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
PRACTIQVE THEORIES OR Votiue Speculations VPON Abrahams entertainment of the three Angels Sarah and Hagars Contention Isaacs Marriage with Rebekah Iohn Baptists Natiuity or birth Iohn Baptists Decollation or beheading S. Peters Calling S. Peters Confession S. Peters Denyall S. Peters Repentance Vpon Sauls Cruelty Vpon 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. To the right Honourable Robert Earle of Lindsey Lord High Chamberlaine of England long Honour vpon earth and in Heauen Glory euerlasting Most Honourable Lord A Tendrell planted in your soyle yea graffed in your Garden watered with your dew cherished with your Sunne after some smal growth is notwithstanding an vnhappy Remoual bold to returne you Fruit. Once was it when I had a perswasiue Faith in a destination to your Lordships Seruice neuerthelesse cannot the iniurious Distance and discontinuance of Time and Place other cause I trust is none for bid mine vtmost deuotion thereunto In a weake manifestation whereof I now presume to sacrifice this simple Offring of mine to your honourable Name Confessing it worthlesse beseeching that it may bee bettered by your Worth So please it your good Lordship together with my Duty to take notice of mine Endeauours herein You shal see summed vp in their seuerals An old hospitaller kindly entertaining his new kinde of Guests they hearfully accepting their but needles cheare Two of one sex agreeing onely to be Mothers and yet as Mothers most disagreeing A couple comming together to nature and the promise with a yoke so wisely orderly vndergone that it prooues not a more necessary then delectable yoke A man borne a Prophet and more then a Prophet a Prophet dying a man and viler then a man A Disciple taught his duty confessing what he was taught denying what he confessed Recanting what he denyed The wicked grassation of a Tyrant and Saints admired translation All is I confesse vnworthy your Lordships Name or Notice as being but a small thing and occasionall Time I hope and fauour may bring it as well to a Method as to a volume Should I now commemorate your Noble Auncestours and religious predicate your own vertues hopefull Progeny it would be but to light a Candle to your Sunne I cannot speake but as the world knowes vnder your desert Better were I to say nothing then not accordingly Besides I would be loath to loade your Lordships Modesty which I know can content you with the conscience of your Worth Let the World that hath known your Cost Care Toyle Hazard praise you it shall be mine to pray for you That to your owne Merits Honours terrestriall may be repayed you and for the onely merits of Christ Glory celestial vouchsafed you So vowes Your Honours most humbly deuoted Seruant IOHN GAVLE Ad minùs vulgarem seu literatiorem paulò quà m pro linguâ vernaculâ Lectorem DEus bone quà m multifariae nefariae penè dixerim Mortalium hae Mentes Adeo in contraria eunt Homines studia vt hic illi huic ille non vultu sanè quà m Sententiâ dissâ—milior In dijudicandis semper ne vnus quidem qui non est alius Quasi discernere non esset nisi dissentire ne nullum videatur solum illius erit Arbitrium Solum inquam aut diuersum peruersum immò malum De industriâ facit id est Malitiâ vt in deterius semper vergat trutina Vt vt erit Meritum nigrum solummodo addit Calculum Ne non intelligeret quod non condemnaret Ingenium quò quidem acrius eò acutius Nec solidum vllum putat praeter rigidum illud Indicium Verum enimvero priusquam morosa haec sternutantia nutantia rogo illa aut vaga paulisper vide Capita Nunquam minus sacra istiusmodi chara quam cum conueniunt conueniunt Est enim sensu forte consensu nequaquam quod accedunt Hic illius huius ille semper refragatur Sententiae Dat vnus Album alius Nigrum profert Et cui hic Calculum duntaxat aut Limam ille vnguem omnimodo Lituram Candidè interpretatur hic totum hic nihil non cauillatur Alius adprobat quod alius damnat Nec eidem de eodem datur semper idem sentire Breui dicam et planè Iudicant plerunque homines pro occasione affectu opinione pro ratione rarò aut cum delectu Censent plerique omnes prout est temperamentum corporis potius quam animi iudicium Pro examine haud determinant et consideratione sed pro impetu certe libidine Estque hoc modo pro arbitrio arbitrium O varias nec non vagas van as ergo imquas Mentium has Lances Heu quâ temeritate vacillat quâue iniuriâ vergit animi illa statera Vnum sunt ne nescias Bonum et Verum Quorsum iam de illis aliud atque aliud Iudicium Numsimul variè datur constituere et verè Levitas profecto illa animâ— et temeritas mentis non perspicacitas non acumen Futilis est fallaxque illa mentis vnibra quâ è plebe quilibet malè consulit malè iudicat Simplex tantùm et solida illa Mens animi discretivam dico rationis facultatem Non tantum Bona à Malis sed etiam tolerabilibus Neque Vera â Falsis tantùm sed et probabilibus perbelle nouit distinguere prudens Rationis facultas Quae omnia malè admiscet aâ—t ineptius secernit caecus opinionis sensus Nostis nostis vos auriti magis et vt nil dicam de bardâ prorsus et nesciâ examinis turbâ vos quam pro plebe literariâ magis oculati Nostis inquam Multum in multis excaecatum Prudentiae huius nempe disceptatricis Oculum Fatuatum item Gustum aut Palatum Facem extinctam Lancem iniquam obtusum Aculeum et hebetatum valde Acumen Ecaeteris animi dotibus seu Dei Opt-Max donis ista ipsâ acie homines minus valemus Pollet aliquis intellectus capacitate memoriae tenacitate ingenij dexteritate sermonis item elegantiâ Iudicij haud ita acumine Quisque tamen heu quanta est hominum licentia modestè parum immo proteruè nimis hanc Trutinam praesumit sibi Librandi etiam illam arrogat libertatem Ab imis subsellijs quà m petulanter summum scandit Tribunal vel mediocriter doctus iamque primus ille arbiter Quum non aut quod non satis capit carpit nimis Eius enim est dum non aduertere praeiudicare Attentionem fortasse desideras ecce ecce Iudiciolum Scalpere tantum nouit ipse et quaerit Limam Gnomonem accipit et Regulam artis licet expers nec non operis ignarê° Sed heus tu te enim alloquor Mime aut Mâ—me Quid tibi Graculo cum hâc chordâ Asino vt aiunt cum hâc Lyrâ Tali cum Speculo perspectiuo scilicet
on the shape of my image renew mee I pray thee according to the likenesse of thine owne that as thou hast once liued moued and beene in me so may I also in thee world without end Abraham is such a Seruant to strangers that he neglects to be Lord in his owne house He that had others to waite vpon him will himselfe waite vpon others And though he commit the care of his owne prouision to his Seruants hee will see that his Strangers be prouided for himselfe An ordinary Hoste will sit still and command his seruants the Patriarch himselfe will giue attendance to his guests Both his cheare and seruice is at their command so willing is hee to vndergoe both the Charge and Office of their entertainement Whether it were Custome to all or rather Courtesie to them hee turnes Seruitor the while and waites vpon the Table Hee sits not with them Gen. 18.8 hee stands but by them He stood himselfe by them vnder the Tree and they did eate The Godly man refuses no office whereby to giue God attendance Hee thinkes him then highest promoted when hee doth him best seruice Oh that I were worthy to stand by my Table while my Lord eates with me or to kneele at his Table when I eate him A free heart and yet but frugall cheare Cakes and a Calfe Butter and Milke are at once the first and second course He bids not spare their stomackes and breathe awhile from the first dish to expect more sumptuous fare in the next at once they see their cheare and haue their welcome Abraham will feast in frugality let Diues glut in superfluity Saints Feastings ought not to bee so dainty as wholesome Let the world alone with this vanity reiecting sobriety to wallow in excesse Abrahams cheare was though frugall yet hospitable Who would haue thought to haue found such entertainement vnder an Oake How many are there build great Babels for their honour and yet her stately pillar yeelds not the like reliefe to strangers as the least branch of this homely Tree Both me thinkes agree not such curious Harbours so carelesse hospitality In my pilgrimage I would rather choose to lodge vnder Abrahams Tree then shroud within the hard and bare stones of the goodliest Pallaces which beare an aspect of so fayre promises and are fraught with the furniture of so small performance The Guests are now sufficed their Hoste also shall be satisfied The Men haue thought and are agreed how to requite his courtesie No man euer entertained God with losse Who euer gaue him a dry morsell which he requited not with an honey-combe Who giues him a cup of cold water which hee rewards not with the water of life Abraham alone hath attended on the table but the Guests would see and thanke their Hostesse he must call in Sarah that she together with him may gather vp the shot And where is Sarah not gadding abroad as a Gossip but within doores like a good Huswife well busied in her Tent. While the Woman is calling or comming meane while the Men haue thought What more then wonted kindenesse is it they haue receiued at their hands themselues but strangers to them His whole Family Ciuilly how ordered Religiously how instructed And who shall doe thus when Abraham is layd in his dust Hauing thus pondered thus also haue they promised To hold vp his fathers House and Hospitality Sarah thy Wife Gen. 18.10 say they shall haue a Sonne Abraham for the kindenesse of Hospitality receiues the blessing of Posterity T is pitty indeed but good Hospitallers should haue after them to vphold their Houses And it proues true for the most part no Families so fruitfull as the cheerefull The houses of the Hospitable are commonly continued in the same Name and Kinne while the Niggards stocke and stile ends vsually in himselfe Sarah they say shall haue a Sonne The saâ—ing is on the one side heard laughed at yet beleeued on the other it is said and confirmed and accordingly effected They are sufficed to see to and these well rewarded And hauing thus made a cleare boord vp they rise for why part they must Though they haue all seene and blest him by the way yet they are some of them for another place and purpose And now that he might doe them all the offices of Hospitality he who had earnestly inuited them cheerefully treated them dismisses them courteously and seeing they will needes depart himselfe will goe with them Gen. 18 16. to bring them on the way O God! what good Graces of thine haue I seene here euen with admiration in this one Saint Faith and Hope and Charity all lodged in the breast of Abraham This in thee that for a Sonne the other towards thy Saints Because Abraham did once the office of entertaining Angels vpon Earth hee therefore hath the honour of receiuing Saints now in Heauen Had he not been found to haue receiued the Angels vnder his Tree he had not beene said to haue receiued Lazarus into his bosome Luk 16.22 Thou God of Abraham Isaac and Iacob Haue pitty I pray thee vpon the Soule of thy seruant a Lazarus poore and naked Send her now reliefe from vouchsafe her euer restiâ— Abrahams bosome The Monodie OR Soliloquie WHil'st on a day a true free-hearted Saint Set â—ope his doore and sits there to espy What strangers with his house he might acquaint Forthwith behold what guests approach him nigh My Soule this Lesson would be vnderstood Who waites ne're wants fit season to doe good He forthwith hyes to meete salute inuite With equall speede courtesie cheerefulnesse If so he haue found fauour in their fight They will accept so willing readinesse My Soule if thou wouldst treat so worthy guest With hast and heart goe bid him to thy Feast He met with men they 're Angels he salutes 'T is God whom he inuites to be his guest Preheminence alone he attributes To him in case of his so high request My Soule could wish this lesson oftner read Who takes the Members of treceiues the Head Poore Cottage had he scarce beseeming Man Yet made meete harbour for these Powers diuine Thither forewends he with all speed he can Bids kill and dresse for why his Guests must diue My soule obserues one choyce in heauenly Grace If she the Person likes she likes the Place No sooner are they come within his roofe Ere one brings water for to wash their feate The tendrest of a beast that cleaues the hoofe A Second cookes a Third what else is meet My Soule it is the praise of Hospitality That entertainement does not passe frugality Yet 't is good cheare the homely house affords And greater then whereof his guests had need Fayre Palaces haue had worse furnisht boords Yet so suffic'd they giue him worthy meed My Soule full willingly would entertaine So great a guest that 's thus receiu'd with gaine Practique Theories OR Votiue Speculations VPON Sarah and Hagar SO so
his wondrous power In yong and olds increase both day and houre A man of blamelesse life his office plyes Offers not for himselfe but all and some Yet while he doth in Temple sacrifice Hee 's heard concerning what he pray'd at home My soule 't is not in words still to dispute Doe thou thy Duty God will heare thy suite One tels the Babes both birth and worth and name How great to God ward and how glad to all What sanctity in wombe on earth what fame With such as should accordingly befall My soule of others he must needs excell Whom God doth so approue as to foretell Old Father cause he credits not such voyce Till comming of the voyce hee 's taken dumbe Two mothers meet in promise to reioyce Th'ones Babe an vnborne Prophet springs in wombe My soule he now ere manned was was sainted Be thou before this earth with heauen acquainted The Mother old at Time brings forth yong Son Friends meet and feast and thus the Babe they stile Not so why so say Shee and They 't is done By Sires deciding as God said ere while My soule sayes happy happy is the same Whom God or stiles or writes or knowes by name His wondrous life followes next wondrous Birth Food Raiment Harbour all to be admired So liues he as he would not liue on earth As if past men to Angels he aspired My Soule so liue on earth and heauen so loue As being yet below bound for aboue So strict a Liuer cannot but reprooue Others loose liues true zeale is bardly mute He tels what fits not and what does behooue And does before their face their faults refute My soule he others faults must freely blame And rather may himselfe free from the same A Tyrant snuffes and frets hee 's told his fault So bad men brooke not to be reprehended He casts true Preacher into filthy vault There to expect a further ill intended My soule such hire thou hast from froward heart He would destroy thee whom thou wouldst conuert A Day befits to doe some iolly deed One playes a part hath promise of reward Hauing consulted askes such horrid meed The like whereof is scantly seene or heard My soule thou canst not thinke nor vnderstand What enill things would euill men demand An Harlots Daughter askes a Prophets death The Enuyous are all for others ill Whose mouth they could not stop they choake his breath And banquetting of bloud they take their fill My Soule when wicked men so feast and flourish Alas then pine the godly men and perish PRACTIQVE THEORIES OR Votiue Speculations VPON Peters Calling Peters Confession Peters Denyall Peters Repentance 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 Peters Calling THe Calling of the Apostles was both timely and mature Christ then chose them when he was both to instruct and imploy them Hee sought them early and opportunely so to haue and vse them as both fit matter and Instruments of his sacred Trade and Worke. Therefore he called them because he would send them first were they instructed as Disciples that so they might be furnished for Apostles Call me O Lord to thy seruice and that right soone take me to thine owne selfe fit me for thine owne vse make me to receiue and imploy my Talents to learne and teach thy Law to heare and doe thy will A Captaine going to warre presses his Souldiers a Master being to set vp Schoole gathers his Schollers together so Christ beginning to preach cals his Apostles Iesus began to Freach Amend your lines c. and forthwith it followes Iesus saw two Brethren Mat. 4.17.18 Simon which is called Peter c. Hauing but repeated the Text the Auditours next are reconciled The Preacher is nothing without his Hearers God giues his Preachers gifts for the Hearers sakes Preachers are instituted of God but Hearers intended Forasmuch as the word of God was ordained not that it should be preached onely but chiefely that it should be heard Christ is not enuious of our illumination The great Doctour of Israel and Bishop of our soules would not that sauing learning should liue and dye in himselfe Could Christ himselfe haue continually beene amongst vs he had needed no Disciples but because himselfe could not alwayes teach hee therefore chose not to teach alone The Master of the Schoole cannot be alwayes present Vshers therefore are chosen vnder him The Bishop must of necessity be elsewhere his Vicars therefore and Curats supply his place Now that he began to Preach hee chose his Disciples to helpe to Preach chose to teach some himselfe and charged them to teach all Nations Our Sauiour would not onely communicate but euen propagate the knowledge of his truth No man is taught of God for himselfe alone nor taught to know onely but to instruct Peter is not called or conuerted Luk. 22. but to strengthen his Brethren We haue this grace and knowledge one for another The Prince for his People the Father for his Children the Master for his Seruants the Preacher for his Hearers as Christ also for his Apostles Christ said or did little without or beside his Apostles because he would haue them partakers and witnesses of all hee said or did And the rather witnesses because they were partakers Well might they testifie to others whereof themselues had such proofe and experience So Iohn That which we haue seene and heard declare we vnto you 1 Ioh. 1.3 Act. 4.20 So Peter and Iohn We cannot but speake the things which we haue seene and heard Christ would not but call Peter to heare and see the things of sauing Truth that Peter might not but speake the things he had both seene and heard The truth of God is not to be learned onely but related We are Conduits of our knowledge not Cesternes Then are wee profitable Schollers when we vnderstand to edifie when we learne to teach O thou wisedome of thy Father and Bishop of my soule How dull a Scholler and carelesse hast thou taken vnder hand I am but one of thy blinde and sluggish Disciples As one that would shame his Master how haue I truanted in thy Schoole Beside mine ignorance I haue no desire to know Oft and long hast thou taught me and I haue either forgotten or not vnderstood Oh slow-heartednesse of ours oh vntowardnesse How vncapable are we whereof we are taught how vnmindefull whereof wee are admonished All are Truants few or no Proficients Fooles and Scorners that haue refused haue hated to heare of Counsell and Instruction Master thou art true oh teach me thy truth Teach me to learne Thee and vnlearne my selfe Spurre me to thy Precepts and bridle me in my lusts But slow am I by nature and floathfull by thine owne art and industry Lord worke mee to thy Word and Will Vouchsafe me Lord to heare
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
patiently waite for at once the separation of Grace and Nature of the Flesh and the Spirit of Good and Bad and the dissolution of Body and Soule The Monodie OR Soliloquie A Soueraigne Creature by nature sociate Hath Wife Sonne Seruant each is to fulfill The ancient triple Oeconomicall state One's Free one's Bond one 's good another's ill My soule how scantly finde we a society Without of state and manners contrariety The Matron's barren but 't is not her crime She therefore to her Lord her Maid bequeathes The Seruant proud shee 's suffred so to climbe Hatefull despite against her Mistresse breathes My saule if Nature once get higher place Anon she bids defyance vnto Grace Yet were the cause hereof once vnderstood Why pride so puffes vp this so seruile Dame 'T is cause she first conceiu'd vnhappy brood That being borne is borne to Mothers shame My soule auerres might it be in her will Shee 'd rather barren be then bring forth ill The Matron cryes ' gainst her ingratitude That she her selfe is in those eyes disdain'd Whom she had rays'd from viler seruitude As the first meanes of such her fauours gain'd My soule complaines of oft and ill indignities Returned her in lieu of best benignities But now committed to her Mistresse hands To deale with her as seemes good in her eyes Yet though for lorne she at her mercy stands Shee 'le breake â—re bow ere that she fals she flyes My soule if vile affectionâ— dominere To bow or breake them shew thy selfe seuere Shee 's not fled farre ere that againe returned Home to her Mistresse before whom she fals On bended knee as one that deepely mourned And humbly to her she for pardoncals My soule if thou l't informe thy vile Affection Ther 's no instruction like vnto Correction The Bond-dame soone growes bigge first brings forth A luckelesse Impe to bondage generate At length the Matron of farre greater worth Brings forth a Sonne free borne from seruils state My soule though Nature breed an euill brood Yet Grace brings nothing forth saue what is good This Bond-dames Brat daily more ill then old Mocks with contempt the Matrons hopefull Sonne Which she good Mother no way can behold That vnreuenged such abuse is done My soule when men mocke wrong spite rage and kill There 's one aboue both notes and quits their ill At length it is by counsell wise decreed For such abuse what 's fittest to be done Both shall receiue a well deserued meed Both are cast out the Bond-dame and her Sonne My soule dread sentence is already past From Godly men the wicked forth to cast Practique Theories OR Votiue Speculations VPON Isaacs marriage with Rebekah THe power of Faith brought Abraham a Sonne in his old age which the helpe of Nature could not in his full strength afford him So oft God stirred vp by the vertue of the one stretches forth his hand to worke beyond the others bounds Long was it that Abraham expected and well nigh twise so long hath he now inioyed a Sonne Gods promises are not so suspensiue in the expectation as durable in the fruition But alas what is this present and inioyed vnity to that his promised and expected plurality He aymes at blessednesse not in a Sonne onely but a Seed The promise was he should not onely propagate but multiply himselfe here are the Roote and Stocke but where are the Branches to stretch so farre and wide Nor is he to furnish a World but found a Church withall Now therefore would he that God by his meanes should haue more then One to worship him But his Wife was now dead and had borne him but One. The promised multiplication must needes then bee already deriued from the Father and now consist wholly in the Sonne All Abrahams hopes are in Isaac yet had Isaac no more then his Father before him toward the Promise namely but a Sonne Abraham had but a Sonne but Abrahams Sonnes Sonne had the Seede God goes on with his by Times and Degrees he first begins to ratifie his Promises and then proceeds to amplifie them afterwards But for what Abraham knowes Isaac himselfe is likely not to prolong but inlarge the Promise For he cannot thinke though his owne experience might haue so suggested that it shall so be with Isaac and his Wife are they set eye on their Increase as with Abraham and Sarah Gen. 18.11 Stricken in age and past the manner of women Much lesse can he suppose that the dry bones of Isaac shall be raysed vp from their Dust to receiue skinne and breath and so replenish the hopes of a promised Israel How should he thinke they could so nighly come from the dust Gen. 13.16 that were for number to be as the dust of the earth Least of all can he once surmize that though God can yet will he rayse vp euen out of * Gen. 15.5 stones Children vnto Abraham and them especially as * he said after the number of the glimmering hostes of Heauen For why God as he knowes well workes least by miracles most by meanes Nor doe the Godly so expect the one where the other is vsed and allowed And therefore euen now that in a faithfull seede Nature may haue her course while vigour cheares vp his dayes strength knits his ioynts marrow fils his bones Isaac must haue a Wife Adam was created to generate Isaac is borne in old age to beget in youth What though the Father inioyed the Miracle yet the Sonne must vse the meanes God workes not for vs onely but with vs. Wee must not alwaies impose all vpon God in the ordinary euents and acts of Time and Nature he will haue vs helpe our selues In the issue of these things it is vsually his blessing vpon our endeauour This is an honour to labour together with our God I will reckon him but a babe that must haue euery morsell put into his mouth and leaue him to starue and dye that lookes for Rauens to feede him I take it as no small honour to be the Instrument where God is the Efficient while I thinke both are co-operatiue my Motion and his Guidance Next after the Promise it therefore moued Abraham to seeke out a Match for his Sonne because hee was now growne both Old and Rich as appeareth plaine Abraham was old Gen. 24.1.2.3.4 and the Lord had blessed him in all things therefore said Abraham c. Old he was and therefore would gladly bestow his Sonne before his Death He was rich and so had enough to bestow vpon him Time and wealth are two good things to make and maintaine Marriage They come together with conuenience that are hereby fitted and furnished each for other Abraham was extreame old when he tooke a Wife for his Sonne and so was his Sonne then old enough for a Wife Forty years old was Isaac Gen. 25.20 when hee tooke Rebekah to wife Maturity is one maine thing that belongs to marriage and is required
Grace Iohns name was an honour to him noâ— was Iohn a disgrace to his name He both was and was called Gratious We many by our baâ— manners slander and belye ouâ— good Names We haue fayre appellations and filthy conditions Nay haue nothing to betoken vs Christians but the name usurping the stile whereof we want the truth so contrary are our liues to our callings and titles of our persons so vnlike the workes of our Professions What skilleth it to be called Clement Vrbane Pius and yet be cruell vnciuill â—uill to be called Christian Prudence Grace Faith and yet to be vnchristian vnwise vngratious vnbeleeuing Lord let me not be a scandall to my Calling nor a reproach to mine owne name But make me mindefull of my vow and duty so oft as my name is mentioned and as ready to answer vnto my faith as I would vnto my name Iohn was a miracle himselfe although himselfe did no miracle He was not so much the instrument as matter of wonder Though he did no miraclâ— yet nothing but miracles was done vpon him Wonderfull was his Birth and so his life wonderfull Neither was he borne according to natures strength and order nor does he liue after natures manner and meanes He presently flits from a wombe to a wildernesse changes one Desart for another His birth and life are both alone He is borne but one and so he will liue but one While he yet hath no fellowship with men he shunneâ— their society and ere he yet comâ— amongst them wholly auoidâ— the company and concourse of men And wherefore does heâ— thus but to teach men by his example if not to auoyd yet not to regard a World To bid Christians especially not so to toyle on earth since they are borne for heauen Or rather he thus reserues himselfe for his comming for whom indeed he came It is expressed of him He was in the Desarts Luk. 1.80 till the day of his shewing vnto Israel Ioh. 1.23 Iohn began to shew himselfe in that day that he said I am the voyce c. But was not fully shewne himselfe till the next day to that Ioh. 1.29 when he shewed Him also Behold the Lambe of God The voyce was silent and solitary now a while for why the Word was not yet to be proclaimed Iohn was an Alien from the World but though was a Citizen of the Wildernesse Though Iohn resorted not to mens dwellings yet men repaired to Iohns abiding The whole land of Iudea was not wide enough for a Wildernesse indeed This indeed was called so but in comparison Not because solitary altogether and dispeopled but because lesse inhabited and frequented In this kinde of Wildernesse was Iohn as set apart for his Office not to set vp an Order He neither that I can heare praysed the Desart nor perâ—waded thereunto He bad men but doe as they ought and let him alone to doe as he did Who cals Iohn a Pilgrime Monke Hermite Anachorete c. Will they make a sedentary loyterer of Christs Fore-runner This is to belye the Baptist to make him their Prince or Patron The Orders of this kinde haue Authors of their owne They haue Fathers such as themselues haue falsified or fayned whereon to father theâ— Iohn minded to ply his appointed office not to teach men to liue in an vncertaine Calling Would Iohn in stitute or inioyne such a life as is neither iâ— Church nor Common-wealth Euen men are borne one for another and is there a kinde of Christian that is onely for himselfe Either is he a God or a Beast that alwayes is alone Now of Beasts they say none so sauage as the solitary God said it of all Solitude It is not good for man to be alone Gen. 2.18 Nâ—t Good because neither safe nor honest Gen. 4. Not safe Caine slew Abel all alone in the Field He the rather did the wickednesse because there was no witnesse Not honest Gen. 19. Lot that was chast in Sodome became incestuous in a Caue No temptations to those of the Wildernesse Mat. 4. The deuiâ— tempted Christ there The Tempter is then secure when he can but take vs by our selues Euen Solitude it selfe pâ—râ—waâ—es to euill and we the sooner â—oe it when there is none to marke it Feâ—re and shame forbid a man in presence he giues way to his lusts onely when hee is alone He that trauels alone soonest wanders and is most in danger Bad company is not good yet is a man many times his owne worst companion and is more innocent with any then with himselfe A man is his owne carelesse keeper and therefore it is ill trusting him with himselfe He that shunnes others let him first forsake himselfe A good conscience is peaceable and settled in a Tumulâ— a bad one is troubled and brawles in Silence And if a man be not at quiet within him what auaylâ—s it that the Region is so round about him Hâ—e that dâ—th ill though in secret â—olitarinesse hath witnesse enough within him He that doth well hath few enough to obserue him though the eyes of a world were vpon him It is a fault to light a Candle and put it vnder a Bushell and to hide a vertue is a vice Nor is it better then to doe bad to withdraw themselues from doing good But they therfore renounce a world to shunne temptations Temptations are well auoyded but better ouercome They thus betake themselues wholly to Deuotion That is no Deuotion which is beside Religion They sequester themselues to good meditations Good meditations are not better thought then taught Say what they can for such their Solitude those that would be Saints by themselues I onely beleeue The Communion of Saints It skilleth not where I dwell so God dwell with mee not where I liue so I liue to God World or Wildernesse I care not so my God bee with me City or Country no matter whether so I serue God in either I passe not to shrowd me vnder a neighbour Turfe or a forraine Heape For I know that if my earthly house of this Tabernacle were dissolued I haue a building of God an house not made with hands eternall in the heauens Come to Iohns Habit from his Habitation and next his Dwelling mark his Cloathing Hee had his raymert of Camels hayre Maâ— 3.4 and a leatherne girdle about his loynes We Preach to liue Iohn liu'd to Preach His life was seene when his doctrine was â—ot knowne We Preach better then we liue Iohn liu'd accorâ—ingly as he Preachâ— He preacht Repentance Repent ye Mat. 2.2 for the Kingdome of heauen is at hand as his Habit here betokens his practice was Repentance The old Penitents vsed to sit in Sackcloath what Sackcloath so hard as Hayrecloath Christ markes him if not commends him for the roughnesse of his rayment Luk. 7.25 What went ye out to see a man cloathed in soft rayment they which are gorgeously apparelled are in
all and followed thee All sayes he Alas what all What if a crazy Boate a rotten Net a rude Cottage an obscure kindred this is a poore all to speake of None None had lesse to leaue then the Apostles of Christ yet none left more then they For had it beene more they would neuerthelesse haue left it all They left all that reserued nothing they left all that desired nothing It skilleth not what they left but with what heart They left all they had in action and in affection all that might be had As much as they that followed not could couet so much they forsooke that followed Christ Peter of the little he left left as much as Alexander could desire although he wisht for a plurality of Worlds In short while he retained coueted and inordinately loued nothing he left all things Nor had he losse in his bargaine he got for his Ship the Church for his Net the Word for Fish men for his art of fishing the gift of Preaching and for his losse of all a gaine of all in all It is gaine to leaue Goods and Substance piety to despise Father and Mother Charity to hate Wife and Children and the onely selfe-loue to deny himselfe for Christ I will say in his words and I trust with his heart Phil. 3.8 I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord c. Christ is to me in Misery Comfort in Weakenesse Strength in Sicknesse Health in Want Fulnesse Defence in Danger Glory in Shame Gaine in Losse and Life in Death I will learne to leaue all vnder Heauen for him that left Heauen for mee Let my soule neuer want comfort till she feele the dammage of so happy a change Practique Theories OR Votiue Speculations VPON Peters Confession COncerning Christ men of all sorts must say somewhat Some speake of him neither well nor truely some truely but not well some well but not truely some both well and truely Behold a Glutton a Wine-bibber Mat. 11.19 a friend to Publicans and sinners His owne Country men truely Mat. 13.55 but not well Is not this the Carpenters Sonne is not his Mother called Mary c. The common people well Mat. 16.24 but not truely Some say Iohn Baptist and some Elias and others leremias or one of the Prophets Peter and the Disciples both well and truely Thou art the Christ Mat. 16.16 the Sonne of the liuing God Men goe not so farre as to guesse at it is for Disciples onely to confesse the Truth A many speake largely of Christ they are but few that tell truely of him The vulgar sentence is as false as frequent and not more various then vntrue What is it that men say of Christ Why so many men so many mindes so many mouthes Some say Iohn Baptist some Elias c. Some say this some say that none say truth Truth stands not vpon opinions certainety is not grounded vpon wauering verity admits not of variety Grace deriues not her efficacie from a Quantity Faith consults not at the most mouthes for her profession The truth is one sole and simple in it selfe Wherefore they could not say truely of him and seuerally Amongst diuersities there cannot but be errours of opinions He could not be all they said nor was he any neither Iohn Baptist nor Elias nor Ieremias nor one of the Prophets Multitudes I see may erre as well in Doctrine as Manners Alwayes the more they are the more euill and vntruth Their Learning shall neither instruct me nor their Life direct mes who take these as either proofe or signe of a Church Neither will I take all they say for Gospell nor all they doe for good But men said more then so Mat. 12.23 Luk. 17.16 Ioh. 7.41 they called him moreouer The Sonne of Dauid And a great Prophet Nay euen The Christ They said so indeed but it was but now and then as they were occasioned not constantly and confidently as they were perswaded All and the best they said of him was but from some sudden opinion but no sound Faith All they said of Christ it was but a various vulgars errour at the best The good they spake it was not much to be commended yet might their errour the rather be excused For though they did not as the Disciples confesse him yet did they not as the Pharisees blaspheme him They said not but honestly of him though they said amisse This is not all to speake good of Christ but well nor to speake highly of him but accordingly neither is it enough to vtter no euill against him but confesse his truth 〈…〉 Then 〈…〉 Christian and to be commended not onely when I say of my Sauiour the best that can be coniectured â— but when I say of him accordingly as he is revealed Christ was not ignorant Whom and how the World esteemed him Nor say he were so was he curious to inquire it He askes indeed of the vulgar opinion Mat. 16.13 Whom doe 〈◊〉 say that I the Saâ—ne of man am but therein mindes onely his Disciples donfession Or he would first refute the falshood of others weening and then confirme the truth of their Beliefe What cares be to inquire after the report but to acquaint them rather with the truth verse 15. This first question 〈◊〉 but to make way for the next But whom doe ye say that I am in Passes hâ—â— what others report him he onely so askes the rather to take occasion so to examine his Disciples whether they thought no other of him then did others Nor is it to question onely but reward their 〈◊〉 Cares hee when then report hiâ—â— he 〈…〉 so to make his Disciples 〈◊〉 〈…〉 what they say 〈…〉 say â—â—â—hat I am 〈◊〉 last question was enough to consute the former answere 〈◊〉 prooues hee was not 〈◊〉 the other 〈…〉 that he 〈◊〉 〈◊〉 whether they 〈…〉 can yet say other of him Yea further seekes he to 〈◊〉 the peoples opinion by a Disciples Resolution 〈◊〉 and 〈◊〉 to be found 〈…〉 of the earth but 〈…〉 â—â—some of the Church Though perhaps men may say no 〈◊〉 of Christ you Disciples indeed must speake the 〈◊〉 It is no resting vpon the 〈…〉 This is Christ say they and that is Christ here is Christ and there is Christ The Aposties onely they haue seene moâ—â— an dean say 〈…〉 with one heard and voyce of 〈…〉 were conceiuing and confessing at once both the Nature Person and office of their Sauiour Thou art the Christ Mat. 16.16 the Sonne of the liuing God These are recorded to be Peterâ— words onely but are acknowledged to be all the Disciples saith Peter is here the Apostles mouth or his Fellowes spokesman he preue to their tongues yet are all their hearts at once in his mouth so as you cannot say which was first his vtterance or their assent All were asked as well as he he onely answers for them all It
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
doubt out of a deuotion but he should haue considered his owne condition To lay down his life for Christ is not of humane will and weakenesse but of diuine power and disâ—â—â—sing Neither considers he now his owne frailty how subiect he is to such a thing nor Christs truth that hee hauing said it it cannot but come to passe Euen now he denyes the truth in that he will not be perswaded he shall deny him No falshood more manifest then to gainesay the truth But since he will not beleeue his words the euent shall proue it Since he will by no meanes yeeld to be wary to his ouerthrow he is suffered to gainesay He that so contradicts his Sauiour shall anone gaine-say himselfe Rather shall Peter proue a Denyer then Christ be found a Lyar. Both the Prophet Zach. 13.7 Mat. 26.31.34 and Christ foretold of Peters offence and denyall The Prediction was a caueat rather then a cause of his offence seruing rather to admonish him of it then inforce him to it Was the sinne therefore foretold to impose a necessity vpâ—â— the Agent or an ineuitability vpon the act God forbid Peter did not therefore fall because Christ forespake but Christ therefore forewarned because Peter would fall Euill cannot take euent without Gods knowledge though against Gods Will. His prescience neither layes constraint vpon our worke nor takes away liberty from our will When wee wilfully doe the worst he knowes it permits it yea concurres with it to direct the action to correct the prauity in all which he is no lesse good then we are euill Let dissolute and reprobate spirits accuse God as enuyous because foreknowing their iniquities he could but would not preuent them or as impotent because he would but could not or as both because he neither would nor could I will wonder at his Wisedome in his Mercy in his Iustice and not dare to censure where I cannot vnderstand Now is it as he foretold The sheepheard is no sooner smitten then loe the sheepe are scattered Yea the fore-man of the flocke is left behinde Euen Peter followed a farre off Mat. 26.38 That hee followed was his loue that led him it was his feare forbad him that hee followed a farre off Through Piety he followes and through Frailty but a farre off That he followes is Graces good motion that hee followes a farre off is Natures preuarication The Disciples deuotion is to follow his Lord onely it is the mans infirmity makes him follow but a farre off He neuer comes neare Christ that followes betwixt Desire and Feare Faith and Vnbeliefe Hope and Despaire Peter followes with desire to see what would happen to his Master but a farre off for feare what might befall himselfe We would so farre professe Christ and Religion as thereby not to preiudice our selues We loue Christ a little and so we follow him in word and shew but we loue our selues better and therefore in deed and truth wee follow but a farre off That he followed was more then the other Disciples for they fled but to follow him a farre off was little better then as they did to forsake him It is to be feared that man will quite forsake Christ in the end that contents himselfe onely to follow him a farre off Peter followed a farre off Had he kept close to his Sauiours person great like he had not denyed his profession The nighnesse of our God expels temptations The very distance now disposes to a Denyall To swarue from Grace is that inclines a man to sinne Euen Peter followes Christ but a farre off What Saint comes neere his Sauiour Lord he that goes fastest and furthest followes thee but a farre off Wee are weake Lord and cannot goe with thee we are lame and lazy and shall neuer ouertake thee We are Snailes in the wayes of thy Commandements So slow we follow thee and slenderly as as if we either did feare or did not care to set one foot before another Euery difficulty is as a Lyon in the way to deterre vs from our duty and but the thought of an inconuenience serues to slacken our pace Wee are sluggish in the performance of Religion O Lord make haste to helpe vs we are slow toward the attainement of saluation O God make speed to saue vs. Lord be not thou farre from vs that cannot follow thee but a farre off Trauelling betwixt Desire and Feare Peters slow pace at length brings him to the very place where his Master was It was not his haste that ouertooke him but Christs stay to expect him there Not all our speed can approach our Sauiour vnlesse hee tarry to expect vs. Neither is it enough that hee stands to looke for vs except he returne to setch vs. Stayes my Sauiour till I come to him Alas when shall I be able to ouertake him Nay nay come thou to me my Sauiour and bring mee to thee I will waite my Lords leisure and pleasure it is not for thee to expect my Power and Time Peter was as the weather was somewhat cold in body for his slow pace could not get him heate with walking But Peter was starke frozen in mind for his following a farre off had let the sunne of righteousnesse both for warmth and light to set vpon him Beside the body there is a coldnesse that contracts depresses slowes benummes the soule there is a chattering next to the gnashing of teeth Peter was now not more cold in sense then deuotion and yet while hee starues inwardly Luk. 22.55 he sits him downe by the fire to get him outward heate and lets his heart coole the while he warmes his hands Such is our blindenesse wee are carefull of the body aboue the soule and commonly preferre corporall refreshment vnto spirituall redresse Euill fire and vnprofitable whose smoake offends more then heate refreshes that scorches so vehemently without and luffers so benummedly to freeze within How vnlike is Peter to a Rocke a Rocke stiffe and stable Neuer was he more neare a stone then now now when as cold as a stone How cold is our earth when the Sunne of heauen once sets vpon vs Cold are we in Compassion cold in Deuotion and thinke we haue attained to a good degree of warmth in either when we are now neither hot nor cold If thou Lord take away our sewell our fire is quenched if thou withdraw thy light our Candle is put out Thou art our Sunne to inlighten vs thou art our fire to inflame vs. A frozen heart a frozen conscience who may abide that Frost My heart as * 1 Sam. 25.37 Nabals is cold as a stone and almost dead within me Oh quicken me by thy free spirit Come Lord Iesu and conferre with me about thy Truth and Life and my heart as did thy * Luk. 24.32 Disciples the while shall burne within me It seemes Peters heart was cold as yce within him since but the chill blast of a weake womans breath could
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
pertaining to any euill act yet and yet and neuer enough of sinning Who yet knew the sinner that liued which would not liue to sinne Yet or Yet liue to sinne Oh the odious and horrible insaciacy of sinne and hell How iustly are they euerlastingly damned that would alwayes be wicked Oft haue I resolued to sinne no more God grant me neuer to reserue this Yet within my selfe Preuent me O Lord in all my doings that I yet continue not in sinning that I prolong not yet to repent for sinne Sinne is ambitious The height of her pride is to creepe into the fauour and furtherance of men in high Callings and then growes she impudent being backt with Authority Saul with a priuate hand will sweepe Ierusalem of Saints but with the consent and incouragement of Authority hee will take the paines to make Damascus also no better then her eldest Sister and so in fine neither better then Sodome Act. 9.1.2 Saul went vnto the High Priest and desired of him Letters to Damascus c. Who is worse then he that thinkes not himselfe enough to doe euill He of all is wholly bent vpon euill that not onely seekes but begs to doe mischiefe that cannot bee contented to doe it where he is but would be elsewhere to doe it The High Priest need not hire or perswade Saul to such a purpose hee both offers intreats hereto Authoriry needs neither inquire nor intreat to doe naughtily Bad Officers are neuer without bad Executioners may they be but licenced they looke not to bee commanded So easily are wee imployed in euill and alwayes become the willing instruments of bad workes The Letters are not sooner requested then obtained They soone condescend to what themselues so desired and cannot now at least but applaud him for his forwardnesse that otherwise would by all meanes haue both allured and hired him hereto The High Priest stickes not to grant Saul is not vnwilling to carry the Letters blush not to relate and the Iewish Synagogues had these come to their hands had not fayled to haue effected But the Libels are happily intercepted by the way neither were they deliuered nor vnderstood what they were Better the Church should be ignorant then should haue beene sensible of their contents This one thing I wonder at that hee that was the Carryer of such Letters should be the Authour of such Epistles Who would hope or thinke that he that now carried such Letters touching the destruction of Christians bodies should after that write such Epistles teaching the saluation of their soules that he should afterwards indite Letters full of truth and piety that now conueyed Letters full of Blasphemy and Wrong Thine is thy Power and Goodnesse O God! Thou art able not onely to worke Good out of Euill but of Euill to make it Good Thou canst turne vs to thee and change vs from our selues Of an euill Instrument and vnworthy Lord make me a meanes and Minister of thy Truth and Praise Not the length of many miles could couple Damascus to Ierusalem Fiue dayes iourney at the fewest would but measure the distance betwixt the Townes Neuerthelesse if Authority will but send the errand here is one will dispatch the iourney So the high Priest will but lend his hand Saul cares not to spare his feet Height nor Depth Length nor Bredth are impediments to sinfull wayes Nothing is enough to hinder a man from wicked workes Fire and Water cannot here forbid vs. Wee compasse Sea and Land to weary our selues in the wayes of wickednesse and so wee gaine sinne wee complaine neither of losse nor labour Sinne though many so thinke it not is both a labour and a load There is not the like toyle and hazard to winne Heauen as to earne Hell Some take more paines to damne then some to saue their soules Christs yoke is light and yet we take it not Sinnes load is heauy and for all that we feele it not Not onely our Sauiour so enlightens vs that his yoke is but easie but also Satan so seduces vs that his burden seemes but light The way of sinne we know is a broad way but ah say we that it is no longer It is hard to weary vs in our owne and sinfull waies Would God the fearefull perils in the end were throughly discerned as the false profits and pleasures in the way are obscurely glanced at the sinner might sit still saue the labour with lesse toyle larger gaine and reape more by doing nothing then doing worse Saul is now on his iourney the best iourney that euer hee tooke the worst that euer hee vndertooke It was wickedly purposed happily disposed ill attempted well atchieued Now is he neere to Damascus neere to Euill purposed but oh the Wisedome and Goodnesse of Diuine Prouidence nearer to Grace offered The Wolfe is made a Sheepe euen then when gaping hee is at poynt to enter into the Fold The Physitian of his soule praysed be the power of his grace heales him in the midst of his madnesse and restores him in the very extremity of his Disease No height of sinne can forbid the force of grace Alwayes the more the weight of sinne the greater the worke of saluation True Conuersion is neuer too late though late conuersion proues scarcely true Better end with Saul then with Iudas but better begin as Iudas then as Saul For grace rooting well enough when soone enough for grace budding soone enough when well enough Early ought to be the Ground and effectuall the working of Regeneration Quantity may place the habit Quality must perfect the act of grace In thy Grace and Truth O God let thy Saints both timely be established wholly imployed They say man purposeth but God disposeth We may intend this or that but God directs it Hee lets vs alone to will but himselfe goes along to guide vs. The euent is otherwise then Saul either intended or deserued What a wondrous preuention of that euill wherein hee now euen promised himselfe successe While hee mused on nothing but cruelty to others see Mercy vouchsafed to himselfe Loe what an happy shipwracke in the Hauen Saul was no sooner got within the sight of Damascus but behold and blesse you Suddenly there shined round about him dazling his former intended sight a light from heauen Act 9.3 What is God come down as to Sodome to see whether iniquity be yet full Farre be it from him to seeke and saue what was lost is he come God mindes now such is his mercy to destroy no Sodome but conuert a Saul When sinne is waxen to her height let the sinner expect either a gracious Conuersion or a iust Confusion and a confusion the rather because not a Conuersion For whose Conuersion God expects the longer them not conuerted hee therefore plagues the sorer God often times abides the extremity of euill expects vngodlinesse to the vtmost and then the more to magnifie him in his Mercy or Iustice either takes he
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
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