is easily obserued that vpon all occasions Peter was more forward to speake then his fellowes As namely when he said Ioh. 21.21 Lord what shall this man doe And againe Though all men shall be offended because of thee yet will I neuer be offended Yea and againe Be it farre from thee Lord Mat. 26.33 Mat. 16.22 this shall not be vnto thee Each instance euinces that Peter would still he talking of 〈◊〉 then pertained to him of more then was possible 〈…〉 and that he said 〈…〉 he was 〈…〉 though now for 〈…〉 much commended 〈◊〉 not too conitcture it his 〈…〉 rather his faculty 〈…〉 it is his praise he was 〈…〉 to 〈…〉 then 〈◊〉 they 〈◊〉 rily had vnderstanding 〈◊〉 as well as he onely thiis he waâ—â— more 〈◊〉 too 〈…〉 rest Christ 〈◊〉 not his Disciples all alikes They had all of them their seuer all gifts 〈◊〉 faculties in which they did excellâ— One might be more 〈◊〉 lublâ— inexpressiable Wee see amongstour 〈…〉 〈◊〉 iudge 〈…〉 terâ— he moke fully spanâ— more freely declares he wants no Words and he no Thoughts O Father from whom is euery good and perfect gift perfect thy seuerall Graces in thy Saints that we may one with another conceiue and declare thy Truth and Name vnite thy seuerall Graces in thy Saints that wee may all as one belieue with the heart vnto Righteousnesse and confesse with the mouth vnto saluation Harke the onely and Apostolicall confession Thou art the Christ the Sonne of the liuing God A little confession of a large faith or a strong faith in few words His Name is expressed his Nature is vnderstood his Person and Office are acknowledged Thou art the Christ the Sonne of the liuing God Thou euen thou as thou sayest the Sonne of man thou Sonne of a Virgine and true Man made of a Woman Thou art Christ annoynted namely a King a Priest a Prophet Thou art the Christ that was long promised and expected that is now exhibited and enioyed He sayes moreouer The Sonne of God and not as men said superstitiously and himselfe in asking the first question seemed to adde superfluously the Sonne of man onely The Sonne of God by nature not adoption Not a Sonne amongst others but the onely Sonne and Sonne not of a dead Idoll but of the liuing God The people said of him Ioh. 7.41 This is the Christ and they that were in the Ship other men and Marriners rather then Apostles said likewise to him Mat. 14.33 Then art the Sonne of God and yet as though they said nothing concerning him or somewhat vnbeseeming him they are not only not commended for their sayings but their sayings not regarded No matter with what words but what mindes God and Christ are called and confessed The same words haue not alwaies the same knowledge and intention Therefore deserue they not the same praise and approuement The people spake of Christ but vnderstood not of the Christ they spake So the men that were in the ship called Christ the Sonne of God rather out of wonder and astonishment then out of knowledge and true saith But Peter is all faith in few words He cals him the Christ in Office and calling the Sonne of God in person and propriety and in nature and power the Sonne of the liuing God Oh Iesu and Sauiour so belieues thy seruant and confesses Thou art the Christ annoynted aboue thy fellowes and without any fellowes the Sonne of the liuing God When Nathaniel had heard Christ speake no word had 〈◊〉 him 〈◊〉 no 〈…〉 could shyâ— Thâ—◠〈◊〉 Ioh. 1.49 〈◊〉 〈◊〉 〈◊〉 these had Reter long and oft both heard and 〈◊〉 and he sayes more ouer Thâ— Soâ—â—s of the liuings God And Christ 〈…〉 Nathaniel before his 〈◊〉 Ioh. 1.47 Mat. 16.17 〈◊〉 and 〈◊〉 in whom is 〈◊〉 guile and Peter for his saying Blessed art thou 〈◊〉 Bar 〈…〉 The true profession of Christ is not without the 〈…〉 and 〈…〉 and if iâ— gaine praise and raward from God then iâ— it a true profession Peter was blessed for the confession of Christ â—ea blessed in the reuelationâ— of that confession Blessed 〈◊〉 thou Simon 〈◊〉 For flesh and bloud hath not reuealed it to thee but my Father c. A Christian is happy not onely in the operation but infusion of diuine Grace The confession of Christ proceedes 〈◊〉 from an humane opinion but from the diuine reuelation Faith reaches aboue reason Flesh and blou a hath not reuealed it vnto thee Nature is not capable to conceiue much lesse able to instruct in the Doctrine and Mysteries of diuine Grace Happy are wee when the truth of God is reuealed to vs happy in the truth happy in the Reuelation Peters faith was not worthy to be so blessed but for his sake by whom it was reuealed Blessed art thou Simon Bar Iona for flesh and bloud hath not reuealed it vnto thee but my Father which is in heauen Faith is no whit commendable for it selfe or subiect but for the Obiect or Authour therof God for his owne sake commends and crownes his Graces in his Saints Peter now confessed the person of Christ because it was reuealed but he soone after disswaded the Passion of Christ because it was not reuealed We know beleeue testifie no more of God and Christ then is reuealed vs. Gods Reuelations are not alwayes with euery Saint nor hath euery Saint all reuelations nor haue any reuelations but Saints The Scribes and Pharisees could not learne this in their law Thou art the Christ c. which a silly Fisherman confessed because it was reueaâ—ed We are not to be proud but thankefull in the height or measure of reuelations Sith the knowledge of diuine Mysteries are not gotten by our owne labour and meâ—â— but if God haue reuealed any thing to any man so it was for so it seemed good in his fight It pleaseth the Father to reueale the Sonne and the Sonne to reueale the Father other wise know we neither Father nor Sonne Oh Father Lord of heauen and earth that hast hid these things from the wise and prudent and reuealed them vnto Babes that so these things may be knowne to come not from humane Wisedome but diuine Grace Inspire thou mine heart by thy holy spirit that I may know thy Truth belieue thy Word doe thy Will declare thy Name He that confesses Christ him also will Christ confesse Peter sayes thou art Christ Christ sayes thou art Peter Peter meanes Christ the eternally annoynted Christ meanes Peter the euerlastingly established Peter cals Christ the Sonne of God Christ cals Peter the sonne of Ionas But for the confession of Christs Father Peters Father was not worthy the mention Because he confessed his Father whom flesh and bloud reuealed not he therefore testifies of his Father though but of flesh and bloud Signifying withall that he is not more truely his Sonne whom he mentions then himselfe is his whom he confesses Peter being vrged confesses Christ Christ vnaskt
vengeance or else hath Compassion There is a time when GOD hath mercy on whom he will and whom hee will he hardeneth when he rewardeth his owne aboue their worth and repayeth the other according to their desert When sinne hath done her worst with Gods elected ones then grace can turne them to the best It is in me to doe all euill to doe any good is in thee Lord alone Thou canst alter me from mine owne corruptions thou canst worke me to thy Will Turne thee O Lord to mee and I shall be turned to thee conuert thou me and I shall be conuerted Who but the Sheepheard can finde out can fetch home the lost and straggling Sheepe Come Sheepeheard of my soule come quickly Suffer me not to stray and wander too long too sarre in the mountaines of a wretched and a wicked world Oh let thy Grace and Fauour finde me Oh bring me safely happily to thy Fold Practique Theories OR Votiue Speculations VPON Pauls Conuersion WHat was once said of the one Saul in derision may now not amisse bee said of this other euen with admiration Is Saul also amongst the Prophets 1 Sam. 19.24 It is no such wonder that the one seeking Asses should obtaine a Kingdome as that this other following death should finde life The Tare is made Wheate the childe of wrath a vessell of Election the prodigie of Nature a Miracle of Grace Euen a Wolfe is transformed to a Sheepe O strange Metamorphosis beside aboue beyond all heathen Dreames I will alwaies prayse the power of that Alchymist that can refine such pure gold precious from so rough base a mettall Wil admire his skill that can sift out such faire Wheate from so coorse a Branne will adore his art that can draw so comely and saintly a portraiture from so vgly so obscure a ground Though Saul goe against God to Damascus yet he meets with God in the way God is able to conuert him that doth neuer so oppose him In an hostile breast can hee frame to him a friendly heart And make him so much the more to witnesse by how much hee did despise the truth Mercy is Gods and Sinne but mans that can doe more good then this other deserue euill Sinne cannot destroy whom Grace intends to saue Election is of grace not merits At no time does Fauour respect Desert The man runnes on hastily and is as suddenly met withall While an hellish darkenesse was yet within him Suddenly there shone round about him a light from heauen Act. 9.3 It is time for thee Lord to lay to thine hands as a good and cunning Potter to reforme the clay which Satan hath misshapen Lord when thine elected ones runne on so swiftly to iniquity and sinne returne thou them speedily to thy Grace and Mercy Thou art as prone to mercy as Satan is busily malicious Sathan would quickly ouerthrow me doe thou Lord euerlastingly establish me Lord perfect me with speed whom Satan would so soone dispatch Satan delayes not to tempt me O Lord make haste to helpe me Though he neuer so thirsts and seekes the damnation yet worke and fulfill thou the Saluation of my soule Conuersion is a worke of wonder A man is ordinarily borne but is maruellously regenerate or borne againe Each Saints illumination is miraculous Sauls here a miracle Suddenly there shined round about him a light from heauen Not the light of the Sunne but of the Sunne of righteousnesse now shone vpon him A greater and fairer light shone within him also then shone about him it was but as a shadow and did but prepare to that light that shone within him The outward light did somewhat foregoe the inward yet so as the inward also shone vpon the sodaine In a moment is Grace infused and Conuersion inchoate though in time this other is consummate and the first diffused The light of Gods grace is sodaine to all his Saints Wee cannot say when hee will make his face to shine vpon vs such his times and seasons are in his owne knowledge and power Nor shone the sigh so soone as full Alight shone round about him Illumination ought to be totall that the man of God may be perfect Conuersion is none if not compleat Halfe is for an Harlot haue thou O Lord thine whole Babe For all the powers of my Soule Lord inlighten mine Vnderstanding Will Affections For all the parts of my Body Lord wash not my Feet onely but mine Hands and my Head Lord thou art all light All thy workes are the workes of light When thou didst create vs thou madest light thou bringest light when thou dost conuert vs. Send out thy Light and thy Truth to giue light to them that sit in darkenesse and in the shadow of death and guide their feete into the way of peace How powerfull and speedy are the Workes of the Spirit But the outward glimmerings of his bright rayes but glance vpon vs and straightway they dazle and deiect vs. No sooner saw Saul a light shining from Heauen Act. 9.4 but forth with he fell to the earth That the Holy Ghost but shines vpon vs is enough both to humble and instruct vs. Great is the efficacy of sauing Grace that doth no sooner approach but conuert scarce touch ere change vs. It can at once make a King of a Sheepheard a Prophet of an Heardsman an Euangelist of a Publicane a Disciple of a Fisher-man and a Doctour of the Gentiles of a Persecutour of the Church See! now lyes Saul groueling kissing the footstoole as not daring not worthy to behold the Throne Happy Fall was it that gaue such aduantage to his Rise For hee rose vp the best that could be that fell bad enough Grace and corruption are now in one soule as are Hot and Cold in one body through their strife so violent and irreconcileable the poore patient fals downe flat he knowes not whether more rauished or amazed When Grace comes and renues I know not whether I can more reioyce at Gods Goodnesse or grieue at mine owne Wickednesse and vnworthinesse Behold at once the seuerall degrees of conuersion mutually respecting both the Agent and Patient God strikes Saul fals God cals Saul answers GOD commands and Saul obeyes Blessed stroke that heales in wounding sweet speech that incourages euen reprehending and facile Iniunction that enables in commanding Happy deiection that raises in the fall modest answere intimating acknowledgement true obedience wanting no willingnesse How ascends Conuersion in her steps but from Contrition to Confession and so to satisfaction His contrition and humiliation is he fals to the earth for his Confession both is it annuated by his silence and conuicted by his speech And so his Obedience as the best satisfaction answering so readily and so chearefully bestowed My Thoughts of Sorrow my words of Acknowledgement my Deeds of Obedience these all must auouch me seated in the state of Grace The hand of earth that durst so lift vp it selfe against
by what wee ought God had respect first to Abel then to his offering and here first to the Person and therefore to the Place Where God holds possession of the heart hee refules not to dwell vnder the meanest roofe Poore Cottage was it scarce beseeming a man and yet behold is thus thought worthy God O God! whose Throne is Heauen and the Earth thy Foot-stoole what house shall I build for thee that dwellest not in Temples made with hands Dwell thou in me with mee let all that I am and haue bee the place of thine abode possesse thou together with my soule this her earthly Tabernacle her house of clay vntill her time of flitting be then let her dwelling be in thee with thee to eternity And why vnder a Tree was that an embleme of a house not made with hands Nay nay the mystery is more then so Man had saucily presumed to eate of Gods Tree and God now graciously vouchsafes to eate vnder mans Tree He that now in a shadow sate eating mans meate vnder the shadow of a Tree was after in substance lifted vpon the substance of a Tree and himselfe made meate for man Thou that didst eate vnder the Tree of weake refreshment Oh feed my soule with the fruits of thy Tree the tree of Life While he but expected them his face was vpon them hauing now inuited them he turnes his backe Hee first made all haste towards them but now mee thinkes it is from them that he hastes so fast Because hee is secure of their acceptation is hee therefore negligent of their entertainement Nay but the same man he was when he ranne to meete them from the Tent doore the same man was he when hee made hast into the Tent. Gen. 18.6 With like alacrity he but takes leaue to goe before to fit and furnish things accordingly Indeed in all offices men are forward at first but when it comes to it who so backward as they I haue known many offer kindely and repent their kindenesse and seene how hot they haue beene to inuite but cold to entertaine◠No sooner are the strangers come to rest them vnder Abrahams roofe then loe whatseuerall offices of good hospitality are ready to attend them Husband Wife Seruants with heart and hand all hasten to their sundry and conuenient imployments It is a well ordered Occonomie where all doe their duty Abraham runnes to the fold the Seruant hastes to make ready the Galfe and Sarah is busied about her meale Not hee in the house which is not working or willing to worke Each one does all he can to giue content Our preparation and prouision when it is with the best and at the most is yet too slender to giue God a welcome When Grace will harbour her within my breast there is not a member of my Body not a power of my Soule which shall not bee the willingly deuoted Seruant of her entertainement The first dish is but a preparatiue to the feast water to wash their feete Hereby is he equally testifying his own humblenesse as intending their refreshment Humility is both the foundation and crowne of Hospitality Where the heart stoopes not to wash the feete scarce stretches the hand to feede the stomacke Pride euer was Pittyes aduersary Who can at once commiserate and contemne yet such are the disguised euils of the dayes how wonted is it with men to scorne and relieue together No Succour now a dayes but with some reproach Therefore must a man bee abased before them because hee was beholden to them To be beholden I see is not onely to sell his liberty but to lose his esteeme Proud Simon bad Christ to dinner Luk. 7. but gaue him no water to wash his Feete Christ had rather be honoured then fedd Shee therefore that did the last had the reward of both God regards our lowlinesse hee needes not our reliefe My Sauiour is come from a farre to visit my Soule the whole distance betwixt Heauen and Earth will not measure the length of his iourney I will in one act shew my selfe lowly and intend him glorious I will wash his feete with my teares rather then hee shall shake off their dust as a witnesse against mee as Him Thou gauest mee no water to wash my feete Luk. 7.44 Mat. 25.43 or as against them I was a stranger and ye tooke me not in One is washing another kneading another dressing and each one with hast yet not more haste then good speedé Well ordered Families haue well appointed Offices and they supplyed by those both diligent and successefull Sarah makes her Cakes in the Tent Abraham fetches a Calfe from the Fold A Calfe not as it came first to hand or as hee could finde in heart to bestow Gen. 18.7 but a Calfe tender and good Our choyse seruices are but meane offerings to welcome God withall Hee is well worthy the best that giues vs all What can wee thinke too good to giue him that can giue him but his owne Caine bad God to the barren fruit of his ground and was reiected together with his cheare Abel inuited him to the fat of his flocke and the Lord had a double respect to Abel and to his Offering I will chearefully giue God the best that I haue who gratiously giues mee the best that I can be By this the Fatteling is killed the Dinner prepared all things are ready and loe God is come vnto the Feast Behold here and wonder The Lord is become as one of vs Diuine Maiesty is come downe from a Throne to take vp a feate at an humane Table God is content to be like Man that Man may be like God Ah my good Lord thou cladst thy selfe in the shamefull and miserable ragges of my Humanity to cloath mee in the gratious yea glorious robes of thy Diuinity Thou didst eate drinke sleepe weepe with mee that I might neuer hunger nor thirst more but rest and euerlastingly reioyce in thee What Doth the Lord eate Buls flesh or drinke the bloud of Goates Hath hee neede of the Oxe from the stall or the Sheepe from the fold Doth hee hunger that filleth all things with his blessings or if he be an hungry will hee tell it to man when all the Beasts of the fields and Cattles vpon a thousand hils are his to kill and eate God eates and eates with Abraham and can as easily dispense with the corporall nutriment he receiues as with such substance he now assumes Their Bodies they now tooke were brought to nothing and so was their Meate Spirits neuer eate of necessitie sometimes of dispensation God now eates not of hunger and for his owne refreshment but of good fellowship and for the others satisfaction Not that nature in himselfe had thereunto an appetite but because Grace in the other had so cheerefully bestowed it Yet oft-times will God stoope to the act of our nature that we might reach to the works of his Grace Lord thou that didst put
as well on the Parents behalfe as the parties themselues Neither ought they be too hasty to giue in marriage nor the other to receiue This forwardnesse of Parents is their fondnesse and fault they search now haue their children ere thus they giue them They haue but now begotten and borne them and now they are ready to betroth them The Parents vpon occasions are ready to contract when the Children haue not onely not the Affection but scarce the Reason to consent And as their Godfathers tooke vpon them to promise for their Faith to God so will their Fathers for their Troth to each other To make it according to mens Lawes they now giue their Hands their Hearts which make it after Gods Institution are yet to giue and perhaps not giuen at al or not so freely fully giuen as they ought I dispute not whether such are lawfull they seldome proue ioyfull marriages How euer men admit of the Act the Euent shewes oft-times how God approues them Had my Parents beene so hasty as to giue what was theirs before they gaue me leaue to giue mine owne and so bound me rather at their pleasure then bestowed me to mine owne content I now must not but haue yeelded though I could not but haue lamented and lamented I know not whether more their Misdeed or mine owne Mishap Forty yeare old was Isaac ere hee went about a Wife It were well we could but stay till halfe his Age that liue not to halfe his Life Oh the monstrous preposterousnesse they will be Parents and Children at once The Sexes will be coupled ere you can well distinguish the Sexe Children in strength children in vnderstanding thus goe they together and so there come out Fooles and Wretches Thus bring they forth scarce well formed thus bring they vp scarce informed well Euery Age of man is not meet for marriage There is a time in Mans yeares as in the yeare when marriage yet comes not in and when marriage now goes out Neither too soone nor too late is the best time for men to marry in While I am but yong I will marry not yet and were I so old I would marry not at all I would not wed too yong while yet I know not how to maintaine and instruct a Family nor yet too old lest now I liue not so to doe What a world of men did God make vp in Adams loynes He gaue him such an Helpe to vent them that Time neither through age nor iniury could euer extirpate their propagation What multiplications of all men for a worlds replenishment What of Good men for a Churches conseruation Euen Heathens haue desired Fruitfulnesse to pay this debt to Nature and their Countries and so haue Christians to giue God and his Church their due It is natures instinct to generate her like her ambition to iiue in her image and set vp her name in her succeeding ofspring So is it Graces act and ayme to renue according to her owne likenesse and so endure in all generations It was Abrahams hope that his Seede should be as the Starres of Heauen for number Gen. 15.5 but it was his ioy Gen. 12.3 that therein should all the Families of the Earth be blessed Godly Parents desire and delight to be fruitfull not so much to increase as to Happinesse The good Mother had rather her wombe should be barren in the world then to the Church The wise Father thinketh he hath begotten if not to Gods glory then to his owne shame It were better to haue no being then to be accursed How much rather had I not to haue beene borne then to curse the womb that bare me not to blessednesse The vse is ancient and honourable in matter of marriage to doe it by a Deputy So Abraham sent his Seruant to take a Wife vnto his Sonne Gen. 24.4 Abraham sent him to take not to haue her and so was she giuen him to conduct not to inioy Isaac sees by his Seruants eyes speakes by his Seruants tongue takes by his Seruants hand There is a way to conuey as to cast our affections vpon another The Eare may woe in absence though the eye but in presence onely And it is that they say a wise man woes by Abraham married his Sonne by the hand of a Seruant And our God by the mouth of his Ministers marryes vs also to his Sonne O my sweet Sauiour be it by thine appointed meanes that thou marry my soule to thee in loue I will aske of the Watch-men where I may finde him whom my soule loueth The messengers of the Bride-chamber they shall bring me to my Beloued It is thought and not vnlike the Seruant here meant is the same was mentioned * Gen. 24.2 before For who should rule all he had * Gen. 15.2 but the Steward of his Houshold and why might not his eldest Seruant be this Eliezer of Damascus And if it were no other man then was he the better seruant For why had he considered himselfe Isaac was the onely man that had put him out of all Abraham was ready to chuse and take him or his for his heyre while Isaac was yet vnborne One borne in mine house is mine heyre but now they are agreed vpon none must be heyre with Isaac Againe there were some hopes to be had if so Isaac dyed either issulesse or vnmarried But the pious man and faithfull rather executes the will of God toward another then aymes at his owne gaine and aduancement And hereupon stickes not to take an oath by his Masters Thigh to be true vnto his loynes Good men doe rather for Gods glory then their owne ends and respect not whether they be benefitted so God be honoured I will so intend mine owne good as not anothers harme and not respect that my minde is crost so Gods will be accomplisht yea that I might be but the executioner of Gods will against my selfe What a swearing about a Wife Gen. 24.3 16.4 Sweare not to take a Wife and sweare to take a wife A man must be wary in Wiueing must bind himselfe euen as by oath to what and what not Hee ought so to resolue and not otherwise such onely ought he chuse and refuse other such Those must he be tyed to decline but those imbrace Marriage without strict aduisement is but an ill aduenture He hath her for Better or Worse that hath a Wife he that is but about her ought so to resolue vpon the better as not to hazard the worse Let him tye himselfe to take a Wife not profane but religious not lewd but vertuous prudent not silly modest not light and so keepe him to his conditions and he shall not repent him of his choyse All things else we try them before wee buy them and is there no proofe in the purchase of a Wife Is there an election in euery thing and in this onely but an aduenture A man will not hire a Seruant
promised him for the peoples good He prayes for all and is answered touching himselfe Thy prayer is heard c. Luk. 1.14 yet so as it concernes others also many shall reioyce at hiâ— Birth It is prayer that preuaileâ— with God Nothing so powerful in euery thing as prayer Prayer hath remitted the sinne preuented the iudgement obtaineâ— a reward It hath reared vp Waters and cast downe Walls shut the Heauens opened the Earth brought downe raine kept in fire shut vp mouthes and set open doores it hath ouercome the enemy comforted the afflicted prouided for thâ— poore it hath raysed the deaâ— repelled deuils healed Diseases begotten Children who can reckon all that rests in the power of prayer There is nothing which God cannot doe in himselfe nothing which he will not doe for prayer Authority cannot command nor strength enforce nor worth deserue any thing at Gods hand God will not be commanded nor forced nor hired but intreated Iam. 5.16 The effectuall feruent prayer of a righteous man auayleth much with God When and wherein I would preuaile with God I will onely and earnestly pray vnto him The Mother of the Lord and Mother of the Prophet meet together The Mother congratulates the comming of the Mother and so doth the Prophet of the Lord. Elizabeth to Mary and Iohn to Iesus Iesus came to saâ—ctifie Iohn in the wombe and Iohn salutes Iesus there Vnheard of congratulation they so salute each o her as neither is heard The Saint and Sauiour inuisibly meet together and vnspeakeably imbrace each other with a mediation onely of two tender walls She now tels to her what he now did to him As soone as the voyce of thy salutation sounded in mine eares the Babe leaped in my wombe for ioy What a ioyfull exultation was here in the wombe euen such as now was not in the world beside Elizabeth was first acquainted with Maries comming but Iohn with Christs She first heard the voyce but hee first knew the Word She first answered in the way of courtesie but he first reioyced in regard of the Mystery O mystery of Angels in an Infants motion the Morning Starre thus springing from below how it betokens the Day-spring from on high Ioh. 5.35 The burning and shining light shining and burning in an early knowledge and zeâ—le before it come to the Candlestieke it first illuminates the Bushell Hee that now leaped in his Mothers wombe told her who was in her wombe whose salutation she now heard Maries salutation made Iohn leape but Iohns leaping made Elizabeth prophecy of Christ It was through the fruit of her owne wombe she said vnto the other Luk. 1.42 Blessed is the fruit of thy wombe In that he is so hasty not oneâ—y to fore-runne his Lord but euen himselfe in a manner makes the Mother of the fore-runner to know and acknowledge the Mother of the Lord. This consideration is admirable how that he now is aware of Christs comming that yet is ignorant of his owne that he vnderstands of his Lord while yet he is not sensible of himselfe and that while he yet sees not what is present hee tels what is to come Behold therefore and wonder the spirit of diuine Grace is vpon him when the spirit of a naturall life is scarce yet within him yea he leapeâ— already in the spirit while he is not fully in the flesh So as heâ— begins to liue to God ere he liue to himselfe yea begins to liue to God in the act of grace â—râ— God in the order of nature begin to liue to him Totally diuine is he ere he yet be compleately humane Doth the part of a Prophet while yet he hath noâ— the members of a man and begins to leape when now he caâ— neither goe nor creepe Iohn Baptist liued to God before he was My God grant me to liue to him now that I am and liue with him when I shall be nâ— more Elizabeth was maruellously quickened and in a moment Yet is she orderly and but ordinarily deliuered For her fuâ—â— time came that shee should bee deliuered Luk. 1 57. and she brought forth a Sonne It is wont with God to keepe Order euen in Wonder or to begin miraculously and conclude with means So comes he at first like himself but stoops to vs at the last shewes himselfe onely in the beginning but vses vs also in the end Elizabeth conceiued beyond nature but she must not bring forth without order God made her conceiue though the fit time was past but would not haue her bring forth till the full time came He would haue her partaker of the miracle but others should be but witnesses of the meanes God deals wonderfully with his Saints when the world perceiues no other but ordinary He vouchsafes his Saints speciall Graces but lets the World conceiue of no other but common Gifts So God in his gratious vouchsafements doe wonderfully to me I care not though the world conceiue or consider but wontedly of me Now they haue him they agree not how to call him The kinne they take vpon them to name the Childe and giue him no other name but as they vsed the name of the kinne He is Fathers Sonne and they giue him Fathers name They called him Zacharias Luk. 1.59 But he must not be long knowne by that name What talke they now of the name of his Kindred the name of a Prophet is already giuen vnto him His God-father is God the Father who christened him before by a Deputy Thou shalt call his Name Iohn Luk. 1.13 This was a great vouchsafement of God to some of his Saints that he hath giuen them their names So is this to all that he knowes them by their Names that hee calles them by their names that their names are written in the booke of life God cares by what names we be called Hee giues vs our names in our Christendome to make vs mindfull of his mercy and our duty so oft as wee heare the sound or mention of our names Yet are they at controuersie how to call him They reason with his mother about the matter and the father is hee that must resolue them who because he is tongue ty'd tels them vnder hand His name is Iohn Luk. 1.63 A name not fansied of himselfe but imposed of God a name which himselfe inuents not but repeates That name is of importance which is giuen of God Iohn beside the appellation hath this signification the grace of God There were other of this name beside the Baptist but none in whom the import of this name was so fully and truely accomplished The names they imposed of old were Sentences or Prophecyes None of them taught or signed so much as the name Iohn Next to the name Iesus is the name Iohn I was God that gaue them both Iohn and Iesus are as much aâ— Grace and Saluation Iohn prepares the way to Iesus betokening there is no way to saluation but by
acknowledges Peter We cannot doe any thing for Christ which Christ will not more readily and largely doe againe for vs in euery thing so answerable is our Sauiour to vsâ— yea he so exceedes vs. If we know him he will take notice of us if we worship him he will honour vs if wee loue him he will imbrace vs if wee pray vnto him he will intreat for vs if we prayse him he will commend vs if we witnesse of him he likewise will testifie of vs. Mat. 10.32 Whosoeuer shall confesse me before men him will I confesse also before my Farher which is in heauen I beleeue what my Sauiour hath said for his part God grant me for my power to obserue the saying When Peter but came to Christ Ioh 1.42 Christ then said Thou art Simon the Sonne of Ionas but now that he confesses him Mat. 16.18.19 hee sayes besides Thou art Peter and vpon this Rocke will I build my Church c. and I will giue vnto thee the Keyes of the Kingdome of Heauen c. Before he but told him of his name and pedegree but now withall of his office and authority The sounder confession of our faith hath alwaies the ampler approouement and reward Thou art Peter and vpon this Rocke c. We obserue amongst vs from these words in their originall a twofold point of Rhetorique a Metaphor a Paronomasie the one in that there is an allusion in the words the other in that there is an assimilation in the matter There be that would haue the word intend the same party whereto it alludes we say the word but assimilates another thing which it also intends In holy Writ we hold it safer to be led by the apt sense then bare found of words Vpon this Rocke How many haue wilfully dasht themselues to pieces against his Rockeâ— making the Rocke of saâ—nation 〈◊〉 rocke of offence and a common stone to stumble at of the 〈◊〉 corner stone Vpon this Rocke What vpon the man vpon the mans faith rather and confession Vpon his Confession â—ay not vpon his personall faith but the vniuerfall truth Vpon this Rocke will I build my Church what vpon the other nay rather vpon himselfe To say that Christ should build his Church vpon Peter is to liken him to the Foole that built his house vpon the sands so vaine a thing is man Will they lay another foundation besides that which is laid already Confession â—e vpon their Babell It is verified both of Him and Them The Stone which the builders nay the Dawbers refused Mat. 21.42 the 〈◊〉 maugre their ignorance auarice pride and malice 〈…〉 and confessed by all true Christians the head stone in the corner I abhorre that Church and Chayre as groundlesse which will mistake the Rocke to build vpon the sands Let neither Faith nor Hope of mine bee so built till I can belieue three Fables at once That the Earth is vnderprept by a Gyant the Heauens are supported by Atlaâ— or that the Church of Christ is founded vpon Peter Oh thou that art the onely Rocke and sole foundation of my Faith build thou not Thee vpon 〈◊〉 but mee vpon Thee so shall I stand firmely and for euer Immediately vpon Peters Confession the Keyes are granted him By Faith wee are saued without Faith and Confession there 's no opening no entring into the Kingdome of heauen I will giue vnto thee the Keyes What keyes Keyes which some boast of some abuse Keyes which are mostly neither well vsed nor vnderstood Keyes whose power and authority is lost in the ignorance or abuse for they haue them that vse them they that abuse them haue them not Keyesâ— not of power onely but disâ—â—â—â—tion as well to search and discerne as either to binde or loose Keyes whose efficacy it not in the Instrument not in the Agent but from the Author Keyes which neither binde nor loose because of the Administration but according to the desert Retentiue and Remissiue Keyes they call them Keyes of Science to resolue the scrupulous and perplexed spiritâ— of conscience to absolue the broken and contrite heart What sayes my soule to the power of those Keyes I confesse it fit and iust that the Lâ—per and vncleane should be cast out of the Hoste or Campe that a rotten member ought to be dissected from the body and a scab'd sheepe excluded the Fold That he that refuses to heare the Church should be counted as an Heathen man and a Publicane and the obstinate sinner to be worthily deliuered vp to Satan that hee may learne not to blaspheme I at once admire their vse reuerende their Minister adore their Authour I faithfully beleeue and loue to imbrace the Liberty I feare to incurre and doubt not to obey the censure the denunciation is the sore trembling of my ioynts the Pronunciation is thevery reioycing of my heart For I looke to a surther efficacy then their outward ministery Onely I cannot but lament that their light vse and familiar hath brought them into contempt and wish that the contempt were not so familiar The words are here according to the occasion pronounced but to one of Christs Disciples To they will I giue the Keyes But the power is 〈◊〉 here according to the intention exhibited to them all Mat. 18 18 Whatsoever 〈◊〉 binde on earth shall be bound in heâ—â—â—n and whatsoeue◠〈…〉 earth shall be loosed in heauen What is commended to one is meant to all And not to them alone or then onely was this priuiledge and iurisdiction gâ—â—â—ted but for euer to their like the true and faithfull Ministers of the Word Say ye then Peter carried the Keyes alone and so shall his Successour Nay but his Fellowes in profession were also partakers of this power and so are all their followers The faith was theirs also and therefore the Promise theirs Say as yeâ— would haue Peters hand had borne them onely yet 〈◊〉 we not so senselesse to take the Porter for Lord of the house A Doore-keeper was euer accounted the meanest officer in Gods House So he intimates it that notwithstanding in comparison preferres it Psal 84.10 I had rather be a Doore-keeper in the house of my God c. Will ye make Peter after your manner the Prince Head Chiefe First Apostle If Peter would so himselfe hee should so prooue himselfe to be but the last and least Mat. 20.27 Whosoeuer will be chiefe among you let him be your seruant Would Peter vsurpe himselfe what he so disswaded others when he forbad them to be as Lords ouer Gods heritage 1 Pet. 5.3 but rather ensamples to the flocke Wee take Peter for a Prelate indeed not a Prince it is a Key wee see he beares not a Scepter The Keyes wee know are not 〈◊〉 sway but employ and to binde and loose are parts of Office more then Author 〈◊〉 We count Peter the first so as the Scripture records him The first is Simon Mat. 10.2 called Peter
repentance hath alwaies annexed a leauing and loathing of the sinfull Mat. 26.75 and their sinne Peter went out and wept bitterly Had hee not gone in amongst them perhaps hee had not sinned and hee must come out from them if he will repent for sinne Denyed he his Master on the Mount or in the Temple no but in the High Priests Hall When hee was with the other Disciples he confessed his Sauiour while he was amongst lewd Companions he denyed his Master Nothing corrupts so as ill company The Deuill is sooner resisted a mans owne lusts subdued then are bad complices denyed Resist the Deuill and hee flees deny but lusts and they are vndone onely these naughty Copemates are more violent for resistance more importunate vpon deny all Their familiarity hath preuailed to allure a man euen vnwillingly to euill and drawne him to doe it rather vpon their occasions then out of his owne inclination A man is hardly innocent among Euill-doers There is little hope to amend amongst such as not onely daily practise euill but perswade it Good motions haue no processe but are soone extinct among euill prouocations A man cannot be at once more sinfull and truely sorrowfull for sinne He did well therefore that hee went out and wept Get thee out of Sodome O my soule escape I say for thy life and liberty be not thou vnited to such their assembly touch not their Pitch lest thou be defiled handle not their Fire for it will burne It is not their mudde and puddle will cleanse thee thou canst not be safe in the midst of danger thou canst not repent amongst Temptations Therefore O thou my soule goe out to 〈…〉 most borderâ— and where 〈◊〉 maist no more set one foot before another there sit downe and weepe when thou remembrest thy losse or lacke of Sion Peter was bold in presuming was weake in failing wherein he presumed but was quicke in bewayling wherein he failed At once he went out and wept No sooner went out from sinning but wept bitterly for sinne True repentance is both speedy and early Not he that slipâ— on the sudden but he that so long couches is the 〈…〉 heart after a 〈…〉 hastily and redoubles his force It is worse to lye still then to fall into euill and he is the rather to be blamed that he hastens not his Recouery then that he 〈◊〉 not his fall Peter was suddenly drawne to sinne and 〈◊〉 soone he repented One and the 〈◊〉 night saw him denying and weeping saw him fallen and risen againe saw him sicke vnto death and restored to sauing health Repentance is measured not according to the time but truth thereof Remission attends not the length but manner of repentance In the moment wee haue repented our God will be reconciled It is his goodnesse not easinesse so soone to forgiue vs. For hee delights not yet more to expect but is willing euen now to accept our contrition Wee men suddenly pull downe and but slowly build vp againe Our God is slow to destroy but is ready to restore He is long prouoked ere hee punish but no sooner intreated then hee remits then hee rewards Psal 103.8.9 The Lord is full of compassion and mercy slow to anger and of great kindenesse Hee will not alwayes chide neither keepe his anger for euer Psal 30.5 He 〈…〉 Weeping 〈…〉 because of our sinnes 〈…〉 commeth in the morning through our Repentance What order and processe of his Repentance He went out and wept Modesty and Discretion Pitty and Compunction commonly all restraine to weepe and wayle in presence but of all in priuate is fittest for a Peuitent to acknowledge and deplore â—e they because of our misery or Sinne God then most regards them when there is no other witnesse of our Teares Hâ—â—ing but 〈◊〉 his â—â—oke vpon those inticers who now to haue seene his face bewraying a Gâ—â—â—â—an indeed would haue wrought him both further violence and derision Hee now feales his spirit more free and his teares more fluent Now sayes hee nothing but weepes Nothing but weepes For hee would onely bewaile not excuse his sinne would purge him of his filthinesse by teares rather then in words plead for his offence Words cannot alwayes expresse the force of teares teares haue often the force of words Teares are silent prayers they make confession shew contrition got absolution Sinne is a fire is a flame which not the showring clouds but the distilling eyes can quench Sinne is a staine a blot which not all the water in the sea but our teares can wash away Teares are the onely Lauer and Purgatory of a sinfull soule Good God! Teares had neuer beene but for sinne and sinne had euer beene but for Teares Sinne occasions teares teares dissolue sinne But for sinne wee had not beene borne in teares but for teares wee had dyed in sinne True Disciple and now againe turned to himselfe his Eyes how they gush to weepe his Heart how it groanes to weepe bitterly Hee weepes and weepes bitterly for it is not the rigation of his eyes that is enough but compunction of his heart Sinnes haynous in the commission are heauy in the repentance A little water washes not a foule spot For the seruant to forsweare his Master for the Apostle to deny the truth was no small offence Wherefore his eyes like two distilling Fountaines gush out euen riuers of waters and all is little enough to wash him throughly from his wickednesse to cleanse him from his sinne Since there is such helpe then what need is there yea what lacke of teares Ah! this is cause enough of weeping that wee cannot weepe Woe to vs that we sinne daily with hard hearts and dry eyes and prouoke our GOD to plague vs not so much for sinning as not sorrowing for sinne Alas alas teares of compassion teares of compunction nothing sooner dry then teares So weepe wee for our sinne as if wee meant to sinne and weepe againe So slowly come our teares and slenderly that our sinnes rather preuaile to defile our teares then our teares auaile to wash away our sinnes Ah my Soule my Soule considerest thou Peters sinne and Teares Alas alas thy Sinnes I know haue beene more but fewer I feare thy teares It will both warne and incourage thee to thinke how Peter hath sinned and repented Peter hath sinned how then darest thou presume Peter hath repented why then shouldest thou despaire Peter 〈…〉 ned and Repented and 〈◊〉 happy eschew thou the first neglect not the next and 〈◊〉 seare to fayle in the last The Monodie OR Soliloquie TO be mans Sauiour Gods eternall Sonne Leaues Heauens attendance the Angellicke traine Whilst he considers on earth may be wonne A seruing troupe he counts his losse his gaine My soule praise him who left high heauent transcendence Himselfe abasing low to earths attendance He being Lord of Lords and King of Kings Could vassals make of greatest Potentates Yet makes he choyce of vile and foolish things The first are
cal'd are men of meane estates My Soule 's a Sister but of low degree If such may serue this Lord then well may Shee One's here first call'd neither for wit nor wealth For hee 's both simple and a Fisherman Yet when he heares the voyce of sauing health Leaues all and followes with all speed he can My soule will all but him for him reiect Who emptied himselfe for his elect The Lord inquiring of his owne repute Since others misse demands his seruants dâ—â—me This Seruant whilst the rest are flow or mute With ready answer giues him true esteems My soule thinke not his fellowes were so weake That he spoke first because they could not speake Forthwith the Master doth the Seruant blesse For 's good opinion to him giues the Keyes To shut to open vnto more and lesse To whose iust censure heauen and earth obeyet My soule sayes he was not alone here blest Nor had the power before aboue the rest The Seruant-being highly thus rewarded For 's Masters sake he vowes to spend his breath But when he should his Master most haue guarded Then shrinkes for feare of danger and of death My Soule takes it a lesson of humility Not to presume 〈…〉 ability Traytours assault his Lords him smite and scoffâ— As Lyon Lambe to den so him they hale For feare of such he followes a farre off His promise he forgets his heart â—iâ—e failâ—â— My soule the strength is Gods in us is showne But weakenesse we haue nothing of our owne Ere long it so fals out 〈◊〉 〈◊〉 〈◊〉 In Sexe Age Office impotent and weake Yet as ' gainst Champion stout his courage quaiks She vrges him the truth he dares not speakâ— My soule obserues weake motiues spurre apace To sinne in breast where feare is voyd of grace Thrice in a fraile taxation him she tryes Thy voyce Quoth she bewrayes that thou art one Through feare as fraile thrice he againe denyes Cursing and swearing sayes he I am none My Soule when sinne 's on foot each prouocation Besides increase of sinne is aggrauation While thrice hee 's tempted and while thrice he sinnes Thrice claps the watchfull Bird wakes him from sleepe His Master to him beckes and he beginnes To call his fault to minde goes out to weepe My soule 〈◊〉 He fell himselfe PRACTIQVE THEORIES OR Votiue Speculations Vpon Sauls Cruelty Pauls Conuersion By IOHN GAVLE LONDON Printed by Thomas Harper for Robert Allot and are to be sold at his Shop in Pauls Church-yard at the signe of the Blacke Beare 1630. Practique Theories OR Votiue Speculations VPON Sauls Cruelty SAtan ere he fell thought none since his fall would none better then himselfe His venome boyled and brast out vpon vs because we stood and fell not we fell and rose againe sith himselfe sanke vtterly and past recouery Whether of Deuils or Men Malice and Sinne are equally aged and semblably euill Both haue the same Name and Guise as if there were no sinne but malice Malice is as much as sinne in generall and as if malice were a sinne by it selfe there is a malice which is a particular sinne Briefely they borrow and repay each other in a mutuall loane Malice is not but sinfull nor sinne but malicious All euill is enuious The Good which a bad man will not imitate hee cannot but enuy Alwayes either doe our owne vices irke vs or else the vertues of another And who grieues not because himselfe is euill he commonly repines because another is good I wonder not at such enuy inraged when I consider the enmity foretold I will put enmity betwixt thee Gen. 3.15 and the Woman and betwixt thy seed and her seed God himselfe hath prouoked and proclaimed open hostility and euerlasting enmity betwixt Satan and the Saints The quarrell pertained not to our Fore-father alone but his successions It was no more theirs betwixt whom it first began then ours to whom it is still deriued God indeed loues and likes loue and vnity in his creatures but preferres a iust warre before an vniust peace betwixt them Betwixt whom peace and familiarity hath beene dangerous and euill there warre and hostility is both good and profitable Better a pious warfare then a vitious couenant My God was my friend in making me and the Deuill foes I were his foe then should I seeke or grant to be reconciled against my God If God bee with mee who can be against me I but scatter if I gather not with him So God loue me let the Deuill enuy me Oh let me haue peace and amity with God in Christ warre and enmity with the Deuill and sinne It was sinne that separated betwixt God and man that put enmity betwixt the Deuill and man but it can combine and make friends betwixt man and man How soone are we sworne Brethren in iniquity The most froward and thwarting spirits will easily agree to be euill If it be to drinke iniquity like water Lord how wee draw all at the same Well! if it be to draw sinne with cartropes and iniquity with cords of vanity how wee toyle together and sweate and blow vnder one yoke There is no peace to the wicked within themselues yet haue they a kinde of couenant one with another How the Serpents claspe and climbe together Euen Iayes and Crowes take pleasure to bee birds of a feather euen the Wolues will flocke and Apes hugge The wicked haue their mutuall and malitious imbracements And which is the worst confederacy their agreement is not so much amongst themselues as against the godly The wicked conspire not so much in being as in doing euill Euill men arride not onely in this that they are so themselues as that they would doe so to others Beware the flocke when the Foxes consult or Wolues come together It is alwayes against the true-man that the theeues shake hands Iudas consulted with the Priests against Christ So consents Saul to the people against a Christian Not onely the people stone Steuen Act. 8.1 but Saul was also consenting to his death The onely agreement with euill men is to consent vnto their euill And this is euermore the first entrance into euill to consent vnto it Sinne creeps on by consent It is bold indeed to insinuate with vs but so as it askes our admission Sinne intrudes not but with our leaue nor are we guilty of any temptation but so as we yeeld vnto it No man is euill against his will nor doe we at any time sinne against our owne consent Our owne euill is not ours if we consent not to it and to consent vnto iâ— makes anothers euill our owne Oh my God! am I not wicked vnlesse I will Alas Lord none but thou can dispose my will to any thing but wickednesse I cannot shunne Lord strengthen mee to resist Temptations Sinne would daily intrude into my soule my God giue mee grace not to admit of sinne To behold euill and not forbid it is to consent vnto it For he confesses
Act. 22.20 I stood by and consented to his death But By-standers may be accessory to the same fault and offence Nor yet yeelds the man as he sayes but helpes to doe mischiefe For not to forbid sinne is to further it Either was his degree aboue the office of an Executioner or his age was vnder it yet if he may not be a Partner in euill will he be a Witnesse yea and a Witnesse of the witnesses Act. 7.58 The Witnesses layd downe their cloathes at a yong mans feet named Saul No Age is innocent there is an euill peculiar to euery Age. The Childe vaine the Youth riotous the Man euery way iniurious and the Old-man alway couetous According to which common course of Age and Euill who would not haue thought the Young man should haue beene reioycing in his youth When he is now enuying the truth In stead of being vaine in pleasures he is violent in persecution Hâ— is â— monster of sin◠〈…〉 more ill then old A very prodigie of iniquity is it when our sinnes doe forestall our yeares Is there not force enough in a yong manâ— hand to cast a stone at a Martyr there is malice enough in his heart to hold their cloathes that cast them What gaine soeuer they get hereby hee 'le looke they they haue no losse Hee is willing to stand still and keepe their cloathes that they might the rather busie themselues to cast with more frequency and greater violence To haue an hand in all their cruelties so held he all their cloathes Had all hands there stoned Steuen but Sauls yet his heart stoned him with them all Saul so stones Steuen in all their hands as if his owne hands onely were not enough to stone him and does him farre more violence by stirring vp others then if himselfe had stoned him Pilats hands were somewhat cleaner from the bloud of Christ then Sauls of Steuen Hee but yeelded to what he vrged Nay I guesse Saul not much freer from Steuens then Iezabel from Naboths stoning Iustice hath well learned to measure and repay action with intention accordingly Whether hands shall I iudge the cleaner These are actually imbrued Those keepe a loofe off yet either by command counsell consent or concealement are polluted I take consent in anothers euill especially to bee worse then the commission For as much as to commit euill is but to execute it to consent vnto it is to approoue it For thee Steuen thou man of passions and patience a Deacon thou wast the least in order yet art thou of Disciples the first in Passion a Master in Martyrdome though not a Disciple in Degree Hast thou lost thy bloud for him that shed his owne for thee it was recompenced ere rendred Expires the Witnesse vnder a shower of stones so did the Sauiour within a hedge of thornes Not a stone cast at thee deare Saint fals to the ground The coursest flint in thy Crosse is a pretious gemme in thy Crowne Prayedst thou so for thine enemies loe they returne into thine owne bosome Yea and O the effectuall feruent prayer of a faithfull man hence is it that Saul now thy foe becomes afterward Paul thy fellow Seruant That he that was once a Persecutor and against thee on earth is now a partner with thee in heauen His stones but sent thee from earth to heauen thy prayers brought him to an heauen vpon earth Great pitty had it beene the Church should haue wanted his Person or thy Prayers Another would haue now neglected his friends yet prayest thou for thine enemies There is no charity to that of Christians who are taught to loue their enemies to blesse them that curse them to doe good to them that hate them to pray for them that persecute them And of all Christians no charity to that of Martyrs which haue so willingly and chearefully both done and suffered as they haue beene taught Thou breathest milde words for them while they breake hard stones against thee Why prayest thou so for Persecutors but as irkeing their impieties more then thine owne sufferings grieuing rather for their sinnes wounding their owne soules then their stones thy body Rest now patient soule in the Lord from all thy labours Thy momentany bitternesse is eternally seasoned and sweetened vnto thee As thy Name importeth so thy soule inioyeth Martyrdomes most blessed Crowne That I were but worthy to suffer any thing for the Name of the Lord Iesus It shall be my prayer howeuer according to diuine wisedome be the euent Lord let me dye the death of the righteous and with their meed may my last end bee repayed The bloud of Abel cryed for vengeance vpon Caine So had the bloud of Steuen opened as wide a mouth against Saul but that the bloud of Christ spake better things for Saul then the bloud of Steuen Yea and farre vnlike to Abels the very Martyrs bloud cryed not so fast for iustice against them as did his mouth for mercy vpon them Lord Act. 7.60 lay not this sinne to their charge If Steuen amonst the rest had not here prayed for Saul the Church sayes one might haue wanted a Paul Rather then the Church shall want vs Lord let vs not want the prayers of the Church Heare me my God for my Brother heare my Brother for me heare vs one for another heare vs all for Christ Saul was so well fleshed in the gore of Christs Protomartyr that by this time hee is become a mighty hunter before the Lord. The flesh of Stâ—uen yet stickes in this Wolfes teeth Nor is it the dâ—uouring and sharing the life of one silly Lambe can satiate the bloudy appetite of this one greedy Wolfe Nay that hee got a snatch at one sheepe makes him bolder euen to seize vpon the whole Flocke His hands are scarce either dry or cold from the dye of luke-warme bloud and yet it seemes oh sinfull insatiacy the bloud of Steuen doth but water his mouth to a full carouse in the bloud of Saints Why Saul was it not enough for thee to yeeld to destroy a Saint but dost thou also seeke to dissolue a communion of Saints Could neither the consideration of the miracles he did nor the words he spake nor yet the prayers hee made admonish thee how thou didst further meddle with his Fellowes Alas alas no consideration can once forbid an vnconuerted heart from sinning or make it forbeare againe to sinne Sinne if at the first time it may but creepe on to consent the next time such is the vnhappy growth of this ill weede it makes bold to runne on to commission and after that euen to iteration He who erewhiles would scarce seeme to lay hands on a single Saint now stickes not to make hauocke of an whole Church Saul was but potentially agreeing to the death of Steuen but in the hauocke of the Church is personally imployed Of a Spectatour formerly he is now become an Actour and is so much the worse as he acts his
Heauen is now by the hand of Heauen cast downe vnto the earth Nay God but cals and Saul fals Hee starts at his calling what would he haue done at his rebuking How could hee haue withstood him punishing that is not able to abide him conuerting God thus smites him to heale him that otherwise would haue smitten God to haue wounded himselfe I accept his strokes for fauours nor feare I euill from him with whom I know it is easier which is impossible to doe nothing then not good Hauing first stricken downe hee seconds his blowes with words God is one that will doe nothing wherein his Word shall not iustifie his Deed. I will not dispute with God nor examine him Farre be it from my clay to say Why or Wherefore vnto the Potter What befals me from him I know is iust though I conceiue not my desert Because my offence may be smothered his iustice in no wise detected After the Lightning harke the Thunder Saul Saul why persecutest thoâ— me Act. 94. How is it that he smites Saul himselfe and first sayes Why persecutest thou me If God smite it is no more but Iustice but if man persecute it is no lesse then Malice Iniury receiued though againe reuenged not violence offered though double requited hath most cause to cry first Why persecutest thou me As though he had little reason and no prouocation to doe as he did he askes him Why persecutest thou mee For what demerit of mine for what â—nd of thine owne 'T is causelesse and bootlesse both that thou art so against mee Causelesse for it is not but for my good deeds thou dost it Bootlesse for thou but kickest against the pricke Causelesse for what haue I done against thee Bootlesse for what canst thou doe against me what haue I done against thee Nay what other haue I done to any then healed the diseased restored the blinde fed the hungry cast out Deuils raised the dead What canst thou doe against mee Whom dost thou Saul pursue such an one thinkest thou as did that other Saul and euill a dead Dogge or a â—lye namely one both base and wretched Nay but thou kickst against the pricke which can enter into the soule of him that spurnes it I am not now as once subiect either to Spite or Force I haue changed Earth for Heauen a Crosse for a Kingdome a Graue for a Throne Weakenesse for Power Ignominy for Glory and Mortality for Eternity Me thou oughtst not me thou canst not persecute onely in as much as thou dost it against one of these little ones thou dost it vnto me As the honour of the Head redounds to the members so the sorrowes of the members reach vnto the Head The Head is not senselesse albeit in Heauen when the members suffer although vpon earth God is not onely sensible of his Saints Luk. 10.16 He that despiseth you despiseth me but euen tender ouer them Zâ—ch 2.8 He that toucheth you toucheth the apple of his eye Christ askt not such a question of his Crucifiers why crucifie ye mee Neither of him that scourged him why scourgest thou mee Not so much as why dost thou so said he to him that bound blinded buffeted him that nayled bored gored him Christ is more sensible of his Members then of himselfe and complaines of their Wrong and Oppression before his owne My Sauiour hath not onely made his Benefits and Glory mine but my woe and wrongs his owne God forbid now I should take the sword of vengeance into mine owne hands I will leaue both the Claime and Execution hereof to him that rightly saith vengeance is mine Rom. 12.19 and I will repay it I will learne to beare my wrongs with patience seeing he hath in a manner quit me in taking them so vnto himselfe Saul was learned in the law but was yet but ignorant of the Gospell He could speake of Iehouah the God of Abraham Isaac and Iacob but could not beleeue in Iesus the Sauiour of the world May be had God appeared after that manner and to those purposes of old namely as a mighty and auenging God he also would haue answered Speake Lord for thy seruant heareth But to heare now of such a God as is suffering and to feele him so forgining he askes Who art thou Lord The words are of one doubting and yet disposed to beleeue To say who art thou all this argues ignorance to say Lord is a signe of some faith He shewes him here docible rather then inquisitiue Nor indeed askes hee as he would examine but to be instructed We must not be curious to inquire onely but desirous to learne the truth I will inquire my God so as to beleeue him and so beleeue him as beyond inquiry To striue against the streame is difficult is dangerous to kicke against the pricke A wise man wil there deride the vanity and here eschew the dammage Will he smite an adamant till the blow rebound in his owne face He will not shoot at the Moone lest the arrow light on his owne pate Neither the Power nor Grace of God is to bee resisted Hee that spurnes at a Stone or pricke hurts not them but himselfe What gets hee that will knock his head against the wall What becomes of the proudest Waues when they beate against the Rocks It is not for a Potters vessell to iustle with an fron Rod. There is no profit of a vaine and vnperfect labour but much hurt in an vnequall and vaine contention Harke Saul what he sayes It is hard for thee to kicke against the prickes Lye still then and stirre not lest thou but beate the ayre spurne not at the prickes lest the iron enter into thy soule Thou art fallen to rise why shouldest thou rise to fall Humble thy selfe vnder that hand that hath therefore cast thee downe to lift thee vp Lye still but a little And now where thou fellest downe a Persecutor there rise vp a Preacher where a Wolfe there a Lambe where an Enemy there a Soulâ—ier where a Tyrant there a Saint where a Saul there a Paul Our good God humbles vs not but to exalt vs nor but to amend vs doth he correct vs. Though he smite me yet he will heale me though hee cast mee downe yet will he lift me vp So oft as I fall before him I thereby rise the better He grant mee of his mercy that I fall not from him and so make my selfe the worse How soone is Saul altered from himselfe Hee is now not another but as it were a contrary creature Not a Wolfe as before but now a â—ambe The Wolfe that hunted and howled so for his prey now gently coâ—ches like a Sheepe and heares the voyce of the Sheepheard He resisted before but now submits was before not so violent to oppose as now willing to obeâ— Now not willing onely to eschew euill Act. 9.6 but doe good Lord what wilt thou haue mee to doeâ— Hee is rightly conuerted vnto
God that seekes to obserue and asâ—es to doe his Will You shall sooner take the fire without an operatiue heate then a true conâ—â—â—t without a working grace I will take him onely to bee marked in the forehead as sealed vp in the renewed number which speedily willingly seekes after his heauenly Fathers will to doe it offering and applying his workes to such words Lord what wilt thou haue mee to doe Lord informe me of what thou wouldest and conforme me to it Let thy Will bee the rule of both my Actions and Petitions that I may neither aske nor doe but according to thy will The house of Pauls whole man is swept from the dust and dung of corruption yet is it reqâ—isite to strow it with the flowers of sanctification His heart is as a rased Table well wiped from a raging sinne yet must it be as a marble Monument ingrauen with a liuely portraiture of sauing grace Now he that hath laid the foundation of Grace in himselfe by himselfe will by others build vp the Battlements in others In Conuersion let my soule magnifie the Cause admire the Order blesse the Meanes inioy the Effect The Master Worke-man hath shap't out this Garment of Holinesse but puts it to his Seruant to finish it What an high hand hath begunne a subordinate hand must now make vp By Christ is grace infused but by his Ministers dilated An Angell doth appeare to Cornelius but Peter must further informe him So Christ will conuert Paul but Aâ—amas must yet instruct him A man must teach him to let him vnderstand hee also must teach men That though his was but a priuate Teacher yet must he be an vniuersall Doctor Besides himselfe God will teach and instruct his Saints one by another Hee that hath ordained the office of the Ministery hath established that office with efficacy hath adorned that efficacy with his owne vse God will doe little by miracles where he bath allowed meanes The miracle was hee saw the light hee heard the voyce now must hee also vse the meanes Arise Act. 9.6 goe into the City and it shall be told thee what thou must doe Shall my prying spirit expect their Apparitions you know who they are or their Reuelations for my Conuersion It shall suffice my soule if from the Fountaine I may by the Conduits receiue the water of Life Nor shall she attribute lesse praise to that power for the wonderfull conueying of supreame Graces by subordinate meanes Now hath Saul good leaue to goe to Damascus He is better ayded and authorized then by the High Priest Christ himselfe both incourages and commandâ— him thither Arise goe into the City What to doe there Not as he hath intended but as he shall be instructed it shall bee told thee what thou must doe Goe on then Paul on GODS name and accept his instruction whose destruction thou intendest But how can he walke that is blinde The excelling obiect hath certainely confounded the sense Hee hath seene so much of Heauen he now sees nothing vpon Earth or hee now sees nothing that is done vpon Earth that hee may the rather attend to what is spoken from Heauen or else the light is so within him that in comparison all is but darke about him Act 22 1â— According as he confessed I could not see for the glory of that light The Sunne of Nature is but darkenesse to the Sense and Body where the Sunne of righteousnesse is light to the Soule and Minde Saul arâ—se from the ground Act. 9.8 and opened â—iâ—eyes but saw no man He did not lose but change his sight Happy priuation to a better habit Welcome blindenesse that disposed to such a sight Thrice blessed caecation of one man that was the illumination of the whole World Such his blindenesse was to better his Sight Outward sight was taken from a Persecutot inward light is vouchsafed to a Preacher I will neuer complaine to be like Patient for such a Recouery As Paul said afterwards so now Saul found Eph. 4.8 Hee led captiuity captiue and gaue Gifts vnto men He that thought to haue taken Christians captiue is himselfe taken captiue by Christ Hee that would haue brought Saints bound from Damasâ—â—â— to Ierâ—salem is him selfe led blinde from Ierâ—salem to Damascus Who must leade Saul to Damascâ—â— but those very hands that should haâ—e holpen him to hale Sainâ—â— to Ierusalem Who must restore Saul in this City but such an one as Saul would haue imprisoned in the other Not the Sheepe fals into the Wolfes hands to destruction but the Wolfe comes to the Sheepes hands for succour The Foole prepares a Rod for his owne backe Haman sets vp Gallowes for Mordeoai and himselfe is hanged thereon It is wise and iust with God to chaine a man in his owne Fetters to intrap him in his owne Snare Many a man hath beene taken in his owne Net Mine Enemy diggeth a Pit for mee and his owne foot may fall therein Hee that would me euill may also want my aide Wisedome will teach mee to preuent the one to deny the other charity will not suffer me Leaue Paul a while in the depth of his contemplations to busie his now sequesâ—red thoughts in a three dayes Theorye in Blindenesse with Fasting to prayers Seeing nothing but Heauen feeding on nothing but faith saying nothing but with Supplications Now considers he his God and selfe Now fasts he from sinne and prayes for Grace now blesses he what happened and abhorres what he intended Now both bewayles he his life past and reioyces in his present estate yea now he learnes and studies in three dayes what all his life long he must teach and preach And now while a Wolfe is turning to a Sheepe behold a Sheepe is comming to a Wolfe A Wolfe the Sheepe thought and feared him and yet comes for the Sheepheard not onely inioyned but secured him Ananias a particular Doctour and obsâ—ure comes to create Paul a generall Doctour and famous among all Nations Iethro could counsell Moses a man learned in all the learning of the Egyptians and Ananias is able to teach Saul so brought vp at the feete of Gamaliel It is wonted with God to make the foolish things of the world both to refute and instruct the wise After his Conuersion comes his Calling his spirituall Office is next after his holy State Imposition of hands is giuen both with good warrant and vpon examination the blinde receiueth both his former and a better sight the fasting is also filled with the Holy Ghost and by the Sacrament of an holy initiation the Father is honoured the Brother receiued the Mother comforted The Church was sad and disperced through Sauls Persecution but they meet and make merry at Pauls Conuersion Besides the ioy of Saints on Earth there is ioy in the presence of the Angels of God Luk. 15.10 for one sinner that conuerteth O Lord let thine holy Hoste reioyce for mee now and let mee reioyce with them