For as some of Gods promises are made with the condition of faith and perseverance so his threatnings are denounced with the exception of repentance which though concealed for the most part is always included and sometimes expressed as in that place of Jeremiah At what instant I shall speak concerning a nation and concerning a kingdome Jer. 18. 7 8. to pluck up and to pull down and to destroy it If that nation against whom I have pronounced turn from their evil I will repent of the evil that I thought to do unto them Be we admonished from hence First What to practise in reference to God to wit Truth in our promises to and covenants with him that so our returns may be answerable in kinde to our receits All his ways are mercy and truth Psal 25. 10. to us-ward therefore all ours should be truth and faithfulness towards him Thrice happy we whatever our outward condition prove if we be able to profess in the sincerity of our hearts as they did in Psalm the fourty fourth All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant Our principal comfort flows from Gods keeping his Covenant of grace with us it should therefore be our principal care to keep touch with him § 8. Secondly What to look for in reference to our selves To wit an exact fulfilling of all promises and threatnings that are conditional according to their severall conditions Hath the faithfull and true witness said He that beleeveth and is baptized shall be saved but he that beleeveth not shall be damned Let no unbeleever then whilest he continueth in that estate expect salvation neither any that beleeveth and walketh in Christ fear damnation seeing he hath Truth it self engaged for his safety and seeing the faith of Gods Tit. 1. 1 2. elect according to St Pauls doctrine should go hand in hand with the hope of eternal life which God that cannot lie promised before the world began Let all that wish well to Zion make full account that in due time The mountain of the Isai 2. 2. Lords house shall be established in the top of the mountains and shall be exalted above the hills and all nations shall flow into it because it hath been promised of old Let them also know assuredly that the Lord will consume Antichrist with the spirit 2 Thess 2. 8. of his mouth and destroy him with the brightness of his coming because this commination standeth upon the file in holy Scripture and is not yet completely verified Former ages have seen Antichrist Nascent when the Bishop of Rome first usurped authority over all the Churches Antichrist Crescent when he began to maintain the doctrine of adoring Images and praying to Saints departed Antichrist Regnant when he exalted himself above Kings and Emperours setting up his mitre above their crowns yea Antichrist Triumphant when he once became Lord of the Catholick faith so as none might beleeve without danger more or less or otherwise then he prescribed To this observation made by one of our own learned countreymen let me add we our Dr Crakanthorp in his Vigilius dormitans chap. 13. § 24. selves have seen him Antichrist Cadent falling and waining ever since Luther Calvin Perkins and others were set on work by God to unmask him And no Exerc. 4. doubt if we do not our posterity shall see him Antichrist morient dying and giving up the ghost for the Lord faithfull and true hath not onely threatned his ruine but foretold that his day is coming EXERCITATION 4. Keeping mercy for thousands explained Men exhorted to trust God with their posterity Luthers last Will and Testament Iniquity transgression and sin what Six Scripture-expressions setting out the pardon thereof Gods goodness therein Faith and repentance the way to it Pardon in the Court of Heaven and of Conscience The equity and necessity of forgiving one another We are to forgive as God for Christs sake forgiveth us viz. heartily speedily frequently throughly A twofold remembrance of injuries in cautelam in vindictam § 1. THe sixth branch of divine goodness is the Lords keeping mercie for thousands which phrase admitteth of sundry notions worthy of diligent consideration First Keeping it as in a store-house God is said to be rich unto all that call upon Rom. 10. 12. him and we reade of the riches of his goodness These riches are laid up with him and kept as in a magazine to be made use of upon all occasions according to the emergent necessities of his people Whence it is that we also reade of their obtaining mercie and finding Hebr. 4. 16. grace to help in time of need Secondly Keeping it for the present age as well as having dispensed it formerly to predecessours Our fathers were all liberally supplied out of Gods forementioned Treasury as it is in Psalm the two and twentieth Our fathers trusted in thee Psal 2◠4 5. They trusted and thou didst deliver them They cried unto thee and were delivered they trusted in thee and were not confounded This should be no disheartning to us as if his Treasury were exhausted but encourage us rather as Pauls example did succeeding beleevers For this 1 Tim. 1. 16. cause I obtained mercie said he that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter beleeve on him to life everlasting Which is the next observable Thirdly Keeping it for time to come as well as dispensing it at present God hath mercy in hand and mercy in store We now say as it is in the Lamentations It is of the Lords mercy that Lam. 3. 22. we are not consumed because his compassions fail not The same will they have occasion to profess that shall come after us God keepeth mercy and mercy keepeth us Created goodness indeed being limited may be justly suspected of penurie Esau might have somewhat to plead for his saying Hast thou but one blessing my father But Divine goodness is like an ocean without either banks or bottome Our heavenly Father hath blessings reserved as well as bestowed many more blessings then one yea for many more persons then one as it followeth Fourthly Keeping mercy for thousands and that not of persons onely but as it is in the Chaldee for thousands of generations One generation goes saith the Preacher and Eccles 1. 4. another generation cometh but the earth abideth for ever Not one of all these generations but coming and going tasteth of mercy and the whole earth during Psal 33. 5. the time of these revolutions are still full of the Lords goodness When the ark rested Moses said Return O Lord unto the many Numb 10. 36. thousands of Israel He that charged his providence with the thousands of Israel is ready to charge it with the thousands of England both in this and after ages if they do not apostatize from him and so forsake
Quae omnia saptens servabit tanquam legibus jussa non tanquam Diis grata Sic adorabimus ut meminerimus cultum magis ad morem quà m ad rem pertinere c. August De Civit. Dei lib. 6. cap. 10. will keep them all as things commanded by our laws not as things acceptable to the Gods for custome rather then conscience sake Thereby shewing as Austine observeth that he himself misliked what he practised and did not approve his own adoration What else was this but mock-worship And although it must be granted that some of them were more serious in that way of superstition which the Gentiles Theology prescribed yet was not their worship in Truth for being destitute of Christ who is the way the truth and the life they John 14. 6. Psal 51. 6. wanted that Truth in the inward parts required by God in all holy services The Pelagians indeed were of opinion that those vertues which appeared in heathen Philosophers and others of eminent note for morality though they had not received the knowledge of Christ were true graces But if Austin may be credited this above all their Hoc est unde vos maximè Christiana detestatur Ecclesia Contr. Julian pelag lib. 4. cap. 3. corrupt tenents was that for which the Christian Church did most abominate them their doctrine Yea Paul whom we are bound to beleeve in the fourth Chapter of his epistle to the Ephesians is thought to have concluded the contrary we finde there the life of the Gentiles Ephes 4. vers 17. 18. 21. 24. clearly opposed to the life of God which they saith he were alienated from as also to the truth as it is in Jesus and to that true holiness or holiness of truth wherewith every spiritual worshipper is endued And so far is the Apostle in that place from excepting their philosophers that as Grotius thinks he aims especially at them because his phrase in the seventeenth verse That ye Vide Grotium in Ephes 4. 17. in Rom. 1. vers 21 22. walk not as other Gentiles walk in the vanity of their minde is fully parallel with that in his epistle to the Romanes They became vain in their imaginations which is certainly meant of their philosophers for it follows professing themselves to be wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name whereby that sort of men were commonly known witness the seven wise men of Greece before Pythagoras invented that other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome as more modest § 4. The second grand direction about the manner of worship is that it be performed in the name and through the mediation of Jesus Christ who saith of himself I am the way No man Joh. 14. 6. comes to the Father but by me And of whom Paul saith Whatsoever ye do in Coloss 3. 17. word or deed do all in the name of the Lord Jesus whereupon Luther was bold to Quicquid oratur docetur vivitur extra Christum est idololatria coram Deo peccatum Luther tom 3. edit Jenens p. 300. assert That all the prayings teachings and actings of men are out of Christ idolatry and sin in the sight of God Now although the first direction were not altogether unknown to some of the Gentiles as may be gathered from sundry passages in their writings cited by Grotius in his notes upon John the fourth at the four and twentieth verse and by Doctour Meric Casaubon in his second book De cultu the third chapter yet of this second they had no knowledge at all for it is not a lesson to be learned in Natures school The heavens indeed and so the earth with all the creatures in them both declare the glory of God in himself but the glory of God in the face of Christ as mediatour is not declared by any of them Insomuch as Paul tells the Ephesians that while they Ephes 2. 11 12. were Gentiles they were at that time without Christ although Ephesus then was full of Philosophers and eminent scholars witness the proverb of Ephesian letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 19. and that story in the Acts which mentions the burning of books there to the value of fifty thousand pieces of silver by such as were taken off from the study of curious arts upon their conversion to the faith As for Jews and Mahometans the former we know have espoused long since another Messias and the latter set up that impostour Mahomet for their mediatour § 5. Now the argument built upon the foundation of these premised considerations stands thus No religion or doctrine can bring us to the fruition of God but such as instructs us how to worship him aright No religion or doctrine but Christianity teacheth the right worship of God Therefore none but it can bring us to enjoy him The proposition is bottomed upon that necessary connexion which is between the fruition of God and his adoration he being wont to communicate himself in or after acts of worship according to these and the like places He that hath Joh. 14. 21. my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Behold I stand at Rev. 3. 20. the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me The Assumption hath been already cleared But if further proof be needfull I shall add one argument more So far is the light of nature from making a full discovery of what belongs to divine worship that the wisest Philosophers in their morall tractates have not onely been silent as to faith in Christ and repentance from dead works and such other eminent duties of religion but commended to their readers some habits and actions for vertues and duties which in Scripture are represented as vices and sins For example Aristotle one of Natures high priests in his Ethicks one of the choicest pieces of morality extant maketh a vertue of Eutrapelia which Paul under that very term prohibits as a thing inconvenient for Christians Neither filthiness nor Ephes 5. 4. foolish talking nor Eutrapelia Jesting which are not convenient So also Nemesis that is grief and indignation at the prosperity of unworthy men is by him reckoned among such affections as are near of kin to vertues but condemned at large by David in Psalm the thirty seven and by Solomon in the Proverbs saying Fret not thy self because of evil Prov. 24. 19. men neither be thou envious at the wicked Another of his vertues is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnanimity which he describeth to be the judging of a mans self worthy of great things when he is so Whereas our Saviour directeth us even when we have Luke 17. 10. done all things that are commanded us yet to say we are unprofitable
expressions in Solomons song Because of the savour of thy Cantle 1. 3. Nescit divina qui non optat qui non amal Jo. Euseb Nicomb Theopolit pag. 91. good ointments thy name is as an ointment poured forth therefore do the Virgins love thee He doth not know the things of God saith a late writer well who doth not desire and love them § 6. Thirdly Sense of interest Of the Zidonians God said They shall know that I am the Lord But of his own people Ezek. 28. 22. compared with verse 26. Ephes 1. 13. Israel They shall know that I am the Lord their God Paul of the beleeving Ephesians concerning Christ In whom ye trusted after that ye had heard the word of truth the Gospel of your salvation Others may consider the Gospel as a word of truth and a doctrine holding forth salvation but such as are savingly enlightened and sanctified by the Spirit view the salvation it holdeth forth as theirs and are ready to say of every truth therein contained This is good and good for me Happy man whosoever thou art that canst look by an eye of faith at the Gospel as the Charter of thy liberties at the condemning Law as cancelled by thy Surety at the Earth as the footstool of thy Fathers throne at Heaven as the portall of thy Fathers house at all the creatures in Heaven and Earth as an heir is wont to look at his fathers servants which are therefore his so far as he shall have need of them according to that All 1 Cor. 3. 22 23. are yours and ye are Christs and Christ is Gods Fourthly Sincerity of obedience No doubt but Elies two sons being Priests had a literal knowledge of God yet being profane they are said expresly not to have known him They 1 Sam. 2. 12. were sons of Belial they knew not the Lord. When Lucius a bloudy persecuter offered to confess his Faith in hope thereby to beget in the auditours a good opinion of his orthodoxy Moses the religious Monk refused to hear him saying The eye might sometimes judge Ruffin histor Eccles lib. 2. cap. 6. of ones faith as well as the ear and that whosoever lived as Lucius did could not beleeve as a Christian ought Fully consonant hereunto is that of James I will James 2. 18. shew thee my faith by my works That of John He that saith I know God and keepeth 1 John 2. 4. not his commandments is a lyar and the truth is not in him And that of Job Behold the fear of the Lord that is wisdome Job 22. last and to depart from evil is understanding APHORISME IV. Goodness and Greatness are Attributes so comprehensive as to include a multitude of divine perfections EXERCITATION 1. Exerc. 1. God described from goodness and greatness both without and within the Church A lively pourtraiture of his goodness in the several branches thereof Exod. 34. 6 7. Bowels of mercy implying inwardness and tenderness Our bowels of love to God of compassion to brethren Mercy not to be refused by unbelief nor abused by presumption § 1. THe most learned among the Heathen made account they had sufficiently characterized their Jupiter when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Optimus Maximus they styled him Good and Great yea the Best and Greatest of Beings Neither can it be denied that these two attributes if we take them in their latitude Aph. 4. comprehend very many of those perfections which commonly go under other names And this perhaps may be the reason why David in Psalm one hundred fourty fifth which the Rabbins are said to have esteemed so Coppen in argumento Psal 145. highly of as to determine but with more superstition then truth that whosoever repeated in thrice every day might be sure of eternal life having set himself to extoll God and to bless his name as appeareth by the first and second verses insisteth chiefly on these two Great is the Lord and greatly to be Psal 145. v. 3. praised and his greatness is unsearchable Shortly after They shall abundantly utter Vers 7. 8 9. the memory of thy great goodness The Lord is gracious and full of compassion slow to anger and of great mercy The Lord is good to all and his tender mercies are over all his works I shall accordingly treat of both and first of his Goodness § 2. Moses was skill'd in all the Acts 7. 22. learning of the Egyptians yet as not content herewith he becometh an humble suiter to God for some further and better knowledge I beseech thee saith he Exod. 33. 18. shew me thy glory Other notions may fill the head of a moral man nothing short of the knowledge of God can satisfie the heart of a Saint Wherefore in answer to this request the Lord maketh him a promise saying I will make Verse 19. all my goodness pass before thee The thing desired was a sight of his glory the thing promised a view of his Goodness Which intimateth that however in themselves all the Attributes of God be glorious yet he glorieth most in the manifestation of his goodness neither doth any bring him in so much glory from the creatures who are wont to magnifie this most I will mention the Isai 63. 7. loving kindnesses of the Lord and the praises of the Lord according to all that the Lord hath bestowed on us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and according to the multitude of his loving kindnesses So the Church in Isaiah Now the forementioned promise made to Moses in Exodus the three and thirtieth was made good in chapter the thirty fourth where the Lord is said to have passed by him and proclaimed The Lord the Lord God mercifull Exod 34 6. 7. Totum hunc locu◠ad bonitatem Dei pertinere asserit Ludovic de Dieu Auimadvers in loc and gracious long-suffering and abundant in bounty and truth keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty visiting the iniquity of the fathers upon the children and upon the childrens children unto the third and to the fourth generation All which clauses even the latter expounded by most of Gods Justice may be so interpreted as to relate to his Goodness rather It is twofold one Essential that wherewith God is good in himself the other Relative that whereby he doth good to his creatures The former is here set forth by the term Jehovah which is doubled and doth most fully serve to express it as coming from a root that signifieth Being For Goodness and Entity are convertible and Diabolus in quantum est bonus est August p. de Natur. 〈◊〉 c. 5. every thing so far forth as it partaketh of Being partaketh also of Bonity wherefore God in whom all degrees of Entity meet is undoubtedly most good The latter in
the title El which as a learned Jew affirmeth doth not less clearly express his influence then Jehovah doth his Essence El and Elohim Abarbanel apud Joann Buxtorf fil in Dissertat de Nominibus Dei Hebraicè thes 39 41. in their most proper notion as he telleth us signifying the authour and producer of things by an infinite power Of this Relative goodness there are sundry distinct branches mentioned in this superexcellent Text which are spoken to in their order § 3. The First is Mercy The nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intra viscera recepit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. 78. whereof may receive much light from the Hebrew word which is here made use of It cometh from a root that signifieth shutting up in ones bowels as child-bearing women retain and cherish their dearest offspring within their wombs Accordingly we reade in Luke of the bowels of Gods mercy a phrase which implieth both inwardness and tenderness First inwardness our bowels are the most inner parts The mercy of God springs from within and hath no original cause without himself Humane affection is commonly both begotten and fed by somewhat without in the thing or person beloved as culinary fire must be kindled and kept in by external materials But God loveth because he loveth Deut. 7. 7 8. Exod. 33. 19. and sheweth mercy on whom he will shew mercy as celestial fire is fuel to it self He freely extendeth mercy to us in making us good then doth us good for being so is not this a mercifull God Secondly tenderness The forecited passage in Luke runneth thus in our translation Through the tender mercies of our God Of all parts the bowels relent and earn most In them we are wont to finde a stirring when strong affections of love or pity are excited as Joseph did upon sight of Benjamin Gen. 43. 30. God speaking after the manner of men useth this pathetical expression concerning his people How shall I give thee Hos 11. 8. up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together His people accordingly crie to him Where is thy zeal and thy strength the Isai 63. 15. sounding of thy bowels and of thy mercies are they restrained Of all humane bowels those of mothers are the tenderest Can a woman saith the Lord forget her sucking Isai 49. 15. childe that she should not have compassion on the son of her womb Yet sooner shall all the mothers in the world prove unnatural then he unmercifull for so it followeth yea they may forget yet will not I forget thee § 4. Well may this notion of mercy put us in minde of returning bowels of love to God according to what David said in the beginning of Psalm the eighteenth I will love thee O Lord my strength where the word cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex intimis visceribus diligam te Psal 18. 1. the same forementioned root and intimateth exercising love out of his most inward bowels as also of extending bowels of compassion to those especially that stand in nearest relation to him according to that of John Whoso hath this worlds goods and seeth his brother hath need and shutteth up 1 Job 3. 17. his bowels of compassion from him how dwelleth the love of God in him But that is not all the improvement we are to make of this Attribute As it is a most tender affection so is it to be most tenderly used Take we therefore diligent heed as of refusing it by unbelief so of abusing it by presumption First of refusing mercy by unbelief Many Jonah 2. 8. as the phrase is in Jonah forsake their own mercie by giving way to objections arising from the flesh like smoke out of that bottomless pit in Revelation Say not therefore God is so angry with me the arrows of the Almighty stick so fast and the poyson thereof doth so drink up my spirit that I cannot expect any mercy from him Know that the Lord is wont even in wrath to remember mercie and that the Habak 〈◊〉 3. correction which thou at present lookest at as an argument of wrath may perhaps be an evidence of love and an act of mercy God is not about to hew thee down as thy unbeleeving heart imagineth but to prune thee for prevention of luxuriancy Be sure the right hand of his clemency knoweth whatever the left hand of his severitie doth Thou hadst better be a chastened son then an undisciplined bastard There is no anger to that in Isaiah Why Isai 1. 5. should ye be stricken any more ye will revolt more and more That in Ezekiel I will Ezek. 16. 42. make my fury towards thee to rest and my jealousie shall depart from thee and I will be quiet and will be no more angry That in Hos 4. 17. Tunc magis irascitur quando non irascitur Super oâ—nen iram miseratio ista Bernard Hosea He is joyned to idols let him alone Then is God most angry of all when he refuseth to be angry yea there is no anger of his to be compared to this kinde of mercy Men that are fatted to destruction often go prosperously on in the world have few afflictions in their life no bands in their death but as Erasmus once said From this prosperitie Absit à nobis chrissimi alis selicitas Erasm in concione de misericordia good Lord deliver us Say not I am unworthy and must therefore despair for mercy is free and if God should shew mercy to none but such as are worthy of it he should shew mercy to none at all seeing All have sinned and come short as of the glory so of the mercy of God Say not my sins are many and great too many and too great to be pardoned but oppose to the multitude of thy transgressions that multitude of tender mercies mentioned Psal 51. 1. by the Psalmist not forgetting the gracious invitation by another Prophet Let the wicked forsake his way and the unrighteous man his thoughtss and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon or multiple pardon as the original phrase imports To the greatness of thy sins oppose the riches of Gods mercy and greatness of his love spoken of by the great Apostle God saith he who is rich in mercy for his Ephes 〈◊〉 4. great love wherewith he loved us Lo here a vast heap whereunto men may come with confidence be it never so much they have need of because these riches are not impaired by being imported The mercies of an infinite God are infinite mercies and so able to swallow up all the sins of finite creatures What though thou hast heretofore delighted in sin despair not for he delighteth in
them in these a little before he was to be executed afforded a few whorish tears asking whether he might be saved by Christ or no When one told him that if he truly repented he should surely not perish he brake out into this speech Nay if your Christ be so easie to be intreated indeed as you say then I defie him and care not for him Horrible blasphemy desperate wickedness for a man to draw himself back from repentance by that very cord of love whereby he should have been drawn to it The next degree of impiety is when men are therefore bold to continue long in sinning because he with whom they have to do is a long-suffering God A vice which the Preacher of old took notice of Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil But let such fear and tremble at what followeth Though a sinner doth evil Eccles 8 11 12 13. an hundred times and his days be prolonged yet surely I know it shall not be well with the wicked The Lord valueth every moment of his forbearance as in the parable Behold these three years I come seeking Luke 13. 7. fruit on this fig-tree and finde none Christ sets an high price upon every exercise of his patience as in the Canticles Open to me for my head is filled with Cantic 5. 2. dew and my locks with the drops of the night Take we heed of sleighting that which God and Christ value Know and consider that patience may be tired that however the Lord be long-suffering yet he will not suffer for ever but be weary of repenting in case men will not be weary of sinning Hear what was once said by himself to Jerusalem Thou hast forsaken me saith the Lord thou Jerem. 15. 6. art gone backward therefore will I stretch out my hand against thee and destroy thee I am weary with repenting EXERCITATION 3. Exerc. 3. The bounty of God declared by his benefits viz. giving his Son to free us from hell his Spirit to fit us for heaven his Angels to guard us on earth large provisions in the way and full satisfaction at our journeys end Joh. 3. 16. James 1. 5. and Psal 24. 1. Glossed Isai 25. 6. Alluded to Inferences from divine Bounty beneficence to Saints not dealing niggardly with God exemplified in David Paul and Luther Truth in God is without all mixture of the contrary It appears in his making good of promises and threatnings teaching us what to perform and what to expect § 1. OUr Bibles in the next clause making use of the generical term have it Abundant in goodness I will make bold to vary a little from the common translation and to reade it Abundant in bounty because the word as Zanchy and others have observed most properly signifieth that kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat benignitatem seu liberalem beneficentiam Zanch. de Natur Dei l. 1. câ— 18. Vide Fulleri miscellan lib. 1. c. 8. goodness which we call Bounty or Benignity and which maketh a fourth branch This God is abundant in witness the greatest of his gifts by which we are wont to measure the bounty of benefactours I shall instance in some of the chief He bestoweth upon us First His son to free us from hell God Joh. 3. 16. so loved the world that he gave his onely begotten Son He did not grant him upon Non concessit sed purissime dedit Stella the request and earnest suit of lapsed creatures but freely gave him unasked not a servant but a Son not an adopted son such as we are but a begotten begotten not as Saints are of his Jam. 1. 18. will by the word of truth but of his Nature he himself being the Word and the Truth not one of many but an onely Son thus begotten and this not for the procuring of some petty deliverance but that whosoever beleeveth in him should not perish but have everlasting life Well might this gift of royal bounty be ushered in with a God so loved the world Majesty and love have been thought Non bene conveniunt nec in una sede morantur Majâ—stas amoâ— hardly compatible Yet behold the majesty of God bearing love and that to the world the undeserving yea ill-deserving world of mankinde Herein is love saith St John elsewhere let me say herein is bounty not that we loved 1 Joh. 4. 10. God but that he loved us and sent his Son to be the propitiation for our sins Loved and So loved that particle is most emphatical and noteth the transcendency of a thing either good or evil Paul speaking of the incestuous Corinthian decyphers him thus Him that hath so 1 Cor. 5. 3. done this deed so impudently so abominably so unchristianly The officers being astonied at our Saviours doctrine cried out Never man spake so as Joh. 7. 46. this man so excellently so powerfully so incomparably Here God so loved the world that is so freely so infinitely so unspeakably The Apostle himself who had been rapt up to the third heaven and there heard things not to be uttered wanteth words when he cometh to utter this and useth an accumulation of many because no one could serve his turn to express it sufficiently Not content to have styled it love mercie grace as not having yet said enough he calleth it great love glorious grace rich mercy yea exceeding riches Ephes 2. 4 5 7. of his glorious and mercifull grace in his second chapter to the Ephesians § 2. Secondly His Spirit to fit us for heaven Our heavenly Father is he that giveth the holy Spirit to them that ask Luke 11. 13. him The Spirit thus given worketh in us regeneration we are therefore said to be born of the Spirit and that real holiness Joh. 3. 5. 6. concerning which the Apostle saith without it no man shall see the Lord Hebr. 12. 14. So preparing us for that place which our Lord Jesus is gone before to prepare Joh. 14. 2 3. for us A daily conversation in heaven is the surest forerunner of a constant abode there The Spirit by enabling us hereunto first bringeth heaven into the soul then conducteth the soul to it Whence it is that Nehemiah recording the acts of Gods bounty to Israel reckoneth this as one of the principal Thou gavest also thy good Spirit to instruct Nehem. 9. 20. them Thirdly His Angels to guard us on earth After David had said The angel of the Lord encampeth round about them that Psal 34. 7 8. fear him and delivereth them he addeth immediately O taste and see that the Lord is good herein good in bestowing such a guard upon us It was an act of royal benignity towards Mordechai in king Ahashuerus to make Haman the favourite his attendant as he rode through the streets Lo here a
understanding God is greater then our heart and knoweth 1 Joh. 3. 20. all things Everlasting duration Behold Job 36. 26. God is great and we know him not neither can the number of his years be searched out Omnipresent immensity Great is our 2 Chr. 2. 5 6. God above all gods Who is able to build him an house seeing the heaven and heaven of heavens cannot contain him Secondly each particular dimension is elsewhere applied to these very attributes though some with more clearness then others Height to Gods Sovereignty He that is higher then the Eccles. 6. 8. highest regardeth and there be higher then they Depth to his Omniscience O the Rom. 11. 33. depth of the riches both of the wisdome and knowledge of God! Length to his Eternity He asked life and thou gavest it to him even length of days for ever and ever Psal 21. 4. Which Calvin and the Chaldee paraphrase apply to Christ understanding thereby the eternal duration of his kingdome Lastly breadth to his Omnipresence but covertly in that of Isaiah The glorious Lord will be unto us a Isa 33. 21. place of broad rivers and streams to signifie that protection and safety which his presence with his Church in every place affords to all the members thereof like a broad river encompassing a fenced town on every side Thirdly Me thinks there is somewhat exprest in Zophars speech which as to the two former particulars tends to this interpretation For having said It is as high as heaven he presently adds What canst thou do meaning perhaps what are thy weak abilities to his omnipotence He in regard of his Sovereign power can do all things but thou alas what canst thou do And after affirming It is deeper then hell he subjoyneth what canst thou know as if he had said what are thy shallow apprehensions to the depth of his thoughts He in regard of his omniscient understanding knoweth all things but thou poor man What canst thou know § 2. If it be asked why I expound all these clauses of God seeing the particles It and Thereof It is high as heaven The measure thereof seem to relate unto somewhat else My answer is that Expositours differ much about this very thing and according to their several apprehensions translate the words after a different manner The vulgar Latine and our old English translations carry all to Almighty God who was mentioned in the verse before Canst thou finde out the Almighty reading it thus He is higher then heaven what art thou able to do His length exceeds the length of the earth c. Others considering that divers words in the original text being feminine will not agree in construction with Eloah and Saddai whereby God is there exprest have therefore looked back to the sixt verse for an antecedent where they meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdome and expound all of it inserting the word Sapientia into their Latine translations as Oecolampadius and Junius do But for my part there is I conceive a word nearer hand which will serve the turn better and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection Canst thou finde out the Almighty unto perfection It that is the Perfection of God is as high as heaven c. And herein I joyn with Castellio whose translation is fully squared to this sense for so he readeth the place Tune Dei intima pervestiges aut ipsam adeò perfectionem Omnipotentis invenias Quae cùm coelum altitudine adaequet quid ages c. Now I interpret the words as before because however they be read whether God or wisdome or Perfection be taken for the antecedent it cometh to one and the same issue for the Wisdome of God is himself and his Perfection comprehends not Wisdome onely but all his other excellencies whatsoever insomuch as Lessius intitleth his book concerning the Attributes De perfectionibus divinis The way thus cleared I now proceed without further interruption to single out the particular dimensions and discourse of them in their order § 3. Seeing all divine perfections far transcend humane capacities the safest way as I humbly conceive for us to make a due estimate concerning the height of Gods sovereignty is to compare it with that of earthly potentates which is within the compass and reach of our understandings Verily it is not without cause that S. Paul styles him the 1 Tim. 6. 15. blessed and onely potentate the King of kings and Lord of lords that Moses Melchisedech and Abram entitle him the most high God Gen. 14. v. 18 19 20 22. four times in one chapter For upon search it will appear that his Sovereignty excels that of the high and mighty ones upon earth in point of Extensiveness of Unaccountableness and of Almightiness I. In point of extensiveness His kingdome Psalm 103. 19. ruleth over all The whole earth and sea which make but one globe is to the Universe but as a little central point the mightiest potentate hath no more but his share in that little Whereupon Seneca bringeth in his wise vertuous man with this censure and sarcasme in his mouth Is this that Point Hoc est illud punctum quod inter tot gentes ferro iâ—ni dividitur O quà m cidiculi sunt mortalium termini Punctum est istud in quo navigatis in quo bellatis in quo Regna disponitis minima c. Senec. Natural quaest lib. 1. in Praefatione which so many Nations of the world do so strive to divide among themselves by fire and sword O how ridiculous are the bounds of mortal men All that in which they sail to and fro manage their wars and set up their petty kingdomes is but a Point Whereas the Sovereignty of God extendeth it self to the whole earth and sea yea to heaven and the heaven of heavens giving laws not onely to the visible host of sun moon and stars but also to the invisible host of Angels who are said to Psalm 103. 20. excell in strength and to do his commandments hearkning unto the voice of his word Yea there is not a Devil in hell that can go beyond the length of his chain for even those legions of darkness are though much against their wils subjected to the empire of the father of lights Yea whereas the dominion of worldly Potentates reacheth but to the outward man and their laws cannot directly oblige the conscience so as to bring upon it a guilt binding over the soul to death his do And in this respect St James telleth us that there is one James 4. 12. law-giver one and but one who is able to save and to destroy The style which Paul giveth earthly governours is masters Ephes 6. 5. according to the flesh but Moses calleth Numb 17. 16. God the God of the spirits of all flesh to imply that however there be many who lord it sufficiently over the flesh and outward man there
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
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
his being swallowed up with overmuch sorrow lest Satan saith he should get an advantage of us for we are not ignorant of his devices 2 Cor. 2. 7 11. V. Because if we look to our selves cheerfulness is advantageous both to our bodies therefore compared to the best food such as men use to have at feasts He that is of a merry heart hath a Prov. 15. 15. continual feast and the best physick too A merry heart doth good like a medicine Prov. 17. 22. but a broken spirit drieth the bones And also our spirits Uncheerfulness maketh the soul of a man drive heavily as the chariots of Pharaoh did in the red sea but the joy of the Lord oyleth the wheels Cheerfulness supples the joynts of our hearts and so rendereth them nimble and active in holy performances See Nehemiah 8. 10. VI. Because if we cast our eyes upon others the uncheerfulness of professours often bringeth a bad report upon the profession and maketh the world ready to beleeve that Christians serve a bad master or have but an hard service of it whereas their rejoycing in the ways of the Lord would help to bring others in love with religion See Acts 9. 31. and Esther 8. the two last verses § 7. Fifthly Endure afflictions so as in the day of adversity duly to consider the Nature Authour and Ends of Crosses I. The Nature of those afflictions that befall men in Christ They are not Inter vincula carnisicis Chirurgi Chamier Panstrat from vindicative justice which is wholly removed from such by the mediation of him in whom they have beleeved and so not formally punishments but from fatherly discipline whereby it cometh to pass that although the matter be the same there is as much difference between the sufferings of beleevers and of ungodly persons out of Christ as there is between the cords wherewith an executioner pinioneth his condemned malefactour and those wherewith the indulgent Chirurgion bindeth his patient the ones design being to kill the others to cure They are crosses indeed which beleevers undergo but no curses and have no such malignity in them as the world imagineth II. The Authour Well might Eliphaz Job 5 6. say Trouble springs not out of the ground for it cometh from heaven and that out of love As many as I love Rev. 3. 19. saith Christ I rebuke and chasten How bitter soever the cup be which I am to drink and by whomsoever it is handed to me the comfort is it was of my heavenly fathers mixing who I am sure would not put any poysonfull although he do put some displeasing ingredients into it I will therefore say Christ enabling as Christ himself did The cup which my father hath given me shall John 18. 11. I not drink it III. The Ends Which are specially three 1. The mortifying of our corruptions By this shall the iniquity of Jacob Isa 27. 9. be purged and this is all the fruit to take away his sin All the harm which the fiery furnace did the young men in Daniel was to burn off their cords our lusts are cords cords of vanity in Scripture-phrase the fiery tryal is sent on purpose to burn and consume them Afflictions help to scour off this kinde of rust Adversity like winter-weather is of use to kill the vermine which the the summer of prosperity is wont to breed 2. For the enlivening and quickning of our graces I spake unto Jerem. 22. 21. unto thee in thy prosperity and thou saidst I will not hear But elsewhere Lord in Isa 26. 16. trouble have they visited thee they poured out a prayer when they chastening was upon them These two places compared shew how apt prosperity is to make men Gallio's adversity to render them Zelots As bruising maketh aromatical spices to send out their savour and collision fetcheth fire out of the flint which was hid before so pressures excite devotion The cold water of persecution is often cast in the Churches face to fetch her again when she is in a swoon 3. For the furthering of our glory Christ went from the Cross to Paradise so do Christians He was made perfect through Heb. 2. 10. sufferings so are they It became him to Luke 24. 26. suffer and to enter into his glory It becomes them to tread in their masters steps When the founder hath cast his bell he doth not presently hang it up in the steeple but first try it with his hammer and beat upon it on every side to see if any flaw be in it Christ doth not presently after he hath converted a man convey him to heaven but suffers him first to be beaten upon by manifold temptations and after advanceth him to the crown spoken of Jam. 1. 12. Blessed is the man that endureth temptations for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him this crown the cross makes way for although no cross can merit it but that of Christ Yet as law is said to work wrath occasionally So Our light afflictions which are but for a moment work 2 Cor. 1. 17. for us a far more exceeding eternal weight of glory APHORISME VI. Aph. 6. Providence extends it self not onely to all created beings and to all humane affairs especially those that concern the Church but even to the sins of Angels and men EXERCITATION 1. Introduction concerning the contents of this Aphorisme Providence over all created beings Preservation of men to be ascribed to God himself not to good men yea not to good Angels in whom heart-searching and patience wanting Providence reaching to humane affairs Oeconomical Civil Military Moral and Ecclesiastical Anastasius his design frustrate Rome and our nation instanced in I. G. castigated § 1. THis Aporisme requireth a clear demonstration of these propositions 1. That divine providence extends it self to all created beings 2. That it reacheth to Exerc. 1. all humane affairs 3. That it is especially seen in such affairs as concern the Church And 4. That although God be not the authour of sin yet his providence is an actour in it Unto these when I shall have added an answer to objections and from each proposition an inference the whole will be completely handled The first proposition which I am to begin with is Divine providence extends it self to all created Beings Well may we strike in with the Levites in that form of acknowledging God wherein they went before the people saying Thou even thou art Lord alone Nehem. 9. 6. Thou hast made heaven the heaven of heavens with all their host the earth and all things that are therein the seas and all that is therein and thou preservest them all David bringeth it down a little lower Thy judgements are a great deep O Lord Psal 36. 6. thou preservest man and beast Job lower yet What shall I do unto thee O thou preserver Job 7.
his fancy and hit upon nothing the second did the same He then expected the youngest should go directly to the Crowned bed but he prayed the Emperour that he might be permitted to lie with one of his brothers and by this means not any of the three took the way of the Empire which was so easie to be had that it was not above a pace distant Anastasius much amazed well saw God would transfer the Diadem from his race as he did afterward to Justine Who can read and consider such examples without saying as he did Ludit in humanis Divina potentia rebus That is Divine power often dares Desport it self in mens affairs Remember Daniels four beasts and the seven heads of that beast in the Apocalyps conceived by interpreters to resemble the seven forms of Government which Rome was to undergo sucsessively from a Common-wealth to Kings from Kings to Consuls from Consuls to Dictatours thence to Decemvirs thence to Tribunes of the people thence to Emperours thence to Popes Reflect upon this Nation of ours which hath been governed at first by Britains then Saxons then Danes then Normanes one while in the way of an Heptarchy another while of a Monarchy and now of a Republick and if thou canst refuse to crie out O the depth § 4. III. Military such as belong to the managing of Wars It is not for nothing that God is so often styled Lord of hosts in the Old Testament We finde him so called no less then one hundred and thirty times in two of the Prophets Esaias and Jeremy Because in ordering of Martial affairs he in a manner doth all Captains and superiour Officers may and do consult but God determines They throw the dice he appoints the chance they set their men as it pleaseth them he in the issue plays the game as it pleaseth him Hear David in that Psalm of his which he made in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul speaking of his own experiments and celebrating God as assisting him both in the field and at sieges By thee I have run through a troop and by my God have I leaped over a wall giving him Psal 18. 29. strength activity skill It is God that girdeth me with strength He maketh my feet like hindes feet He teacheth my hands Verse 32 33 34. to war so that a bowe of steel is broken by mine arms Yea success and victory Thou hast girded me with strength to the Verse 39. 40. battel thou hast subdued under me those that rose up against me Thou hast also given me the necks of mine enemies that I might destroy them that hate me In the New Testament we seldome or never meet with that title That which comes nearest it is Lord God Almighty and this occurs twice in the Revelation when mention is made of the victories which it pleaseth God to give to the Reformed Churches against Anti-Christ and his adherents once in these words We give thanks O Lord Rev. 9. 17. God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned And again in these Great and marvelous 15 3. are thy works Lord God Almighty just and true are thy waies Thou King of Saints IV. Moral such as belong to good manners or in more Gospel terms To living soberly righteously and godly in Tit. 〈◊〉 12. this present world The two former I well know are pretended to by men unregenerate yea by heathens Socrates they say lived so soberly as not to be discomposed by any outward emergency to shew himself alwaies the same man Fabritius so righteously as that it was commonly said of him To turn the Sun out of its course would be found more easie then to turn him from the way of justice But for godliness which is the third it were hard if any should pretend to that without strong impressions from God in Christ yet the Pelagians of old did asserting those virtues which appeared in Moral men who had not received Christ Jesus the Lord nor known what it was to walk in him for true graces for which very fault as S. Austin tels us above all others the Christian Church August contr Julian Pelag. l 4. ◠3. did most detest them yea a Christian Minister of late hath in print dared to collect from that saying of Paul All men have not faith an implication J. G. Preface to the Reader before Red. Redeemed fol. 6. à fine That men who act and quit themselves according to the true principles of that reason which God hath planted in them cannot but believe and be partakers in the precious faith of the Gospel But we have been taught and must teach that it is not in the power of any inferiour creature so to improve it's faculties as to raise up it self to a superiour rank No tree can make it self a beast no beast a man no man a Saint by the Omnis insidelium vita peccatum est nihil est bonum sine summo bono ubi enim deest agnitio aeternae incommutabilis voluntatis falsa virtus est in optimis moribus Prosper sent 106. bare improvement of his reason whence he comes to be a man Moral principles prove to such as relie upon them and seek no further Mortal principles We believe that of Prosper The whole life of an unbeliever is sin Neither is there any thing good where the chief good is wanting but false virtue in the midst of the best manners V. Ecclesiastical such as belong to the Church and the legitimate members of it In that Song of Loves Psal 45. 9. Upon thy right hand did stand the Queen in gold of Ophir is meant the Church Look as an indulgent Prince besides the common affection he bears and protection he gives to all his subjects hath a peculiar respect to and converse with his Princess so there is a peculiar providence of God toward his Church the handling whereof at large I refer to the next Exercitation EXERCITATION 2. Exerc. 2. Deuteron 11. 12. opened Gods care over the Church proved from the provision he makes for inferiour creatures From Israels conduct From the experiments and acknowledgements of saints in all ages Experiments of the Virgin Mary Rochellers Musculus acknowledgements of Jacob David Psalmist Austin and Ursin From Gods causing things and acts of all sorts to cooperate unto the good of the saints Isaiah 27. 2 3. explained The Church preserved from in and by dangers § 1. OUr third proposition is That divine Providence is seen more especially in such affairs as concern the Church and the members thereof In order to the clearing whereof I intend to insist upon two places of Scripture The first is that in Deuteronomy 11. 12. Where Moses describing the land of Canaan saith of it thus A land which the Lord thy