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 [Page 2]throng, not to assemble; to swarme together, rather then accompany one another. Except the diuine instruction, and it i [...] (at the best) but an human [...] confusion: Societies are but tu­mults, if Religion be a stranger Vnlesse God couenant with vs what helpe haue we that wee s [...] conuent amongst our selues [...] Who can best order, but he who first ordained the societies o [...] 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, [Page 3]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 [Page 4]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 L [...] ­bans slauery, though for th [...] 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 the [...] 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 he [...] did his duty. We reade of the Steward of his house, Gen. 15.2. but (for what wee know) hee was hi [...] owne Porter: Gen. 18.1. for hee sate in his [Page 5]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 h [...]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 [Page 6]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 ea [...]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 re [...]. 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 m [...]e then himselfe. Either hee stay [...]s for others to dine with him, or would haue others also to dine [Page 7]after him, or rather seekes for some to dine before him. It was now the height of the sunne, and heate of the day; Gen. 18 1. a time when men would both be iourneying, and wearied in their iourneyes. The heate of the day, the fittest time to entertaine strangers in, for they would now most need refreshment. There is an apt­nesse to all things, and a due time for euery duty. Our best actions are more laudable, be­cause seasonable; and-then most acceptable, when most oppor­tune. It is no courtesie to bid a man eate, when his belly is full: nor is it thankesworthy to doe a man an vnnecessary office. Hos­pitality seekes not whom to sur­fet, but refresh; and therefore takes her time when to feede, not cloy. What call yee it, to surcharge mens superfluities? this is Charity, to relieue the necessities of men. He that will onely bid me eate after dinner, [Page 8]I will thanke him as much, as though I did; and but doe as much as though I thankt him.

Not onely is Abraham doore open for any to comein, but he sits there besides, lest any man might passe by. True Hos­pitallers are ready not onely to admit, but inuite their Guests. It is not enough that strangers are not neglected, but this is i [...], that they are intreated. That is charity indeede, not onely to take, but euen seeke out occasi­ons to doe good. And now while Abraham sits so vnder the shadow of his Tent, whe­ther naturally, to shield his bo­dy from the ayres, then vehe­ment iniury; ciuilly, to spye out Passengers, the expected ob­iects of his entertainement; of religiously, to contemplate vp­on Gods present benefits, or fu­ture promises: now what a won­drous vouchsafement! The [Page 9]Lord loath to let slip so [...]ayre an opportunity, clad in pilgrims weedes, presents himselfe on the sudden as an obuious guest to the expectation of so hearty an Hoste. God takes his opportu­nities to vtter himselfe to his Saints and Seruants: And while (perhaps) wee thinke not on him, approaches vs in that manner we thinke not of. A­brahams eyes were fixt to a solita­ry meditation; yet can those rolling organs no sooner re­moue their station, Gen. 18.2. then behold good company at hand: He lift vp his eyes and looked, and loe three Men aloofe before him. Euen in the twin [...]kling of an eye, God giues vs occasion to doe good. Who so wayt [...]s to doe well, can­not long want matter to worke vpon; the Head, or Members still administer opportunity to his expectation. Now sees Abra­ham on a sudden, what his eyes haue so long wayted for. Hee [Page 10]creepes not vnder the couert of his Tent, as one that would haue his eye as farre from inui­tation, as his heart is from en­tertainement. Nor sits he still as a Porter in his Tent doore, to demand their businesse, ere hee admit their entrance. He stickes not to stirre out, for a wet shooe, or a sun-burnt face. No weathers extremity can so iniure his bo­dy, as their now omission would his minde. Wherefore (to let them know they are not come, [...]re welcome) hee not onely tar­ryes to expect them, but with like alacrity, and celerity, hee ranne to meet them God intrudes not, where man inuites not. Neither is he then a guest, saue vpon intreaty. His gifts are of more worth then to come vncal­led. He may wel misse of Grace, that onely sits him downe to expect her. My Soule! when the Bridegroome commeth by thee, see thou carelesly stay not [Page 11]for him: but (shewing readi­nesse, euen beyond ability) doe him this honour, as to goe out and meet him.

And must he himselfe needes goe meet them? Why first sends he not forth his seruants to see who they were? to inquire whe­ther they were friends, or foes, neighbours, or strangers, vn­knowne, or of acquaintance? to aske who they are, and whence; what they intend, and whether they would? Free-hearts are plaine positiue, little inquisitiue, or not at all. Chari­ty is alwaies more bounteous, then curious: and Hospitality is not so busie to examine, as rea­dy to entertaine. It is the com­mon vie (I know) to question, rather then relieue. I had rather misse such an ones kindenesse, then answere his obiections.

But I ma [...]uell not so much that Abraham goes so to meete them, as that hee bowes so to sa­lute [Page 12]them. In all likelihood hee should rather haue lookt for that office from them, then done it to them. He was at home, and a Lord in attendance; they but trauellers, and (as trauellers vse) but meane in appearance: he graue and gray-headed; they (as Angels appeare vsually) but yong to see to: Hee one to en­tertaine them; and they such as might be beholden to him. And yet, as if hee had seene and knowne them to haue beene more ancient and honourable then himselfe; and they as ready to doe him the kindenesse, as he them: while he would be be­neficiall, as if hee were bound to be thankefull; Gen. 18.2. hee bowed him­selfe to the ground. Many are proud, though but to inuite; Abraham is humble, euen to entertaine. Others thinke they haue highly merited in the of­fer of a kindenesse, or endea­uour; he betokens how much [Page 13]he is obliged, if so his courtesie may but be accepted. A man i [...] not hospitable, vniesse humble withall. Better not relieue, then therefore to contemne. To boast them beholden to him for his cheare, this were to spill it in the bosomes of his guests. N [...] vnkindenesse, to a hindenesse boasted, or vpbraided. I hate to haue roast, and be beaten with the spit. It could not but sticke in my stomacke, that were so cast into my teeth.

Abraham ranne towards men, but meets with Angels: that of purpose, this at vnawares. God honours and rewards good workes in his Saints, be­yond both their knowledge, and expectation. Especially, H [...]spitality hath this honour; who takes in Strangers, hath God his Guest. Hee that bids thus accept of all persons with­out acception, vrges this as a suf­ficient recompence for such [Page 14]their cost and courtesie: Be not forgetfull to entertaine Strangers, Heb. 13.2.for thereby some (meaning Abra­ham here for one) haue receiued Angels vnawares. How honou­rable are the hospitable, whom euen Angels haue graced with their presence? Abraham was wonted to relieue men, and therefore worthy to receiue An­gels. Had he not done that duty, this honour had not beene vn­to him. Because he bestowed on them that needed; Hee will also accept, that needs it not. In as much as he did it to one of these little ones, he takes it as done to him: and will therefore haue him so doe to him, as he did no one of those little ones. Abra­ham was called the Friend of God: Neuer was there (as is vsuall a­mongst Friends) the like fami­liaritie betwixt them, as now when God sate, and are with Abraham. Iam. 2.23. Ah that old world, and innocent! they vnawares [Page 15]entertained Angels in Men: Oh this our euill age, and inhospita­ble! wee wittingly in men ex­clude Saints. They thought bet­ter, indifferently to admit the bad, then ignorantly to neg­lect the good: we would rather, then admit any, neglect all. Our age I call it, and inhospitable, wherein euery man is grudging of his owne, and enuious of anothers. No man is now inui­ted, but to his owne cost: none entertained, but to his much reproach. Mens hearts, and har­bours, are so cold, makes An­gels keepe at home. God is ra­ther refused in a stranger, then a stranger receiued for Gods sake. O all ye mercilesse men! looke whom ye neglect, nay de­spise rather in the Stranger, Traueller, Poore, and Needy. You now thrust him from you with rebukes, that shall once tell you to your shame; Mat. 25.43. I was a a stranger, and ye tooke me not in. [Page 16]He shall then iustly barre hea­uen gates against you, whose bowels of compassion were so cruelly shut against your Bre­thren.

Yet taking a narrow view of these his wished and welcome Guests, he not onely beginnes somewhat to perceiue that his men are no worse then Angels; but also one of his Angels, no lesse then God. It was He came now in the shadow, that after was to come in the substance of the flesh. Abraham now saw him somewhat with a fleshly, whom hee wholly saw with a ghostly eye. He said it certainely of this day more then others, and next to that Day indeed; Abraham reioyced to see my day, Ioh. 8.56.and saw it, and was glad.

Abraham ranne toward Three, he worshipped but one Three he saw, and but one hee called his Lord. The high and holy Trinity is here well assima­lated, [Page 17]but (I thinke) little inten­ted: may hence be intimated, but cannot be here presented.

The good Guests were mo­dest, it was therefore Abraham was so earnest. Because they were bashfull, ought hee to bee obse­quious: and therefore to bow in the offer, lest they might blush in the acceptation. That they might not blush to be be­holden, hee confesses himselfe fauoured: Gen. 18.3. If I haue found fauour in thy sight, passe not away I pray thee from thy Seruant. It is many times a fauour to take, as to doe a kindenesse: Nor at all times lyes the fauour in the office, but interpretation. The hospitable thinke them fauoured, when they may but fauour; and con­ceit they giue not, but receiue. For indeed, he hath the benefit himselfe, that doth it to the de­seruing. I will confesse my God fauours mee, that hee will but daine to accept my duty.

It is not good to be proud in doing good. See what an hear­ty, not haughty inuitation! he salutes reu [...]rently, and inuit [...]s with humility. My Lord, passe not away, I pray thee, from thy ser­uant. To haue done it (as they vse) in a pride, or humour; had beene enough to haue made them not onely refuse, but distast his kindenesse. But if I haue found fauour in thy sight, sayes hee; as if the whole were but their vouchsafement: and as if himselfe did no more but his duty, Gen. 18 5. he sayes; Therefore are yee come vnto your seruant. True pat­terne is he of hospitality: with what expedition, reuerence, cheerefulnesse, doth hee meete, salute, inuite? And yet (Free­heart!) makes hee cold com­plements, the least part of good entertainement. How he takes himselfe highly fauoured in the acceptation of his so humbly proffered seruice? Wee haue no [Page 19]worth before God, but goe all by fauour. This is to finde fa­uour in his sight, that our duties are accepted before him. It is a great blessing of God, where Grace is vouchsafed a daily guest, for there is a continuall feast. Her entertainement is eue­ry mans grace and fauour, was neuer any mans disaduantage or dishonour. I will therfore sweep mine house, dresse my meate, draw my wine, spreade my ta­ble, decke my chamber; and accordingly seeke and sue vnto her: If I haue found fauour in thy sight, passe not away, I pray thee, from thy seruant.

How faine, and fairely hee would insinuate with them? Any wayes to perswade them to take his kindenesse. Gen. 18.4.5. Let a little water, I pray you, be brought, and wash your feete, and rest your selues vnder the tree: And I will bring a morsell of bread, that you may comfort your hearts, afterward yee [Page 20]shall goe your wayes. Trauellers (he knew) were both hungry, and hasty: Some refreshment (he intimates vnto them) is not onely requisite, but ready for them; he promises them, they shall not stay long for a little; and since they came but to him by the way, hee will not so stay them, but that they may goe their way. The Angels came purposely to fire Sodome, yet all agree to feast with Abraham by the way. God is ready at once to fauour the good, and plague the bad: can together heape iudgements vpon the vngodly, and shew mercy vnto his Saints. Mercy and iudgement are in his right hand, and in his left. Lord let my Soules be, not the Geates; but the Sheepes Seate, and Lot.

The mans modesty offers his Guests a pittance; a little water, a morsell of bread: but his bounty performes it with abundance; [Page 21] Cakes and butter, and milke, and the Calfe tender and good. He in­uites them onely to a modicum, that his guests might not ga­ther by him, they should bee chargeable, but rather welcome to him. A good man will say well, and doe better. and is one that alwayes intends more good then he vtters. Humility instru­cteth to thinke the worst of what we are: and so modesty, to speake the least of what wee haue. Discretion offers courte­sies with the least, albeit shee in­tends them with the most. But (alas!) vice is vertues ape. Com­plement, the worlds Fashion­monger, is growne into fauour: Her guise is also to mince out her inuitations to a morsell, when she places her Guests to a superfluity of messes. Were my seate at her table; I know not whether I could rather com­mend her courtesie, or com­plaine of her curiosity: seeing I [Page 22]discerne, not, whether it be after her owne prodigality, or for my welcome.

The rude and churlish refu­sall of a well profered courtesie, argues plainely either igno­rance, or immodesty. Abraham requests his vnexpected, and scarce yet perceiued great stran­gers (no lesse would hee haue done, had he found them, as yet he thought them meaner) to be pleased to wash, rest, and cate with him; for each purpose of­fering them Water, a Tree, and Bread: And all this not offered, ere accepted; Gen. 28.5 So doe as thou best said. How ready is Gods Spirit to imbrace the good motions of our hearts entertainement? He that stands at the doore, and knockes ere wee are ready to o­pen, will doubtlesse, (when wee willingly set ope our gates to re­ceiue him) not refuse to enter. O be thou open thou euerla­sting doore of my heart, that [Page 23]the King of glory may come in?

Abraham himselfe was now but a stranger, and yet he enter­taines strangers. Hee that had not an house wherein to lay his owne head, affords his Guests a Tree to rest vnder. God loues a cheerefull giuer, though but ac­cording to what he hath. The Widdowes Mite he esteemes a Talent: And measures what we doe, oft times, by what wee would, as 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 [Page 24]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, [Page 25]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 [Page 26]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 [Page 27]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, [Page 28]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: [Page 29]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 [Page 30]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 [Page 31]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 oft­times will God stoope to the act of our nature; that we might reach to the works of his Grace. Lord! thou that didst put 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 [Page 32]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 [Page 33]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 [Page 34]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 [Page 35]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. Tis pitty indeed, but [Page 36]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 sa [...]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 [Page 37]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 resti [...], Abrahams bosome.

Practique Theories: OR, Votiue Speculations, VPON Sarah and Hagar.

SO so one as A­braham came into the land of Canaan, Gen 12.7. GOD then made him this promise, vnto thy seede will I giue this land: yet saw hee no seed of his, after hee had now beene long in the Land. Gen. 12.4. Seauentie yeares old, [Page 42]and odde was Abraham, before he came thither; Gen. 11.30. and before that, Sarah said to be Gen. 16.3. barren: Ten yeares after he came there, might they both agree to vse their owne meanes, yet misse of Gods end: Hee must stay nigh twice tenne Gen. 21.5. after that, ere hee set an eye on the promised feed. God does not many good things on the sudden; that so hee may exercise the patient abiding of the Saints. Now of a long time receiued he nothing of the Pro­mise, but words onely: No thing was yet done, according to what was said: And the longer, the more vnlikely, seeing to such an act euery day seemed more vn­apt then other. God will haue his many times to belieue him beyond their Reason, to ex­pect him beyond their Times, and to trust him beyond their Meanes. Gods promises are not alwayes so soone, as sure, nor so palpable to vs, as possible to [Page 43]himselfe. He slowes his pro­mises on purpose, not that hee loues to prolong the content, but examine the patience of his Seruants. He the rather deferres yet to doe it, that so they may see, what they want themselues; where to haue what they want; how to prize what they haue. Possesse I my soule in patience, long look't for will come at last: My Sauiour was long promised, before he came; and hath pro­mised long to come againe. Oh let me haue Faith in his first, and Hope in his second Comming!

God not onely did with­hold Pharaoh, and Abimelech from Sarah, but of a long time, with-held Sarah from Abraham himselfe: for so shee saith, The Lord hath restrained me. Gen. 16.2 She said not so to her Husband, as did another after her; Gen. 30.1 Giue mee chil­dren, or else I dye; but The Lord (sayes she) hath restrained mee from bearing of Children: confes­sing [Page 44]the cause ingenuously, not asking so inconsiderately, as if her Husbands had beene the sault. The other grew impor­tunate at the power of the In­strument, but she rests satisfied with the Lord of Natures will: and since it is his pleasure, is content to dispense with her owne desire. It is good to as­cribe to God, as authour of his owne worke; and not to im­pute to Man, that is not in his power. God is the Master of na­ture, and man but the instru­ment to worke withall. Concer­ning whatsoeuer seeds, it is not in him that soweth, planteth, watereth, but in God that giueth increase. How fondly doe they impute that each to other, which God hath granted to neither? murmuring at their mutuall im­pediments, not considering the primarie cause. They thinke it sufficient that God hath coupled them, but thinke not who hath [Page 45]with-held them. It could not but glad me, to be multiplyed amongst others, nor shall it but content me, to be stinted to my selfe. I would not willingly vn­dergoe that yoke, to want that fruit. ('Tis but comfortlesse, not to inioy the reward of his la­bour.) Yet were it so, would I not so irke it; considering in such a case, whose leaue, and strength it is, that must both bid, and helpe vs to worke our owne. It was thought a great reproach of old, to be coupled, and not increased: I thinke it not so now, but rather a lesse cost, and care. There was then a want, to inherit, and vphold: but Men are now so many, as that they burthen and consume a World.

Sarahs faith in the Promise was not so sound as Abrahams; he still trusted to the power of the Author, she now lookes to the likelinesse of the meanes. Say she was not doubtfull of the [Page 46]Promise, yet is she distrustfull of her sel [...]e; The Lord (she sayes) hath restrained me. Shee com­plaines the Lord hath shut vp her wombe; Hee beleeues, that neuerthelesse God can make his owne way. Hee respects Gods omnipotence, while she deplores her owne impediments. Abra­hams Faith was more then Sa­rahs, yet neither was now e­nough. They haue heard the Promise once, and againe, and both haue belieued it, but labour both of the like Disease. Hee is not perswaded whether the pro­mised Seede must bee Natiue, or Adoptiue; whether out of his House, or from his Loynes, and so makes proffer of his Seruant vnto God; Gen. 15.3.16.2. One borne in mine house, is mine beyre; And she no lesse doubtfull in the like, offers her Handmayd to her Husband; I pray thee goe in vnto my Mayde. Shee hath long expected the promise in her selfe, yet now [Page 47]she doubts whether it may bee accomplisht in another. Abra­hams (she thought) the Promi­sed seede should bee; but what knowes shee, that it shall be Sa­rahs? Shall her Barrennesse de­barre him not onely of all Of­spring, but of the Promise also? Rather then Abrahams House shall fall downe vtterly in her, she will presently be built vp in another. So they be but borne to Abraham, Sarah will make them hers; since she cannot, ano­ther shall; The Lord hath restrai­ned me; I pray thee, goe in vnto my Maid. This had beene too much for to suffer, or consent to, and yet shee is the first that both counsels and intreats vnto it. Mee thinkes, considering her case, she should then (as others now vse) rather haue suspected such a thing, then her selfe sug­gested it; and so hee with small intreaty, haue attempted it. But (so is it with faithfull, and hap­py [Page 48]yoke-fellowes) neither is the one incontinent, nor the other iealous.

A Womans reason direct; The Lord hath restrained me, and therefore goe in I pray thee. For why? Restraint argues not vn­possibility; were she yet restrai­ned, yet was shee not quite de­nyed: Nor, had shee beene vt­terly debarred, was that other therefore to bee so imployed. Her reason was weake, it fol­lowes not, because God had with-held her, he therefore did exclude her; Her Meanes bad; the promised Seede was not to bee multiplyed by adultery, or (if not so) by Polygamy. Onely her End was good, to build vp her selfe in Children, and them also in the promise. Neither is it sincere, nor safe, to imploy bad meanes, though to a good end. It was (no doubt) their sinne, to inuent and adde this their own way, and euill; though (very [Page 49]like) to a good intent. It had beene better to haue quite wan­ted issue, or else to haue yet ex­pected it. Rather should they haue consulted with God about the vse of the meanes, then thus vnaduisedly haue gone together amongst themselues. The best of men may meane well, and yet may erre in the meanes: and the war [...]est ayme well, and yet wander in the way. I should thinke it a matter of bad conse­quence in manners, to draw their practise to example: such their weakenesse is no warrant of mine: shall I doe euill, that good may come thereof? God forbid. It is but accidentall, that good can come thereof, but that is absolutely euill that I doe. That I doe euill, is onely in me, but it is from another, that good can come thereof.

The woman (without doubt) was somewhat diffident of the Promise, more impatient of the [Page 50]Time, but most preposterous in the Meanes. Neuerthelesse (see a Womans wit and will!) is she instant, if not impatient to haue the Man hearken to her aduise­ment: And what is it to im­portune, if not so to intreat him? Goe in, Gen. 16.2.I pray thee, vnto my Maid. Sarah here to Abraham, mee thinkes, somewhat resembles Eue to Adam: She allures her Husband to tast one fruit forbid­den altogether: and shee also to another, at leastwise vnallowed. So oft and easily are Wiues wont to draw on Husbands to inconuenience: A Woman was made for mans Helpe, but shee proues his snare. The strongest and wisest haue beene vanqui­shed, and deceiued by a Wo­man; So I may but shunne a Womans allurements, I will not scorne euen a Womans ad­uise.

The Mystery is more obser­uable, then the History here [Page 51]inuitable. The Maid was giuen to be fruitful before the Mistresse, the Bond-woman before the Free-woman, Hagar before Sa­rah; so was the Law giuen before the Gospell. Gal. 4.24. These are the two Testaments; the Old namely, and the new: That went before in Time, and Order, but was not before neither in Nature, nor Honour. Though Hagar is first admitted according to the flesh, yet Sarah is onely aymed in the Promise. Though the Law was first propounded, yet the Gos­spell was intended. Blessed bee God, Gal. 4.32. Wee are not children of the Bond-woman, but of the Free. I am no flaue, but a Sonne: and I thanke my God for it, that I am borne to Liberty, not Bondage; that I am in the Gospell, not vn­der the Law; that I am not strict­ly bound to Doe, and Liue; but rather plainely taught to belieue, and be saued.

We are told together of the [Page 52]Maids Name, and Nation: Ha­gar,Gen. 16.1.the Aegyptian. Aegypt (be­like) was first thrall to Israel; Hagar is Sarahs Hand-mayd, though Israel afterwards became bond to Aegypt. Diuine wise­dome oft times suffers his chil­drens prerogatiues to be obscu­red, and their priuiledges so de­barred, that themselues haply become seruants to such, as were chiefely destinate to their Ser­uice: and are there forced to o­bey, where they ought rather to command. While the Israel of the Church includes mee, and the Aegypt of the world incloses it, I will count him but a slaue vnder me, that is not a fellow­seruant with me. And if euer it so fall out, that hee doth violently stoope vpon me, to exact what hee should render, and vsurpe where he should obserue. While my necke must bow to his yoke, and my backe couch vnder his burden, my heart (maugre all [Page 53]oppression) shall groane after the Liberty of the Sonnes of God.

Sarah and Hagar are cohabi­tants: The Bond-woman and Free are conioyned, the rather that they may be distinguished: They come together, that they may be put asunder, and yet con­sist not one without another. It so fareth with the Church of God, as with the Body of man, as with the House of Abraham: all haue life, strength, growth, in a proportionall compact of remitted contraries. One stands in the composure of Hot and Cold, another in the relation of Bond and Free; another in the mixture of Good, and Bad. Fish, and Soyle, in one Net; Wheate and Tares in one Field; Corne and Chaffe in one Barne: so are Sarah and Hagar in one House of Abraham; such are Grace and Nature, in one Church of God, in one Soule of man. Though I [Page 54]be Wheate, yet must I not bee weeded out, but reaped vp, from among the Tares. Till the time of my Haruest, let me be with them, so I be not of them. Grace and Nature, I must not thinke but that both will be re­maining with me, till such time as I be separate from both.

The Mistresse is not so ready to offer, but the Mayd as for­ward to be giuen, and the Ma­ster as willing to receiue. It was not for satisfaction of lust, but procreation of children, they all so agree together: And there­fore, Abraham takes Hagar, not as an Harlot, but as another Wife. Another Wife? He meant no more Wiues then one, espe­cially at once, when he said, They twaine shall be one flesh. Mat. 19.5. This was not according to Gods Institu­tion; nor was it yet against any one of his Commandements. The Law (which expresly for­bade Adultery, Polygamie, and [Page 55]the like) was not yet written. A­braham then did not so much transgresse, he only did forestall the Law. No doubt it was a fault, though tollerated, and that not for lust, but procreation. Vse in those times had brought such a perfection to Polygamie, that it now was scarce counted an in­firmitie; nay, a dignity to be plu­raily vxorious. Those sinnes which corrupted custome hath drawne out beyond the reach of conscience, in most hearts (and est soones the best) finde none, or weake resistance. Then sins a man oft and easily, when he does not see he sinnes. I see, Man is worse, then he is aware. And not more ignorant of his being, then being euill. All sins are neither reached by a blinded vnderstanding, nor rendred by a dulled conscience. Till I bee able to know my selfe, and sins, further and better; it shall be my exclamation, Alas! Psal. 19.1 [...]who knowes [Page 56]how oft he offendeth? my Accla­mation, Oh cleanse mee from my secret faults!

Abraham and Hagar are gone together. And now the aged Sire that had layne so long bar­ren in the bosome of a loyall wife, prooues suddenly fruitfull in a lesse lawfull bed. God keeps the one still barren, for a fur­ther blessing, makes the other sooner fruitfull, to a greater shame. If Sarah had done this to proue him, she might soone per­ceiue, his was not the impedi­ment. Sarah makes the motion, Abraham goes in, and so Hagar conceiues; & conceiues (be it said of the best of that brood, in re­spect to the Promise) 3. Monsters at once: one in her wombe, and two in her heart: there Ismael, here ingratitude, together with contempt: this to her Master, these against her Mistresse: And the last two (as brats both of an vnlucky, and vntimely birth) [Page 57]both borne, so soone as the first is conceiued: Gen. 16.4. When she saw that she had conceiued, her Mistresse was despised in her eyes. Sarah is her Mistresse, yet Hagar dares disdaine her: Sarah dispossest her selfe of that bosome, shee plac'd her in; yet notwithstan­ding Hagar is vnthankefull. The Handmayd in condition, thinks her selfe now Mistresse in Con­ception. Whether she vpbraids the others Barrennesse, or boasts her owne Fruitfulnesse, arro­gates a reuerence to her selfe, or denyes her obedience to the o­ther; one way or other, her Mistresse is despised in her eyes. A seruile lightnesse cannot ap­ply it selfe to prosperity, nei­ther can inferiour dispositions vse their Fortunes as they ought, How readily such mindes are rapt aboue themselues? scarce lifted vp, ere puffed vp: let them but grow to be better, and how soone they forget their Betters. [Page 56] [...] [Page 57] [...] [Page 56] [...] [Page 57] [...] [Page 58]It is euer a badge of a base mind, to waxe insolent (albeit through inward, much lesse outward Gifts) against either Superiours, or Benefactours. I could here pitty poore Sarahs case, but that (I see) she is beaten with no o­ther then her owne rod. It is that Minion, whom her owne hand would needes set vp, in whose eyes she is so despised. E­uill counsell (I haue heard) is worst to the counsellor: And selfe-doe, selfe-haue (may I bee Iudge) is as farre from deserued pitty, as iust complaint.

So vile impudency (thinkes Sarah) can neither alone breed in, nor burst from a seruile breast She maruels an vnderling should be capable of so high contempt. And hereupon iea­lous of some further cause or countenance; she accuses her Husband together of the crime, whereof her Handmayd was conscious alone. As if none had [Page 59]done it but he, she layes it all on him: My wrong be vpon thee, Gen. 16.5.I haue giuen my Maid into thy bo­some, I am despised in her eyes, the Lord be iudge between thee & me. So oft are rash Passions mistaken in their accusations: Such also is a Womans anger, and impa­tience. I should here almost grow angry at a Woman, and so thus would I censure her words. In all that was vttered, was a Womans impatience, impru­dence, immodesty, and (in some part) impiety. Impatience, in being so rashly prouoked a­gainst an Husband; Imprudence, in falsely imputing the fault; Immodesty, in vpbraiding him with her benefits; Impiety, in willing God to witnesse an vn­truth.

Say the Man had beene no wiser then the Woman, here had beene enough, if not to separate, yet set them all at oddes. This causes priuate contentions, [Page 60]when all are foolish together: And this keepes vnity in a Fa­mily, when one or other see their times, and turnes to for­beare, or beare. The Good-man heedes not so much the bitter­nesse of his Wiues words, as yeelds to the weakenesse of her Sexe. And so, while the weaker vessell thus vents her soming rage and rashnesse, he loath to adde one sparkle to her fire, in a soft answere onely, turnes her ouer to take punishment, Gen. 16.6. where she receiued offence. Behold, thy Mayd is in thine hand, doe to her as it pleaseth thee. Hagar is ano­ther Wife to Abraham, reuer­thelesse is she Sarahs Maid. Sa­rah before had giuen Hagar into Abrahams bosome, as Abra­hams Wife: Abraham now a­gaine deliuers Hagar into Sa­rahs hand, as Sarahs Maid; Be­hold thy Maide. Neither would Abraham (like a chast Hus­band) goe in vnto Hagar, till [Page 61] Sarah had giuen her to his bo­some: nor durst Sarah (like a dutifull wife) doe ought against Hagar, till Abraham had re­stored her to her hands; Thy Maide is in thine hand, doe to her as it pleaseth thee. It is leaue e­nough to let a Woman haue her will. Euen weake hands will not now want violence to stretch to a seuerity, in the vindication of a priuate wrong. She now (whe­ther through violence, or autho­rity) dealt roughly with her. Nei­ther is Hagars fault precisely expressed, nor her punishment. One way or other she had de­spised her Mistresse; and her Mistresse (one way or other) dealt but roughly with her. Ha­gar had despised Sarah, not ac­knowledging (perhaps) that she was now her Mistresse: and Sa­rah dealt roughly with Hagar, making her know (it is likely) she was yet her Maide. She dealt so roughly indeed, that for feare [Page 62]of her hands, therefore fled she from her face. If nature will dare to insult ouer grace; my Free­women shall likewise learne to deale so roughly with this Bond dame; that shee may at leastwise rule her, if not be rid of her.

Ere now (no doubt) both Hagar had offended her Mis­tresse, and Sarah chastised her Maide; yet for all that, fled she not before. A little liberty makes a seruile condition, but the ra­ther impatient of subiection. She had now borne a Seruants punishment, but that she was brought to a Mistresses conceit. Rather will she breake the reins, then bow vnder the yoke: And (as is wont with Seruants) turne Fugitiue, rather then be made submissiue. Yet neither hath she long, nor farre wandred in ob­stinacy, ere that (as she is sum­moned) she returnes in humi­lity. Aduersity is no lesse then [Page 63]aduertisement to all: But the rod of correction especially, is the slaues rule of instruction. Slauish people are taught best, when they smart most for their learning. I had rather my seruile Affections should smart to learne vnder my soule in this world, then my soule should learne to smart for them in the world to come.

Now Hagars time growes neare, in which necessity would enforce her to lay downe her load at his feet, by whose helpe she had so readily taken it vp. The Bond-woman hath con­ceiued iniquity, and she brings forth shame. Now begins she to groane for him, for whom shee might both sigh and blush af­terwards. Loe now a Man-child so like his Mother; that (saue his shaping) had nothing of his Fa­ther. The Free-woman is yet barren, when (behold) a Brat is ingendred vnto bondage. The [Page 64]wicked bring forth sinne to a numerous generation, but the Godly are dead to such a wombe. Let me rather be ac­cursed in this Barrennesse, then be blessed in such a Fruitful­nesse.

But now at length, reioyce thou barren that bearest not. Smother no longer thy secret laughter of Diffidence, breake forth into an open laughter of Admiration. It hath beene said, Sarah shall haue a Sonne: Gen. 18.10. and not said, but done; all is come to passe as was promised; Sarah hath now done all the offices of a Mother; Gen. 21. Conceiued, and Borne, and giuen Sucke. The wombe that was dead, hath conceiued; the wombe that was closed, hath borne; the Breasts that were dryed, haue giuen sucke. Therefore gaue she sucke, to make it m [...]nifest, it was she in­deed that both Conceiued, and Bare. The Hand-maid is the [Page 65]first Mother in euent, and ac­cording to the flesh: but the Mistresse is the first and onely Mother in ayme, and according to the promise. Hers was the former, but this the better brood; hers the more hasty, but this the more happy seede. The world commonly beareth, while the Church is barren. Fruits of the flesh are more ea­sily abundant, then those of the spirit. At length notwithstan­ding, as this mother of the faith­full, so the mother of vs all, be­comes though slowly, yet hap­pily fruitfull. And at each birth of euery Babe, there meetes to make merry; the loue of a Fa­ther, the care of a Mother, the ioy of Brethren.

When Hagar had but Con­ceiued, Sarah was despised in her eyes; but though Sarah hath Borne, yet is Hagar no whit vi­ler in her esteeme. The wicked are proud of Gods least gifts, to [Page 66]thinke better of themselues: the Godly are humble in the best, to thinke worse of none. I will neither enuy another, because of his gifts, nor disdaine him because of mine owne.

Sarah and Hagar are vnder one roofe, and both bring forth: So are Grace and Nature in one body, and both beare fruit. The one will not be idle, the other not well busied. The Spirit and Flesh will haue in vs their seuerall Times and Works. Their daily strife assures me, that neither is the best I doe, per­fectly good; nor the worst, to­tally euill.

The bond Brat of Hagar, proud of his many yeares prero­gatiue, waxes daily not more old, then euill. Like bird, like brood; the Sonne treads in his Mothers steps: his Mother despi­sed her Mistresse, and he derides his Brother. The wicked easily scorne and contemne those gifts [Page 67]in the Godly, which themselues were neuer capable of. He that was borne after the Flesh mocked (saith Moses) Persecuted (saith the Apostle) him that was borne after the Spirit. Gen. 21.9. Gal. 4.29. Why might he not at once doe him both scorne and harme? He mocked, he persecuted, nor was he more offensiue in violence, then deri­sion. With what difficulties are the godly companions to the wicked, as being their infected, or afflicted mocking-stockes? If I must be a brother to such Dragons, might their stings ra­ther smite me, then their poy­sons annoy me.

As Isaacs Father had weaned him from his Mothers breasts, so would his Mother from his Brothers company. She feares his companion will either cor­rupt, or wrong him; for why already she hath seene the Sonne of Hagar mocking. How mock­ing? and was that so much? [Page 68]He now discouered some euill against his brother in sport, which he might doe him in ear­nest afterwards: Or might so play with him, as a Cat with a Mouse; which dallies a little, but deuoures at length: Or might vpbraid him with his Mothers old age, and long barrennesse, might so deride him, as that he (forsooth) should be the promi­sed feede; might boast himselfe the first borne, and therefore his Fathers heyre. While Ismael is thus laughing Isaac to scorne, with no lesse derision to the Promise, then indignation to his person: Sarah (as Mothers care is tender, and frequent) is readily sensible of her Sonnes abuse. Such is the diuine Proui­dence, who hath euer had a watchfull eye [...]uer [...]her chil­drens wrongs: She sees, ere we suffer, and heares ere we com­plaine. Be I persecuted and op­pressed, it sufficeth me (to ease [Page 69]my Passions, and arme my Pa­tience withall) I know, neither are couered, his Iniquity, nor my Iniury; neither the Hurt is done me, is hidden, nor the wrong he doth.

If Ismael begin so soone to mocke Isaac, Sarah feares hee will euen supplant him at length. Abraham and she, both are well stricken in yeares; if they should dye during his minority, what then would he doe vnto him? Wherefore, to preuent the worst, rather then he shall diuide the inheritance with his Brother, she seekes and sues to diuide the Brethren: Gen 21.10 Cast out this Bond-woman and her Sonne. for the Sonne of this Bond-woman shall not be heyre with my Sonne Isaac. She but saw him mock­ing, and she cryes, cast him out: Not onely sees the abuse, but cals for iustice; Cast out this Bond-woman and her Sonne. So also Gods Prouidence not onely [Page 70]beholds iniquity, to obscure, but iudge it. What now be­comes of Ismaels spite and wrong? The wrath of the wic­ked, is but as the crackling of thornes vnder the pot, suddenly kindled, wretchedly vehement, soone extinct. While the flou­rishing and fruitlesse Fig-tree, is bold, and boasting to ouertop the chosen Cedar of Libanus, by him but deemed so vile a shrub: Loe, the axe is already laid to the Tree, to hew it downe root and branch: Cast out this Bond. woman and her Sonne. And doth the Sonne sinne alone, and must the Mother smart together with him? Iustice sometimes descen­deth from the Parents to the fourth generation of Children, but ascendeth neuer from Chil­dren, to so much as the first de­gree of Parents, vnlesse as con­uict delinquents as touching the same offence. The Sonne is commonly lyable to his Fathers [Page 71]debts, the Father neuer to his Sonnes, but by condition. It is likely that Hagar (who did not sticke to despise her Mistresse) was also accessary to this con­tempt of her Sonne; either in counselling him to it, or not cor­recting him for it: and so not vnworthy to receiue like doome; Cast out this Bond-wo­man and her Sonne. Consent and Counsell, in all actions, adde swift wings to commission. In euill, which is more blameable, the Act, or the Incouragement? If I be counsellor to anothers sinne, my Fee must needes lye in anothers punishment.

Ambition neuer rises, but to fall: Nor did Couetousnesse euer gaine without losse. Had not Ismael so scornefully boa­sted of his prerogatiue with Isaac, he had (perhaps) still held the repute of a Sonne in his Fathers house: but this strife hath occa­sioned to search into his Pede­gree, [Page 72]and (on the surer side) he is found recorded no Sonne, but a Seruant, Ioh. 8.35. which abideth not in the house for euer; and therefore cast out the Bond-woman and her Sonne. Had he rested himselfe content with his owne Lot, and not laid false clayme to his Bro­thers inheritance; this statute had not beene enacted to cut off all possibility of his future title. The Sonne of this Bond-woman shall not be heyre with my Sonne, euen with Isaac. Thus haue I heard of some, who in the strife for new superiority, haue lost their old repute. How many might haue inioyed what they had in quiet? onely by laying false clayme to others right, haue thereby come to lose their owne. Let others alone with what is theirs, mine owne will I make enough to me. What profit haue I, to lose, in ventring to winne? What cre­dit, in seeking to rise, to fall?

Thus haue Sarah and Hagar, [Page 73]Isaac and Ismael, dwelt toge­ther vnder one roofe; yet at length Hagar is cast out from Sarah, neither must Ismael be heire with Isaac: Euen so Grace, and Nature, the Spirit, and the Flesh, may reside in one body; Good and Bad, in one Church: But corruption in the end proues a cast-away, neither can flesh and bloud inherit the kingdome of God. The Tares shall not possesse the Barne with the Wheate, nor the Goats the Right-hand with the Sheep. Diuine wisedome indeed suffers a mixture of good and bad in his Church, that these may be here as farre from Security, as they hereafter from Excuse: But in the end, separates them one from another; to the intent ei­ther might know, that till then, they were neither truely happy, nor miserable out-right. So I be a vessell of purified Gold, or Siluer, why should I repine that [Page 74]baser vessels, as of Wood and Earth, are layd vp in this same great House together with me? since we differ here in the whole substance, and shall hereafter in end and vse: the one shall be for honour, for dishonour the other. Being but one of the least of the chosen Graines, or of the little Flocke: The Tares (I know) may annoy me in the Field, they cannot in the Barne; the Goats may vexe me in the Flocke, they shall not in the Fold. Till I my selfe be dissol­ued, I shall neuer be but diuided against my selfe. Ere my wrest­lings and warrings leaue me, I must first leaue my selfe, and them. I will therefore 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.

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 [Page 81]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 [Page 82]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 [Page 83]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 [Page 84]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 [Page 85]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 as well on the Parents behalfe, as the parties them­selues. Neither ought they be too hasty to giue in marriage, nor the other to receiue. This forwardnesse of Parents is their fondnesse and fault, they search [Page 86]now haue their children, ere thus they giue them: They haue but now begotten, and borne them, and now they are ready to be­troth them. The Parents vpon occasions are ready to contract, when the Children haue not onely not the Affection, but scarce the Reason to consent. And as their Godfathers tooke vpon them to promise for their Faith to God; so will their Fa­thers for their Troth to each o­ther. To make it according to mens Lawes, they now giue their Hands; their Hearts (which make it after Gods Institution) are yet to giue; and perhaps not giuen at al, or not so freely & ful­ly giuen as they ought. I dispute not whether such are lawfull, they seldome proue ioyfull mar­riages. How euer men admit of the Act, the Euent shewes oft­times how God approues them; Had my Parents beene so hasty, as to giue what was theirs, be­fore [Page 87]they gaue me leaue to giue mine owne; and so bound me rather at their pleasure, then be­stowed me to mine owne con­tent; I now must not but haue yeelded, though I could not but haue lamented; and lamented I know not whether more, their Misdeed, or mine owne Mishap.

Forty yeare old was Isaac, ere hee went about a Wife. It were well we could but stay till halfe his Age, that liue not to halfe his Life. Oh the monstrous preposterousnesse! they will be Parents and Children at once; The Sexes will be coupled, ere you can well distinguish the Sexe. Children in strength, chil­dren in vnderstanding, thus goe they together; and so there come out Fooles and Wretches. Thus bring they forth, scarce well for­med; thus bring they vp, scarce informed well. Euery Age of man is not meet for marriage. There is a time in Mans yeares [Page 88](as in the yeare) when marriage yet comes not in, and when marriage now goes out. Neither too soone, nor too late, is the best time for men to marry in. While I am but yong, I will marry not yet, and were I so old, I would marry not at all. I would not wed too yong, while yet I know not how to main­taine, and instruct a Family, nor yet too old, lest now I liue not so to doe.

What a world of men did God make vp in Adams loynes? He gaue him such an Helpe to vent them, that Time neither through age, nor iniury, could euer extirpate their propagation. What multiplications of all men, for a worlds replenishment? What of Good men, for a Chur­ches conseruation? Euen Hea­thens haue desired Fruitfulnesse, to pay this debt to Nature, and their Countries; and so haue Christians, to giue God, and his [Page 89]Church their due. It is natures instinct, to generate her like; her ambition, to iiue in her image, and set vp her name in her suc­ceeding ofspring: So is it Gra­ces act, and ayme, to renue ac­cording to her owne likenesse, and so endure in all generations. It was Abrahams hope, that his Seede should be as the Starres of Heauen for number: Gen. 15.5. but it was his ioy, Gen. 12.3. that therein should all the Families of the Earth be bles­sed. Godly Parents desire, and delight to be fruitfull, not so much to increase, as to Happi­nesse. The good Mother had ra­ther her wombe should be bar­ren in the world, then to the Church. The wise Father think­eth he hath begotten, if not to Gods glory, then to his owne shame. It were better to haue no being, then to be accursed. How much rather had I, not to haue beene borne, then to curse the womb, that bare me not to bles­sednesse.

The vse is ancient, and ho­nourable in matter of marriage, to doe it by a Deputy. So Abra­ham sent his Seruant to take a Wife vnto his Sonne. Gen. 24.4. Abraham sent him to take, not to haue her; and so was she giuen him to con­duct, not to inioy. Isaac sees by his Seruants eyes, speakes by his Seruants tongue, takes by his Seruants hand. There is a way to conuey, as to cast our affecti­ons vpon another. The Eare may woe in absence, though the eye but in presence onely: And it is that (they say) a wise man woes by. Abraham married his Sonne by the hand of a Seruant: And our God by the mouth of his Ministers, marryes vs also to his Sonne. O my sweet Saui­our! be it by thine appointed meanes, that thou marry my soule to thee in loue. I will aske of the Watch-men, where I may finde him whom my soule loueth? The messengers of the [Page 91]Bride-chamber, they shall bring me to my Beloued.

It is thought (and not vnlike) the Seruant here meant, is the same was mentioned Gen. 24.2. before. For, who should rule all he had, Gen. 15.2. but the Steward of his Houshold? and why might not his eldest Seruant be this Eliezer of Damas­cus? And if it were no other man, then was he the better ser­uant. For why (had he conside­red himselfe) Isaac was the one­ly man that had put him out of all. Abraham was ready to chuse and take him, or his, for his heyre, while Isaac was yet vn­borne; One borne in mine house is mine heyre: but now they are a­greed vpon, none must be heyre with Isaac▪ Againe, there were some hopes to be had, if so Isaac dyed either issulesse, or vnmar­ried. But the pious man, and faithfull, rather executes the will of God toward another, then aymes at his owne gaine [Page 92]and aduancement. And hereup­on stickes not to take an oath by his Masters Thigh, to be true vn­to his loynes. Good men doe rather for Gods glory, then their owne ends: and respect not whether they be benefitted, so God be honoured. I will so in­tend mine owne good, as not anothers harme; and not respect that my minde is crost, so Gods will be accomplisht: yea, that I might be but the executioner of Gods will against my selfe!

What a swearing about a Wife? Gen. 24.3. & 16.4. Sweare not to take a Wife? and sweare to take a wife? A man must be wary in Wiueing; must bind himselfe (euen as by oath) to what, and what not. Hee ought so to resolue, and not o­therwise: such onely ought he chuse, and refuse other such. Those must he be tyed to de­cline, but those imbrace. Mar­riage without strict aduisement, is but an ill aduenture. He hath [Page 93]her for Better or Worse, that hath a Wife; he that is but about her, ought so to resolue vpon the better, as not to hazard the worse. Let him tye himselfe to take a Wife, not profane, but religious; not lewd, but vertu­ous; prudent, not silly; modest, not light, and so keepe him to his conditions, and he shall not repent him of his choyse. All things else, we try them, before wee buy them; and is there no proofe in the purchase of a Wife? Is there an election in euery thing, and in this onely but an aduenture? A man will not hire a Seruant for a yeere, but vpon commendation and good liking; and yet will hazard vpon a Wife at any tearmes, though for the whole tearme of life. Hee runnes on to experience, rather then examine a Wife, which indeed is not knowne, [...]re had, which disobeyes not, till shee be bound, and begins not to [Page 94]dislike, till now she be inioyed. There's no true content for a man to take a Wife by other then the aforesaid conditions: Be shee rich or poore, witty or silly, merry or sad, beauteous or deformed; in all these are their seuerall troubles and distasts. A rich Wife will be imperious, and a poore cannot but be bur­densome: one he must endea­uour to obserue, the other must he labour to maintaine. A witty Wife will be opposite, and so the silly one obstinate: neither will the one be fully answered, nor the other truely informed. A sad Wife will be comfortlesse, a merry Wife may be scanda­lous; neither shall he know how to cheare the one, or how to checke the other. A foule Wife is irkesome, a faire Wife is sus­pitious; be she beauteous, others will loue her; be she deformed, how can he loue her himselfe? He may feare to keepe the one, [Page 95]the other will irke him to inioy. But a good Wife is to be found for all this, of him that bindes, or bends himselfe to seeke out none but good. To auoyd the worst, is the way to light vpon the best. I must be content with such a Wife as God hath allotted me, but will seeke for such an one, as hee hath allowed withall.

A Rose growes not from a Nettle: or (as that holy Pro­uerbe) Doe men gather Grapes of Thornes, or Figges of Thistles? Mat. 7.16. It is hard (we say) but a bad Bird should lay a bad egge: Nor (as he againe) can a corrupt Tree bring forth good fruit. verse 18.Abraham can­not expect that a wombe vncir­cumcised and accursed, can raise vp fit seede to his Sonne Isaac, both blessed, and within the Couenant. This charge is ther­fore with mutuall obligement deliuered, and confirmed; Gen. 24.3. Not to take a Wife to Isaac, of the daugh­ters [Page 96]of the Canaanites. According to this example, he giues a good precept; 2 Cor. 6.14. Be not vnequally yoked with Infidels. Which way draw they, and to what end, that are vnequally yoked? If they marry not in the Lord, alas how their Prayers are hindred! Married persons are one flesh, so ought they to be one spirit also. As Affection, so should Religion ioyne them both together: that distinguished in sexe, they might be the same in minde; and Grace might chiefely liken, whom Nature onely had made vnlike. One Faith is likewise re­quired to God-ward, as one Troth betwixt themselues How vnseemely is it to see Man and Wife, like an Deut. 22.9 10.11. Oxe and an Asse vnder one yoke? How vnsute able, to haue a wedding garment especially, patcht vp with party colours? How hath God ioy­ned them together one towards another, that neuer ioyned [Page 97]themselues together towards God? Oh the misery of such a diuision, in such an vnion! A­mongst these sinister Coniuncti­ons, an Israelite, and a Canaanite, a Nazarite and a Philistin, a Iew and a Gentile, a Christian and an Infidell, a Man and a Beast; I doe not easily discerne which hath most cause to complaine first of an vnequall yoake. I my selfe will loath alike to be there coupled; as where Nature, as a man, so where Grace, as a Chri­stian, hath distinguished.

It is Abrahams onely care to prouide a Match for his Sonne, and the care seconded with exe­cution, the prouision termina­ted with successe. If the choyce of Parents bee herein happily regarded, with what impiety is their consent hereto refused? Good and lawfull Marriage was neuer without a Giuing in Mar­riage, nor this latter without a Parents hand. God gaue Chil­dren [Page 98]to their Parents, and there­fore are they theirs to giue. Both must here indeed leaue Father and Mother, yet not without their leaue. It was Parents con­sent begat their Children, and it also should bestow them. Whose consent gaue vs a Being, their Counsell may further our being well. Herein to regard our Pa­rents is commendable; nor is the other to be excused. Yeares may exempt vs somewhat from their awing, but not altogether from their aduise. Isaac was now old enough to haue sought out a Wife for himselfe, yet not onely askes he his Fathers con­sent, but stands to his Fathers choyce. Would I licenciously runne headlong without aduice or guidance, to put a necke vn­der that yoke, which I cannot lay off, but with life? or rashly knit a knot, which Death onely can vndoe? If I rashly binde my selfe to shame and beggery [Page 99]without their counsell; I may iustly complaine too late of both without their comfort: and rightly be debarred of their Countenance, whose Counsell I disregarded.

The Father (doubtlesse) might haue married his Sonne to a Wife nearer home, then his owne Country, and (very like) of greater value then his owne kindred. But this is it, the sonne of Abraham shall inherite his Fathers blessing, but the daugh­ters of the Canaanites, (his neighbours) are lyable to their Fathers curse: Now what com­munity betwixt Blessing and Cursing, betwixt Good and E­uill, Sinne and Grace. Life and Death? These hee saw to be palpable Idolaters, and profane, but them he knew to be moral­ly honest, yea disposed to piety. He therefore reiects them, hee might haue obtained with more case and honour; to seeke out [Page 100]Her, whom he findes though with more difficulty, yet grea­ter vertue. Godly Parents asks not chiefely, how Great? how Rich? but how Good? how Re­ligious? The old way was to marry by the Eares, but now by the eyes or Fingers: there is no hearing of her vertues, either he must see her Face, or feele her Gold. How many cast them­selues away vpon Wealth? and are married to Money, more then Vertue: Nay, 'tis the Wealth the man is married to, not the Wife. The man is ra­ther hired to a Mistresse, then married to a Wife: and so as if she had no worth in her, it is the Wiues worth comes with her, His, or Hers are valued, and not themselues: And thus neither Giue they, nor take to Marriage; but hereto rather are they Bought and Sold. Nay there is more Conditioning betwixt parties marrying, then betweene [Page 101]the one party or other, in buy­ing or selling. In stead of the old manner of Contracting, we haue a new kinde of Couenan­ting. They are bound strictly vnder hand and seale, that ought chiefly to be bound in heart. Dowries, Ioyntures Feofments, all are expresly conditioned: Loue, vertue, piety, scarce are meant, or mentioned. Oh! with what distraction (me thinkes) is a soule staiued, beggerly vg­ly; imbraced in a Carcasse though pampered, wealthy, beautifull? Besides, wedlocks bond of peace, is not of the Hands, but the Hearts. And, where Wealth is euen forcible to ioyne the one, and Vertue not regarded to vnite the other; there Death is commonly (with­in a while) thought a ready and sweet liberty, to so lasting and miserable chaines. Hee, who in the choyce of a [...] selfe, ouer-lookes what she is, to looke [Page 102]ouer onely what she hath: I could wish him Midasses eares and a Wife of Clouts, that ha­uing there droyled like an Asse hee may here sit downe (like [...] Foole) to play with a Puppet I would not (in such a place) credit mine eye, aboue mine care: Neither would be led so much, because I haue seene her rich, as heard her well reported. I had rather be happy somewhat in her vertue, then honoured so much by her value. Good­nesse euer expects a Blessing▪ when Greatnesse may feare a Casualty.

Isaac commits his Good li­king to his Fathers choyce; so Abraham his choyce to his Ser­uants diligence and discretion [...] and the seruant also his best in­dustry to Angels guidance, and Gods protection. Marriage is honourable among all. Heb. 13.4. This hath God instituted, Angels directed, Men imbraced. This hath the [Page 103]Father here chosen, to this hath the sonne consented; about this is the seruant bus [...]ed. Who (I wonder) saue beasts want it? saue worse, neglect it? saue He­retickes forbid it? saue deuils cont [...]mne it?

Great Potentates seek and sue not for Wiues, but haue them rather offered and brought to hand. And is it therefore that Isaac must not leaue the land of Canaan, to goe and get a Wife? Nay, nay, this is not for royalty, so much as safety. Trauell may irke him, perils indanger him, or (which is worst) forreine manners corrupt him. Abraham came from his kindred and countrey, to haue a Sonne in the Land of Promise: and therefore especially must not his Sonne now leaue the Land of Promise to returne to his Country or Kindred. Isaac must not leaue, or lose the promised inheritance, for the inioyment of a Wife: [Page 104]And for this cause (aboue all) the charge is giuen once and a­gaine. Gen. 24.6.8. Beware thou bring not my Sonne thither. A Christian man must not forsake the Couenant of God, for a Wife: but rather (as he both Luk. 14.26. requires, and Mat. 19.29. re­wards) forsake euen a Wife for his sake. I will (God willing) therefore neither breake my Couenant with him, no [...] straine my conscience before him.

The wise Seruant will not goe without his errand: nor will he rashly sweare to a thing, though not impossible, yet not within his power: He will not so easily tye himselfe to doe a thing, not easy to be done. And therefore, ere he be adiured to any thing, he will be infor­med of all, and to the vtmost re­solued. Thou shalt sweare (said the Master) to goe, and take a Wife to my Sonne, Gen. 24.5.&c. Yea but (sayes the Seruant) What if the Woman will not come? or if come, not [Page 105]come with me? o [...] [...] come with me, not come with me to this land? In this case indeed it is to be doubted in a Woman, whether first she will yeeld to the M [...]i­on, or if that acc [...]t of the Meanes; or [...], b [...] take her to the place. Many haue [...]cke and stoo [...] vpon it, though (may be) not to liue with their Husbands, yet where their Husbands [...]. Either the ayre is bad, or Coun­try barren; pleasures none, or friends not neare. I [...] such a place must he buy and build and haue and hold, or else no liuing with his Wife. A good [...] and neere it with her Husbands [...] and wheresoeuer he is [...] tents her to be with [...] whom my soul [...] [...] now thy S [...]ouse from her [...] ­try and kindred, and [...] to thy Fathers home. Whereso euer thou art, there let me be also. W [...] I in the bottom of the [...], earth, [...] with my Be­loued, [Page] [...] [Page] [...] [Page 104] [...] [Page 105] [...] [Page 106]I could not but be hap­py. Be thou where thou canst be, it is happinesse enough to be with thee.

Now commits the Seruan [...] his Iourney and businesse, no [...] to blinde Fortune, but diuine Prouidence; and so he begins with patience, continues with prayer, and with prosperity at­chieues. He that was made a meanes vnder God to the mar­riage, would euen herein bring God to his meanes. Gen. 24.14. Grant that the Maid to whom I say, &c. may be shee that thou hast ordained, &c. Wee may not without our ill, doe so, yet may we not thinke the man did ill in so doing: For why, neither tyed he, nor temp­ted God, in that he did it not of rashnesse or curiosity, but from a faith in the Promise, and through an instinct of the Holy Ghost. And therefore loe accor­dingly. He hath not now set a foot within the intended place, [Page 107]his iourneyes period, and busi­nesses dispatch; the word is scarce out of his mouth, or heart yet settled from his wish, when now, (as he would) there came out Rebekah, a Damosell, fayre to looke vpon, a Virgin, not hauing knowne man, with her Pitcher on her shoulder, &c. As who should say, loe! by Gods prouidence a Wife for Isaac, in the flower of her youth, delicate and beau­teous, chast and pure, lowly and meeke: not disdaining cheerefully to bestow her selfe vpon the meanest, if honest im­ployments. The man stands a­mazed to thinke, the thing in­deed should fall so soone and euen with his desire. At length, the same spirit that instructed him so to pray, hath also assured him that it is thus performed. Our God teaches vs to pray, and accordingly fulfils our peti­ [...]ions. Instruct me (my God) what to aske, and so vouchsafe [Page 108]me whereof I stand in need.

God hath now brought her to the seruant, whom the ser­uant must bring to his Master. And (i [...] the immediate processe of accidents) acquaintance is soone taken by him; Tokens re­c [...]iued by her, and himselfe en­tertained by her Parents. Yet, as a trusty seruant, carefull to fulfill his Masters businesse, ere fill his owne belly: I will not eate (hee sayes) vntill I haue told mine er­vand. Gen. 24.33 And first (as an experien­ced woer) to make more easie passage to his purpose, and take away, all doubtings and demur­rings; Hee largely and orderly declares, how that his Master is blessed of God, honoured by Men, rich in substance; and tha [...] his onely Sonne is sole heyre to all that hee hath. Enough to haue wonne the fayrest Lady [...] a Land; how much rather then but Bethuels Daughter? The haughtiest heart, and nicest, that [Page 109]euer lookt out of fleshly win­dowes, would easily stoope, and yeeld to so fayre allurements. He cannot want a Wife, that is thus fully, thus solely happy; hauing neither Fellow, to ro [...]be him of his Honour nor Brother to diuide the [...] [...]itance with him. Besides all this, (such is his Masters readinesse, and good­will to th [...]m ward) himselfe is sent thither, the adiured motio­ner of the Match. Neuerthelesse, will he not wrest their Daughter from out their hands, or steale her away from before their face. For why? Isaac is euer well wor­thy Rebekah. Hardly will a man purloyne, vn [...]esse he that cannot deserue a Wife. Onely his ne­cessity must demand her, but their I berry it is t [...] bestow her: It is his vttering, not their rati­fying of his message that let▪ him free from his Masters oath. While his Tale is drawne to­wards an end, her Parents, they [Page 110]ponder how it beganne, and at length conclude as one; That euen as Abrahams great Ho­nours, excessiue Wealth, Isaacs maruellous Birth, and his owne pious diligence: so this their Daughters marriage; Gen. 24.50 This thing (say they) proceedeth from the Lord. Wedlockes institution is Gods, so is the execution. Hee who at first (for that purpose) made one flesh two Bodies; doth now-make two bodies one flesh▪ That act which was alone in Creation, doth still concurre to Procreation: that as hee made man without him, so may hee propagate man with him. The same hand that hath prepared this yoke for vs doth also binde it vpon vs. I will therefore (in such a state) neither blesse, nor blame my Fortune, in whatsoe­uer may here befall; while I looke beyond the acts contin­gency, to the Authors Decree. God giues, I take, for Better, for [Page 111]Worse: The first is increase to my ioyes, the other is exercise to my patience: and so be shee better or worse, I am hereby still the better. Better or worse, there would I thus reioyce, Pro. 19.14. A prudent Wife is from the Lord. here thus resolue, this is my Crosse, and I will beare it.

It is not for men to dispute with Gods purposes, or resist his proceedings. He that shut­teth, and no man openeth; bin­deth, and no man looseth; as touching this knot also, knitteth and no man can vntye. Mat. 19 6. Whom God hath ioyned together, let no man (no not Parents) put asun­der. Laban and Bethuel can say neither good nor bad, because the thing proceedeth from the Lord. In this respect, their best cannot further, nor worst for­bid the Match. Neuerthelesse, though it be by Gods appoint­ment thus to haue her; yet is it in their consent to giue her, nor [Page 112]may they giue her without her owne consent. Th [...]y had giuen theirs already; Gen. 24.51. Rebekah is before thee: it rests yet to get the Mai [...]s Good-will; verse 57. We will aske her con­sent. It had not beene her mode­sty, to make her owne choyce; yet was it in her liberty, to gi [...]e her owne consent. Parents may neither violently inforce children, nor children headily outrunne Parents, to tye a kno [...], which neither want nor wo [...], saue death onely is sufficient to vndoe. In the one were it cruel­ty, and impiety in the other. Where [...]h [...]y are rigide, or these refractory; They are not to be commended, and these are to be condemned. My Parents shall haue honour in this prerogatiue, that I loue, where they like. ye [...] (I hope) without infri [...]gement of my lau [...]able priuiledge, tha [...] I like at least where I loue. How gladly would my behauiour challenge a freedome from [Page 113]impiety to them ward, if with but some disturbance to my selfe?

Rebekah hauing willingly condescended, (it was her reli­gious modesty, not her light easinesse, she was so soone in­treated) is with her fathers bles­sing departed tow [...]rds an Hus­band. Pious couples must here leaue Parents, not their bene­dictions. Rebekah comes not vn­blest to Isaac. He that is denyed this requisite good, may better forbeare that recessary euill. There is none so accurst as hee that hath a wife vnblest. O [...] the misery of that folly! Fire and water shall suffer more easie con­iunction, then they who are thus yok't without a blessing. Let me rather be bl [...]st in soli­tude, then accurst in such so­ciety.

The seruant prayed by the way as he went forth; and Isaac himselfe prayes by the way as [Page 114]they come home. Isaac went [...] to meditate,Gen. 24.63.or pray, in the field, at euen-tide. When a man is to­ward a Wife, now is it time and need to pray. To pray, that God would vnite them each to other, in faithfulnesse and affection; and in faith and deuotion both to himselfe. How ought he be­seech God to blesse and guide him, that he may doe that d [...] ­creetly, and according to chri­stianity; for which, being once done, there is no remedy? In fit time and place, the yong man betakes him to his meditations. At euen tide, when the day had well nigh runne out her course, when the affayres of his calling were for that day finished, when hee could now prayse, or be­waile the day past, for good or euill: He went out into the Field▪ finding his spirit more free and expa [...]iate, then could coarctate it selfe within the couert or clo­sure of a narrow Tent; all abroad [Page 115]beholding God powerfull, and prouident, in all things and pla­ces, vnder no lesse then heauen: He went to meditate, what good he had that day done, what euill eschewed, what danger escaped, what grace receiued: or (as not vnlike) what a promise God had made, what a Wife his Father had prouided, what a iourney his Seruant had vndergone; when he departed, when hee would returne. While his thoughts haue thus ouerseene them, his eyes are now vpon them. And that the act may proue (as all ought among Lo­uers) reciprocall; Isaac not onely sees Rebekah, but by Rebekah is Isaac also seene. Rebekah is the first is seene, at the departure to Rebekah; Isaac is the first is seene at the returne to Isaac God so ans [...]eres his seruants diligence with the readiest successe. She is no sooner informed, who it is that comes to meet them (for [Page 116]why, expecting Isaac in euery passenger, she had beene here in­quisitiue) but straight, Humili­ty dismounts her, in reuerence to her head, and modesty co­uers her, in chastity to her Hus­band. Gen. 24.64.65. When shee saw Isaac, shee lighted off the Camell, and tooke a vaile, and couered her selfe. [...]e­bekah lights off the Camell; It is not for the Body to be aboue the Head: Rebekah couered her selfe; the Moone is expelled at the ap­proaching of the Sunne. Re­bekah lights off the Camell, this is against those Wiues that will ride, when their Husbands must goe a foot: Rebekah couers her selfe to her Husband; this is a­gainst those that vncouer them­selues to others. Oh my soule! the Bridegro [...]me, whose Spouse thou art, is now before thee: light off from the Camell of vn­cleanenesse, from the crooked Camell of thine owne eui [...]l wayes: couer thee with the [Page 117]vaile of shamefastnesse, as (for thine owne vnworthinesse) blushing he should behold thee. Yea; couer thee with the robes of his righteousnesse, so shalt thou be the fayrest amongst wo­men, and as the Kings Daughter, all glorious within: the King shall take pleasure exceedingly in thy beauty, and kisse thee e­uerlastingly with the kisses of his lips.

After some cheerefull gree­tings, with a relation of their toyle, piety, successe, entertaine­ment, and the issue of all accor­ding to what he seeth: Isaac brings Rebekah to her Bride­chamber, therefore prepared in his deceased Mothers Tent. The first Wife was not, ere the man was furnished. God brought not Eue to Adam, ere he gaue him a Garden to liue in: Nor Isaac takes Rebekah to him, ere he haue a Tent to put her head in. The policy is commodious, [Page 118]and with approuement, ere a man enter into the world, to learne how to mannage her af­faires: Whereinto a rash and raw entrance equally imports, the life of a Nouice, and a Beg­gars death. It is better not to obtaine, then not to maintaine: Forwardnesse to haue, is folly and misery, without ability to vphold. As Friends, so Famil [...]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, [...]n [...]e Loued, He Comforted. Marriage without Loue, Gen. 24.67. is vnquie [...]nesse [...] Loue without Comfort, is Bar­rennesse; but all thus annexed, make Happinesse. I would wish mine enemy no heauier bon­dage, [Page 119]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 R [...]bekah; Marriage. L [...]ue, and Comfort. I will so expect the first, as (by Gods blessing) to communicate the second, to participate the last.

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 [Page 128]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 [Page 129]was endowed, but hers conce [...] ­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 forespa [...]e of Iohn, com­menced [Page 130]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 [Page 131]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 both [Page 132]gladded, and graced together. We no sooner come out of our Mothers wombe, but weepe; he leapes while he is yet in his mothers wombe. We weepe, as Prophets, foresigning some sor­row to our selues. he leapt, as a Prophet, fore telling great ioy to all. Ah! I am vncleane from the wombe, wherein this Saint was sanctified. I will so bewaile, that I was once borne: as also to reioyce, that I am borne a­gaine. Mine is the shame of my first, let Gods be the glory of my second birth. I confesse my selfe sinfull from the wombe, yet ne­uerthelesse beleeue me sanctifi­ed: I beleeue him sanctified from the wombe, yet sinfull neuerthe­lesse. If you say him without sinne in the wombe, how had he it in the world? if neither here nor there, what need had he of Christ? what had Christ more then he?

Besides that Iohns birth was [Page 133]hallowed, it was miraculous withall. His Parents both were vnlikely; both He and She were old and She beside was Barren. Luk. 1.7. One would thinke procreation there impossible; whereof the one was not yet capable; and whereunto they were both now made vnable. It is strange, that the Time to such a purpose, should now be past, and the fit­nesse for it, as yet not come. The Sex [...]s both were aged, and their senses dulled; their bloud cold, bones dry, ioynts feeble, and v [...]ines empty; and all vnlikely, whatso [...]uer might belong to a naturall act, or order coniugall. Yet for all this, was not a childe denyed them, but delayed one­ly. God had shut vp her wombe, not from a Sonne, but for a Time. He would giue the Issue, but would take his owne op­portunity. When God sees good, he will make the old Man, a yong Father; and the barren [Page 134]Wife, will hee make a fruitfull Mother. God knowes what is good for euery one, and when. It were presumption in vs, to ap­poynt him his Time. He slowes his Gifts on purpose: and would haue them the rather valued and required, for that they are defer­red. I will stay the Lords leasure and pleasure: My God take his owne time to doe me good. And because though he delay me a little, he denyes me not; I will yet hope for, what I haue not yet. Our God therefore puts vs off, not that hee will not grant our requests, but would reward our patience withall.

Many, and godly Women haue beene long barren, and yet they bare at last. Sarah, Rebekah, Rachel, Hannah, and Elizabeth; their lesse hopefull wombes, haue (in the end) brought forth the more hopefull seed. All were barren a while, to be the more happily fruitful: God restraining [Page 135]the worke of Nature the longer, that the gift of Grace might the rather appeare. When God will doe his Saints and Seruants an extraordinary fauour, or bles­sing; he will let them see, hee doth it by more then ordinary meanes. This was not a kinde of cursed Barrennesse, but myste­rious. These Births so hard, and maruellous, what did they but prefigure, and foretell a Birth, more rare and miraculous? Fruitfull Sterilitie, did but pre­figure a fruitfull Virginitie. That as we beleeue the pregnancy of these old Matrons; so should we, of that yong Virgin: Especially, sith there were two impediments to procreation, Old-age, and Barrennesse; here but one, one­ly vntouchednesse. Hee that would make those wombes to conceiue, which after the man­ner of women, were shut vp; why not that, which was not o­pened after the manner of wo­men? [Page 136]As Iohn to Christ, so Iohns mother prepared the way to Christs. The Angell that told Mary shee should conceiue a Childe, though she had not knowne man; told her withall, her Kinswoman (that seemed to be past that knowledge) had conceiued. Luk. 1.36. Thy Cousin Elizabeth (who was called Barren) hath also conceiued a Sonne in her old age. He tels her of one Old, and Bar­ren both, that shee might not distrust her selfe, though pure and vnknowne. Hereupon, shee doubts not, but that he that had newly made a dead wombe; can now also make a wombe not quickened, to conceiue. The Sonne of an old Matron, did well foregoe the Sonne of a yong Virgin. Who but he, that was wonderfully borne; should fore-runne him, whose birth was wonderfull? Nature, that bare me once, is old and barren: God grant me to be borne againe of [Page 137]Grace, that is flourishing, and vndefiled.

It was not the Baptists least prayse and prerogatiue, that hee was borne of godly Parents. The Scripture tels well of them; Both were iust before God, Luk. 1.6.and wal­ked in all the commandements and ordinances of the Lord, without re­proofe. We must vnderstand this of Piety, as well as Nobility; The glory of their Children, Pro. 17.6.are their Fathers. It is hopefull in Nature, which is in Grace infal­lible; A good Tr [...]e bringeth forth good fruit. In the order of Panegyrickes they vse to praise men for their Parents. 2 Tim. 1. [...]. Paul com­mended Timothie, for his Mo­thers, and Grand-mothers faith. Happy was the Baptist in his Pa­rents vertues, but happier in his owne. The worth of our An­cestours is made ours, when we imitate their worth: otherwise, that his Parents were worthy, is not onely no honour, but a [Page 138]degenerate sonnes disgrace. Men are more commendable for the worth that proceeds from them, then for the worth that is deri­ued to them: It is small glory to a bad man, that he had good friends: Nor is the good man to be accused, because his Ance­stours were bad. It is no honour to haue good Parents, and not to imitate their goodnesse: so, to be borne of bad Parents, and not to partake of their badnesse, is no disgrace. Nay, rather are they to be commended, that comming from bad, turn good: and they to be condemned ra­ther, for that borne of good, they become bad. In both cases this is laudable alone; If a bad mans Parents be good, to learne to doe nothing vnworthy his Parents: if a good mans Pa­rents be bad, to labour to doe nothing vnbeseeming himselfe. I am taught, neither to trust to my Parents merits, nor to [Page 139]distrust, because of their defaults. Neither will I presume, because I haue Abraham to my Father; nor were my Father an Ammo­nite, and my Mother an Hittite, would I therefore despaire.

Grace in the Baptists birth, supplyed the force of nature. Iohn was the Sonne of his Pa­rents prayers, rather then their imbracings: a Sonne of his Fa­thers begging, rather then be­getting. Thy prayer is heard, Luk. 1.13.and thy Wife Elizabeth shall beare thee a Sonne. The prayer was now heard, which hee now prayed not. Zacharie was (at this time) the peoples intercessour, to plead the common cause; he therefore spake not onely in his owne be­halfe. Hee prayed now, for no Sonne of his owne, but the peo­ples sinne. We must not thinke, that neglecting the publike ne­cessities, he would now betake him to his priuate requests: or that he mixed his domesticke [Page 140]cares, with his priestly office; or that he minded that in the Tem­ple, which was fitter to bee thought on within priuate wals. Hee prayes for the good of the people, and one is promised him for the peoples good. He prayes for all, and is answered touch­ing himselfe, Thy prayer is heard &c. Luk. 1.14. yet so, as it concernes others also; many shall reioyce at hi [...] Birth. It is prayer that preuaile [...] with God. Nothing so powerful in euery thing, as prayer. Pray­er hath remitted the sinne, pre­uented the iudgement, obtaine [...] a reward: It hath reared vp Waters, and cast downe Walls, shut the Heauens, opened the Earth, brought downe raine, kept in fire, shut vp mouthes, and set open doores; it hath o­uercome the enemy, comforted the afflicted, prouided for th [...] poore; it hath raysed the dea [...], repelled deuils, healed Diseases, begotten Children: who can [Page 141]reckon all, that rests in the power of prayer? There is no­thing, which God cannot doe in himselfe; nothing, which he will not doe for prayer. Autho­rity cannot command, nor strength enforce, nor worth de­serue any thing at Gods hand: God will not be commanded, nor forced, nor hired, but in­treated. Iam. 5.16. The effectuall feruent pray­er of a righteous man, auayleth much with God. When, and wherein I would preuaile with God; I will onely, and earnest­ly pray vnto him.

The Mother of the Lord, and Mother of the Prophet meet to­gether: The Mother congratu­lates the comming of the Mo­ther, and so doth the Prophet of the Lord. Elizabeth to Mary, and Iohn to Iesus: Iesus came to sa [...]ctifie Iohn in the wombe; and Iohn salutes Iesus there. Vnheard of congratulation! they so salute each o her, as neither is heard. [Page 142]The Saint and Sauiour inuisibly meet together, and vnspeakea­bly imbrace each other, with a mediation onely of two ten­der walls: She now tels to her, what he now did to him; As soone as the voyce of thy salutation sounded in mine eares, the Babe leaped in my wombe for ioy. What a ioyfull exultation was here in the wombe? euen such as now was not in the world beside. Elizabeth was first acquainted with Maries comming, but Iohn with Christs: She first heard the voyce, but hee first knew the Word: She first answered, in the way of courtesie, but he first reioyced, in regard of the Myste­ry. O mystery of Angels, in an Infants motion! the Morning Starre thus springing from be­low, how it betokens the Day­spring from on high? Ioh. 5.35. The bur­ning and shining light (shining and burning in an early know­ledge and ze [...]le) before it come [Page 143]to the Candlestieke, it first illu­minates the Bushell. Hee that now leaped in his Mothers wombe, told her, who was in her wombe, whose salutation she now heard; Maries salutati­on made Iohn leape; but Iohns leaping made Elizabeth prophe­cy of Christ. It was through the fruit of her owne wombe, she said vnto the other; Luk. 1.42. Blessed is the fruit of thy wombe. In that he is so hasty, not one [...]y to fore-runne his Lord, but euen him­selfe in a manner, makes the Mother of the fore-runner to know and acknowledge the Mother of the Lord. This con­sideration is admirable, how that he now is aware of Christs comming, that yet is ignorant of his owne: that he vnder­stands of his Lord, while yet he is not sensible of himselfe: and that while he yet sees not what is present, hee tels what is to come. Behold, therefore and [Page 144]wonder! the spirit of diuine Grace is vpon him, when the spirit of a naturall life is scarce yet within him; yea, he leape [...] already in the spirit, while he is not fully in the flesh. So as he [...] begins to liue to God, ere he liue to himselfe; yea, begins to liue to God, in the act of grace, [...]r [...] God in the order of nature, be­gin to liue to him. Totally diuine is he, ere he yet be compleately humane: Doth the part of a Prophet, while yet he hath no [...] the members of a man; and be­gins to leape, when now he ca [...] neither goe nor creepe. Iohn Baptist liued to God, before he was: My God grant me to liue to him, now that I am; and liue with him, when I shall be n [...] more.

Elizabeth was maruellously quickened, and in a moment: Yet is she orderly, and but ordi­narily deliuered. For her fu [...] time came, that shee should bee [Page 145]deliuered,Luk. 1 57.and she brought forth a Sonne. It is wont with God to keepe Order, euen in Wonder; or to begin miraculously, and conclude with means. So comes he at first like himself, but stoops to vs at the last; shewes himselfe onely, in the beginning; but vses vs also, in the end. Elizabeth conceiued beyond nature, but she must not bring forth, with­out order. God made her con­ceiue, though the fit time was past, but would not haue her bring forth, till the full time came. He would haue her partaker of the miracle, but others should be but witnesses of the meanes. God deals wonderfully with his Saints, when the world per­ceiues no other, but ordinary. He vouchsafes his Saints speciall Graces, but lets the World con­ceiue of no other, but common Gifts. So God (in his gratious vouchsafements) doe wonder­fully to me; I care not though [Page 146]the world conceiue, or consider but wontedly of me.

Now they haue him, they agree not how to call him. The kinne, they take vpon them, to name the Childe; and giue him no other name, but (as they v­sed) the name of the kinne. He is Fathers Sonne, and they giue him Fathers name: They called him Zacharias. Luk. 1.59. But he must not be long knowne by that name. What talke they now of the name of his Kindred? the name of a Prophet is already giuen vnto him. His God-father is God the Father, who christened him before by a Deputy: Thou shalt call his Name Iohn. Luk. 1.13. This was a great vouchsafement of God to some of his Saints, that he hath giuen them their names: So is this to all, that he knowes them by their Names, that hee calles them by their names; that their names are written in the booke of life. God cares by [Page 147]what names we be called. Hee giues vs our names in our Chri­stendome; to make vs mindfull of his mercy, and our duty; so oft as wee heare the sound or mention of our names.

Yet are they at controuersie how to call him. They reason with his mother about the mat­ter; and the father is hee, that must resolue them: who, be­cause he is tongue ty'd, tels them vnder hand; His name is Iohn. Luk. 1.63. A name not fansied of himselfe, but imposed of God: a name which himselfe inuents not, but repeates. That name is of im­portance, which is giuen of God. Iohn, beside the appellati­on, hath this signification, the grace of God. There were other of this name, beside the Baptist: but none, in whom the import of this name was so fully and truely accomplished. The names they imposed of old, were Sen­tences, or Prophecyes. None of [Page 148]them taught, or signed so much as the name Iohn. Next to the name Iesus, is the name Iohn: I was God, that gaue, them both Iohn, and Iesus; are as much a [...] Grace and Saluation: Iohn pre­pares the way to Iesus; betoke­ning, there is no way to saluati­on, but by Grace. Iohns name was an honour to him, no [...] was Iohn a disgrace to his name. He both was, and was called Gratious. We many (by our ba [...] manners) slander and belye ou [...] 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, Ʋrbane, Pius, and yet be cruell, vnciuill, [...]uill? to be called Christian, Prudence [Page 149]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 miracl [...], 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 [Page 150]one. While he yet hath no fel­lowship with men, he shunne [...] their society; and ere he yet com [...] amongst them, wholly auoid [...] the company and concourse of men: And wherefore does he [...] 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 [Page 151]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 per [...]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 [Page 152]themselues haue falsified, or fay­ned) whereon to father the [...] 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 i [...] 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 N [...]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 deui [...] tempted Christ there. The [Page 153]Tempter is then secure, when he can but take vs by our selues. Euen Solitude it selfe p [...]r [...]wa [...]es to euill: and we the sooner [...]oe it, when there is none to marke it. Fe [...]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 Tumul [...]; a bad one is troubled, and brawles in Silence. And if a man be not at quiet within him; what auayl [...]s it, that the Region is so round about him? H [...]e that d [...]th ill, though in secret & [...]olitarinesse, [Page 154]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 [Page 155]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, Ma [...]. 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 [...]ot knowne. We Preach better then we liue, Iohn liu'd accor­ [...]ingly as he Preach [...]. 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. [Page 156]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 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 [Page 157] 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 [Page 158]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 [Page 159]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 Shap [...]s. Farre [...]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 [Page 160]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 Dye [...], was himselfe alone Elias was also in the Wildernesse, and had [Page 161]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 [Page 162]one. Euery Country was former­ly noted for their proper Foo [...] 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 ma [...]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. [Page 163]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 [Page 164]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 ha [...]e eaten Manna, and are dead: Oh! let me eate thee, and I shall liue for euer.

Practique Theories: OR, Votiue Speculations, VPON Iohn Baptists Decollation, or Beheading.

THe people were both wayes mistaken, in calling Christ Iohn Baptist; and in taking Iohn Baptist to be Christ. They had not learnt yet to distinguish betwixt the Angell, and the [Page 166]God; the starre and the sunne, the voyce and the Word, the Herauld and the King, the Cry­er and the ludge, the Vsher and the Lord, the Friend and the Bridegroome, the Witnesse and the Truth, the Prophet and the Sauiour, Christ Iesus that was to come, and Iohn Baptist his Fore­runner. But this Lucifer (farre vnlike that other) not daring to vsurpe diuine honours (though men would blindely and rudely haue thrust thē vpon him) giues God the glory of what he is, and quite denyes himselfe to be, what he is not. Once, and againe he sayes, Ioh. 1.10. Ioh. 3.28. I am not the Christ. And so himselfe sets downe one dif­ference betwixt them: He must increase, Ioh. 3.30.but I must be diminished. And indeed thus are they distin­guished more wayes then one. Christ did increase, for hee be­gan to be reuealed what he was: Iohn did decrease, for he ceased to be called what he was not. [Page 167]Christ did increase, for he was yet to accomplish the worke of a Sauiour: Iohn did decrease, for he had already done the office of a Fore runner. Christ did increase, the Gospell was to be Preached: Iohn did decrease; the Law was to be abolished. Christ did increase, for comming after Iohn, he was preferred before him. Iohn did decrease, for com­ming before Christ, he was set after him. Christ did increase, in whom dwelt all the fulnesse of the God head bodily; Iohn that receiued the Spirit, but by mea­sure, did decrease. Christ, an in­exhaustible fountaine of Grace, did increase; Iohn the burning Lampe, did decrease. Christ did increase, for hee was hand and foot inlarged to a Crosse: Iohn did decrease for he was cut shor­ter by the Head. The shadow was to yeeld, now that the sub­stance came in place. The voyce was to be silent, now that the [Page 168]Word began to be vnderstood: and the glimmering of the starre vanished, now that the lustre of the sunne appeared. It is be­hoofefull for vs Christians, that both Christ should increase in vs, and we decrease vnto our selues: Christ, and his Grace must liue in us, and we dye to our selues, and sinne. Lord in­crease thou my Faith in thee, and let me decrease to my sinne and selfe. Oh be thou more and more to me, and let me be lesse vnto my selfe. Liue thou, and let me dye; proceed thou, and let mee be restrained; prosper thou, & let me decay; yea, yea, Lord! let me be ashamed, & thou glorified; let me be despised, and thou magnified; let me be hum­bled, and thou exalted; let mee be nothing, and thou all in all.

We haue all of vs one thing or other, to bring vs to our ends. Some Natures frailty, some our owne Intemperance; [Page 169]some others violence. For the first, neither was the Baptist borne by natures strength, nor through weakenesse was it that he dyed. And as touching the other two, he dyed not by his owne, but anothers euill. Iohn both was borne, and dyed for Christs cause: He was borne foretelling Christ, whom hee dyed confessing. Borne was he to beare witnesse of the truth, and hee dyed for witnes­sing the truth; Mark 6.18. It is not lawfull for thee to haue thy Brothers Wife. Here came Iohn Baptist in the spirit of Elias; for as he to Ahab; Thou, 1 King. 18.18.and thy Fathers house haue troubled Israel: So he to Herod, It is not lawfull for thee to haue thy Brothers Wife. The Prophets haue not gone behinde their sace, to tell Kings their faults. Iohn shames not to tell euen He­rod of his shame. Nor speakes he faintly and generally; It is not lawfull for a man to haue his [Page 170]Brothers wife: but stoutly taxes him in particular, It is not lawfull for thee to haue her. It is not law­full for a man to haue his Bro­thers Wife, this were but to confute the Doctrine: It is not lawfull for thee to haue her; this is to oppose the practice and example. Herod heretofore heard Iohn gladly, but now he hates to heare him: Hypocrites, while themselues are vntouched, will heare the word of truth, not one­ly with a kinde of patience, but delight. None are more taken with the reproofe of sinne, then they, and yet then they, none more irke to bee reproued for their sinnes. How frequently are men, and deseruedly, and yet but vnprofitably reproued? What good doth it onely to in­ueigh against sinnes in generall; when men haue not the grace to apply it to thēselues? Men think themselues vnmentioned, vn­touched. It concernes not them [Page 171]to tell them neuer so of their faults, if you tell them not as theirs. We must indeed hare the vice, not the man; yet may taxe the man for his vice. It is no of­fence to the person, sometimes to taxe the person for his of­fence. No man can truely say, he is slandered, when that is one­ly reprehended in him, whereby God is dishonoured. Nor is it an offence, when one is publikely corrected, to the intent that many may be amended. Nor yet is it against Charity, when one mans shame and scandall is re­compenced with the peace and warinesse of a many. Better an open reprehension, then imita­tion of euill. Neither is it other then duty, so to doe; Them that sinne, rebuke before all, 1 Tim. 5.20.that others also may feare. The best way of reproofe, is neither to slander a mans person, nor fa­uour a mans sinne; neither to betray, nor smother his euils: [Page 172]neither to carpe and censure, nor sooth and flatter him in his faults and offences. Neither to be zealously cruell, nor pit [...] ­ously vniust. Neither to bee so bitter against things but ridi [...] ­lous, and so easie to things per­nicious; as to inueigh so against Errours, and but chide at Abho­minations: neither to launce them that are sore, & but scratc [...] the seared; neither to come to a foole with words, nor with a club to a wise man: Neither to come too neare, and broadly poynt at the blushing and shamefast; nor to keepe too farre off, and speake too much beside the impudent, and out-facing: neither to vpbraid that openly, which is done but once, and a­gainst one; nor husht it priuily, which is done against all, and openly. If one speake in the clouds, and but touch me a farre off, yet so as my selfe findes me conscious of his words; I will [Page 173]blush to commit that my selfe a­gaine, which I perceiue another is so loath now to discouer: Sith his secrecy would excuse me for the first, I will so accuse my selfe therefore, that my warinesse may preuent the next. If I de­serue to be made a publike ex­ample, better I be ashamed, then confounded for my faults. If he be my friend that repre [...]ends me, it is because he loues mee: nor is this to hate me, though he be mine enemy that repre­hends me. If I be [...]ustly repre­hended, I thereby may learne to amend; if reprehended vniustly; I so 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 hi [...] tongue still within his head, Iohns Head had stood longe [...] 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. [Page 175] 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 [Page 176]them for their sinnes: But though the vaine Hearer neuer so tell him, that he sayes well; neuerthelesse will the true Pre [...] ­cher tell him when hee does i [...]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, [Page 177]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 th [...] 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. 'Tis 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 Phil­l [...]pt Wife, and for all the euils which Herod had done: added this yet a­boue all, that he shut vp Iohn in [Page 178]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 [Page 179]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 [Page 180]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 o [...] 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 [Page 181]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 suff [...]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 re­fore [...]ce to God and Christ; neither haue the beautifull sins this Crowne, but such as are Hand- [...]aids vnto Grace. All that can be done vnto a Pagan, [Page 182]doth not merit him this name: The least that a Christian suf­fers, is Martyrdome. Yea, this is Martyrdome, that he would but be a Martyr. Be it Losse, Shame, Griefe, Want, Paine, Death; this makes vs Martyrs, that we suffer for Christ, and Christ in vs. I hate a Thiefe, not because he is executed, but executed for Theft; I honour a Martyr, not because he suffers, but suffers for Christ.

Gen. 40.20. Pharaoh, and Mat 1.6 Herod, are found to haue feasted, and bles­sed their Birth-dayes: Theirs did Iob 3.3. Iob and Ier. 20.14 Icremie, both ex­ecrate and bewayle. They were Heathens that first celebrated their Natalitials: Their Fune­rals were first obserued amongst the Saints. It is for the wicked, to glory in such a Day, they are borne to a World, and Sinne: For the godly, to reioyce in that, they are borne to Grace, and Heauen. On their Birth dayes, [Page 183](of all others) the Infidels gaue themselues to Playes, and Plea­sures: the Faithfull on such dayes, would the rather betake them to their Prayers and De­plorations. But thus are their first births celebrated, who were neuer consecrated to a second birth. How Iouiall is Herod on his owne Day? He prayses his Constellation, magnifies his conception, glories in his Fa­thers loynes, blesses his Mothers Wombe; and sayes, let the day neuer see d [...]rkenesse, in which he first saw light. Himselfe will cannonize the day, wherein a Man, a King was brought into the World: and so must others obserue his Life, and Raigne. They must eate and drinke, in remembrance of his birth, that was borne to no better, but to eate and drinke. The man might haue made better vse on his Birth-day. Hee should on this day, haue deplored the euill [Page 184]of his dayes; as their Breuity, Misery, Sinne; should haue now giuen God the glory, the Au­thor and Vpholder of his Being: Should haue likewise thought, that so dayes succeed, and end, that his life decreases, as his yeares increase; and that by a few Birth-dayes, hee must come to the day of Death. But not so well as this, nay worse then that before. Euen on that day, the vse of life was giuen him; he de­priues another of the benefit of life. Herods birth-day is Iohns death-day. When the Wicked liue, the Godly dye; when they increase, these are diminished; When they prosper so, and flou­rish, these needs must perish, and decay. Herods birth-day, is Iohns death-day. The wicked can at once be vaine and cruell; at once glory in their owne Folly, and others Affliction. Herods birth­day, is Iohns death-day. I would that day were had in remem­brance, [Page 185]though not for Herods birth, but for Iohns death.

Iohn Baptist danced himselfe before his birth, but it is another that dances toward his death. Not he, Mat. 1 [...].6. but the daughter of Hero­dias danced. (It were but vn­couth to imagine, that the light­nesse of an Harlots heeles, should strike so heauy at a Prophets Head.) Wantonnesse is hand­maid to Excesse. Alwayes, after a satiety of meate; there followes a leuitie of action, if not a pro­uocation to lust. They that sit them downe to eate and drinke, are fit for nothing, Exod. 32.6 but to rise vp and play. So they, They sate them downe to eate and drinke, and rose vp to play. To play, that is, to verse 19. dance. Who but light­heeles, makes apt sport for light­heads? Heredias Daughter that should haue beene modest, as a Virgin; exceeds euen an Harlots impudence. I had almost called her the pride of Harlots, but let [Page 186]her be said the shame of Virgins. Negligent of her owne shame-fastnesse, and treacherous to o­thers also; shee begins, I cannot well say whether a more Wan­ton, or bloudy Dance. Besides that she was taught, and drest to such a pranke, and part; consi­der what an Harlots behauiour belongs hereunto. A wagging Head, wanton Face, rolling Eye, the Hands shuffling, Body tur­ning, Feet tripping; with such a number of wrested Gestures, which make the body seeme de­formed in the Motions, as if the members of the body were de­formed. Our Feet are giuen vs to goe forward, wee but abuse them to totter and turne with­all. They say in this kinde of skipping, the Deuill most com­monly leades the Dance: This is certaine, to swagge a [...]d swing so, vp and downe, to and fro, and runne all in a round; this is to tread according to the De­uils [Page 187]pace and measure. We many skip lewdly (like Goats) before the Calfe: Where are those comely motions of men before the Arke? Woe, and alas! how we measure our paths to the Deuils play? Lord! thou hast long piped to vs, and yet wee haue not danced.

Nothing so vnseemely, which will not arride the naughty. Herod, that should now haue beene ashamed at the presence of his Daughter, is now deligh­ted with the folly of his Niece. Her face was enough to conuict the vnlawfulnesse of that marri­age, which Iohn did but confute in words: And yet she is made a meanes against him, for vtte­ring but that Truth, whereof her selfe was the onely proofe. Hero­dias had better kept her Daugh­ter within doores, she does but diuulge her shame, in seeking by her meanes to suppresse it. So Herod himselfe might well haue [Page 188]blushed at her being; but he is notwithstanding delighted with her Dancing. Mat. 14.6. The Daughter of Herodias danced, and pleased He­rod. That she so pleased by dan­cing, was worse then that she danced. The gratulation of euill is worse then the commission. The well taking here, was worse then the doing ill. Had she n [...] pleased the King in dancing, she had not danced against the Pro­phets Head. Euils are most per­nicious then, when approoued. Neither is this folly approoued onely, but rewarded. Nay, as though hee thought nothing enough to reward her withall, he bids her aske any thing. Mark. 6.22. Aske of me whatsoeuer thou wilt, and I will giue it thee. How mightily men are taken with Trickes a [...]d Toyes? And for their Feates and Follyes, men soonest and highest praysed and preferred? He for running, riding; he for singing, fidling,; or (as she [Page 189]here) for dancing; few for Prea­ching. How cunningly he not onely iumpes, but instructs her to petition? To make her the bolder to aske to some purpose, he tels her before hand how farre he will grant; and beside, to make it the surer, bindes it with an oath: He sware vnto her, verse 23.whatsoeuer thou shalt aske of me, I will giue it thee, vnto the halfe of my Kingdome. Bountifully pro­mised, and as well deserued▪ a Reward but beseeming the la­bour, and but an equall recom­pence for so high demerit. Hee was a whole King indeed, that valued halfe a Kingdome but at a skip: such another leape might haue turned him out of all, so little he counts of Soueraignty to Pleasure. Was not he as vn­worthy to possesse the whole Kingdome, as she to deserue the halfe? Men in their humours, are prodigall of their promises: Nothing is too deare to recom­pence [Page 190]the Panders of their pride and lust. Ah that vanity is so pri­zed and approued! We fooles passe away our Gold, for Straw; and our Pearles for a Barley corne. How doe we dis-esteeme of the birth-right of the Sonnes of God, for the Pottage of earth­ly pleasure; and giue, sell, lose our whole in the Kingdome of heauen, for but the dancing de­lights of a world? With the wise Merchant, hauing purchased that precious pearle; I will not promise it for money or friends: no, not to gaine a world, will I part withall.

It was ill in Herod, to take pleasure in Folly; worse, that he promised to reward it; but that he bound himselfe hereunto by Oath, was worst of all. This is of euils, the greatest, to engage himselfe to euill. An oath is not vsuall, but in case of weight and need. To sweare lightly, is as ill as to forsweare. One would [Page 191]haue thought, a Princes Word had beene as good as his Oath: and, that a King had said it, was as if hee had sworne it. To sweare, bewrayes but falshood and infirmity: Truth and Au­thority stand not vpon an oath. It is not the Oath that is credi­ted, but the Truth; and were not men false, they had no need to sweare. Hence are all those execrating attestations, because men are either iealous, or suspe­cted I will not beleeue the man for his Oath, but his Oath rather for the man. If he be a good man, he will speake the truth, though without an Oath; a bad man will both sweare and lye. An honest man (I take it) is bound as well buy his promise, as by his Oath; what necessity then of an Oath to a Promise? He that sayes he will doe me a Fauour, be he honest, I will take his word, he shall not need to giue me his Oath.

Herodias had required Iohn Baptists death ere now, and [...]as denyed: Now that her Daugh­ter may haue any thing that [...]he will aske, what shall she aske (by her consent) but it? She made her dance for that purpose, and bade her aske that recompence: Wherein her fuite preuailed not, she thus brought it about by a wile. The weaker Sexe seeke by all meanes to wreake their ma­lice and despight. It is the man­ner of the malicious, to require others hurt, before their owne good: who rather then benefited, sue to be reuenged. While it is generally expected she now should aske Honour; behold, and abhorre, she demands Bloud. Giue me here Iohn Bap­tists head in a Platter. Mat. 14.8. Monster of her Degree, Age, Sexe! All her demerit was but some Iew [...] mirth; and a most horrid mur­ther is her demand. To aske slaughter, for dancing; oh vaine [Page 193]office! oh foule reward! Iohn Baptists Head? and his Head in a Platter? Out shamelesse Girle! to craue a Prophets death and shame. But, no maruell that a Strumpet indures not a Pro­phet: What other should bee Lusts petition, but Chastities destruction? How cruell are pleasures? and what brutish im­pieties arise from rioting, and lust? 'Tis the condition of an Harlot to be cruell: what cares she to destroy anothers body, that prostitutes her owne? The foole that followes her, she keeps in the stockes, Pro. 7.23. till a dart strike through his Liuer: the wise man that rebukes her, she puts in pri­son, till an hatchet chops off his Head. Dalilah will cut off [...] Hayre of Sampson, robbe him of his strength: Herodias will cut off the Head of the Baptist, de­ptiue him of his Life. Better an Harlot cut off Head, or Mem­bers for Christs cause, then to [Page 194]take the members of Christ, and make them the members of a Harlot. For them of this [...]rl; Lord! let me not fall into the deepe Ditch: And for them of this Sexe, Prou. 23.27. Ecclus. 25.15. Giue mee any malice saue the malice of a Woman.

It is not safe to sweare vpo [...] vncertainties: neuer was good end and euent of rash Oathes Of the euill hap of this vnadni­sednesse, complaine Iephthe [...] Daughter, Ionathan, and Ioh [...] Baptist. It was an Oath, was Ioh [...] Baptists death. (this is cruell that the death of a Prophet should be for the obseruation o [...] a Sacrament.) Herods swearing lost him his life, and not the Baptists rebuking. The cruel­ty of a Tyrant could spare him, whom the necessity of an Oath destroyed. To what straits are men brought into by Oathes? Did he, as he sware, it was cruell; if not, he was forsworne. Hee should of euils haue chosen the [Page 195]lesse: But he to commit mur­der, pleads periury; chuses to offend rather in slaughtering, then forswearing; and will be the more impious, vnder a pious pretence. Monstrous vnwilling is he, yet takes he all occasions to be perswaded. Mark. 6.26. The King was exceeding sorry, yet for his Oaths sake, and for their sakes that sate with him, &c. This was all was said for him, but all this made against him. He was sorry, iust as the Crocodile sheds teares: Hee dissembled a sadnesse in the face, when hee was glad with all his heart, vnder a colour of religi­on, to haue occasion of reuenge; And would seeme to be constrai­ned to suffer, what himselfe would willingly haue dispatch­ed. Or, were he so sorry, as they say; that sorrow confesses but the Guilt, which preuents not the Fault. To be sorry afore­hand, and sinne neuerthelesse; this is a bewraying, rather then [Page 196]bewailing of our sinne. Such was Herods sorrow before hand, as was Iudas repentance after­ward. Neuerthelesse for his Oath sake, &c. Perhaps he sware to giue her any thing, thereby to occasion her to aske this one thing; and then it was for his Oaths sake indeed. Otherwise, an oath bindes not to euill. There's no religion at all to im­piety, nor is a Sacrament of force to sinne. Of the twaine, better be false then cruell; better a bad Oath broken, then a good life lost; better a Promise wisely frustrated, then wickedly perfor­med. I maruell, had she askt his owne Head, would he haue giuen it her? An Oath had beene all one to the Head of a Prophet, and Head of a King. And for their sakes that sate with him, &c. Had none of them the wit, or goodnesse, to speake one word in the Baptists behalfe? How well might some of them haue [Page 197]pleaded the innocence of his cause, and iniustnesse of her re­quest. They should haue told him, that a birth-day was a day wherein to pardon and reward, rather then to punish or execute: That cruelty was vnbeseeming iollity, that nothing was more vncouth and execrable, then was bloud at a Banquet. Especi­ally, how opportunely might they haue disswaded him from it, now that they saw him sorry so to doe it? Howeuer he see­med, they all perceiued whereat he aymed: nor durst they dis­swade that wickednesse, sith but for such a thing (they knew) that wickednesse was done. Their silence argues they allow­ed it, may be also they requested it, since it is said, for their sakes. Herod had killed Iohn ere this, but for feare of men; and now it is for fauour of men that hee kils him. For their sakes, what a madnesse is it, for a man to [Page 198]damme his owne soule, for ano­thers sake? He did it for their sakes, for whose sakes he should rather not haue done it. What need he haue made them witnes­ses of his crime, that come but to be partakers of his cheate? shames he they should be witnes­ses of his Leuity, that performed not his Promise? how then should he of his Cruelty, that so performed it? Herod had thought to haue hid his Incest by Mur­der, to haue excused his Mur­ther by Periury, and thus he dis­couers all in the end. To heape one sinne vpon another, is not the way to hide it. Sinnes are not couered by sinning, but by re­penting: nor cleares it a man, to smother, but confesse his Sinnes. Alas Lord, & God! how wonted are we to promise, and ingage our selues to inconueni­ence, and euill? How doe we a­buse thy Law, and Sacrament against it selfe? Making it a [Page 199]Religion to doe mischiefe: see­ming as it were out of a consci­ence we were constrained to doe euill. What euill is done vnder a colour? what regard is had of men, more then Thee? Woe, woe, what sinnes are made e­uen cloakes for sinnes? Lord make me wary to engage, but feareful to dissemble mine Oath: wary before men, but fearefull before thee: wary to commit, but fearefull to smother my sinne.

Iohn Baptists death is decreed at a Banquet: how should Riot but consult against Sobriety? It is meate and drinke to the wicked, to doe mischiefe: They in the midst of their [...]ollity, can neuerthelesse determine perse­cution. This is amongst the wicked, pleasure and delight, euen the godlies woe and smart: but yet this is made the godlies happinesse and comfort; name­ly, the wickeds force and spite. [Page 200] Herod thought he had now de­termined Iohns punishment; alas, he but did him the benefit. He but compels him, that of him­selfe was willing; but driues him that is ready to goe; but kils him, that desires to dye. To behead him in the prison, what was it else, but to free him from two Prisons at once; from that of Herods, and of his owne body; as well from the Prison of flesh, as stone? thus what was solely intended for a punishment, prooues a double fauour. The malice of the wicked, makes for the godlies more aduantage. Let the bad doe their worst, if I be good, my God will turne it to the best.

Were they not filled with Wine, they now might satiate themselues with Bloud. Behold here, and abhorre it; After the Heads (no doubt) of many Beasts, Foules, Fishes; a mans Head comes in as the last course. [Page 201]He that came neither eating nor drinking, goes as meate and drinke. Mat. 14.11 His Head was brought in a Platter. Bloudy guests, and barbarous, to partake, but more barbarous and bloudy Master of the Feast, to prouide such cheare. Where are brought in (though in couer'd dishes) a Schollers Head, a Mothers Breasts, an Orphans Heart, a Labourers Hands, a Trauellers Feet; and sauced all with their seuerall Sweate and Teares; there also is brought in (if not worse then so) Iohn Baptists Head in a Platter. I had rather starue, then feed on mans flesh. And this is it I count to crush the bones, and sucke the bloud of men, to ra­uine, and riot so, by fraud and oppression.

Herod and Herodias (alike both in name and sinne) are glad to see, the Head is smitten; for now they are sure, the Tongue is silent. Hauing killed [Page 202]the Censurer, they thinke they haue cleared the crime: and any thing shall now be lawfull for them, sith now there is none to reprooue them. How doe they now deride that face, which be­fore they could not but blush to behold? Glad were they to auoyd him, yet now how they dare insult against him? They formerly were affraid of his voyce, yet now how they spurne his Head? What, Iohn Baptist? so great before God, and so vile before men? What, a Prophet? and more then a Prophet? and deliuered to an Harlot, and worse then an Har­lot? Art thou he that came in Spirit and Power of Elias? and goest thou at Herodias lust and pleasure? Art thou he that was called the Angell, and art thou made so vile a slaue? What, Iohn? greater then whom was not borne of Women; art thou he, then whom none dyed viler by [Page 203]a Woman? Ah Lord, and God! dost thou sell thy People for nothing, and deliuerest thou them without price? How is the death of thy Saints precious in thy sight, when thou giuest the life of a Prophet, for but an Har­lots Dance? Lord! how are thy Saints led like sheepe to the slaughter? and for thy sake, how are they killed all the day long? Stand amazed flesh and bloud, be confounded to dispute a gainst him that is both Wise and Good. Lord, Lord! that art gratious together and vnsearch­able: Thou sufferest thy Saints and seruants to be humbled, that they may be exalted; to be despi­sed, that they may be honou­red; to be confounded, that they may be glorified; to mourne, that they may reioyce; to suffer, that they may raigne; and once to dye, that [...]o they may liue for euer. Thou sufferest them to suffer all, that we following [Page 204]their example, may obtaine their reward.

There was not such shadow of semblance betwixt the Bap­tists birth, and Christs; as there is manifest disparity in their deaths. Christ dyed to redeeme sinners, Iohn dyed in condem­ning sinne▪ Iohn dyed in a close prison, Christ dyed in an high Mount; He dyed obscurely, that dyed to himselfe; he dyed open­ly, that dyed for all. Iohns ma­ster-bone was clouen, not a bone of Christ was broken: His Necke was clouen, that laid hard loades vpon our neckes; not a bone of him was broken, that bare the burden of vs all. Iohn dyed to decrease, Christ dyed to increase. Iohn bare a type of the Law, and was beheaded; that there might no Head be ac­knowledged in the Gospell, but Christ, that was exalted. Christ is the whole and sole Head of his Church. Would yee make [Page 205]the Church a many-headed Monster; or would ye behead Christ (as Herod, the Baptist) ye Monsters, that would raise vp so many in his roome? Dead members are ye all, that know not, that acknowledge not; rot­ten are ye, and corrupted, that obey not Christ your Head: painted Members are ye, that dissemble him; and ye but hang by, ye are not on, that would cut him off. I blesse my good God, I am a Member ingraffed into that Body, whereof I ac­knowledge Christ Iesus to be the onely Head. Lord, giue mee grace to succour, and condole my Fellow-members, to loue, and obserue my Head.

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 [Page 216]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. [Page 217]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 [Page 218]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 [Page 219]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. [Page 220]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, and tell of thy Truth. I will teach others, what thou hast taught me, sith I am therefore taught to teach.

Ioh. 1. Once, and Luk. 5. Againe, and the Mat. 4. Third time was Peter called; else doe the Euangelists differ in the Time, Place, and Manner of [Page 221]his Calling. Wee are often, ere effectually called. We seldome come to Christ at once: It is well, if againe & againe will through­ly conuert vs vnto Christ. First Peters Brother brought him vn­to Christ, then Peter bad Christ goe fro [...] him; after that, Christ bad Peter follow him. So come we to Christ; first, the Ministers (our Brethren) bring vs, then (considering our vnworthi­nesse) we bid Christ goe from vs; lastly, (in his loue and po­wer) Christ both bids vs, and helpes vs to follow him. Thrice (I thinke) Peter was called: cer­taine I am, thrice he denyed Mat. 26. his Calling, and so he Ioh. 21.17. confessed thrice.

The Apostles of the first ele­ction, were men but of meane Birth, and Parts. Not Paul is first called, but Peter; not he that studied at the feete of Gama­liel, but hee that toyled in the bottome of the Sea. The first [Page 222]knowledge of the Gospell was not gotten by study, but giuen by inspiration. Not a Philoso­pher reaches to a Diuine: but a very Fisher-man, is made euen a Fisher of men. Christ the ra­ther made choyce of the rude and base, that the Gospell might be knowne to be the power and wisedome of God not men: that the wit, and eloquence of men, might not arrogate to it selfe, the promotion of faith and piety: that the diuine Truth might neither be thought, nor said, the wisedome of the world. We haue this treasure in earthen vessels, 2 Cor. 4.7.that the excellency of that power may be of God, and not of vs. The weake ones, and obscure, are made the lights of the world, and pillars of the Church. Euen the Ignorant, shall preach his My­steries, and the Obscure shall publish his Name. He chose but weake Instruments, to a mighty Worke. The more was his [Page 223]power, that could conquer with­out weapons, and his wisedome more, that could perswade with­out words. 1 Cor. 1.26. Not many wise men after the flesh, not many mighty, not many Noble are called. God that made all persons, creatures, regards no creature for his per­son. His election is not more free, then frequent, of the foo­lish, to confute the wise; of the weake, to confound the strong. Cephas, rough, and vn [...]ewne, is brought from his Quarre, to a Rocke, and there framed, and placed a polished corner of the Temple. A silly Symon, is both elected, and endowed a preach­ing Peter. I see well, the necessi­ty of being a Creature, of the lowest, in the first Adam; ex­cludes not the possibility of be­ing a Christian in the second, with the highest. Then, hauing this prerogatiue, to be as feare­fully and wonderfully made, as the most: I will looke for this [Page 224]priuiledge, to partake of the like­nesse of that Image, with the best: Country, nor condition shall discourage mee, sith my God regards not what Coun­try, what condition.

All are vnapt by nature, and vnworthy a spirituall vocation. A dead man can as easily rayse vp himselfe to life, as can the na­turall man incline himselfe to grace. How farre vnfashionable to a vessell of honour, is this clay, if it want the hand of the Potter? We stand still in an vn­called state, vnlesse the grace of God preuent vs in our Callings. He said it, as of all Christians, so of his owne Disciples: Ye haue not chosen mee, Ioh. 15.16but I haue chosen you. Christs intention was to Peter, ere Peters attention was to Christ. Both our Election and Vocation, are suddaine to vs ward, and indeliberate; to God onely are they determinate, and foreseene. Christ sees, ere Peter [Page 225]perceiues, nor offers Peter, but Christ cals. It is no power and merit of the called, but the will and mercy of him that cals. Such is the dignity of an Apo­stleship, that it is obtained onely by the grace of God. Christ saw Peter, when Peter saw not Christ. He saw him, not onely according to the appearance of the face, but disposition of the heart: He saw him, what hee was, and should be, and chose him for what he should be, not for what he was: He saw him, not as one that was, or would be, but that might be an Apo­stle. He perceiued there was apt matter to worke vpon, though the thing was now but in grosse: he well discerned this pretious stone, though yet but in the rough. Himselfe had the art to polish it, therefore despised hee not a possible, though incom­posed good. Lord bow downe thine eyes vpon vs in thy Christ; [Page 226]behold vs, cloathed with his Righteousnesse, cleansed by his Bloud: shew vs the light of thy countenance, and let thy grati­tious aspect allure vs. See vs now to sanctifie vs, and blesse vs in thy sight for euer.

While Peter busily casts his Net into the Sea, Christ earnest­ly casts his eye vpon Peter: He waites and watches to take Fish, and he to take the Fisher. How the Lord attends his intended Disciple? Heée findes him Ca­sting a Net into the Sea, for hee was a Fisherman: Busied name­ly, not onely in an honest la­bour, but in his proper Calling. How should the Fisherman be found, but mending or casting his Nets? So the Labourer, but holding his Plow; the Scholler, but vsing his Penne, the Souldi­er, but handling his Speare? Pe­ter is now imploying the One Talent of a ciuill Calling, when the Ten Talents of a spirituall [Page 227]vocation are vouchsafed him: Christ not onely chose men of meane Callings, but tooke them at such times as they were exer­cised therein. It is not our ordi­nary labour can hinder Gods speciall worke. Inward endow­ments are not the further from vs, for our outward imploy­ments. Grace takes those at best leasure for her entertainement, whom shee findes occupied, though in a poore, and toyle­some, yet honest Calling. When we are idle, is an occasion for the Deuill to tempt vs: but when we are imployed, is a time for God to call vs. Let sinne, and the Deuill, alwaies finde me do­ing something, that so there may be nothing for them to doe: And let Grace, and my Sauiour, finde my soule so busied in the best things of this present, as not thereby indisposed to the least of a better Life.

Yet mindes he to take Fish in [Page 226] [...] [Page 227] [...] [Page 228]his Net, and himselfe is now caught by a voyce: a voyce that at once commands and enables; that perswades, and disposes to­gether: Mat. 4.19. Follow me. He that now had the will to command, had also the power to preuaile. As af­terwards, Peter had not left the Land, to haue followed Christ vpon the Sea; but that Christ bad him: So neither had hee now left the Sea, to haue follow­ed Christ vpon the Land. Our following of Christ, lyes not in our Comming, but in his Com­manding. Can. 1.3. Draw mee, wee will runne after thee. It is in him that draweth, not in him that run­neth. We follow Christ no lon­ger, or further, then he leades vs on by the hand. Peter heares vnlookt for, Follow me. God cals vs when we thinke not of: and is nigh vnto vs, when we are not aware. No more but Follow me. To follow Christ, is to bee called to him. To follow Christ, [Page 229]this is it, both ordaines and per­fects a Disciple. The Disciple is not aboue his Lord, nor goes he before him; it is his all, to fol­low him. Wee haue all of vs Christ for an example, in all things that concerne vs. He is gone before vs, wee but come after him; not in the paths of his feet, as did his Disciples, but (as Christians ought) in the works of his Truth. As a Sonne his Father, a Seruant his Master, a Souldier his Leader, a Scholler his Teacher: so instruct mee (Lord Iesu!) and strengthen me, that (in all loue, and duty) I may follow thee.

There is a promise annexed to the command: Follow me, Mat. 4.19.and I will make you Fishers of men. It is by his Benefits, Christ in­uites vs to our duties. Our lo­uing Lord, rather seekes to winne vs to his Seruice, then constraine vs. As Christ hath caught Peter, so will hee teach [Page 230]him to fish for his fellowes: of a Fisher-man, he shall be a Fisher of men. Christ now cals him from the same Trade, to the like; from the ordinary art, to the deepe Mystery of Fishing▪ The temporall was but an em­bleme, type, prophecie of a spi­rituall Piscation. He shall be a Fisher, as before; onely this, there shall not be the same Nets and Fish. Whereas he caught a scaly Nation, being and mouing in a liquid element onely; now shall he captiuate a smooth People, residing in all vnder Heauen. He caught Fish by the labour of his hands, but shall catch men by the labour of his mouth. Hee brought Fish to the earthly, but now shall, to the heauenly Hie rusalem. Such Fish he tooke be­fore, dyed; because taken out of their owne element: but now except such as are taken, none shall liue; because brought into their best state. The Preachers [Page 231]of the Word are not vnfitly compared to Fishers. They weaue the Word of God in me­thod and order, and knit holy Sentences, precepts. Counsels together, like Nets; to catch soules withall. Their Hookes of the Spirit, and mystery, are bayted with the flesh of Christ, and humanity. They take men from out their mudde, & Ponds, & Sands, and Sea: Him from his carnall mudde, him from his golden sands, him from his troubled pond, him from his ra­ging sea. All from the deepe sea and dangerous, from the dead sea, from the swelling sea and mercilesse, from the stormy and vnstable Sea. Master, thou hast made vs Fishers of men: woe, woe, we haue fished all night, and caught nothing: Our draw-Nets gather more Soyle then fish; our vessels are empty, and much is cast away. Our Hookes hang continually, and [Page 232]the fish but nibble at our Baites▪ The little fish finde holes to slip through, and the great ones breake our Nets. The fishes are mute, the fishes haue no eares; the fishes hearts are turned with­in them; the broad part is back­ward. Some cleaue to their Rockes, some play vpon their Sands, some wallow in their mudde. We venture euen our golden Hookes, and yet the vile fish escape vs. Lord! we can but (at thy command) cast our Nets into the Sea; it is thou that must bring the fish into our Nets Our labour is onely in the Cast, thy power is wholly in the Draught. Wee labour at aduenture, thy power is infalli­ble. We fish in the night, wee angle vnder water; we know not what fish we shall take, nei­ther can we say directly how, or when the Fish are taken: Thou onely canst determine all; that bringest them to our Nets.

Christ hath commanded Pe­ters Seruice and attendance: nor stands Peter now to bargaine and dispute with Christ. He is not so scrupulous, as curious in the matter: that he hath called him, is enough to perswade him: Neither askes he to what worke, nor for what end? The grace of the Holy Ghost neither will be examined, nor controlled: nor does true Faith and Petty expostulate, but obey. Peter (as now) had seene Christ doe no miracle; had heard Christ speake of no reward; he followes one­ly vpon his bare word. Alas then, that all his promises can­not allure vs after him. Call me (Lord Iesu!) and commend me to thee, without all contradicti­on. I will obserue, rather then inquire my Sauiour; nor shall it be my Lightnesse, but my faith: I will follow my Sauiour for himselfe, nor shall it be my duty onely, but reward.

Where grace is together both motiue and guide, neither is the reason there expostulated, nor the act suspended. The good Disciple neither expects his Fa­thers buriall, Wiues kisse, or Friends farewell: neither stayes he to consult at their mouthes, nor once aske their consent. (We haue good leaue of our selues, to serue God.) So soone as he heard say, Follow me, He and his Brother; Mat. 4.20. They straight way left their Nets, and followed him. We ought to deliberate, and consider vpon some morall acti­ons: the diuine Election, and vocation, askes no deliberation of ours, abides no delay. There is no deferring our conuersion to Christ. Christ now cals, hee that will heare his voyce, euen to day (while it is called to day) let him take heed, that he horden not his heart. Christ will not call him, that will not come when he cals. Delayes but dis­able [Page 235]vs to a Christian calling. To day, we are vnready, to mor­row vnwilling; to day indispo­sed, to morrow irresolued; ex­cusing to day, denying to mor­row; to day but neglecting, to morrow quite contemning: Thus are we euery day lesse fit then other, to be followers of Christ. He shall be my canoni­zed Saint, who readily bowes at his Sauiours becke, that comes when his Sauiour cals: I will chaulke vp that soule for a foo­lish Virgin, which will delay to follow, till the doore be shut. Let mine neuer feare her owne exclusion, till she can hope it shall be opened to her late and little regarded knocking. When Lord! when? My heart is rea­dy (O God) my heart is ready. Speape Lord, for thy seruant heareth; Bid Lord, for thy ser­uant commeth; say but thou the word, and forthwith I shall not but follow thee.

No man can serue two masters; Mat. 6.24.ye cannot serue God and Mam­nion. Peter followed not Christ, but first he forsooke his Nets. Not onely such Nets, wherein he might haue caught a brute Creature; but all such Nets, as might haue snared a reasonable soule. Worldly Affluency, Affi­nity, and Affections whatsoeuer, he tooke to be but Nets: His Substance, Parents, Wife, and Children; all these were Nets, and enough to intrap him. But that more was meant by the lea­uing of his Nets, his Nets were not worth the naming, nor his losse and leauings worth the reckoning. Had he lest no more, but (as here) his Nets, hee had little cause to boast so largely of his leauings: Luk. 18.28. Wee haue left 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 [Page 237]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 [Page 238]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 [Page 240]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 [Page 241]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. [Page 242]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 [Page 243]that can be coniectured [...] 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 Sa [...]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 h [...] 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 [Page 244]their [...] Cares hee when then report hi [...] he [...] so to make his Disciples [...] [...] what they say; [...] say [...] [...]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 [...] [...] ­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 mo [...], an dean say [...] with one heard and voyce of [...] [Page 245]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 Peter [...] 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 is easily obserued, that vp­on all occasions, Peter was more forward to speake, then his fel­lowes. As namely when he said; Ioh. 21.21 Lord, what shall this man doe? And againe, Though all men shall be offended because of thee, yet will I neuer be offended. Yea, and a­gaine, Be it farre from thee, Lord, Mat. 26.33 Mat. 16.22this shall not be vnto thee Each instance euinces, that Peter [Page 246]would still he talking of [...] then pertained to him of more then was possible [...] and that he said [...] he was [...] though now for [...] much commended [...] not too conitcture it his [...] rather his faculty [...], it is his praise; he was [...] to [...], then [...] they [...] rily had, vnderstanding [...] as well as he: onely thiis he wa [...] more [...] too [...] rest. Christ, [...] not his Disciples all alikes, They had all of them, their seuer all gifts; [...] faculties, in which they did ex­cell [...] One might be more [...] [...] [...] [...] [...] lubl [...] inexpressiable, Wee see a­mongstour [...] [...] iudge, [...] ter [...] he moke fully span [...] [Page 247]more freely declares, he wants no Words, and he no Thoughts. O Father, from whom is euery good and perfect gift; perfect thy seuerall Graces in thy Saints, that we may one with another conceiue and declare thy Truth, and Name: vnite thy seuerall Graces in thy Saints, that wee may all as one, belieue with the heart vnto Righteousnesse, and confesse with the mouth vnto saluation.

Harke the onely and Aposto­licall confession. Thou art the Christ, the Sonne of the liuing God. A little confession of a large faith, or a strong faith in few words. His Name is expressed, his Nature is vnderstood, his Person, and Office are acknow­ledged; Thou art the Christ, the Sonne of the liuing God. Thou, euen thou (as thou sayest) the Sonne of man; thou Sonne of a Virgine, and true Man made of a Woman: Thou art Christ, an­noynted [Page 248]namely, a King, a Priest, a Prophet. Thou art the Christ, that was long promised and ex­pected; that is now exhibited and enioyed. He sayes moreo­uer, The Sonne of God, and not (as men said superstitiously, and himselfe in asking the first que­stion, seemed to adde superflu­ously) the Sonne of man onely: The Sonne of God by nature, not adoption: Not a Sonne a­mongst others, but the onely Sonne: and Sonne not of a dead Idoll, but of the liuing God. The people said of him, Ioh. 7.41. This is the Christ: and they that were in the Ship (other men, and Mar­riners, rather then Apostles) said likewise to him, Mat. 14.33 Then art the Sonne of God: and yet as though they said nothing concerning him, or somewhat vnbeseeming him, they are not only not com­mended for their sayings, but their sayings not regarded. No matter with what words, but [Page 249]what mindes God and Christ are called and confessed. The same words, haue not alwaies the same knowledge and inten­tion: Therefore deserue they not the same praise and approue­ment. The people spake of Christ, but vnderstood not of the Christ they spake: So the men that were in the ship, called Christ the Sonne of God, rather out of wonder and astonish­ment, then out of knowledge and true saith. But Peter is all faith, in few words: He cals him the Christ in Office and calling; the Sonne of God in person and propriety, and in nature and power, the Sonne of the liuing God. Oh Iesu, and Sauiour! so belieues thy seruant, and con­fesses: Thou art the Christ, an­noynted aboue thy fellowes, and without any fellowes, the Sonne of the liuing God.

When Nathaniel had heard Christ speake no word, had [Page 250] [...] him [...] no [...] could shy [...] Th [...] [...],Ioh. 1.49. [...]. [...] these had Reter long and oft, both heard and [...]; and he sayes more ouer. Th [...] So [...]s of the liuings God. And Christ [...] Nathaniel be­fore his [...]. Ioh. 1.47. Mat. 16.17 [...] and [...], in whom is [...] guile; and Peter for his saying, Blessed art thou [...] Bar [...]. The true professi­on of Christ is not without the [...] and [...] and if i [...] gaine praise and raward from God, then i [...] it a true profession Peter was blessed for the confes­sion of Christ, [...]ea blessed in the reuelation [...] of that confession Blessed [...] thou Simon; [...] For flesh and bloud hath not reuea­led it to thee, but my Father, &c. A Christian is happy, not onely in the operation, but infusion of diuine Grace. The confession of Christ proceedes [...] from an humane opinion, but from the diuine reuelation. Faith reaches [Page 251]aboue reason: Flesh and blou a hath not reuealed it vnto thee. Nature is not capable to con­ceiue, much lesse able to instruct in the Doctrine and Mysteries of diuine Grace. Happy are wee when the truth of God is reuea­led to vs, happy in the truth, hap­py in the Reuelation. Peters faith was not worthy to be so blessed; but for his sake, by whom it was reuealed. Blessed art thou Simon Bar Iona, for flesh and bloud hath not reuealed it vnto thee, but my Father which is in hea­uen. Faith is no whit commen­dable for it selfe, or subiect, but for the Obiect, or Authour ther­of. God for his owne sake, com­mends and crownes his Graces in his Saints. Peter now confes­sed the person of Christ, because it was reuealed; but he soone af­ter disswaded the Passion of Christ, because it was not reuea­led. We know, beleeue, testifie no more of God and Christ, [Page 252]then is reuealed vs. Gods Reue­lations are not alwayes with e­uery Saint: nor hath euery Saint all reuelations: nor haue any reuelations but Saints. The Scribes and Pharisees could not learne this in their law, Thou art the Christ, &c. which a silly Fisherman confessed, because it was reuea [...]ed. We are not to be proud, but thankefull, in the height or measure of reuelati­ons: Sith the knowledge of di­uine Mysteries are not gotten by our owne labour and me [...]; but if God haue reuealed any thing, to any man so it was, for so it seemed good in his fight. It plea­seth the Father, to reueale the Sonne, and the Sonne to re­ueale the Father; other wise know we neither Father nor Sonne. Oh Father, Lord of heauen and earth, that hast hid these things from the wise and prudent, and reuealed them vnto Babes; that so these things may be knowne [Page 253]to come, not from humane Wise­dome, but diuine Grace: Inspire thou mine heart by thy holy spirit, that I may know thy Truth, belieue thy Word, doe thy Will, declare thy Name.

He that confesses Christ, him also will Christ confesse. Peter sayes, thou art Christ; Christ sayes, thou art Peter. Peter meanes, Christ the eternally an­noynted; Christ meanes. Peter the euerlastingly established. Pe­ter cals Christ the Sonne of God; Christ cals Peter the sonne of Ionas: But for the confession of Christs Father, Peters Father was not worthy the mention: Because he confessed his Father; whom flesh and bloud reuealed not; he therefore testifies of his Father, though but of flesh and bloud. Signifying withall, that he is not more truely his Sonne, whom he mentions, then him­selfe is his, whom he confesses. Peter being vrged, confesses [Page 254]Christ; Christ vnaskt, 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 vs [...] 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 [Page 255]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 [Page 256]pieces against his Rocke [...] ma­king the Rocke of sa [...]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 [...]ay, not vpon his personall faith, but the vniuerfall truth. Ʋpon 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 [...]e vpon their Babell! It is verified both of Him, and Them; The Stone which the builders (nay the Dawbers) refused, Mat. 21.42the [...] (maugre their ignorance, aua­rice, pride, and malice) [...] (and confessed by all true Chri­stians) [Page 257] 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 Atla [...]; 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 [Page 258]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. Keyes [...] not of power onely, but dis [...] ­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 spirit [...] 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 L [...]per and vncleane should be cast out of the Hoste, or Campe; that a rotten mem­ber ought to be dissected from [Page 259]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; [Page 260] 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 he [...]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 g [...] ­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 ye [...] 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. [Page 261]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. The first name­ly in the Catalogue of Apostles; [Page 260]not primely in place and pr [...]h [...] ­minence: the first in: number, not degree counted, rather than accounted first: The first i [...] or­der amongst his equals, not best in dignity amongst inferiours. Peters Successours (if any such) haue made green boast [...] con­tention, about Christs, promise here to Peter. They take: [...] them solely to succeed him in the vertue of that promise Christ then made to him: that neuer offered to imitate him, in the piety of that confession, he then made of Christ. They would follow him in place ye [...] in faith how they fayle of him? They [...] at his Keyes has let f [...]ll his Words (Peters power they will haue theirs; [...] will he his profession. Yet is it but a shadow, they so [...]asely and gree­dily catch at all this while. For why, Peter [...] [...]ailes both in the right [...] of su­periority and succession because [Page 262] Peters power and office, was neither proper, nor hereditary: Neither could be personally challenged, nor deriued. And why now should the substance enuy the shadow? Let them beare the picture; we haue the power of the Keyes.

Practique Theories: OR, Votiue Speculations, VPON Peters Denyall.

NOt Peters faith, can forbid his sinne: For all he had former­ly so confessed Christ; yet does he now deny him. He stood ere­while stiffe and straight, like a stable pillar: now reeles he to and fro, like a rolling stone. [Page 265]What intercourses are there of grace and sinne in men? what contrary struglings, and preuai­lings, betweene the flesh and the spirit? In the very best, there is a vicissitude of good and bad. Man is not more fraile and fa­ding in the course of nature, then grace: in either state, neuer stands he at one stay. I am a Creature, am a Christian; and both changeable: I will expect Immortality, ere Immutabi­lity.

Peter euen of late (since which time hath not added an inch to his stature) made a pro­mise, both peremptory, and be­yond his performance; how rea­dy he would be to dye for his Master: When loe! his hayre is not altered, ere his heart is changed; hee is now readier to deny him, then dye for him. But yesterday was hee bold in presumption, and to day is fear­full in denyall. Alas! it is all in [Page 266]one day, that he so boasts, and failes. What a folly of men is it, to make such mountain-promi­ses to their God: and to boast of more then they are able, before him that knowes their abilities? It is a wilfulnesse, to ouer-binde our selues to obedience; a rash­nesse, to promise aboue our power; and a weakenesse, to ha­zard beyond our strength. Wee are not able to doe our Duties, much lesse to pay our vowes: To what end is more promised; when we fayle euen in what is required? A wise Debtor will not ingage his word to any man, deeper then his hand: will say no more, then he well may doe; promise no more, then he is able to pay. I dare not indebt my selfe to God in an hasty pro­mise; but with condition of abi­lity to performe. Lord streng­then me, to performe alwayes, what I ought; and promise one­ly, what I may.

When Christ told his Disci­ples, Mat. 26.31. All ye shall be offended be­cause of me; Peter (that is still so prompt to reply) should haue now also become his Fellowes spokesman, and thus prayed to­gether for the rest; Lord streng­then vs, that we be not any of vs offended: Or (since he will be particular) thus conditioned for himselfe; I hope by thy grace and helpe, neuer to be offended. But arrogantly somewhat, and vncharitably, he would accuse all others, to quit himselfe; and in a grant of their weakenesse, boasts his owne strength: Mat. 26.33 Though all men shall be offended because of thee, yet will I neuer be offended. Did the man but remember himselfe, hee began ere now to be offended hereat. Master, Mat 16.22.pitty thy selfe, this shall not be vnto thee: Neuerthelesse dares hee now presume vpon himselfe; I will not be offended. When a man is vnmindfull of his weakenesse, [Page 268]that is it makes him presume vp­on his strength. But for all that, Peter need not haue so dispara­ged his Fellowes; though hee needs would so vaunt himselfe. It is a weakenesse of ours, to boast our strength before others; especially, to boast it to others weakenesse. Touching holy per­formances, I dare promise my selfe neither able nor secure; much lesse preferre my selfe. I say none more apt to swarue, then I: for I know mine owne weakenesse; but am ignorant of anothers strength. Here am I warned, how I boast mine owne will and strength; I will (as I am warranted) glory onely in mine infirmities.

It is neither good, nor safe, for a man (in matters that per­taine to God) to presume vpon himselfe. When he is securest of himselfe, he is most in hazard: while he thinkes he stands the fastest, is he most apt to fall; yea, [Page 269]while he now sayes, he stands, and shall neuer be moued; he is now troubled, and fals away. Because a man presumes hee stands, therefore God suffers him to fall. Because Peter spake of his strength before all others; Christ (of all others) tels him of his weakenesse: and permits him to fall the worst; that of his own standing presumed most. Be­cause Peter was so ready to an­swer for himselfe, when Christ spake in generall; Christ there­fore tels Peter in particular: Mat. 26.34. This night, before the Cocke crow, thou shalt deny me thrice. Who dares presume to doe, or stand; since Peter failes and fals? Lord! to presume vpon our selues, is the way to make thee leaue vs to our selues: and to say we will stand, is to bid thee let vs alone to fal: And this is to begin to de­ny thee; not to deny our selues. Notwithstanding some endeauor thou hast committed to vs; thou [Page 270]wilt haue the whole worke of wel-doing imputed to thy selfe. Thou bidst vs labour a little in it, that we should not be idle; but without thee, our labour is in vaine; why should we then be proud? Our Will is nothing to thy Worke: and all our readi­nesse, is (without thee) no bet­ter then backwardnesse. Wee stand by faith, not of our selues; we rise, not of our selues, but by grace. While I stand, it is thou Lord, that vpholdest me; when I am fallen, it is thou Lord, that must helpe me vp. It is by thee (O thou my Sauiour!) that I doe confesse thee: and againe, by thee, if I doe not deny thee.

But euen now, Christ told his Disciples indefinitely, that one of them should betray him; and Peter also amongst the rest, growes fearefull of himselfe; Mat. 16.22 Ma­ster is it I? Now that he tels him expresly, euen He shall deny [Page 271]him, yet will hee contradict him; verse 35. Though I should dye with thee, yet will I not deny thee. Wee are oft times more scrupulous and doubting, when most inno­cent and vnlikely, and then most apt and obnoxious, when most arrogant and secure. Christ had cleared Peter from being the Traytour, and Peter will iustifie himselfe from being the Denyer. He spake this (no 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 dis [...]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 [Page 272]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 vp [...] 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 [Page 273]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 [Page 274]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 [Page 275]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 [Page 276]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 [Page 277]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, [Page 278]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 [Page 279]vs; thou art our fire, to inflame vs. A frozen heart, a frozen conscience; who may abide that Frost? My heart (as1 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 make him so to shake and shudder. She was weake in her sexe, her Age, her Office; a Woman, a Damosell, a Doore-keeper; and she not threats, but taxes him (as one that would rather pitty, Mat. 26.69 then bewray him;) Thou also wast with Iesus: And yet, not pondering what is asked; hee would be ignorant what to an­swere; I know not what thou sayest. verse 70. [Page 280]He shrinkes, and flinshes now that a Woman but askt him; what would he haue done had the high Priest accused him? A Doore-keeper is now enough to peruert an Apostle. Euen weake motions, are strong pro­uocations to sinne; where grace is either denyed, or obscured. Small things cast vs downe, if God hold not vp: We couch vnder any burden, if hee streng­then vs not: wee yeeld to the least temptation, if he but leaue vs to our selues. Yea, that lewd Damosell of our owne flesh, how soone and oft she prouokes vs to deny our God, in our workes, and lusts! It is strange to thinke, how he durst of late, draw a sword against a multi­tude; and now dare not an­swer a word to a Woman. Hee was not so rash then, as now cowardly; to fight beside his profession, euen vpon vnequall tearmes; and not to answer ac­cording [Page 281]to his Office, though hee might easily, and with ad­uantage. Women are tempting creatures: are a seducing Sexe. Adam the first, Sampson the strong, Salomon the wise, Peter the Apostle, were euery one tempted by a woman. It is not the first or second challenge, can make Peter confesse: rather, so oft as he is vrged to confesse, he denyes. Thrice is he tempted and taxed, and thrice he denyes Christ, thrice a Christian: and doubtlesse, had his prouocations beene more, his faults had not beene sewer then his prouocati­ons. So oft he denyed, as Christ foretold; Thou shalt deny mee thrice. Nay had not Christ (so saying) terminated, as foretold the sinne; hee had (no doubt) beene oftner tempted, and as of­ten had offended. God in his Saints, both straightens the na­ture, and stints the number of their sinnes. See what an heape [Page 282]and waight of sinne in the processe of Negation! How is this one sinne paid home with vse, in a triple iteration? Marke him, and he first dissembles the matter; then denyes the party; after forsweares the truth: now he denyes openly, then with an oath; lastly, with cursing and swearing. So rashly and headily he rushes out of one sinne into another of the same; and fals from another sin, into a worse. The same sinne, &c The same sinne, recommitted, and vnre­pented; hath besides aggrauati­on in it selfe, augmentation, by disposing to another sinne. There be that would excuse this fact, and fault of Peter; and make them no denyals, but doubtfull answers at the most. Alas, alas, the corruption of Doctrine, as well as manners! How wicked­ly they peruert good Authours, to make them Authours of their excuse. Mat. 26.72 I know not the man; for [Page 283]why (say they, that for some ends of their owne, would mend the matter if they could) hee well knew him to bee a God. I am not; Luk. 22.58 the man might well say, I am not; for it is for God to say, I am. I am not of them; Hee now denyed not Christ, but ra­ther denyed himselfe: refused not to be of the fellowship of Saints, but company of men. I know not what thou sayest; Mat. 26.70. Luk. 22.57 that is, the sacriledge and blasphemy that thou speakest. I know him not; for I cannot comprehend him: or I know him not, to tell it vnto thee. Thus would they faine make him aequiuo­cate: like as themselues are wont to doe, and teach. But it is not deceitfull aequiuocation, but sincere confession beseemes a Disciple of Christ. A doubtfull answer had beene here all one with a denyall. But Christ said not he should cunningly dissem­ble, but flatly deny him. So to [Page 284]extenuate, were to aggrauate his sinne: in adding a falshood, when a feare was the worst in his offence. In as much as hee denyed not through contempt of Christ, but for feare of him­selfe: not because hee so much hated his Master, but because he now loued himselfe too much. Therefore hee denyed him, not because he would deny him; but because hee would not dye for him. I dare not say, all was but a slip of his tongue at the most, and no errour of his minde: nor will I vrge how fowle and de­sperate was his fall. Neither is the Disciple to be reproached, nor excused for his fault. It is not for vs to sooth, or taxe him; whose owne Teares both con­uict, and cleare him of his sinne. I will not accuse him, but ra­ther bewaile him, and his like. Lord! what haue I seene? a Rocke; or a Reede shaken with the winde? Ah Peter, Peter! how [Page 285]vnlike art thou to thy selfe? A Pillar, and blowne downe by a Womans breath? Thrice bowing thy top to a fearefull and shamefull denyall: and in so short a space, as the Cocke could crow thrice? Woe, woe! once set on sinning; how soone and oft wee sinne? Ah fraile Humanity! whose strength is then most and best, when it may but reach to infirmity. Is this the Disciple that would dye for his Lord? who thus denyes the Life, for feare of Death. I haue heard of his promise, I see not his perfo [...] ­mance. O God! how doe we mocke thee? when our heart will boast aboue the power of our hand. The spirits of our strength vanish like smoake; when wee leaue thee, or thy grace vs. If our foot be once back-sliding, euery small blast, is a sore tempest, to driue vs fur­ther from thy presence. Alas, [Page 286]how doe we then by insensible degrees, settle vnto our vilest dregges; without an efficacy beyond our art, neuer to bee refined?

Practique Theories: OR, Votiue Speculations, VPON Peters Repentance.

THe Disciples de­nyall of his Master; serues to make the Saints confesse their Sauiour. Peter denyed indeed, but repen­ted. To repent of the falshood, euinces the Truth: And to bee sorry that he so denyed him; is [Page 288]now to confesse him. Alwayes, to recant a denyall, is a kinde of Confession. Peter denyed, and repented: We are to follow his Repentance; and but consider his denyall. That hee repented his denyall; teaches vs, that haue denyed, to repent. His sinne was his owne, ours should bee his Repentance: contrarily, wee take his sinne to vs; and leaue his Repentance to himselfe: We sinne together with him; and he repents alone. Many sinne with Peter, how few are wee that repent with Peter? wee sinne as he did; but he repented, as wee doe not. Many will fall with the lust man; how few are we, that so rise vp againe? Woe, and alas! that wee thereby ex­cuse our falling; whereby wee should onely take incourage­ment to rise. Ah my soule! Thou that hast followed Peter sinning, follow him repenting: Thou hast him an example for [Page 289]repentance, not sinne; and art to imitate him in his rising, not in his fall. The fallings and failings of thy Saints, Lord let them bee a caution to me, rather then ex­cuse.

Who would thinke Peters former Confession was now within him; when his fearefull Abnegation proceeded from him? But so it was, his faith was yet in his heart, euen when that falshood came out of his mouth. Peters faith was (as is the Saints) indeleble. Sinne may obscure, but not abrogate the grace of Saints. Satan now winnowed Peter as Wheate, but not to Chaffe: So hee sifts the Saints, but not to Branne. Oft are Gods Goodnesses abated in vs, neuer extinct; falsified oft, neuer frustrated; oft raked vp, neuer rooted out. Gods grace (like himselfe) is both immuta­ble, and immoueable; it neuer flits, nor failes. The Grace my [Page 290]God giues me; shall [...] [...] ­don the sinne I haue in me. The sinne I haue in mee▪ shall [...] the Grace my God [...] me. Gods, graces are [...] more then my sinnes. my sin [...] indeed deserue to, damme, but Gods grace to [...] me.

Once, and againe, and the third time, Peter, sinned an ne­uerthelesse repented of his sinne▪ It is not the number of sinnes can forbid the power of Repen­tance, Sinnes at the most, are but the faults of men; the [...] Repentance is the gift of God. The sinnes of men are innume­rable; and so is the graces of God immeasurable. Gods mercy is alwayes more, then our desert. Pride, Couetousnesse, Whore­dome, Murther, Blasphemy, Idolatry, Denyall; euen these are to be forgiuen. Repentance can digest euill of all kindes, can [...] all manner of sinnes▪ [Page 291]And these once, and againe committed; may be once, and againe repented. Repentance is enough to answere to the repe­tition of sinnes. Much shall be forgiuen him, that repenteth much. Our Lord will forgiue vs our ten thousand Talents, as our vtmost farthing: onely be­ware we this, that we therefore runne not further into his debt. Alas Lord! long, and oft, haue we sinned; but short, and rare hath beene our repentance. We that in words professe thee; a­gaine, and againe, haue denyed thee in our workes. Wee haue sinned, and not repented; repen­ted, and sinned againe: yet sin­ned, with presumption to re­pent; rather then repented, with resolution to sinne no more: and so iterated our euils, that many a time and oft, wee haue repented vs of our repentance, rather then our sinne. Yea, Lord, so farre, and frequently, [Page 292]haue we denyed thy goodnesse, and truth; that wee could not but despaire of of mercy; and [...] [...] that [...] and worse to deny [...].

The [...]o yee of the Mai [...] uoked Peter to sinne: and the voyce of the Cocke now occa­sions him to repent. As Sa [...] tempts to sinne, by light [...] ­ments: so God inuites to grace, by ordinary meanes. Peter de­nyes once, and the Gods crowes: God makes [...] of brute [...] to instinct reasouable soules. Twise he de­nyes; and the Cocke crowe [...] and yet he neither conceiue [...] the one, nor [...] the other. Im­ [...] at one cin­ [...] of their owne insight, and [...] admonishment The Cocke crowes [...] third [...], and now hee [...] what himselfe did, and [...] said. Hee that steeper in s [...], [Page 293]and will not heare the first and second voyce of the Watchman; let him not dare to neglect the last, lest he so sleepe an euerla­sting sleepe, neuer to be awaked. It is for euery Cocke, to awake the Sleeper, to admonish the La­bourer, to guide the Traueller; but for Peters Cocke alone to warne the Sinner. Lord Iesus! thou art the Cocke that shalt crow before the dawning of the last day; thou art the Cocke, at whose crowing the roaring Ly­on trembles. Now crow Lord (as a Cocke croweth) early, and late; by thy Preachers, and power; to awake vs from our sleepe of sinne: and once gather vs safe, and happy; as a Henne gathereth her chickens vnder her wings.

It was the Cockes crowing; made Peter remember his fault but was Christs turning to­wards him, and looking vpon him, moued him to repent. [Page 294]Conuersion is a worke, not of humane labour; but diuine po­wer. The voyce of the Minister may informe the vnderstanding hereunto; but the grace of God alone must moue the affection Neither distance of place, ob­scurity of the conueying meane, nor interposition of obiects, could let Christ frō looking [...] Peter. Notwithstanding these, the Lord turned backe, Luk. 22.61and looked vpon Peter. Where God harde­neth to perdition, where hee mollifieth to repentance; there his eye of iustice, here of mercy, is all penetrable. Christ now lookt vpon Peter, not with the eye of rebuke, but grace; not with the eye of a Master, that were offended; but of a Sauiour, that would be reconciled. Hap­py sinner, whom his Sauiour so daynes to behold. He denyed once, and wept not; because the Lord lookt not vpon him. the Lord lookt not yet vpon [Page 295]him; and therefore he wept not the next: the third time he de­nyed, the Lord lookt vpon him; and hereupon considering his sinne, hee went out and wept. Vnlesse the Lord so looke vpon vs, we can neither consider, nor lament the euill that is in vs. Christ speakes not to Peter, but onely lookes vpon him: for he would admonish, not bewray him; would secretly checke him, not openly reproach him. And so, Peter cals Christs words to minde, from his lookes: His lookes haue the force of words; which shew him his weakenesse, tell him of his presumption, blame him for his fall, warne him to recouery. Now begins Peter to reckon his fault and falshood, from the truth: Hee cals to minde, that Christ was a true Prophet, and himselfe but a vaine boaster: How He told him true, that said he should de­ny him; Hee answered fondly, [Page 296]and [...] dye for him [...] now [...] here [...] those, [...] shalt [...] [...] for that were enough [...] made him despaire: [...] also, Luk. 22.32 I haue prayed for [...] thy faith [...]; and the [...] he repents. It is the [...] of God, [...] pentance. Mercy [...] repentance, and leader [...]: The onely moti [...]s, and [...] of all good duties, are the mer­cies of God. The fauourable face of his Sauiour, moues Pe­ter the rather to repent. What fauour hath a sinner [...]ound in a Sauiours eye? what gladsome light of a chearefull counte­nance hath there shone vnto him [...] Peter hath [...] and [...]um­bered in the v [...]le of [...] in the [...] of dea [...]. But the Cocke hath crowed, the night is past, the day is spring from an high, the Sunne of [Page 297]righteousnesse is risen vpon him; wherefore ashamed of his sloath and sinne; hee forthwith rises vp, goes out, and weepes. His heart and eyes, that were contracted and frozen so before; now thaw, and are dissolued at the chearefull aspect and opera­tion of the Sunne. The guilty slaue, he feares, because he sees his Master frowne; the Sonne of­fending, sorrowes, though hee perceiue his Father smile: Hee roares, because hee knowes his Master is iust, and will smite; but he grieues, because his Fa­ther is so gratious, that he hath not smitten: Gods iudgements may worke horrour, and despe­racy in the one; but euen his lo­uing kindenesse and mercy, ef­fects an holy sorrow, indignati­on, and reuenge in the other. My God offended, is not onely Great, but Good; why should I be so seruilely desperate, seeing I may be awfully penitent?

True 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 [Page 299]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 Euill­doers. 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 [Page 300]soule! goe out to [...] most border [...], 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 slip [...] 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 [...] [Page 301]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 [Page 302]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. [...]e they because of our misery, or Sinne; God then most regards them, when there is no other witnesse of our Teares. H [...]ing but [...] his [...]oke vpon those inticers, who now to haue seene his face (be­wraying a G [...]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 [Page 303]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. [Page 304]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 [Page 305]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 [Page 306]thou despaire? Peter [...] ­ned; and Repented; and [...] happy: eschew thou the first neglect not the next; and [...] seare to fayle in the last.

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 [Page 316]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 [Page 317]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 [Page 318]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 [Page 319]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: [Page 320]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 i [...], 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 [Page 321]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. H [...] is [...] monster of sin [...] [...] more ill, then [Page 322]old. A very prodigie of iniquity is it, when our sinnes doe fore­stall our yeares. Is there not force enough in a yong man [...] 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 [Page 323]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 [Page 324]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. [Page 325]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 [Page 326]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 [Page 327]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 St [...]uen yet stickes in this Wolfes teeth: Nor is it the d [...]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 [Page 328]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 [Page 329]his part the better. But too iust a Iudge, in a too too vniust cause: with an indifferent eye lookes he on all Estates, Sexes, Ages; Noble, or ignoble, male or fe­male, yong or old; without re­spect to any, so handles he them all. Like a bold Wolfe and da­ring, hee thrusts into the very Fold. He is entring into euery house: Act. 8.3. like a Wolfe that is earnest and impartiall of his prey: Without either feare, or pitty; hee haled men and women, and put them in­to prison. Not onely men spiteful­ly dragged, but women shame­fully haled. Oh fury worse then womanish! to doe violence to a Woman: To persecute a Wo­man, oh deed much vnworthy a man! how well might she say to this; as said hee to that other Saul: whom dost thou pursue? 1 Sam. 24.15.after a dead Dogge? and after a Flye? A fruitlesse and ridiculous pur­suit: What gaine is it, to pursue a dead Dogge? what glory, to [Page 330]pursue a Flie? what credit to op­pose such as are not wont, not able to resist? A great conquest, and manly deed; to binde and hale a woman. Vnmatched, nay mismatched malice; to wreake it so vpon the weaker sexe. This sexe is commonly exempted from either Tyranny, Spoyle, or Persecution. The two arch-Ty­rants of all Ages, Phara [...]h and Herod, that so cruelly tyranni­zed ouer the innocent Age; yet spared they alwayes the weaker Sexe. Exod. 2.16 If it be a Sonne (said Phara­oh) then ye shall hill him; but if it be a Daughter,Mat. 2.16.then let her liue. So Herod (in like manner) slew no more, but the male children. And those grand Persecutors of the world, that crucified the Sonne of God, and put him to open shame their madnesse and ma­lice, was all against the man; neither so much as heeded they, or once forbad they the follow­ing, Luk 23.27 or weeping of the Women. [Page 331]But Saul here, not remembring himselfe to be a Man, or that his Mother was a Woman; haled Men and Women, and put them in prison. Sore is the persecution, that afflicteth also the female [...]inde: Then is hauocke made of the whole Church indeed; when both Men and Women suffer together for the Truth; when they forbeare not so much, as may beare for the Church. Blessed God! what ves­sels of grace are there, of these weaker vessels? Such haue beene not onely Saints, but Martyrs. He that testified, O Woman, Mat. 15.28 Ioh. 20.15.great is thy faith: he demanded, Wo­man why weepest thou? The Crowne of Martyrdome is set vp for either S [...]xe: Euen Wo­men haue worne this Crowne; not onely haue they beleeued in, but suffered for the Name of the Lord Iesus. I know of whom I speake; Cursed be their wrath, for it was fierce; and their [...]age, [Page 332]for it was cruell: in their anger they slew a man; nay, in their madnesse, consumed they many a Woman. They had pitty on no sort, no sexe: Our men and women, were fewell alike vnto their fire. Besides that our weake and silly women, haue beene e­nough to answere their Exami­ners, to conuict their Accusers, to confute their Opposers, and to satisfie their Hearers: Our chast Virgins, haue imbraced their flames; our faithfull Wiues haue kissed their stakes; our fruitfull Mothers, haue borne in their Fires; our deuout Wid­dowes haue accepted their Fag­gots; And our godly Matrons, yeelded their bodies to their Ashes, rather then their Dust. Blessed be the Lord our strength, and light; that hath holpen the weake things of the world, to confound the strong; and taught the foolish, to confute the wise.

In this so sore a storme, the Windowes are battered, the Walls shaken, the Battlements heaued; neuerthelesse, the Cor­ner stones remaine, the Pillars stand, the Foundations are sure. Weake Brethren (because of Sauls persecution) are dispersed, the Layicks scattered abroad; but for all this blast, Act. 8.1. the Disci­ples stand still euen in Ierusalem. The Disciples were either of more fauour, or notice; then Sauls Enuy could yet suppresse. But how bootlesse is it, to presse the Branches; while the Palmes Stemme keepe so firme a roote? and vaine, to exhaust the chan­nels, while the fountaines runne so free? Saul hath heau'd the Battlements with a Blast; with a Tempest, he seekes to shake the Pillars. Hee imprisons the Bre­thren; but breathes out threat­nings, and slaughters against the Disciples. God shapes our Bur­dens to our backes; measures [Page 334]our loades, to our strength; layes vpon vs so much, and no more, then he enables vs to beare. No Christian is tempted, or afflicted aboue the least; though euery one according to the vtmost of what he is able to indure. Gods Hand here, neither comes short, nor goes beyond vs; but is euen with vs. Our God comes not alwayes short of vs, as though he did but dally with vs; nor at any time, steps he beyond vs, as if he would depresse vs; but goes euen with vs, because he meanes so to prooue and examine vs. He often times layes so much load vpon vs, as that we reele, and stumble: yet not so much, but that we rise again, and stand. Our heauenly Father, neither will he racke his Children, nor would hee haue them too re­misse. My God vouchsafes mee strength withall, when he impo­ses the Burthen: So when the Burthen comes, ere I couch al­together, [Page 335]I will oppose the strength.

No tyranny is enough, to those that are bent to persecute the Church of God. Words can­not satisfie them; nor will Bloud suffice them. Persecutors of the Truth, are of all Tyrants, most vnmercifull. To intreat them, is but to exasperate them; and though they haue punished, yet are they not appeased. Saul had already made hauocke of the Church; and Saul is yet breathing out threatnings and slaughters a­gainst the Disciples of the Lord. Act. 9.1. Breathing threatnings, brea­thing slaughters; so cruell was he both in word and deed. Like an vntamed Horse, still foaming and flinging; not the bridle of reason can curbe him: Like a madde Dogge, running vp and downe, and lilling forth his tongue, ready to bite whoeuer comes by him: Or like an hun­gry Wolfe, puffing and blowing [Page 336]with hunting after his prey. Much what like a Mad-man, so transported with fury, that hee talkes not beside Blasphemy, and Tyranny; that hee blowes not, but all threats and death. Threatning and slaughter at once (like Lightning and Thunder) proceed out of his mouth. His very Breath sauours of threatning and slaughter: These are as familiar to sinne, as that is frequent to Nature. Threatnings and Slaughters, he both fetches them as deepe, and vtters them as oft, as hee doth his breath. You would thinke, that rather then in the defect of them, hee would cease to be e­uill, in the depriuation of this other, would he cease to be.

Saul is now no better, then as he first began. Hee had before consented to the Death of Ste­uen, made hauocke of the Church, haled Men and Wo­men, and imprisoned them, and [Page 337]scattered the Brethren all a­broad; And he yet breathes out threatnings and slaughters against the Disciples of the Lord. Once is enough to doe well: there is a Yet 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 [Page 338]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 [Page 339]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, [Page 340]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 [Page 341]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 [Page 342]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 [Page 343]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 [Page 345]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 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. [Page 346]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 [Page 348]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 [Page 349]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) [Page 350]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 [Page 351]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 [Page 352]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; [Page 353]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 [Page 354]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 [Page 355]so lift vp it selfe against 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 [Page 356]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 tho [...] 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 [...]nd of thine owne? 'Tis 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, [Page 357]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 [...]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 [Page 358]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; Z [...]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 [Page 359]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 [Page 360]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 [Page 361]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 Soul­ [...]ier; where a Tyrant, there a Saint; where a Saul, there a Paul. Our good God humbles [Page 362]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 [...]ambe. The Wolfe that hunted, and howled so for his prey; now gently co [...] ­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 o­be [...]: Now not willing onely to eschew euill, Act. 9.6. but doe good: Lord, what wilt thou haue mee to doe [...] Hee is rightly conuerted vnto God, that seekes to obserue, and [Page 363]as [...]es, to doe his Will. You shall sooner take the fire without an operatiue heate; then a true con­ [...]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 re­q [...]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 [Page 364]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 A [...]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 [Page 365]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 [Page 366]ayded, and authorized then by the High Priest: Christ him­selfe both incourages, and com­mand [...] 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 22.1 [...]. According as he confes­sed, I could not see, for the glory of that light. The Sunne of Na­ture is but darkenesse to the [Page 367]Sense, and Body; where the Sunne of righteousnesse is light to the Soule and Minde. Saul ar [...]se from the ground,Act. 9.8.and opened [...]i [...]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 [Page 368] Damas [...], to Ier [...]salem; is him selfe led blinde from Ier [...]salem to Damascus. Who must leade Saul to Damasc [...], but those ve­ry hands, that should ha [...]e hol­pen him to hale. Sain [...] 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 [Page 369]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 seques [...]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, [Page 370]for the Sheepheard not onely in­ioyned, but secured him. Anani­as, a particular Doctour, and ob­s [...]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 [Page 371]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. 15.10for one sinner that conuerteth: O Lord, let thine holy Hoste reioyce for mee now; and let mee reioyce with them for euer.

Paul receiues the Grace, not of a Christian onely; but also of an Apostle: Not onely whereby himselfe is conuer­ted; but to conuert others also. First is hee conuerted; and in his Conuersion, called; and in his Calling, endowed with Gifts; and through his Gifts, is hee preaching; and Preaching the Summe and scope of all Texts; Act. 9.20. That Christ was the Sonne of GOD. Saul, that persecuted Iesus; is now Paul, preaching Christ: Now is hee as constant, to publish; as hee once was impudent to [Page 372]suppresse the Name of the LORD Iesu [...]: And as rea­dy to suffer for it with Pati­ence; as hee was with vio­lence, to offer against it. The Church did hitherto labour vnder none more, then him: but henceforward hee labours in it, more then all. Whatsoe­uer he did to Christians; as a Christian, hee is now content to suffer. Of once a Tyrant, destroying them that called on this Name in Ierusalem; Act. 9.21. how fayne is hee to become a Mar­tyr afterwards? Act. 21.13. I am ready noe to be bound onely, but also to dye at Ierusalem, for the Name of the LORD Iesus. The Wolfe was not so eager, as the Lambe is meeke: once, not so greedy, to deuoure; as now a ready prey. In the same heart renewed, corrupted Nature was neuer so furious, as di­uine Grace is zealous. Her loue of the Truth, hath laid [Page 373]downe more liues, and with more alacrity; then the others spi [...]e hath taken away, euen with greatest cruelty. Such is the condition of either state of Life; a man must be doing, or suffering euill. Of the twaine, I had rather ex­pect my Passions Coronation, then feare my Actions Con­demnation.

Mee thinkes I should yet contemplate, 1 Tim. 1.15. 1 Cor. 15.9. the chiefe of Sin­ners (as he cals himselfe) and the least Apostle: Both how Saul, and the chiefe of Sinners; how Paul, and the least Apo­stle: Yea, therefore the least Apostle, because the chiefe of Sinners. Moreouer, Act. 9.15. and the Chosen vessell: How a vessell, and dishonouring him, that intended him for honour: how a Chosen vessell, where­in was prepared, Food for the hungry, and Physicke for the sicke. As also his Rapture [Page 374]Rapture into the third Heauen; 2 Cor. 12.2. where hee heard and saw a­mongst Angels, more then he could vtter vnto men. I will onely abridge my slender Thoughts (oh that the vt­most of my Imitation, may but reach to the least of my Meditation) to consider his Diligence, his Patience; that seasoning and atchieuing all his actions; this his Passions Fruit and Guide. First, while I muse vpon his Constancy, Sobriety, Vigilancy; his Fi­delity, Sincerity, Charity to GOD, Himselfe, and his Bre­thren: his Preachings, Prayses, Prayers; his Writings, Mee­tings, Greetings; his contempt of the World, his prize of Heauen; his handy Labour, and his bodily Trauell: I can­not but adore the Giuer, while I must admire the Graces; I must prayse the Authour in euery worke, whilest so I pon­der [Page 375]each effect. Againe, while I addresse my Thoughts (I know not whether with more commiseration, or amazed­nesse) to thinke on, what, how, why hee suffered; to muse on his often, not ordinary Hunger, Cold, Nakednesse; his Stripes, Rebukes, Perils; by Sea and Land; Men and Beasts; Iewes and Gentiles, Ty­rants, and Traitours, Friends and Foes: I know not whether I can rather praise his actions zeale; or his passions aequani­mity. No doubt, the desire of Gods glory by him, stirred fer­uency in the one: and the ayme of his owne glory with God, settled Constancy in the other. The words of his owne mouth shall modestly and certainely witnesse the Trauell, and Re­ward of both: 2 Tim. 4.7.8. I haue fought a good Fight, I haue finished my course, I haue kept the Faith: Henceforth there is laid vp for [Page 376]mee a Crowne of righteousnesse, which the LORD the righ­teous Iudge shall giue me at that day; and not to mee onely, but to them also that loue his appearing: I haue fought a good Fight: Saul fought but ill, Paul hath fought well. Grace puts downe Nature, in the like action: A Sheepe fights better then a Wolfe. Paul fought a good fight against the Aduersaries of Truth, and Honesty: a­gainst all such as either in Words gainesayed the Truth; or shamed Goodnesse, or Ho­nesty in their deeds. Hee could not but fight, hee had so ma­ny Aduersaries; his Aduersa­ries were so euill, his fight must needes be good. I bane finished my Course: Paul alwaies so ranne, as to obtaine; hee stroue not onely, but wanne the prize; his Course was as long, as the World was wide, and yet hee fulfilled his Course. [Page 377] Saul ranne madly to Damas­cus; but Paul happily finished his course. Not the Beginnings of a Christian are regarded, but alwaies the End. Iudas began well, but ended ill: Saul be­ganne ill, but ended well. I haue finished my course, I haue kept the faith: A good Christian will keepe the Faith, till hee finish his course: will as soone lose Being, as leaue Re­ligion: and at once forsake both World and Church. Henceforward there is layd vp for mee a Crowne, &c. Paul hath laboured already, and now lookes for his Penny: Notwithstanding expects hee not his hire, as Merit; but Reward: herein alone is the Labourer vnworthy his Hire. The Crosse hath an end, the Crowne hath none: Nor is that for the time, so grieuous to in­dure; as this is alwayes glorious to inioy. Wee serue not GOD [Page 378]for Nothing; Religion is not without her Reward; Our du­ty to God-ward, hath her due; and our labour in the LORD her hire, And not to mee onely, but to them also that loue his appearing. The Crowne is layd vp secretly, and safely, for so many as timely, and truely labour for it. GODS Gifts are neither priuate, nor proportionate: Neither be­stowes hee all Glory vpon one; nor one glory vpon all. Not all manner of glory doe I beleeue to be granted to one; nor one measure of glory to all. Another may haue more of Heauen then I; but I shall haue no lacke: Neither shall I enuy him, that hath more; nor hee pitty mee that hath lesse: I shall not repine at his abundance, but reioyce in mine owne sufficiency: Mine shall not be lesse to me; because his is more then mine; for the least [Page 379]is Fulnesse; and the most is no superfluity of Ioy. I will one­ly, and euermore laud the Di­uine Goodnesse; which out of the inexhaustible treasure of his Bounty, giueth to all abundantly to possesse.