PRACTIQVE THEORIES: OR, Votive Speculations UPON 

Abraham's entertainment of the three Angels.  
Sarah, and Hagars' Contention.  
Isaac's Marriage with Rebekah.  
john Baptists Nativity or birth  
john Baptists Decollation or beheading.  
S. Peter's Calling.  
S. Peter's Confession.  
S. Peter's Denial.  
S. Peter's Repentance.  
Upon saul's Cruelty.  
Upon Paul's Conversion.    
By JOHN GAUL.  
LONDON: Printed by Thomas Harper, for Robert Allot, and are to be sold at his Shop in Paul's Churchyard at the sign of the Black Bear, 1630.   

To the right Honourable, Robert, Earl of Lindsey, Lord High Chamberlain of England, long Honour upon earth, and in Heaven, Glory everlasting.  
Most Honourable Lord:  
A Tendrell, planted in your soil; yea, graffed in your Garden, watered with your dew, cherished with your Sun; after some small growth, is (notwithstanding an unhappy Removal) bold to return you Fruit. Once was it, when I had a persuasive Faith, in a destination to your Lordship's Service: nevertheless cannot the injurious Distance, and discontinuance of Time and Place (other cause, I trust is none) for bid mine utmost devotion thereunto. In a weak manifestation whereof, I now presume to sacrifice this simple Offering of mine, to your honourable Name: Confessing it worthless; beseeching that it may be bettered by your Worth. So please it your good Lordship (together with my Duty) to take notice of mine Endeavours herein: You shall see summed up in their severals: An old hospitaller, kindly entertaining his new kind of Guests: they hearfully accepting their but needle's cheer. Two of one sex, agreeing only to be Mothers; and yet as Mothers most disagreeing. A couple coming together, to nature, and the promise: with a yoke, so wisely & orderly undergone; that it proves not a more necessary, then delectable yoke. A man, borne a Prophet, and more than a Prophet: a Prophet, dying a man, and viler than a man. A Disciple taught his duty; confessing what he was taught; denying what he confessed; Recanting what he denied. The wicked grassation of a Tyrant; and Saints admired translation. All is (I confess) unworthy your Lordship's Name, or Notice; as being but a small thing, and occasional; Time (I hope) and favour, may bring it as well to a Method, as to a volume.  
Should I now commemorate your Noble Ancestors, and religious; predicate your own virtues, & hopeful Progeny; it would be, but to light a Candle to your Sun. I cannot speak, but (as the world knows) under your desert. Better were I to say nothing; than not accordingly. Besides, I would be loath to load your Lordship's Modesty; which (I know) can content you, with the conscience of your Worth. Let the World (that hath known your Cost, Care, Toil, Hazard) praise you; it shall be mine, to pray for you. That to your own Merits, Honours terrestrial, may be repaid you: and for the only merits of Christ, Glory celestial vouchsafed you. So vows  
Your Honour's most humbly devoted Servant, JOHN GAUL.   

Ad minùs vulgarem, seu literatiorem paulò (quàm pro linguâ vernaculâ) Lectorem.  
DEus bone! quàm multifariae (nefariae penè dixerim) Mortalium hae Mentes? Adeo in contraria eunt Homines studia; ut hic illi, huic ille, non vultu sanè quàm Sententiâ diss●milior. In dijudicandis semper, ne unus quidem, qui non est & alius. Quasi discernere, non esset nisi dissentire: ne nullum videatur, solum illius erit Arbitrium. Solum, inquam, aut diversum? perversum immò, & malum: De industriâ facit, id est, Malitiâ; ut in deterius semper vergat trutina.  ut erit Meritum; nigrum solummodo addit Calculum: Ne non intelligeret; quod non condemnaret. Ingenium, quò quidem acrius, eò & acutius: Nec solidum ullum putat, praeter rigidum illud Indicium. Verum enimvero, priusquam morosa haec, & sternutantia; nutantia (rogo) illa, aut vaga, paulisper vide Capita. Nunquam minus, sacra istiusmodi, & chara; quam cum conveniunt, conveniunt. Est enim sensu forte; consensu nequaquam, quod accedunt. Hic illius, huius ille, semper refragatur Sententiae. Dat unus Album, alius Nigrum profert: Et cui hic Calculum duntaxat, aut Limam; ille unguem omnimodo, & Lituram. Candidè interpretatur hic totum; hic nihil non cavillatur: Alius adprobat, quod & alius damnat: Nec eidem, de eodem, datur semper idem sentire. Brevi dicam, et planè; judicant plerunque homines, pro occasione, affectu, opinione; pro ratione rarò, aut cum delectu. Censent plerique omnes, prout est temperamentum corporis, potius quam animi iudicium. Pro examine haud determinant, et consideratione; sed pro impetu certe, & libidine. Estque hoc modo, pro arbitrio, arbitrium. O varias, nec non vagas, & van as, ergo & imquas, Mentium has Lances! Heu! quâ temeritate vacillat, quâue iniuriâ vergit animi illa statera? Vnum sunt (ne nescias) Bonum, et Verum: Quorsum iam de illis aliud atque aliud judicium? Numsimul variè datur constituere, et verè? Levitas profecto illa anim● et temeritas; mentis non perspicacitas, non acumen. Futilis est fallaxque illa mentis— vnibra; quâ è plebe quilibet malè consulit, malè iudicat: Simplex tantùm et solida illa Mens animi; discretivam dico rationis facultatem. Non tantum Bona à Malis, sed etiam tolerabilibus; Neque Vera â Falsis tantùm, sed et probabilibus, perbelle novit distinguere, prudens Rationis facultas: Quae omnia malè admiscet, a●t ineptius secernit, caecus opinionis sensus. Nostis, nostis, vos auriti magis, et (ut nil dicam de bardâ prorsus, et nesciâ examinis turbâ) vos, quam pro plebe literariâ, magis oculati: Nostis (inquam) Multum in multis excaecatum, Prudentiae huius (nempe disceptatricis) Oculum: Fatuatum item Gustum, aut Palatum; Facem extinctam, Lancem iniquam, obtusum Aculeum, et hebetatum valde Acumen. Ecaeteris animi dotibus, seu Dei Opt-Max. donis; ista ipsâ acie homines minus valemus. Pollet aliquis intellectus capacitate, memoriae tenacitate, ingenij dexteritate, sermonis item elegantiâ; judicij haud ita acumine. Quisque tamen (heu quanta est hominum licentia) modestè parum, immo proteruè nimis hanc Trutinam praesumit sibi; Librandi etiam illam arrogat libertatem. Ab imis subsellijs, quàm petulanter summum scandit Tribunal? vel mediocriter doctus; iamque primus ille arbiter: Quum non, aut quod non satis capit, carpit nimis: Eius enim est dum non advertere, praeiudicare. Attentionem fortasse desideras; ecce, ecce judiciolum! Scalpere tantum novit ipse, et quaerit Limam: Gnomonem accipit et Regulam; artis licet expers, nec non operis ignarus. Sed heus tu (te enim alloquor) Mime, aut M●me! Quid tibi Graculo, cum hâc chordâ? Asino (ut aiunt) cum hâc Lyrâ? Tali cum Speculo (perspectivo scilicet) ecquid rei est caeco? Maiora, Maioribus; aliena alijs mittito: tu (ut tuum est) intus te quaere. Tibimet esto aliquando judex, alios qui iudicas. Attamen ipse, alibi Lynceus cum sis oculos ut quid seponis domi? Hem Critice hypocritice! intus ego et in cute te novi; teque tibimet tuis (quod aiunt) coloribus, equidem depingam. Hypocrita, eijce prius trabem ex oculo tuo, & tum perspicies, ut eximas festucam ex oculo fratris tui. Laruatus ades, O pessime omnium Histrio! et quam ineptè agis personam illam (judicis nimirum) quam induis● Sycophanta! sub zelo tuo, id est, velo pietatis, ut improbun agis? sub iustitiae, iniquum, veritatis, mēdacem; severitatis, nugatorem; conscientiae, temerarium; scientiae, ignarum? Monstrum epicoenum! pendulus ipse, pensiculas; inter veritatem et mendacium, laudem item et vituperium, saepius haesitas; inter judicium et Opinionem, scientiam et inscitiam, fluctuas; eomet o●● calidum frigidumue sufflas; manúque eádem Cretam, et Carbonem portas; neque pro re, sed pro tempore, das sententiam; et mutas. Aeque ac anser sibilans, aut serpens; in occulto tua concoquis, tua evomis venena: et tacito nescio quo murmure, et iniquo; quo clandestino, et nefando susurro, calumniaris. Neminem ferè rodis, praeter absentem, aut ignorantem: nec est à facie, cuius famam turpiter collutulas. Sin coram (ut Canis) latras aliquoties; vaeh malùm! mordacis et rabiosae loquacitatis virus quomodo effundis? Non de aliquo, au●c●●m aliquo tibi sermo; nisi contra eum: Neque hoc nisi merum (quod in alterius dicis v●tium) tuum dico convitium. Lan dem forsan alicuius edis, et meritum; sed aegrè, sed malignè: ut modicae quadam laudis praefatione, dein magnis tantum vituperijs viam tibi praestruas. Laudas et taces; laudas, et excipis: invidâ quâ quídem reticentiâ, quâ exceptione iniquâ, sic totum (vafer) in suspitionem vocares. Cucurbitula tanquam, et Hirudo; Nominum, Operumue, vitiosum sugis sanguinem; pravosque solummodo abducis ipse humores. Apage, Musca vilis, et improba; quae (flores praeteriens, et fructus) Factorum, Dictorumque sordes, et ulcus teris tantum, et attrahis. Cedò Cynice! aliena crimina, tuosne meliorant mores? alieni errores tuum (putas) nobilitant judicium? Erras profectò, vel toto coelo erras; si propriam laudem, in alterius vituperio quaeris: si quod cares merito, arrogas obloquio. Vecordiam alienam evulgas, aut ineptiam? tuam prodis: judicas tu alios; te alius: unus, dum de alio, tertius de ambobus pronuntiat. Praeterea, carpenda (Critice) negligis; negligenda carpis. Quid nisi Culicem excolas; dum syllabarum anceps, rei aequitatem, verbi laqueo capis: dum quampiam minus cautam fortè particulam (praedunculus) rapis: Nec non in voeabuli cuiusuis Latebrâ Calumniae ansam quaeritaes: et verborum sensu, et corde neglecto; de vesle tantum litigas, et velo. Denique Zoile (tu qui in publicum quemque Laborem, pusillus, arietas; ad obuium item Splendorem, obscurus, hebescis) in Rebus, nescio, quid mali est, quod agis; in L●bris puto, Vatem agis, non Lectorem: etenim, sensum affers, non accipis: Alterius semper intentionem, pro tua opinione, metiris; metiris? mentiris sanè: eius enim scopum, ex tua ment fingis; nec non (quasi Nasus cereus, plumbeaque Regula) Authorem ipsum loqui prout lubet tibi Cavillator, facis. Sed quorsum ista ego? Proh dolor, ut dicam! Non penitus me fugit, quod nugantes, nescio quos, susurrones malevolè submurmurant. Obtrectatores (audio) istiusmodi (quibus non in culpis, sed in moribus, et in artibus Calumnia) non solum Haereseos, sed et (dictu nefas) Blasphemiae, horrendas tentarunt inurere mihi maeculas. Calumniarum heu ferax aewm! Haeresin egone Maledice! egone Blasphemiam? Tuis forsan verbis; sensu nequaquam meo: Scelus apage utrumque: Dedit cautiorem (spero) mentem; mentem mihi meliorem (gratias Deo) Deus. Praecocem dicito (ut sumus multi) Iwenem; Tyronem (si voles) aut erronem, sciolum item, subrusticum, crassum valde, & incultum, tenuem omnino, & ieiunum; en▪ mi amice, confitentem habes reum. Nihil grande est in me, fateor; praesertim hoc aevo dignum nihil. Non sum nescius quam multa sunt in nostris, vel iwenile pectus redolentia: Faue precor, saltem aut ignosce; Doctrinâ possum, simul et Ae●ate consenescere. Raptimitidem in meis multa fateor, et retortim: De industriâ feci, et pro ineo more; ut in quâuis fere sententiolâ aut incipias ipse, aut desinas. Quae autem (ut hausi) tanquam haeretica damnas, et blasphema: aduerte quaeso, et Hyperbolica tantum est audacia. Sin aliud quid piamerit, (quod absit) et peius; ut liberè moneas, moneo. Coram argue, nec clanculum obtrectes, Nolim, ut mihi sim Suffenus; nec, Simiae instar, proprios ita osculor ca tellos; ut meis crassè indulgeā; quin ut veritati primitùs concederem, veritate penitùs acquiescam. Recte si mones; ecce, non solum audio, sed et muto: Sin mordicus (ut soles) me lacessis; ad hoc, quic quid est (scito) bene iamiam occallui. Et satis hoc tibi (praeuaricator) ad monitionem; ad ulteriorem vero calumniam, plus satis. Ad vos vero iam tandem (omni quâ possum reverentiâ) me confero, judices etiam integerrimos, Lectores nec non benignos: ad evius solidioris iudicij Solem, ealigo omnis errorum; scilicet, quicquid est in Rebus fuci, in Verbis fallaciae, evanescit.  Prudentiae irrigamini satis latice●ita et Clementiae bene madescitis vos succo. Trutinatis cuncta in aequilibrio; nec ex impetu terminatis, sed consilio. Nostis vosmet falsa refutare, obscura luminare, salebrosa lenigare; erratis autem condonare. Eia agite, et (ut vestrum est) quae opus sunt, corrigite. Est enim ut emendetis, illud; non ut exprobretis. Foelix Lima! tam longe quandoquidem à calumniâ: Quàm Lydius vester Lapis, contra Theoninum dentem, nullum sanè unquam tutius Patrocinium. Non vos clam est, quomodo Vitilitigatores isti, nihil non in invidiam vocant, rapiuntque in contentionem. Quotidiè videtis (non de Scriptis loquor, sed et Factis) ob res quasque minutulas, quam multum movent ubique litium, et calumniarum. Dextrâ quicquid porrigitur, accipiunt sinistrâ: Nemo hominum non displicet; nihil non studiorum. Superiorum beneficia, inferiorum officia; Authoris dictum, Authoritatis edictum; praeposterè omnia ●t perversè rapiunt in traductionem. Rerumiam nunc gestarum, interpres quis non iniquus? Quae livoris indies serpit pestis? quae invidiae, nobili praesertim ab obscuro, docto ab indocto, sedulo ab ignavo, impendet (nostro sub climate) tempestas? O Angulus nisi tibimet invidus, omnibus terris invidendus! Taceo autem de factioso isto Lectores nec non benignos: ad evius solidioris iudicij Solem, caligo omnis errorum; scilicet, quicquid est in Rebus fuci, in Verbis fallaciae, evanescit.  Prudentiae irrigamini satis latice: ita et Clementiae bene madescitis vos succo. Trutinatis cuncta in aequilibrio; nec ex impetu terminatis, sed consilio. Nostis vosmet falsa refutare, obscura luminare, salebrosa lenigare; erratis autem condonare. Eia agite, et (ut vestrum est) quae opus sunt, corrigite. Est enim ut emendetis, illud; non ut exprobretis. Foelix Lima! tam longe quandoquidem à calumniâ: Quàm Lydius vester Lapis, contra Theoninum dentem, nullum sanè unquam tutius Patrocinium. Non vos clam est, quomodo Vitilitigatores isti, nihil non in invidiam vocant, rapiuntque in contentionem. Quotidiè videtis (non de Scriptis loquor, sed et Factis) ob res quasque minutulas, quam multum movent ubique litium, et calumniarum. Dextrâ quicquid porrigitur, accipiunt sinistrâ: Nemo hominum non displicet; nihil non studiorum. Superiorum beneficia, inferiorum officia; Authoris dictum, Authoritatis edictum; praeposterè omnia ●t perversè rapiunt in traductionem. Rerum iam nunc gestarum, interpres quis non iniquus? Quae livoris indies serpit pestis? quae invidiae, nobili praesertim ab obscuro, docto ab indocto, sedulo ab ignavo, impendet (nostro sub climate) tempestas? O Angulus nisi tibimet invidus, omnibus terris invidendus! Taceo autem de factioso isto aevo; nolo (quod difficile est non dicere) tragediam maligni temporis aperire. Dico tantum et doleo. Publici, aut Privati, cum sincerè omnia et circumspectè dicimus, et facimus: non tamen (ut hoc aewm est) morsum effugimus. En quá gratiâ agimus omnes, qu● praemio scribimus, quo pretio laboramus! Ad m● praecise; pro praeterito tantum, morsus deprecor, et calumnias; in p●sterùm, (dum aut Aetas iubet, aut Authoritas) nescio quidn● prohibeam. Et ut Poeta,  Interea arbitrij subiturus pondera tanti, 
Auson.  Optabo, ut placeam; sin minus, ut taceam.  


Practic Theories: OR, Votive Speculations, UPON Abraham's entertainment of the three Angels.  
AS it was not good for Man to be alone, without an help. So neither is it, to be not alone, without God. For men to meet, and God not amongst them, this were to throng, not to assemble; to swarm together, rather than accompany one another. Except the divine instruction, and it i● (at the best) but an human● confusion: Societies are but tumults, if Religion be a stranger Unless God covenant with us what help have we that we s● convent amongst ourselves ● Who can best order, but he who first ordained the society's o● men? And accordingly (to speak now of natures first associacy) who so fit to be a Father of a Family, as the Father of the Faithful? Every soul (whether nature hath borne him, or money bought him) that wears the Livery on his back, as a servant to Abraham; must also carry thy Covenant in his flesh, as one so to God. And his no small praise was it, God was so well persuaded of him: 
Gen. 18.19.  I know him that he will command his Sons and his household after him, they keep the way of the Lord, to do righteousness and judgement. Even honest Masters will look to instruct, as well as employ their Servants: A godly Master especially will seek to have his servant as himself; Godly I mean, fearing God, as well as reverencing Man. Considering, he is a Servant, yet a man; a Servant, yet a Christian, a Servant, yet his fellow-servant. He hath hired but his body under him; his soul hath the same Lord together with him. It is a Godly Master's choice, 
Psal. 101.9.  Who so so leads a Godly life, he shall be my servant. There are unhappy Masters, and unprofitable, that think their own service lost in Gods, that grudge to hire for God, that never could find in heart to spare Wife nor Child, nor Man, nor Maid, nor Ox, nor Ass, to do God a good days work. Shall an humane bondage debar me of my Christian liberty? should I so obey man, as thereby to disobey God? Rather would I suffer and it were, a bored care in an Abraham's service, though for but food and raiment: then but abide the third part of a triple apprenticeship, under a L●bans slavery, though for th●● parts of his Goods increase.  
While Abraham was scarce yet the Heir of the world; 
Rom. 4.13  he now was (as it were) the Master of the world. The world in his loins was scarce hoped for, when the world in his house was had already: More the● hundreds of servants had he, when not yet a Son. Servants he had many, and trusty; no doubt, all well instructed, and accordingly employed. Each one had his office, and so he● did his duty. We read of the Steward of his house, 
Gen. 15.2.  but (for what we know) he was hi● own Porter: 
Gen. 18.1.  for he sat in his Tent door himself. Yet sat he not there as a Porter, to examine every comer, but to expect any Passenger, therefore sat he there. Abraham's years were now but infirm, and the weather at that instant extreme; and many his servants fit for such a purpose then himself. Yet commits he this courtesy to none: Kindnesses are cold in the conveyance, when but offered at the second h●nd. His guests shall gather their entertainment from himself, and therefore think them the welcomer, because of his own inviting. His it is to invite, whose to entertain. Waters are better in the Fountain, than the Channel. What need the Feet be sent anon, when now the Head may speak. He that would have me his guest, I rather would he should command me himself, then entreat me by another. I take it for more heart and honour, that he doth propound, then that he should convey mine invitation. Abraham bids his guests himself: it is he that entreats them, whom he would entreat. He best may bid, in whom it is most to receive. Wisdom at once made ready her Feast, and called together her Guests, 
Pro. 9.5.  Come and ea●e of my meat, and drink of the Wine that I have drawn. I thank my Saviour, he hath himself both ordained a Feast for me, and withal himself invited me to the Feast.  
Now was it no one-tide, anusuall time for repast and re●●. You would surely guess the old-man but drowsy after dinner, and look to have him napping on his Couch, or nodding in his Chair. Nay, but (kind-heart!) he minds m●●e than himself. Either he stays for others to dine with him, or would have others also to dine after him, or rather seeks for some to dine before him. It was now the height of the sun, and heat of the day; 
Gen. 18 1.  a time when men would both be journeying, and wearied in their journeys. The heat of the day, the fittest time to entertain strangers in, for they would now most need refreshment. There is an aptness to all things, and a due time for every duty. Our best actions are more laudable, because seasonable; and-then most acceptable, when most opportune. It is no courtesy to bid a man eat, when his belly is full: nor is it thankesworthy to do a man an unnecessary office. Hospitality seeks not whom to surfeit, but refresh; and therefore takes her time when to feed, not cloy. What call ye it, to surcharge men's superfluities? this is Charity, to relieve the necessities of men. He that will only bid me eat after dinner, I will thank him as much, as though I did; and but do as much as though I thanked him.  
Not only is Abraham door open for any to comein, but he sits there beside, lest any man might pass by. True Hospitallers are ready not only to admit, but invite their Guests. It is not enough that strangers are not neglected, but this is i●, that they are entreated. That is charity indeed, not only to take, but even seek out occasions to do good. And now while Abraham sits so under the shadow of his Tent, whether naturally, to shield his body from the airs, then vehement injury; civilly, to spy out Passengers, the expected objects of his entertainment; of religiously, to contemplate upon God's present benefits, or future promises: now what a wondrous vouchsafement! The Lord loath to let slip so ●ayre an opportunity, clad in pilgrims weeds, presents himself on the sudden as an obvious guest to the expectation of so hearty an Host. God takes his opportunities to utter himself to his Saints and Servants: And while (perhaps) we think not on him, approaches us in that manner we think not of. Abraham's eyes were fixed to a solitary meditation; yet can those rolling organs no sooner remove their station, 
Gen. 18.2.  then behold good company at hand: He lift up his eyes and looked, and lo three Men aloof before him. Even in the twinkling of an eye, God gives us occasion to do good. Who so waits to do well, cannot long want matter to work upon; the Head, or Members still administer opportunity to his expectation. Now sees Abraham on a sudden, what his eyes have so long waited for. He creeps not under the covert of his Tent, as one that would have his eye as fare from invitation, as his heart is from entertainment. Nor sits he still as a Porter in his Tent door, to demand their business, ere he admit their entrance. He sticks not to stir out, for a wet shoe, or a sunburnt face. No weathers extremity can so injure his body, as their now omission would his mind. Wherefore (to let them know they are not come, ●re welcome) he not only tarries to expect them, but with like alacrity, and celerity, he ran to meet them God intrudes not, where man invites not. Neither is he then a guest, save upon entreaty. His gifts are of more worth then to come uncalled. He may well miss of Grace, that only sits him down to expect her. My Soul! when the Bridegroom cometh by thee, see thou carelessly stay not for him: but (showing readiness, even beyond ability) do him this honour, as to go out and meet him.  
And must he himself needs go meet them? Why first sends he not forth his servants to see who they were? to inquire whether they were friends, or foes, neighbours, or strangers, unknown, or of acquaintance? to ask who they are, and whence; what they intent, and whether they would? Free-hearts are plain positive, little inquisitive, or not at all. Charity is always more bounteous, then curious: and Hospitality is not so busy to examine, as ready to entertain. It is the common vie (I know) to question, rather than relieve. I had rather miss such an one's kindness, then answer his objections.  
But I manuel not so much that Abraham goes so to meet them, as that he bows so to salute them. In all likelihood he should rather have looked for that office from them, then done it to them. He was at home, and a Lord in attendance; they but travellers, and (as travellers use) but mean in appearance: he grave and gray-headed; they (as Angels appear usually) but young to see to: He one to entertain them; and they such as might be beholden to him. And yet, as if he had seen and known them to have been more ancient and honourable than himself; and they as ready to do him the kindness, as he them: while he would be beneficial, as if he were bound to be thankful; 
Gen. 18.2.  he bowed himself to the ground. Many are proud, though but to invite; Abraham is humble, even to entertain. Others think they have highly merited in the offer of a kindness, or endeavour; he betokens how much he is obliged, if so his courtesy may but be accepted. A man i● not hospitable, unless humble withal. Better not relieve, than therefore to contemn. To boast them beholden to him for his cheer, this were to spill it in the bosoms of his guests. N● unkindness, to a hindenesse boasted, or upbraided. I hate to have roast, and be beaten with the spit. It could not but stick in my stomach, that were so cast into my teeth.  
Abraham ran towards men, but meets with Angels: that of purpose, this at unawares. God honours and rewards good works in his Saints, beyond both their knowledge, and expectation. Especially, Hospitality hath this honour; who takes in Strangers, hath God his Guest. He that bids thus accept of all persons without acception, urges this as a sufficient recompense for such their cost and courtesy: Be not forgetful to entertain Strangers, 
Heb. 13.2.  for thereby some (meaning Abraham here for one) have received Angels unawares. How honourable are the hospitable, whom even Angels have graced with their presence? Abraham was wont to relieve men, and therefore worthy to receive Angels. Had he not done that duty, this honour had not been unto him. Because he bestowed on them that needed; He 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 have him so do to him, as he did no one of those little ones. Abraham was called the Friend of God: Never was there (as is usual amongst Friends) the like familiarity betwixt them, as now when God sat, and are with Abraham. 
jam. 2.23.  Ah that old world, and innocent! they unawares entertained Angels in Men: Oh this our evil age, and inhospitable! we 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 every man is grudging of his own, and envious of another's. No man is now invited, but to his own cost: none entertained, but to his much reproach. men's hearts, and harbours, are so cold, makes Angels keep at home. God is rather refused in a stranger, than a stranger received for God's sake. O all ye merciless men! look whom ye neglect, nay despise rather in the Stranger, Traveller, Poor, 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 took me not in. He shall then justly bar heaven 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 only begins somewhat to perceive that his men are no worse than Angels; but also one of his Angels, no less 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 he wholly saw with a ghostly eye. He said it certainly of this day more than others, and next to that Day indeed; Abraham rejoiced to see my day, 
joh. 8.56.  and saw it, and was glad.  
Abraham ran toward Three, he worshipped but one Three he saw, and but one he called his Lord. The high and holy Trinity is here well assimalated, but (I think) 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 bashful, ought he to be obsequious: and therefore to bow in the offer, lest they might blush in the acceptation. That they might not blush to be beholden, he confesses himself favoured: 
Gen. 18.3.  If I have found favour in thy sight, pass not away I pray thee from thy Servant. It is many times a favour to take, as to do a kindness: Nor at all times lies the favour in the office, but interpretation. The hospitable think them favoured, when they may but favour; and conceit they give not, but receive. For indeed, he hath the benefit himself, that doth it to the deserving. I will confess my God favours me, that he will but deign to accept my duty.  
It is not good to be proud in doing good. See what an hearty, not haughty invitation! he salutes reverently, and invites with humility. My Lord, pass not away, I pray thee, from thy servant. To have done it (as they use) in a pride, or humour; had been enough to have made them not only refuse, but distaste his kindness. But if I have found favour in thy sight, says he; as if the whole were but their vouchsafement: and as if himself did no more but his duty, 
Gen. 18 5.  he says; Therefore are ye come unto your servant. True pattern is he of hospitality: with what expedition, reverence, cheerfulness, doth he meet, salute, invite? And yet (Free-heart!) makes he cold compliments, the least part of good entertainment. How he takes himself highly favoured in the acceptation of his so humbly proffered service? We have no worth before God, but go all by favour. This is to find favour 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 continual feast. Her entertainment is every man's grace and favour, was never any man's disadvantage or dishonour. I will therefore sweep mine house, dress my meat, draw my wine, spread my table, deck my chamber; and accordingly seek and sue unto her: If I have found favour in thy sight, pass not away, I pray thee, from thy servant.  
How fain, and fairly he would insinuate with them? Any ways to persuade them to take his kindness. 
Gen. 18.4.5.  Let a little water, I pray you, be brought, and wash your feet, and rest yourselves under the tree: And I will bring a morsel of bread, that you may comfort your hearts, afterward ye shall go your ways. Travellers (he knew) were both hungry, and hasty: Some refreshment (he intimates unto them) is not only 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, he will not so stay them, but that they may go their way. The Angels came purposely to fire Sodom, yet all agree to feast with Abraham by the way. God is ready at once to favour the good, and plague the bad: can together heap judgements upon the , and show mercy unto his Saints. Mercy and judgement are in his right hand, and in his left. Lord let my Souls be, not the Geateses; but the Sheep's Seat, and Lot.  
The man's modesty offers his Guests a pittance; a little water, a morsel of bread: but his bounty performs it with abundance; Cakes and butter, and milk, and the Calf tender and good. He invites them only to a modicum, that his guests might not gather by him, they should be chargeable, but rather welcome to him. A good man will say well, and do better. and is one that always intends more good than he utters. Humility instructeth to think the worst of what we are: and so modesty, to speak the least of what we have. Discretion offers courtesies with the least, albeit she intends them with the most. But (alas!) vice is virtue's ape. Compliment, the world's Fashion-monger, is grown into favour: Her guise is also to mince out her invitations to a morsel, when she places her Guests to a superfluity of messes. Were my seat at her table; I know not whether I could rather commend her courtesy, or complain of her curiosity: seeing I discern, not, whether it be after her own prodigality, or for my welcome.  
The rude and churlish refusal of a well proffered courtesy, argues plainly either ignorance, or immodesty. Abraham requests his unexpected, and scarce yet perceived great strangers (no less would he have done, had he found them, as yet he thought them meaner) to be pleased to wash, rest, and eate with him; for each purpose offering them Water, a Tree, and Bread: And all this not offered, ere accepted; 
Gen. 28.5  So do as thou best said. How ready is God's Spirit to embrace the good motions of our heart's entertainment? He that stands at the door, and knocks ere we are ready to open, will doubtless, (when we willingly set open our gates to receive him) not refuse to enter. O be thou open thou everlasting door of my heart, that the King of glory may come in?  
Abraham himself was now but a stranger, and yet he entertains strangers. He that had not an house wherein to lay his own head, affords his Guests a Tree to rest under. God love's a cheerful giver, though but according to what he hath. The Widow's Mite he esteems a Talon: And measures what we do, oft times, by what we would, as by what we 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, he refules not to dwell under the meanest roof. Poor Cottage was it, scarce beseeming a man! and yet (behold) is thus thought worthy God. O God whose Throne is Heaven, and the Earth thy Footstool, what house shall I build for thee, that dwellest not in Temples made with hands? Dwell thou in me, with me, let all that I am, and have, be the place of thine abode: possess thou together with my soul, this her earthly Tabernacle, her house of clay, until her time of flitting be: then let her dwelling be in thee, with thee, to eternity.  
And why under a Tree? was that an emblem of a house not made with hands? Nay, nay, the mystery is more than so; Man had saucily presumed to eat of God's Tree, and God now graciously vouchsafes to eat under man's Tree. He that now in a shadow, sat eating man's meat under the shadow of a Tree, was after in substance, lifted upon the substance of a Tree, and himself made meat for man. Thou that didst eat under the Tree of weak refreshment! Oh feed my soul with the fruits of thy Tree, the tree of Life.  
While he but expected them, his face was upon them: having now invited them, he turns his back. He first made all haste towards them; but now (me thinks) it is from them, that he hastes so fast. Because he is secure of their acceptation, is he therefore negligent of their entertainment? Nay, but the same man he was, when he ran to meet them from the Tent door: the same man was he, when he made haste into the Tent. 
Gen. 18.6.  With like alacrity he but takes leave to go 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 have known many offer kindly, and repent their kindness: and seen how hot they have been to invite, but cold to entertaine●  
No sooner are the strangers come to rest them under Abraham's roof, then lo! whatseverall offices of good hospitality are ready to attend them. Husband, Wife, Servants, with heart and hand, all hasten to their sundry and convenient employments. It is a well ordered Occonomie, where all do their duty. Abraham runs to the fold, the Servant hastes to make ready the Galfe, and Sarah is busied about her meal. Not he in the house, which is not working, or willing to work. Each one does all he can to give content. Our preparation and provision, when it is with the best, and at the most; is yet too slender to give God a welcome. When Grace will harbour her within my breast, there is not a member of my Body, not a power of my Soul, which shall not be the willingly devoted Servant of her entertainment.  
The first dish is but a preparative to the feast, water to wash their feet. Hereby is he equally testifying his own humbleness, as intending their refreshment. Humility is both the foundation and crown of Hospitality. Where the heart stoops not to wash the feet, scarce stretches the hand to feed the stomach. Pride ever was Pittyes' adversary: Who can at once commiserate, and contemn? yet (such are the disguised evils of the days) how wont is it with men, to scorn, and relieve together? No Succour now a days, but with some reproach. Therefore must a man be abased before them, because he was beholden to them. To be beholden (I see) is not only to sell his liberty, but to lose his esteem.  
Proud Simon bad Christ to dinner, 
Luk. 7.  but gave him no water to wash his Feet: Christ had rather be honoured, then fed: She therefore that did the last, had the reward of both. God regards our lowliness, he needs not our relief. My Saviour is come from a fare to visit my Soul; the whole distance betwixt Heaven and Earth will not measure the length of his journey. I will in one act show myself lowly; and intent him glorious: I will wash his feet with my tears, rather than he shall shake off their dust as a witness against me, as Him; Thou gavest me no water to wash my feet: 
Luk. 7.44. Mat. 25.43  or as against them, I was a stranger, and ye took me not in.  
One is washing, another kneading, another dressing, and each one with haste; yet not more haste then good speedé. Well ordered Families, have well appointed Offices; and they supplied by those both diligent, and successful. Sarah makes her Cakes in the Tent, Abraham fetches a Calf from the Fold: A Calf, not as it came first to hand, or as he could find in heart to bestow; 
Gen. 18.7.  but a Calf tender and good. Our choice services are but mean offerings, to welcome God withal. He is well worthy the best, that gives us all. What can we think too good to give him, that can give him but his own? Cain bad God to the barren fruit of his ground, and was rejected together with his cheer: Abel invited him to the fat of his flock, and the Lord had a double respect, to Abel, and to his Offering. I will cheerfully give God the best that I have, who graciously gives me the best that I can be.  
By this, the Fatteling is killed, the Dinner prepared, all things are ready; and lo! God is come unto the Feast. Behold here and wonder! The Lord is become as one of us: Divine Majesty is come down from a Throne, to take up a feat at an humane Table. God is content to be like Man, that Man may be like God. Ah my good Lord? thou cladst thyself in the shameful and miserable rags of my Humanity; to  me in the gracious, yea glorious robes of thy Divinity. Thou didst eat, drink, sleep, weep with me; that I might never hunger, nor thirst more; but rest, and everlastingly rejoice in thee.  
What? Doth the Lord eat Bull's flesh, or drink the blood of Goats? Hath he need of the Ox from the stall, or the Sheep from the fold? Doth he hunger, that filleth all things with his blessings; or if he be an hungry, will he tell it to man? when all the Beasts of the fields, and Cattles upon a thousand hills, are his to kill and eat! God eats, and eats with Abraham, and can as easily dispense with the corporal nutriment he receives; as with such substance, he now assumes. Their Bodies they now took, were brought to nothing, and so was their Meat. Spirits never eat of necessity, sometimes of dispensation. God now eats, not of hunger, and for his own refreshment: but of good fellowship, and for the others satisfaction. Not that nature in himself had thereunto an appetite; but because Grace in the other had so cheerfully bestowed it. Yet ofttimes will God stoop 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 me (I pray thee) according to the likeness of thine own; that as thou hast once lived, moved, and been in me, so may I also in thee, world without end.  
Abraham is such a Servant to strangers, that he neglects to be Lord in his own house. He that had others to wait upon him, will himself wait upon others. And though he commit the care of his own provision to his Servants, he will see that his Strangers be provided for himself. An ordinary Host will sit still, and command his servants: the Patriarch himself will give attendance to his guests. Both his cheer, and service is at their command; so willing is he to undergo both the Charge and Office of their entertainment. Whether it were Custom to all, or rather Courtesy to them, he turns Servitor the while, and waits upon the Table. He sits not with them, 
Gen. 18.8  he stands but by them; He stood himself by them under the Tree, and they did eat. The Godly man refuses no office, whereby to give God attendance. He thinks him then highest promoted, when he doth him best service. Oh that I were worthy to stand by my Table, while my Lord eats with me; or to kneel at his Table, when I eat him.  
A free heart, and yet but frugal cheer. Cakes, and a Calf, Butter and Milk, are at once the first and second course. He bids not spare their stomaches, and breathe awhile from the first dish, to expect more sumptuous fare in the next: at once they see their cheer, and have their welcome. Abraham will feast in frugality, let Dives glut in superfluity. Saint's Feast aught not to be so dainty, as wholesome. Let the world alone with this vanity, rejecting sobriety, to wallow in excess. Abraham's cheer was, though frugal, yet hospitable. Who would have thought, to have found such entertainment under an Oak? How many are there, build great Babel's for their honour, and yet her stately pillar yields not the like relief to strangers, as the least branch of this homely Tree? Both (me thinks) agree not; such curious Harbours, so careless hospitality. In my pilgrimage, I would rather choose to lodge under Abraham's Tree, then shrowded within the hard and bare stones of the goodliest Palaces; which bear an aspect of so fair promises, and are fraught with the furniture of so small performance.  
The Guests are now sufficed; their Host also shall be satisfied. The Men have thought, and are agreed, how to requite his courtesy. No man ever entertained God with loss. Who ever gave him a dry morsel, which he requited not with an honeycomb? Who gives him a cup of cold water, which he rewards not with the water of life?  
Abraham alone hath attended on the table, but (the Guests would see, and thank their Hostess) he must call in Sarah, that she together with him, may gather up the shot. And where is Sarah? not gadding abroad as a Gossip, but within doors, like a good Huswife well busied in her Tent. While the Woman is calling, or coming, mean while the Men have thought; What more then wont kindness is it, they have received at their hands, themselves but strangers to them? His whole Family, Civilly, how ordered? Religiously, how instructed? And who shall do thus when Abraham is laid in his dust? Having thus pondered, thus also have they promised: To hold up his father's House, and Hospitality; Sarah thy Wife, 
Gen. 18.10.  (say they) shall have a Son. Abraham for the kindness of Hospitality, receives the blessing of Posterity. 'tis pity indeed, but good Hospitallers should have after them to uphold their Houses. And it proves true for the most part; no Families so fruitful, as the cheerful. The houses of the Hospitable are commonly continued in the same Name, and Kin: while the Niggard's stock, and style ends usually in himself.  
Sarah (they say) shall have a Son. The sa●ing is on the one side heard, & laughed at, & yet believed: on the other it is said, and confirmed, and accordingly effected. They are sufficed to see to, and these well rewarded. And having thus made a clear board, up they rise, for why, part they must. Though they have all seen, and blessed him by the way; yet they are some of them for another place and purpose. And now (that he might do them all the offices of Hospitality) he who had earnestly invited them, cheerfully treated them, dismisses them courteously; and seeing they will needs departed, himself will go with them, 
Gen. 18 16.  to bring them on the way. O God what good Graces of thine have I seen here (even with admiration) in this one Saint? Faith, and Hope, and Charity; all lodged in the breast of Abraham. This in thee, that for a Son, the other towards thy Saints. Because Abraham did once the office of entertaining Angels upon Earth, he therefore hath the honour of receiving Saints now in Heaven. Had he not been found to have received the Angels under his Tree, he had not been said to have received Lazarus into his bosom. 
Luk 16.22.  Thou God of Abraham, Isaac, and jacob! Have pity (I pray thee) upon the Soul of thy servant, a Lazarus poor and naked: Send her now relief from, vouchsafe her ever resty, Abraham's bosom.  

The monody OR, soliloquy.  

Whilst on a day,  
a true freehearted Saint,  
Set ●ope his door  
and sits there to espy,  
What strangers with  
his house he might acquaint;  
Forthwith behold  
what guests approach him nigh.  
My Soul! this Lesson  
would be understood,  
Who waits, ne'er wants  
fit season to do good.   

He forthwith hies  
to meet, salute, invite;  
With equal speed,  
courtesy, cheerfulness;  
If so he have  
found favour in their fight,  
They will accept  
so willing readiness  
My Soul! if thou  
wouldst treat so worthy guest,  
With haste and heart  
go bid him to thy Feast.  
He met with men,  
they're Angels, he salutes;  
'Tis God, whom he  
invites to be his guest:  
Pre-eminence  
alone he attributes  
To him, in case  
of his so high request.  
My Soul could wish  
this lesson oftener read;  
Who takes the Members,  
of treceives the Head.   

Poor Cottage had he  
scarce beseeming Man,  
Yet made meet harbour  
for these Powers divine:  
Thither forewends he  
with all speed he can;  
Bids kill, and dress,  
for why his Guests must dive:  
My soul observes  
one choice in heavenly Grace,  
If she the Person  
likes, she likes the Place.   

No sooner are  
they come within his roof,  
Ere one brings water  
for to wash their feat:  
The tenderest of  
a beast that cleaves the hoof  
A Second cooks,  
a Third what else is meet.  
My Soul! it is  
the praise of Hospitality;  
That entertainment  
does not pass frugality.   

Yet 'tis good cheer  
the homely house affords,  
And greater then  
whereof his guests had need:  
(Fair Palaces  
have had worse furnished boards)  
Yet so sufficed  
they give him worthy meed.  
My Soul full willingly  
would entertain  
So great a guest,  
that's thus received with gain.     

Practic Theories: OR, Votive Speculations, UPON Sarah and Hagar.  
SO so one as Abraham came into the land of Canaan, 
Gen 12.7.  GOD then made him this promise, unto thy seed will I give this land: yet saw he no seed of his, after he had now been long in the Land. 
* Gen. 12.4.  Seaventie years old, and odd was Abraham, before he came thither; 
* Gen. 11.30.  and before that, Sarah said to be 
* Gen. 16.3.  barren: Ten years after he came there, might they both agree to use their own means, yet miss of God's end: He must stay nigh twice ten 
* Gen. 21.5.  after that, ere he set an eye on the promised feed. God does not many good things on the sudden; that so he may exercise the patiented abiding of the Saints. Now of a long time received he nothing of the Promise, but words only: No thing was yet done, according to what was said: And the longer, the more unlikely, seeing to such an act every day seemed more unapt than other. God will have his many times to believe him beyond their Reason, to expect him beyond their Times, and to trust him beyond their Means. God's promises are not always so soon, as sure, nor so palpable to us, as possible to himself. He slowes his promises on purpose, not that he love's to prolong the content, but examine the patience of his Servants. He the rather defers yet to do it, that so they may see, what they want themselves; where to have what they want; how to prise what they have. Possess I my soul in patience, long looked for will come at last: My Saviour was long promised, before he came; and hath promised long to come again. Oh let me have Faith in his first, and Hope in his second Coming!  
God not only did withhold Pharaoh, and Abimelech from Sarah, but of a long time, withheld Sarah from Abraham himself: for so she saith, The Lord hath restrained me. 
Gen. 16.2  She said not so to her Husband, as did another after her; 
Gen. 30.1  Give me children, or else I die; but The Lord (says she) hath restrained me from bearing of Children: confessing the cause ingenuously, not ask so inconsiderately, as if her Husbands had been the salt. The other grew importunate at the power of the Instrument, but she rests satisfied with the Lord of Nature's will: and since it is his pleasure, is content to dispense with her own desire. It is good to ascribe to God, as author of his own work; and not to impute to Man, that is not in his power. God is the Master of nature, and man but the instrument to work withal. Concerning whatsoever seeds, it is not in him that soweth, planteth, watereth, but in God that giveth increase. How fond do they impute that each to other, which God hath granted to neither? murmuring at their mutual impediments, not considering the primary cause. They think it sufficient that God hath coupled them, but think not who hath withheld them. It could not but glad me, to be multiplied amongst others, nor shall it but content me, to be stinted to myself. I would not willingly undergo that yoke, to want that fruit. ('Tis but comfortless, not to enjoy the reward of his labour.) Yet were it so, would I not so irk it; considering in such a case, whose leave, and strength it is, that must both bid, and help us to work our own. It was thought a great reproach of old, to be coupled, and not increased: I think it not so now, but rather a less cost, and care. There was then a want, to inherit, and uphold: but Men are now so many, as that they burden and consume a World.  
Sarahs' faith in the Promise was not so sound as Abraham's; he still trusted to the power of the Author, she now looks to the likeliness of the means. Say she was not doubtful of the Promise, yet is she distrustful of her sel●e; The Lord (she says) hath restrained me. She complains the Lord hath shut up her womb; He believes, that nevertheless God can make his own way. He respects God's omnipotence, while she deplores her own impediments. Abraham's Faith was more than Sarahs', yet neither was now enough. They have heard the Promise once, and again, and both have believed it, but labour both of the like Disease. He is not persuaded whether the promised Seed must be Native, or Adoptive; whether out of his House, or from his Loins, and so makes proffer of his Servant unto God; 
Gen. 15.3.16.2.  One borne in mine house, is mine beyre; And she no less doubtful in the like, offers her Handmaid to her Husband; I pray thee go in unto my Maid. She hath long expected the promise in herself, yet now she doubts whether it may be accomplished in another. abraham's (she thought) the Promised seed should be; but what knows she, that it shall be Sarahs'? Shall her Barrenness debar him not only of all Offspring, but of the Promise also? Rather than Abraham's House shall fall down utterly in her, she will presently be built up 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, go in unto my Maid. This had been too much for to suffer, or consent to, and yet she is the first that both counsels and entreats unto it. Me thinks, considering her case, she should then (as others now use) rather have suspected such a thing, than herself suggested it; and so he with small entreaty, have attempted it. But (so is it with faithful, and happy yoke-fellowes) neither is the one incontinent, nor the other jealous.  
A Woman's reason direct; The Lord hath restrained me, and therefore go in I pray thee. For why? Restraint argues not unpossibility; were she yet restrained, yet was she not quite denied: Nor, had she been utterly debarred, was that other therefore to be so employed. Her reason was weak, it follows not, because God had withheld her, he therefore did exclude her; Her Means bad; the promised Seed was not to be multiplied by adultery, or (if not so) by Polygamy. Only her End was good, to build up herself in Children, and them also in the promise. Neither is it sincere, nor safe, to employ bad means, though to a good end. It was (no doubt) their sin, to invent and add this their own way, and evil; though (very like) to a good intent. It had been better to have quite wanted issue, or else to have yet expected it. Rather should they have consulted with God about the use of the means, than thus unadvisedly have gone together amongst themselves. The best of men may mean well, and yet may err in the means: and the war●est aim well, and yet wander in the way. I should think it a matter of bad consequence in manners, to draw their practice to example: such their weakness is no warrant of mine: shall I do evil, that good may come thereof? God forbidden. It is but accidental, that good can come thereof, but that is absolutely evil that I do. That I do evil, is only 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 Time, but most preposterous in the Means. Nevertheless (see a Woman's wit and will!) is she instant, if not impatient to have the Man hearken to her advisement: And what is it to importune, if not so to entreat him? Go in, 
Gen. 16.2.  I pray thee, unto my Maid. Sarah here to Abraham, me thinks, somewhat resembles Eve to Adam: She allures her Husband to taste one fruit forbidden altogether: and she also to another, at leastwise unallowed. So oft and easily are Wives wont to draw on Husbands to inconvenience: A Woman was made for man's Help, but she proves his snare. The strongest and wisest have been vanquished, and deceived by a Woman; So I may but shun a Woman's allurements, I will not scorn even a Woman's advice.  
The Mystery is more observable, than the History here invitable. The Maid was given to be fruitful before the Mistress, the Bondwoman before the Freewoman, Hagar before Sarah; so was the Law given before the Gospel. 
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 only aimed in the Promise. Though the Law was first propounded, yet the Gospel was intended. Blessed be God, 
Gal. 4.32.  We are not children of the Bondwoman, but of the Free. I am no flave, but a Son: and I thank my God for it, that I am borne to Liberty, not Bondage; that I am in the Gospel, not under the Law; that I am not strictly bound to Do, and Live; but rather plainly taught to believe, and be saved.  
We are told together of the Maids Name, and Nation: Hagar, 
Gen. 16.1.  the Egyptian. Egypt (belike) was first thrall to Israel; Hagar is Sarahs' Handmaid, though Israel afterwards became bond to Egypt. Divine wisdom oft times suffers his children's prerogatives to be obscured, and their privileges so debarred, that themselves haply become servants to such, as were chiefly destinate to their Service: and are there forced to obey, where they ought rather to command. While the Israel of the Church includes me, and the Egypt of the world encloses it, I will count him but a slave under me, that is not a fellow-servant with me. And if ever it so fall out, that he doth violently stoop upon me, to exact what he should render, and usurp where he should observe. While my neck must bow to his yoke, and my back couch under his burden, my heart (maugre all oppression) shall groan after the Liberty of the Sons of God.  
Sarah and Hagar are cohabitants: The Bondwoman and Free are conjoined, 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 have life, strength, growth, in a proportional 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 Soil, in one Net; Wheat and Tares in one Field; Corn and Chaff in one Barn: so are Sarah and Hagar in one House of Abraham; such are Grace and Nature, in one Church of God, in one Soul of man. Though I be Wheat, yet must I not be weeded out, but reaped up, from among the Tares. Till the time of my Harvest, let me be with them, so I be not of them. Grace and Nature, I must not think but that both will be remaining with me, till such time as I be separate from both.  
The Mistress is not so ready to offer, but the Maid as forward to be given, and the Master as willing to receive. 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 Wives than one, especially at once, when he said, They twain shall be one flesh. 
Mat. 19.5.  This was not according to God's Institution; nor was it yet against any one of his Commandments. The Law (which expressly forbade Adultery, Polygamy, and the like) was not yet written. Abraham then did not so much transgress, he only did forestall the Law. No doubt it was a fault, though tolerated, and that not for lust, but procreation. Use in those times had brought such a perfection to Polygamy, that it now was scarce counted an infirmity; nay, a dignity to be pluraily uxorious. Those sins which corrupted custom hath drawn out beyond the reach of conscience, in most hearts (and est 'zounds the best) find none, or weak resistance. Then sins a man oft and easily, when he does not see he sins. I see, Man is worse, than he is ware. And not more ignorant of his being, then being evil. All sins are neither reached by a blinded understanding, nor rendered by a dulled conscience. Till I be able to know myself, and sins, further and better; it shall be my exclamation, Alas! 
Psal. 19. 1●  who knows how oft he offendeth? my Acclamation, Oh cleanse me from my secret faults!  
Abraham and Hagar are gone together. And now the aged Sire that had laid so long barren in the bosom of a loyal wife, proves suddenly fruitful in a less lawful bed. God keeps the one still barren, for a further blessing, makes the other sooner fruitful, to a greater shame. If Sarah had done this to prove him, she might soon perceive, his was not the impediment. Sarah makes the motion, Abraham goes in, and so Hagar conceives; & conceives (be it said of the best of that brood, in respect to the Promise) 3. Monsters at once: one in her womb, and two in her heart: there Ishmael, here ingratitude, together with contempt: this to her Master, these against her Mistress: And the last two (as brats both of an unlucky, and untimely birth) both borne, so soon as the first is conceived: 
Gen. 16.4.  When she saw that she had conceived, her Mistress was despised in her eyes. Sarah is her Mistress, yet Hagar dares disdain her: Sarah dispossessed herself of that bosom, she placed her in; yet notwithstanding Hagar is unthankful. The Handmaid in condition, thinks herself now Mistress in Conception. Whether she upbraids the others Barrenness, or boasts her own Fruitfulness, arrogates a reverence to herself, or denies her obedience to the other; one way or other, her Mistress is despised in her eyes. A servile lightness cannot apply itself to prosperity, neither can inferior dispositions use their Fortunes as they ought, How readily such minds are rapt above themselves? scarce lifted up, ere puffed up: let them but grow to be better, and how soon they forget their Betters. It is ever a badge of a base mind, to wax insolent (albeit through inward, much less outward Gifts) against either Superiors, or Benefactors. I could here pity poor Sarahs' case, but that (I see) she is beaten with no other than her own rod. It is that Minion, whom her own hand would needs set up, in whose eyes she is so despised. Evil counsel (I have heard) is worst to the counsellor: And selfe-doe, selfe-have (may I be judge) is as fare from deserved pity, as just complaint.  
So vile impudence (thinks Sarah) can neither alone breed in, nor burst from a servile breast She marvels an underling should be capable of so high contempt. And hereupon jealous of some further cause or countenance; she accuses her Husband together of the crime, whereof her Handmaid was conscious alone. As if none had done it but he, she lays it all on him: My wrong be upon thee, 
Gen. 16.5.  I have given my Maid into thy bosom, I am despised in her eyes, the Lord be judge between thee & me. So oft are rash Passions mistaken in their accusations: Such also is a Woman's anger, and impatience. I should here almost grow angry at a Woman, and so thus would I censure her words. In all that was uttered, was a Woman's impatience, imprudence, immodesty, and (in some part) impiety. Impatience, in being so rashly provoked against an Husband; Imprudence, in falsely imputing the fault; Immodesty, in upbraiding him with her benefits; Impiety, in willing God to witness an untruth.  
Say the Man had been no wiser than the Woman, here had been enough, if not to separate, yet set them all at odds. This causes private contentions, when all are foolish together: And this keeps unity in a Family, when one or other see their times, and turns to forbear, or bear. The Goodman heeds not so much the bitterness of his Wife's words, as yields to the weakness of her Sex. And so, while the weaker vessel thus vents her soming rage and rashness, he loathe to add one sparkle to her fire, in a soft answer only, turns her over to take punishment, 
Gen. 16.6.  where she received offence. Behold, thy Maid is in thine hand, do to her as it pleaseth thee. Hagar is another Wife to Abraham, reverthelesse is she Sarahs' Maid. Sarah before had given Hagar into Abraham's bosom, as Abraham's Wife: Abraham now again delivers Hagar into Sarahs' hand, as Sarahs' Maid; Behold thy Maid. Neither would Abraham (like a chaste Husband) go in unto Hagar, till Sarah had given her to his bosom: nor durst Sarah (like a dutiful wife) do aught against Hagar, till Abraham had restored her to her hands; Thy Maid is in thine hand, do to her as it pleaseth thee. It is leave enough to let a Woman have her will. Even weak hands will not now want violence to stretch to a severity, in the vindication of a private 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 Mistress; and her Mistress (one way or other) dealt but roughly with her. Hagar had despised Sarah, not acknowledging (perhaps) that she was now her Mistress: and Sarah dealt roughly with Hagar, making her know (it is likely) she was yet her Maid. She dealt so roughly indeed, that for fear of her hands, therefore fled she from her face. If nature will dare to insult over grace; my Freewomen shall likewise learn to deal so roughly with this Bond dame; that she may at leastwise rule her, if not be rid of her.  
Ere now (no doubt) both Hagar had offended her Mistress, and Sarah chastised her Maid; yet for all that, fled she not before. A little liberty makes a servile condition, but the rather impatient of subjection. She had now borne a Servant's punishment, but that she was brought to a Mistress' conceit. Rather will she break the reins, then bow under the yoke: And (as is wont with Servants) turn Fugitive, rather than be made submissive. Yet neither hath she long, nor fare wandered in obstinacy, ere that (as she is summoned) she returns in humility. Adversity is no less than advertisement to all: But the rod of correction especially, is the slaves rule of instruction. Slavish people are taught best, when they smart most for their learning. I had rather my servile Affections should smart to learn under my soul in this world, than my soul should learn to smart for them in the world to come.  
Now Hagars' time grows near, in which necessity would enforce her to lay down her load at his feet, by whose help she had so readily taken it up. The Bondwoman hath conceived iniquity, and she brings forth shame. Now gins she to groan for him, for whom she might both sigh and blush afterwards. Lo now a Manchild so like his Mother; that (save his shaping) had nothing of his Father. The Freewoman is yet barren, when (behold) a Brat is engendered unto bondage. The wicked bring forth sin to a numerous generation, but the Godly are dead to such a womb. Let me rather be accursed in this Barrenness, then be blessed in such a Fruitfulness.  
But now at length, rejoice thou barren that bearest not. Smother no longer thy secret laughter of Diffidence, break forth into an open laughter of Admiration. It hath been said, Sarah shall have a Son: 
Gen. 18.10.  and not said, but done; all is come to pass as was promised; Sarah hath now done all the offices of a Mother; 
Gen. 21.  Conceived, and Borne, and given Suck. The womb that was dead, hath conceived; the womb that was closed, hath borne; the Breasts that were dried, have given suck. Therefore gave she suck, to make it manifest, it was she indeed that both Conceived, and Bare. The Handmaid is the first Mother in event, and according to the flesh: but the Mistress is the first and only Mother in aim, and according to the promise. Hers was the former, but this the better brood; hers the more hasty, but this the more happy seed. The world commonly beareth, while the Church is barren. Fruits of the flesh are more easily abundant, than those of the spirit. At length notwithstanding, as this mother of the faithful, so the mother of us all, becomes though slowly, yet happily fruitful. And at each birth of every Babe, there meets to make merry; the love of a Father, the care of a Mother, the joy of Brethren.  
When Hagar had but Conceived, Sarah was despised in her eyes; but though Sarah hath Borne, yet is Hagar no whit viler in her esteem. The wicked are proud of Gods lest gifts, to think better of themselves: the Godly are humble in the best, to think worse of none. I will neither envy another, because of his gifts, nor disdain him because of mine own.  
Sarah and Hagar are under one roof, and both bring forth: So are Grace and Nature in one body, and both bear fruit. The one will not be idle, the other not well busied. The Spirit and Flesh will have in us their several Times and Works. Their daily strife assures me, that neither is the best I do, perfectly good; nor the worst, totally evil.  
The bond Brat of Hagar, proud of his many years prerogative, waxes daily not more old, then evil. Like bird, like brood; the Son treads in his Mother's steps: his Mother despised her Mistress, and he derides his Brother. The wicked easily scorn and contemn those gifts in the Godly, which themselves were never 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 do him both scorn and harm? He mocked, he persecuted, nor was he more offensive in violence, than 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, than their poisons annoy me.  
As Isaac's Father had weaned him from his Mother's breasts, so would his Mother from his Brother's company. She fears his companion will either corrupt, or wrong him; for why already she hath seen the Son of Hagar mocking. How mocking? and was that so much? He now discovered some evil against his brother in sport, which he might do him in earnest afterwards: Or might so play with him, as a Cat with a Mouse; which dallies a little, but devours at length: Or might upbraid him with his Mother's old age, and long barrenness, might so deride him, as that he (forsooth) should be the promised feed; might boast himself the first borne, and therefore his Father's heir. While Ishmael is thus laughing Isaac to scorn, with no less derision to the Promise, than indignation to his person: Sarah (as Mother's care is tender, and frequent) is readily sensible of her Son's abuse. Such is the divine Providence, who hath ever had a watchful eye ●uer ●her children's wrongs: She sees, ere we suffer, and hears ere we complain. Be I persecuted and oppressed, it sufficeth me (to ease my Passions, and arm my Patience withal) I know, neither are covered, his Iniquity, nor my Injury; neither the Hurt is done me, is hidden, nor the wrong he doth.  
If Ishmael begin so soon to mock Isaac, Sarah fears he will even supplant him at length. Abraham and she, both are well stricken in years; if they should dye during his minority, what then would he do unto him? Wherefore, to prevent the worst, rather than he shall divide the inheritance with his Brother, she seeks and sues to divide the Brethren: 
Gen 21.10  Cast out this Bondwoman and her Son. for the Son of this Bondwoman shall not be heir with my Son Isaac. She but saw him mocking, and she cries, cast him out: Not only sees the abuse, but calls for justice; Cast out this Bondwoman and her Son. So also God's Providence not only beholds iniquity, to obscure, but judge it. What now becomes of Ismaels' spite and wrong? The wrath of the wicked, is but as the crackling of thorns under the pot, suddenly kindled, wretchedly vehement, soon extinct. While the flourishing and fruitless Figtree, is bold, and boasting to overtop the chosen Cedar of Libanus, by him but deemed so vile a shrub: Lo, the axe is already laid to the Tree, to hue it down root and branch: Cast out this Bond. woman and her Son. And doth the Son sin alone, and must the Mother smart together with him? justice's sometimes descendeth from the Parents to the fourth generation of Children, but ascendeth never from Children, to so much as the first degree of Parents, unless as convict delinquents as touching the same offence. The Son is commonly liable to his Father's debts, the Father never to his Sons, but by condition. It is likely that Hagar (who did not stick to despise her Mistress) was also accessary to this contempt of her Son; either in counselling him to it, or not correcting him for it: and so not unworthy to receive like doom; Cast out this Bondwoman and her Son. Consent and Counsel, in all actions, add swift wings to commission. In evil, which is more , the Act, or the Encouragement? If I be counsellor to another's sin, my Fee must needs lie in another's punishment.  
Ambition never rises, but to fall: Nor did Covetousness ever gain without loss. Had not Ishmael so scornfully boasted of his prerogative with Isaac, he had (perhaps) still held the repute of a Son in his Father's house: but this strife hath occasioned to search into his Pedigree, and (on the surer side) he is found recorded no Son, but a Servant, 
joh. 8.35.  which abideth not in the house for ever; and therefore cast out the Bondwoman and her Son. Had he rested himself content with his own Lot, and not laid false claim to his Brother's inheritance; this statute had not been enacted to cut off all possibility of his future title. The Son of this Bondwoman shall not be heir with my Son, even with Isaac. Thus have I heard of some, who in the strife for new superiority, have lost their old repute. How many might have enjoyed what they had in quiet? only by laying false claim to others right, have thereby come to lose their own. Let others alone with what is theirs, mine own will I make enough to me. What profit have I, to lose, in venturing to win? What credit, in seeking to rise, to fall?  
Thus have Sarah and Hagar, Isaac and Ishmael, dwelled together under one roof; yet at length Hagar is cast out from Sarah, neither must Ishmael be heir with Isaac: Even 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 proves a castaway, neither can flesh and blood inherit the kingdom of God. The Tares shall not possess the Barn with the Wheat, nor the Goats the Right-hand with the Sheep. Divine wisdom indeed suffers a mixture of good and bad in his Church, that these may be here as fare 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 truly happy, nor miserable outright. So I be a vessel of purified Gold, or Silver, why should I repine that base vessels, as of Wood and Earth, are laid up in this same great House together with me? since we differ here in the whole substance, and shall hereafter in end and use: the one shall be for honour, for dishonour the other. Being but one of the least of the chosen Grains, or of the little Flock: The Tares (I know) may annoy me in the Field, they cannot in the Barn; the Goats may vex me in the Flock, they shall not in the Fold. Till I myself be dissolved, I shall never be but divided against myself. Ere my wrestle and warrings leave me, I must first leave myself, and them. I will therefore patiently wait 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 Soul.  

The monody OR, soliloquy.  

A Sovereign Creature  
by nature sociate,  
Hath Wife, Son, Servant;  
each is to fulfil  
The ancient triple  
Economical state:  
One's Free, one's Bond;  
one's good, another's ill.  
My soul how scantly  
find we a society;  
Without (of state  
and manners) contrariety.   

The Matron's barren,  
(but 'tis not her crime,)  
She therefore to  
her Lord, her Maid bequeathes;  
The Servant proud,  
she's suffered so to climb;  
Hateful despite  
against her Mistress breathes.  
My soul! if Nature  
once get higher place;  
Anon she bids  
defiance unto Grace.   

Yet were the cause  
hereof once understood,  
Why pride so puffs up  
this so servile Dame?  
'Tis cause she first  
conceived: unhappy brood!  
That being borne,  
is borne to Mother's shame.  
My soul avers,  
(might it be in her will)  
she'd rather barren  
be, then bring forth ill.   

The Matron cries  
'gainst her ingratitude,  
That she herself  
is in those eyes disdained:  
Whom she had raised  
from viler servitude;  
As the first means  
of such her favours gained.  
My soul complains  
of oft and ill indignities:  
Returned her  
in lieu of best benignities.   

But now committed  
to her Mistress hands,  
To deal with her  
as seems good in her eyes;  
Yet (though for lost  
she at her mercy stands)  
she'll break, ●re bow;  
ere that she falls, she flies.  
My soul! if vile  
affection's domineer,  
To bow, or break  
them, show thyself severe.   

she's not fled fare,  
ere that again returned  
Home to her Mistress;  
before whom she falls  
On bended knee,  
as one that deeply mourned;  
And humbly to her  
she for pardoncals.  
My soul! if thou'lt  
inform thy vile Affection;  
there's no instruction,  
like unto Correction.   

The Bond-dame soon  
grows big, & first brings forth  
A luckless Imp,  
to bondage generate:  
At length the Matron  
(of fare greater worth)  
Brings forth a Son,  
free borne from seruils state.  
My soul! though Nature  
breed an evil brood;  
Yet Grace brings nothing  
forth, save what is good.   

This Bond-dames Brat  
daily more ill, then old,  
Mocks with contempt  
the Matrons hopeful Son:  
Which she (good Mother)  
no way can behold,  
That unrevenged  
such abuse is done.  
My soul! when men  
mock, wrong, spite, rage and kill;  
There's one above  
both notes, and quits their ill.   

At length it is  
by counsel wise decreed,  
For such abuse  
what's fittest to be done:  
Both shall receive  
a well deserved meed,  
Both are cast out,  
the Bond-dame, and her Son.  
My soul, dread sentence  
is already past,  
From Godly men  
the wicked forth to cast.     

Practic Theories: OR, Votive Speculations, UPON Isaac's marriage with Rebekah.  
THe power of Faith brought Abraham a Son in his old age, which the help of Nature could not in his full strength afford him. So oft God stirred up by the virtue of the one, stretches forth his hand to work beyond the others bounds. Long was it that Abraham expected, and well nigh twice so long hath he now enjoyed a Son. God's promises are not so suspensive in the expectation, as durable in the fruition. But alas! what is this present, and enjoyed unity, to that his promised and expected plurality? He aims at blessedness, not in a Son only, but a Seed. The promise was, he should not only propagate, but multiply himself: here are the Root, and Stock; but where are the Branches, to stretch so fare and wide? Nor is he to furnish a World, but found a Church withal. Now therefore would he that God (by his means) should have more than One to worship him. But his Wife was now dead, and had borne him but One. The promised multiplication must needs then be already derived from the Father; and now consist wholly in the Son, All Abraham's hopes are in Isaac: yet had Isaac no more than his Father before him, toward the Promise namely, but a Son. Abraham had but a Son, but Abraham's Sons Son had the Seed. God goes on with his by Times and Degrees; he first gins to ratify his Promises, and then proceeds to amplify them afterwards. But (for what Abraham knows) Isaac himself is likely, not to prolong, but enlarge the Promise. For he cannot think (though his own experience might have 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 less can he suppose that the dry bones of Isaac shall be raised up from their Dust, to receive skin and breath; and so replenish the hopes of a promised Israel: How should he think they could so nighly come from the dust, 
Gen. 13.16.  that were for number to be as the dust of the earth? Lest of all, can he once surmise, that though God can, yet will he raise up even out of 
* Gen. 15.5.  stones, Children unto Abraham, and them especially (as * he said) after the number of the glimmering hosts of Heaven. For why, God (as he knows well) works least by miracles, most by means. Nor do the Godly so expect the one, where the other is used and allowed. And therefore, even now (that in a faithful seed, Nature may have her course) while vigour cheers up his days, strength knits his joints, marrow fills his bones; Isaac must have a Wife. Adam was created to generate: Isaac is borne in old age, to beget in youth. What though the Father enjoyed the Miracle? yet the Son must use the means. God works not for us only, but with us. We must not always impose all upon God; in the ordinary events, and acts of Time and Nature, he will have us help ourselves. In the issue of these things, it is usually his blessing upon our endeavour. This is an honour, to labour together with our God. I will reckon him but a babe, that must have every morsel put into his mouth, and leave him to starve and dye, that looks for Ravens to feed him. I take it as no small honour, to be the Instrument where God is the Efficient: while I think, both are co-operative, my Motion, and his Guidance.  
Next after the Promise; it therefore moved Abraham to seek out a Match for his Son, because he was now grown both Old and Rich, as appeareth plain; Abraham was old, 
Gen. 24.1.2.3.4.  and the Lord had blessed him in all things; therefore said Abraham, etc. Old he was, and therefore would gladly bestow his Son before his Death: He was rich, and so had enough to bestow upon him. Time and wealth, are two good things to make, and maintain Marriage. They come together with convenience, that are hereby fitted, and furnished each for other. Abraham was extreme old when he took a Wife for his Son: and so was his Son then old enough for a Wife. Forty years old was Isaac, 
Gen. 25.20.  when he took Rebekah to wife. Maturity is one main thing that belongs to marriage: and is required as well on the Parent's behalf, as the parties themselves. Neither ought they be too hasty to give in marriage, nor the other to receive. This forwardness of Parents is their fondness and fault, they search now have their children, ere thus they give them: They have but now begotten, and borne them, and now they are ready to betrothe them. The Parents upon occasions are ready to contract, when the Children have not only not the Affection, but scarce the Reason to consent. And as their Godfathers took upon them to promise for their Faith to God; so will their Fathers for their Troth to each other. To make it according to men's Laws, they now give their Hands; their Hearts (which make it after God's Institution) are yet to give; and perhaps not given at all, or not so freely & fully given as they ought. I dispute not whether such are lawful, they seldom prove joyful marriages. How ever men admit of the Act, the Event shows ofttimes how God approves them; Had my Parents been so hasty, as to give what was theirs, before they gave me leave to give mine own; and so bound me rather at their pleasure, than bestowed me to mine own content; I now must not but have yielded, though I could not but have lamented; and lamented I know not whether more, their Misdeed, or mine own Mishap.  
Forty year old was Isaac, ere he went about a Wife. It were well we could but stay till half his Age, that live not to half his Life. Oh the monstrous preposterousness! they will be Parents and Children at once; The Sexes will be coupled, ere you can well distinguish the Sex. Children in strength, children in understanding, thus go they together; and so there come out Fools and Wretches. Thus bring they forth, scarce well form; thus bring they up, scarce informed well. Every Age of man is not meet for marriage. There is a time in Man's years (as in the year) when marriage yet comes not in, and when marriage now goes out. Neither too soon, nor too late, is the best time for men to marry in. While I am but young, I will marry not yet, and were I so old, I would marry not at all. I would not wed too young, while yet I know not how to maintain, and instruct a Family, nor yet too old, lest now I live not so to do.  
What a world of men did God make up in Adam's loins? He gave him such an Help to vent them, that Time neither through age, nor injury, could ever extirpate their propagation. What multiplications of all men, for a world's replenishment? What of Good men, for a Church's conservation? Even Heathens have desired Fruitfulness, to pay this debt to Nature, and their Countries; and so have Christians, to give God, and his Church their due. It is nature's instinct, to generate her like; her ambition, to iive in her image, and set up her name in her succeeding offspring: So is it Graces act, and aim, to renew according to her own likeness, and so endure in all generations. It was Abraham's hope, that his Seed should be as the Stars of Heaven for number: 
Gen. 15.5.  but it was his joy, 
Gen. 12.3.  that therein should all the Families of the Earth be blessed. Godly Parents desire, and delight to be fruitful, not so much to increase, as to Happiness. The good Mother had rather her womb should be barren in the world, then to the Church. The wise Father thinketh he hath begotten, if not to God's glory, then to his own shame. It were better to have no being, then to be accursed. How much rather had I, not to have been borne, then to curse the womb, that bore me not to blessedness.  
The use is ancient, and honourable in matter of marriage, to do it by a Deputy. So Abraham sent his Servant to take a Wife unto his Son. 
Gen. 24.4.  Abraham sent him to take, not to have her; and so was she given him to conduct, not to enjoy. Isaac sees by his Servant's eyes, speaks by his Servant's tongue, takes by his Servant's hand. There is a way to convey, as to cast our affections upon another. The Ear may woe in absence, though the eye but in presence only: And it is that (they say) a wise man woes by. Abraham married his Son by the hand of a Servant: And our God by the mouth of his Ministers, marries us also to his Son. O my sweet Saviour! be it by thine appointed means, that thou marry my soul to thee in love. I will ask of the Watchmen, where I may find him whom my soul loveth? The messengers of the Bride-chamber, they shall bring me to my Beloved.  
It is thought (and not unlike) the Servant 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 Household? and why might not his eldest Servant be this Eliezer of Damascus? And if it were no other man, than was he the better servant. For why (had he considered himself) Isaac was the only man that had put him out of all. Abraham was ready to choose and take him, or his, for his heir, while Isaac was yet unborn; One borne in mine house is mine heir: but now they are agreed upon, none must be heir with Isaac▪ Again, there were some hopes to be had, if so Isaac died either issueless, or unmarried. But the pious man, and faithful, rather executes the will of God toward another, then aims at his own gain and advancement. And hereupon sticks not to take an oath by his Master's Thigh, to be true unto his loins. Good men do rather for God's glory, than their own ends: and respect not whether they be benefitted, so God be honoured. I will so intent mine own good, as not another's harm; and not respect that my mind is crossed, so Gods will be accomplished: yea, that I might be but the executioner of Gods will against myself!  
What a swearing about a Wife? 
Gen. 24.3. & 16.4.  Swear not to take a Wife? and swear to take a wife? A man must be wary in Wiveing; must bind himself (even as by oath) to what, and what not. He ought so to resolve, and not otherwise: such only aught he choose, and refuse other such. Those must he be tied to decline, but those embrace. Marriage without strict advisement, is but an ill adventure. He hath her for Better or Worse, that hath a Wife; he that is but about her, ought so to resolve upon the better, as not to hazard the worse. Let him tie himself to take a Wife, not profane, but religious; not lewd, but virtuous; prudent, not silly; modest, not light, and so keep him to his conditions, and he shall not repent him of his choice. All things else, we try them, before we buy them; and is there no proof in the purchase of a Wife? Is there an election in every thing, and in this only but an adventure? A man will not hire a Servant for a year, but upon commendation and good liking; and yet will hazard upon a Wife at any terms, though for the whole term of life. He runs on to experience, rather than examine a Wife, which indeed is not known, ●re had, which disobeyes not, till she be bound, and gins not to dislike, till now she be enjoyed. There's no true content for a man to take a Wife by other than the aforesaid conditions: Be she rich or poor, witty or silly, merry or sad, beauteous or deformed; in all these are their several troubles and distastes. A rich Wife will be imperious, and a poor cannot but be burdensome: one he must endeavour to observe, the other must he labour to maintain. A witty Wife will be opposite, and so the silly one obstinate: neither will the one be fully answered, nor the other truly informed. A sad Wife will be comfortless, a merry Wife may be scandalous; neither shall he know how to cheer the one, or how to check the other. A foul Wife is irksome, a fair Wife is suspicious; be she beauteous, others will love her; be she deformed, how can he love her himself? He may fear to keep the one, the other will irk him to enjoy. But a good Wife is to be found for all this, of him that binds, or bends himself to seek out none but good. To avoid the worst, is the way to light upon the best. I must be content with such a Wife as God hath allotted me, but will seek for such an one, as he hath allowed withal.  
A Rose grows not from a Nettle: or (as that holy Proverb) Do men gather Grapes of Thorns, or Figs of Thistles? 
Mat. 7.16.  It is hard (we say) but a bad Bird should lay a bad egg: Nor (as he again) can a corrupt Tree bring forth good fruit. 
verse 18.  Abraham cannot expect that a womb uncircumcised and accursed, can raise up fit seed to his Son Isaac, both blessed, and within the Covenant. This charge is therefore with mutual obligement delivered, and confirmed; 
Gen. 24.3.  Not to take a Wife to Isaac, of the daughters of the Canaanites. According to this example, he gives a good precept; 
2 Cor. 6.14.  Be not unequally yoked with Infidels. Which way draw they, and to what end, that are unequally yoked? If they marry not in the Lord, alas how their Prayers are hindered! Married persons are one flesh, so ought they to be one spirit also. As Affection, so should Religion join them both together: that distinguished in sex, they might be the same in mind; and Grace might chiefly liken, whom Nature only had made unlike. One Faith is likewise required to God-ward, as one Troth betwixt themselves How unseemly is it to see Man and Wife, like an 
* Deut. 22.9 10.11.  Ox and an Ass under one yoke? How unsute able, to have a wedding garment especially, patched up with party colours? How hath God joined them together one towards another, that never joined themselves together towards God? Oh the misery of such a division, in such an union! Amongst these sinister Conjunctions, an Israelite, and a Canaanite, a Nazarite and a Philistin, a jew and a Gentile, a Christian and an Infidel, a Man and a Beast; I do not easily discern which hath most cause to complain first of an unequal yoke. I myself will loathe alike to be there coupled; as where Nature, as a man, so where Grace, as a Christian, hath distinguished.  
It is Abraham's only care to provide a Match for his Son, and the care seconded with execution, the provision terminated with success. If the choice of Parents be herein happily regarded, with what impiety is their consent hereto refused? Good and lawful Marriage was never without a Giving in Marriage, nor this latter without a Parents hand. God gave Children to their Parents, and therefore are they theirs to give. Both must here indeed leave Father and Mother, yet not without their leave. It was Parents consent begat their Children, and it also should bestow them. Whose consent gave us a Being, their Counsel may further our being well. Herein to regard our Parents is commendable; nor is the other to be excused. Years may exempt us somewhat from their awing, but not altogether from their advice. Isaac was now old enough to have sought out a Wife for himself, yet not only asks he his Father's consent, but stands to his Father's choice. Would I licentiously run headlong without advice or guidance, to put a neck under that yoke, which I cannot lay off, but with life? or rashly knit a knot, which Death only can undo? If I rashly bind myself to shame and beggary without their counsel; I may justly complain too late of both without their comfort: and rightly be debarred of their Countenance, whose Counsel I disregarded.  
The Father (doubtless) might have married his Son to a Wife nearer home, than his own Country, and (very like) of greater value than his own kindred. But this is it, the son of Abraham shall inherit his Father's blessing, but the daughters of the Canaanites, (his neighbours) are liable to their Father's curse: Now what community betwixt Blessing and Cursing, betwixt Good and Evil, Sin and Grace. Life and Death? These he saw to be palpable Idolaters, and profane, but them he knew to be morally honest, yea disposed to piety. He therefore rejects them, he might have obtained with more case and honour; to seek out Her, whom he finds though with more difficulty, yet greater virtue. Godly Parents asks not chiefly, how Great? how Rich? but how Good? how Religious? The old way was to marry by the Ears, but now by the eyes or Fingers: there is no hearing of her virtues, either he must see her Face, or feel her Gold. How many cast themselves away upon Wealth? and are married to Money, more than Virtue: Nay, 'tis the Wealth the man is married to, not the Wife. The man is rather hired to a Mistress, then married to a Wife: and so as if she had no worth in her, it is the Wife's worth comes with her, His, or Hers are valued, and not themselves: And thus neither Give they, nor take to Marriage; but hereto rather are they Bought and Sold. Nay there is more Conditioning betwixt parties marrying, then between the one party or other, in buying or selling. In stead of the old manner of Contracting, we have a new kind of Covenanting. They are bound strictly under hand and seal, that ought chief to be bound in heart. Dowries, jointures Feofments, all are expressly conditioned: Love, virtue, piety, scarce are meant, or mentioned. Oh! with what distraction (me thinks) is a soul staived, beggarly ugly; embraced in a Carcase though pampered, wealthy, beautiful? Besides, wedlock's bond of peace, is not of the Hands, but the Hearts. And, where Wealth is even forcible to join the one, and Virtue not regarded to unite the other; there Death is commonly (within a while) thought a ready and sweet liberty, to so lasting and miserable chains. He, who in the choice of a 〈◊〉 self, overlookes what she is, to look over only what she hath: I could wish him Midass' ears and a Wife of Clouts, that having there droyled like an Ass he may here sit down (like ● Fool) to play with a Puppet I would not (in such a place) credit mine eye, above mine care: Neither would be led so much, because I have seen her rich, as heard her well reported. I had rather be happy somewhat in her virtue, then honoured so much by her value. Goodness ever expects a Blessing▪ when Greatness may fear a Casualty.  
Isaac commits his Good liking to his Father's choice; so Abraham his choice to his Servant's diligence and discretion's and the servant also his best industry to Angel's guidance, and God's protection. Marriage is honourable among all. 
Heb. 13.4.  This hath God instituted, Angels directed, Men embraced. This hath the Father here chosen, to this hath the son consented; about this is the servant bus●ed. Who (I wonder) save beasts want it? save worse, neglect it? save Heretics forbidden it? save devils contemn it?  
Great Potentates seek and sue not for Wives, but have them rather offered and brought to hand. And is it therefore that Isaac must not leave the land of Canaan, to go and get a Wife? Nay, nay, this is not for royalty, so much as safety. Travel may irk him, perils endanger him, or (which is worst) foreign manners corrupt him. Abraham came from his kindred and country, to have a Son in the Land of Promise: and therefore especially must not his Son now leave the Land of Promise to return to his Country or Kindred. Isaac must not leave, or lose the promised inheritance, for the enjoyment of a Wife: And for this cause (above all) the charge is given once and again. 
Gen. 24.6.8.  Beware thou bring not my Son thither. A Christian man must not forsake the Covenant of God, for a Wife: but rather (as he both 
* Luk. 14.26.  requires, and 
* Mat. 19.29.  rewards) forsake even a Wife for his sake. I will (God willing) therefore neither break my Covenant with him, no● strain my conscience before him.  
The wise Servant will not go without his errand: nor will he rashly swear to a thing, though not impossible, yet not within his power: He will not so easily tie himself to do a thing, not easy to be done. And therefore, ere he be adjured to any thing, he will be informed of all, and to the utmost resolved. Thou shalt swear (said the Master) to go, and take a Wife to my Son, 
Gen. 24.5.  etc. Yea but (says the Servant) What if the Woman will not come? or if come, not 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 yield to the M●●ion, or if that acc●●t of the Means; or 〈…〉, b● take her to the place. Many have ●●cke and stoo● upon it, though (may be) not to live with their Husbands, yet where their Husband's 〈◊〉. Either the air is bad, or Country barren; pleasures none, or friends not near. I● such a place must he buy and build and have and hold, or else no living with his Wife. A good 〈…〉 and near it with her Husband's 〈◊〉 and wheresoever he is 〈…〉 tents her to be with 〈…〉 whom my soul● 〈…〉 now thy S●ouse from her ●●●●try and kindred, and 〈…〉 to thy Father's home. Whereso ever thou art, there let me be also. W●● I in the bottom of the 〈…〉, earth, 〈◊〉 with my Beloved, I could not but be happy. Be thou where thou canst be, it is happiness enough to be with thee.  
Now commits the Servant his journey and business, no● to blind Fortune, but divine Providence; and so he gins with patience, continues with prayer, and with prosperity achieves. He that was made a means under God to the marriage, would even herein bring God to his means. 
Gen. 24.14.  Grant that the Maid to whom I say, etc. may be she that thou hast ordained, etc. We may not without our ill, do so, yet may we not think the man did ill in so doing: For why, neither tied he, nor tempted God, in that he did it not of rashness or curiosity, but from a faith in the Promise, and through an instinct of the Holy Ghost. And therefore lo accordingly. He hath not now set a foot within the intended place, his journey's 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 Damsel, fair to look upon, a Virgin, not having known man, with her Pitcher on her shoulder, etc. As who should say, lo! by God's providence a Wife for Isaac, in the flower of her youth, delicate and beauteous, chaste and pure, lowly and meek: not disdaining cheerfully to bestow herself upon the meanest, if honest employments. The man stands amazed to think, the thing indeed should fall so soon and even 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 us to pray, and accordingly fulfils our petitions. Instruct me (my God) what to ask, and so vouchsafe me whereof I stand in need.  
God hath now brought her to the servant, whom the servant must bring to his Master. And (i● the immediate process of accidents) acquaintance is soon taken by him; Tokens received by her, and himself entertained by her Parents. Yet, as a trusty servant, careful to fulfil his Master's business, ere fill his own belly: I will not eat (he says) until I have told mine ervand. 
Gen. 24.33  And first (as an experienced wooer) to make more easy passage to his purpose, and take away, all doubtings and demurring; He largely and orderly declares, how that his Master is blessed of God, honoured by Men, rich in substance; and tha● his only Son is sole heir to all that he hath. Enough to have won the fairest Lady 〈◊〉 a Land; how much rather then but Bethuels' Daughter? The haughtiest heart, and nicest, that ever looked out of fleshly windows, would easily stoop, and yield to so fair allurements. He cannot want a Wife, that is thus fully, thus solely happy; having neither Fellow, to rob him of his Honour nor Brother to divide the 〈◊〉 pitance with him. Besides all this, (such is his Master's readiness, and goodwill to th●m ward) himself is sent thither, the adiured motioner of the Match. Nevertheless, will he not wrest their Daughter from out their hands, or steal her away from before their face. For why? Isaac is ever well worthy Rebekah. Hardly will a man purloin, vn●esse he that cannot deserve a Wife. Only his necessity must demand her, but their I berry it is t● bestow her: It is his uttering, not their ratifying of his message that let▪ him free from his Master's oath. While his Tale is drawn towards an end, her Parents, they ponder how it began, and at length conclude as one; That even as Abraham's great Honours, excessive Wealth, Isaac's marvelous Birth, and his own pious diligence: so this their Daughter's marriage; 
Gen. 24.50  This thing (say they) proceedeth from the Lord. Wedlock's institution is Gods, so is the execution. He 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 concur to Procreation: that as he made man without him, so may he propagate man with him. The same hand that hath prepared this yoke for us doth also bind it upon us. I will therefore (in such a state) neither bless, nor blame my Fortune, in whatsoever may here befall; while I look beyond the acts contingency, to the Author's Decree. God gives, I take, for Better, for Worse: The first is increase to my joys, the other is exercise to my patience: and so be she better or worse, I am hereby still the better. Better or worse, there would I thus rejoice, 
Pro. 19.14.  A prudent Wife is from the Lord. here thus resolve, this is my Cross, and I will bear it.  
It is not for men to dispute with God's purposes, or resist his proceed. He that shutteth, and no man openeth; bindeth, and no man looseth; as touching this knot also, knitteth and no man can untie. 
Mat. 19 6.  Whom God hath joined 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 forbidden the Match. Nevertheless, though it be by God's appointment thus to have her; yet is it in their consent to give her, nor may they give her without her own consent. Th●y had given theirs already; 
Gen. 24.51.  Rebekah is before thee: it rests yet to get the Mai●s ; 
verse 57  We will ask her consent. It had not been her modesty, to make her own choice; yet was it in her liberty, to gi●e her own consent. Parents may neither violently enforce children, nor children headily outrun Parents, to tie a kno●, which neither want nor wo●, save death only is sufficient to undo. In the one were it cruelty, and impiety in the other. Where ●h●y are rigid, or these refractory; They are not to be commended, and these are to be condemned. My Parents shall have honour in this prerogative, that I love, where they like. ye● (I hope) without infringement of my laudable privilege, tha● I like at least where I love. How gladly would my behaviour challenge a freedom from impiety to them ward, if with but some disturbance to myself?  
Rebekah having willingly condescended, (it was her religious modesty, not her light easiness, she was so soon entreated) is with her father's blessing departed towards an Husband. Pious couples must here leave Parents, not their benedictions. Rebekah comes not unblessed to Isaac. He that is denied this requisite good, may better forbear that recessary evil. There is none so accursed as he that hath a wife unblessed. O● the misery of that folly! Fire and water shall suffer more easy conjunction, than they who are thus yoked without a blessing. Let me rather be bl●st in solitude, then accursed in such society.  
The servant prayed by the way as he went forth; and Isaac himself prays by the way as they come home. Isaac went 〈◊〉 to meditate, 
Gen. 24.63.  or pray, in the field, at eventide. When a man is toward a Wife, now is it time and need to pray. To pray, that God would unite them each to other, in faithfulness and affection; and in faith and devotion both to himself. How ought he beseech God to bless and guide him, that he may do that d●creetly, and according to christianity; for which, being once done, there is no remedy? In fit time and place, the young man betakes him to his meditations. At even tied, when the day had well nigh run out her course, when the affairs of his calling were for that day finished, when he could now praise, or bewail the day past, for good or evil: He went out into the Field▪ finding his spirit more free and expatiate, than could coarctate itself within the covert or closure of a narrow Tent; all abroad beholding God powerful, and provident, in all things and places, under no less than heaven: He went to meditate, what good he had that day done, what evil eschewed, what danger escaped, what grace received: or (as not unlike) what a promise God had made, what a Wife his Father had provided, what a journey his Servant had undergone; when he departed, when he would return. While his thoughts have thus overseen them, his eyes are now upon them. And that the act may prove (as all aught among Lovers) reciprocal; Isaac not only sees Rebekah, but by Rebekah is Isaac also seen. Rebekah is the first is seen, at the departure to Rebekah; Isaac is the first is seen at the return to Isaac God so answers his servant's diligence with the readiest success. She is no sooner informed, who it is that comes to meet them (for why, expecting Isaac in every passenger, she had been here inquisitive) but strait, Humility dismounts her, in reverence to her head, and modesty covers her, in chastity to her Husband. 
Gen. 24.64.65.  When she saw Isaac, she lighted off the Camel, and took a veil, and covered herself. rebekah lights off the Camel; It is not for the Body to be above the Head: Rebekah covered herself; the Moon is expelled at the approaching of the Sun. Rebekah lights off the Camel, this is against those Wives that will ride, when their Husbands must go a foot: Rebekah covers herself to her Husband; this is against those that uncover themselves to others. Oh my soul! the Bridegroom, whose Spouse thou art, is now before thee: light off from the Camel of uncleanness, from the crooked Camel of thine own evil ways: cover thee with the veil of shamefastness, as (for thine own unworthiness) blushing he should behold thee. Yea; cover thee with the robes of his righteousness, so shalt thou be the fairest amongst women, and as the King's Daughter, all glorious within: the King shall take pleasure exceedingly in thy beauty, and kiss thee everlastingly with the kisses of his lips.  
After some cheerful greetings, with a relation of their toil, piety, success, entertainment, and the issue of all according to what he seethe: Isaac brings Rebekah to her Bride-chamber, therefore prepared in his deceased Mothers Tent. The first Wife was not, ere the man was furnished. God brought not Eve to Adam, ere he gave him a Garden to live in: Nor Isaac takes Rebekah to him, ere he have a Tent to put her head in. The policy is commodious, and with approvement, ere a man enter into the world, to learn how to manage her affairs: Whereinto a rash and raw entrance equally imports, the life of a Novice, and a Beggar's death. It is better not to obtain, than not to maintain: Forwardness to have, is folly and misery, without ability to uphold. As Friends, so Family's, are casier in the purchase, than the preservation. Him will I reckon as an Infidel, whole laudable care extends not to his own provision: him worse, where it is wanting to his own, and those of his household.  
Thus is the Troth plight, the knot knit betwixt Isaac and Rebekah. Both are Married, ●n●e Loved, He Comforted. Marriage without Love, 
Gen. 24.67.  is vnquie●nesse● Love without Comfort, is Barrenness; but all thus annexed, make Happiness. I would wish mine enemy no heavier bondage, then under the seven Withes of Samson and Dalilah: my Neighbour as myself, no easier freedom, then within this threefold Cord of Isaac and R●bekah; Marriage. L●ue, and Comfort. I will so expect the first, as (by God's blessing) to communicate the second, to participate the last.  

The monody OR, soliloquy.  

IT is not good  
for man to be alone;  
Both World and Church,  
should so want propagation:  
he's either God,  
or Beast, that thus is one,  
And not a man,  
whose end, and ayme's a Nation.  
My soul takes him  
for brute and savage elf,  
That being borne,  
is borne but for himself.   

A Father old,  
once blessed in a Son,  
Would not alone  
engross such happy state:  
But still consults  
what's fittest to be done,  
To make both Sons,  
and Bliss continuate.  
My Soul! though Envy  
would alone be blessed,  
Yet would not Love  
be so, without therest.   

As fittest help  
unto such blissful life  
He straight resolves  
upon mature decree,  
Unto his only  
Son, to take a Wife;  
That in more Sons  
he may more happy be.  
My soul! if aiming  
at each state of bliss,  
Thou fail in means;  
the end well mayst thou miss.   

The Father takesed  
as due, to make the choice;  
The Son in duty,  
yields obeisance to it:  
Th●ones verdict stands  
not, save with th''others voice;  
Mutual consent  
is requisite to do it.  
My soul had rather  
bide her own diwlsion,  
Then such free act  
should suffer hard compulsion.   

The neighbouring Daughters  
(noble, rich, and fair)  
Are not with inward  
Graces qualified:  
And so not found  
fit matches for his Heir,  
'Cause these they want,  
themselves are here denied.  
My soul! such Parents  
are but rare to find,  
That value less  
the Body to the Mind.   

But wearied steps  
are spent to seek fit Spouse,  
By trusty servant,  
who his way to bless,  
Solicits oft  
with prayers and with vows  
The Power divine,  
which answers with success.  
My Soul! with ease  
thou Nature mayst embrace;  
Thy travel must  
combine 'twixt thee and Grace.   

Now while he hath  
scarce breathed from his prayer,  
As heart could wish  
to have with speed obtained  
A Damsel young,  
chaste, virtuous, and fair,  
At once is seen,  
and known, and wooed, & gained.  
My soul ne'er knew  
the man, ere could complain,  
He did begin in God  
and end in vain.   

Ere long (blessed Groom)  
he meets with chosen Bride;  
joyful espousals  
knit both hearts and hands:  
Love is with love  
replied on either side,  
Both comfort have  
in such their blissful bands.  
My soul (as longing  
Spouse) fame would be wed,  
Unto t●● well.  
beloved Christ, her Head.   
PRACTIQVE THEORIES: OR, Votive Speculations UPON john Baptists 

Nativity, or Birth.  
Decollation, or Beheading.    
By JOHN GAUL.  
LONDON: Printed by Thomas Harper, for Robert Allot, and are to be sold at his Shop in Paul's Churchyard at the sign of the Black Bear, 1630.    

Practic Theories: OR, Votive Speculations, UPON john Baptists Nativity, or Birth.  
THe same Angel foretold, the same Scripture records, the same Church celebrates the Birth of Christ, and the Baptist. Captain and Soldier, Lord and Friend, Master and Servant, Saviour and Forerunner, God will that one Herald shall in like manner fore-summon and proclaim them both. God honours his Saints, as himself: reserving his Propertyes, he communicates his Privileges; and vouchsafes them likewise, what to him pertains alone. How the shadow is suffered to resemble the substance? The Forerunner hath likewise his Forerunner. He that bare witness, witness was also borne of him: He that was borne for the good of the Church, the Church hath thought good to commemorate his Birth. We may liken the Saints with their Saviour, so we lessen not the Saviour by his Saints. john Baptist was sanctified in his mother's womb; Christ was so, and more; not sanctified there, but even sinless altogether. The Matron's womb was hallowed, but the Virgin's undefiled: her Babe was endowed, but hers conce●ued by the Holy Ghost. john Baptist was borne of a woman old, and barren; and Christ of a woman free and untouched. He borne beyond nature's order, but He without natures Act. john was borne of a barren womb, where nature was desperate: but Christ of a Virgin's womb, where Nature was amazed. It is not usual for many more to be borne, as was the Baptist: but not possible for any other to be borne as Christ was. Many rejoiced at the Birth of the Baptist, but Christ's Birth was the glad tidings of great joy unto all. They rejoiced at john's birth, that then were, but Christ's was the joy of all both before, and after. john's name was foretold, and much of his life, and many of his parts: but Christ's Name, and Person, and office, and all were foretold The Angel that forespoke of john, commenced him: but adored Christ, of whom he forespoke. It is man's honour, that Christ, in many things, may be compared: but that he should not in every thing be preferred, were God's dishonour. We are but a drop of that goodness, whereof he 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 Sons of men to parallel, but resemble the Son 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 soul but have the likeness, whereof my Saviour is the perfection.  
The Saints Funerals, the Church counts their Natalitials: calls their Death-dayes, their birthdays: and not once mentioning the day, they were borne in a World, commemorates the day, they were borne for Heaven, Other Saints, S. Peter, S. Stephen, etc. We commemorate their death: we celebrate the birth only of this Saint, S. john 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 blood, before they were borne of Water, and of the Spirit: but he borne of the Spirit, before he was borne of flesh and blood. He was made a member of the Church in his mother's womb: the Church than could not choose but take notice of his birth. Our births are soul, and to be forgotten: hallowed was his Birth, and to be remembered, We are borne in sin, he was sanctified from the womb. We many of us both load, and shame our Mothers: his, he both gladded, and graced together. We no sooner come out of our Mother's womb, but weep; he leaps while he is yet in his mother's womb. We weep, as Prophets, foresigning some sorrow to ourselves. he leapt, as a Prophet, fore telling great joy to all. Ah! I am unclean from the womb, wherein this Saint was sanctified. I will so bewail, that I was once borne: as also to rejoice, that I am borne again. Mine is the shame of my first, let Gods be the glory of my second birth. I confess myself sinful from the womb, yet nevertheless believe me sanctified: I believe him sanctified from the womb, yet sinful nevertheless. If you say him without sin in the womb, how had he it in the world? if neither here nor there, what need had he of Christ? what had Christ more than he?  
Besides that john's birth was hallowed, it was miraculous withal. His Parents both were unlikely; both He and She were old and She beside was Barren. 
Luk. 1.7.  One would think procreation there impossible; whereof the one was not yet capable; and whereunto they were both now made unable. It is strange, that the Time to such a purpose, should now be passed, and the fitness for it, as yet not come. The Sex's both were aged, and their senses dulled; their blood cold, bones dry, joints feeble, and urines empty; and all unlikely, whatsoever might belong to a natural act, or order conjugal. Yet for all this, was not a child denied them, but delayed only. God had shut up her womb, not from a Son, but for a Time. He would give the Issue, but would take his own opportunity. When God sees good, he will make the old Man, a young Father; and the barren Wife, will he make a fruitful Mother. God knows what is good for every one, and when. It were presumption in us, to appoint him his Time. He slowes his Gifts on purpose: and would have them the rather valued and required, for that they are deferred. I will stay the Lords leisure and pleasure: My God take his own time to do me good. And because though he delay me a little, he denies me not; I will yet hope for, what I have not yet. Our God therefore puts us off, not that he will not grant our requests, but would reward our patience withal.  
Many, and godly Women have been long barren, and yet they bore at last. Sarah, Rebekah, Rachel, Hannah, and Elizabeth; their less hopeful wombs, have (in the end) brought forth the more hopeful seed. All were barren a while, to be the more happily fruitful: God restraining the work of Nature the longer, that the gift of Grace might the rather appear. When God will do his Saints and Servants an extraordinary favour, or blessing; he will let them see, he doth it by more than ordinary means. This was not a kind of cursed Barrenness, but mysterious. These Births so hard, and marvelous, what did they but prefigure, and foretell a Birth, more rare and miraculous? Fruitful Sterility, did but prefigure a fruitful Virginity. That as we believe the pregnancy of these old Matrons; so should we, of that young Virgin: Especially, sith there were two impediments to procreation, Old-age, and Barrenness; here but one, only untouchednesse. He that would make those wombs to conceive, which after the manner of women, were shut up; why not that, which was not opened after the manner of women? As john to Christ, so john's mother prepared the way to Christ's. The Angel that told Mary she should conceive a Child, though she had not known man; told her withal, her Kinswoman (that seemed to be past that knowledge) had conceived. 
Luk. 1.36.  Thy Cousin Elizabeth (who was called Barren) hath also conceived a Son in her old age. He tells her of one Old, and Barren both, that she might not distrust herself, though pure and unknown. Hereupon, she doubts not, but that he that had newly made a dead womb; can now also make a womb not quickened, to conceive. The Son of an old Matron, did well forego the Son of a young Virgin. Who but he, that was wonderfully borne; should forerun him, whose birth was wonderful? Nature, that bore me once, is old and barren: God grant me to be borne again of Grace, that is flourishing, and undefiled.  
It was not the Baptists lest praise and prerogative, that he was borne of godly Parents. The Scripture tells well of them; Both were just before God, 
Luk. 1.6.  and walked in all the commandments and ordinances of the Lord, without reproof. We must understand this of Piety, as well as Nobility; The glory of their Children, 
Pro. 17.6.  are their Fathers. It is hopeful in Nature, which is in Grace infallible; A good Tr●e bringeth forth good fruit. In the order of Panegyrickes they use to praise men for their Parents. 
2 Tim. 1. ●.  Paul commended Timothy, for his Mothers, and Grandmothers faith. Happy was the Baptist in his Parents virtues, but happier in his own. The worth of our Ancestors is made ours, when we imitate their worth: otherwise, that his Parents were worthy, is not only no honour, but a degenerate son's disgrace. Men are more commendable for the worth that proceeds from them, then for the worth that is derived 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 Ancestors were bad. It is no honour to have good Parents, and not to imitate their goodness: so, to be borne of bad Parents, and not to partake of their badness, is no disgrace. Nay, rather are they to be commended, that coming 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 man's Parents be good, to learn to do nothing unworthy his Parents: if a good man's Parents be bad, to labour to do nothing unbeseeming himself. I am taught, neither to trust to my Parents merits, nor to distrust, because of their defaults. Neither will I presume, because I have Abraham to my Father; nor were my Father an Ammonite, and my Mother an Hittite, would I therefore despair.  
Grace in the Baptists birth, supplied the force of nature. john was the Son of his Parents prayers, rather than their embrace: a Son of his Fathers begging, rather than begetting. Thy prayer is heard, 
Luk. 1.13.  and thy Wife Elizabeth shall bear thee a Son. The prayer was now heard, which he now prayed not. Zacharie was (at this time) the people's intercessor, to plead the common cause; he therefore spoke not only in his own behalf. He prayed now, for no Son of his own, but the people's sin. We must not think, that neglecting the public necessities, he would now betake him to his private requests: or that he mixed his domestic cares, with his priestly office; or that he minded that in the Temple, which was fit to be thought on within private walls. He prays for the good of the people, and one is promised him for the people's good. He prays for all, and is answered touching himself, Thy prayer is heard etc. 
Luk. 1.14.  yet so, as it concerns others also; many shall rejoice at hi● Birth. It is prayer that preuaile● with God. Nothing so powerful in every thing, as prayer. Prayer hath remitted the sin, prevented the judgement, obtaine● a reward: It hath reared up Waters, and cast down Walls, shut the Heavens, opened the Earth, brought down rain, kept in fire, shut up mouths, and set open doors; it hath overcome the enemy, comforted the afflicted, provided for th● poor; it hath raised the dea●, repelled devils, healed Diseases, begotten Children: who can reckon all, that rests in the power of prayer? There is nothing, which God cannot do in himself; nothing, which he will not do for prayer. Authority cannot command, nor strength enforce, nor worth deserve any thing at God's hand: God will not be commanded, nor forced, nor hired, but entreated. 
jam. 5.16.  The effectual fervent prayer of a righteous man, availeth much with God. When, and wherein I would prevail with God; I will only, and earnestly pray unto him.  
The Mother of the Lord, and Mother of the Prophet meet together: The Mother congratulates the coming of the Mother, and so doth the Prophet of the Lord. Elizabeth to Mary, and john to jesus: jesus came to sanctify john in the womb; and john salutes jesus there. Unheard of congratulation! they so salute each o her, as neither is heard. The Saint and Saviour invisibly meet together, and unspeakeably embrace each other, with a mediation only of two tender walls: She now tells to her, what he now did to him; As soon as the voice of thy salutation sounded in mine ears, the Babe leapt in my womb for joy. What a joyful exultation was here in the womb? even such as now was not in the world beside. Elizabeth was first acquainted with Mary's coming, but john with Christ's: She first heard the voice, but he first knew the Word: She first answered, in the way of courtesy, but he first rejoiced, in regard of the Mystery. O mystery of Angels, in an Infant's motion! the Morning Star thus springing from below, how it betokens the Dayspring from on high? 
joh. 5.35.  The burning and shining light (shining and burning in an early knowledge and ze●le) before it come to the Candlestieke, it first illuminates the Bushel. He that now leapt in his Mother's womb, told her, who was in her womb, whose salutation she now heard; Mary's salutation made john leap; but john's leaping made Elizabeth prophecy of Christ. It was through the fruit of her own womb, she said unto the other; 
Luk. 1.42.  Blessed is the fruit of thy womb. In that he is so hasty, not one●y to forerun his Lord, but even himself in a manner, makes the Mother of the forerunner to know and acknowledge the Mother of the Lord. This consideration is admirable, how that he now is ware of Christ's coming, that yet is ignorant of his own: that he understands of his Lord, while yet he is not sensible of himself: and that while he yet sees not what is present, he tells what is to come. Behold, therefore and wonder! the spirit of divine Grace is upon him, when the spirit of a natural life is scarce yet within him; yea, he leape● already in the spirit, while he is not fully in the flesh. So as he● gins to live to God, ere he live to himself; yea, gins to live to God, in the act of grace, ●r● God in the order of nature, begin to live to him. Totally divine is he, ere he yet be completely humane: Doth the part of a Prophet, while yet he hath no● the members of a man; and gins to leap, when now he ca● neither go nor creep. john Baptist lived to God, before he was: My God grant me to live to him, now that I am; and live with him, when I shall be n● more.  
Elizabeth was marvellously quickened, and in a moment: Yet is she orderly, and but ordinarily delivered. For her fu●● time came, that she should be delivered, 
Luk. 1 57  and she brought forth a Son. It is wont with God to keep Order, even in Wonder; or to begin miraculously, and conclude with means. So comes he at first like himself, but stoops to us at the last; shows himself only, in the beginning; but uses us also, in the end. Elizabeth conceived beyond nature, but she must not bring forth, without order. God made her conceive, though the fit time was past, but would not have her bring forth, till the full time came. He would have her partaker of the miracle, but others should be but witnesses of the means. God deals wonderfully with his Saints, when the world perceives no other, but ordinary. He vouchsafes his Saints special Graces, but lets the World conceive of no other, but common Gifts. So God (in his gracious vouchsafements) do wonderfully to me; I care not though the world conceive, or consider but wontedly of me.  
Now they have him, they agree not how to call him. The kin, they take upon them, to name the Child; and give him no other name, but (as they used) the name of the kin. He is Father's Son, and they give him Father's name: They called him Zacharias. 
Luk. 1.59.  But he must not be long known by that name. What talk they now of the name of his Kindred? the name of a Prophet is already given unto him. His Godfather is God the Father, who christened him before by a Deputy: Thou shalt call his Name john. 
Luk. 1.13.  This was a great vouchsafement of God to some of his Saints, that he hath given them their names: So is this to all, that he knows them by their Names, that he calls them by their names; that their names are written in the book of life. God cares by what names we be called. He gives us our names in our Christendom; to make us mindful of his mercy, and our duty; so oft as we hear the sound or mention of our names.  
Yet are they at controversy how to call him. They reason with his mother about the matter; and the father is he, that must resolve them: who, because he is tongue tied, tells them under hand; His name is john. 
Luk. 1.63.  A name not fancied of himself, but imposed of God: a name which himself invents not, but repeats. That name is of importance, which is given of God. john, 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 truly accomplished. The names they imposed of old, were Sentences, or Prophecies. None of them taught, or signed so much as the name john. Next to the name jesus, is the name john: I was God, that gave, them both john, and jesus; are as much a● Grace and Salvation: john prepares the way to jesus; betokening, there is no way to salvation, but by Grace. john's name was an honour to him, no● was john a disgrace to his name. He both was, and was called Gracious. We many (by our ba● manners) slander and belie ou● good Names. We have fair appellations, and filthy conditions. Nay, have nothing to betoken us Christians, but the name: usurping the style, whereof we want the truth; so contrary are our lives to our callings, and titles of our persons, so unlike the works of our Professions. What skilleth it to be called Clement, Vrbane, Pius, and yet be cruel, uncivil, ●uill? to be called Christian, Prudence Grace, Faith; and yet to be , unwise, ungracious, unbelieving? Lord! let me not be a scandal to my Calling, nor a reproach to mine own name. But make me mindful of my vow, and duty, so oft as my name is mentioned: and as ready to answer unto my faith, as I would unto my name.  
john was a miracle himself, although himself did no miracle: He was not so much the instrument, as matter of wonder: Though he did no miracle, yet nothing but miracles was done upon him. Wonderful was his Birth, and so his life wonderful. Neither was he borne according to nature's strength, and order, nor does he live after nature's manner, and means. He presently flits from a womb, to a wilderness: changes one Desert for another. His birth and life, are both alone: He is borne, but one, and so he will live but one. While he yet hath no fellowship with men, he shunne● their society; and ere he yet com● amongst them, wholly avoids the company and concourse of men: And wherefore does he● thus, but to teach men (by his example) if not to avoid, yet not to regard a World: To bid Christians especially not so to toil on earth, since they are borne for heaven: Or rather, he thus reserves himself for his coming; for whom indeed he came. It is expressed of him; He was in the Deserts, 
Luk. 1.80.  till the day of his showing unto Israel. 
joh. 1.23.  john began to show himself in that day, that he said; I am the voice, etc. But was not fully shown himself, till the next day to that, 
joh. 1.29.  when he shown Him also: Behold the Lamb of God. The voice was silent, and solitary now a while; for why, the Word was not yet to be proclaimed. john was an Alien from the World; but though, was a Citizen of the Wilderness. Though john resorted not to men's dwellings, yet men repaired to john's abiding. The whole land of judea was not wide enough for a Wilderness indeed. This indeed was called so, but in comparison; Not because solitary altogether, and dispeopled, but because less inhabited and frequented. In this kind of Wilderness was john, as set apart for his Office, not to set up an Order. He neither (that I can hear) praised the Desert, nor persuaded thereunto. He bad men but do as they ought, and let him alone to do as he did.  
Who calls john a Pilgrim, Monk, Hermit, Anachorete, etc. Will they make a sedentary loiterer of Christ's Forerunner? This is to belie the Baptist, to make him their Prince or Patron. The Orders of this kind, have Authors of their own: They have Fathers (such as themselves have falsified, or feigned) whereon to father the● john minded to ply his appointed office; not to teach men to live in an uncertain Calling. Would john in stitute or enjoin such a life, as is neither i● Church, nor Commonwealth? Even men are borne one for another; and is there a kind of Christian, that is only for himself? Either is he a God, or a Beast, that always is alone. Now of Beasts, (they say) none so savage, 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, Cain slew Abel all alone in the Field. He the rather did the wickedness, because there was no witness. Not honest; 
Gen. 19  Let that was chaste in Sodom, became incestuous in a Cave. No temptations, to those of the Wilderness. 
Mat. 4.  The deui● tempted Christ there. The Tempter is then secure, when he can but take us by ourselves. Even Solitude itself persuades to evil: and we the sooner ●oe it, when there is none to mark it. Fe●re and shame forbidden a man in presence; he gives way to his lusts only, when he is alone. He that travels alone, soon wanders, and is most in danger. Bad company is not good, yet is a man many times his own worst companion: and is more innocent with any, then with himself. A man is his own careless keeper, and therefore it is ill trusting him with himself. He that shuns others, let him first forsake himself. A good conscience is peaceable and settled in a Tumul●; a bad one is troubled, and brawls 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 & solitariness, hath witness enough within him: He that doth well, hath few enough to observe him, though the eyes of a world were upon him. It is a fault, to light a Candle, and put it under a Bushel: and to hide a virtue, is a vice: Nor is it better, then to do bad; to withdraw themselves from doing good. But they therefore renounce a world, to shun temptations: Temptations are well avoided, but better overcome. They thus betake themselves wholly to Devotion; That is no Devotion, which is beside Religion. They sequester themselves 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 themselves: I only believe The Communion of Saints. It skilleth not where I dwell, so God dwell with me; not where I live, so I live to God. World, or Wilderness. I care not, so my God be with me: City or Country, no matter whether, so I serve God in either. I pass not to shroud me under a neighbour Turf, or a foreign Heap; For I know, that if my earthly house of this Tabernacle were dissolved, I have a building of God, an house not made with hands, eternal in the heavens.  
Come to john's Habit, from his Habitation, and next his Dwelling, mark his Clothing. He had his raymert of Camel's hair, 
Ma●. 3.4.  and a leathern girdle about his loins. We Preach to live, john lived to Preach; His life was seen, when his doctrine was ●ot known. We Preach better than we live, john lived accordingly as he Preach●. He preached Repentance, Repent ye, 
Mat. 2.2.  for the Kingdom of heaven is at hand; & (as his Habit here betokens) his practice was Repentance. The old Penitents used to sit in Sackcloth, & what Sackcloth so hard as Hayrecloath? Christ marks him (if not commends him) for the roughness of his raiment. 
Luk. 7.25.  What went ye out to see? a man clothed in soft raiment? they which are gorgeously apparelled, are in King's Courts: He that dwells but in the Desert, is clad only in Camel's hair. Not Silk, not Linen, not Wool, but Hair; not the wolly fleece, but bristly shreds and shearings of a Beast. Can they have woven a courser excrement of Beasts or Earth, he would (no doubt) have worn it. This bodily habit, shown the virtue of his mind; that he that seemed outwardly so sordid, was notwithstanding all glorious within. It seemeth strange, so tender a Body, and harmless, could endure such hardness, as not only not to cherish, but to afflict the Body. Why blessed Baptist? though thou wouldst not be so vain as to adorn thy carcase, yet this was enough, to cover thy nakedness: is this then, that thou wouldst humble, or subdue thy flesh? Or wouldst thou bring men to their first and frugal fashion? Or tell them of a more excellent Adam, then ever was he, that at first, neither had, nor wanted raiment? Or would a Prophet clad in the excrements of an unclean Beast, betoken that a Saviour was to be clad in the similitude of sinful flesh? or strict girt, wouldst thou condemn our lose living? Or waiting to be clothed from above; didst thou contemn the Wear of a world? Or being borne under the Law, wouldst thou teach them men to live according to the Law? or towards the liberty of the Gospel; wouldst thou betake thee to a more severity, then of the Law? Or wouldst thou let men see their dissoluteness, in thy strictness? Or wouldst thou move men by thy living, more than preaching? Or was such habit pertaining to thy profession? By many reasons we may consider, and conjecture the clothing of a man: and many times examine, and censure the man by his clothing.  
The man is aptly clad, that is clad accordingly: whose Habit chiefly is agreeable to himself. How is it that one wears above his ability, another not according to his Calling? One shows his vanity in his apparel, another therein shelters his iniquity. There goes an Ass in a Lion's skin, and here comes a Wolf in Sheep's clothing. One is regular in his habit, almost to a Superstition, another is (even to a scandal) unconformable to his Profession. Many a man's Habit bears more show of holiness, than his life brings forth fruit: His conversation is no better, than before; the change is only of his Name, and Coat. john Baptist clad himself agreeable to his office; how unprofitable are we to our Professions? john Baptist went meanly clad, that was both Great and Holy: why go we so gay, that are so Base, and Bad? john Baptists garments were girt unto him: but Lord what looseness of our Apparel? The Saint was not ungirt, unblessed; how fluttering go we wretches, and unfortunate? He girt him accordingly, to fit him for his Travel and Employments; Besides our sloth, we fashion us so fluidly, as shaming to apply our Garments to our Shap●s. Fare ●e it from me, so to adulterate Nature's art, by mine own inventions, as to make myself a Picture, whom God hath made his Creature. However I am made, is God's work: thus, and thus to fashion myself, is the devil's art. Neither sordid let my garment be, nor sumptuous; neither scanted, nor superfluous. Not such soft raiments, lest they prove nests of lusts: not too hard, lest they wear me, and not I them. I would have them clad only, not puff up, not perplex my Body. Saviour Christ, above all, cloth me with thy Righteousness; that is a Garment, an Ornament, necessary and comely, both to cloth and deck me. Having put on Christ jesus, and tied him close to me with the Girdle of verity; I am better clad, than was the Baptist, in his coat of Camel's hair, and a leathern Girdle.  
Both in his Dwelling, and Clothing, the Baptist had a Companion; but in his Dye●, was himself alone Elias was also in the Wilderness, and had on a Coat of hair, girt to him with a leathern Girdle: 
Mat. 3.4.  john only lived on Locusts and wild honey. Locusts, and wild honey was his appointed food; Wine and strong liquor, were drinks forbidden him. Because his meat and drink was so mean, Christ reckons them as none: john came neither eating nor drinking. 
Mat 11.18  It skilleth not to dispute the kind of his meat and drink, but note the end; no matter to inquire, whether the Locusts were Roots, or Flies; the Wild honey was a Pith or a Dew. (The last of each is likeliest.) But this is to be observed, He contented himself with such Food, as the place afforded; with such, as was soon prepared. He took what was near and ready; he stood not so to fetch and dress his Food. Each Country of old, was sufficed with itself; All now are sought, to satisfy the appetite of one. Every Country was formerly noted for their proper Foo● and Apparel. In a confusion are we now fed, and clad. There is a curiosity to dress more Dishes, than ever God appointed for Food. God at first apppointed nothing for Food which is not so in itself: we have invented our varieties, which indeed are no Food, but in the Cooking. Men have an art of their own to teach, and supply nature, as both ignorant and improvident for itself. Nature is sufficed with few things▪ no manuel they crave so many, that eat all by Art. In his Appetite is man only unmeasurable. Few eat to refresh, many to vomit, and lust. Bread and Water was the first Fare: Food and Raiment is a Christians sufficiency. Locusts and wild honey were delicate to content, and nourishing enough, to strengthen Christ's Forerunner. We complain of course meats: Oh! they are hard, heavy, cold, windy. Thus feed we after the Physician's rules, rather than God's precepts: and eat rather according to our Complexions, than our Professions. My Saviour says, 
Mat. 6.25.  The life is more than meat, and the body, than raiment. This I know, Life, Body, Food, Raiment, my Soul is more than all. A man hath nothing more to value then his soul. He teaches me how to prise it, that so invaluably compares it: What shall a man give in exchange for his Soul? 
Mat 16.26  My Food shall serve my Body, so as my Body may serve my Soul. Neither would I have my Body to be my Souls Master, nor slave: Nor my soul to be my body's Pander, nor executioner .. So fare forth would I suffer it, as to preserve me in Health: and so fare forth subdue it, as not to provoke me to lust. Christianity requires us to a Soberness, not to a wretchedness of Life. The honest Christians are not the severe, and scrupulous, but the modest and ingenuous. But set aside this bodily food, which perisheth together with the body. Oh satisfy my soul with thee, thou Food of my soul! which indurest, and strengthenest to eternal Life. I mortal wretch, and sinful, live not by Bread only, but by thee, the Bread of Life. Our Fathers ha●e eaten Manna, and are dead: Oh! let me eat thee, and I shall live for ever.   

Practic Theories: OR, Votive Speculations, UPON john Baptists Decollation, or Beheading.  
THe people were both ways mistaken, in calling Christ john Baptist; and in taking john Baptist to be Christ. They had not learned yet to distinguish betwixt the Angel, and the God; the star and the sun, the voice and the Word, the Herald and the King, the Crier and the ludge, the Usher and the Lord, the Friend and the Bridegroom, the Witness and the Truth, the Prophet and the Saviour, Christ jesus that was to come, and john Baptist his Forerunner. But this Lucifer (fare unlike that other) not daring to usurp divine honours (though men would blindly and rudely have thrust them upon him) gives God the glory of what he is, and quite denies himself to be, what he is not. Once, and again he says, 
joh. 1.10. joh. 3.28.  I am not the Christ. And so himself sets down one difference betwixt them: He must increase, 
joh. 3.30.  but I must be diminished. And indeed thus are they distinguished more ways than one. Christ did increase, for he began to be revealed what he was: john did decrease, for he ceased to be called what he was not. Christ did increase, for he was yet to accomplish the work of a Saviour: john did decrease, for he had already done the office of a Fore runner. Christ did increase, the Gospel was to be Preached: john did decrease; the Law was to be abolished. Christ did increase, for coming after john, he was preferred before him. john did decrease, for coming before Christ, he was set after him. Christ did increase, in whom dwelled all the fullness of the God head bodily; john that received the Spirit, but by measure, did decrease. Christ, an inexhaustible fountain of Grace, did increase; john the burning Lamp, did decrease. Christ did increase, for he was hand and foot enlarged to a Cross: john did decrease for he was cut shorter by the Head. The shadow was to yield, now that the substance came in place. The voice was to be silent, now that the Word began to be understood: and the glimmering of the star vanished, now that the lustre of the sun appeared. It is behooveful for us Christians, that both Christ should increase in us, and we decrease unto ourselves: Christ, and his Grace must live in us, and we dye to ourselves, and sin. Lord increase thou my Faith in thee, and let me decrease to my sin and self. Oh be thou more and more to me, and let me be less unto myself. Live thou, and let me dye; proceed thou, and let me 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 me be nothing, and thou all in all.  
We have all of us one thing or other, to bring us to our ends. Some Nature's frailty, some our own Intemperance; some others violence. For the first, neither was the Baptist borne by nature's strength, nor through weakness was it that he died. And as touching the other two, he died not by his own, but another's evil. john both was borne, and died for Christ's cause: He was borne foretelling Christ, whom he died confessing. Borne was he to bear witness of the truth, and he died for witnessing the truth; 
Mark 6.18.  It is not lawful for thee to have thy Brother's Wife. Here came john Baptist in the spirit of Elias; for as he to Ahab; Thou, 
1 King. 18.18.  and thy Father's house have troubled Israel: So he to Herod, It is not lawful for thee to have thy Brother's Wife. The Prophets have not gone behind their face, to tell Kings their faults. john shames not to tell even Herod of his shame. Nor speaks he faintly and generally; It is not lawful for a man to have his Brother's wife: but stoutly taxes him in particular, It is not lawful for thee to have her. It is not lawful for a man to have his Brother's Wife, this were but to confute the Doctrine: It is not lawful for thee to have her; this is to oppose the practice and example. Herod heretofore heard john gladly, but now he hates to hear him: Hypocrites, while themselves are untouched, will hear the word of truth, not only with a kind of patience, but delight. None are more taken with the reproof of sin, than they, and yet then they, none more irk to be reproved for their sins. How frequently are men, and deservedly, and yet but unprofitably reproved? What good doth it only to inveigh against sins in general; when men have not the grace to apply it to themselues? Men think themselves unmentioned, untouched. It concerns not them to tell them never so of their faults, if you tell them not as theirs. We must indeed hare the vice, not the man; yet may tax the man for his vice. It is no offence to the person, sometimes to tax the person for his offence. No man can truly say, he is slandered, when that is only reprehended in him, whereby God is dishonoured. Nor is it an offence, when one is publicly corrected, to the intent that many may be amended. Nor yet is it against Charity, when one man's shame and scandal is recompensed with the peace and wariness of a many. Better an open reprehension, than imitation of evil. Neither is it other than duty, so to do; Them that sin, rebuke before all, 
1 Tim. 5.20.  that others also may fear. The best way of reproof, is neither to slander a man's person, nor favour a man's sin; neither to betray, nor smother his evils: neither to carp and censure, nor sooth and flatter him in his faults and offences. Neither to be zealously cruel, nor pit●●ously unjust. Neither to be so bitter against things but ridiculous, and so easy to things pernicious; as to inveigh so against Errors, and but chide at Abominations: neither to lance them that are sore, & but scratch the seared; neither to come to a fool with words, nor with a club to a wise man: Neither to come too near, and broadly point at the blushing and shamefast; nor to keep too fare off, and speak too much beside the impudent, and outfacing: neither to upbraid that openly, which is done but once, and against one; nor hushed it privily, which is done against all, and openly. If one speak in the clouds, and but touch me a fare off, yet so as myself finds me conscious of his words; I will blush to commit that myself again, which I perceive another is so loath now to discover: Sith his secrecy would excuse me for the first, I will so accuse myself therefore, that my wariness may prevent the next. If I deserve to be made a public example, better I be ashamed, then confounded for my faults. If he be my friend that reprehends me, it is because he love's me: nor is this to hate me, though he be mine enemy that reprehends me. If I be ●ustly reprehended, I thereby may learn to amend; if reprehended unjustly; I so may learn to beware. As remedies to wounds, so are reproofs to sins. He that reproves me, I will not therefore count him for my foe, but make him my Physician. Reprehension is but counsel, if we could so consider it. He that tells me I am bad, he but bids me to be good.  
If john could have kept hi● tongue still within his head, john's Head had stood longe● upon his shoulders: To have held his peace, would have yet prolonged his life and liberty. Nay, silence now had been as well rewarded, as secure. What might he not have obtained at Herod's hand, only if he would but have held his tongue? He that feared him, after he had imprisoned him, had he been silent, how would he then have honoured him? Silence (they say) is safe, but though, silence may be unjust. There is an indiscreet, and a dissembling silence: One is not to speak when he is thereto permitted, the other when he is thereto required. Discommendable is an indiscreet silence, and a dissembling silence damnable. Nor fear, nor favour can stop his mouth; he will speak to God's glory, though against his own Head. john cannot be so Pander-like to his own lusts, as to seek to bring himself into favour, before the Truth. His tongue is his Talon to employ, and to hold his tongue, were to hide his Talon: sith a man's tongue is given him, as well to correct, as inform his brother. Though the Hireling see the Wolf coming, and by a soothing kind of secrecy, as it were flee from him, yet will he stand still and forbid him to his face: Though never so many be dumb Dogs, he needs must bark: Let who so will sow pillows under others elbows. john will be sure to have his Goads in their sides. Herod heard john gladly, great like to flatter him in hearing, but this cannot make john to forbear Herod in preaching. There are Hearers that therefore countenance the Preacher with attention and applause, because they would not have him reprove them for their sins: But though the vain Hearer never so tell him, that he says well; nevertheless will the true Preacher tell him when he does ill. john will dissemble no man's sin, will flatter no man in his faults; will rather incur the danger to himself, than not rebuke another's evil: Rather die by a King, yet more offending, than not once tell a King of his offence. The Prophet preferred Honesty before Safety, and therefore rebuked the King's unhonest dealing to the Death. The Saints are counselled, and encouraged, not to fear to speak before them, 
Mat. 10.28.  that can kill the Body only, so they speak for him, that otherwise is able to destroy both Body and Soul in hell. They therefore have chosen rather to be improvident to themselves, then false to the truth. Fear, nor Danger could make them not only not deny, but not conceal the truth, much less could favour and preferment. Lord! let me neither be forced, nor alured against thy Truth. Not to confess thee for fear, is to deny thee; and (for favour) not to defend, is to resist th● truth. Rather than to dissemble thee, and prosper, to live, and not preach thy law; Oh teach me! oh strengthen me! oh vouchsafe me to utter, and suffer; to speak, and dye together.  
He that cried so in a Wilderness, is now silent in a Prison. 'Tis strange to think, how he is stilled and straitened both for voice and place. He had taken upon him a liberty to speak, it therefore was the liberty to walk was taken from him. Herod the Tetrarch being reproved by him, 
Luk. 3.19.20.  for Herodias his brother Filliped Wife, and for all the evils which Herod had done: added this yet above all, that he shut up john in prison. john belike reproved many of Herod's faults, but this especially, his Incest: and Herod (it is like) had done john many despites, but this principally, his imprisonment. Many times, nothing gets a man more hatred and evil will, nothing brings a man into more danger and displeasure, then to tell the Truth. He asks them, as they thought him: 
Gal. 4.16.  Am I therefore become your enemy, because I tell you the truth? He is counted an Adversary that would but dissuade: nor is there a more thankless office, then to advice. But to hear of the Truth, is harsh and unsavoury, to the false and, guilty. The very worst, think not themselves so bad, as to be worthy reprehension. It is common with every man to prefer himself to the truth: nor can any man endure, the Truth should be defended against himself. Nay, be a man never so bad, he interprets better of Predication, than Reprehension; and had rather suffer himself to be deceived by a false praise, then amended by a just reproof. Great ones especially, that seek to do evil by Authority, and would have any thing lawful for them, whereunto their lusts carry them: To tell them of their offences, is to offend them, and not to wink at the wrong they do, is to do them wrong. john boldly rebuked the Pharises, told the Publicans, Soldiers, and People, their several Faults and Duties, and all this was taken well, only Herod here cannot well away withal. When reprehension meets with men both guilty and mighty; in stead of a due consideration, it finds an ireful repulse, if not malicious revenge. And what was intended for the Patient's information, and amendment, proves only the Author's damage and despite. A good heart grows rather angry at itself, because it hath sinned, then at another, because it is reprehended: so is it a naughty and perverse disposition, to interpret Love for Hatred, and Kindness for Wrong. john reproved Herod, to save him; Herod imprisoned john to destroy him. This will I say o● them both. john did good against evil, to reprove him; Herod did evil for good, to imprison him: john had done evil for evil, had he soothed him in his sin; Herod had done good for good, had he followed his advice.  
Martyrdom may be in case of moral Truth. It was no such point of Faith, in confession whereof, john now laid down his life; yet no man will deny john Baptist for a Martyr. To speak 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 unto himself: and to suffer for any truth of his, is to suffer for his Name. Whatsoever an Heathen man endures for virtue's sake, and though he would dye in a detestation of vice, yet is he no Martyr. There is no Martyr without the Church: A Martyr's Death, follows not, but a Christians life. Nor is it the extreamenesse of the pain, but uprightness of the cause, that makes a Martyr. Nor is he martyred, because his life is ended, but work absolved: Martyrdom being to be measured according to the purpose, not event. Moral virtue's occasion a Martyr only in refore●ce to God and Christ; neither have the beautiful sins this Crown, but such as are Handmaids unto Grace. All that can be done unto a Pagan, doth not merit him this name: The least that a Christian suffers, is Martyrdom. Yea, this is Martyrdom, that he would but be a Martyr. Be it Loss, Shame, Grief, Want, Pain, Death; this makes us Martyrs, that we suffer for Christ, and Christ in us. I hate a Thief, 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 have feasted, and blessed their Birthday's: Theirs did 
* job 3.3.  job and 
* jer. 20.14  Icremie, both execrate and bewail. They were Heathens that first celebrated their Natalitials: Their Funerals were first observed amongst the Saints. It is for the wicked, to glory in such a Day, they are borne to a World, and Sin: For the godly, to rejoice in that, they are borne to Grace, and Heaven. On their Birth days, (of all others) the Infidels gave themselves to Plays, and Pleasures: the Faithful on such days, would the rather betake them to their Prayers and Deplorations. But thus are their first births celebrated, who were never consecrated to a second birth. How jovial is Herod on his own Day? He praises his Constellation, magnifies his conception, glories in his Father's loins, blesses his Mother's Womb; and says, let the day never see darkness, in which he first saw light. Himself will canonize the day, wherein a Man, a King was brought into the World: and so must others observe his Life, and Reign. They must eat and drink, in remembrance of his birth, that was borne to no better, but to eat and drink. The man might have made better use on his Birthday. He should on this day, have deplored the evil of his days; as their Brevity, Misery, Sin; should have now given God the glory, the Author and Upholder of his Being: Should have likewise thought, that so days succeed, and end, that his life decreases, as his years increase; and that by a few Birthday's, he must come to the day of Death. But not so well as this, nay worse then that before. Even on that day, the use of life was given him; he deprives another of the benefit of life. Herod's birthday is john's death-day. When the Wicked live, the Godly die; when they increase, these are diminished; When they prosper so, and flourish, these needs must perish, and decay. Herod's birthday, is john's death-day. The wicked can at once be vain and cruel; at once glory in their own Folly, and others Affliction. Herod's birthday, is john's death-day. I would that day were had in remembrance, though not for Herod's birth, but for john's death.  
john Baptist danced himself 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 uncouth to imagine, that the lightness of an Harlot's heels, should strike so heavy at a Prophets Head.) Wantonness is handmaid to Excess. Always, after a satiety of meat; there follows a levity of action, if not a provocation to lust. They that sit them down to eat and drink, are fit for nothing, 
Exod. 32.6  but to rise up and play. So they, They sat them down to eat and drink, and rose up to play. To play, that is, to 
* verse 19  dance. Who but lightheels, makes apt sport for light-heads? Heredias' Daughter that should have been modest, as a Virgin; exceeds even an Harlot's impudence. I had almost called her the pride of Harlots, but let her be said the shame of Virgins. Negligent of her own shamefastness, and treacherous to others also; she gins, I cannot well say whether a more Wanton, or bloody Dance. Besides that she was taught, and dressed to such a prank, and part; consider what an Harlot's behaviour 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 seem deformed in the Motions, as if the members of the body were deformed. Our Feet are given us to go forward, we but abuse them to totter and turn withal. They say in this kind of skipping, the Devil most commonly leads the Dance: This is certain, to swagge a●d swing so, up and down, to and fro, and run all in a round; this is to tread according to the Devil's pace and measure. We many skip lewdly (like Goats) before the Calf: Where are those comely motions of men before the Ark? Woe, and alas! how we measure our paths to the Devil's play? Lord! thou hast long piped to us, and yet we have not danced.  
Nothing so unseemly, which will not arride the naughty. Herod, that should now have been ashamed at the presence of his Daughter, is now delighted with the folly of his Niece. Her face was enough to convict the unlawfulness of that marriage, which john did but confute in words: And yet she is made a means against him, for uttering but that Truth, whereof herself was the only proof. Herodias had better kept her Daughter within doors, she does but diwlge her shame, in seeking by her means to suppress it. So Herod himself might well have 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 evil is worse than the commission. The well taking here, was worse than the doing ill. Had she n●● pleased the King in dancing, she had not danced against the Prophets Head. Evils are most pernicious then, when approved. Neither is this folly approved only, but rewarded. Nay, as though he thought nothing enough to reward her withal, he bids her ask any thing. 
Mark. 6.22.  Ask of me whatsoever thou wilt, and I will give it thee. How mightily men are taken with Tricks a●d Toys? And for their Feats and Follies, men soon and highest praised and preferred? He for running, riding; he for singing, fiddling,; or (as she here) for dancing; few for Preaching. How cunningly he not only jumps, but instructs her to petition? To make her the bolder to ask to some purpose, he tells her before hand how fare he will grant; and beside, to make it the surer, binds it with an oath: He swore unto her, 
verse 23.  whatsoever thou shalt ask of me, I will give it thee, unto the half of my Kingdom. Bountifully promised, and as well deserved▪ a Reward but beseeming the labour, and but an equal recompense for so high demerit. He was a whole King indeed, that valued half a Kingdom but at a skip: such another leap might have turned him out of all, so little he counts of Sovereignty to Pleasure. Was not he as unworthy to possess the whole Kingdom, as she to deserve the half? Men in their humours, are prodigal of their promises: Nothing is too dear to recompense the Panders of their pride and lust. Ah that vanity is so prized and approved! We fools pass away our Gold, for Straw; and our Pearls for a Barley corn. How do we disesteem of the birthright of the Sons of God, for the Pottage of earthly pleasure; and give, sell, lose our whole in the Kingdom of heaven, for but the dancing delights of a world? With the wise Merchant, having purchased that precious pearl; I will not promise it for money or friends: no, not to gain a world, will I part withal.  
It was ill in Herod, to take pleasure in Folly; worse, that he promised to reward it; but that he bond himself hereunto by Oath, was worst of all. This is of evils, the greatest, to engage himself to evil. An oath is not usual, but in case of weight and need. To swear lightly, is as ill as to forswear. One would have thought, a Prince's Word had been as good as his Oath: and, that a King had said it, was as if he had sworn it. To swear, betrays but falsehood and infirmity: Truth and Authority stand not upon an oath. It is not the Oath that is credited, but the Truth; and were not men false, they had no need to swear. Hence are all those execrating attestations, because men are either jealous, or suspected I will not believe the man for his Oath, but his Oath rather for the man. If he be a good man, he will speak the truth, though without an Oath; a bad man will both swear and lie. 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 says he will do me a Favour, be he honest, I will take his word, he shall not need to give me his Oath.  
Herodias had required john Baptists death ere now, and ●as denied: Now that her Daughter may have any thing that ●he will ask, what shall she ask (by her consent) but it? She made her dance for that purpose, and bade her ask that recompense: Wherein her fuite prevailed not, she thus brought it about by a wile. The weaker Sex seek by all means to wreak their malice and despite. It is the manner of the malicious, to require others hurt, before their own good: who rather then benefited, sue to be revenged. While it is generally expected she now should ask Honour; behold, and abhor, she demands Blood. Give me here john Baptists head in a Platter. 
Mat. 14.8.  Monster of her Degree, Age, Sex! All her demerit was but some Iew● mirth; and a most horrid murder is her demand. To ask slaughter, for dancing; oh vain office! oh foul reward! john Baptists Head? and his Head in a Platter? Out shameless Girl! to crave a Prophet's death and shame. But, no marvel that a Strumpet endures not a Prophet: What other should be Lust's petition, but Chastities destruction? How cruel are pleasures? and what brutish impieties arise from rioting, and lust? 'Tis the condition of an Harlot to be cruel: what cares she to destroy another's body, that prostitutes her own? The fool that follows her, she keeps in the stocks, 
Pro. 7.23.  till a dart strike through his Liver: the wise man that rebukes her, she puts in prison, till an hatchet chaps off his Head. Dalilah will cut off 〈◊〉 Hair of Samson, rob him of his strength: Herodias will cut off the Head of the Baptist, deptive him of his Life. Better an Harlot cut off Head, or Members for Christ's cause, then to 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 deep Ditch: And for them of this Sex, 
Prou. 23.27. Ecclus. 25.15.  Give me any malice save the malice of a Woman.  
It is not safe to swear vpo● uncertainties: never was good end and event of rash Oaths Of the evil hap of this unadnisednesse, complain Iephthe● Daughter, jonathan, and Ioh● Baptist. It was an Oath, was Ioh● Baptists death. (this is cruel that the death of a Prophet should be for the observation o● a Sacrament.) Herod's 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 Oaths? Did he, as he swore, it was cruel; if not, he was forsworn. He should of evils have chosen the less: But he to commit murder, pleads perjury; chooses to offend rather in slaughtering, then forswearing; and will be the more impious, under a pious pretence. Monstrous unwilling is he, yet takes he all occasions to be persuaded. 
Mark. 6.26.  The King was exceeding sorry, yet for his Oaths sake, and for their sakes that sat with him, etc. This was all was said for him, but all this made against him. He was sorry, just as the Crocodile sheds tears: He dissembled a sadness in the face, when he was glad with all his heart, under a colour of religion, to have occasion of revenge; And would seem to be constrained to suffer, what himself would willingly have dispatched. Or, were he so sorry, as they say; that sorrow confesses but the Gild, which prevents not the Fault. To be sorry aforehand, and sin nevertheless; this is a bewraying, rather than bewailing of our sin. Such was Herod's sorrow before hand, as was judas repentance afterward. Nevertheless for his Oath sake, etc. Perhaps he swore to give her any thing, thereby to occasion her to ask this one thing; and than it was for his Oaths sake indeed. Otherwise, an oath binds not to evil. There's no religion at all to impiety, nor is a Sacrament of force to sin. Of the twain, better be false then cruel; better a bad Oath broken, than a good life lost; better a Promise wisely frustrated, then wickedly performed. I marvel, had she asked his own Head, would he have given it her? An Oath had been all one to the Head of a Prophet, and Head of a King. And for their sakes that sat with him, etc. Had none of them the wit, or goodness, to speak one word in the Baptists behalf? How well might some of them have pleaded the innocence of his cause, and iniustnesse of her request. They should have told him, that a birthday was a day wherein to pardon and reward, rather than to punish or execute: That cruelty was unbeseeming jollity, that nothing was more uncouth and execrable, then was blood at a Banquet. Especially, how opportunely might they have dissuaded him from it, now that they saw him sorry so to do it? However he seemed, they all perceived whereat he aimed: nor durst they dissuade that wickedness, sith but for such a thing (they knew) that wickedness was done. Their silence argues they allowed it, may be also they requested it, since it is said, for their sakes. Herod had killed john ere this, but for fear of men; and now it is for favour of men that he kills him. For their sakes, what a madness is it, for a man to dam his own soul, for another's sake? He did it for their sakes, for whose sakes he should rather not have done it. What need he have made them witnesses of his crime, that come but to be partakers of his cheat? shames he they should be witnesses of his Levity, that performed not his Promise? how then should he of his Cruelty, that so performed it? Herod had thought to have hid his Incest by Murder, to have excused his Murder by Perjury, and thus he discovers all in the end. To heap one sin upon another, is not the way to hide it. Sins are not covered by sinning, but by repenting: nor clears it a man, to smother, but confess his Sins. Alas Lord, & God how wont are we to promise, and engage ourselves to inconvenience, and evil? How do we abuse thy Law, and Sacrament against itself? Making it a Religion to do mischief: seeming as it were out of a conscience we were constrained to do evil. What evil is done under a colour? what regard is had of men, more than Thee? Woe, woe, what sins are made even cloaks for sins? Lord make me wary to engage, but fearful to dissemble mine Oath: wary before men, but fearful before thee: wary to commit, but fearful to smother my sin.  
john Baptists death is decreed at a Banquet: how should Riot but consult against Sobriety? It is meat and drink to the wicked, to do mischief: They in the midst of their ●ollity, can nevertheless determine persecution. This is amongst the wicked, pleasure and delight, even the godlies woe and smart: but yet this is made the godlies happiness and comfort; namely, the wickeds force and spite. Herod thought he had now determined john's punishment; alas, he but did him the benefit. He but compels him, that of himself was willing; but drives him that is ready to go; but kills 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 Herod's, and of his own body; as well from the Prison of flesh, as stone? thus what was solely intended for a punishment, proves a double favour. The malice of the wicked, makes for the godlies more advantage. Let the bad do their worst, if I be good, my God will turn it to the best.  
Were they not filled with Wine, they now might satiate themselves with Blood. Behold here, and abhor it; After the Heads (no doubt) of many Beasts, Fowls, Fishes; a man's Head comes in as the last course. He that came neither eating nor drinking, goes as meat and drink. 
Mat. 14.11  His Head was brought in a Platter. Bloody guests, and barbarous, to partake, but more barbarous and bloody Master of the Feast, to provide such cheer. Where are brought in (though in covered dishes) a Scholar's Head, a Mother's Breasts, an Orphan's Heart, a Labourers Hands, a Travellers Feet; and sauced all with their several Sweat and Tears; there also is brought in (if not worse than so) john Baptists Head in a Platter. I had rather starve, then feed on man's flesh. And this is it I count to crush the bones, and suck the blood of men, to ravine, and riot so, by fraud and oppression.  
Herod and Herodias (alike both in name and sin) are glad to see, the Head is smitten; for now they are sure, the Tongue is silent. Having killed the Censurer, they think they have cleared the crime: and any thing shall now be lawful for them, sith now there is none to reprove them. How do they now deride that face, which before they could not but blush to behold? Glad were they to avoid him, yet now how they dare insult against him? They formerly were afraid of his voice, yet now how they spurn his Head? What, john Baptist? so great before God, and so vile before men? What, a Prophet? and more than a Prophet? and delivered to an Harlot, and worse than 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 Angel, and art thou made so vile a slave? What, john? greater then whom was not borne of Women; art thou he, than whom none died viler by a Woman? Ah Lord, and God dost thou sell thy People for nothing, and deliverest thou them without price? How is the death of thy Saints precious in thy sight, when thou givest the life of a Prophet, for but an Harlot's Dance? Lord! how are thy Saints led like sheep to the slaughter? and for thy sake, how are they killed all the day long? Stand amazed flesh and blood, be confounded to dispute a 'gainst him that is both Wise and Good. Lord, Lord! that art gracious together and unsearchable: Thou sufferest thy Saints and servants 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 mourn, that they may rejoice; to suffer, that they may reign; and once to dye, that ●o they may live for ever. Thou sufferest them to suffer all, that we following their example, may obtain their reward.  
There was not such shadow of semblance betwixt the Baptists birth, and Christ's; as there is manifest disparity in their deaths. Christ died to redeem sinners, john died in condemning sin▪ john died in a close prison, Christ died in an high Mount; He died obscurely, that died to himself; he died openly, that died for all. john's master-bone was cloven, not a bone of Christ was broken: His Neck was cloven, that laid hard loads upon our necks; not a bone of him was broken, that bore the burden of us all. john died to decrease, Christ died to increase. john bore a type of the Law, and was beheaded; that there might no Head be acknowledged in the Gospel, but Christ, that was exalted. Christ is the whole and sole Head of his Church. Would ye make the Church a many-headed Monster; or would ye behead Christ (as Herod, the Baptist) ye Monsters, that would raise up so many in his room? 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 bless my good God, I am a Member ingraffed into that Body, whereof I acknowledge Christ jesus to be the only Head. Lord, give me grace to secure, and condole my Fellow-members, to love, and observe my Head.  

The monody OR, soliloquy.  

AS doth the morning  
star forego the Sun;  
And next before  
a Prince, doth Herald hie:  
A Prophet so  
a Saviour doth forerun;  
And next before  
the Word, the voice doth cry.  
My soul! by such  
forerunner fit and good;  
The Comer honoured  
was, and understood.   

He that to all  
men's health, and wonder, would  
Make Virgin chaste,  
and pure, bring forth a Son:  
Would also Mother  
make of Matron old,  
That wonder might  
with wonder be forerun.  
My soul! our God  
sets forth his wondrous power  
In young and olds  
increase, both day and hour.   

A man of blameless  
life, his office plies,  
Offers not for  
himself, but all and some:  
Yet while he doth  
in Temple sacrifice,  
he's heard concerning  
what he prayed at home.  
My soul! 'tis not  
in words still to dispute:  
Do thou thy Duty,  
God will hear thy suit.   

One tells the Babes  
both birth, and worth, and name,  
How great to God ward,  
and how glad to all:  
What sanctity  
in womb, on earth what fame,  
With such as should  
accordingly befall.  
My soul! of others,  
he must needs excel,  
Whom God doth so  
approve, as to foretell.   

Old Father cause  
he credits not such voice,  
Till coming of  
the voice, he's taken dumb:  
Two mothers meet,  
in promise to rejoice  
Th'ones Babe (an unborn  
Prophet) springs in womb.  
My soul! he now,  
ere manned was, was sainted;  
Be thou before  
this earth, with heaven acquainted.   

The Mother old  
(at Time) brings forth young Son,  
Friends meet, and feast,  
and thus the Babe they style:  
Not so, why so?  
say She, and They, 'tis done  
By Sires deciding,  
as God said ere while,  
My soul says happy,  
happy is the same  
Whom God or styles,  
or writes, or knows by name.   

His wondrous life  
follows next wondrous Birth,  
Food, Raiment, Harbour,  
all to be admired;  
So life's he, as  
he would not live on earth.  
As if (past men)  
to Angels he aspired.  
My Soul! so live  
on earth, and heaven so love,  
As being yet  
below, bound for above.   

So strict a Liver,  
cannot but reprove  
Others lose lives,  
true zeal is bardly mute:  
He tells what fits  
not, and what does behoove;  
And does before  
their face, their faults refute.  
My soul! he others  
faults must freely blame,  
And rather may,  
himself free from the same.   

A Tyrant snuffs  
and frets, he's told his fault,  
So bad men brook  
not, to be reprehended:  
He casts true Preacher  
into filthy vault,  
There to expect  
a further ill intended.  
My soul! such hire  
thou hast from froward heart,  
He would destroy  
thee, whom thou wouldst convert.   

A Day befits  
to do some jolly deed;  
One plays a part,  
hath promise of reward;  
Having consulted,  
asks such horrid meed,  
The like whereof  
is scantly seen, or heard.  
My soul! thou canst  
not think, nor understand,  
What enil things,  
would evil men demand.   

An Harlot's Daughter,  
asks a Prophet's death,  
The Envious  
are all for others ill;  
Whose mouth they could  
not stop, they choke his breath,  
And banqueting,  
of blood they take their fill:  
My Soul! when wicked  
men so feast, and flourish,  
Alas! then pine  
the godly men, and perish.   
PRACTIQVE THEORIES: OR, Votive Speculations UPON 

Peter's Calling.  
Peter's Confession.  
Peter's Denial.  
Peter's Repentance.    
By JOHN GAUL.  
LONDON: Printed by Thomas Harper, for Robert Allot, and are to be sold at his Shop in Paul's Churchyard at the sign of the Black Bear, 1630.    

Practic Theories: OR, Votive Speculations, UPON Peter's Calling.  
THe Calling of the Apostles was both timely, and mature. Christ then chose them, when he was both to instruct and employ them. He sought them early, and opportunely, so to have and use 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 service, and that right soon; take me to thine own self, fit me for thine own use: make me to receive, and employ my Talents, to learn, and teach thy Law; to hear, and do thy will.  
A Captain, going to war, presses his Soldiers; a Master being to set up School, gathers his Scholars together: so Christ beginning to preach, calls his Apostles. jesus began to Freach, Amend your lines, etc. (and forthwith it follows) jesus saw two Brethren, 
Mat. 4.17.18.  Simon which is called Peter, etc. Having but repeated the Text, the Auditors next are reconciled. The Preacher is nothing without his Hearers. God gives 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 only, but chiefly that it should be heard. Christ is not envious of our illumination: The great Doctor of Israel, and Bishop of our souls, would not that saving learning should live, and dye in himself. Can Christ himself have continually been amongst us, he had needed no Disciples: but because himself could not always teach, he therefore chose not to teach alone. The Master of the School cannot be always present, Ushers therefore are chosen under him: The Bishop must of necessity be elsewhere, his Vicars therefore and Curates supply his place. Now that he began to Preach, he chose his Disciples to help to Preach: chose to teach some himself, and charged them to teach all Nations. Our Saviour would not only communicate, but even propagate the knowledge of his truth. No man is taught of God, for himself alone; nor taught to know only, but to instruct. Peter is not called or converted, 
Luk. 22.  but to strengthen his Brethren. We have this grace and knowledge one for another: The Prince for his People, the Father for his Children; the Master for his Servants, the Preacher for his Hearers, as Christ also for his Apostles.  
Christ said or did little without, or beside his Apostles; because he would have them partakers and witnesses of all he said or did: And the rather witnesses, because they were partakers. Well might they testify to others, whereof themselves had such proof and experience. So john, That which we have seen and heard, declare we unto you: 
1 joh. 1.3. Act. 4.20.  So Peter and john; We cannot but speak the things, which we have seen and heard. Christ would not but call Peter to hear, and see the things of saving Truth; that Peter might not but speak the things, he had both seen and heard. The truth of God is not to be learned only, but related. We are Conduits of our knowledge, not Cisterns. Then are we profitable Scholars, when we understand to edify; when we learn, to teach. O thou wisdom of thy Father, and Bishop of my soul! How dull a Scholar, and careless, hast thou taken under hand? I am but one of thy blind and sluggish Disciples: As one that would shame his Master, how have I truanted in thy School? Beside mine ignorance, I have no desire to know. Oft and long hast thou taught me, and I have either forgotten, or not understood. Oh slow-heartednesse of ours! oh untowardness! How uncapable are we, whereof we are taught! how unmindful, whereof we are admonished? All are Truants; few or no Proficients: Fools and Scorners, that have refused, have hated to hear of Counsel and Instruction. Master, thou art true, oh teach me thy truth! Teach me to learn Thee, and unlearn myself. Spur me to thy Precepts, and bridle me in my lusts. But slow am I by nature, and floathfull by thine own art, and industry; Lord work me to thy Word and Will. Vouchsafe me (Lord) to hear, and tell of thy Truth. I will teach others, what thou hast taught me, sith I am therefore taught to teach.  

* joh. 1.  Once, and 
* Luk. 5.  Again, and the 
* Mat. 4.  Third time was Peter called; else do the Evangelists differ in the Time, Place, and Manner of his Calling. We are often, ere effectually called. We seldom come to Christ at once: It is well, if again & again will throughly convert us unto Christ. First Peter's Brother brought him unto Christ, than Peter bad Christ go fro● him; after that, Christ bad Peter follow him. So come we to Christ; first, the Ministers (our Brethren) bring us, than (considering our unworthiness) we bid Christ go from us; lastly, (in his love and power) Christ both bids us, and helps us to follow him. Thrice (I think) Peter was called: certain I am, thrice he denied 
* Mat. 26.  his Calling, and so he 
* joh. 21.17.  confessed thrice.  
The Apostles of the first election, were men but of mean Birth, and Parts. Not Paul is first called, but Peter; not he that studied at the feet of Gamaliel, but he that toiled in the bottom of the Sea. The first knowledge of the Gospel was not gotten by study, but given by inspiration. Not a Philosopher reaches to a Divine: but a very Fisherman, is made even a Fisher of men. Christ the rather made choice of the rude and base, that the Gospel might be known to be the power and wisdom of God not men: that the wit, and eloquence of men, might not arrogate to itself, the promotion of faith and piety: that the divine Truth might neither be thought, nor said, the wisdom of the world. We have this treasure in earthen vessels, 
2 Cor. 4.7.  that the excellency of that power may be of God, and not of us. The weak ones, and obscure, are made the lights of the world, and pillars of the Church. Even the Ignorant, shall preach his Mysteries, and the Obscure shall publish his Name. He chose but weak Instruments, to a mighty Worke. The more was his power, that could conquer without weapons, and his wisdom more, that could persuade 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 weak, to confound the strong. Cephas, rough, and unhewn, is brought from his Quarre, to a Rock, and there framed, and placed a polished corner of the Temple. A silly Simon, 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, having this prerogative, to be as fearfully and wonderfully made, as the most: I will look for this privilege, to partake of the likeness of that Image, with the best: Country, nor condition shall discourage me, sith my God regards not what Country, what condition.  
All are unapt by nature, and unworthy a spiritual vocation. A dead man can as easily raise up himself to life, as can the natural man incline himself to grace. How fare unfashionable to a vessel of honour, is this clay, if it want the hand of the Potter? We stand still in an uncalled state, unless the grace of God prevent us in our Callings. He said it, as of all Christians, so of his own Disciples: Ye have not chosen me, 
joh. 15.16  but I have chosen you. Christ's intention was to Peter, ere Peter's attention was to Christ. Both our Election and Vocation, are sudden to us ward, and indeliberate; to God only are they determinate, and foreseen. Christ sees, ere Peter perceives, nor offers Peter, but Christ calls. It is no power and merit of the called, but the will and mercy of him that calls. Such is the dignity of an Apostleship, that it is obtained only by the grace of God. Christ saw Peter, when Peter saw not Christ. He saw him, not only according to the appearance of the face, but disposition of the heart: He saw him, what he 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 perceived there was apt matter to work upon, though the thing was now but in gross: he well discerned this precious stone, though yet but in the rough. Himself had the art to polish it, therefore despised he not a possible, though incomposed good. Lord bow down thine eyes upon us in thy Christ; behold us, clothed with his Righteousness, cleansed by his Blood: show us the light of thy countenance, and let thy gratitious aspect allure us. See us now to sanctify us, and bless us in thy sight for ever.  
While Peter busily casts his Net into the Sea, Christ earnestly casts his eye upon Peter: He waits and watches to take Fish, and he to take the Fisher. How the Lord attends his intended Disciple? Heée finds him Casting a Net into the Sea, for he was a Fisherman: Busied namely, not only 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 Blow; the Scholar, but using his Pen, the Soldier, but handling his Spear? Peter is now employing the One Talon of a civil Calling, when the Ten Talents of a spiritual vocation are vouchsafed him: Christ not only chose men of mean Callings, but took them at such times as they were exercised therein. It is not our ordinary labour can hinder Gods special work. Inward endowments are not the further from us, for our outward employments. Grace takes those at best leisure for her entertainment, whom she finds occupied, though in a poor, and toilsome, yet honest Calling. When we are idle, is an occasion for the Devil to tempt us: but when we are employed, is a time for God to call us. Let sin, and the Devil, always find me doing something, that so there may be nothing for them to do: And let Grace, and my Saviour, find my soul so busied in the best things of this present, as not thereby indisposed to the least of a better Life.  
Yet minds he to take Fish in his Net, and himself is now caught by a voice: a voice that at once commands and enables; that persuades, and disposes together: 
Mat. 4.19.  Fellow me. He that now had the will to command, had also the power to prevail. As afterwards, Peter had not left the Land, to have followed Christ upon the Sea; but that Christ bade him: So neither had he now left the Sea, to have followed Christ upon the Land. Our following of Christ, lies not in our Coming, but in his Commanding. 
Can. 1.3.  Draw me, we will run after thee. It is in him that draweth, not in him that runneth. We follow Christ no longer, or further, than he leads us on by the hand. Peter hears unlooked for, Fellow me. God calls us when we think not of: and is nigh unto us, when we are not ware. No more but Fellow me. To follow Christ, is to be called to him. To follow Christ, this is it, both ordains and perfects a Disciple. The Disciple is not above his Lord, nor goes he before him; it is his all, to follow him. We have all of us Christ for an example, in all things that concern us. He is gone before us, we 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 Son his Father, a Servant his Master, a Soldier his Leader, a Scholar his Teacher: so instruct me (Lord jesus!) and strengthen me, that (in all love, and duty) I may follow thee.  
There is a promise annexed to the command: Fellow me, 
Mat. 4.19.  and I will make you Fishers of men. It is by his Benefits, Christ invites us to our duties. Our loving Lord, rather seeks to win us to his Service, then constrain us. As Christ hath caught Peter, so will he teach him to fish for his fellows: of a Fisherman, he shall be a Fisher of men. Christ now calls him from the same Trade, to the like; from the ordinary art, to the deep Mystery of Fishing▪ The temporal was but an emblem, type, prophecy of a spiritual Piscation. He shall be a Fisher, as before; only this, there shall not be the same Nets and Fish. Whereas he caught a scaly Nation, being and moving in a liquid element only; now shall he captivated a smooth People, residing in all under Heaven. He caught Fish by the labour of his hands, but shall catch men by the labour of his mouth. He brought Fish to the earthly, but now shall, to the heavenly High rusalem. Such Fish he took before, died; because taken out of their own element: but now except such as are taken, none shall live; because brought into their best state. The Preachers of the Word are not unfitly compared to Fishers. They wove the Word of God in method and order, and knit holy Sentences, precepts. Counsels together, like Nets; to catch souls withal. Their Hooks of the Spirit, and mystery, are baited with the flesh of Christ, and humanity. They take men from out their mud, & Ponds, & Sands, and Sea: Him from his carnal mud, him from his golden sands, him from his troubled pond, him from his raging sea. All from the deep sea and dangerous, from the dead sea, from the swelling sea and merciless, from the stormy and unstable Sea. Master, thou hast made us Fishers of men: woe, wo, we have fished all night, and caught nothing: Our draw-Nets gather more Soil than fish; our vessels are empty, and much is cast away. Our Hooks hang continually, and the fish but nibble at our Baits▪ The little fish find holes to slip through, and the great ones break our Nets. The fishes are mute, the fishes have no ears; the fishes hearts are turned within them; the broad part is backward. Some cleave to their Rocks, some play upon their Sands, some wallow in their mud. We venture even our golden Hooks, and yet the vile fish escape us. 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 only in the Cast, thy power is wholly in the Draught. We labour at adventure, thy power is infallible. We fish in the night, we angle under water; we know not what fish we shall take, neither can we say directly how, or when the Fish are taken: Thou only canst determine all; that bringest them to our Nets.  
Christ hath commanded Peter's Service and attendance: nor stands Peter now to bargain and dispute with Christ. He is not so scrupulous, as curious in the matter: that he hath called him, is enough to persuade him: Neither asks he to what work, 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 seen Christ do no miracle; had heard Christ speak of no reward; he follows only upon his bare word. Alas then, that all his promises cannot allure us after him. Call me (Lord jesus!) and commend me to thee, without all contradiction. I will observe, rather than inquire my Saviour; nor shall it be my Lightness, but my faith: I will follow my Saviour for himself, nor shall it be my duty only, but reward.  
Where grace is together both motive and guide, neither is the reason there expostulated, nor the act suspended. The good Disciple neither expects his Father's burial, Wife's kiss, or Friends farewell: neither stays he to consult at their mouths, nor once ask their consent. (We have good leave of ourselves, to serve God.) So soon as he heard say, Fellow me, He and his Brother; 
Mat. 4.20.  They strait way left their Nets, and followed him. We ought to deliberate, and consider upon some moral actions: the divine Election, and vocation, asks no deliberation of ours, abides no delay. There is no deferring our conversion to Christ. Christ now calls, he that will hear his voice, even 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 calls. Delays but disable us to a Christian calling. To day, we are unready, to morrow unwilling; to day indisposed, to morrow irresolued; excusing to day, denying to morrow; to day but neglecting, to morrow quite contemning: Thus are we every day less fit than other, to be followers of Christ. He shall be my canonised Saint, who readily bows at his Saviour's beck, that comes when his Saviour calls: I will chalk up that soul for a foolish Virgin, which will delay to follow, till the door be shut. Let mine never fear her own 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 servant heareth; Bid Lord, for thy servant cometh; say but thou the word, and forthwith I shall not but follow thee.  
No man can serve two masters; 
Mat. 6.24.  ye cannot serve God and Mamnion. Peter followed not Christ, but first he forsook his Nets. Not only such Nets, wherein he might have caught a brute Creature; but all such Nets, as might have snared a reasonable soul. Worldly Affluency, Affinity, and Affections whatsoever, he took to be but Nets: His Substance, Parents, Wife, and Children; all these were Nets, and enough to entrap him. But that more was meant by the leaving of his Nets, his Nets were not worth the naming, nor his loss and leave worth the reckoning. Had he lest no more, but (as here) his Nets, he had little cause to boast so largely of his leave: 
Luk. 18.28.  We have left all, and followed thee. All says he? Alas, what all? What if a crazy Boat, a rotten Net, a rude Cottage, an obscure kindred? this is a poor all, to speak of. None None had less to leave, than the Apostles of Christ; yet none left more than they. For, had it been more, they would nevertheless have left it all. They left all, that reserved 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 covet: so much they forsook, that followed Christ. Peter (of the little he left) left as much as Alexander could desire, although he wished for a plurality of Worlds. In short, while he retained, coveted, and inordinately loved nothing, he left all things. Nor had he loss in his bargain; 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 loss of all, a gain of all in all. It is gain, to leave Goods and Substance; piety to despise Father and Mother; Charity to hate Wife and Children, and the only self-love, to deny himself for Christ. I will say in his words, and (I trust) with his heart; 
Phil. 3.8.  I count all things but loss, for the excellency of the knowledge of Christ jesus my Lord, etc. Christ is to me in Misery, Comfort; in Weakness, Strength; in Sickness, Health; in Want, Fullness; Defence, in Danger; Glory in Shame, Gain in Loss, and Life in Death. I will learn to leave all (under Heaven) for him, that left Heaven for me. Let my soul never want comfort, till she feel the damage of so happy a change.   

Practic Theories: OR, Votive Speculations, UPON Peter's Confession.  
COncerning Christ, men of all sorts, must say somewhat. Some speak of him neither well, nor truly, some truly, but not well; some well, but not truly, some both well and truly: Behold a Glutton, a Wine-bibber, 
Mat. 11.19.  a friend to Publicans and sinners: His own Country men truly, 
Mat. 13.55.  but not well, Is not this the Carpenter's Son? is not his Mother called Mary? etc. The common people well, 
Mat. 16.24.  but not truly, Some say john Baptist, and some Elias, and others leremias, or one of the Prophets: Peter and the Disciples both well and truly, Thou art the Christ, 
Mat. 16.16.  the Son of the living God. Men go not so fare, as to guess at, it is for Disciples only to confess the Truth. A many speak largely of Christ, they are but few that tell truly of him. The vulgar sentence is as false, as frequent, and not more various, then untrue. What is it, that men say of Christ? Why, so many men, so many minds, so many mouths, Some say john Baptist, some Elias, etc. Some say this, some say that, none say truth. Truth stands not upon opinions, certainty is not grounded upon wavering, verity admits not of variety, Grace derives not her efficacy from a Quantity: Faith consults not at the most mouths, for her profession. The truth is one, sole, and simple in itself. Wherefore, they could not say truly of him, and severally. Amongst diversities, there cannot but be errors of opinions. He could not be all they said, nor was he any: neither john Baptist, nor Elias, nor jeremias, nor one of the Prophets. Multitudes (I see) may err as well in Doctrine, as Manners. Always, the more they are, the more evil and untruth. Their Learning shall neither instruct me, nor their Life direct mes who take these, as either proof, or sign of a Church. Neither will I take all they say, for Gospel, nor all they do, for good.  
But men said more than so; 
Mat. 12.23. Luk. 17.16 joh. 7.41.  they called him moreover, The Son of David: And a great Prophet: Nay, even The Christ. They said so indeed, but it was but now and then, as they were occasioned: not constantly, and confidently, as they were persuaded. 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' error at the best. The good they spoke, it was not much to be commended; yet might their error the rather be excused. For, though they did not (as the Disciples) confess him; yet did they not (as the Pharisees) blaspheme him: They said not but honestly of him, though they said amiss. This is not all, to speak good of Christ, but well; nor to speak highly of him, but accordingly neither is it enough to utter no evil against him, but confess his truth. 
〈…〉  Then 〈…〉 Christian, and to be commended, not only when I say of my Saviour, the best that can be conjectured ● 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 asks indeed of the vulgar opinion; 
Mat. 16.13  Whom do 〈◊〉 say that I the Sa●ne of man am? but therein minds only his Disciples donfession. Or, he would first refute the falsehood of others weening, and then confirm the truth of their Belief. 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 do ye say that I am in Passes h●● what others report him? he only so asks, the rather to take occasion, so to examine his. Disciples, whether they thought no other of him, than did others? Nor is it to question only but reward their 〈◊〉 Cares he when then report hi●● he 〈…〉 so to make his Disciples 〈◊〉 〈…〉 what they say; 〈…〉 say ●●●hat I am 〈◊〉 last question was enough to confute the former answer 〈◊〉 proves he was not 〈◊〉 the other 〈…〉 that he 〈◊〉 〈◊〉 whether they 〈…〉 can yet say other of him. Yea, further seeks he to 〈◊〉 the people's 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 speak the 〈◊〉 It is no resting upon the 〈…〉. This is Christ (say they) and that is Christ, here is Christ, and there is Christ. The Aposties' only, they have seen mo●●, an dean say 〈…〉 with one heard and voice of 〈…〉 were conceiving and confessing at once; both the Nature, Person, and office of their Saviour. Thou art the Christ, 
Mat. 16.16.  the Son of the living God. These are recorded to be Peter● words only, but are acknowledged to be all the Disciples saith. Peter is here the Apostles mouth, or his Fellow's spokesman; he prove to their tongues, yet are all their hearts at once in his mouth: so as you cannot say which was first, his utterance, or their assent. All were asked as well as he, he only answers for them all. It is easily observed, that upon all occasions, Peter was more forward to speak, than his fellows. As namely when he said; 
joh. 21.21  Lord, what shall this man do? And again, Though all men shall be offended because of thee, yet will I never be offended. Yea, and again, Be it fare from thee, Lord, 
Mat. 26.33 Mat. 16.22  this shall not be unto thee Each instance evinces, that Peter would still he talking of 〈◊〉 than pertained to him of more than 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 〈…〉, than 〈◊〉 they 〈◊〉 rily had, understanding 〈◊〉 as well as he: only thiis he wa●● more 〈◊〉 too 〈…〉 rest. Christ, 〈◊〉 not his Disciples all alikes, They had all of them, their sever all gifts; 〈◊〉 faculties, in which they did excell● One might be more 〈◊〉 lubl● inexpressiable, We see amongstour 〈…〉 〈◊〉 judge, 〈…〉 ter● he moke fully span● more freely declares, he wants no Words, and he no Thoughts. O Father, from whom is every good and perfect gift; perfect thy several Graces in thy Saints, that we may one with another conceive and declare thy Truth, and Name: unite thy several Graces in thy Saints, that we may all as one, believe with the heart unto Righteousness, and confess with the mouth unto salvation.  
Hark the only and Apostolical confession. Thou art the Christ, the Son of the living God. A little confession of a large faith, or a strong faith in few words. His Name is expressed, his Nature is understood, his Person, and Office are acknowledged; Thou art the Christ, the Son of the living God. Thou, even thou (as thou sayest) the Son of man; thou Son of a Virgin, and true Man made of a Woman: Thou art Christ, anointed namely, a King, a Priest, a Prophet. Thou art the Christ, that was long promised and expected; that is now exhibited and enjoyed. He says moreover, The Son of God, and not (as men said superstitiously, and himself in ask the first question, seemed to add superfluously) the Son of man only: The Son of God by nature, not adoption: Not a Son amongst others, but the only Son: and Son not of a dead Idol, but of the living God. The people said of him, 
joh. 7.41.  This is the Christ: and they that were in the Ship (other men, and Mariners, rather than Apostles) said likewise to him, 
Mat. 14.33  Then art the Son of God: and yet as though they said nothing concerning him, or somewhat unbeseeming him, they are not only not commended for their sayings, but their sayings not regarded. No matter with what words, but what minds God and Christ are called and confessed. The same words, have not always the same knowledge and intention: Therefore deserve they not the same praise and approvement. The people spoke of Christ, but understood not of the Christ they spoke: So the men that were in the ship, called Christ the Son of God, rather out of wonder and astonishment, than out of knowledge and true saith. But Peter is all faith, in few words: He calls him the Christ in Office and calling; the Son of God in person and propriety, and in nature and power, the Son of the living God. Oh jesus, and Saviour! so believes thy servant, and confesses: Thou art the Christ, anointed above thy fellows, and without any fellows, the Son of the living God.  
When Nathaniel had heard Christ speak no word, had 〈◊〉 him 〈◊〉 no 〈…〉 could shyu Th●● 〈◊〉, 
joh. 1.49.  〈◊〉 〈◊〉. 〈◊〉 these had Reter long and oft, both heard and 〈◊〉; and he says more over. Th● So●●s of the livings God. And Christ 〈…〉 Nathaniel before his 〈◊〉. 
joh. 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● gain praise and raward from God, than i● it a true profession Peter was blessed for the confession of Christ, ●ea blessed in the revelations of that confession Blessed 〈◊〉 thou Simon; 〈◊〉 For flesh and blood hath not revealed it to thee, but my Father, etc. A Christian is happy, not only in the operation, but infusion of divine Grace. The confession of Christ proceeds 〈◊〉 from an humane opinion, but from the divine revelation. Faith reaches above reason: Flesh and blou a hath not revealed it unto thee. Nature is not capable to conceive, much less able to instruct in the Doctrine and Mysteries of divine Grace. Happy are we when the truth of God is revealed to us, happy in the truth, happy in the Revelation. Peter's faith was not worthy to be so blessed; but for his sake, by whom it was revealed. Blessed art thou Simon Bar jona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Faith is no whit commendable for itself, or subject, but for the Object, or Author thereof. God for his own sake, commends and crownes his Graces in his Saints. Peter now confessed the person of Christ, because it was revealed; but he soon after dissuaded the Passion of Christ, because it was not revealed. We know, believe, testify no more of God and Christ, then is revealed us. God's Revelations are not always with every Saint: nor hath every Saint all revelations: nor have any revelations but Saints. The Scribes and Pharisees could not learn this in their law, Thou art the Christ, etc. which a silly Fisherman confessed, because it was revealed. We are not to be proud, but thankful, in the height or measure of revelations: Sith the knowledge of divine Mysteries are not gotten by our own labour and me●●; but if God have revealed any thing, to any man so it was, for so it seemed good in his fight. It pleaseth the Father, to reveal the Son, and the Son to reveal the Father; other wise know we neither Father nor Son. Oh Father, Lord of heaven and earth, that hast hid these things from the wise and prudent, and revealed them unto Babes; that so these things may be known to come, not from humane Wisdom, but divine Grace: Inspire thou mine heart by thy holy spirit, that I may know thy Truth, believe thy Word, do thy Will, declare thy Name.  
He that confesses Christ, him also will Christ confess. Peter says, thou art Christ; Christ says, thou art Peter. Peter means, Christ the eternally anointed; Christ means. Peter the everlastingly established. Peter calls Christ the Son of God; Christ calls Peter the son of jonas: But for the confession of Christ's Father, Peter's Father was not worthy the mention: Because he confessed his Father; whom flesh and blood revealed not; he therefore testifies of his Father, though but of flesh and blood. Signifying withal, that he is not more truly his Son, whom he mentions, than himself is his, whom he confesses. Peter being urged, confesses Christ; Christ unasked, acknowledges Peter. We cannot do any thing for Christ, which Christ will not more readily and largely do again for us; in every thing so answerable is our Saviour to vs● yea he so exceeds us. If we know him, he will take notice of us; if we worship him, he will honour us; if we love him, he will embrace us; if we pray unto him, he will entreat for us; if we praise him, he will commend us; if we witness of him, he likewise will testify of us. 
Mat. 10.32.  Whosoever shall confess me before men; him will I confess also before my Farher which is in heaven. I believe what my Saviour hath said for his part: God grant me, for my power, to observe the saying.  
When Peter but came to Christ, 
joh 1.42.  Christ then said, Thou art Simon, the Son of jonas: but now that he confesses him, 
Mat. 16.18.19.  he says beside, Thou art Peter, and upon this Rock will I build my Church, etc. and I will give unto thee, the Keys of the Kingdom of Heaven, etc. Before, he but told him of his name and pedigree; but now withal of his office and authority. The sounder confession of our faith, hath always the ampler approovement, and reward. Thou art Peter, and upon this Rock, etc. We observe amongst us, from these words in their original, a twofold point of Rhetoric; a Metaphor, a Paronomasy: 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 have the word intent 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, than bore found of words. Upon this Rock. How many have wilfully dashed themselves to pieces against his Rocke● making the Rock of sa●nation, 〈◊〉 rock of offence, and a common stone to stumble at, of the 〈◊〉 corner stone. Upon this Rock. What? upon the man? upon the man's faith rather, and confession. Upon his Confession ●ay, not upon his personal faith, but the universall truth. Upon this Rock will I build my Church: what, upon the other? nay rather upon himself. To say that Christ should build his Church upon Peter, is to liken him to the Fool, that built his house upon the sands: so vain a thing is man. Will they lay another foundation, besides that which is laid already? Confession ●e upon their Babel! It is verified both of Him, and Them; The Stone which the builders (nay the Dawbers) refused, 
Mat. 21.42  the 〈◊〉 (maugre their ignorance, avarice, pride, and malice) 〈…〉 (and confessed by all true Christians) the head stone in the corner. I abhor that Church, and Chair, as groundless; which will mistake the Rock, to build upon the sands. Let neither Faith nor Hope of mine be so built, till I can believe three Fables at once; That the Earth is underprept by a Giant; the Heavens are supported by Atla●; or that the Church of Christ is founded upon Peter. Oh thou that art the only Rock, and sole foundation of my Faith! build thou, not Thee upon 〈◊〉, but me upon Thee; so shall I stand firmly, and for ever.  
Immediately upon Peter's Confession, the Keys are granted him. (By Faith we are saved: without Faith and Confession, there's no opening, no entering into the Kingdom of heaven.) I will give unto thee the Keys. What keys? Keys which some boast of, some abuse: Keys which are mostly neither well used, nor understood: Keys, whose power and authority is lost in the ignorance or abuse: for they have them, that use them; they that abuse them, have them not. Keyes● not of power only, but dis●●●●tion; as well to search and discern, as either to bind or lose. Keys, whose efficacy it not in the Instrument, not in the Agent but from the Author: Keys which neither bind nor lose, because of the Administration; but according to the desert. Retentive and Remissive Keys, they call them▪ Keys of Science, to resolve the scrupulous and perplexed spirit● of conscience, to absolve the broken and contrite heart. What says my soul to the power of those Keys? I confess it fit and just, that the L●per and unclean should be cast out of the Host, or Camp; that a rotten member ought to be dissected from the body: and a scabbed sheep excluded the Fold: That he that refuses to hear the Church, should be counted as an Heathen man, and a Publican; and the obstinate sinner to be worthily delivered up to Satan; that he may learn not to blaspheme. I at once admire their use, reverend their Minister, adore their Author. I faithfully believe, and love to embrace the Liberty; I fear to incur, and doubt not to obey the censure: the denunciation is the sore trembling of my joints the Pronunciation is thevery rejoicing of my heart: For I look to a surther efficacy, than their outward ministry. Only I cannot but lament that their light use, 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 Christ's Disciples; To they will I give the Keys: But the power is 〈◊〉 here (according to the intention) exhibited to them all; 
Mat. 18 18  Whatsoever 〈◊〉 bind on earth, shall be bound in he●●●n; and whatsoever 〈…〉 earth, shall be loosed in heaven. What is commended to one, is meant to all. And not to them alone, or then only, was this privilege and jurisdiction g●●●ted; but for ever to their like the true and faithful Ministers of the Word. Say ye then Peter carried the Keys alone: and so shall his Successor? Nay, but his Fellows 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 have) Peter hand had borne them only; yet 〈◊〉 we not so senseless, to take the Porter for Lord of the house. A Doorkeeper was ever accounted the meanest officer in God's House. So he intimates it; that notwithstanding in comparison prefers it: 
Psal. 84.10  I had rather be a Doorkeeper in the house of my God, etc. Will ye make Peter (after your manner) the Prince, Head, Chief, First Apostle? If Peter would so himself, he should so prove himself to be but the last and least: 
Mat. 20.27  Whosoever will be chief among you, let him be your servant. Would Peter usurp himself, what he so dissuaded others? when he forbade them to be as Lords over God's heritage, 
1 Pet. 5.3.  but rather ensamples to the flock. We take Peter for a Prelate indeed, not a Prince; it is a Key (we see) he bears not a Sceptre. The Keys (we know) are not 〈◊〉 sway, but employ; and to bind and lose, are parts of Office, more than 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; not primely in place and pre-eminence: the first in: number, not degree counted, rather than accounted first: The first i● order amongst his equals, not best in dignity amongst inferiors. Peter's Successors (if any such) have made green boast 〈◊〉 contention, about Christ's, promise here to Peter. They take: 〈◊〉 them solely to succeed him in the virtue of that promise Christ then made to him: that never 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 fail of him? They 〈◊〉 at his Keys has let f●ll his Words (Peter power they will have 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 Peter's power and office, was neither proper, nor hereditary: Neither could be personally challenged, nor derived. And why now should the substance envy the shadow? Let them bear the picture; we have the power of the Keys.   

Practic Theories: OR, Votive Speculations, UPON Peter's Denial.  
NOt Peter's faith, can forbid his sin: For all he had formerly so confessed Christ; yet does he now deny him. He stood erewhile stiff and strait, like a stable pillar: now reels he to and fro, like a rolling stone. What intercourses are there of grace and sin in men? what contrary struggle, and prevailings, between the flesh and the spirit? In the very best, there is a vicissitude of good and bad. Man is not more frail and fading in the course of nature, than grace: in either state, never stands he at one stay. I am a Creature, am a Christian; and both changeable: I will expect Immortality, ere Immutability.  
Peter even 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 lo! his hair is not altered, ere his heart is changed; he is now readier to deny him, then die for him. But yesterday was he bold in presumption, and to day is fearful in denial. Alas! it is all in one day, that he so boasts, and fails. What a folly of men is it, to make such mountain-promises to their God: and to boast of more than they are able, before him that knows their abilities? It is a wilfulness, to over-binde ourselves to obedience; a rashness, to promise above our power; and a weakness, to hazard beyond our strength. We are not able to do our Duties, much less to pay our vows: To what end is more promised; when we fail even in what is required? A wise Debtor will not engage his word to any man, deeper than his hand: will say no more, than he well may do; promise no more, than he is able to pay. I dare not indebt myself to God in an hasty promise; but with condition of ability to perform. Lord strengthen me, to perform always, what I ought; and promise only, 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 have now also become his Fellow's spokesman, and thus prayed together for the rest; Lord strengthen us, that we be not any of us offended: Or (since he will be particular) thus conditioned for himself; I hope by thy grace and help, never to be offended. But arrogantly somewhat, and uncharitably, he would accuse all others, to quit himself; and in a grant of their weakness, boasts his own strength: 
Mat. 26.33  Though all men shall be offended because of thee, yet will I never be offended. Did the man but remember himself, he began ere now to be offended hereat. Master, 
Mat 16.22.  pity thyself, this shall not be unto thee: Nevertheless dares he now presume upon himself; I will not be offended. When a man is unmindful of his weakness, that is it makes him presume upon his strength. But for all that, Peter need not have so disparaged his Fellows; though he needs would so vaunt himself. It is a weakness of ours, to boast our strength before others; especially, to boast it to others weakness. Touching holy performances, I dare promise myself neither able nor secure; much less prefer myself. I say none more apt to swerve, than I: for I know mine own weakness; but am ignorant of another's strength. Here am I warned, how I boast mine own will and strength; I will (as I am warranted) glory only in mine infirmities.  
It is neither good, nor safe, for a man (in matters that pertain to God) to presume upon himself. When he is securest of himself, he is most in hazard: while he thinks he stands the fastest, is he most apt to fall; yea, while he now says, he stands, and shall never be moved; he is now troubled, and falls away. Because a man presumes he stands, therefore God suffers him to fall. Because Peter spoke of his strength before all others; Christ (of all others) tells him of his weakness: and permits him to fall the worst; that of his own standing presumed most. Because Peter was so ready to answer for himself, when Christ spoke in general; Christ therefore tells Peter in particular: 
Mat. 26.34.  This night, before the Cock crow, thou shalt deny me thrice. Who dares presume to do, or stand; since Peter fails and falls? Lord! to presume upon ourselves, is the way to make thee leave us to ourselves: and to say we will stand, is to bid thee let us alone to fall: And this is to begin to deny thee; not to deny ourselves. Notwithstanding some endeavour thou hast committed to us; thou wilt have the whole work of welldoing imputed to thyself. Thou bidst us labour a little in it, that we should not be idle; but without thee, our labour is in vain; why should we then be proud? Our Will is nothing to thy Work: and all our readiness, is (without thee) no better than backwardness. We stand by faith, not of ourselves; we rise, not of ourselves, but by grace. While I stand, it is thou Lord, that upholdest me; when I am fallen, it is thou Lord, that must help me up. It is by thee (O thou my Saviour!) that I do confess thee: and again, by thee, if I do not deny thee.  
But even now, Christ told his Disciples indefinitely, that one of them should betray him; and Peter also amongst the rest, grows fearful of himself; 
Mat. 16.22  Master is it I? Now that he tells him expressly, even He shall deny him, yet will he contradict him; 
verse 35.  Though I should dye with thee, yet will I not deny thee. We are oft times more scrupulous and doubting, when most innocent and unlikely, and then most apt and obnoxious, when most arrogant and secure. Christ had cleared Peter from being the Traitor, and Peter will justify himself from being the Denier. He spoke this (no doubt) out of a devotion; but he should have considered his own condition To lay down his life for Christ, is not of humane will and weakness; but of divine power and dis●●●sing. Neither considers he now his own frailty, how subject he is to such a thing; nor Christ's truth, that he having said it, it cannot but come to pass. Even now he denies the truth, in that he will not be persuaded, he shall deny him. No falsehood more manifest, then to gainsay the truth. But since he will not believe his words, the event shall prove it. Since he will by no means yield, to be wary; to his overthrow he is suffered to gainsay. He that so contradicts his Saviour, shall anon gainsay himself. Rather shall Peter prove a Denier, than Christ be found a Lyar. Both the Prophet, 
Zach. 13.7 Mat. 26.31.34.  and Christ foretold of Peter's offence and denial. The Prediction was a caveat, rather than a cause of his offence: serving rather to admonish him of it, then enforce him to it. Was the sin therefore foretold, to impose a necessity vp●● the Agent, or an inevitability upon the act? God forbidden. Peter did not therefore fall, because Christ forespoke: but Christ therefore forewarned, because Peter would fall. Evil cannot take event without God's knowledge, though against Gods Will. His prescience neither lays constraint upon our work; nor takes away liberty from our will. When we wilfully do the worst, he knows it, permits it, yea concurres with it; to direct the action, to correct the pravity: in all which, he is no less good, than we are evil. Let dissolute and reprobate spirits accuse God, as envious; because foreknowing their iniquities, he could, but would not prevent them: or as impotent; because he would, but could not: or as both; because he neither would, nor could: I will wonder at his Wisdom, in his Mercy, in his justice; and not dare to censure, where I cannot understand.  
Now is it, as he foretold; The shepherd is no sooner smitten; then lo, the sheep are scattered. Yea the foreman of the flock is left behind. Even Peter followed a fare off. 
Mat. 26.38  That he followed, was his love that led him: it was his fear forbade him that he followed a fare off: Through Piety, he follows, and through Frailty, but a fare off. That he follows, is Grace's good motion; that he follows a fare off, is Nature's prevarication: The Disciples devotion is to follow his Lord; only it is the man's infirmity makes him follow but a fare off. He never comes near Christ, that follows betwixt Desire and Fear, Faith and Unbelief, Hope and Despair. Peter follows, with desire to see what would happen to his Master; but a fare off, for fear what might befall himself. We would so fare profess Christ, and Religion; as thereby not to prejudice ourselves. We love Christ a little, and so we follow him in word, and show; but we love ourselves better, and therefore in deed and truth, we follow but a fare off. That he followed, was more than the other Disciples, for they fled; but to follow him a fare off, was little better, than (as they did) to forsake him. It is to be feared, that man will quite forsake Christ in the end; that contents himself only to follow him a fare off. Peter followed a fare off. Had he kept close to his Saviour's person, great like he had not denied his profession. The nighness of our God, expels temptations. The very distance now disposes to a Denial. To swerve from Grace, is that inclines a man to sin. Even Peter follows Christ but a fare off. What Saint comes near his Saviour? Lord, he that goes fastest, and furthest, follows thee but a fare off. We are weak Lord, and cannot go with thee; we are lame, and lazy, and shall never overtake thee. We are Snails in the ways of thy Commandments. So slow we follow thee, and slenderly; as as if we either did fear, or did not care to set one foot before another. Every difficulty is as a Lion in the way, to deter us from our duty: and but the thought of an inconvenience, serves to slacken our pace. We are sluggish in the performance of Religion; O Lord make haste to help us: we are slow toward the attainment of salvation; O God make speed to save us. Lord, be not thou fare from us; that cannot follow thee, but a fare off.  
Travelling betwixt Desire and Fear; Peter's slow pace at length brings him to the very place where his Master was. It was not his haste, that overtook him; but Christ's stay, to expect him there. Not all our speed can approach our Saviour, unless he tarry to expect us. Neither is it enough, that he stands to look for us, except he return to setch us. Stays my Saviour till I come to him? Alas, when shall I be able to overtake him? Nay, nay; come thou to me, my Saviour, and bring me to thee. I will wait my Lord's 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 heat with walking: But Peter was stark frozen in mind; for his following a fare off, had let the sun of righteousness (both for warmth and light) to set upon him. Beside the body; there is a coldness that contracts, depresses, slowes, benumbs the soul: there is a chattering, next to the gnashing of teeth. Peter was now not more cold in sense, than devotion: and yet while he starves inwardly, 
Luk. 22.55  he sits him down by the fire to get him outward heat: and lets his heart cool, the while he warms his hands: Such is our blindness, we are careful of the body, above the soul: and commonly prefer corporal refreshment, unto spiritual redress. Evil fire and unprofitable! whose smoke offends, more than heat refreshes; that scorches so vehemently without, and luffers so benummedly to freeze within. How unlike is Peter to a Rock; a Rock stiff, and stable? Never was he more near a stone, than now; now when as cold as a stone. How cold is our earth, when the Sun of heaven once sets upon us? Cold are we in Compassion, cold in Devotion: and think we have 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 Sun to enlighten us; thou art our fire, to inflame us. 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 jesus, and confer with me about thy Truth and Life; and my heart (as did thy 
* Luk. 24.32.  Disciples) the while shall burn within me.  
It seems Peter's heart was cold as ice within him; since but the i'll blast of a weak woman's breath, could make him so to shake and shudder. She was weak in her sex, her Age, her Office; a Woman, a Damsel, a Doorkeeper; and she not threats, but taxes him (as one that would rather pity, 
Mat. 26.69  then bewray him;) Thou also wast with jesus: And yet, not pondering what is asked; he would be ignorant what to answer; I know not what thou sayest. 
verse 70.  He shrinks, and flinshes now that a Woman but asked him; what would he have done had the high Priest accused him? A Doorkeeper is now enough to pervert an Apostle. Even weak motions, are strong provocations to sin; where grace is either denied, or obscured. Small things cast us down, if God hold not up: We couch under any burden, if he strengthen us not: we yield to the least temptation, if he but leave us to ourselves. Yea, that lewd Damsel of our own flesh, how soon and oft she provokes us to deny our God, in our works, and lusts! It is strange to think, how he durst of late, draw a sword against a multitude; and now dare not answer a word to a Woman. He was not so rash then, as now cowardly; to fight beside his profession, even upon unequal terms; and not to answer according to his Office, though he might easily, and with advantage. Women are tempting creatures: are a seducing Sex. Adam the first, Sampson the strong, Solomon the wise, Peter the Apostle, were every one tempted by a woman. It is not the first or second challenge, can make Peter confess: rather, so oft as he is urged to confess, he denies. Thrice is he tempted and taxed, and thrice he denies Christ, thrice a Christian: and doubtless, had his provocations been more, his faults had not been sewer then his provocations. So oft he denied, as Christ foretold; Thou shalt deny me thrice. Nay had not Christ (so saying) terminated, as foretold the sin; he had (no doubt) been oftener tempted, and as often had offended. God in his Saints, both straightens the nature, and stints the number of their sins. See what an heap and weight of sin in the process of Negation! How is this one sin paid home with use, in a triple iteration? Mark him, and he first dissembles the matter; then denies the party; after forswears the truth: now he denies openly, then with an oath; lastly, with cursing and swearing. So rashly and headily he rushes out of one sin into another of the same; and falls from another sin, into a worse. The same sin, &c The same sin, recommitted, and unrepented; hath besides aggravation in itself, augmentation, by disposing to another sin. There be that would excuse this fact, and fault of Peter; and make them no denials, but doubtful answers at the most. Alas, alas, the corruption of Doctrine, as well as manners! How wickedly they pervert good Authors, to make them Authors of their excuse. 
Mat. 26.72  I know not the man; for why (say they, that for some ends of their own, would mend the matter if they could) he well knew him to be 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; He now denied not Christ, but rather denied himself: 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 sacrilege and blasphemy that thou speakest. I know him not; for I cannot comprehend him: or I know him not, to tell it unto thee. Thus would they fain make him aequivocate: like as themselves are wont to do, and teach. But it is not deceitful aequivocation, but sincere confession beseems a Disciple of Christ. A doubtful answer had been here all one with a denial. But Christ said not he should cunningly dissemble, but flatly deny him. So to extenuate, were to aggravate his sin: in adding a falsehood, when a fear was the worst in his offence. In as much as he denied not through contempt of Christ, but for fear of himself: not because he so much hated his Master, but because he now loved himself too much. Therefore he denied him, not because he would deny him; but because he would not dye for him. I dare not say, all was but a slip of his tongue at the most, and no error of his mind: nor will I urge how fowl and desperate was his fall. Neither is the Disciple to be reproached, nor excused for his fault. It is not for us to sooth, or tax him; whose own Tears both convict, and clear him of his sin. I will not accuse him, but rather bewail him, and his like. Lord! what have I seen? a Rock; or a Reed shaken with the wind? Ah Peter, Peter! how unlike art thou to thyself? A Pillar, and blown down by a Woman's breath? Thrice bowing thy top to a fearful and shameful denial: and in so short a space, as the Cock could crow thrice? Woe, woe! once set on sinning; how soon and oft we sin? Ah frail 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 denies the Life, for fear of Death. I have heard of his promise, I see not his performance. O God how do we mock thee? when our heart will boast above the power of our hand. The spirits of our strength vanish like smoke; when we leave thee, or thy grace us. If our foot be once back-sliding, every small blast, is a sore tempest, to drive us further from thy presence. Alas, how do we then by insensible degrees, settle unto our vilest dregges; without an efficacy beyond our art, never to be refined?   

Practic Theories: OR, Votive Speculations, UPON Peter's Repentance.  
THe Disciples denial of his Master; serves to make the Saints confess their Saviour. Peter denied indeed, but repent. To repent of the falsehood, evinces the Truth: And to be sorry that he so denied him; is now to confess him. Always, to recant a denial, is a kind of Confession. Peter denied, and repent: We are to follow his Repentance; and but consider his denial. That he repent his denial; teaches us, that have denied, to repent. His sin was his own, ours should be his Repentance: contrarily, we take his sin to us; and leave his Repentance to himself: We sinne together with him; and he reputes alone. Many sin with Peter, how few are we that repent with Peter? we sin as he did; but he repent, as we do not. Many will fall with the lust man; how few are we, that so rise up again? Woe, and alas! that we thereby excuse our falling; whereby we should only take encouragement to rise. Ah my soul! Thou that hast followed Peter sinning, follow him repenting: Thou hast him an example for repentance, not sin; and art to imitate him in his rising, not in his fall. The fall and failings of thy Saints, Lord let them be a caution to me, rather than excuse.  
Who would think Peter's former Confession was now within him; when his fearful Abnegation proceeded from him? But so it was, his faith was yet in his heart, even when that falsehood came out of his mouth. Peter's faith was (as is the Saints) indelible. Sin may obscure, but not abrogate the grace of Saints. Satan now winnowed Peter as Wheat, but not to Chaff: So he sifts the Saints, but not to Bran. Oft are Gods Goodnesses abated in us, never extinct; falsified oft, never frustrated; oft raked up, never rooted out. God's grace (like himself) is both immutable, and immoveable; it never flits, nor fails. The Grace my God gives me; shall 〈◊〉 ●●●●don the sin I have in me. The sin I have in me▪ shall 〈◊〉 〈◊〉 the Grace my God 〈◊〉 me. Gods, graces are 〈◊〉 〈◊〉 more than my sins. my sin●●● indeed deserve to, dam, but God's grace to 〈◊〉 me.  
Once, and again, and the third time, Peter, sinned a nevertheless repent of his sin▪ It is not the number of sins can forbid the power of Repentance, Sins at the most, are but the faults of men; the 〈◊〉 Repentance is the gift of God. The sins of men are innumerable; and so is the graces of God immeasurable. God's mercy is always more, than our desert. Pride, Covetousness, Whoredom, Murder, Blasphemy, Idolatry, Denial; even these are to be forgiven. Repentance can digest evil of all kinds, can 〈◊〉 all manner of sins▪ And these once, and again committed; may be once, and again repent. Repentance is enough to answer to the repetition of sins. Much shall be forgiven him, that repenteth much. Our Lord will forgive us our ten thousand Talents, as our utmost farthing: only beware we this, that we therefore run not further into his debt. Alas Lord! long, and oft, have we sinned; but short, and rare hath been our repentance. We that in words profess thee; again, and again, have denied thee in our works. We have sinned, and not repent; repent, and sinned again: yet sinned, with presumption to repent; rather then repent, with resolution to sin no more: and so iterated our evils, that many a time and oft, we have repent us of our repentance, rather than our sin. Yea, Lord, so fare, and frequently, have we denied thy goodness, and truth; that we could not but despair of of mercy; and 〈◊〉 〈…〉 that 〈◊〉 and worse to deny 〈◊〉.  
The ●o ye of the Mai●●●● voked Peter to sin: and the voice of the Cock now occasions him to repent. As Sa●●● tempts to sin, by light 〈◊〉 ments: so God invites to grace, by ordinary means. Peter denies once, and the God's crows: God makes 〈…〉 of brute 〈◊〉 to instinct reasovable souls. Twice he denies; and the Cock crowed and yet he neither conceiue● the one, nor 〈◊〉 the other. In 〈…〉 at one cin 〈◊〉 of their own insight, and 〈…〉 admonishment The Cock crows 〈…〉 third 〈◊〉, and now he 〈…〉 what himself did, and 〈◊〉 said. He that steeper in s●●●, and will not hear the first and second voice of the Watchman; let him not dare to neglect the last, lest he so sleep an everlasting sleep, never to be awaked. It is for every Cock, to awake the Sleeper, to admonish the Labourer, to guide the Traveller; but for Peter's Cock alone to warn the Sinner. Lord jesus! thou art the Cock that shalt crow before the dawning of the last day; thou art the Cock, at whose crowing the roaring Lion trembles. Now crow Lord (as a Cock croweth) early, and late; by thy Preachers, and power; to awake us from our sleep of sin: and once gather us safe, and happy; as a Hen gathereth her chickens under her wings.  
It was the Cock's crowing; made Peter remember his fault but was Christ's turning towards him, and looking upon him, moved him to repent. Conversion is a work, not of humane labour; but divine power. The voice of the Minister may inform the understanding hereunto; but the grace of God alone must move the affection Neither distance of place, obscurity of the conveying mean, nor interposition of objects, could let Christ from looking 〈◊〉 Peter. Notwithstanding these, the Lord turned back, 
Luk. 22.61  and looked upon Peter. Where God hardeneth to perdition, where he mollifieth to repentance; there his eye of justice, here of mercy, is all penetrable. Christ now looked upon Peter, not with the eye of rebuke, but grace; not with the eye of a Master, that were offended; but of a Saviour, that would be reconciled. Happy sinner, whom his Saviour so daynes to behold. He denied once, and wept not; because the Lord looked not upon him. the Lord looked not yet upon him; and therefore he wept not the next: the third time he denied, the Lord looked upon him; and hereupon considering his sin, he went out and wept. Unless the Lord so look upon us, we can neither consider, nor lament the evil that is in us. Christ speaks not to Peter, but only looks upon him: for he would admonish, not bewray him; would secretly check him, not openly reproach him. And so, Peter calls Christ's words to mind, from his looks: His looks have the force of words; which show him his weakness, tell him of his presumption, blame him for his fall, warn him to recovery. Now gins Peter to reckon his fault and falsehood, from the truth: He calls to mind, that Christ was a true Prophet, and himself but a vain boaster: How He told him true, that said he should deny him; He answered fond, and 〈…〉 die for him 〈◊〉 now 〈◊〉 here 〈…〉 those, 〈◊〉 shalt 〈◊〉 〈…〉 for that were enough 〈…〉 made him despair: 〈…〉 also, 
Luk. 22.32  I have prayed for 〈…〉 thy faith 〈…〉; and the 〈◊〉 he reputes. It is the 〈◊〉 of God, 〈…〉 pentance. Mercy 〈…〉 repentance, and leader 〈◊〉: The only moti●●s, and 〈◊〉 of all good duties, are the mercies of God. The favourable face of his Saviour, moves Peter the rather to repent. What favour hath a sinner ●ound in a Saviour's eye? what gladsome light of a cheerful countenance hath there shone unto him 〈◊〉 Peter hath 〈◊〉 and slumbered in the v●le of 〈…〉 in the 〈◊〉 of dea●●. But the Cock hath crowed, the night is past, the day is spring from an high, the Sun of righteousness is risen upon him; wherefore ashamed of his sloth and sin; he forthwith rises up, goes out, and weeps. His heart and eyes, that were contracted and frozen so before; now thaw, and are dissolved at the cheerful aspect and operation of the Sun. The guilty slave, he fears, because he sees his Master frown; the Son offending, sorrows, though he perceive his Father smile: He roars, because he knows his Master is just, and will smite; but he grieves, because his Father is so gracious, that he hath not smitten: Gods judgements may work horror, and desperacy in the one; but even his loving kindness and mercy, effects an holy sorrow, indignation, and revenge in the other. My God offended, is not only Great, but Good; why should I be so servilely desperate, seeing I may be awfully penitent?  
True repentance hath always annexed a leaving and loathing of the sinful, 
Mat. 26.75.  and their sin. Peter went out, and wept bitterly. Had he not gone in amongst them, perhaps he had not sinned; and he must come out from them, if he will repent for sin. Denied he his Master on the Mount, or in the Temple? no; but in the High Priests Hall. When he was with the other Disciples, he confessed his Saviour; while he was amongst lewd Companions, he denied his Master. Nothing corrupts so, as ill company. The Devil is sooner resisted, a man's own lusts subdued, then are bad complices denied. Resist the Devil, and he flees; deny but lusts, and they are undone; only, these naughty Copemates are more violent, for resistance; more importunate, upon deny all. Their familiarity hath prevailed, to allure a man even unwillingly to evil; and drawn him to do it, rather upon their occasions, than out of his own inclination. A man is hardly innocent among Evildoers. There is little hope to amend amongst such, as not only daily practice evil, but persuade it. Good motions have no process, but are soon extinct, among evil provocations. A man cannot be at once more sinful, and truly sorrowful for sin. He did well therefore, that he went out, and wept. Get thee out of Sodom, O my soul! escape (I say) for thy life, and liberty; be not thou united to such their assembly: touch not their Pitch, lest thou be defiled; handle not their Fire, for it will burn: It is not their mud 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 soul! go out to 〈…〉 most borders, and where 〈◊〉 mayst no more set one foot before another; there sit down, and weep; when thou remember'st thy loss, or lack of Zion.  
Peter was bold, in presuming, was weak, in failing wherein he presumed, but was quick, in bewailing wherein he failed. At once, he went out, and wept: No sooner, went out from sinning, but wept bitterly for sin. 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 lie still, then to fall into evil: and he is the rather to be blamed, that he hastens not his Recovery; then that he 〈◊〉 not his fall. Peter was suddenly drawn to sin; and 〈◊〉 soon he repent. One, and the 〈◊〉 night, saw him denying, and weeping; saw him fallen, and risen again; saw him sick unto death, and restored to saving health. Repentance is measured, not according to the time, but truth thereof. Remission attends, not the length, but manner of repentance. In the moment we have repent, our God will be reconciled. It is his goodness, not easiness, so soon to forgive us. For he delights not, yet more to expect; but is willing, even now to accept our contrition. We men suddenly pull down, and but slowly build up again: Our God is slow to destroy, but is ready to restore. He is long provoked, ere he punish; but no sooner entreated, than he remits, than he rewards. 
Psal. 103.8.9.  The Lord is full of compassion, and mercy, slow to anger, and of great kindness: He will not always chide, neither keep his anger for ever. 
Psal. 30.5.  He 〈…〉 Weeping 〈…〉 because of our sins; 〈…〉 cometh in the morning, through our Repentance.  
What order and process of his Repentance▪ He went out, and wept. Modesty and Discretion, Pity and Compunction; commonly all restrain to weep and wail in presence▪ but of all, in private is fittest for a Pevitent, to acknowledge and deplore. ●e they because of our misery, or Sin; God then most regards them, when there is no other witness of our Tears. H●●ing but 〈◊〉 his ●●oke upon those inticers, who now to have seen his face (bewraying a G●●●●an indeed) would have wrought him both further violence, and derision: He now feales his spirit more free; and his tears more fluent: Now says he nothing, but weeps. Nothing but weeps: For he would only bewail, not excuse his sin; would purge him of his filthiness by tears, rather than in words, plead for his offence. Words cannot always express the force of tears; tears have often the force of words. Tears are silent prayers: they make confession, show contrition, got absolution. Sin is a fire, is a flame; which not the showering clouds, but the distilling eyes can quench: Sin is a stain, a blot; which not all the water in the sea, but our tears, can wash away. Tears are the only Laver, and Purgatory of a sinful soul. Good God Tears had never been, but for sin; and sin had ever been, but for Tears: Sin occasions tears; tears dissolve sin: But for sin, we had not been borne in tears; but for tears, we had died in sin. True Disciple, and now again turned to himself! his Eyes, how they gush, to weep? his Heart, how it groans, to weep bitterly? He weeps, and weeps bitterly; for it is not the rigation of his eyes, that is enough, but compunction of his heart. Sin's heinous in the commission, are heavy in the repentance. A little water, washes not a foul spot. For the servant, to forswear his Master; for the Apostle, to deny the truth; was no small offence. Wherefore his eyes (like two distilling Fountains) gush out even rivers of waters; and all is little enough, to wash him throughly from his wickedness, to cleanse him from his sin. Since there is such help; then what need is there, yea what lack of tears? Ah! this is cause enough of weeping, that we cannot weep. Woe to us, that we sin daily with hard hearts, and dry eyes; and provoke our GOD to plague us; not so much for sinning, as not sorrowing for sin. Alas, alas! tears of compassion, tears of compunction; nothing sooner dry, than tears. So weep we for our sin, as if we meant to sin, and weep again. So slowly come our tears, and slenderly, that our sins rather prevail to defile our tears, than our tears avail, to wash away our sins. Ah my Soul, my Soul! considerest thou Peter's sin, and Tears? Alas, alas! thy Sins (I know) have been more; but fewer (I fear) thy tears. It will both warn, and encourage thee; to think how Peter hath sinned, and repent: Peter hath sinned, how then darest thou presume? Peter hath repent, why then shouldest thou despair? Peter 〈…〉 ned; and Repent; and 〈◊〉 happy: eschew thou the first neglect not the next; and 〈◊〉 sear to fail in the last.  

The monody OR, soliloquy.  

TO be man's Saviour,  
God's eternal Son  
Leaves Heaven's attendance,  
the Angelic train.  
Whilst he considers  
on earth may be won  
A serving troop,  
he counts his loss his gain.  
My soul, praise him  
who left high heavent transcendence;  
Himself abasing  
low, to earth's attendance.   

He being Lord  
of Lords, and King of Kings;  
Can vassals make,  
of greatest Potentates:  
Yet makes he choice  
of vile, and foolish things,  
The first are called,  
are men of mean estates.  
My soul's a Sister  
but of low degree;  
If such may serve  
this Lord; then well may She:   

One's here first called,  
neither for wit, nor wealth;  
For he's both simple,  
and a Fisherman:  
Yet when he hears  
the voice of saving health;  
Leaves all, and follows  
with all speed he can:  
My soul will all  
but him, for him reject;  
Who emptied  
himself, for his elect.   

The Lord enquiring  
of his own repute;  
Since others miss,  
demands his servant's d●●me:  
This Servant (whilst  
the rest are flow or mute)  
With ready answer,  
gives him true esteems.  
My soul! think not,  
his fellows were so weak;  
That he spoke first,  
because they could not speak:   

Forthwith the Master  
doth the Servant bless,  
For's good opinion;  
to him gives the Keys;  
To shut, to open,  
unto more, and less;  
To whose just censure  
heaven and earth obeyet.  
My soul says, he  
was not alone here blessed,  
Nor had the power  
before, above the rest.   

The Seruant-being  
highly thus rewarded;  
For's Master's sake,  
he vows to spend his breath:  
But when he should  
his Master most have guarded,  
Then shrinks for fear  
of danger, and of death.  
My Soul takes it▪  
a lesson of humility,  
Not to presume,  
〈…〉 ability.   

Traitors assault  
his Lords, him smite, and scoffs;  
As Lion Lamb  
to den, so him they hale:  
For fear of such,  
he follows a fare off,  
His promise he  
forgets, his heart ●i●e fail●●  
My soul! the strength  
is Gods, in us is shown;  
But weakness, we  
have nothing of our own.   

Ere long (it so  
falls out) 〈◊〉 〈◊〉 〈◊〉  
In Sex, Age, Office,  
impotent and weak;  
Yet (as 'gainst Champion  
stout) his courage quaiks;  
She urges him,  
the truth he dares not speak●▪  
My soul observes,  
weak motives spur apace  
To sin; in breast  
where fear is void of grace.   

Thrice in a frail  
taxation, him she tries;  
Thy voice (Quoth she)  
betrays that thou art one:  
Through fear as frail,  
thrice he again denies;  
Cursing, and swearing,  
says he; I am none.  
My Soul! when sin's  
on foot, each provocation,  
Besides increase  
of sin, is aggravation.   

While thrice he's tempted,  
and while thrice he sins;  
Thrice claps the watchful Bird,  
wakes him from sleep;  
His Master to  
him becks; and he begins  
To call his fault  
to mind, goes out to weep.  
My soul 〈◊〉  
.  
He fell himself  
  
PRACTIQVE THEORIES: OR, Votive Speculations Upon 

saul's Cruelty.  
Paul's Conversion.    
By JOHN GAUL.  
LONDON: Printed by Thomas Harper, for Robert Allot, and are to be sold at his Shop in Paul's Churchyard at the sign of the Black Bear, 1630.    

Practic Theories: OR, Votive Speculations, UPON saul's Cruelty.  
SAtan, ere he fell, thought none; since his fall, would none better than himself. His venom boiled, and braced out upon us; because we stood, and fell not; we fell and rose again; sigh himself sank utterly, and past recovery. Whether of Devils, or Men; Malice, and Sin, are equally aged, and semblably evil. Both have the same Name and Guise, as if there were no sin, but malice; Malice is as much as sin in general: and as if malice were a sin by itself, there is a malice, which is a particular sin. Briefly, they borrow and repay each other in a mutual loan; Malice is not but sinful, nor sin but malicious. All evil is envious. The Good which a bad man will not imitate, he cannot but envy. Always, either do our own vices irk us; or else the virtues of another: And, who grieves not, because himself is evil; he commonly repines, because another is good. I wonder not at such envy enraged, 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 himself hath provoked and proclaimed open hostility, and everlasting enmity, betwixt Satan and the Saints. The quarrel pertained not to our Forefather alone, but his successions: It was no more theirs, betwixt whom it first began, then ours, to whom it is still derived. God indeed love's, and likes love and unity in his creatures: but prefers a just war, before an unjust peace betwixt them: Betwixt whom, peace and familiarity hath been dangerous and evil; there war and hostility, is both good and profitable. Better a pious warfare, than a vicious covenant. My God was my friend in making me and the Devil foes; I were his foe then, should I seek or grant, to be reconciled against my God. If God be with me, who can be against me? I but scatter, if I gather not with him. So God love me, let the Devil envy me. Oh let me have peace and amity with God, in Christ; war and enmity with the Devil and sin!  
It was sin that separated betwixt God and man, that put enmity betwixt the Devil and man: but it can combine, and make friends, betwixt man and man. How soon are we sworn Brethren in iniquity? The most froward and thwarting spirits, will easily agree to be evil. If it be to drink iniquity, like water; Lord, how we draw all at the same Well! if it be to draw sin with cartropes, and iniquity with cords of vanity; how we toil together, and sweat, and blow under one yoke! There is no peace to the wicked, within themselves; yet have they a kind of covenant one with another. How the Serpents clasp and climb together; Even jays and Crows take pleasure to be birds of a feather: even the Wolves will flock, and Apes hug. The wicked have their mutual and malicious embracements: And (which is the worst confederacy) their agreement is not so much amongst themselves; as against the godly. The wicked conspire not so much in being, as in doing evil: Evil men arride not only in this, that they are so themselves; as that they would do so to others. Beware the flock; when the Foxes consult, or Wolves come together. It is always against the trueman, that the thiefs shake hands. judas consulted with the Priests against Christ: So consents Saul to the people, against a Christian. Not only the people stone Steven, 
Act. 8.1.  but Saul was also consenting to his death. The only agreement with evil men, is to consent unto their evil. And this is evermore the first entrance into evil; to consent unto it. Sin creeps on by consent: It is bold indeed to insinuate with us; but so, as it asks our admission. Sin intrudes not, but with our leave; nor are we guilty of any temptation, but so as we yield unto it. No man is evil against his will; nor do we (at any time) sin against our own consent. Our own evil, is not ours, if we consent not to it: and to consent unto i●, makes another's evil, our own. Oh my God am I not wicked unless I will? Alas Lord! none but thou, can dispose my will to any thing, but wickedness. I cannot shun, Lord strengthen me to resist Temptations: Sin would daily intrude into my soul; my God give me grace, not to admit of sin.  
To behold evil, and not forbid it; is to consent unto it. For he confesses, 
Act. 22.20.  I stood by, and consented to his death. But Bystanders, may be accessary to the same fault and offence. Nor yet yields the man (as he says) but helps to do mischief. For, not to forbid sin, is to further it. Either was his degree above the office of an Executioner, or his age was under it: yet, if he may, not be a Partner in evil, will he be a Witness: yea, and a Witness of the witnesses. 
Act. 7.58.  The Witnesses laid down their  at a young man's feet, named Saul. No Age is innocent: there is an evil peculiar to every Age. The Child vain, the Youth riotous, the Man every way injurious, and the Old-man always covetous. According to which common course of Age, and Evil; who would not have thought, the Young man should have been rejoicing in his youth? When he is now envying the truth. In stead of being vain in pleasures, he is violent in persecution. H● is ● monster of sin● 〈…〉 more ill, then old. A very prodigy of iniquity is it, when our sins do forestall our years. Is there not force enough in a young man● hand, to cast a stone at a Martyr? there is malice enough in his heart, to hold their , that cast them. What gain soever they get hereby, he'll look they they have no loss. He is willing to stand still, and keep their , that they might the rather busy themselves to cast with more frequency, and greater violence: To have an hand in all their cruelties, so held he all their  Had all hands there stoned Steven, but saul's; yet his heart stoned him with them all. Saul so stones Steven in all their hands, as if his own hands only were not enough to stone him: and does him fare more violence, by stirring up others; then if himself had stoned him. Pilat's hands were somewhat cleaner from the blood of Christ, than saul's of Steven: He but yielded to what he urged. Nay, I guess Saul not much freer from Stevens; then jezabel from Naboths' stoning. justice hath well learned to measure, and repay, action with intention accordingly. Whether hands shall I judge the cleaner? These are actually imbrued, Those keep a loof off, yet either by command, counsel, consent, or concealment, are polluted. I take consent (in another's evil especially) to be worse, than the commission. For as much as to commit evil, is but to execute it; to consent unto it, is to approve it.  
For thee Steven, 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 Martyrdom, though not a Disciple in Degree. Hast thou lost thy blood for him, that shed his own for thee? it was recompensed, ere rendered: Expires the Witness under a shower of stones? so did the Saviour within a hedge of thorns. Not a stone cast at thee (dear Saint) falls to the ground: The coursest flint in thy Cross, is a precious gem in thy Crown. Prayedst thou so for thine enemies? lo, they return into thine own bosom. Yea, and (O the effectual fervent prayer of a faithful man!) hence is it that Saul now thy foe, becomes afterward Paul thy fellow Servant. That he that was once a Persecutor, and against thee on earth, is now a partner with thee in heaven. His stones but sent thee from earth to heaven; thy prayers brought him to an heaven upon earth. Great pity had it been the Church should have wanted his Person, or thy Prayers. Another would have now neglected his friends; yet prayest thou for thine enemies. There is no charity to that of Christians; who are taught to love their enemies; to bless them that curse them; to do good to them that hate them; to pray for them that persecute them: And of all Christians, no charity to that of Martyrs; which have so willingly and cheerfully, both done, and suffered, as they have been taught. Thou breathest mild words for them; while they break hard stones against thee. Why prayest thou so for Persecutors? but as irkeing their impieties more than thine own sufferings? grieving rather for their sins, wounding their own souls, than their stones, thy body. Rest now (patiented soul) in the Lord, from all thy labours; Thy momentany bitterness, is eternally seasoned and sweetened unto thee. As thy Name importeth, so thy soul enjoyeth Martyrdoms most blessed Crown. That I were but worthy to suffer any thing, for the Name of the Lord jesus! It shall be my prayer, however (according to divine wisdom) be the event: Lord, let me dye the death of the righteous; and with their meed may my last end be repaid.  
The blood of Abel cried for vengeance upon Cain: So had the blood of Steven opened as wide a mouth against Saul; but that the blood of Christ spoke better things for Saul, than the blood of Steven. Yea, and (fare unlike to Abel's) the very Martyr's blood cried not so fast for justice against them; as did his mouth for mercy upon them; Lord, 
Act. 7.60.  lay not this sin to their charge. If Steven (amongst the rest) had not here prayed for Saul, the Church (says one) might have wanted a Paul. Rather than the Church shall want us; Lord, let us not want the prayers of the Church. Hear me (my God) for my Brother; hear my Brother, for me; hear us one for another; hear us all for Christ.  
Saul was so well fleshed in the gore of Christ's Protomartyr; that by this time, he is become a mighty hunter before the Lord. The flesh of St●uen yet sticks in this Wolves teeth: Nor is it the devouring, and sharing the life of one silly Lamb, can satiate the bloody appetite of this one greedy Wolf: Nay, that he got a snatch at one sheep, makes him bolder even to seize upon the whole Flock. His hands are scarce either dry, or cold, from the die of lukewarm blood; and yet it seems (oh sinful insatiacy!) the blood of Steven doth but water his mouth, to a full carouse in the blood of Saints. Why Saul, was it not enough for thee to yield to destroy a Saint; but dost thou also seek to dissolve a communion of Saints? Can neither the consideration of the miracles he did, nor the words he spoke, nor yet the prayers he made, admonish thee, how thou didst further meddle with his Fellows? Alas, alas! no consideration can once forbid an unconuerted heart from sinning; or make it forbear again to sin. Sin, if at the first time; it may but creep on to consent, the next time (such is the unhappy growth of this ill weed) it makes bold to run on to commission; and after that, even to iteration. He who erewhiles would scarce seem to lay hands on a single Saint, now sticks not to make havoc of an whole Church. Saul was but potentially agreeing to the death of Steven, but in the havoc of the Church is personally employed. Of a Spectator formerly, he is now become an Actor: and is so much the worse, as he acts his part the better. But too just a judge, in a too too unjust cause: with an indifferent eye looks he on all Estates, Sexes, Ages; Noble, or ignoble, male or female, young or old; without respect to any, so handles he them all. Like a bold Wolf and daring, he thrusts into the very Fold. He is entering into every house: 
Act. 8.3.  like a Wolf that is earnest and impartial of his prey: Without either fear, or pity; he haled men and women, and put them into prison. Not only men spitefully dragged, but women shamefully haled. Oh fury worse than womanish! to do violence to a Woman: To persecute a Woman, oh deed much unworthy a man! how well might she say to this; as said he to that other Saul: whom dost thou pursue? 
1 Sam. 24.15.  after a dead Dog? and after a Fly? A fruitless and ridiculous pursuit: What gain is it, to pursue a dead Dog? what glory, to pursue a Fly? what credit to oppose such as are not wont, not able to resist? A great conquest, and manly deed; to bind and hale a woman. Unmatched, nay mismatched malice; to wreak it so upon the weaker sex. This sex is commonly exempted from either Tyranny, Spoil, or Persecution. The two arch-Tyrants of all Ages, Phara●h and Herod, that so cruelly tyrannised over the innocent Age; yet spared they always the weaker Sex. 
Exod. 2.16  If it be a Son (said Pharaoh) than ye shall hill him; but if it be a Daughter, 
Mat. 2.16.  then let her live. So Herod (in like manner) slew no more, but the male children. And those grand Persecutors of the world, that crucified the Son of God, and put him to open shame their madness and malice, was all against the man; neither so much as heeded they, or once forbade they the following, 
Luk 23.27  or weeping of the Women. But Saul here, not remembering himself 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 havoc made of the whole Church indeed; when both Men and Women suffer together for the Truth; when they forbear not so much, as may bear for the Church. Blessed God what vessels of grace are there, of these weaker vessels? Such have been not only Saints, but Martyrs. He that testified, O Woman, 
Mat. 15.28 joh. 20.15.  great is thy faith: he demanded, Woman why weepest thou? The Crown of Martyrdom is set up for either S●xe: Even Women have worn this Crown; not only have they believed in, but suffered for the Name of the Lord jesus. I know of whom I speak; Cursed be their wrath, for it was fierce; and their ●age, for it was cruel: in their anger they slew a man; nay, in their madness, consumed they many a Woman. They had pity on no sort, no sex: Our men and women, were fuel alike unto their fire. Besides that our weak and silly women, have been enough to answer their Examiner's, to convict their Accusers, to confute their Opposers, and to satisfy their Hearers: Our chaste Virgins, have embraced their flames; our faithful Wives have kissed their stakes; our fruitful Mothers, have borne in their Fires; our devout Widows have accepted their Faggots; And our godly Matrons, yielded their bodies to their Ashes, rather than their Dust. Blessed be the Lord our strength, and light; that hath helped the weak things of the world, to confound the strong; and taught the foolish, to confute the wise.  
In this so sore a storm, the Windows are battered, the Walls shaken, the Battlements heaved; nevertheless, the Corner stones remain, the Pillars stand, the Foundations are sure. Weak Brethren (because of saul's persecution) are dispersed, the Layicks scattered abroad; but for all this blast, 
Act. 8.1.  the Disciples stand still even in jerusalem. The Disciples were either of more favour, or notice; then saul's Envy could yet suppress. But how bootless is it, to press the Branches; while the Palms Stem keep so firm a root? and vain, to exhaust the channels, while the fountains run so free? Saul hath heaved the Battlements with a Blast; with a Tempest, he seeks to shake the Pillars. He imprisons the Brethren; but breathes out threatenings, and slaughters against the Disciples. God shapes our Burdens to our backs; measures our loads, to our strength; lays upon us so much, and no more, than he enables us to bear. No Christian is tempted, or afflicted above the least; though every one according to the utmost of what he is able to endure. God's Hand here, neither comes short, nor goes beyond us; but is even with us. Our God comes not always short of us, as though he did but dally with us; nor at any time, steps he beyond us, as if he would depress us; but goes even with us, because he means so to prove and examine us. He often times lays so much load upon us, as that we reel, and stumble: yet not so much, but that we rise again, and stand. Our heavenly Father, neither will he rack his Children, nor would he have them too remiss. My God vouchsafes me strength withal, when he imposes the Burden: So when the Burden comes, ere I couch altogether, I will oppose the strength.  
No tyranny is enough, to those that are bend to persecute the Church of God. Words cannot satisfy them; nor will Blood suffice them. Persecutors of the Truth, are of all Tyrants, most unmerciful. To entreat them, is but to exasperate them; and though they have punished, yet are they not appeased. Saul had already made havoc of the Church; and Saul is yet breathing out threatenings and slaughters against the Disciples of the Lord. 
Act. 9.1.  Breathing threatenings, breathing slaughters; so cruel was he both in word and deed. Like an untamed Horse, still foaming and flinging; not the bridle of reason can curb him: Like a mad Dog, running up and down, and lilling forth his tongue, ready to bite whoever comes by him: Or like an hungry Wolf, puffing and blowing with hunting after his prey. Much what like a Madman, so transported with fury, that he talks not beside Blasphemy, and Tyranny; that he blows not, but all threats and death. Threatening and slaughter at once (like Lightning and Thunder) proceed out of his mouth. His very Breath savours of threatening and slaughter: These are as familiar to sin, as that is frequent to Nature. Threaten and Slaughters, he both fetches them as deep, and utters them as oft, as he doth his breath. You would think, that rather than in the defect of them, he would cease to be evil, in the deprivation of this other, would he cease to be.  
Saul is now no better, then as he first began. He had before consented to the Death of Steven, made havoc of the Church, haled Men and Women, and imprisoned them, and scattered the Brethren all abroad; And he yet breathes out threatenings and slaughters against the Disciples of the Lord. Once is enough to do well: there is a Yet pertaining to any evil act. yet, and yet; and never enough of sinning. Who yet knew the sinner, that lived, which would not live, to sin Yet, or Yet live to sin? Oh the odious, and horrible insaciacy of sin, and hell! How justly are they everlastingly damned; that would always be wicked? Oft have I resolved to sin no more; God grant me never to reserve this Yet within myself. Prevent me (O Lord) in all my doings, that I yet continue not in sinning; that I prolong not yet, to repent for sin.  
Sin is ambitious: The height of her pride, is to creep into the favour and furtherance of men in high Callings: and then grows she impudent, being backed with Authority. Saul with a private hand will sweep jerusalem of Saints; but with the consent, and encouragement of Authority; he will take the pains to make Damascus also no better than her eldest Sister; and so (in fine) neither better than Sodom. 
Act. 9.1.2.  Saul went unto the High Priest, and desired of him Letters to Damascus, etc. Who is worse than he; that thinks not himself enough, to do evil? He (of all) is wholly bend upon evil; that not only seeks, but begs to do mischief: that cannot be contented to do it, where he is; but would be elsewhere, to do it. The High Priest need not hire, or persuade Saul, to such a purpose; he both offers, & entreats hereto. Authoriry needs neither inquire, nor entreat, to do naughtily. Bad Officers, are never without bad Executioners: may they be but licenced, they look not to be commanded. So easily are we employed in evil: and always become the willing instruments of bad works. The Letters are not sooner requested, then obtained. They soon condescend to, what themselves so desired: and cannot now (at least) but applaud him for his forwardness; that otherwise, would (by all means) have both alured, and hired him hereto. The High Priest sticks not to grant; Saul is not unwilling to carry; the Letters blush not to relate; and the jewish Synagogues (had these come to their hands) had not failed, to have effected. But the Libels are happily intercepted by the way: neither were they delivered; nor understood what they were. Better the Church should be ignorant, then should have been sensible of their contents. This one thing I wonder at, that he that was the Carrier of such Letters, should be the Author of such Epistles. Who would hope, or think, that he that now carried such Letters, touching the destruction of Christians bodies; should after that write such Epistles, teaching the salvation of their souls; that he should afterwards indite Letters full of truth, and piety; that now conveyed Letters full of Blasphemy and Wrong. Thine is thy Power and Goodness, O God Thou art able not only to work Good, out of Evil; but of Evil, to make it Good. Thou canst turn us to thee, and change us from ourselves. Of an evil Instrument, and unworthy; Lord make me a means, and Minister of thy Truth and Praise.  
Not the length of many miles could couple Damascus to jerusalem: Five days journey (at the fewest) would but measure the distance betwixt the Towns. Nevertheless, if Authority will but send the errand, here is one will dispatch the journey: So the high Priest will but lend his hand; Saul cares not to spare his feet. Height nor Depth, Length nor Breadth, are impediments to sinful ways. Nothing is enough to hinder a man from wicked works: Fire and Water, cannot here forbid us. We compass Sea and Land, to weary ourselves in the ways of wickedness; and so we gain sin, we complain neither of loss, nor labour. Sin (though many so think it not) is both a labour and a load. There is not the like toil, and hazard, to win Heaven; as to earn Hell: Some take more pains to damn, than some to save their souls. Christ's yoke is light, and yet we take it not; Sinnes load is heavy, and for all that, we feel it not. Not only our Saviour so enlightens us, that his yoke is but easy; but also Satan so seduces us, that his burden seems but light. The way of sin (we know) is a broad way; but ah (say we) that it is no longer. It is hard to weary us in our own, and sinful ways. Would God, the fearful 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, & save the labour; with less toil, larger gain; and reap more by doing nothing, then doing worse.  
Saul is now on his journey; the best journey that ever he took; the worst that ever he undertook. It was wickedly purposed, happily disposed; ill attempted, well achieved. Now is he near to Damascus, near to Evil purposed; but (oh the Wisdom and Goodness of Divine Providence!) nearer to Grace offered. The Wolf is made a Sheep even then, when gaping, he is at point to enter into the Fold. The Physician of his soul (praised be the power of his grace) heals him in the midst of his madness; and restores him in the very extremity of his Disease. No height of sin can forbid the force of grace. Always, the more the weight of sin, the greater the work of salvation. True Conversion, is never too late: though late conversion, proves scarcely true. Better end with Saul, then with judas: but better begin as judas, then as Saul. For grace rooting, well enough, when soon enough: for grace budding, soon enough, when well enough. Early ought to be the Ground, and effectual 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 employed.  
They say, man purposeth, but God disposeth. We may intent this, or that; but God directs it: He lets us alone, to will; but himself goes along to guide us. The event is otherwise, than Saul either intended, or deserved. What a wondrous prevention of that evil, wherein he now even promised himself success? While he mused on nothing, but cruelty to others; see, Mercy vouchsafed to himself. Lo, what an happy shipwreck in the Haven. Saul was no sooner got within the sight of Damascus, but (behold, and bless you) Suddenly there shined round about him (dazzling his former intended sight) a light from heaven. 
Act: 9.3.  What? is God come down (as to Sodom) to see whether iniquity be yet full? Fare be it from him; to seek, and save what was lost, is he come. God minds now (such is his mercy) to destroy no Sodom; but convert a Saul. When sin is waxen to her height; let the sinner expect either a gracious Conversion, or a just Confusion: and a confusion the rather, because not a Conversion. For, whose Conversion God expects the longer; them not converted, he therefore plague's the sorer. God often times abides the extremity of evil; expects ungodliness to the utmost: and then (the more to magnify him in his Mercy, or justice) either takes he vengeance; or else hath Compassion. There is a time, when GOD hath mercy, on whom he will; and whom he will, he hardeneth: when he rewardeth his own above their worth; and repayeth the other according to their desert. When sin hath done her worst with Gods elected once; then grace can turn them to the best. It is in me, to do all evil; to do any good, is in thee Lord alone. Thou canst alter me from mine own corruptions, thou canst work me to thy Will. Turn thee (O Lord) to me, and I shall be turned to thee; convert thou me, and I shall be converted. Who but the Shepherd, can find out, can fetch home, the lost and straggling Sheep? Come Shepherd of my soul, come quickly: Suffer me not to stray and wander too long, too far, in the mountains of a wretched, and a wicked world. Oh let thy Grace and Favour find me! Oh bring me safely, happily, to thy Fold.   

Practic Theories: OR, Votive Speculations, UPON Paul's Conversion.  
WHat was once said of the one Saul, in derision; may now not amiss be said of this other, even with admiration: Is Saul also amongst the Prophets? 
1 Sam. 19.24.  It is no such wonder, that the one seeking Asses, should obtain a Kingdom: as that this other following death, should find life. The Tare, is made Wheat: the child of wrath, a vessel of Election: the prodigy of Nature, a Miracle of Grace. Even a Wolf, is transformed to a Sheep: O strange Metamorphosis! beside, above, beyond all heathen Dreams. I will always praise the power of that Alchemist, that can refine such pure gold, & precious, from so rough & base a mettle: Will admire his skill, that can sift out such fair Wheat, from so course a Bran: will adore his art, that can draw so comely, and saintly a portraiture; from so ugly, so obscure a ground.  
Though Saul go against God, to Damascus, yet he meets with God in the way. God is able to convert him, that doth never so oppose him: In an hostile breast, can he frame to him a friendly heart: And make him so much the more to witness; by how much he did despise the truth. Mercy is Gods, and Sin but man's; that can do more good, than this other deserve evil: Sin cannot destroy, whom Grace intends to save. Election is of grace, not merits: At no time does Favour respect Desert. The man runs on hastily, and is as suddenly met withal. While an hellish darkness was yet within him; Suddenly there shone round about him, a light from heaven. 
Act. 9.3:  It is time for thee (Lord) to lay to thine hands; as a good and cunning Potter, to reform the clay, which Satan hath misshapen. Lord, when thine elected once run on so swiftly to iniquity and sin; return thou them speedily to thy Grace and Mercy. Thou art as prone to mercy, as Satan is busily malicious. Satan would quickly overthrew me; do thou (Lord) everlastingly establish me: Lord, perfect me with speed; whom Satan would so soon dispatch. Satan delays not to tempt me; O Lord make haste to help me. Though he never so thirsts, and seeks the damnation; yet work and fulfil thou the Salvation of my soul.  
Conversion is a work of wonder: A man is ordinarily borne; but is marvellously regenerate, or borne again. Each Saint's illumination is miraculous; saul's here a miracle: Suddenly there shined round about him, a light from heaven. Not the light of the Sun, but of the Sun of righteousness now shone upon 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 forego the inward; yet so, as the inward also shone upon the sudden. In a moment, is Grace infused, and Conversion inchoate: though in time, this other is consummate, and the first diffused. The light of God's grace is sudden to all his Saints. We cannot say, when he will make his face to shine upon us; such his times and seasons, are in his own knowledge and power. Nor shone the sigh so soon, as full: Alight shone round about him. Illumination ought to be total; that the man of God may be perfect. Conversion is none, if not complete. Half is for an Harlot; have thou (O Lord) thine whole Babe. For all the powers of my Soul; Lord enlighten mine Understanding. Will, Affections: For all the parts of my Body; Lord wash, not my Feet only, but mine Hands, and my Head. Lord! thou art all light: All thy works, are the works of light. When thou didst create us, thou madest light: thou bringest light, when thou dost convert us. Send out thy Light and thy Truth; to give light to them that sit in darkness, and in the shadow of death, and guide their feet into the way of peace.  
How powerful, and speedy, are the Works of the Spirit? But the outward glimmerings of his bright rays, but glance upon us; and straightway they dazzle and deject us. No sooner saw Saul a light shining from Heaven; 
Act. 9.4.  but forth with he fell to the earth. That the Holy Ghost but shines upon us, is enough both to humble, and instruct us. Great is the efficacy of saving Grace; that doth no sooner approach, but convert; scarce touch, ere change us. It can at once make a King, of a Shepherd; a Prophet, of an Herdsman; an Evangelist of a Publican; a Disciple of a Fisherman; and a Doctor of the Gentiles, of a Persecutor of the Church. See! now lies Saul grovelling, kissing the footstool; as not daring, not worthy to behold the Throne. Happy Fall was it, that gave such advantage to his Rise: For, he rose up the best that could be; that fell bad enough. Grace and corruption are now in one soul; as are Hot and Cold in one body: through their strife so violent, and irreconcilable; the poor patient falls down flat, he knows not whether more ravished, or amazed. When Grace comes and renews; I know not whether I can more rejoice at God's Goodness, or grieve at mine own Wickedness, and unworthiness.  
Behold at once the several degrees of conversion, mutually respecting both the Agent and Patient. God strikes, Saul falls; God calls, Saul answers; GOD commands, and Saul obeys. Blessed stroke! that heals in wounding: sweet speech, that incourages, even reprehending: and facile Injunction, that enables, in commanding. Happy dejection, that raises in the fall; modest answer, intimating acknowledgement; true obedience, wanting no willingness. How ascends Conversion in her steps; but from Contrition, to Confession, and so to satisfaction? His contrition and humiliation is, he falls to the earth: for his Confession, both is it annuated by his silence, and convicted by his speech: And so his Obedience, as the best satisfaction, answering so readily, and so cheerfully bestowed. My Thoughts of Sorrow, my words of Acknowledgement, my Deeds of Obedience; these all must avouch me, seated in the state of Grace.  
The hand of earth, that durst so lift up itself against Heaven, is now by the hand of Heaven, cast down unto the earth. Nay, God but calls, and Saul falls. He starts at his calling, what would he have done at his rebuking? How could he have withstood him punishing, that is not able to abide him converting? God thus smites him, to heal him: that otherwise would have smitten God, to have wounded himself. I accept his strokes, for favours: nor fear I evil from him; with whom (I know) it is easier (which is impossible) to do nothing, than not good.  
Having first stricken down, he seconds his blows with words: God is one that will do nothing wherein his Word shall not justify his Deed. I will not dispute with God, nor examine him: Fare be it from my clay to say Why, or Wherefore unto the Potter. What befalls me from him, I know is just; though I conceive not my desert: Because my offence may be smothered, his justice in no wise detected.  
After the Lightning, hark the Thunder: Saul, Saul, why persecutest tho● me? 
Act. 94.  How is it, that he smites Saul himself; and first says, Why persecutest thou me? If God smite, it is no more but justice: but if man persecute, it is no less than Malice. Injury received (though again revenged) not violence offered (though double requited) hath most cause to cry first, Why persecutest thou me? As though he had little reason, and no provocation to do as he did; he asks him, Why persecutest thou me? For what demerit of mine? for what ●nd of thine own? 'Tis causeless, and bootless both, that thou art so against me. Causeless, for it is not, but for my good deeds thou dost it: Bootless, for thou but kickest against the prick: Causeless, for what have I done against thee? Bootless, for what canst thou do against me? what have I done against thee? Nay, what other have I done to any, than healed the diseased, restored the blind, fed the hungry, cast out Devils, raised the dead? What canst thou do against me? Whom dost thou Saul pursue? such an one (thinkest thou) as did that other Saul and evil? a dead Dog? or a ●lye? namely one both base and wretched? Nay, but thou kickest against the prick; which can enter into the soul of him that spurns it. I am not now, as once, subject either to Spite or Force. I have changed Earth, for Heaven; a Cross for a Kingdom; a Grave, for a Throne; Weakness, for Power; Ignominy, for Glory; and Mortality, for Eternity. Me thou oughtest not, me thou canst not persecute: only in as much as thou dost it against one of these little ones; thou dost it unto me. As the honour of the Head, redounds to the members: so the sorrows of the members, reach unto the Head. The Head is not senseless, albeit in Heaven; when the members suffer, although upon earth. God is not only sensible of his Saints; 
Luk. 10.16.  He that despiseth you, despiseth me: but even tender over them; 
Z●ch. 2.8.  He that toucheth you, toucheth the apple of his eye. Christ asked not such a question of his Crucifiers, why crucify ye me? Neither of him that scourged him, why scourgest thou me? Not so much as why dost thou so? said he to him, that bound, blinded buffeted him; that nailed, bored, gored him. Christ is more sensible of his Members, then of himself: and complains of their Wrong and Oppression, before his own. My Saviour hath not only made his Benefits, and Glory, mine: but my woe, and wrongs, his own. God forbidden now, I should take the sword of vengeance into mine own hands: I will leave both the Claim and Execution hereof, to him; that rightly saith, vengeance is mine, 
Rom. 12.19.  and I will repay it. I will learn to bear my wrongs with patience; seeing he hath (in a manner) quit me, in taking them so unto himself.  
Saul was learned in the law; but was yet but ignorant of the Gospel. He could speak of jehovah, the God of Abraham, Isaac, and jacob, but could not believe in jesus, the Saviour of the world. May be, had God appeared after that manner, and to those purposes of old; namely, as a mighty and avenging God, he also would have answered, Speak Lord, for thy servant heareth: But to hear now of such a God, as is suffering, and to feel him so forgining; he asks, Who art thou Lord? The words are of one doubting, and yet disposed to believe. To say who art thou, all this argues ignorance; to say Lord, is a sign of some faith. He shows him here docible, rather than inquisitive: Nor indeed asks he, as he would examine; but to be instructed. We must not be curious to inquire only; but desirous to learn the truth. I will inquire my God so, as to believe him: and so believe him, as beyond inquiry.  
To strive against the stream, is difficult; is dangerous to kick against the prick. A wise man will there deride the vanity, and here eschew the damage. Will he smite an adamant, till the blow rebound in his own face? He will not shoot at the Moon, lest the arrow light on his own pate. Neither the Power, nor Grace of God, is to be resisted. He that spurns at a Stone or prick, hurts not them, but himself. What gets he that will knock his head against the wall? What becomes of the proudest Waves, when they beat against the Rocks? It is not for a Potter's vessel, to justle with an from Rod. There is no profit of a vain and unperfect labour, but much hurt in an unequal and vain contention. Hark Saul, what he says; It is hard for thee to kick against the pricks. Lie still then and stir not, lest thou but beat the air: spurn not at the pricks, lest the iron enter into thy soul. Thou art fallen, to rise; why shouldest thou rise, to fall? Humble thyself under that hand, that hath therefore cast thee down, to lift thee up: Lie still but a little: And now, where thou fellest down a Persecutor, there rise up a Preacher where a Wolf, there a Lamb; where an Enemy, there a Soldier; where a Tyrant, there a Saint; where a Saul, there a Paul. Our good God humbles us not, but to exalt us: nor but to amend us, doth he correct us. Though he smite me, yet he will heal me: though he cast me down, yet will he lift me up. So oft as I fall before him, I thereby rise the better: He grant me of his mercy, that I fall not from him, and so make myself the worse.  
How soon is Saul altered from himself? He is now not another, but as it were a contrary creature: Not a Wolf, as before, but now a ●ambe. The Wolf that hunted, and howled so for his prey; now gently coaches, like a Sheep, and hears the voice of the Shepherd. He resisted before, but now submits: was before not so violent to oppose, as now willing to obe●: Now not willing only to eschew evil, 
Act. 9.6.  but do good: Lord, what wilt thou have me to doe● He is rightly converted unto God, that seeks to observe, and as●es, to do his Will. You shall sooner take the fire without an operative heat; then a true con●●●t without a working grace. I will take him only to be marked in the forehead, as sealed up in the renewed number; which speedily, willingly seeks after his heavenly Father's will, to do it: offering and applying his works to such words; Lord, what wilt thou have me to do? Lord inform me of what thou wouldst, and conform me to it. Let thy Will be the rule of both my Actions and Petitions; that I may neither ask nor do but according to thy will.  
The house of Paul's whole man is swept from the dust, and dung of corruption; yet is it requisite to strew it with the flowers of sanctification: His heart is (as a razed Table) well wiped from a raging sin; yet must it be (as a marble Monument) engraven with a lively portraiture of saving grace. Now he that hath laid the foundation of Grace in himself, by himself; will by others, build up the Battlements in others. In Conversion, let my soul magnify the Cause, admire the Order, bless the Means, enjoy the Effect.  
The Master Workman hath shaped out this Garment of Holiness, but puts it to his Servant to finish it: What an high hand hath begun, a subordinate hand must now make up. By Christ is grace infused; but by his Ministers dilated. An Angel doth appear to Cornelius, but Peter must further inform him: So Christ will convert Paul, but A●amas must yet instruct him. A man must teach him; to let him understand, he also must teach men: That though his was but a private Teacher, yet must he be an universal Doctor. Besides himself, God will teach and instruct his Saints one by another. He that hath ordained the office of the Ministry, hath established that office with efficacy; hath adorned that efficacy with his own use. God will do little by miracles, where he bathe allowed means. The miracle was, he saw the light, he heard the voice: now must he also use the means. Arise, 
Act. 9.6.  go into the City, and it shall be told thee, what thou must do. Shall my prying spirit expect their Apparitions (you know who they are) or their Revelations, for my Conversion? It shall suffice my soul, if from the Fountain, I may by the Conduits, receive the water of Life. Nor shall she attribute less praise to that power, for the wonderful conveying of supreme Graces, by subordinate means.  
Now hath Saul good leave to go to Damascus: He is better aided, and authorized then by the High Priest: Christ himself both incourages, and command● him thither; Arise, go into the City. What to do there? Not as he hath intended, but as he shall be instructed; it shall be told thee, what thou must do: Go on then Paul on GOD'S name: and accept his instruction, whose destruction thou intendest. But how can he walk that is blind? The excelling object hath certainly confounded the sense. He hath seen so much of Heaven, he now sees nothing upon Earth: or he now sees nothing, that is done upon Earth; that he may the rather attend to what is spoken from Heaven: or else the light is so within him; that (in comparison) all is but dark about him. 
Act 22. 1●.  According as he confessed, I could not see, for the glory of that light. The Sun of Nature is but darkness to the Sense, and Body; where the Sun of righteousness is light to the Soul and Mind. 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 privation, to a better habit: Welcome blindness, that disposed to such a sight: Thrice blessed caecation of one man, that was the illumination of the whole World. Such his blindness, was to better his Sight. Outward sight was taken from a Persecutot; inward light is vouchsafed to a Preacher. I will never complain to be like Patient, for such a Recovery.  
As Paul said afterwards; so now Saul found: 
Eph. 4.8.  He led captivity captive, and gave Gifts unto men. He that thought to have taken Christians captive, is himself taken captive by Christ. He that would have brought Saints bound from Damas●●●, to Ier●salem; is himself led blind from Ier●salem to Damascus. Who must lead Saul to Damasc●●, but those very hands, that should ha●e helped him to hale. Sain●● to jerusalem? Who must restore Saul in this City; but such an one, as Saul would have imprisoned in the other? Not the Sheep falls into the Wolves hands, to destruction; but the Wolf comes to the Sheep's hands for succour. The Fool prepares a Rod for his own back. Haman sets up Gallows for Mordeoai, and himself is hanged thereon. It is wise and just with God, to chain a man in his own Fetters, to entrap him in his own Snare. Many a man hath been taken in his own Net. Mine Enemy diggeth a Pit for me, and his own foot may fall therein. He that would me evil, may also want my aid: Wisdom will teach me to prevent the one; to deny the other, charity will not suffer me.  
Leave Paul a while in the depth of his contemplations, to busy his now sequestered thoughts in a three days Theory: in Blindness, with Fasting, to prayers: Seeing nothing but Heaven; feeding on nothing but faith; saying nothing but with Supplications. Now considers he his God, and self: Now fasts he from sin, and prays for Grace: now blesses he what happened, and abhors what he intended: Now both bewails he his life past, and rejoices in his present estate: yea now he learns, and studies in three days; what all his life long, he must teach and preach. And now, while a Wolf is turning to a Sheep; behold, a Sheep is coming to a Wolf. A Wolf, the Sheep thought, and feared him; and yet comes, for the Shepherd not only enjoined, but secured him. Ananias, a particular Doctor, and obscure, comes to create Paul, a general Doctor, and famous among all Nations. jethro could counsel Moses, a man learned in all the learning of the Egyptians: and Ananias is able to teach Saul, so brought up at the feet of Gamaliel. It is wont with God to make the foolish things of the world, both to refute and instruct the wise. After his Conversion, comes his Calling: his spiritual Office, is next after his holy State. Imposition of hands is given both with good warrant, and upon examination: the blind receiveth 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 received, the Mother comforted. The Church was sad, and dispersed through saul's Persecution; but they meet, and make merry, at Paul's Conversion. Besides the joy of Saints on Earth; there is joy in the presence of the Angels of God, 
Luk. 15.10  for one sinner that converteth: O Lord, let thine holy Host rejoice for me now; and let me rejoice with them for ever.  
Paul receives the Grace, not of a Christian only; but also of an Apostle: Not only whereby himself is converted; but to convert others also. First is he converted; and in his Conversion, called; and in his Calling, endowed with Gifts; and through his Gifts, is he preaching; and Preaching the Sum and scope of all Texts; 
Act. 9.20.  That Christ was the Son of GOD. Saul, that persecuted jesus; is now Paul, preaching Christ: Now is he as constant, to publish; as he once was impudent to suppress the Name of the LORD Iesu●: And as ready to suffer for it with Patience; as he was with violence, to offer against it. The Church did hitherto labour under none more, than him: but henceforward he labours in it, more than all. Whatsoever he did to Christians; as a Christian, he is now content to suffer. Of once a Tyrant, destroying them that called on this Name in jerusalem; 
Act. 9.21.  how fain is he to become a Martyr afterwards? 
Act. 21.13.  I am ready no to be bound only, but also to dye at jerusalem, for the Name of the LORD jesus. The Wolf was not so eager, as the Lamb is meek: once, not so greedy, to devour; as now a ready prey. In the same heart renewed, corrupted Nature was never so furious, as divine Grace is zealous. Her love of the Truth, hath laid down more lives, and with more alacrity; then the others spi●e hath taken away, even with greatest cruelty. Such is the condition of either state of Life; a man must be doing, or suffering evil. Of the twain, I had rather expect my Passions Coronation, then fear my Actions Condemnation.  
Me thinks I should yet contemplate, 
1 Tim. 1.15. 1 Cor. 15.9.  the chief of Sinners (as he calls himself) and the least Apostle: Both how Saul, and the chief of Sinners; how Paul, and the least Apostle: Yea, therefore the least Apostle, because the chief of Sinners. Moreover, 
Act. 9.15.  and the Chosen vessel: How a vessel, and dishonouring him, that intended him for honour: how a Chosen vessel, wherein was prepared, Food for the hungry, and Physic for the sick. As also his Rapture Rapture into the third Heaven; 
2 Cor. 12.2.  where he heard and saw amongst Angels, more than he could utter unto men. I will only abridge my slender Thoughts (oh that the utmost of my Imitation, may but reach to the least of my Meditation) to consider his Diligence, his Patience; that seasoning and achieving all his actions; this his Passions Fruit and Guide. First, while I muse upon his Constancy, Sobriety, Vigilancy; his Fidelity, Sincerity, Charity to GOD, Himself, and his Brethren: his Preach, Praises, Prayers; his Writings, Meetings, Greetings; his contempt of the World, his prize of Heaven; his handy Labour, and his bodily Travel: I cannot but adore the Giver, while I must admire the Graces; I must praise the Author in every work, whilst so I ponder each effect. Again, while I address my Thoughts (I know not whether with more commiseration, or amazedness) to think on, what, how, why he suffered; to muse on his often, not ordinary Hunger, Cold, Nakedness; his Stripes, Rebukes, Perils; by Sea and Land; Men and Beasts; jews and Gentiles, Tyrants, and Traitors, Friends and Foes: I know not whether I can rather praise his actions zeal; or his passions aequanimity. No doubt, the desire of God's glory by him, stirred fervency in the one: and the aim of his own glory with God, settled Constancy in the other. The words of his own mouth shall modestly and certainly witness the Travel, and Reward of both: 
2 Tim. 4.7.8.  I have fought a good Fight, I have finished my course, I have kept the Faith: Henceforth there is laid up for me a Crown of righteousness, which the LORD the righteous judge shall give me at that day; and not to me only, but to them also that love his appearing: I have fought a good Fight: Saul fought but ill, Paul hath fought well. Grace puts down Nature, in the like action: A Sheep fights better than a Wolf. Paul fought a good fight against the Adversaries of Truth, and Honesty: against all such as either in Words gainesayed the Truth; or shamed Goodness, or Honesty in their deeds. He could not but fight, he had so many Adversaries; his Adversaries were so evil, his fight must needs be good. I bane finished my Course: Paul always so ran, as to obtain; he striven not only, but won the prize; his Course was as long, as the World was wide, and yet he fulfilled his Course. Saul ran madly to Damascus; but Paul happily finished his course. Not the Beginnings of a Christian are regarded, but always the End. judas began well, but ended ill: Saul began ill, but ended well. I have finished my course, I have kept the faith: A good Christian will keep the Faith, till he finish his course: will as soon lose Being, as leave Religion: and at once forsake both World and Church. Henceforward there is laid up for me a Crown, etc. Paul hath laboured already, and now looks for his Penny: Notwithstanding expects he not his hire, as Merit; but Reward: herein alone is the Labourer unworthy his Hire. The Cross hath an end, the Crown hath none: Nor is that for the time, so grievous to endure; as this is always glorious to enjoy. We serve 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 me only, but to them also that love his appearing. The Crown is laid up secretly, and safely, for so many as timely, and truly labour for it. GOD'S Gifts are neither private, nor proportionate: Neither bestows he all Glory upon one; nor one glory upon all. Not all manner of glory do I believe to be granted to one; nor one measure of glory to all. Another may have more of Heaven than I; but I shall have no lack: Neither shall I envy him, that hath more; nor he pity me that hath less: I shall not repine at his abundance, but rejoice in mine own sufficiency: Mine shall not be less to me; because his is more than mine; for the least is Fullness; and the most is no superfluity of joy.. I will only, and evermore laud the Divine Goodness; which out of the inexhaustible treasure of his Bounty, giveth to all abundantly to possess.  

The monody OR, soliloquy.  

VIew here my Soul,  
upon one stage of Life,  
As in a Mask,  
Dame Nature, Lady Grace:  
Both play their parts  
with unappeased strife;  
While either seeks  
each other to displace,  
My soul doth judge  
it Tragicke-comedie  
She sympathising  
i'th' Psuchomachie.   

First comes up Nature,  
foul, deformed Hag;  
Withered, crooked, lame,  
bleer-eyed, & stinking breathed;  
All cloaked are with  
corruptions filled by Rag;  
Foot-bound with cords  
of floath, head snake, bewreathed.  
My soul's aghast,  
to view so vile a Creature;  
As once well form,  
now deformed Nature.   

Malicious Witch,  
and Grace-enuying Elf;  
She thunders Threats,  
sticks not to slay and kill:  
Because she would  
none better than herself;  
She ever thinks,  
none's Good, that's not as iii.  
My Soul she wonders  
not, to see the strife;  
When she but marks  
what longs to Christian life.   

The misshaped Monster  
sieging Graces Towers,  
In the first battle,  
heau●s her Battlements:  
The Pillars stand  
at which her envy lours;  
she'll do her spite,  
to shake her Fundaments.  
My Soul, this lesson  
learn, and prone at length;  
Our trials ever  
adaquate our strength.   

In this fell onset  
finds she force to fail,  
Not answering to  
her fury; for supply,  
She goes, seeks, gains,  
afresh'gins to assail,  
And also vaunts  
backed with Authority.  
My Soul! then sin  
is in her height and vigour,  
When she may rage's  
with privilege, as rigour.   

Insatiate Harlet,  
more thou Gulf or Grant;  
Oft surfeited,  
yet never satisfied:  
The more she hath,  
the more still would she have,  
She craves, even full;  
and would not be denied.  
My Soul ne'er knew  
the sinner did begin  
To live, that ever  
would not live, to sin.   

The Monster mounted  
on the top of pride,  
Thinks haughty Thoughts,  
tush, now is all her own.  
Now, Grace divine  
minds not in words to chide,  
But buckles with  
the Champion, casts him down.  
My Soul! he  
happily, and fairly sell;  
Who by his Fall  
was taught to rise so well.   

The splendent lustre  
of the glorious Queen,  
Did so at once  
illuminate the place,  
The foul ill favoured  
Hag durst not be seen,  
But vanished  
as shamed to show her face.  
My Soul well notes,  
though Nature keep the hold  
In straggling sheep,  
yet grace can bringed to Fold.   

The Champion  
are while that ra●●● apace,  
Lies grou●lings now,  
ready to kiss the ground:  
He dares not rise,  
but rather learns a Race  
As never Foot  
but sanctified, hath found.  
My Soul! this lesson  
is not enough learned,  
How way, from way,  
straight, broad, may be discerned.   

With modest check  
she doth his boldness blame,  
That he presumes  
'gainst her to lift a sword:  
Hereat he lies  
confounded much with shame,  
Yields all with silence,  
scarce dares speak a word.  
My Soul! when Grace  
complains, or does accuse  
Men evilly, and  
oft, her grace abuse.   

Seeing his heart  
so broken with compunction,  
She heals the wounds  
the which her hands had made.  
Withal imposes  
this so soft injunction;  
To take upon him  
now, her warlike trade.  
My soul! when thou  
o●s●'st off vile Nature's arms,  
Thou strait must strike  
up graces loud alarms.   

She sends him to  
a Captain, to be trained,  
And well instructed  
in her feats of war:  
By whose direction  
such art he gained,  
Where he had joy,  
he now hath mortal jar.  
My Soul new being  
a renewed Creature,  
Will speak defiance,  
to corrupted nature.   

This man of God,  
of war, of courage stout,  
Bears, and forbears,  
bestows both, and receives,  
His travel, zeal,  
each Fury, and each Flout:  
His active passive life,  
with life he 〈◊〉.  
My Soul cannot  
more praise his acts sublimity,  
Then she can laud  
his Passion aquaminity.   

And now he blows  
the trumpet of rono●●e,  
I fought, kept, f●●ish't,  
good fight, the faith, my course:  
Myself expects  
for me reso●●●● Crown,  
Nor shall another  
for mine far the worse.  
My soul fight then  
good fight, and vndiminished  
Hold fast thy faith  
until thy course be finished.     
FINIS.   

Errata.  
PAge 51. line 1. for invitable, read imitable, p: 85. l. 27. for search, r. scarce, p. 116. l. 13. for expelled, r. appalled, p. 169. l 4. for weakness, r. Nature's weakness, p. 189. l. 3. for jumps, r. invites, p. 233 l. 12 for Petty, r. Piety, ibid. l. 10. for commend, r. command, p. 235. l. 23. for speape r. speak, p. 239. l. 8. before the word Behold, r. The jews in general, neither well nor truly, p. 260. l. 23. for basely, r. busily, p. 282. l. 14. deal The same sin, etc. p. 302 l. 11. for restrain, r. refrain, p. 342. l. 11. r. sit still, p. 354. l. 25. r. a●auch me.