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
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 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 theÌ„ 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 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 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 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 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 theÌ„selues Men think themselues vnmentioned vntouched It concernes not them 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 neither to carpe and censure nor sooth and flatter him in his faults and offences Neither to be zealously cruell nor pitâ—â—ously vniust Neither to bee so bitter against things but ridiâ—â—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 scratcâ— 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 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 repreâ—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 â—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 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
is easily obserued that vpon all occasions Peter was more forward to speake then his fellowes As namely when he said Ioh. 21.21 Lord what shall this man doe And againe Though all men shall be offended because of thee yet will I neuer be offended Yea and againe Be it farre from thee Lord Mat. 26.33 Mat. 16.22 this shall not be vnto thee Each instance euinces that Peter would still he talking of 〈◊〉 then pertained to him of more then was possible 〈…〉 and that he said 〈…〉 he was 〈…〉 though now for 〈…〉 much commended 〈◊〉 not too conitcture it his 〈…〉 rather his faculty 〈…〉 it is his praise he was 〈…〉 to 〈…〉 then 〈◊〉 they 〈◊〉 rily had vnderstanding 〈◊〉 as well as he onely thiis he waâ—â— more 〈◊〉 too 〈…〉 rest Christ 〈◊〉 not his Disciples all alikes They had all of them their seuer all gifts 〈◊〉 faculties in which they did excellâ— One might be more 〈◊〉 lublâ— inexpressiable Wee see amongstour 〈…〉 〈◊〉 iudge 〈…〉 terâ— he moke fully spanâ— more freely declares he wants no Words and he no Thoughts O Father from whom is euery good and perfect gift perfect thy seuerall Graces in thy Saints that we may one with another conceiue and declare thy Truth and Name vnite thy seuerall Graces in thy Saints that wee may all as one belieue with the heart vnto Righteousnesse and confesse with the mouth vnto saluation Harke the onely and Apostolicall confession Thou art the Christ the Sonne of the liuing God A little confession of a large faith or a strong faith in few words His Name is expressed his Nature is vnderstood his Person and Office are acknowledged Thou art the Christ the Sonne of the liuing God Thou euen thou as thou sayest the Sonne of man thou Sonne of a Virgine and true Man made of a Woman Thou art Christ annoynted namely a King a Priest a Prophet Thou art the Christ that was long promised and expected that is now exhibited and enioyed He sayes moreouer The Sonne of God and not as men said superstitiously and himselfe in asking the first question seemed to adde superfluously the Sonne of man onely The Sonne of God by nature not adoption Not a Sonne amongst others but the onely Sonne and Sonne not of a dead Idoll but of the liuing God The people said of him Ioh. 7.41 This is the Christ and they that were in the Ship other men and Marriners rather then Apostles said likewise to him Mat. 14.33 Then art the Sonne of God and yet as though they said nothing concerning him or somewhat vnbeseeming him they are not only not commended for their sayings but their sayings not regarded No matter with what words but what mindes God and Christ are called and confessed The same words haue not alwaies the same knowledge and intention Therefore deserue they not the same praise and approuement The people spake of Christ but vnderstood not of the Christ they spake So the men that were in the ship called Christ the Sonne of God rather out of wonder and astonishment then out of knowledge and true saith But Peter is all faith in few words He cals him the Christ in Office and calling the Sonne of God in person and propriety and in nature and power the Sonne of the liuing God Oh Iesu and Sauiour so belieues thy seruant and confesses Thou art the Christ annoynted aboue thy fellowes and without any fellowes the Sonne of the liuing God When Nathaniel had heard Christ speake no word had 〈◊〉 him 〈◊〉 no 〈…〉 could shyâ— Thâ—◠〈◊〉 Ioh. 1.49 〈◊〉 〈◊〉 〈◊〉 these had Reter long and oft both heard and 〈◊〉 and he sayes more ouer Thâ— Soâ—â—s of the liuings God And Christ 〈…〉 Nathaniel before his 〈◊〉 Ioh. 1.47 Mat. 16.17 〈◊〉 and 〈◊〉 in whom is 〈◊〉 guile and Peter for his saying Blessed art thou 〈◊〉 Bar 〈…〉 The true profession of Christ is not without the 〈…〉 and 〈…〉 and if iâ— gaine praise and raward from God then iâ— it a true profession Peter was blessed for the confession of Christ â—ea blessed in the reuelationâ— of that confession Blessed 〈◊〉 thou Simon 〈◊〉 For flesh and bloud hath not reuealed it to thee but my Father c. A Christian is happy not onely in the operation but infusion of diuine Grace The confession of Christ proceedes 〈◊〉 from an humane opinion but from the diuine reuelation Faith reaches aboue reason Flesh and blou a hath not reuealed it vnto thee Nature is not capable to conceiue much lesse able to instruct in the Doctrine and Mysteries of diuine Grace Happy are wee when the truth of God is reuealed to vs happy in the truth happy in the Reuelation Peters faith was not worthy to be so blessed but for his sake by whom it was reuealed Blessed art thou Simon Bar Iona for flesh and bloud hath not reuealed it vnto thee but my Father which is in heauen Faith is no whit commendable for it selfe or subiect but for the Obiect or Authour therof God for his owne sake commends and crownes his Graces in his Saints Peter now confessed the person of Christ because it was reuealed but he soone after disswaded the Passion of Christ because it was not reuealed We know beleeue testifie no more of God and Christ then is reuealed vs. Gods Reuelations are not alwayes with euery Saint nor hath euery Saint all reuelations nor haue any reuelations but Saints The Scribes and Pharisees could not learne this in their law Thou art the Christ c. which a silly Fisherman confessed because it was reueaâ—ed We are not to be proud but thankefull in the height or measure of reuelations Sith the knowledge of diuine Mysteries are not gotten by our owne labour and meâ—â— but if God haue reuealed any thing to any man so it was for so it seemed good in his fight It pleaseth the Father to reueale the Sonne and the Sonne to reueale the Father other wise know we neither Father nor Sonne Oh Father Lord of heauen and earth that hast hid these things from the wise and prudent and reuealed them vnto Babes that so these things may be knowne to come not from humane Wisedome but diuine Grace Inspire thou mine heart by thy holy spirit that I may know thy Truth belieue thy Word doe thy Will declare thy Name He that confesses Christ him also will Christ confesse Peter sayes thou art Christ Christ sayes thou art Peter Peter meanes Christ the eternally annoynted Christ meanes Peter the euerlastingly established Peter cals Christ the Sonne of God Christ cals Peter the sonne of Ionas But for the confession of Christs Father Peters Father was not worthy the mention Because he confessed his Father whom flesh and bloud reuealed not he therefore testifies of his Father though but of flesh and bloud Signifying withall that he is not more truely his Sonne whom he mentions then himselfe is his whom he confesses Peter being vrged confesses Christ Christ vnaskt
doubt out of a deuotion but he should haue considered his owne condition To lay down his life for Christ is not of humane will and weakenesse but of diuine power and disâ—â—â—sing Neither considers he now his owne frailty how subiect he is to such a thing nor Christs truth that hee hauing said it it cannot but come to passe Euen now he denyes the truth in that he will not be perswaded he shall deny him No falshood more manifest then to gainesay the truth But since he will not beleeue his words the euent shall proue it Since he will by no meanes yeeld to be wary to his ouerthrow he is suffered to gainesay He that so contradicts his Sauiour shall anone gaine-say himselfe Rather shall Peter proue a Denyer then Christ be found a Lyar. Both the Prophet Zach. 13.7 Mat. 26.31.34 and Christ foretold of Peters offence and denyall The Prediction was a caueat rather then a cause of his offence seruing rather to admonish him of it then inforce him to it Was the sinne therefore foretold to impose a necessity vpâ—â— the Agent or an ineuitability vpon the act God forbid Peter did not therefore fall because Christ forespake but Christ therefore forewarned because Peter would fall Euill cannot take euent without Gods knowledge though against Gods Will. His prescience neither layes constraint vpon our worke nor takes away liberty from our will When wee wilfully doe the worst he knowes it permits it yea concurres with it to direct the action to correct the prauity in all which he is no lesse good then we are euill Let dissolute and reprobate spirits accuse God as enuyous because foreknowing their iniquities he could but would not preuent them or as impotent because he would but could not or as both because he neither would nor could I will wonder at his Wisedome in his Mercy in his Iustice and not dare to censure where I cannot vnderstand Now is it as he foretold The sheepheard is no sooner smitten then loe the sheepe are scattered Yea the fore-man of the flocke is left behinde Euen Peter followed a farre off Mat. 26.38 That hee followed was his loue that led him it was his feare forbad him that hee followed a farre off Through Piety he followes and through Frailty but a farre off That he followes is Graces good motion that hee followes a farre off is Natures preuarication The Disciples deuotion is to follow his Lord onely it is the mans infirmity makes him follow but a farre off He neuer comes neare Christ that followes betwixt Desire and Feare Faith and Vnbeliefe Hope and Despaire Peter followes with desire to see what would happen to his Master but a farre off for feare what might befall himselfe We would so farre professe Christ and Religion as thereby not to preiudice our selues We loue Christ a little and so we follow him in word and shew but we loue our selues better and therefore in deed and truth wee follow but a farre off That he followed was more then the other Disciples for they fled but to follow him a farre off was little better then as they did to forsake him It is to be feared that man will quite forsake Christ in the end that contents himselfe onely to follow him a farre off Peter followed a farre off Had he kept close to his Sauiours person great like he had not denyed his profession The nighnesse of our God expels temptations The very distance now disposes to a Denyall To swarue from Grace is that inclines a man to sinne Euen Peter followes Christ but a farre off What Saint comes neere his Sauiour Lord he that goes fastest and furthest followes thee but a farre off Wee are weake Lord and cannot goe with thee we are lame and lazy and shall neuer ouertake thee We are Snailes in the wayes of thy Commandements So slow we follow thee and slenderly as as if we either did feare or did not care to set one foot before another Euery difficulty is as a Lyon in the way to deterre vs from our duty and but the thought of an inconuenience serues to slacken our pace Wee are sluggish in the performance of Religion O Lord make haste to helpe vs we are slow toward the attainement of saluation O God make speed to saue vs. Lord be not thou farre from vs that cannot follow thee but a farre off Trauelling betwixt Desire and Feare Peters slow pace at length brings him to the very place where his Master was It was not his haste that ouertooke him but Christs stay to expect him there Not all our speed can approach our Sauiour vnlesse hee tarry to expect vs. Neither is it enough that hee stands to looke for vs except he returne to setch vs. Stayes my Sauiour till I come to him Alas when shall I be able to ouertake him Nay nay come thou to me my Sauiour and bring mee to thee I will waite my Lords leisure and pleasure it is not for thee to expect my Power and Time Peter was as the weather was somewhat cold in body for his slow pace could not get him heate with walking But Peter was starke frozen in mind for his following a farre off had let the sunne of righteousnesse both for warmth and light to set vpon him Beside the body there is a coldnesse that contracts depresses slowes benummes the soule there is a chattering next to the gnashing of teeth Peter was now not more cold in sense then deuotion and yet while hee starues inwardly Luk. 22.55 he sits him downe by the fire to get him outward heate and lets his heart coole the while he warmes his hands Such is our blindenesse wee are carefull of the body aboue the soule and commonly preferre corporall refreshment vnto spirituall redresse Euill fire and vnprofitable whose smoake offends more then heate refreshes that scorches so vehemently without and luffers so benummedly to freeze within How vnlike is Peter to a Rocke a Rocke stiffe and stable Neuer was he more neare a stone then now now when as cold as a stone How cold is our earth when the Sunne of heauen once sets vpon vs Cold are we in Compassion cold in Deuotion and thinke we haue attained to a good degree of warmth in either when we are now neither hot nor cold If thou Lord take away our sewell our fire is quenched if thou withdraw thy light our Candle is put out Thou art our Sunne to inlighten vs thou art our fire to inflame vs. A frozen heart a frozen conscience who may abide that Frost My heart as * 1 Sam. 25.37 Nabals is cold as a stone and almost dead within me Oh quicken me by thy free spirit Come Lord Iesu and conferre with me about thy Truth and Life and my heart as did thy * Luk. 24.32 Disciples the while shall burne within me It seemes Peters heart was cold as yce within him since but the chill blast of a weake womans breath could
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 suppresse the Name of the LORD Iesuâ— 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 downe more liues and with more alacrity then the others spiâ—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 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 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 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 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 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 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 The Monodie OR Soliloquie VIew here my Soule vpon one stage of Life As in a Maske Dame Nature Lady Grace Both play their parts with vnappeased strife While either seekes each other to displace My soule doth iudge it Tragicke-comedie She sympathizing i' th Psuchomachie First comes vp Nature foule deformed Hagge Wither'd crook't lame bleer-ey'd stinking breath'd All cloakt are with corruptions fi lt by Ragge Foot-bound with cords of floath head snake bewreath'd My soule 's agast to view so vile a Creature As once well formed now deformed Nature Malicious Witch and Grace-enuying Elfe She thunders Threats stickes not to slay
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 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 froâ— 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 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 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 vnâ—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 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. 15.16 but 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 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 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 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 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