whence he had formerly received such a Triple-overthrow, having been himself broken with those stones, and hurled down from that Pinnacle and Mountain, in which he thought to have battered and broken in pieces the Salvation of the World by the overthrow of its Saviour. Or if perhaps he would have been so impudent, or so venturous, as to thrust into the presence of his Maker, and before him to issue forth his Temptations; yet this advantage should Peter have had, that he should have been directed with more light, and assisted with greater strength to resist so impudent an assault; his Faith haply should have been confirmed, though his adversaries malice had not been abated. And we know the Devil never overcomes any, that is not first overcome of himself. What danger is there in fight, where, there is no danger of falling? or what difference is there between an unopposed security, and an assaulted strength, save that this is more glorious, the other no whit the more safe? He is not far from Satan's temptations, who belonging to Christ, is yet far off from his presence and assistance. None nearer the fury of a strong and bloody malice, than a weak and straggling enemy.   

MED. XI.  
I Never read of more dangerous falls in the Saints, than were adam's, Lots, sampson's, david's, solomon's and Peter's; and behold in all these, either the first Inticers, or the first Occasioners are Women. A weak Creature may be a strong Tempter; nothing too impotent or useless for the Devil's service. We know it is the pride of Satan to imitate God; As God magnifies his power in bringing strength out of weakness, so doth the Devil labour to gain the glory of a strong enemy, by the ruinating of a great Saint with the Temptation of a weak Sex. Nor is he herein more apish than cunning: for the end of the Devils conflicts is the despair of his enemy. He gets Judas to betray his Master, that he may after get him to hang himself. And he hath the same end in Peter's Denial, which he had in Judas his Treason. Now what is there that can more draw a man to Despair, than an apprehension of greatness in his sin? and what fall greater, than to be foiled by a Question by a Maid? What could more aggravate Peter's sin, than that the voice of a Maid should be stronger to overcome him, than the Faith in a Jesus to sustain him? The Devil tempts us, that he may draw us unto sin; but he tempts us by weak Instruments, that he may draw us unto despair.   

MED. XII.  
WOman was the first Sinner; and behold in the two greatest falls, and most immediate denials of God, Adam's, and Peter's, Woman is made the first Tempter. So much as any one is the Devil's slave to serve him, so much is he his Instrument to assist sin. A Sinner will be presently a Tempter.   

MED. XIII.  
PEter hath no sooner denied his Master, but he goes out farther from him. See what a concord there is between our Members in sinning! how the action of the Foot bears witness to the apostasy of the Tongue! But why should Peter get him out for fear of an Attachment, and farther Examination, having already by his denial cleared himself, and (for aught he sees) satisfied his adversay? Surely there is no security to be expected from the denial of our Lord. He which thinks to gain ease by sinning, misseth of his end, and shall be more afraid after he hath cleared himself by Apostasy, than he was before. 'Tis not the way to avoid the storms of danger, by making shipwreck of a good Conscience; and to free ourselves from the hands of men, by running upon the wrath of God. He which hides himself in the hedge of wickedness from danger, shall meet with a Serpent instead of safety; and shall be so much the more suspicious of other men's fury and persecution, by how much the more he is sensible that he hath deserved it. Peter sat boldly amongst them while he was in danger; he hath no sooner made his Apology, but he is gone strait. The same that befell Peter here in denying his dependence on his Saviour, did once befall Adam in denying the Truth of his Maker; the next news which you hear of them, is their flight, their fear. Sin is ever deceitful, and pays nothing less than what it promiseth. The first thing that ever painted itself, was Sin.   

MED. XIV.  
IS the nature of Woman more inquisitive, or more malignant, that amongst so many other servants, a Woman should begin the second accusation? The Devil will double a weak Temptation, if it have proved prosperous; and looks rather to the issue, than to the Instruments of his assaults. The first Maid tempted Peter by questioning him; this second by accusing him to the other Servants: from which latter we may infer, That those who are aptest too Tempt, are aptest to Accuse. These two are the Devils grand Instruments to work the ruin of Mankind. He first tempts a man to sin, and then he accuseth him to God. And therefore he hath both names in an equal propriety, a Tempter, and an Accuser, and these on all sides. He first tempted man to forsake his Maker, and accused his Maker of deceiving man; next he tempts God to Judgement upon man, by accusing man of wickedness towards God: and lastly, after he hath tempted any man unto sin, he begins to accuse him to his brethren without, and his own Conscience within. Ever when thou feelest an assault, begin to fear an accusation; and learn to prevent the Devil's Malice, by resisting his Temptation.   

MED. XV.  
WE may here see the method of Satan. His first Temptation is by one only Maid, his second by many Servants that stood by. The more weak and naked he finds us, with the greater force he makes upon us; using his first assault to try, but his second to wound us: As in the battery or breaking open of a City, one man may serve for a spy to watch the Gates, to take notice of the Defences, and to make relation of the weaknesses or force of either; but when they are by his report found unable for resistance, there then follows the irruption of a whole army, bringing nothing but the threats of blood and slaughter: So is it with Satan towards our Souls; after he hath sent one smaller Temptation as a spy to observe our Fortifications, and upon the success and report of it, finds how weak we are to withstand his forces, he than rushes in upon us with a multitude of his armed and more able servants; who certainly would take possession of us, and hold us in peace as their own, did not a stronger than he come upon him, and overcome him, and divide the spoils.   

MED. XVI.  
THE form and manner of Peter's second Denial, is (not without special reason as I conceive) diversely related. In one Evangelist the words are, I know not the man; in another, I am not of them. One would think these were two Denials. May not a man know him, unless he follow him? No. Behold a mystery of Faith in the fall of Peter. No man knows Christ unless he be one of them that follow him, and to whom he hath united himself. If it had been true, I am not one of them, it had been true also, I know not the man. All knowledge consists in mixture and union, whereby the understanding receiveth into it the image and similitude of the thing which it knows; which made the Philosopher say, That the Soul in understanding a thing is made the very thing which it understands; namely, in that sense as we call the Image of the Face in a Glass, the Face itself; or the Impression in Wax, the Seal itself. Now then there is no union between Christ and us, no dwelling of him in us, no ingrafture, or incorporation of us into him, without that Faith whereby we follow him, which makes us to be so nearly one with him, that (in the judgement of the learned) the name of Christ is sometimes in the holy Scriptures taken for the Church of Christ. And therefore to those that believe, to them only he hath given to know. Christ is not truly apprehended either by the fancy or the understanding. He is at once known and possessed. It is an Experimental, and not a Speculative knowledge that concieves him: He understands him, that feels him. We see him in his Grace and Truth, in his Word and Promises, not in any carnal or gross presence. Pilate knew him in that manner, and Judas, as well as Peter. A true Believer can see and know him better in Heaven at the right hand of his Father, by a Sacramental, than a Papist can on the Altar, in the Jewish and Pilate-hands of a Mass-Priest, by a Transubstantiated bread. Let their Faith have the assistance of teeth and jaws; ours, though toothless, eats him with less injury, and with more nourishment.   

MED. XVII.  
THE increase of the Enemy's Temptation, accumulates unto the Apostles sin. When Peter is pressed a second time, and with more strong opposition, he conceives a naked and empty denial, to be an implicit confession; and therefore that he may make them more credulous, he makes himself more impious; and to gain Faith with men, he not only denies, but forswears his Faith with God, making Christ himself the Witness and Patron not only of a Lie, but also of a Revolt. With how deep a die of sin, with how many degrees of corruption, will the habit of Faith consist! That failed not Peter, though the exercise thereof were a while smuthered and suspended. Christ's prayer was stronger to preserve it, than his denial to root it out. That very action, which if it had proceeded from a heart qualified with other dispositions of stubborness, malice, and obduration, would have been the irremediable sin against the Holy Ghost; was in Peter, proceeding from fear and weakness, the sin of a believing and faithful heart. How may the Godly in this one Example both learn to despair of their own strength, which cannot without Christ's assistance uphold them from so deep a fall; and not to despair of his mercy, which can keep Faith in a corner of that very heart, which lies drenched and weltering in its own blood; and can raise up unto Martyrdom a man that had so deeply plunged himself into Apostasy! He that suffered Judas to be the horrid subject of his Judgement, raised Peter from a sin (I verily think) in itself as great, to be the Preacher and Witness of his Mercy.   

MED. XVIII.  
HOW leprous and spreading is sin? how weak and impotent is nature? how unsatisfiabl and importunate is the Devil and his Instruments? A double temptation is not enough on Satan's part, after a double denial; nor is a double denial on Peter's part enough confirmed by a single perjury. The Devil goes farther in Tempting, the poor Disciple goes farther in Denying: The truth whereof, that he may the more easily enforce it, he confirms, according to the Law, by two, but those wicked Witnesses; and to a second Oath is there joined an Execration. An Execration strong and deep enough to make Peter no liar, though an Apostate; I mean to verify the truth of his denial, and to make him indeed none of those who alone knew their Saviour For it was (if the word retain here the same force which it doth in St. Paul's Epistle to the Romans) a curse greater than any curse, even an Anathema, a wish of eternal separation from the presence of God. It is no wonder if he dare deny Christ in earth, and in dishonour, who can adventure to wish an eternal absence from him in Heaven in his Glory. I never remember any Anathema that proceeded not from Love and Fear; That of Moses and Paul from love of the safety, and fear of the destruction of their Brethren; that of Peter, from a love of himself, and a fear of death. How strong and violent are Passions, whether holy or natural, when once truly apprehensive of their object? How secure and negligent can they make Peter of his eternal estate, to avoid perhaps but the displeasure of a mortal man? It is the misery and error of corrupt nature, to shelter itself against danger under sin, and to think itself sufficiently safe, when it is violently wicked.   

MED. XIX.  
HE hath not only deserved a Curse, but provoked it, that hath prayed for it; who could but expect the Execution after the Petition? But behold the mercy of a provoked God Though Peter have asked a stone, a cornerstone to fall upon him, and grind him to powder, yet he giveth him instead thereof, the bread of Eternal Life, the wine of repentant tears: Though he craye a Serpent, a fiery Serpent to sting him for ever unto death, yet he like a compassionate Saviour gives him the voice of a Cock, the sight of a brazen Serpent to recover his wounds. Peter hath provided a whole load of sins for Christ to carry to his approaching Cross; and Christ hath thrown on him such a burden of Mercies, as shall sink him deeper in the waters of Repentance and admiration, than he was before in danger.   

MED. XX.  
ONE would think, that such a great recovery should be effected by the hand of some glorious Ministry, by the voice of an Angel or a Prophet. But see a Miracle in weakness! A Cock is made, as it were, a John Baptist, to forerun the look of Christ, and to preach Repentance. That God which can in power work without means, does in wisdom make use of the befest, and can open the mouth of a beast for the conversion of a man. How careful ought we to be in the use of Means, when God seldom worketh without them? How humble in the use of Prayer, when the Means work not without God? The ordinary courses of nature, the most accidental occurrences in the World, are sanctified unto the good of the Elect, and are the Instruments of God for their Salvation.   

MED. XXI.  
BUT why should our Saviour in this great work choose the service of a Cock for the ministry of Repentance? There is ever some mystery in Christ's Instruments. If he will give sight to a blind man by impotent and unlikely means, they shall be a mixture of something out of his own mouth, with something out of the Earth, to show that the virtue of Christ's mouth in the earthy and clayie Vessels of mortal men, is of force to open the eyes of the ignorant and impenitent. Christ in this Crow of the Cock hath given Peter as well an Example to follow, as an Occasion to repent; as well taught him in the execution of his Apostleship, as converted him from the estate of a backslider. A true Minister that loves Christ and his Sheep, must have the Wings of a Cock to rouse up first himself from security; and then being converted, powerfully to awaken and strengthen others: and the Watchfulness of a Cock, to be ever ready to discover and forewarn danger; and the Voice of a Cock, to cry aloud, and tell Israel of their sins, and terrify the roaring Lion that seeks to devour them: and lastly, the Hours of a Cock, to preach in season, and out of season, the glad tidings of Salvation.   

MED. XXII.  
WHO would think that a weak Cock should be able to do more with Peter, than Prophets and Apostles with other men? That the noise of a Cock's Crow should be heard so deep as the confines of Hell? Surely no man, if these weak means were not quickened and seconded with the look of Christ. He first turns and looks back in mercy upon Peter, before Peter can return in sorrow and repentance unto him. By him live, and move, and have their being, as well Christians as Creatures. The very Faithful themselves would lie still in that depth of sin whereinto they have been plunged, if that Power which in wisdom suffers them to fall in, should not in grace and pity raise them up. Peter cannot remember the word of his Master, till Christ remember the misery of his Disciple.   

MED. XXIII.  
SEE here the greatness of Christ's Grace! one would think that he should have been wholly taken up with the dishonour of his present condition, with the sense of his Father's Desertion, with the foresight of his approaching sufferings. And yet behold, when he is wholly possessed of weakness, he is yet at leisure for a work of power. The righteous Justice of his God, and the unjust cruelty of his enemies, were not able to drive him from the remembrance or exercise of his mercy. He that came to suffer all these things for man, does in the midst of his sufferings remember man, honouring the scorns and buffets of his Judgement, with the Conversion of a fallen Apostle; and the Nails and Ignominies of his Cross, with the Conversion of a reviling Thief.   

MED. XXIV.  
AND now methinks I see in the face of Christ, a throng and a conflict of Affections. One while I see an angry and upbraiding face against Peter's revolt; another while a pitiful face, commiserating his frailty; then a merciful face, converting him; and next a gracious and favourable face, inviting him. If it were a face of Anger, see then the nature of Faith in Peter and all the Godly, which through the clouds of his displeasure can discover the comfortable light and beams of a Saviour, as well as through his vail of flesh and dishonour, discern the Power and Majesty of God, like the Woman in the Gospel, whose Faith could interpret the very odious name of Dog, uttered from the mouth of Christ, to be a trial of her, and not a rejection; rather a hiding than a denying of mercy. If it were a face of Grace and Invitation, see the nature of sin, which is to make a man afraid even of an appeased God; and of Repentance, which when the Soul is invited to the rivers of joy which make glad God's City, can be at leisure to drink of those bitter tears, which make heavy the hearts of sinners. If it were a pitiful and commiserating face, see how it works alike Qualities in Peter, who then only can begin to lament himself, when he is first lamented by his Saviour. Lord! never let thy saving face be turned back from me, but be thou always pleased to look upon me, whether in tender displeasure, or in a pitiful mercy; that so I may be driven by sorrow out of myself, and by faith unto thee.   

MED. XXV.  
THE first beginning of Peter's Repentance, is a Remembrance of the words of Christ, an applicative and feeling recordation of them. How powerful is Temptation to banish out of man's mind all conceit of God's Truth, or his own danger! He that is too mindful of his safety, will be too unmindful of his Faith. A sanctified Memory, whether in retaining of Divine Truth, or in presenting our own sins, is an excellent preparative to Repentance; and like a steady wind, doth collect and draw together those clouds, whence shall after issue forth those happy tears.   

MED. XXVI.  
BUT what was it that Peter remembered? It is not said, Peter now considered how he stood naked and open to the flames of Hell, or how he had exposed himself to the scourges of an inward Tormentor, to the scorchings of a bosom-hell, his Conscience, or to the fearful judgement and revenge of him whom he had injured by denying; and therefore he went out and wept: It was fear that made him fall, it made him not repent: But it was only the merciful prediction of Christ which he remembered; what slight esteem he had made of that gracious caution which should have armed him against Temptations: and this made him go out and weep. The abuse of God's mercy, the grieving of God's Spirit, the undervaluing of God's Truth, more wounds the Soul of a repentant sinner, than all the gripes of Conscience, or flames of Hell.   

MED. XXVII.  
BUT what makes thee (O blessed Convert) thus to start and turn upon the Look of thy Lord, and the remembrance of thy sin, as if the repentance for the denial of thy Tongue, had made thy Foot again to deny thy Master? Whither runnest thou, Peter, from such a fountain of Mercy? Hast thou either mistaken the Look of thy Saviour, which was to draw and reunite thee unto him, not to drive or banish thee from him? or hath thy sorrow drowned thy Faith, and made thee forget that glorious profession which thou once didst make out of a happy knowledge of experience and belief that Christ had the words of Eternal Life? and whither then goest thou? Hast thou forgotten that he had balm to cure thy grief, and blood to blot out thy sin? that he could at once both comfort and restore thee, and render unto thee thy former joy and grace? Why didst thou not run into his embraces, and in token of thy repentance and belief, in thy body lay hold upon him, and wash him with thy tears against his Burial? But behold the mystery of Peter's recovered Faith! see how he acknowledgeth his Saviour when he turneth from him; and is reinvested with the honour of a Disciple, though he seem still rather to forsake, than to follow his Lord. His Repentance doth in action confirm, what his Faith once did in words confess, That Christ was the Son of the Living God. Behold in the departure of Peter, an Article of thy Faith, even the Divinity of thy Saviour. Had not Christ been as well without, where Peter wept, as within the Hall where the Jews blasphemed, Peter had again denied, and not returned unto his Lord: and that which is now a mystery, would have been a revolt. It is nothing but Faith that from without could still through the Walls look into the House, and there through the infirmity of a buffeted and contemned body, descry the glory of a merciful and reconciled God. It is nothing but Faith that can from Earth look into the highest Heaven; and when it is absent from Christ, not only groan after him, but grasp and lay hold upon him. The Ubiquity of Christ gives unto that Believer who hath interest in him, a kind of Ubiquity also: And as he is in Earth by his Power, though in Heaven by his Presence: So a Believer, though in his Body on the Earth, yet is in Heaven by his Faith. It is the nature of Faith to give, as subsistence and being unto things yet to come, so a kind of presence also unto things most remote and distant; and can even converse, and lay hold on Christ, though he be in Heaven.   

MED. XXVIII.  
BUT what, Peter! though thou canst find thy Saviour without the Hall, is there no comfort to be taken in his sensible Presence? doth the possession of Faith make vain and fruitless the fruition of sight? Is it not some joy to see him, because it is so much Blessedness to believe in him? Was there health in his Garment, and is there no pleasure in his Presence? Was the Womb blessed that held him, and is there not some blessedness in the eyes that see, and the hands that embrace him? Was it from Temptation, which had before foiled thee, that thou didst fly as a burnt Child from the fire? Was the voice of a Virgin able to drive thee from the Son of a Virgin; or the Challenge of a Servant, from the presence of a Lord? Was not that Look able to confirm thee, which was able to convert thee? Or couldst thou fear to fall from the Rock, thy Saviour, because thou hadst before fallen from the Sand, thy Presumption? Or was it out of a loathing of that place of blasphemy where thy Master and thy God did suffer the base reproaches of wicked men? could the air of that place be infectious, where was so precious, so innocent, so saving a breath to sweeten it? Was the blasphemy of a Jew more pestilent to pollute, than the Grace of thy Jesus to sanctify the High-Priests Hall? The presence of Christ could make that place a Heaven to Peter, which the blasphemies of a Jew had made his Hell. It was neither the vileness of the place, nor the question of a Servant which could have done thee any violence. They might tempt, they could not wound thee. A Mountain stands unmoved though the Winds be impetuous, when a smaller breath not only shakes but breaks down a reed. If thy Lord have given thee strength, thy Adversary cannot give thee a fall: If he beckon on thee to turn, thou art by his finger sufficiently armed against a Torment, a Devil, much more against a Temptation, a Maid. But such is the recovery of Faith, as of Health, it proceeds by degrees, from weakness unto strength, from fear unto confidence, and dares not trust in Christ without some trembling. Peter is assured of his Master's love, and yet he is ashamed of his own sin. Shame is ever sins companion. He durst not to look that Master in the face, whom so lately he had denied: He could with the Publican knock his breast, he could not look up to Heaven, to the face of his Master; he could pray unto Christ, he could not accompany him. And as the modesty of nature makes a man able to deliver more of his mind in absence than in presence: so the shame of sin makes Peter more confident without, than within the Hall.   

MED. XXIX.  
WE find not that Peter after this, saw Christ till his Resurrection: And then none so particularly invited unto his sight, none so forward and hasty to have recourse unto the Garden. Was it grief at his Master's misery, or at his own sin (with the lamentation of both which, he could best in private glut himself)? or was it fear of the Majesty in his Master's face, or of weakness in his own breast, which drove him out of the Hall to weep? surely perhaps all. He departed from the face of his Lord, from the company of his Tempter's, provoked thereunto by the shame of his Fall, by the experience of his frailty: He departed from the committing of more sin, from the sight of more misery, because he knew not whether he should find more mercy, or be able to bear more sorrow. But when once Christ through the power of his Resurrection, had clothed himself with Glory, and Peter by the Angel's message was unclothed of fear, none more hasty to enjoy the benefit of his real Presence. He ran, and went down into the Sepulchre, not hoping to see there a weak and captive body, but (as he did) a conquered and deceived grave; only the relics of weakness, and the witnesses of power. What haste, think we, made he to rise up unto his Saviour's Kingdom, that was so ready to go down into his grave? when Nature is raised up from her ruins and decays, when the Conscience is cleansed from the guilt of sin, or burden of sorrow, when a lapsed Saint hath regained his measure of Grace and Tranquillity, he is so much the more speedy in Heavenly pursuits, by how much his former fall had been a disadvantage to his progress: and those sharp sins which, being acted, did wound him, do now, being remembered, only spur him forward in his way. The very sins of the Godly, contrary to the barrenness of their own nature (which bringeth forth nothing but death), are by the Mercy and Wisdom of God, made fruitful and of use unto them. The Devil in wounding them, wounds himself; and though his fiery darts may perhaps at first find entrance; yet when they come to the bottom of a faithful heart, they meet there with a Rock of Salvation, from whence they are driven back into the face of him that threw them. When the Devil batters any one Virtue in a Saint, he does in the issue nothing else but pluck out the stones of his own building. Though he breaks David's bones, though he sift and winnow Peter's Faith; yet both, when they are restored, will be like a broken bone, stronger; and like Wheat sifted, finer; and will also by instructing and confirming of others; draw more men from him, than he before had done Graces from them.   

MED. XXX.  
PEter had expected great security in the Denial of his Saviour; and behold the issue and upshot of all, He wept birterly. Now are his eyes turned, as it were, into a Valley of Megiddo, his head into a fountain of water, and his soul is even drenched in whole floods of sorrow's Sin is not only deceitful in depriving us of those hoped Immunities which we seek for in it, but fruitful likewise in an ample increase of evil. It not only depriveth us of comfort, but heapeth unto our misery. Like a great thick cloud, which not only interposeth between the Sun of Righteousness and us, hiding the light of his Countenance from us, but withal also showers down on our deceived Souls whole storms of woe and shame. There is ever a Weeping follows Sin. Either such a desperate weeping as hath that dreadful Concomitant added unto it, Gnashing of teeth, or such a Repentant weeping as is sealed up from the mouth of Christ himself with a Blessing until the day of Redemption. And blessed indeed are the tears of a converted revolter; and happy is this very misery of a mourning offender; for as water boiling and running over, puts out that fire which first raised it up; So the Tears of true Repentance serve to extinguish those flames and terrors of Conscience, and to blot out those burning sins (the issues of Satan's fiery Temptations) which first caused them, by the means of Christ's Grace, to run over. Lord! give us in the first place thy sustaining Grace, which may preserve us from the danger of great and scandalous offences: But if thy Wisdom find it otherwise requisite, to punish our presumptions with a temporary desertion, and by withdrawing thy power to let us be foiled with the assault of carnal Temptations; yet never deny us that Restoring Grace, which may re-establish us in the favour. Give us, if not the Grace of Standing, yet the Grace of Weeping; that though we cannot be Innocent, we may be Repentant.  
FINIS.