Kings Courts He that dwels but in the Desart is clad onely in Camels hayre Not Silke not Linnen not Wooll but Hayre not the wolly fleece but bristly shreds and shearings of a Beast Could they haue wouen a courser excrement of Beasts or Earth he would no doubt haue worne it This bodily habit shewed the vertue of his minde that he that seemed outwardly so sordid was notwithstanding all glorious within It seemeth strange so tender a Body and harmelesse could indure such hardnesse as not onely not to cherish but to afflict the Body Why blessed Baptist though thou wouldest not be so vaine as to adorne thy carcasse yet this was enough to couer thy nakednesse is this then that thou wouldest humble or subdue thy flesh Or wouldest thou bring men to their first and frugall fashion Or tell them of a more excellent Adam then euer was he that at first neither had nor wanted rayment Or would a Prophet clad in the excrements of an vncleane Beast betoken that a Sauiour was to be clad in the similitude of sinfull flesh or strict girt wouldest thou condemne our loose liuing Or waiting to be cloathed from aboue didst thou contemne the Wearings of a world Or being borne vnder the Law wouldest thou teach them men to liue according to the Law or towards the liberty of the Gospell wouldest thou betake thee to a more seuerity then of the Law Or wouldest thou let men see their dissolutenesse in thy strictnesse Or wouldest thou moue men by thy liuing more then preaching Or was such habit pertaining to thy profession By many reasons wee may consider and coniecture the cloathings of a man and many times examine and censure the man by his cloathing The man is aptly clad that is clad accordingly whose Habit chiefely is agreeable to himselfe How is it that one weares aboue his ability another not according to his Calling One shewes his vanity in his apparell another therein shelters his iniquity There goes an Asse in a Lyons skinne and here comes a Wolfe in Sheepes cloathing One is regular in his habit almost to a Superstition another is euen to a scandall vnconformable to his Profession Many a mans Habit beares more shew of holinesse then his life brings forth fruit His conuersation is no better then before the change is onely of his Name and Coate Iohn Baptist clad himselfe agreeable to his office how vnprofitable are we to our Professions Iohn Baptist went meanely clad that was both Great and Holy why goe wee so gay that are so Base and Bad Iohn Baptists garments were girt vnto him but Lord what loosenesse of our Apparell The Saint was not vngirt vnblest how fluttering goe we wretches and vnfortunate Hee girt him accordingly to fit him for his Trauell and Employments Besides our sloath wee fashion vs so fluidly as shaming to apply our Garments to our Shapâ—s Farre â—e it from me so to adulterate Natures art by mine owne inuentions as to make my selfe a Picture whom God hath made his Creature Howeuer I am made is Gods worke thus and thus to fashion my selfe is the deuils art Neither sordid let my garment be nor sumptuous neither scanted nor superfluous Not such soft rayments lest they prooue nests of lusts not too hard lest they weare mee and not I them I would have them clad onely not puffe vp not perplexe my Body Sauiour Christ aboue all cloath me with thy Righteousnesse that is a Garment an Ornament necessary and comely both to cloth and decke me Hauing put on Christ Iesus and tyed him close to me with the Girdle of veritie I am better clad then was the Baptist in his coate of Camels hayre and a leatherne Girdle Both in his Dwelling and Cloathing the Baptist had a Companion but in his Dyeâ— was himselfe alone Elias was also in the Wildernesse and had on a Coate of hayre girt to him with a leatherne Girdle Mat. 3.4 Iohn onely liued on Locusts and wilde honey Locusts and wilde honey was his appointed food Wine and strong liquour were drinks forbidden him Because his meate and drinke was so meane Christ reckons them as none Iohn came neither eating nor drinking Mat 11.18 It skilleth not to dispute the kinde of his meate and drinke but note the end no matter to inquire whether the Locusts were Roots or Flyes the Wilde honey was a Pith or a Dew The last of each is likeliest But this is to be obserued He contented himselfe with such Food as the place afforded with such as was soone prepared Hee tooke what was neere and ready he stood not so to fetch and dresse his Food Each Country of old was sufficed with it selfe All now are sought to satisfie the appetite of one Euery Country was formerly noted for their proper Fooâ— and Apparell In a confusion are we now fed and clad There is a curiosity to dresse more Dishes then euer God appointed for Food God at first appoynted nothing for Food which is not so in it selfe wee haue inuented our varieties which indeed are no Food but in the Cooking Men haue an art of their owne to teach and supply nature as both ignorant and improuident for it selfe Nature is sufficed with few things no maâ—uell they craue so many that eate all by Art In his Appetite is man onely vnmeasurable Few eate to refresh many to vomit and lust Bread and Water was the first Fare Food and Rayment is a Christians sufficiency Locusts and wilde honey were delicate to content and nourishing enough to strengthen Christs Fore-runner We complaine of course meates Oh! they are hard heauy cold windy Thus feede we after the Physitians rules rather then Gods precepts and eate rather according to our Complexions then our Professions My Sauiour sayes Mat. 6.25 The life is more then meate and the body then rayment This I know Life Body Food Rayment my Soule is more then all A man hath nothing more to value then his soule He teaches me how to prize it that so inualuably compares it What shall a man giue in exchange for his Soule Mat 16.26 My Food shall serue my Body so as my Body may serue my Soule Neither would I haue my Body to be my Soules Master nor slaue Nor my soule to be my bodies Pander nor executioner .. So farre forth would I suffer it as to preserue me in Health and so farre forth subdue it as not to prouoke mee to lust Christianity requires vs to a Sobernesse not to a wretchednesse of Life The honest Christians are not the seuere and scrupulous but the modest and ingenuous But set aside this bodily food which perisheth together with the body Oh satisfie my soule with thee thou Food of my soule which indurest and strengthenest to eternall Life I mortall wretch and sinfull liue not by Bread onely but by thee the Bread of Life Our Fathers haâ—e eaten Manna and are dead Oh! let me eate thee and I shall liue for euer Practique Theories
quis non iniquus Quae liuoris indies serpit pestis quae inuidiae nobili praesertim ab obscuro docto ab indocto sedulo ab ignauo impendet nostro sub climate tempestas O Angulus nisi tibimet inuidus omnibus terris inuidendus Taceo autem de factioso isto Lectores nec non benignos ad euius solidioris iudicij Solem caligo omnis errorum scilicet quicquid est in Rebus fuci in Verbis fallaciae euanescit Vt Prudentiae irrigamini satis latice ita et Clementiae bene madescitis vos succo Trutinatis cuncta in aequilibrio nec ex impetu terminatis sed consilio Nostis vosmet falsa refutare obscura luminare salebrosa lenigare erratis autem condonare Eia agite et vt vestrum est quae opus sunt corrigite Est enim vt emendetis illud non vt exprobretis Foelix Lima tam longe quandoquidem à calumniâ Quà m Lydius vester Lapis contra Theoninum dentem nullum sanè vnquaÌ„ tutius Patrocinium Non vos clam est quomodo Vitilitigatores isti nihil non in inuidiam vocant rapiuntque in contentionem Quotidiè videtis non de Scriptis loquor sed et Factis ob res quasque minutulas quam multum mouent vbique litium et calumniarum Dextrâ quicquid porrigitur accipiunt sinistrâ Nemo hominum non displicet nihil non studiorum Superiorum beneficia inferiorum officia Authoris dictum Authoritatis edictum praeposterè omnia â—t peruersè rapiunt in traductionem Rerum iam nunc gestaruÌ„ interpres quis non iniquus Quae liuoris indies serpit pestis quae inuidiae nobili praesertim ab obscuro docto ab indocto sedulo ab ignauo impendet nostro sub climate tempestas O Angulus nisi tibimet inuidus omnibus terris inuidendus Taceo autem de factioso isto aeuo nolo quod difficile est non dicere tragediam maligni temporis aperire Dico tantum et doleo Publici aut Priuati cum sincerè omnia et circumspectè dicimus et facimus non tamen vt hoc aeuum est morsum effugimus En quá gratiâ agimus omnes quâ— praemio scribimus quo pretio laboramus Ad mâ— praecise pro praeterito tantum morsus deprecor et calumnias in pâ—sterùm dum aut Aetas iubet aut Authoritas nescio quidnâ— prohibeam Et vt Poeta Interea arbitrij subiturus pondera tanti Auson Optabo vt placeaÌ„ sin minus vt taceaÌ„ Practique Theories OR Votiue Speculations VPON Abrahams entertainement of the three Angels AS it was not good for Man to bee alone without an helpe So neither is it to bee not alone without God For men to meet and God not amongst them this were to throng not to assemble to swarme together rather then accompany one another Except the diuine instruction and it iâ— at the best but an humanâ— confusion Societies are but tumults if Religion be a stranger Vnlesse God couenant with vs what helpe haue we that wee sâ— conuent amongst our selues â— Who can best order but he who first ordained the societies oâ— men And accordingly to speake now of natures first associacy who so fit to be a Father of a Family as the Father of the Faithfull Euery soule whether nature hath borne him or money bought him that weares the Liuory on his backe as a seruant to Abraham must also carry thy Couenant in his flesh as one so to God And his no small prayse was it God was so well perswaded of him Gen. 18.19 I know him that hee will command his Sonnes and his houshold after him they keepe the way of the Lord to doe righteousnesse and iudgement Euen honest Masters will looke to instruct as well as imploy their Seruants A godly Master especially will seeke to haue his seruant as himselfe Godly I meane fearing God as well as reuerencing Man Considering he is a Seruant yet a man a Seruant yet a Christian a Seruant yet his fellow-Seruant He hath hired but his body vnder him his soule hath the same Lord together with him It is a Godly Masters choyce Psal 101.9 Who so so leades a Godly life hee shall bee my seruant There are vnhappy Masters and vprofitable that thinke their owne seruice lost in Gods that grudge to hire for God that neuer could finde in heart to spare Wife nor Childe nor Man nor Maide nor Oxe nor Asse to doe God a good dayes worke Shall an humane bondage debarre mee of my Christian liberty should I so obey man as thereby to disobey God Rather would I suffer and it were a bored care in an Abrahams seruice though for but food and rayment then but abide the third part of a triple apprentiship vnder a Lâ—bans slauery though for thâ—â— parts of his Goods increase While Abraham was scarce yet the Heyre of the world Rom. 4.13 hee now was as it were the Master of the world The world in his loynes was scarce hoped for when the world in his house was had already More theâ— hundreds of seruants had hee when not yet a Sonne Seruants hee had many and trusty no doubt all well instructed and accordingly imployed Each one had his office and so heâ— did his duty We reade of the Steward of his house Gen. 15.2 but for what wee know hee was hiâ— owne Porter Gen. 18.1 for hee sate in his Tent doore himselfe Yet sate hee not there as a Porter to examine euery commer but to expect any Passenger therefore sate hee there Abrahams yeeres were now but infirme and the weather at that instant extreame and many his seruants fitter for such a purpose then himselfe Yet commits hee this courtesie to none Kindenesses are cold in the conueyance when but offered at the second hâ—nd His guests shall gather their entertainement from himselfe and therefore thinke them the welcommer because of his owne inuiting His it is to inuite whose to entertaine Waters are better in the Fountaine then the Channell What need the Feete be sent anone when now the Head may speake Hee that would haue mee his guest I rather would he should command me himselfe then intreate mee by another I take it for more heart and honour that he doth propound then that he should conuey mine inuitation Abraham bids his guests himselfe it is he that intreates them whom he would intreate He best may bid in whom it is most to receiue Wisedome at once made ready her Feast and called together her Guests Pro. 9.5 Come and eaâ—e of my meate and drinke of the Wine that I haue drawne I thanke my Sauiour he hath himselfe both ordained a Feast for mee and withall himselfe inuited mee to the Feast Now was it no one-tide anvsuall time for repast and reâ—â— You would surely guesse the old-man but drowsie after dinner and looke to haue him napping on his Couch or nodding in his Chayre Nay but kinde-heart he mindes mâ—â—e then himselfe Either hee stayâ—s for
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
not to obtaine then not to maintaine Forwardnesse to haue is folly and misery without ability to vphold As Friends so Familâ—es are casier in the purchase then the preseruation Him will I reckon as an Infidell whole laudable care extends not to his owne prouision him worse where it is wanting to his own and those of his houshold Thus is the Troth plight the knot knit betwixt Isaac and Rebekah Both are Marryed â—nâ—e Loued He Comforted Marriage without Loue Gen. 24.67 is vnquieâ—nesseâ— Loue without Comfort is Barrennesse but all thus annexed make Happinesse I would wish mine enemy no heauier bondage then vnder the seauen Withes of Sampson and Dalilah my Neighbour as my selfe no easier freedome then within this threefold Cord of Isaac and Râ—bekah Marriage Lâ—ue and Comfort I will so expect the first as by Gods blessing to communicate the second to participate the last The Monodie OR Soliloquie IT is not good for man to be alone Both World and Church should so want propagation Hee 's either God or Beast that thus is one And not a man whose end and ayme's a Nation My soule takes him for brute and sauage elfe That being borne is borne but for himselfe A Father old once blessed in a Sonne Would not alone ingrosse such happy state But still consults what 's fittest to be done To make both Sonnes and Blisse continuate My Soule though Enuy would alone be blest Yet would not Loue be so without therest As fittest helpe vnto such blissefull life He strait resolues vpon mature decree Vnto his onely Sonne to take a Wife That in more Sonnes he may more happy be My soule if ayming at each state of blisse Thou faile in meanes the end well mayst thou misse The Father takes't as due to make the choyce The Sonne in duty yeelds obeysance to it Thâ—ones verdit stands not saue with th 'others voyce Mutuall consent is requisite to doe it My soule had rather bide her owne diuulsion Then such free act should suffer hard compulsion The neighbouring Daughters noble rich and fayre Are not with inward Graces qualified And so not found fit matches for his Heyre ' Cause these they want themselues are here deny'd My soule such Parents are but rare to finde That value lesse the Body to the Minde But wearied steps are spent to seeke fit Spouse By trusty seruant who his way to blesse Solicites oft with prayers and with vowes The Power diuine which answers with successe My Soule with ease thou Nature mayst imbrace Thy trauell must combine 'twixt thee and Grace Now while he hath scarce breathed from his prayer As heart could wish to haue with speed obtain'd A Damosell yong chast vertuous and fayre At once is seene and knowne and woo'd gain'd My soule ne're knew the man ere could complaine He did beginne in God and end in vaine Ere long blest Groome he meets with chosen Bride Ioyfull espouâ—als knit both hearts and hands Loue is with loue replyd on either side Both comfort haue in such their blissefull bands My soule as longing Spouse fame would be wed Vnto tâ—â— well beloued Christ her Head PRACTIQVE THEORIES OR Votiue Speculations VPON Iohn Baptists Natiuity or Birth Decollation or Beheading 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 Iohn Baptists Natiuity or Birth THe same Angell foretold the same Scripture records the same Church celebrates the Birth of Christ and the Baptist Captaine and Souldier Lord and Friend Master and Seruant Sauiour and Fore-runner God will that one Herauld shall in like manner fore-summon and proclaime them both God honours his Saints as himself reseruing his Propertyes he communicates his Priuiledges and vouchsafes them likewise what to him pertaines alone How the shadow is suffered to resemble the substance The Forerunner hath likewise his Forerunner He that bare witnesse witnesse was also borne of him He that was borne for the good of the Church the Church hath thought good to commemorate his Birth Wee may liken the Saints with their Sauiour so we lessen not the Sauiour by his Saints Iohn Baptist was sanctified in his mothers wombe Christ was so and more not sanctifyed there but euen sinlesse altogether The Matrons wombe was hallowed but the Virgins vndefiled her Babe was endowed but hers conceâ—ued by the Holy Ghost Iohn Baptist was borne of a woman old and barren and Christ of a woman free and vntouched He borne beyond natures order but He without natures Act. Iohn was borne of a barren wombe where nature was desperate but Christ of a Virgins wombe where Nature was amazed It is not vsuall for many more to be borne as was the Baptist but not possible for any other to be borne as Christ was Many reioyced at the Birth of the Baptist but Christs Birth was the glad tidings of great ioy vnto all They reioyced at Iohns birth that then were but Christs was the ioy of all both before and after Iohns name was foretold and much of his life and many of his parts but Christs Name and Person and office and all were foretold The Angell that forespaâ—e of Iohn commenced him but adored Christ of whom he forespake It is mans honour that Christ in many things may be compared but that he should not in euery thing be preferred were Gods dishonour We are but a drop of that goodnesse whereof hee is the sea but a sparkle of that Glory whereof he is the fire We may be holy as he is holy but not as holy we may be perfect so as he is perfect but not so perfect It is not for the Sonnes of men to paralell but resemble the Sonne of God I would wish but to be the shadow to this substance the drop to this sea the sparkle to this fire Oh let my soule but haue the likenesse whereof my Sauiour is the perfection The Saints Funerals the Church counts their Natalitials cals their Death-dayes their birth-dayes and not once mentioning the day they were borne in a World commemorates the day they were borne for Heauen Other Saints S. Peter S. Stephen c. We commemorate their death wee celebrate the birth onely of this Saint S. Iohn the Baptist Beside the Baptist no Saint was borne into the Church of Christ therefore the Church celebrates the birth of no Saint beside the Baptist All else were borne of flesh and bloud before they were borne of Water and of the Spirit but he borne of the Spirit before he was borne of flesh and bloud He was made a member of the Church in his mothers wombe the Church then could not chuse but take notice of his birth Our births are soule and to be forgotten hallowed was his Birth and to be remembred We are borne in sinne he was sanctified from the wombe We many of vs both load and shame our Mothers his he
may learne to beware As Remedyes to wounds so are reproofes to sinnes He that reprooues me I will not therefore count him for my foe but make him my Physitian Reprehension is but counsell if wee could so consider it He that tels me I am bad he but bids mee to bee good If Iohn could haue kept hiâ— tongue still within his head Iohns Head had stood longeâ— vpon his shoulders To haue held his peace would haue yet prolonged his life and liberty Nay silence now had beene as well rewarded as secure What might he not haue obtained at Herods hand onely if he would but haue held his tongue Hee that feared him after hee had imprisoned him had he beene silent how would he then haue honoured him Silence they say is safe but though silence may be vniust There is an indiscreet and a dissembling silence One is not to speake when he is thereto permitted the other when hee is thereto required Discommendable is an indiscreet silence and a dissembling silence damnable Nor feare nor fauour can stop his mouth he will speake to Gods glory though against his owne Head Iohn cannot be so Pander-like to his owne lusts as to seeke to bring himselfe into fauour before the Truth His tongue is his Talent to imploy and to hold his tongue were to hide his Talent sith a mans tongue is giuen him as welll to correct as informe his brother Though the Hireling see the Wolfe comming and by a soothing kinde of secrecy as it were flee from him yet will he stand still and forbid him to his face Though neuer so many be dumbe Dogs he needs must barke Let who so will sow pillowes vnder others elbowes Iohn will be sure to haue his Goades in their sides Herod heard Iohn gladly great like to flatter him in hearing but this cannot make Iohn to forbeare Herod in preaching There are Hearers that therefore countenance the Preacher with attention and applause because they would not haue him reprooue them for their sinnes But though the vaine Hearer neuer so tell him that he sayes well neuerthelesse will the true Preâ—cher tell him when hee does iâ—l Iohn will dissemble no mans sinne will flatter no man in his faults will rather incurre the danger to himselfe then not rebuke anothers euill Rather dye by a King yet more offending then not once tell a King of his offence The Prophet preferred Honesty before Safety and therefore rebuked the Kings vnhonest dealing to the Death The Saints are counselled and incouraged not to feare to speake before them Mat. 10.28 that can kill the Body onely so they speake for him that otherwise is able to destroy both Body and Soule in hell They therefore haue chosen rather to be improuident to themselues then false to the truth Feare nor Danger could make them not onely not deny but not conceale the truth much lesse could fauour and preferment Lord let mee neither be forced nor allured against thy Truth Not to confesse thee for feare is to deny thee and for fauour not to defend is to resist thâ— truth Rather then to dissemble thee and prosper to liue and not preach thy law Oh teach mee oh strengthen me oh vouchsafe me to vtter and suffer to speake and dye together He that cryed so in a Wildernesse is now silent in a Prison 'T is strange to thinke how hee is stilled and straitned both for voyce and place Hee had taken vpon him a liberty to speake it therefore was the liberty to walke was taken from him Herod the Tetrach being reprooued by him Luk. 3.19.20 for Herodias his brother Phillâ—pt Wife and for all the euils which Herod had done added this yet aboue all that he shut vp Iohn in prison Iohn belike reprooued many of Herods faults but this especially his Incest and Herod it is like had done Iohn many despights but this principally his imprisonment Many times nothing gets a man more hatred and euill will nothing brings a man into more danger and displeasure then to tell the Truth He askes them as they thought him Gal. 4.16 Am I therefore become your enemy because I tell you the truth He is counted an Aduersary that would but disswade nor is there a more thankelesse office then to aduise But to heare of the Truth is harsh and vnsauory to the false and guilty The very worst thinke not themselues so bad as to be worthy reprehension It is common with euery man to preferre himselfe to the truth nor can any man indure the Truth should be defended against himselfe Nay be a man neuer so bad he interprets better of Predication then Reprehension and had rather suffer himselfe to be deceiued by a false prayse then amended by a iust reproofe Great ones especially that seeke to doe euill by Authority and would haue any thing lawfull for them whereunto their lusts carry them To tell them of their offences is to offend them and not to winke at the wrong they doe is to doe them wrong Iohn boldly rebuked the Pharises told the Publicanes Souldiers and People their seuerall Faults and Duties and all this was taken well onely Herod here cannot well away withall When reprehension meets with men both guilty and mighty in stead of a due consideration it findes an irefull repulse if not malitious reuenge And what was intended for the Patients information and amendment prooues onely the Authors dammage and despight A good heart growes rather angry at it selfe because it hath sinned then at another because it is reprehended so is it a naughty and peruerse disposition to interpret Loue for Hatred and Kindnesse for Wrong Iohn reproued Herod to saue him Herod imprisoned Iohn to destroy him This will I say oâ— them both Iohn did good against euill to reprooue him Herod did euill for good to imprison him Iohn had done euill for euill had he soothed him in his sinne Herod had done good for good had he followed his aduice Martyrdome may be in case of morall Truth It was no such poynt of Faith in confession whereof Iohn now laid downe his life yet no man will deny Iohn Baptist for a Martyr To speake so against Incest what was this would some say to the profession of Christ For so much as any thing is done with respect to Christ Christ takes it as done vnto himselfe and to suffâ—r for any truth of his is to suffer for his Name Whatsoeuer an Heathen man indures for vertues sake and though hee would dye in a detestation of vice yet is he no Martyr There is no Martyr without the Church A Martyrs Death followes not but a Christians life Nor is it the extreamenesse of the paine but vprightnesse of the cause that makes a Martyr Nor is he martyred because his life is ended but worke absolued Martyrdome being to bee measured according to the purpose not euent Morall vertues occasion a Martyr onely in reforeâ—ce to God and Christ neither haue the beautifull sins
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
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
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