their interest in him I do not mean an haughty spirit swelled with pride for that is altogether unsutable to a saving interest in God who beholds the proud afar off but Psalm 138. 6. an humble spirit greatned by continual converse with the great God who by raising vp his servants hearts to the contemplation and fruition of higher objects maketh them too big for this world It is reported of Moses that when he was come to years or according to the original when he was waxed great Hebr. 11. 24 25 26 27. in spirit perhaps as well as in stature he did overlook the preferments pleasures and riches of the world which are all there intimated yea the menaces of it too for it is there also said He feared not the wrath of the king but endured as seeing him who is invisible His conversing with the great God had made all these to appear to him as petty things To a soul truly great no Animo magno nil magnum worldly matter hath any true greatness in it As if one could take a station in heaven whatsoever is here below would appear but small in his sight by reason of its distance It is accounted by some a great matter to have the frowns and ill word of a great man But St John whose conversation was in heaven made nothing of it Speaking of Diotrophes his malignancy and reproachfull speeches he phraseth it thus prating against us with malitious John 2 epistle v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words The term properly signifieth trifling Though Diotrephes were a great prelate and his words very malitious yet the Apostles spirit was raised so far above them that with him all were but trifles and by him contemned as such APHORISME V. The Goodness and Greatness of God are both abundantly manifested by his decrees of Election and Preterition together with his works of Creation and Providence EXERCITATION 1. Exerc. 1. How predestination cometh to be treated of here Election described from the Nature Antiquity Objects Products and Cause of it Rom. 11. 33. 2 Tim. 1. 9. with Tit. 1. 2. Ephes 1. 4. with Matth. 25. 34. opened Of Acts supposing their objects Of Acception of persons what it is and that Predestination doth not import it Acts 13. 48. Expounded and vindicated Whether one Elect may become a reprobate The negative maintained and 1 Cor. 9. 24 25 26. cleared Ephes 5 and 11. enlightned Concerning the good pleasure of Gods will and the counsel thereof § 1. I Durst not wholly wave the doctrine of Predestination no not in this Treatise of Principles after I had duely Aph. 5. pondered that grave admonition of Ambrose or according to others of Prosper Quae Deus occulta esse voluit non sunt scrutanda quae autem monifesta fecit non sunt neganda ne in illis illicitè curiosi in istis damnabiliter inveniamur in grati De vocar Gent. cap. 7. Such things as God would have kept secret must not be pried into by us nor such denied as he hath openly declared lest we be found in the former attempt unlawfully curious in the latter damnably unthankfull And also laid to heart the endeavours not of foreiners onely but of certain late English writers to possess their readers with vehement and strong prejudices against the long-received truth in those points One of them telleth us It is sacrilegious to grant that God hath I. G. Red. Redeem pag. 243. lin 7. Ibid. pag. 278. lin 46. from eternity elected a certain number of men personally unto salvation whom he purposeth to bring thereunto infallibly c. Elsewhere styling it That capitall errour of personal Election and Reprobation Another speaking of preterition or negative reprobation hath these words This is T. P. Divine philanthropy defended c. 4. § 2. one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have been infamously invented to disguise and palliate the frightfull rigidness of their doctrine Not long after he calleth it canting pretends the lamentable distinction as it is there by him styled to be no more then a trick insufficient to buoy up a sinking cause and in another book of his The dream of absolute preterition Mean Divine purity defended pag. 97. while where alas is the reverence and submission due to Scripture that onely card and compass by which we are to sail in this ocean that onely clue by the help whereof this labyrinth is to be traversed It directly opposeth Rom. 11. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Electi and Reliqui the elect and such as were passed by in that saying The election hath obtained and the rest were blinded In it we reade of a book of life containing Revel 13. 8. 21. 27. 26. 15. the names of all those whom God hath chosen and of others whose names were not written in that book Of some whom the Lord knoweth for 2 Tim. 2. 19. Maâ—th 7. 23. his and others to whom he will say I never knew you Of Christs sheep given John 10. 26 28 29. to him by the father and of such persons as were not his sheep nor accordingly so given to him This I hope is no canting there is neither Errour nor Trick in all this but to proceed § 2. Election as to our purpose which concerns the choise of men onely not of Angels is that secret unsearchable decree of God wherein he did from everlasting single out of the rest of mankinde a definite number of particular persons ordaining them infallibly unto the attainment of holiness here and happiness hereafter according to the counsel and good pleasure of his Will Which description offers to the readers consideration as things material and not unfit to be treated of provided it be soberly done the Nature Antiquity Object Products and Cause of Election First The Nature of it It is a secret unsearchable decree of God The two principall emanations of God's Will respecting intellectual creatures are his Decrees and his Commands They differ as in sundry other things so in point of perspicuitie The Commands are plain he that runs may read his duty in them the Decrees abstruse Our destinies cannot be so easily read as our duties may And whereas divers secret things may yet be discovered upon diligent search according to that Proverb of Solomon Counsel in the heart of man is like deep water Prov. 20. 5. but a man of understanding will draw it out The Decrees of God are so secret as to be withall unsearchable Whence the Apostle O the depth of the riches both of the wisdome and knowledge of Rom. 11. 13. God! How unsearchable are his judgements and his waies past finding out where by Judgements it is as I conceive most proper to understand the Decrees of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence cerno decerno decretum his Will by Waies the Administrations of his Providence in order to the execution of those
elsewhere We are bound to give thanks alwaies to God for you brethren beloved of the Lord because God 2 Thes 2. 13. hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the truth Here we finde not onely Sanctification in general but faith which is the flower of holiness derived from Election The same Apostle stiles it The faith of Gods elect Tit. 1. 1. And St. Luke in the Acts speaking of the success which St. Pauls preaching had among the Gentiles saith expresly As many as were ordained to eternall life beleeved Acts 13. 48. A Text which the soundest divines look at as a most pregnant place to prove a causal influence of Divine Predestination upon the work of saving faith Others I know there are and they not a few nor inconsiderable who have strongly endeavoured to turn the edge and strength of this place another way by rendering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as we do Ordained but Disposed or well-affected to eternal life Unto whose corrupt Gloss I oppose the following considerations First If it were to be so read then all that heard the Apostles Sermon there recorded even all and every one without exception should have beleeved seeing there is not a man in the world and therefore none in that congregation who was not disposed and well-affected to the reward of eternal life the will of man being necessarily carried to the desire of blessedness which none are so bruitish as not to affect for that unto which these are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not conversion but life eternal Secondly Disposedness in their sense doth not alwaies precede faith nor faith alwaies follow it When Saul was in the full career of his persecuting madness against the Saints what disposedness was there in him unto conversion unless fury be a disposition to faith yet then did he first believe In that young man who came to our Saviour of whom it is testified That he was not far from the kingdome of God which of their dispositions was wanting yet he went away sorrowfull and believed not Thirdly Faith it self is the first saving disposition that any man hath because it first laies hold upon Christ and of life by him in so much as none is formally disposed to eternal life till he have believed Fourthly St. Luke doth no where use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either in his Gospel or in the Acts for disposedness but for ordination and constitution divers times therefore our reading here As many as were ordained to eternal life is to be retained § 8. But learned Grotius will by no means allow of this interpretation They saith he who apply this Text to Predestination Nihil vident see nothing at all Yet by his favour a man that saw as far into the Mysteries of Divinity as also into the idioms of the Greek tongue as Grotius himself be it spoken without disparagement to his great learning Chrysostom I mean applys it so in his Commentary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 30. in Act. Apost upon the place And his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expounded Erasmus translates Praefiniti à Deo Predestinated of God Three things are alleadged by Grotius for overthrowing of this sense but all in vain His first plea is that 't is not usual for all of a city a congregation that are predestinated to believe at one and the same time therefore that which we assert is not like to be the meaning here For answer I acknowledge it is not usual no more is it to have three thousand inhabitants of one city brought in to God on one day But what if God willing to glorifie his Gospel and the power of converting Grace as he called three thousand Jews in one day by Peters Ministry Acts the second so here by St. Pauls at his first solemn undertaking to preach unto the Gentiles Acts the 13. were pleased to work upon as many in that congregation as did belong to the election of grace shall any man dare to prescribe and plead custome to the contrary His second Argument runs thus All that truely believe are not Predestinated unto life Therefore that for which we contend is not to be thought a proper sense Answer This reason is founded upon a grand mistake viz. That faith is common to all whether elect or non-elect although Paul stile it the Faith of Gods elect as before and Christ tels the Jews Ye believe not because ye are not of my sheep John 10. 26. He argues in the third place from St. Lukes unacquaintedness with the secrets of God It was not in his power to tell who of that company were elected who not therefore by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must not be conceived to have understood such as were in that sense ordained to eternal life I answer Although the pen-man did not the inditer viz. the Holy Ghost did exactly know whose names were written in the book of life and whose were not Now he it was that in the history of the Acts suggested and dedicated to his secretary both matter and words § 9. The second product of election is happiness hereafter Accordingly the objects of this Decree are those whom God hath not appointed unto wrath but to obtain salvation by our Lord Jesus 1 Thes 5. 9. Christ Salvation is that which they are said to be chosen to and that wherein their names are written called The 2 Thes 2. 13. book of life For as in military affairs Phil. 4. 3. Commanders have their Muster-rolls wherein are contained the names of all the souldiers whom they have listed whence the phrase of Conscribere milites and in Common-wealths there are Registries kept wherein are recorded the names of such as are chosen to offices of trust and other preferments whence the title of Patres conscripti ascribed to the Senators of Rome So the Scripture condescending to our capacities and speaking of God after the manner of men attributeth to him a book of life wherein it supposeth a legible writing and Registring the names of all those persons whom he hath irreversibly predestinated to life everlasting I say irreversibly for if that of Stoicks be true In sapientum decretis nulla est litura In the decrees of wise men there will be no blotting and blurring how much more may it be asserted concerning those eternal Decrees of the onely wise God If it became Pilate to say What I have written I have written it would certainly mis-become the great John 19. 22. God to blot so much as one name out of the Lambs book of life written by himself before the world was We may take it for granted that this book will not admit of any Deleatur or of any See my Tactica Sacra lib. 3. cap. 2. §. 9 10 11. sequent Expurgatorie Index whatever
Coloss 1. 21. tels the Colossians yea the carnal minde or the wisdome of the flesh as he speaks to the Romans is enmity against Roman 8. 7. God for it is not subject to the law of God neither indeed can be whence it is that one or other of the great Masters of Reason as they would be accounted although they be not unwilling to yield an independant Sovereignty and Arbitrary working to some men as in the Eastern parts of the world most do to their absolute Monarchs as at this day and the Romane Senate did of old to Augustus Cesar witness Dion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dion Cass Roman hist lib. 53. p. 516. in ant edit Graec. Lat. Cassius in his history The Senate saith he freed him from all the necessity of law so as he might do or not do what he list as having both himself and the law at his disposal yet out of their deep enmity and malignity against God deny him the like prerogative and will therefore be always found opposing his Decrees and those most that are most Arbitrary This hath been the root of that notorious piece of opposition in labouring that the decrees of God should be wholly silenced and either not studied or if studied not disputed or if disputed not preached of Some such there were in Austins time against whom he bends his discourse in the 14 15 and 16. Chapters of his book De Bono Perseverantiae And some there are at this day that ranck the points of Predestination among Fruitless and Sapless Speculations Holy Bucer was of a far different judgement He in one of his first Lectures Sâ—â—hâ—â—jus Electionis memoria meditatio nobis auferretur Bone Deus quomode resisteremus Diabole Quoties enim Diabolus tentat fidem nostram nunquam autem non tentat tunc sempeâ— ad Electionem est nobis recurreadum at Cambridge upon the epistle to the Ephesians after published by Tremellius Si hujus electionis c. If the memory and meditation of Gods election were taken from us good Lord how should we resist the Devil For so often as Satan tempts my faith which he is ever tempting of then do I always betake my self to free election c. A little after he asserts the doctrine of election as a principle ground not of solid comfort onely but of solid piety and of true love to God in which regards he would byâ— all means have it preached in coetu fidelium in the open congregation Verily this famous University is likely to continue famous so long as it continueth orthodox We may expect to share in the Apostles benediction and hope that the grace of our Lord Jesus Christ the love of God and the fellowship of the Spirit will be with us so long as we teach to the praise of the glory of free grace the love of God in electing freely what persons he will the grace of Christ in dying freely and with a special intention for those whom the Father had elected and the communication of the Spirit in freely converting and finally preserving those whom the father had so chosen and the Son so died for Sure I am our blessed Saviour once said to his Disciples In this Luke 10. 20. rejoyce that your names are written in heaven and that nothing doth more inflame a Christians love then a firm belief of his personal election from eternity after he hath been able to evidence the writing of his name in heaven by the experience he hath had of an heavenly calling and an heavenly conversation When the Spirit of God whose proper work it is to assure as it was the Fathers to elect and the Sons to redeem hath written the law of life in a Christians heart and therewith enabled him to know assuredly that his name is written in the book of life he cannot then but melt with flames of holy affection according to that most emphatical speech of Bernard Amat ille non immeritò qui amatâ—â— est sine merito Amat sine â—ine qui sine principio se cognoscit amatum Bern. epist 107. God deserveth love from such as he hath loved long before they could deserve it And his love to God will be without end who knoweth that Gods love to him was without any beginning I confess indeed that the book of life like the tree of life in paradise hath a tree of knowledge growing hard by which cannot with safety be tasted of There are some nice and needless questions started about it that might be spared and should be forborn But these high walls and sons of Anak should by no means prevail with us to play the unworthy spies and bring up a bad report or give way to any brought up by others upon a land that floweth with so much milk and honey as the doctrine of predestination doth Surely for men to silence it were to stop up those wels which the Prophets and Apostles especially Paul Exerc. 4. have digged in their writings for the refreshing of thirsty souls yea to endeavour the cancelling of that first and great charter of our salvation EXERCITATION 4. Creation what Pythagoras and Trismegist Hebr. 6. 3. opened Scripture-Philosophy Ex nihilo nihil fit how true Creature what Gods goodness in works of creation particularly in the framing of Adam The consultation upon which pattern after which parts of which he framed Two histories one of a Priest the other of a Monk The original of body and soul improved § 1. THe word Creation hath divers acceptions It is taken either largely for the production of any thing remarkably good or evil so magistrates in a Common-wealth and Graduates in an Universitie are said to be created God is said to create a clean Psal 51. 52. Ephâ—â— 2. 20. heart and we are called his workmanship oreated in Christ unto good works and for evil Moses in Numbers speaking of the remarkable judgement inflicted on Koraâ— and his complices useth this expression Si creationem creaverit Deus if God created a creature the radix is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or limitedly with some restraint and that either strictly for the generation of living creatures in a natural way so in Horace Fortes creantur â—ortibus bonis and in Virgil Sulmone creatos quatuor hâ—c juvenes Whence also procreare or more strictly for the making of a thing out of some praeexistent matter but such as is naturally indisposed and unapt for that production whereas in generation there is always materia habilis disposita as when God created man of the dust of the earth and woman of mans rib or most strictly for the production of a thing without any praeexistent matter at all out of mere nothing we are to speak of it in the two latter senses for so it belongeth to God alone Thus Isâ— 44. 24. saith the Lord thy Redeemer and he that formed thee from the womb I am the Lord that maketh
preaching suffering so ripened the sins of this people who began again to degenerate after their return as hot weather doth the corn that ere long they and their Temple became a prey to the Romane Eagle § 3. III. From the experiments and acknowledgements of godly persons in several ages The Blessed virgin Mary after her journey to Bethlehem and lying in of her childe there may be probably thought to have been straitned in her means as being but poor and not to have sufficient for the maintenance of her childe her self and Joseph in the journey they were to take presently after into Egypt See Chemnit harmon how God provideth hard before that he sendeth the wise men from the east and they bring costly presents with them gold among others which was certainly of no small use for defraying their ensuing charges In the year 1573 when the Protestants were besieged in Rochel by the French kings forces God Collection of French massacres p. 288. sent them in daily with the tide an infinite number of small fishes such as before that time were never seen within that haven and presently upon the end of the siege retired again We reade of Wolfangus Musculus a late Germane Divine that having received by Luthers books the light and sence of the Gospel he forsook his Monastery and married that after this he was so poor as to let his wife go out to service and betake himself to work with a weaver who proved an Anabaptist That during his abode there he solaced himself with this distich Est Deus in coelo qui providus omnia curat Credentes nusquam deseruisse potest Melch. Adam in vit Theol. Germ. p. 373. That is There is a God in heaven who such as cleave T' his providence on earth can never leave That the Anabaptist within a while turned him off and he being then to seek for maintainance was hired to work at Strasborough about the town ditch which was then to be new cast and enlarged and to have begun the next morning That Bucer having notice hereof and of his parts prevailed over night with the Consul to give him a call to the work of the Ministry which he gladly embraced Suitable to these and the like experiments are the following acknowledgements Jacob I am not worthy of the Ge◠32. 10. least of all thy mereies and of all the truth which thou hast shewed unto thy servant for with my staff I passed over this Jordan and now I am become two bands David Thou hast been my help leave me not neither Psal 27. 9 10. forsake me O God of my salvation When my father and my mother forsake me then the Lord will take me up Another Psalmist Psalm 71. 5 6 7. Thou art my hope O Lord God thou art my trust from my youth By thee have I been holden up from the womb Thou art he that took me out of my mothers womb my praise shall be continually of thee I am a wonder unto many but thou art my strong refuge Sic gressus meos considerans c. veluti si totius creaturae oblitus tantùm me solum consideres August solilo◠c. 14. Austin again and again to this purpose The Lord hath so looked after me as if he had in a manner forgot the whole creation to consider me and my ways He so careth for every Saint as if he cared for none besides Deus ità curat unumquemque nostrûm tanquam solum curaret ità universos ut singulo Id. confess l. 3. c. 11. so for all as if he had but one to care for And Piscator in Ursins life reports that he to wit Zacharius Ursinus was wont to say I had often lyen in the streets had not the Providence of God been mine hostess and afforded me a lodging Nisi hospita fuisset divina providentia § 4. IV. From the effects of care ascribed to God when Scripture speaks of him after the manner of men For example we men are by our cares made sollicitous and thoughtfull about the person or the thing cared for So the Psalmist saith of God I Psalm 40. ult am poor and needy and the Lord thinketh upon me Thou art my help and my deliverer make no tarrying O my God We are rendred inquisitive what to do for them So the Scripture brings in God saying How shall I do for the daughter Jerem. 9. 7. of my people O Ephraim What shall I do Hosea 6. 4. unto thee We are grieved if they miscarry Of God it is said His soul was Judges 10. 16. grieved for the misery of Israel We are not content till we have taken a particular survey of whatever concerns them So of God it is said That he Matt. 10. 30. numbreth their hairs bottleth their tears Psal 56. 8. hath a book of life for their names Luke 10. 20. Psalm 139. 16. a book of providence for their members and a book of remembrance for Mal. 3. 16. their discourses Lastly as men endeavour the good of such as they receive into their special care and do what they can to make things operate to that end so we know saith S. Paul that all things work together for good to them that love God to them who are the called according Rom. 8. 28. to his purpose Make me this assertion good and the abundance of his care will be presently visible to any man Now this may be done by shewing how God makes use of things and of acts of all sorts to this end § 5. I. Of all sorts of things whether Natural or Artificial Necessary or Contingent Real or Imaginary The reflexion of the Sun-beams upon water is a natural thing If Providence orders so as the Moabites taking 2 Kings 3. 22 23 24. it for bloud conjecture a mutiny in the armies of the king of Israel and Judah come up disorderly and perish So this deceptio visus in them wrought for the Churches deliverance Those Trumpets Pitchers and Lamps in the seventh of Judges were things artificial no way able of themselves to produce such an effect as the defeat of an huge hoste yet the Lord so disposeth of the sound of the Trumpets breaking of the Pitchers and burning of the Lamps as by them to strike a terrour into the great army of Midian and make them flie That the fire should burn and the sea keep it's channel according to the order of nature were necessary things yet did providence so over-rule in the case of those three Worthies in Daniel that the fire though it burnt up their accusers should not so much as scortch them and semblably in the Israelites case that the sea though it swallowed up the Egyptians their enemies should afford a safe passage to the Hebrews What more contingent then that Pharoah's daughter should go with her maids to wash in the river at that very place where Moses was exposed that
in the mines of learning Sharp wits like sharp knives do often cut their owners fingers The deep reach of a prudent man makes him aggravate such evils as are already come upon him by considering every circumstance so as to accent every sad consideration and anticipate such as are yet to come by galloping in his thoughts to meet them Had not Achitophel been so wise as to foresee his inevitable ruine in the remote causes of it when Hushai's counsel was embraced he would never have made so much hast as he did to hang himself § 11. Lastly Insufficiency to render men either holy or happy For when the worldly-wise have dived into the bottome of Natures sea they are able to bring up from thence in stead of these pearls of price nothing but hands full of shels and gravell Knowledge indeed and good parts managed by grace are like the rod in Moses his hand wonder-workers but turn to serpents when they are cast upon the ground and employed in promoting earthly designes Learning in religious hearts like that gold in the Israelites ear-rings is a most pretious ornament But if men pervert it to base wicked ends or begin to make an idol of it as they did a golden calf of their ear-rings it then becomes an abomination Doubtles these later times wherein so many knowing men are of a filthy conversation and have joyned feet of clay to their heads of gold would have afforded good store of additional observations to him that wrote the famous book concerning the vanity of Sciences which appeareth Corn. Agrippa in nothing more then their inability to produce sutable deportment in such as enjoy them without which there can be no solid foundation laid for true happiness § 12. Wherefore bething thy self at length O deluded world and write over all thy school-doors Let not the Jerem. 9. 23. wise man glory in his wisdome Over all thy court-gates Let not the mighty man glory in his might Over all thy Exchanges and Banks Let not the rich man glory in his riches Write upon thy looking-glasses that of Bathsheba Favour is Prov. 30. 31. deceitfull and beauty is vain Upon thy Mewes and Artillery-yards that of the Psalmist God delighteth not in the strength Psal 147. 10. of an horse he taketh not pleasure in the legs of a man Upon thy Taverns Innes and Alehouses that of Solomon Wine is a mocker strong drink is raging and whosoever is deceived thereby is not wise Upon Prov. 20. 1. thy Magazines and Wardrobes that of our Saviour Lay not up for your selves Matth. 6. 19. treasures on earth where moth and rust doth corrupt where theeves break through and steal Write upon thy Counting-houses that of Habakkuk Wo to him Habak 2. 6. that increaseth that which is not his how long and to him that ladeth himself with thick clay Thy Play-houses that of Paul Lovers of pleasure more then lovers 2 Tim. 3 4. of God Thy banquetting houses that of the same holy Apostle Meats for the belly and the belly for meats but God shall 1 Cor. 6. 13. destroy both them and it Yea upon all thine Accommodations that of the Preacher All is vanity and vexation of Eccles. 1. 14. spirit EXERCITATION 2. A gloss upon Psalme 36. 8. God in Christ a soul-satisfying object The circular motion of humane souls and their onely rest A threefold fulness of God and Christ opposite to the threefold vanity of the creatures § 1. VVHat shall we then say Are the sons of men in whom such strong desires and longings after blessedness are implanted left without all possible means of attaining that in which rationall appetites may acquiesce God forbid They shall be abundantly satisfied with the fatness Psal 36. 7 8. of thy house and thou shalt make them drink of the river of thy pleasures so David to God concerning such as put their trust under the shadow of his wings Creature-comforts are but lean blessings in comparison there is a fatness in Gods house such as satisfies and that abundantly They afford but drops Christ a river of pleasures Look as when an Army of men comes to drink at a mighty river a Jordan a Thames Exerc. 2. they all go satisfied away none complaining of want none envying another because there was water enough for them all whereas had they come to a little brook there would not have been found enough to quench the thirst of every one So here The creatures are small brooks that have but a little water in them yea broken cisterns that hold Jerem. 2. 13. no water No wonder if souls return empty from them But Christ hath a river for his followers able to give them all satisfaction We must not expect more from a thing then the Creatour hath put into it He never intended to put the virtue of soul-satisfying into any mear creature but hath reserved to himself Son and Spirit the contenting of spirits as a principall part of divine prerogative To such as expect it elsewhere that person or thing they rely upon may say as Jacob did to Rachel Am I in Gods stead Gen. 30 2. § 2. Certain it is that none can make our souls happy but God who made them nor any give satisfaction Neque enim facit beatum hominem nisi qui sent hominem Deus Aug. epist 52. to them but Christ who gave satisfaction for them They were fashioned at first according to the image of God and nothing short of him who is stiled the brightness of his Fathers glory and Heb. 1. 3. the express image of his person can replenish Ad imaginem Dei facta anima rationalis caeteris omnibus occupari potest repleri non potest Bernard Serm. de bonis deserend them As when there is a curious impression left upon wax nothing can adequately fill the dimensions and lineaments of it but the seal that stamped it Other things may cumber the minde but not content it As soon may a trunck be filled with wisdome as a soul with wealth and bodily substances nourished with shadows as rationall spirits fed with bodies Whatsoever goodness creatures have is derivative whatsoever happiness they enjoy stands in reduction to the Originall of their being The motion of immortall souls is like that of celestiall bodies purely circular They rest not without returning back to the same point from whence they issued which is the bosome of God himself Fishes are said to visit the place of their spawning yearly as finding it most commodious for them and sick patients are usually sent by physicians to their native soil for the sucking in of that air from which their first breath was received Heaven is the place where souls were produced the spirit of man was at first breathed in by the Father of spirits and cannot acquiesce till he be enjoyed and heaven in him § 3. Witness was born to this truth by the Amen the
servants He would have such a person a despiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contemner of others which is plainly Pharisaical thinks all that savoureth of humility unworthy of his magnanimous man whereas Solomon telleth us It is better to be of an humble Prov. 16. 19. spirit with the lowly then to divide the spoil with the proud Yea he alloweth him in case of contumely to speak evil of his adversaries whereas our Saviours rule is Bless them that curse you pray for them Matth. 5. 44. that despitefully use you EXERCITATION 3. Oracles of God vocal or written Books of Scripture so called in five respects viz In regard of their declaring and foretelling their being consulted prized and preserved § 1. IN the epistle to the Hebrews these two phrases The first principles Hebr. 5. 12. and 6. 1. of the oracles of God And the principles of the doctrine of Christ import one and the same thing implying also that Scripture Records are the onely Store-house and Conservatory of Christian Religion I shall therefore from hence take occasion to shew That books of Scripture are oracles of God why they are so called and wherein they excell other oracles For the first There were two sorts of Oracles belonging to God vocal and written The vocal were those answers he gave from between the Cherubims on the top of 1 Kings 6. often and Chapt. 8. 6. the Mercy-seat which covered the Ark by reason whereof the Holy of Holies where that Ark stood was styled the Oracle The written are the two tables Exerc. 3. of the Law called by Stephen the lively Acts 7. 37. oracles and the Canonical books of Scripture as well those of the old Testament of which Paul speaketh when he declareth it as the great priviledge of the Jews that to them were committed the Rom. 3. 2. oracles of God as those of the New to which Peter is like to have had a peculiar respect in that saying of his If 1 Pet. 4. 11. any man speak let him speak as the oracles of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Especially if his meaning be to admonish such as speak in congregations publick teachers or as another Apostle styleth them Ministers 2 Cor. 3. 6. of the new Testament that they be carefull to deliver Scripture-truths in Scripture-words New-Testamentmatter in New-Testament-language taking the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that text for a note not of similitude but of identity as when it is said We beheld his John 1. 14. glory the glory as of the onely begotten of the Father it is not meant of a glory like his but the very same So let him speak as the Oracles of God that is the self-same things which Vid. Gerhard Coment in 1 Pet. 4. pag. 631 634. God hath spoken in his word § 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby heathen writers had been wont to express their oracles chiefly such are were uttered in prose while such as were delivered in verse went under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enfranchised by the holy Ghost and applied to the books of Scripture to intimate as I conceive that these books were to be of like use to Christians as those oracles had been to Infidels whereof take a five-fold account I. Those declared to heathen men the will of their Idols whence also they had their names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and oracula from orare quod inerat illis Deorum oratio as Tully giveth the etymologie because they contained what the Gods spake and delivered to be their minde The Scriptures in like manner contain the minde of Jehovah Somewhat of his nature we may learn from the creatures but should have known little or nothing of his will had not canonical Scripture revealed it We use to call a mans Testament his last will because in it he makes a final declaration of what he would have his executours do He that would exactly know the will of God must look into his two Testaments there he shall finde it fully expressed and no where else § 3. II. Those foretold future events which made them to be so much frequented by such as thirsted after knowledge of things to come These reade every one his destiny and acquaint him aforehand with what he may or may not infallibly expect according to his present and future qualifications Not to mention prophesies in the New testament whereof the principal magazine is the Apocalypse the old contains very many predictions beyond the activity of humane foresight For although such effects as depend upon natural causes which are uniform in their workings may be foretold by a skilfull naturalist and a wise Statesman observing the present constitution of a government may prognosticate what events are like to ensue upon those counsels and courses which he sees taken yet the quickest eye upon earth cannot foresee such future contingents as have their dependance upon the mere free-will of persons yet unborn and whereunto when they are born not common principles but heroick impulses must incline them Whereas in the Scriptures we meet with the names of Josiah and Cyrus and with their performances long before they had a being We finde old Jacob foretelling the respective fates of all his children and of their posterity Isaiah speaking of Jesus Christ as if he had written an history rather then a prophesie And Daniel who lived under the fitst describing the severall revolutions under all the other Monarchies as if he had seen them with his eyes § 4. III. Those gave advice in doubtfull cases and were in all undertakings of moment consulted with by devout Heathens who as Strabo testifies Lib. 16. in descript Judaeae in their chief affairs of state relied more upon the answers of their oracles then upon humane pollicies These were Davids delight and his counsellours Psal 119. 24. as we use to advise with those friends whom we take most pleasure in He had many wise men about him but in all their meetings for advice the word of God was still of the Quorum and nothing to be concluded of in the result without its consent Scripture must not onely be heard in all our debates but when any thing comes to be voted always have a negative voice Concerning Achitophels advice it was said what he counselled in those days was as if a man had enquired at the Oracle of God 2 Sam. 16. last which words being as it is well said by Peter Martyr Comparatio non aequiparatio a comparison onely not a parallel sufficiently intimate that all the Oracles of God are to be consulted and also that their counsel is to be rested in I shall therefore be bold to say to him that reads whoever he be as Jehoshaphat once did to Ahab Enquire I pray thee 2 Chron. 18. 4. of the word of the Lord to day As Paul to his Colossians Let the
oracles for their use then that they have God for their authour Many large volumes have been written for to make good this assertion It is a thing wherein the Spirit of God who indited the Scripture gives such abundant satisfaction to the spirits of godly men as to make other arguments though not useless yet to them of less necessity He alone bearing witness to the divinity of holy writ and to the truth of his own testimony so putting a final issue to that controversie But because there is need of other reasons for the conviction of other men I have produced certain arguments Tâ—ctica Sacra lib. 2. cap. ult elsewhere and shall here make an addition of two more which are not mentioned in that discourse one from consent another from continuance § 6. From consent thus Writings of men differ exceedingly one from another which made Seneca say Philosophers Tunc inter Thilosophos conveniet quando inter Horologia would then be all of one minde when all clocks were brought to strike at one and the same time Yea it is hard finding an authour that doth not differ from himself more or less if he write much and at various seasons But here is a most harmonious consent The word since written fully agrees with that which in former times was delivered to the Patriarchs and transmitted by word of mouth As the word God is the same to day yesterday and for ever although not incarnate till the fulness of time came and then made flesh So the word of God although till Moses received a command to put it in writing there wanted that kinde of incarnation was for substance the same before and after And as the written word agreed with the unwritten so doth one part of that which is written harmonize with another The two Testaments Old and New like the two breasts of the same person give the same milk As if one draw water out of a deep well with vessels of different mettal one of brass another of tin a third of earth the water may seem at first to be of a different colour but when the vessels are brought near to the eye this diversity of colours vanisheth and the waters tasted of have the same relish So here the different style of the historiographers from Prophets of the Prophets from Evangelists of the Evangelist from Apostles may make the truths of Scripture seem of different complexions till one look narrowly into them and taste them advisedly then will the identity both of colour and relish manifest it self § 7. From continuance thus Notwithstanding all the confusions that have happened in the world all the fires that have been kindled the massacres that have been executed and the battels that have been fought against the true Christian Religion the store-house thereof hath continued to this day and these Oracles of God been preserved in spite of hell Solomons philosophical treatises which the world had no spleen against but a liking of are long since lost whereas his Canonical writings are extant still When the earth clave asunder to swallow up Korah his company there are that think some of his children were taken up by the hand of God into the air till the earth closed again then set down without having received any harm because in the titles of sundry Psalms mention is made of the sons of Korah whom Tirinus in Numer 16. notâ ultimâ they suppose then preserved to propagate these whose service the Lord had a purpose to use so long after How often hath persecution opened her mouth from age to age and swallowed up millions both of men and books Yet the bible hath been continued still by the over-ruling hand of heaven yea which maketh it more remarkable God hath so befooled the devil herein as to preserve his own Book many times by the hands of his and its enemies It is too well known how small friends the Jews are and have heretofore been to the truth contained in the old Testament yet of them did the Lord make use to keep it and they proved carefull feoffes in trust for making over the assurances of life to us Gentiles Concerning one book of the New Testament viz. the Apocalypse it is very observable that when the authority thereof was questioned of old the Church of Rome struck in with her testimony and was a special means to have it kept in the number of Canonical books not without a special providence God who made Pharaohs daughter a second mother to Moses whom he had appointed to bring destruction afterwards upon her fathers house and kingdome did then make the Romish Church a drie nurse to preserve this Book whose meaning she knew not that it might bring desolation upon her self and her children afterwards Well may we therefore conclude and say of the holy Bible as Gamaliel once did of the Apostles Acts 5. 38 39. preaching Had this work been of men it would have come to nought longere this but being it is of God the devil and his complices have not been able to overthrow it § 8. Learn we also from that hath been said to magnifie the grace of God who in order to the promoting of our blessedness hath brought us of this nation to the knowledge of Christian Religion for want whereof many millions in other parts still sit in darkness and the shadow of death It was a memorable act of Witekindus Sr H. Spelman in Aspilogia p. 71. one of the Dukes of Saxony who flourished about the nine hundredth year of Christ after his renouncing paganisme and receiving the faith of the gospel he caused the black horse which he had formerly born in his military colours to be laid aside and in stead thereof a white horse to be born in testimony of his triumphant joy for that great change perhaps because among Qui candore cum nive certabant Pompon Laetus the Romanes the manner was to make use of such coloured steeds in their triumphs It put me in minde of what we reade in the sixth of the Revelation verse the second where Christ is described as going out in the ministery of the Gospel which was then newly embraced by that Prince Behold a white horse and he that sat on him had a bowe and a crown was givne unto him and he went forth conquering and to conquer Yea whereas there are sundry modes of the Christian Religion we are therefore to have our hearts and mouths filled with the highest praises of God because we have it in the purest that is the Protestant way which allows the people in general a free use of Bibles in their native language In In Hispania in Indice librorum prohibitorum Regulae sexta sic habet Prohibentur Biblia in vulgari lingua cum omnibus suis partibus Azor. Instit moral Tom. 1. lib. 8. cap. 26. pag. 714. Anglia mons pons sons Ecclesia foemina lana sundry parts even of Europe
much as he doth not will to all men the chief good viz. eternal life he is said to hate and to reprobate them § 3. Fourthly His purpose was to deny unto the non-elect that special grace which brings infallibly to glory those whom God bestows it upon No creature can challenge effectual grace at the hands of God as a due debt either to his nature or to his labour There be many that speak and write of God sawcily as if he were bound to give this and that and the other grace even where they can produce no promise by which he hath made himself a debtour I cannot but commend the zeal of Peter Lombard against such men To me saith he this word Vt mihi videtur hoc verbum Debet venenum habet nec Deo proprie competit qui non est debito◠nobis nisi forte ex promisso Lib. 1. sententiarum Dist 43. He ought or he is bound seems to have much poyson in it and cannot be properly applied to God who is no debtour to us save onely in those cases wherein he hath passed some promise Sure I am our Saviour telleth his Disciples plainly It is given to you to know the mysteries of the kingdome of heaven but to them it is not given Matth. 13. 11. And the housholder in the Parable stops the mouths of those murmurers that repined as expecting more from him then it was his pleasure to give with the sole consideration of its being his will to have it so Friend I do thee no wrong Take what is Matth. 20. v. 10 13 14 15. thine I will give to this last even as unto thee Is it not lawfull for me to do what I will with mine own Fifthly The consequents of the forementioned denials are 1. Permission of sin particularly of unbelief John 10. 46. Ye believe not because ye are not of my sheep 2. Obduration in sin Romans 9. 18. He hath mercy on whom he will have mercy and whom he will he hardeneth 3. Condemnation for sin Revel 20. 15. Whosoever was not found written in the book of life was cast into the lake of fire This last is that which by Divines is usually styled Positive Reprobation and is clearly distinguishable from the Negative in that the one is an act of punitive justice respecting sin committed and continued in But the other an absolute decree of Gods most free and Sovereign Will without respect to any disposition in the creature I call them consequents not effects because though Negative Reprobation be antecedent to them all it is not the proper cause of them This difference between the decrees Aquinas long since took notice of Election saith he Thom. part 1. quaest 23. Artic 3. ad ◠um is a proper cause both of that glory which the Elect look for hereafter and of that grace which here they enjoy Whereas Reprobation is not the cause of the present sins of the non-elect though it be of Gods forsaking them but their sin proceeds from the parties themselves so passed by and forsaken But I am under a promise of brevity and therefore shall add no more but onely advise the English Reader who is desirous of further information in these deep points to procure and peruse that excellent piece of the profound Doctor Davenant printed at Cambridge Ann. 1641. under this Title Animadversions written by the right Reverend John Bishop of Salisbury upon a Treatise intituled Gods love to mankinde where he will not onely meet with the doctrine of Predestination modestly handled but also with ample satisfaction to most of those wicked cavils which flesh and bloud have been wont to suggest against it § 4. Having thus finished that preamble which the daring Heterodoxie of some modern writers put me upon a necessity of I proceed to the making good of two Assertions tending to cleare the former part of our present Aphorisme viz. That the Goodness of God is abundantly manifested in his Decree of our Election and his Greatness no less in that of Preterition In order to a demonstration of the former I desire to have it considered how free how peculiar how ancient how leading how lasting a favour Election is First A free favour It is therefore called Election of Grace and spoken of Roman 11. 5. as tending to the praise of the glorie of free grace The Lambs book of life Ephes 1. 6. so named because the Lamb Jesus stands there inrolled in the head of it as the head of all the Elect and the Captain of that salvation whereunto they are chosen is a book of love Behold my servant whom I have chosen my beloved Ma◠12. 18. in whom my soul is well pleased It was so said of Christ and may be applied to all the Elect in their measure Hence Paul stileth his Thessalonians Brethren beloved of the Lord because God had chosen 2 Thess 2. 13. them to salvation and God expresseth the Election of Jacob by Jacob have I loved to shew that free love on Gods part is the fountain of this favour We love persons or things because they are lovely God loveth them first after makes them lovely then loves them more for being so The cause of our love is in the objects of Gods in himself we are predestinated aster the Ephes 1. 11. counsel of his own will not after the good inclinations of ours Secondly A peculiar favour Rarity much enhaunceth a benefit Immunities and priviledges are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato Privilegium gaudet paucitate much valued and stood upon because they are not common to many and are therefore more rejoyced in because but few partake of them There were but eight persons saved from the Deluge of waters in Noahs time who is accordingly said to have fround grace in Gen. 6. 8. the eyes of the Lord in that he and his were preserved when all the world beside perished And in regard the Deluge of fire that came upon Sodom and Gomorrah swept away all the other inhabitants but Lot onely and his nearest relations were exempted from it God is said to have magnified his mercy toward them as Lot acknowledged saying Behold thy servant hath found Gen. 19. 19. grace in thy sight and thou hast magnified thy mercie which thou hast shewed unto me We should all have perished in the Deluge of fiery indignation had not God elected some few whom he hath not appointed to wrath but to obtain salvation by 1 Thess 5. 9. our Lord Jesus Christ. They are but few as Scripture tels us again and again Many are called but few chosen Mat 20. 16. 22. 14. The goodness of God is therefore to be more acknowledged in so peculiar a favour § 5. 3ly An ancient favour Old things if evil are so much the worse for that Old leaven is to be purged out and the 1 Cor. 5. 7. Ephes 4. 21. old man to be put off But every