may learne to beware As Remedyes to wounds so are reproofes to sinnes He that reprooues me I will not therefore count him for my foe but make him my Physitian Reprehension is but counsell if wee could so consider it He that tels me I am bad he but bids mee to bee good If Iohn could haue kept hiâ— tongue still within his head Iohns Head had stood longeâ— vpon his shoulders To haue held his peace would haue yet prolonged his life and liberty Nay silence now had beene as well rewarded as secure What might he not haue obtained at Herods hand onely if he would but haue held his tongue Hee that feared him after hee had imprisoned him had he beene silent how would he then haue honoured him Silence they say is safe but though silence may be vniust There is an indiscreet and a dissembling silence One is not to speake when he is thereto permitted the other when hee is thereto required Discommendable is an indiscreet silence and a dissembling silence damnable Nor feare nor fauour can stop his mouth he will speake to Gods glory though against his owne Head Iohn cannot be so Pander-like to his owne lusts as to seeke to bring himselfe into fauour before the Truth His tongue is his Talent to imploy and to hold his tongue were to hide his Talent sith a mans tongue is giuen him as welll to correct as informe his brother Though the Hireling see the Wolfe comming and by a soothing kinde of secrecy as it were flee from him yet will he stand still and forbid him to his face Though neuer so many be dumbe Dogs he needs must barke Let who so will sow pillowes vnder others elbowes Iohn will be sure to haue his Goades in their sides Herod heard Iohn gladly great like to flatter him in hearing but this cannot make Iohn to forbeare Herod in preaching There are Hearers that therefore countenance the Preacher with attention and applause because they would not haue him reprooue them for their sinnes But though the vaine Hearer neuer so tell him that he sayes well neuerthelesse will the true Preâ—cher tell him when hee does iâ—l Iohn will dissemble no mans sinne will flatter no man in his faults will rather incurre the danger to himselfe then not rebuke anothers euill Rather dye by a King yet more offending then not once tell a King of his offence The Prophet preferred Honesty before Safety and therefore rebuked the Kings vnhonest dealing to the Death The Saints are counselled and incouraged not to feare to speake before them Mat. 10.28 that can kill the Body onely so they speake for him that otherwise is able to destroy both Body and Soule in hell They therefore haue chosen rather to be improuident to themselues then false to the truth Feare nor Danger could make them not onely not deny but not conceale the truth much lesse could fauour and preferment Lord let mee neither be forced nor allured against thy Truth Not to confesse thee for feare is to deny thee and for fauour not to defend is to resist thâ— truth Rather then to dissemble thee and prosper to liue and not preach thy law Oh teach mee oh strengthen me oh vouchsafe me to vtter and suffer to speake and dye together He that cryed so in a Wildernesse is now silent in a Prison 'T is strange to thinke how hee is stilled and straitned both for voyce and place Hee had taken vpon him a liberty to speake it therefore was the liberty to walke was taken from him Herod the Tetrach being reprooued by him Luk. 3.19.20 for Herodias his brother Phillâ—pt Wife and for all the euils which Herod had done added this yet aboue all that he shut vp Iohn in prison Iohn belike reprooued many of Herods faults but this especially his Incest and Herod it is like had done Iohn many despights but this principally his imprisonment Many times nothing gets a man more hatred and euill will nothing brings a man into more danger and displeasure then to tell the Truth He askes them as they thought him Gal. 4.16 Am I therefore become your enemy because I tell you the truth He is counted an Aduersary that would but disswade nor is there a more thankelesse office then to aduise But to heare of the Truth is harsh and vnsauory to the false and guilty The very worst thinke not themselues so bad as to be worthy reprehension It is common with euery man to preferre himselfe to the truth nor can any man indure the Truth should be defended against himselfe Nay be a man neuer so bad he interprets better of Predication then Reprehension and had rather suffer himselfe to be deceiued by a false prayse then amended by a iust reproofe Great ones especially that seeke to doe euill by Authority and would haue any thing lawfull for them whereunto their lusts carry them To tell them of their offences is to offend them and not to winke at the wrong they doe is to doe them wrong Iohn boldly rebuked the Pharises told the Publicanes Souldiers and People their seuerall Faults and Duties and all this was taken well onely Herod here cannot well away withall When reprehension meets with men both guilty and mighty in stead of a due consideration it findes an irefull repulse if not malitious reuenge And what was intended for the Patients information and amendment prooues onely the Authors dammage and despight A good heart growes rather angry at it selfe because it hath sinned then at another because it is reprehended so is it a naughty and peruerse disposition to interpret Loue for Hatred and Kindnesse for Wrong Iohn reproued Herod to saue him Herod imprisoned Iohn to destroy him This will I say oâ— them both Iohn did good against euill to reprooue him Herod did euill for good to imprison him Iohn had done euill for euill had he soothed him in his sinne Herod had done good for good had he followed his aduice Martyrdome may be in case of morall Truth It was no such poynt of Faith in confession whereof Iohn now laid downe his life yet no man will deny Iohn Baptist for a Martyr To speake so against Incest what was this would some say to the profession of Christ For so much as any thing is done with respect to Christ Christ takes it as done vnto himselfe and to suffâ—r for any truth of his is to suffer for his Name Whatsoeuer an Heathen man indures for vertues sake and though hee would dye in a detestation of vice yet is he no Martyr There is no Martyr without the Church A Martyrs Death followes not but a Christians life Nor is it the extreamenesse of the paine but vprightnesse of the cause that makes a Martyr Nor is he martyred because his life is ended but worke absolued Martyrdome being to bee measured according to the purpose not euent Morall vertues occasion a Martyr onely in reforeâ—ce to God and Christ neither haue the beautifull sins
his wondrous power In yong and olds increase both day and houre A man of blamelesse life his office plyes Offers not for himselfe but all and some Yet while he doth in Temple sacrifice Hee 's heard concerning what he pray'd at home My soule 't is not in words still to dispute Doe thou thy Duty God will heare thy suite One tels the Babes both birth and worth and name How great to God ward and how glad to all What sanctity in wombe on earth what fame With such as should accordingly befall My soule of others he must needs excell Whom God doth so approue as to foretell Old Father cause he credits not such voyce Till comming of the voyce hee 's taken dumbe Two mothers meet in promise to reioyce Th'ones Babe an vnborne Prophet springs in wombe My soule he now ere manned was was sainted Be thou before this earth with heauen acquainted The Mother old at Time brings forth yong Son Friends meet and feast and thus the Babe they stile Not so why so say Shee and They 't is done By Sires deciding as God said ere while My soule sayes happy happy is the same Whom God or stiles or writes or knowes by name His wondrous life followes next wondrous Birth Food Raiment Harbour all to be admired So liues he as he would not liue on earth As if past men to Angels he aspired My Soule so liue on earth and heauen so loue As being yet below bound for aboue So strict a Liuer cannot but reprooue Others loose liues true zeale is bardly mute He tels what fits not and what does behooue And does before their face their faults refute My soule he others faults must freely blame And rather may himselfe free from the same A Tyrant snuffes and frets hee 's told his fault So bad men brooke not to be reprehended He casts true Preacher into filthy vault There to expect a further ill intended My soule such hire thou hast from froward heart He would destroy thee whom thou wouldst conuert A Day befits to doe some iolly deed One playes a part hath promise of reward Hauing consulted askes such horrid meed The like whereof is scantly seene or heard My soule thou canst not thinke nor vnderstand What enill things would euill men demand An Harlots Daughter askes a Prophets death The Enuyous are all for others ill Whose mouth they could not stop they choake his breath And banquetting of bloud they take their fill My Soule when wicked men so feast and flourish Alas then pine the godly men and perish PRACTIQVE THEORIES OR Votiue Speculations VPON Peters Calling Peters Confession Peters Denyall Peters Repentance By IOHN GAVLE LONDON Printed by Thomas Harper for Robert Allot and are to be sold at his Shop in Pauls Church-yard at the signe of the Blacke Beare 1630. Practique Theories OR Votiue Speculations VPON Peters Calling THe Calling of the Apostles was both timely and mature Christ then chose them when he was both to instruct and imploy them Hee sought them early and opportunely so to haue and vse them as both fit matter and Instruments of his sacred Trade and Worke. Therefore he called them because he would send them first were they instructed as Disciples that so they might be furnished for Apostles Call me O Lord to thy seruice and that right soone take me to thine owne selfe fit me for thine owne vse make me to receiue and imploy my Talents to learne and teach thy Law to heare and doe thy will A Captaine going to warre presses his Souldiers a Master being to set vp Schoole gathers his Schollers together so Christ beginning to preach cals his Apostles Iesus began to Freach Amend your lines c. and forthwith it followes Iesus saw two Brethren Mat. 4.17.18 Simon which is called Peter c. Hauing but repeated the Text the Auditours next are reconciled The Preacher is nothing without his Hearers God giues his Preachers gifts for the Hearers sakes Preachers are instituted of God but Hearers intended Forasmuch as the word of God was ordained not that it should be preached onely but chiefely that it should be heard Christ is not enuious of our illumination The great Doctour of Israel and Bishop of our soules would not that sauing learning should liue and dye in himselfe Could Christ himselfe haue continually beene amongst vs he had needed no Disciples but because himselfe could not alwayes teach hee therefore chose not to teach alone The Master of the Schoole cannot be alwayes present Vshers therefore are chosen vnder him The Bishop must of necessity be elsewhere his Vicars therefore and Curats supply his place Now that he began to Preach hee chose his Disciples to helpe to Preach chose to teach some himselfe and charged them to teach all Nations Our Sauiour would not onely communicate but euen propagate the knowledge of his truth No man is taught of God for himselfe alone nor taught to know onely but to instruct Peter is not called or conuerted Luk. 22. but to strengthen his Brethren We haue this grace and knowledge one for another The Prince for his People the Father for his Children the Master for his Seruants the Preacher for his Hearers as Christ also for his Apostles Christ said or did little without or beside his Apostles because he would haue them partakers and witnesses of all hee said or did And the rather witnesses because they were partakers Well might they testifie to others whereof themselues had such proofe and experience So Iohn That which we haue seene and heard declare we vnto you 1 Ioh. 1.3 Act. 4.20 So Peter and Iohn We cannot but speake the things which we haue seene and heard Christ would not but call Peter to heare and see the things of sauing Truth that Peter might not but speake the things he had both seene and heard The truth of God is not to be learned onely but related We are Conduits of our knowledge not Cesternes Then are wee profitable Schollers when we vnderstand to edifie when we learne to teach O thou wisedome of thy Father and Bishop of my soule How dull a Scholler and carelesse hast thou taken vnder hand I am but one of thy blinde and sluggish Disciples As one that would shame his Master how haue I truanted in thy Schoole Beside mine ignorance I haue no desire to know Oft and long hast thou taught me and I haue either forgotten or not vnderstood Oh slow-heartednesse of ours oh vntowardnesse How vncapable are we whereof we are taught how vnmindefull whereof wee are admonished All are Truants few or no Proficients Fooles and Scorners that haue refused haue hated to heare of Counsell and Instruction Master thou art true oh teach me thy truth Teach me to learne Thee and vnlearne my selfe Spurre me to thy Precepts and bridle me in my lusts But slow am I by nature and floathfull by thine owne art and industry Lord worke mee to thy Word and Will Vouchsafe me Lord to heare
all and followed thee All sayes he Alas what all What if a crazy Boate a rotten Net a rude Cottage an obscure kindred this is a poore all to speake of None None had lesse to leaue then the Apostles of Christ yet none left more then they For had it beene more they would neuerthelesse haue left it all They left all that reserued nothing they left all that desired nothing It skilleth not what they left but with what heart They left all they had in action and in affection all that might be had As much as they that followed not could couet so much they forsooke that followed Christ Peter of the little he left left as much as Alexander could desire although he wisht for a plurality of Worlds In short while he retained coueted and inordinately loued nothing he left all things Nor had he losse in his bargaine he got for his Ship the Church for his Net the Word for Fish men for his art of fishing the gift of Preaching and for his losse of all a gaine of all in all It is gaine to leaue Goods and Substance piety to despise Father and Mother Charity to hate Wife and Children and the onely selfe-loue to deny himselfe for Christ I will say in his words and I trust with his heart Phil. 3.8 I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord c. Christ is to me in Misery Comfort in Weakenesse Strength in Sicknesse Health in Want Fulnesse Defence in Danger Glory in Shame Gaine in Losse and Life in Death I will learne to leaue all vnder Heauen for him that left Heauen for mee Let my soule neuer want comfort till she feele the dammage of so happy a change Practique Theories OR Votiue Speculations VPON Peters Confession COncerning Christ men of all sorts must say somewhat Some speake of him neither well nor truely some truely but not well some well but not truely some both well and truely Behold a Glutton a Wine-bibber Mat. 11.19 a friend to Publicans and sinners His owne Country men truely Mat. 13.55 but not well Is not this the Carpenters Sonne is not his Mother called Mary c. The common people well Mat. 16.24 but not truely Some say Iohn Baptist and some Elias and others leremias or one of the Prophets Peter and the Disciples both well and truely Thou art the Christ Mat. 16.16 the Sonne of the liuing God Men goe not so farre as to guesse at it is for Disciples onely to confesse the Truth A many speake largely of Christ they are but few that tell truely of him The vulgar sentence is as false as frequent and not more various then vntrue What is it that men say of Christ Why so many men so many mindes so many mouthes Some say Iohn Baptist some Elias c. Some say this some say that none say truth Truth stands not vpon opinions certainety is not grounded vpon wauering verity admits not of variety Grace deriues not her efficacie from a Quantity Faith consults not at the most mouthes for her profession The truth is one sole and simple in it selfe Wherefore they could not say truely of him and seuerally Amongst diuersities there cannot but be errours of opinions He could not be all they said nor was he any neither Iohn Baptist nor Elias nor Ieremias nor one of the Prophets Multitudes I see may erre as well in Doctrine as Manners Alwayes the more they are the more euill and vntruth Their Learning shall neither instruct me nor their Life direct mes who take these as either proofe or signe of a Church Neither will I take all they say for Gospell nor all they doe for good But men said more then so Mat. 12.23 Luk. 17.16 Ioh. 7.41 they called him moreouer The Sonne of Dauid And a great Prophet Nay euen The Christ They said so indeed but it was but now and then as they were occasioned not constantly and confidently as they were perswaded All and the best they said of him was but from some sudden opinion but no sound Faith All they said of Christ it was but a various vulgars errour at the best The good they spake it was not much to be commended yet might their errour the rather be excused For though they did not as the Disciples confesse him yet did they not as the Pharisees blaspheme him They said not but honestly of him though they said amisse This is not all to speake good of Christ but well nor to speake highly of him but accordingly neither is it enough to vtter no euill against him but confesse his truth 〈…〉 Then 〈…〉 Christian and to be commended not onely when I say of my Sauiour the best that can be coniectured â— but when I say of him accordingly as he is revealed Christ was not ignorant Whom and how the World esteemed him Nor say he were so was he curious to inquire it He askes indeed of the vulgar opinion Mat. 16.13 Whom doe 〈◊〉 say that I the Saâ—ne of man am but therein mindes onely his Disciples donfession Or he would first refute the falshood of others weening and then confirme the truth of their Beliefe What cares be to inquire after the report but to acquaint them rather with the truth verse 15. This first question 〈◊〉 but to make way for the next But whom doe ye say that I am in Passes hâ—â— what others report him he onely so askes the rather to take occasion so to examine his Disciples whether they thought no other of him then did others Nor is it to question onely but reward their 〈◊〉 Cares hee when then report hiâ—â— he 〈…〉 so to make his Disciples 〈◊〉 〈…〉 what they say 〈…〉 say â—â—â—hat I am 〈◊〉 last question was enough to consute the former answere 〈◊〉 prooues hee was not 〈◊〉 the other 〈…〉 that he 〈◊〉 〈◊〉 whether they 〈…〉 can yet say other of him Yea further seekes he to 〈◊〉 the peoples opinion by a Disciples Resolution 〈◊〉 and 〈◊〉 to be found 〈…〉 of the earth but 〈…〉 â—â—some of the Church Though perhaps men may say no 〈◊〉 of Christ you Disciples indeed must speake the 〈◊〉 It is no resting vpon the 〈…〉 This is Christ say they and that is Christ here is Christ and there is Christ The Aposties onely they haue seene moâ—â— an dean say 〈…〉 with one heard and voyce of 〈…〉 were conceiuing and confessing at once both the Nature Person and office of their Sauiour Thou art the Christ Mat. 16.16 the Sonne of the liuing God These are recorded to be Peterâ— words onely but are acknowledged to be all the Disciples saith Peter is here the Apostles mouth or his Fellowes spokesman he preue to their tongues yet are all their hearts at once in his mouth so as you cannot say which was first his vtterance or their assent All were asked as well as he he onely answers for them all It
cal'd are men of meane estates My Soule 's a Sister but of low degree If such may serue this Lord then well may Shee One's here first call'd neither for wit nor wealth For hee 's both simple and a Fisherman Yet when he heares the voyce of sauing health Leaues all and followes with all speed he can My soule will all but him for him reiect Who emptied himselfe for his elect The Lord inquiring of his owne repute Since others misse demands his seruants dâ—â—me This Seruant whilst the rest are flow or mute With ready answer giues him true esteems My soule thinke not his fellowes were so weake That he spoke first because they could not speake Forthwith the Master doth the Seruant blesse For 's good opinion to him giues the Keyes To shut to open vnto more and lesse To whose iust censure heauen and earth obeyet My soule sayes he was not alone here blest Nor had the power before aboue the rest The Seruant-being highly thus rewarded For 's Masters sake he vowes to spend his breath But when he should his Master most haue guarded Then shrinkes for feare of danger and of death My Soule takes it a lesson of humility Not to presume 〈…〉 ability Traytours assault his Lords him smite and scoffâ— As Lyon Lambe to den so him they hale For feare of such he followes a farre off His promise he forgets his heart â—iâ—e failâ—â— My soule the strength is Gods in us is showne But weakenesse we haue nothing of our owne Ere long it so fals out 〈◊〉 〈◊〉 〈◊〉 In Sexe Age Office impotent and weake Yet as ' gainst Champion stout his courage quaiks She vrges him the truth he dares not speakâ— My soule obserues weake motiues spurre apace To sinne in breast where feare is voyd of grace Thrice in a fraile taxation him she tryes Thy voyce Quoth she bewrayes that thou art one Through feare as fraile thrice he againe denyes Cursing and swearing sayes he I am none My Soule when sinne 's on foot each prouocation Besides increase of sinne is aggrauation While thrice hee 's tempted and while thrice he sinnes Thrice claps the watchfull Bird wakes him from sleepe His Master to him beckes and he beginnes To call his fault to minde goes out to weepe My soule 〈◊〉 He fell himselfe PRACTIQVE THEORIES OR Votiue Speculations Vpon Sauls Cruelty Pauls Conuersion By IOHN GAVLE LONDON Printed by Thomas Harper for Robert Allot and are to be sold at his Shop in Pauls Church-yard at the signe of the Blacke Beare 1630. Practique Theories OR Votiue Speculations VPON Sauls Cruelty SAtan ere he fell thought none since his fall would none better then himselfe His venome boyled and brast out vpon vs because we stood and fell not we fell and rose againe sith himselfe sanke vtterly and past recouery Whether of Deuils or Men Malice and Sinne are equally aged and semblably euill Both haue the same Name and Guise as if there were no sinne but malice Malice is as much as sinne in generall and as if malice were a sinne by it selfe there is a malice which is a particular sinne Briefely they borrow and repay each other in a mutuall loane Malice is not but sinfull nor sinne but malicious All euill is enuious The Good which a bad man will not imitate hee cannot but enuy Alwayes either doe our owne vices irke vs or else the vertues of another And who grieues not because himselfe is euill he commonly repines because another is good I wonder not at such enuy inraged when I consider the enmity foretold I will put enmity betwixt thee Gen. 3.15 and the Woman and betwixt thy seed and her seed God himselfe hath prouoked and proclaimed open hostility and euerlasting enmity betwixt Satan and the Saints The quarrell pertained not to our Fore-father alone but his successions It was no more theirs betwixt whom it first began then ours to whom it is still deriued God indeed loues and likes loue and vnity in his creatures but preferres a iust warre before an vniust peace betwixt them Betwixt whom peace and familiarity hath beene dangerous and euill there warre and hostility is both good and profitable Better a pious warfare then a vitious couenant My God was my friend in making me and the Deuill foes I were his foe then should I seeke or grant to be reconciled against my God If God bee with mee who can be against me I but scatter if I gather not with him So God loue me let the Deuill enuy me Oh let me haue peace and amity with God in Christ warre and enmity with the Deuill and sinne It was sinne that separated betwixt God and man that put enmity betwixt the Deuill and man but it can combine and make friends betwixt man and man How soone are we sworne Brethren in iniquity The most froward and thwarting spirits will easily agree to be euill If it be to drinke iniquity like water Lord how wee draw all at the same Well! if it be to draw sinne with cartropes and iniquity with cords of vanity how wee toyle together and sweate and blow vnder one yoke There is no peace to the wicked within themselues yet haue they a kinde of couenant one with another How the Serpents claspe and climbe together Euen Iayes and Crowes take pleasure to bee birds of a feather euen the Wolues will flocke and Apes hugge The wicked haue their mutuall and malitious imbracements And which is the worst confederacy their agreement is not so much amongst themselues as against the godly The wicked conspire not so much in being as in doing euill Euill men arride not onely in this that they are so themselues as that they would doe so to others Beware the flocke when the Foxes consult or Wolues come together It is alwayes against the true-man that the theeues shake hands Iudas consulted with the Priests against Christ So consents Saul to the people against a Christian Not onely the people stone Steuen Act. 8.1 but Saul was also consenting to his death The onely agreement with euill men is to consent vnto their euill And this is euermore the first entrance into euill to consent vnto it Sinne creeps on by consent It is bold indeed to insinuate with vs but so as it askes our admission Sinne intrudes not but with our leaue nor are we guilty of any temptation but so as we yeeld vnto it No man is euill against his will nor doe we at any time sinne against our owne consent Our owne euill is not ours if we consent not to it and to consent vnto iâ— makes anothers euill our owne Oh my God! am I not wicked vnlesse I will Alas Lord none but thou can dispose my will to any thing but wickednesse I cannot shunne Lord strengthen mee to resist Temptations Sinne would daily intrude into my soule my God giue mee grace not to admit of sinne To behold euill and not forbid it is to consent vnto it For he confesses