Peters Repentance — Thomas Taylor

Peters Repentance · Thomas Taylor

Let them in their streights labour to follow God as Abraham, God will provide, labour to keepe peace,Gen. 22. liberty and comfort of Conscience, which onelyonly 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,One sinbrings 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,Conditions of 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,Brethren swear not at all, Jam. 5. 12. 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;Zach. 5. 4. 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,Especiall to swear falsly. 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,Why Peters great sin is thus blazed forth. 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 little time much evill may break out of a good heart. 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 onelyonly 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?Lessons in this respect. 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,Mat. 26. 41. beware of vaine confidence, promise nothing of thy selfe,Psal. 119. …. 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,As security encreaseth temptation encreaseth. 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; All take part against a godly man.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 why? 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; Wonder not such partaking.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,Godly should unite for good Luke 16. 8. 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; Heb. 10. 24.and the rather, because the time is short.

Vse 3. Godly men learne,Be of one minde in good things. 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:Mat. 18. 20. 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,Rom. 15. 1. 2. 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 onelyonly 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?Poor reasons hold cu…rant against godly men. 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 onelyonly 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,And why? 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,Receive not accusations of such easily. 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, Mat. 18. 7.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,Our speech should manifest us Christians. 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, And why?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,Means so to frame our language. 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,Mat. 12. 36. 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 onelyonly 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;One fall, and fall apace. 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 why? 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;Wisedome to stay beginnings of sin. 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;Mat. 26. 41. 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,Psal. 111. 10. 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,Particular means avayling thereto. 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;1 Sam. 2. 25. 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,Last temptation commonly the worst. 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,And why? 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,Resist first 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.

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.

Means 1. Therefore our Saviour saith;Mat. 26. 41. 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,Psal. 111. 10. 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.

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;1 Sam. 2. 25. 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?

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,Last temptation commonly the worst. nor is in so great danger.

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.

2. The lesser the sin to which thou art tempted,Resist small temptations. 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,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,Bad causes are thrust on by bad meanes. 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;Beware of base tricks to help thy selfe. 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, Little credit to be given to Swearers and Cursers.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,Temptations limited to Gods People 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, Voice of creatures a teaching voice.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,Why God sets them to teaching man. 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,Heare their voyce, and learne duty. 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;Mat. 10. 16. heare the voyce of the Dove, learne simplicity; of the Serpent learne wisdome;Prov. 6. 6. of the Emmet learne providence; of the Fowles and Lillies learne contentment and confidence;Luk. 12. 27. of the Storke,Jer. 8. 7. Crane and Swallow to know our season.

Vse 2. But much more heare the voyce of the Creator.Much more 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,Jam. 5. 34. they shall heare the voyce of the Rust, Hab. 2. 11.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,Elect have a time to repent 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,Spira. 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,Repent of sin presently. 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 Seedtime, 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 onelyonly 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,Meanes of Peters repentanc 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,1. Externall. A second crow sometime necessary. 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,Pray for the Spirit to goe with the word. 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,Christs looke what it imports. 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;Vbi amor, ibi oculus. 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,Psal. 63. 3. 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 onelyonly 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, Esa. 57. 15.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,Looke to Christ, as he to thee. 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. VponUpon 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,God sometime lets his be brought very low, before deliverance. 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;And why? 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,To comfort Saints in 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,Limit not the holy one of Israel. 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,Nothing can separate from and his love. nor them from him; Peter here was not onelyonly 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, In main matters we are very forgetfull.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.Offices of memory sanctified.

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.How to helpe our memory.

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,Sin will come to remembrance sooner or later. 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,And why? 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; Luk. 12. 19, 20God crosses it, Thou Foole, this night shall it be required.

Vse. Sinne thou as merrily as thou canst,Reproofe to them that will needs forget their sins. 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.Terror to this kind o… sinners

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,Remember s…n timly; & how? 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 onelyonly 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,Due weighing of the Word, helpes out of sinne. 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 onelyonly 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;Ponder the Word heard or read. 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?Why Peter went 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;Threefold businesse he had now to doe. 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 onelyonly 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 onelyonly 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; Eph. 2. 2.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,Directions how to carry our selves in such company. 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, Of repentance it selfe see the tract.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;Teares no certain signes of true repentance. 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,Whether required necessarily to true repentance. 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.

End of the text · Thomas Taylor, Peters Repentance (1653)

Peters Repentance, Text (3 of 3)