Psalmos theios, or a Divine psalme or, song, wherein predestination is maintained, yet the honour of Jehovah preserved and vindicated: and to that eternall song the holy scripture dedicated, / by John Davis. Whereunto is annexed an elogie upon the patron, with certaine divine epigrams to whom the author presented some of his books.. Davis, John, b. 1628 or 9. 1652 Approx. 73 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A81983 Wing D388 Thomason E683_24 ESTC R206823 99865929 99865929 118185 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A81983) Transcribed from: (Early English Books Online ; image set 118185) Images scanned from microfilm: (Thomason Tracts ; 105:E683[24]) Psalmos theios, or a Divine psalme or, song, wherein predestination is maintained, yet the honour of Jehovah preserved and vindicated: and to that eternall song the holy scripture dedicated, / by John Davis. Whereunto is annexed an elogie upon the patron, with certaine divine epigrams to whom the author presented some of his books.. Davis, John, b. 1628 or 9. [10], 27, [27] p. Printed, andare [sic] to be sold by Humphrey Moseley, at the Princes Arms in Pauls Church-yard, and by Andrew Kemb, at S. Margarets Hill in Southwark, London, : 1652.. The first two words of title are transliterated from the Greek. The 'Certain divine epigrams' has its own t.p. which reads: Certain divine epigrams to certain worthy persons, approved friends, and neer relations, to whom the author presented some of his books. London, printed, anno Dom. 1652. Partly in verse. Signatures: A(-A4)-H4 I1. Annotation on Thomason copy: "Decemb. 11". Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Psalms -- Early works to 1800. Epigrams, English -- Early works to 1800. 2007-05 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion ΨΑΛΜ ΟΣ ΘΕῙΟΣ , Or a Divine PSALME OR , SONG , Wherein Predestination is maintained , yet the honour of JEHOVAH preserved and vindicated : And to that eternall SONG the holy Scripture dedicated , By JOHN DAVIS . Whereunto is annexed an Elogie upon the Patron , With certaine Divine Epigrams to whom the Author presented some of his Books . So then at this present time also there is a remnant according to the election of grace , Rom. 11. 5. What shall we say then ? Is there unrighteousnesse with God ? God forbid , Rom. 9. 14. LONDON , Printed , andare to be sold by Humphrey Moseley , at the Princes Arms in Pauls Church-yard , and by Andrew Kemb , at S. Margarets Hill in Southwark , 1652. Vpon the title of this little Book , namely , a Psalme . PSalms though now of late with us some men deem , As foolish , yet their worths deserve esteem . King David thus exhorteth well to sing , Let S'ons children be joyfull in their King. Israel he exhorteth all along , To praise , to sing unto the Lord a a Song . At singing Psalms let none presume to rail ; For frō the heart through th'month it dothprevail , Like Gol'ahs sword ; for 't is aweapon strong To conquer , though to reason weak , a song , Search Godsword , see that place that Irehearse , 2 Chron. twentieth Chapter 22 Verse , Jehos'phat consult's with those in his dayes , And appointed singers to th'Lord , to praise The beauty of holinesse , and to say , Before th' army , Gods mercy is for aye : And when that they began to praise , to sing To God on high , their b everlasting King ; The purpose of their foes he did prevent , ' Gainst Ammons children God set ambushment ; For they were smitten , and each other smote . Hallelujah was not in mouth nor c throat . To speak the worth , the force , the fame , the glory Of singing , give me leave to sing this story : The Protestants within a d Town in France Besieg'd , still at the time they did advance To fight rheir enemies , they would go out , Singing of Psalms or Songs , which to the rout Or company of their besiegers grew So terrible , though but the voice of few , That ere the gates were open , they could heare Their singing voice , and run away for fear . Now let men cease to say , to sing is vain , Since holy Writ , and story thwarts it plain . John Davis . To his Meditation . THy meaning here ( ô Muse ) I pray dilate , Canst thou the Lord preserve , or vindicate ▪ Is not Jehovah all-sufficient , In and of himself ? pray , what hast thou meant By these thy words ? I answer , some do strive In this our age to rob , bereave , deprive God of his titles , they think it no shame , To say he mocks poor souls , now can you blame Me thus to speak , since errours out of date ? To Gods dispraise are fash'ons now of late ; The foes to truth say in Predestination , The Lord is guilty of Equivocation , Which I deny in all my foll'wing pages , Concording with Gods Word & learned Sages . Yet not this ' lone , but many errours more Have landed here of late on th' English shore , Which I oppose according to my gift : And if by this I chance to give a lift , And displace this errour , un'versall grace , Together with Freewill , which creeps apace Into our faith of late ; I shall do more In these few lines , than many heretofore In greater Volumes ; ' cause I understand The hearts of all men are within Gods hand , To be turned by whom , and when he please : I have a hope , that this may do 't with ease . I 'm satisfi'd ( ô Mufe ) with this thou say'st , 'T is wel thou speak'st thy mind ere thou decay'st . Go forth with speed , & pow'r against thy foes , Fear none of them , thy Patron will oppose Them all , thou hast likewise some friends that will , While they can speak , defend thine honest quill . While truth thou lov'st , & falshood dost disdain , Thy neer and faithfull friend I shall remain . John Davis . Imprimatur , John Downame . To the truly Noble , that eternall Song of Divine inspiration , the administration of righteousnesse : the sacred Scriptures of the Old and New Testament , JOHN DAVIS wisheth all preservation and glory in this age and in that to come . WHen I had finished this little Book according to custome , I began to study a Patron , I propounded in my thoughts divers men & that of no ordinary rank and quality , they were great men , and according to appearance good men , for I made it no small part of my study to choose such men that lov'd truth , that so they might the better protect it , but when I considered with my self , that no mortall man was infallible , and that the greatest , and best men in the World have but a time here , and that time * short , and that the strongest and ablest man hath not an irresistible power of himself to withstand the opposition made by multitudes of false spirits : I was discouraged to confirme any of those which were in my thoughts for a Patron : then I began to propound my self unto my self , because I am best able to interpret my own meaning , and if occasion serve , to be my own Advocate , and so patronize , and protect this little Book from the violence of this our age , which loves novelty rather than truth , that which is new than that which is true , but then considering , if I should accept of my self , it would be something an undervaluing or slighting those worthy Gentlemen that were in my thoughts , and an esteeming of my selfe , above my self : as if none were so wise as my self , which is meer folly , whereupon I was almost in the minde of sending this forth into the malicious World , amongst all its enemies without a Patron , but at last the Lord put into my head and heart to think upon your incomparable a selves , whom I have made choice of , for your fidelity , ability and perpetuity : if I had concluded on any other , though for the present it might have been patronized and defended , but alas ! in a short time , it would have been left Fatherlesse , Patronlesse and so become a poore distressed , despised and rejected little one ; but oh ! I could not have chosen the like : you are an immortall b seed , a Patron that will remain from generation to generation : you are founded c for ever . Man shall passe , nay heaven shall passe , and earth shall passe , but you will never passe d away . I may well compare Epistles Dedicatory to Funerall Sermons , wherein men use to commend and praise the party deceased beyond their deserts , and truly had I concluded upon any man , for my Patron of this little work , I must have flattered him , or else in stead of protection , I might have expected correction : but for your parts , you will not only deserve what I shall say , but even excell the best language that I am able to speak concerning you : and it is better so , for I had rather be defective in my Patrons commendations , than my Patron defective indeserts . But now most compleat Patron , I humbly beg your care of this my little one , when other Patrons nare dead ; whe I my self am deceased you will be alive , to succour and maintain this issue of my minde , which I conceive with submission is so concording with yours . Parents that have many children , sons and daughters , have a more private regard of their sons , because they bear up and continue their names , and amongst their sons they have a greater affection to protect , defend and preserve from danger and violence even him that most resembles the father in person and quality : Noble friends , this , even this , is the seed of your Loynes , it is your sonne , it bears up your e names , therefore I need not question your tender regard of it , but forasmuch as it resembles and favours you , do but favour it , and in so doing you will favour me , who while I can speak , will speak for you , and while I have a being cannot but be An admirer of all your Excellencies , John Davis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or a Divine Psalme , or Song : Wherein Predestination is maintained yet the honour of JEHOVAH preserved and vindicated . WE see through the perspective glasse Of Scripture , that what comes to passe In time , is decreed , fore-ordained by The a will of God , from all Eternity . Through this perspective lo we see , Some b fore-ordain'd , by Gods decree Unto eternal c Life , d & death . Those design'd To Life , are only sav'd , as in his word I finde . Quest . Now th' Patrons of universall grace , Do commonly demand in any case , How God can hence excused be From collusion , and deceit , if he Will none convert nor save , but those Whom from Eternity he chose , Seeing he offereth grace to all In his Gospel , preach'd to great and small ? Answ . For answer first , to this demand Take this , being next unto my hand , That though the preaching of the Gospel be Alike communicable unto all , we see , Yet the saving comfort , is for none : But snch , who are elected , them alone , Unlike the a law , which bindes alike all men , 'T is not on all entail'd , I speak it ore agen . Hence the elect are stil'd Abrahams seed , Hence faith in Christ for them is sole decreed , Hence the voice of Christ is come peculiar Unto the b sheep of Christ particular , From hence the holy Spirit doth affect , To term true faith , the c faith of Gods elect , As being proper , yea peculiar to none But to the Saint , which is his chosen one . Secondly , observe , that albeit , Pastors are to preach the Gospel , yet 'T is not with intent to convert all Which heare it , but such that God will call Home , by that means , his dear respected , The lesser number , long ago elected . The Apostle Paul did preach , yea endure All things , but not for all , I am sure . I c suffer all things , the Spirit by him spake But not for all , but for the d chosen sake . God hath e Apostles , Pastors , Prophets too , Yea ' vangelists , but what are these to do ? They are not given for all 's conversion , No , but for the elect , the f Saints perfection . All Gospel-Preachers , thus are termed By holy Scripture , 't is confirmed , Th' are only sent as instruments to gather Th'elect from the four winds or corners rather . Thirdly , note , that though the Gospel thus Be preach'd by grace to every one of us ; Yet 't is not heavens intent to save Every one of us , that heard it have ; But only such that with love receive it , Or such alone , that do g believe it . This prov'd by that of Christs Commission To his Apostles , when he made apparition To them , and bid them in the world go teach , And the Gospel to all creatures preach : He that believeth and is baptized , He shall be saved and dearly prized : But who believeth not , except he mend , Tell him , already he is condemn'd . Now none believes nor gains true saving faith , But Gods a elect alone , the Scripture saith . If this be granted then to me , Doctrine . As I am sure it needs must be , That the Gospel-graces are for none But for th' Elect , reserv'd ; for them alone , Then take , with you this observation , That there is no contradiction 'Twixt the secret and revealed will Of God , that can both save and kill , And that the holy God equivocates With none although he dedicates His Gospel to all , to every Nation , Though not effectually unto salvation , As some object who are Arminius sons Or else some mad , at least some frantick ones : For none that understandeth well , Will tax th' Holy One of Israel , With what he will nor cannot do ; 'T is truth , God has his cannots too , He cannot a lie , he cannot change , nor die ; He neither will nor can himself deny . For how can he that is all b purity Approve , much lesse commit iniquity ? Wherefore ( from hence ) with me conclude , He cannot mock , deceive , delude . Object But thus may some object , and this retort , That th' Lord doth seriously exhort Reprobates themselves to believe , repent , Though 't was nere his abs'lute intent To work faith in their hearts , then so if that They cannot have ( I mean the reprobate ) Power of themselves for to believe , God may be said , for to deceive ; Because he doth exhort them to That ( without him ) they cannot do . Answ . To this I frame my answer thus , If God , that knows each heart of us , Should immediatly from heaven tell The reprobates , they are for hell Ordain'd , without rdemption , Or that he would not cause contrition In them , yet exhort particularly Such , to resent effectually , There were some shew of mockery In God , who is fidelity . But here 't is otherwise , I dare Presume and cannot but declare : For though the Lord doth oft entreat Unto repent the reprobate , Who 're cast off in his secret will ; He not deludes I speak it still ; Because the Lord doth not invite Immediately th' reprobate to light , I mean immediately from heaven , But mediately , by Ministers , 't is given To preach the Gospel , so that when They preach , they speak unto all men ; Because they cannot say , a this is rejected Or this , my hearer is elected : For what they know , 't is but in part , 'T is God alone that knows b the heart : To ev'ry man the truth they shew , As to th'elect , for ought they know . Again , because the reprobate , Whom the great God doth oft entreat , Exhort , and tender Gospel-grace , Knows not his own c estate , or case , Whether he is for heav'n or hell Destin'd , ordain'd , they cannot tell , Since he was nere made partaker Of th' privy Counsel of his Maker ; But only what he doth reveal Within his Word , which doth conceal , Not determine or denominate This or that man a reprobate ; So that , for any thing they know Their life 's a day of grace , and so There is none that can truly say , I 'm a reprobate or cast-away ; ' Cause to each self , there 's possibility And more there is a probability Of b'ing sav'd since they cannot know Whether they 're rejected yea , or no. Object . Yet some object , the Lord well knows What men he hath rejected , those Cannot repent , because he hath With-held from them his grace of faith ; Now God must needs equivocate , Though unknown to each reprobate . Answ . I answer , that if they cannot discover That God deludes them , how can any other That prosecutes this strange objection charge , The just , and righteous God , with couzenage ? What are they turned Gods ? that they Can thus unlock ; disclose , display , This hidden veiled mystery , That none within the World espie ; Since a that Gods wayes without all doubt Are b a ships way , past finding out ? Surel ' , if there be no reprobates , Can say that God equivocates With any , with them , while h'exhorted Them to believe , and be converted , And yet with-holds the grace , whereby They should upon his Son relye ; Because th ▪ are cannot truly know , Whether they reprobates or no : Then surely he that doth maintain This mysticall , or rather vain Objection , must give ore for shame , Thus basely the great God to blame , Till of himself he 's able to trace The just God in fault , and in his own case Only , and not on others thus to declaim Before themselves in any wise complain Of Gods dealing with them , who do not vent A word ( perchance ) against unchang'd intent . Thus more , be pleas'd to give me leave , God doth not reprobates deceive , In offering grace to them by The Gospel in its Ministry ; Though he resolveth not to give The faith by which the just do live ; Because th' reprobates I will maintain By th' Gospel preach't to them do gain : As first , oft-times they bear away That which becomes a present stay To their drooping souls , which would sink Into despair , should they not drink Of th' Gospels spring ; possibility They have , and more , a probability Of true conversion , which none under heaven Have , but such to whom the Gospel's given . And secondly , they know the Attributes Of God which to the World he distributes , They know the nature , suff'rings and merits Of Jesus Christ , and who ( by him ) inherits The Kingdom , they know 't is such alone That hath a a soft , not a heart of stone . Now are not these unmatched rare Priviledges , beyond compare ? Except saving knowledge , what doth excell ? To speak truly , I cannot tell , Which as before , for ought they know They may obtain , e're hence they go . Now who can say the Lord doth hardly deal With reprobates ? I dare appeal Unto themselves , who cannot but Thus speak : Jehovah doth not shut All his favours up , from the reprobate , But this is true , that I relate . Thirdly , reprobates by th' Gospel gain Those outward blessings , which do pertain Thereto , whereof they have a share As b great as such , who chosen are : The Gospel commonly with it doth bring Peace , plenty , with each outward thing , It always brings c blessings great , and many , Of which reprobates drink , as deep as any ; Therefore 't is not altogether vain To th' reprobates , as some would maintain . Fourthly , reprobates though not sanctified : Call'd by the Gospel , yet 't is not denied But many morall vertues thence they gain , Withall the d grace of God , which doth restrain Their running head-long to th' excesse Of vice , of sin , and wickednesse . The Word of God becomes so prevalent , In their souls to whom 't is sent , That it makes them to act and do Many things for God , yea and to Go farre , i' th' practise of religion That they seem almost without suspicion To be th' elect of God , the sheep Of Jesus Christ , which e he will keep ; Therefore it comes into my minde again , Though th' Gospel doth not save , 't is not vain 'T is by the Gospel reprobates injoy Communion with elect , which doth imploy My Muse again , this to maintain , The Gospel preached is not f vain : Because the profit , and blessing 's not small , T' have fellowship with the best of all Mankinde : t' enjoy the society Of Gods elect , who practise piety : Because the Scripture oft relates That God hath oft blest reprobates For th' only sake of his elect That live with them , in due respect . Read what great blessings God did yield To Josephs masters house , and field For Josephs a sake , 't is on record I' th' Book of truth , his written word . Object . But some may say , the Gospel aggravates The condemnation of the reprobates , Because it leaves them all as I suppose Without excuse , so they gain not but lose . Answ . I answer such a man , even thus 't is true , 'T is b better for some , they had nere knew The Word , the Gospel , yea , for only they That go on in a rebellious way Without restraint : but as for such Who are reclaimed by it much , They gain , obtein as shall appear By what I say and write down here , Though 't doth their condemnation c aggravate Yet know withall 't doth extenuate The same , another way : by detracting The number of their sins , which they 're acting While here they live , who would have added Sin to sin : as if they were n'ere cladded Therewith , notable to abstain , Did not the Gospel-check restrain , So , that observe , they gain more by the last Than by the first they lose , for all your hast . How'ere I dare affirme the very knowledge Of the Gospel , is such a priviledge , And blessing of it self , that those who are Ingenious reprobates , would not care With the Gospel to undergo ( in fine ) A greater punishment , than lesser sine . But some perchance will answer thus , and say Although I am in haste , yet I can stay To ask another question once again , Answ . Thus : If the Gospel rightly do pertain To none , but God's elect , why is it then Preached so generally to all men ? If it were truly ' ffectuall to none But th'elect , it should be preach't to them ' lone . Quest . For answer , Mark what shall be said In these reasons before you laid , The Gospel is generally propounded : Reason 1 To th' elect , & reprobate : because confounded They are , or a mingled with each other , as The weeds , & tares are with the corne & grasse , Or as the dust , the chaffe with wheat is found , Or as the stones are with the solid ground . Now as the b raine doth oft-times fall upon The tares , the weeds , and stones , as well as on The wheat , the fertile soyle , the grasse ; Not ' cause it principally was Intended to them , but for that They 're intermixed with the wheat , So the Gospels pleasant showres fall upon The reprobated , the rejected one , ( Whom holy Scripture doth compare To rocks , to stones , to weeds , to tare , ) Not , no not to save , ( as some sect Do prate , ) but ' cause with Gods elect They 're mixt , who are in Scripture found Compar'd c to wheat , to mellow ground : For whose effect'all calling , it was meant For whose change , conversion onely sent . Reason 2 Secondly , 't is thus preached gen'rally , Because Ministers know not infallibly The reprobates from the elect , If they could know , who would reject The Gospel , they would then deny unto Such to preach , but alas they know not who Are chosen , loved , who are d elected , Nor who are reprobated , rejected , Therefore it is they preach to all , That so th' elected they may call . Reason 3 Thirdly , the Gospel's preached thus To all , to ev'ry one of us : Not to his chosen onely heavens heire , That so no souls might grieve , e despōd , despair Of Gods rich mercies , which they would , If God , his elect number should Select , pick out and separate From th' wicked , or the reprobate , And let his Word be preacht to none But his elect to them alone . Yea needs must then each reprobate Despair , run in some desperate Course or way , knowing so full well , He is design'd and markt for hell : But while the Gospel's preach'd to all , It keeps the reprobates , they fall Not into th' pit , the gulf despaire : For Gospel-way's though dark are faire . Reason 4 Fourthly , 't is preach't to all that so God's love in Christ all men might know : The more the Gospel's preacht , the more Are wrought upon to love , adore Their God , for every dispensation Vouchsaf't , for ' lected mans salvation . Reason 5 Fifthly , b'cause't is a a rule to all , a square To live thereby as holy Writ declare , And requires the same obed'ence respect From all , the reprobated , or elect : Like Princes Laws that do command , exact Respect from all , not to rebell in fact ; If the Gospel that is to all a law , Should not be preacht to all , to order , awe All mens spirits , the reprobated then Would seem to be a kinde of lawlesse men , Exempt from Gods command , set free From the just Gospels penalty ; Which would not only blemish and obscure The latitude of holy Writ , but sure It would much likewise darken and deprive The Gospels b Authour , of his prerog'tive , To whom all men , as to a King , a head Subjected are , as in his word c I read . d Sixthly min'sters to all , the Gospel preach , That so they may the world instruct and teach : No soul whatever is converted , sav'd By th' outward letter , or e mans will deprav'd : If so , all Gospel-hearers equally Should be converted , sav'd thereby ; ' Cause the disposit'on of one and all Mankinde is just the same , since Adam's fall ; But some thus teach , salvat'on 's of none , But in the free dispose of God alone , Who worketh grace , how , where and when He will , yet not within all men , But whom he will , according to his grace In divers manners , d'grees , in any place . Seventhly , to teach to fear , and tremble Reason 7 At God alone , before whom men assemble , And to wait on him , and wholly to depend Upon his grace , which none can comprehend , Since every f Change in mens hearts indeed Doth not from man , but God alone proceed . Reason 8 Eighthly , to teach Saints that have effectu'lly Been call'd by th' Gospel , in it's ministry : Not in themselves to glory , brag or boast , Nor outward letter , but to th' Lord of Hoast Alone to tender glory , laud , and praise That hath vouchsafed them frō death to raise , And hath not done to others , in their race So much , though injoy the same word of grace . Object . But now methinks I heare some thus object Scripture saith , persons God doth not respect : This is his written word , how is it then , By th' Gospel he saves some , and not all men ? Answ . The argument I use , to quell this same , Is very great , as great as Gods own name ( Jehovah ) is he not Cr'ator , a God ? May not parents spare one son , use a rod To the other , although that they have bin Joynt committers of the same fault or sin ? This is the onely argument or ground Exprest in holy Writ , that e're I found , God loveth because he loves , he will save : For this reason , ' cause e mercy he will have . He will punish this man , the other kill ; And all this he will do because he will , Certainly if we did consider , weigh That we are in his hand like f Potters clay , Or did we not in heart like fooles deny Gods right o're us , his Sovereignty , As we are his creatures , that he may frame Us how he please for th' glory of his name , None would dare the Lord to interrogate Why some he saves , and others reprobate ? Do not Gardners in their groūd for their mind Root up one tree , prune others of that kinde ? Do not Nobles and Gentlemen pull down One house , let others stand for their renown ? Do they not ruine Orchards , Gardens , Parks ? Do they not kil somtimes stags , somtimes larks ? Do they not kil this buck , this fowl , this hare ? And the other of their own pleasure spare ? Doth a frail , weak , uncertain mortal man Take on him , that without controule he can Do what he please , with goods that are well Unto the world of right to be his own ? And shall we then , whos 's own we are , deny known To God that priviledge , that liberty ? No , let no man presume to tax or blame The Lord , but rather magnifie his name : We see that earthly Kings do now and then Dispence , disf'vours as well as Love on men , Displacing that subject , advancing this Upon no other grounds , but that it is Their a pleasure , yet none presumes to say to Their Sovereign , Sir , what is that you do ? And shall not the sole Cr'ator of all things , Heavens Monarch , the b Sovereign of Kings Have so much honour to love or to kill ? On no other grounds but his royall will , Shall we choose this man for a favourite , And others disrespect , reject , and slight ? And shall not God according to his name Bound by no desert of man do the same ? Yes , he will , for this is without dispute , God will not be mock't , nor lose one attribute . Look no further , but in this Common-wealth , Doth he not bestow riches , honour , health , On whom it pleaseth him , and whom he will , Doth he not here c pull down , destroy & kill ? Doth not he act those things w ch none can let , Though some at him do vex , repine and fret ? If now you grant , what here I do rehearse That God doth what he please in our Un'verse : Shall we not then allow him to elect Whom he please ? also whom he will reject ? Surely if man did but seriously Consider the Lord his propriety In us , for his pleasure he did ordain And make us , not for any profit , a gain , Since of himself , he is omnipotent , And wanteth not , be'ng b all-sufficient : Unto whose pleasure let frail finite man , Submit himself and all his ; for what can A finite creature , wicked , frail and base Deserve , merit at J'hova's throne of grace ? If God should say ( these words ) to us , Go hence Into the lowest Hell , without ref'rence To our sins at all , let none answer why He dealeth so , but , 't is his will , reply . Th' c Apostle for his brethrens good , did burst Into this language , would I were accurst , From Jesus Christ : & what now shall not we , Though condemn'd , satisfi'd , contented be ? Shall man be angry to endure a rod For th' only will and pleasure of his God ? But if we look on man , in Adam lost ; Who dare cōtend with the great Lord of host ? Who might all men , mankinde in pieces teare , Being lost in Adam before they were ; By nature are we not thus termed well Strangers from the Common-wealth of Israel ? Again , doth not my faithfull patron call Us sinners all , since that of Adams fall ? That we have broken all his laws , kept none Of Gods commands , but to all evill prone ? And if any man dare this same deny , Our very conscience in our face will fly : Now will any for strangers condescend So low as for a friend , a bosome friend ? And that all creatures are not sinners worse ? Doth not sin deserve an eternall curse ? Yet is it so , that God some men doth save , O admire this love ! at grace do not rave , But rather love , and on this meditate , How the great God at first did man create ? Man was at first the best , the chief of all The creatures made , but lost it by a fall , He had engraven on him heavens a feature , But by this fall , became the meanest creature . O wretch man ! could nothing content or suit With thy desire , but the forbidden fruit ? O! 'T was folly , shame , even too much haste As soon as made ; thus for our pleasant taste , To lose a paradise , how ? pleasant ? no , I see By this 't was bitter in the b third degree ; For which man 's a servant , yet worst of all He fell from the tree in t ' eternall thrall , From which doth God so good as to redeem Some men : Oh have this love in high esteem ! Doth God this man unto salvation chuse , Yet another as deep ingag'd refuse ? Lo , here 't is manifested in thy sight , That the love of the Lord is infinite ; Doth he save some this or that , & damn th' rest ? Lo , here 's mercy and justice plain exprest ; Doth he not bring all out of their first state ? Blesse him that some he doth compassionate . Do not injustice on the Lord retort , But bless and praise his Name , & fear him for 't ▪ Hath God made choice of thee , & not another ? Oh! the praises of thy heart do not smother , But sing aloud unto the God of grace Eternall thanks , for his indulgent face Towards thee , who hast deserv'd as many , And as great punishments for sin , as any . If thou far'st well , do not of God complain , That other souls have not what you obtain . Again , on the other side , what hath hee Chosen other men , and rejected thee ? Do not rail and maligne , but do confess It is Gods justice for thy wickedness , His will , is not to be oppos'd , withstood , Let not thine eye be ill , ' cause he is good : Wish none cōdēn'd , because thou art not sav'd , Blame none , because thy self thou hast enslav'd . Let God do what he will , let him alone To do his pleasure with what is his own : Let him dispence , perform , or execute , Which royall title , name , or attribte , Is meet according to his holy will ; Then no malignant , sland'rous tongue or quill Hath cause to say , he wrongs although he pardō This man , or that alone , and others harden . If Princes be so good as to promote One traitor to their persons : just to vote Anothers execution , with all speed For th'very same offence , fact , or like deed , Like a King Pharaoh ; I answer thus in short , Who hath just cause to tax , to blame thē for 't ? May not a Creditor be true , and just Unto such loose debtors , that have through lust Their bils forfeited , if he doth acquit One , yet another sue , withall commit Him to the Law , to be confin'd , b restrain'd ? Doth not injustice here prove meerly fain'd ? What cause hath he of any just complaint , Who for his wilfull debt hath just restraint ? If nat'rall parents have two prodigall Sons , and they please to send for and to call Home one , and what ? if they likewise affect , To make him be their heir , cast off , reject The other , what shew is here all along Exprest to him , of injury , or wrong ? Say Masters have two servants that abuse Their words , and yet retein one , and refuse To keep the other , but will forthwith cast Him out of doors , is he not now displac't Deservedly ? God deals but even so With wretched man since Adams fall , for oh ! What debtors , traitors , c disobedient Children are we ? what faithlesse , negligent Servants ? the best deserveth not his breath Of God , but reject'on , ex'cut'on , d death Yet notwithstanding doth it , will or please Jehovah some to pardon , and release ; To send for home some men , adopt or chuse Them for his heirs , and to cast out , refuse Others , what wrong is here ? though God award His love to this or that , and some discard ? Doth all mankinde deserve rejection ? O what admirable love , affection Doth God vouchsafe to shew ! a higher note Of love was never , nor a juster vote By man , yet I wonder that God not prove So true a lover , since his name is love : Likewise I do not , dare not , neither must Any man who is rebellious dust , For God his well deserved justice blame Him ; for as love , so justice is his name . F●om all the lines that I have here premised , Let sinfull wretched man be well advised , How he renders this great and mighty Name Of a God : for what his titles are , the same He is now , let not frail , uncertain dust Say God is partiall , mercilesse , unjust . O! let him have the praise and glory b due Unto his titles nam'd from me , and you . I judge it meet to make an end , because I think enough's already said , to pause Upon , enough to overthrow , or foil Gainsayers , and I do not love to toil , But recreate , for it is my delight : To praise Jehovah when I speak or write . And though I here conclude this Psalm or Song Yet if my God will but untie my tongue , If he vouchsafe my worldly thoughts to raise , And keep me still within his perfect wayes , If he his Oracles to me impart If he enlarge my much confined heart ; From heart with tongue I will alwayes To him sing Hymns , and Psalms of praise : Lord plant more Songs of Praises in my brest , That though I end this Song , I may not rest Praising thee , but my wel tun'd heart may bless That love of thine , which tōgues cānot express . Soli Deo Gloria . An Elogie upon the incomparable Divine Patron of this little Book , the Sacred Scriptures of the Old and New Testament . IF I should here presume to speak your praise , Some may object , I am too young of dayes , And that is truth , and so 's the oldest man , Let him prepare to speak the best he can : But yet although my juvenility Impede my Muse from notes or strains so high , I 'ill speak what I have learn't in this my a age , And leave it to be judg'd by men more sage . You are good and perfect , clean , sweet , & pure ; You are righteous b , faithfull , sound , and sure . You 're the Casket wherein those jewels are , Ev'n c truth and peace , of late with us so rare . You are the Mint of Doctrine , th' only Mine , Where truth doth grow , the Orb from whence it shine . Who meditates on you is not to blame , For that your soūdnes dothpreserve frō c shame , While we like Pilgrims here do walk along : Your law doth prove to us , our chiefest d song , Your law we should inherit , what 's that I say ? It should be our med'tation all e the day ; For what the Lord our God did you ordain , You do perform , you nere return in f vain ▪ You are of no private stock , as some boast , Your orig'nall is from the Holy g Ghost : You are unfeignedly the Spirits h sword , You are the i way of truth , you are Gods Word . When any of us here do go astray , You call us back , and put us in the way , Your power is such , you k build , & plant a crown , And then you root it up , and throw it down . You convert l souls , you make the simple wise ; Your Laws are pure , they'lluminate our m eyes , You 're like n a hammer , like a burning fire , How you break the rocky heart I admire : I 'm not able of my self , this t' unfold , How more you are to be desir'd than o gold . You are at liberty , you are not p bound , Nought that belōgs to you shal fal to q groūd . Whoever keeps your Law is neer of r kin To Christ , and an Antagonist to sin . He that keeps your law shall know no ſ ill thing , Your laws b'ing kept do take away deathssting . If we could keep your u laws , it would be thus , What we asked it should be granted us . But , oh ! 't is so with wretched lapsed man , He cannot keep your laws do what he can , 'T is God to man must x understanding give , Before he learn your laws , thereby to live ; Yet of the y world the less we know and learn , The more of you and yours we shall discern . But what can man do any thing he ought , Since of himself he hath not onegood z thought ? No , the great God himself must these things a teach , Or else they are far ' nough out of mans reach : He cannot know your will , much lesse obey , Yet pray'r is truly termed heavens b key . From all that hath been said , let 's all on you Bestow our c loves , our hearts , as only due . Lord , draw us to this love , with thy love-cords , That in hearts we be what w'express in words : But lest I seem prolix , I 'le here surcease , Yet rest a breather after you and peace . John Davis . CERTAIN DIVINE EPIGRAMS To certain worthy persons , approved Friends , and neer relations , to whom the Authour presented some of his Books . LONDON , Printed , Anno Dom. 1652. To his most honoured father Master DAVIS Minister of the Gospel in Hereford-Shire . SIR , IF you vouchsafe ( in love ) to read each line , You 'll say with me the work 's your own not mine ; For what I say , or write I cannot own : What I have reapt , is that w ch you have sown , But yet ( I must confesse ) our Authour more Was principall herein , whom I adore To wit , the Lord of heav'n , who gives to all And upbraideth none , whether great , or small . He 's Father of us both , our gifts , and parts Wherfore to him let 's both bequeath ourharts . But Sir : the sum that once I borrow'd of you I cannot half discharge , though all be due , But please a little while to beare with mee , I 'le pay you all , and set my o surety free , But what was this sum money ? no' t was better , O! then , I doubt , I shall be still your debter : Except for all , you will accept one part , Which I will pay ( in love ) with all my hart , And what you say is truly due behinde : I 'le still be paying too , 't is th' honest minde ▪ Of your eldest obedient , John Davis . To his dear Mother Mistris DAVIS . NOne can expresse the great , yet joyfull pain A Mother undergoes a son to gain . Yet since the Lord hath made my wife a mother , I can the care , though not the pain discover . What care have I ! that those who bear my name May be instructed well , yours was the same For me , which was to me much hid , not known Till now of late I had some of my own . Now I know your pains ! , your cares , and your fears , Your earnest late , and early pray'rs , and tears . As I now handle , dandle on my knee My son , and my daughter , so you did mee . But oh ! there 's much to mine as yet not done , Which is perform'd by you to me , your sonne In all obedience , John Davis . To my Father in Law Thomas Rider Gentleman , and his loving Consort my Mother in Law. MY very few spare minutes I have spent , In studying of some pledge , or argument To prove my thankfulness unto you both , For that you freely did bequeath betroth Your loves to me , thus cleer , thus plain set down , Giving your daughter for my wife , my crown : To sign your love to me , you did bestow On me , the issue of your bodies , lo To signe my love to you I 'm not behinde , I give you here the issue of my minde . If any more remain to you from me , I cannot brook a debtor still to be . Be sure of this , if God doth not with hold , I●le pay you all in better coine than gold . I am your loving son , John Davis . To his dear Wife Abigail Davis . LOVE , LEt not thy love from anc'ent truthsdecline ; Hate thou falshood : love truly truths divine . Let not the love of earthly Authors make Thee love a truth , love truth for its own sake . None will slight cord'als , though a foe do send Them , nor poys'n take though from a bosome friend . Let nothing here be doubtful unto you , Not that th' Author , but th'patrō speaks it true . Convince gain-sayers with the patrons words , They 're fitter weapons for this end than swords . If thou asswage the rage of some that rail , Against this truth , thou dost like Abigail Preserve thy husband , and what doth belong To him , from danger , violence and wrong . Accept of this , as I accepted thee , In love esteem it , as a gift from mee , Your faithfull and loving husband , John Davis . To the reverend , faithfull and profitable Minister of the Gospell : Mr. Rawlinson , of the Parish of Lambeth Pastor . I Know you will not slight truth , ' cause compact In Verse , I did it truly to contract Much matter in few words , in little space , And Sir , to sing a Psalm is no disgrace , The stile 's the recreat'on of my youth , If you but please to call the matter truth , No man I dare presume will then contend With it , that 's double-prais'd , that you cōmend . In contemplation of this paradox I seem'd to see destructive shelve's , and rocks , My soul was in a strait , could see no light , Scyll'on my left a . Charibais on my right , Which to eschew I fixed both mine eyes On th'fixed star of Scripture-verities , And so I was directed , guided far , From either danger by the foresaid star ; And your conduct , which I must needs confess Hath been a happy instrument t' repress In me those wandrings from the perfect way Of truth , where unregen'rate man doth stray . But now this point I do relie upon Although by some 't is heterocliton . Sir , from your mouth proceedeth strength to quell , Deprav'd , rebell'ous nature , sin and hell , You 're valiant , victorious in your c war ; And yet come off , free both frō wound , or scar , The profit reapt from you ( with thanks ) I name . I part from you , more knowing than I came , As fear , and joy into the Arke the Dove Did bring , so you bring law , then Gospel-love Into our souls : first Law , that souls may fear Justice ; then love in Christ : all which indeare Me , for ever your servant , and while health and place permit , your delightfull hearer , John Davis . To his approved good friend the learned and experienced , Master John Hinton , Physician . O! How neer the brink ; ô ! how neer was I To danger : to death : ô ! how neer to die , Yet preserv'd from falling in , yet I live , Oh! let me praise the God of life and give Him hearty thanks , for this his providence To me : such love I cannot recompence , Or satisfie ; but yet I 'le strive to pay In humble thankfulness , in this my day Some smal returns , I will confess His love is infinite , and I will blesse His name : the occas'on was only hence , That 't is not long ago I had a sense Of rich mercies , I say , it is not long , Since he pitied me , for which this Song , Or Psalm I made , to sing eternall praise To God , who from the gates of death did raise His servant , yet grat'tude I read is due ( As th' instrument of God ) from me to you . When Nabals wife did pacifie , asswage King Davids passion , anger , fury , rage ; He blest the God of Israel that sent Her so to meet him , and thereby prevent His evill purpose ; but he did not rest , Untill likewise her counsell he had blest : Yea happy , blest be thou also , saith he , Who hast this day from sin prevented me ; So noble friend , my Doctor , first must I Expresse unto my God , and then imply Unto you this word of thanks , Blessed twice Thus : blest be God , and you , and your advice . The first I call the cause efficient , The second is your self , the Instrument Of my present health , and late recov'ry By your Cordials , and Phlebotomie . Now pray accept of this , as 't is a token Of humble thankfulnesse , for what is spoken , I 'le say but this , your skill deserves your fame , The sick you heal , or cure : the mad you tame . Sir , I am your servant , John Davis . To his Countrey the fruitfull County of Hereford in Wales . I Know in double a letters you excell , O that you had not double hearts as well . You exceed in Water , Wooll , Wheat , and Wood , And some esteem these things their chiefest good : But such that count those earthly springs and pools Summū bonum , my patron cals thē fools . Water is a servant good , as a fire Is , but snch masters , none that 's wise desire . As fire the highest tower can burn down , So flouds of water , the high'st hils can drown , And what 's b Wooll ? but sheeps clothing , anhyp'crite ; Which but cast off , would prove a woolf , to bite . Add f to wooll it will be Woolf thus pla in , Take f away , 't will seem a sheep a gain . And what is c Wood ? but the concrete of ire , 'T is combustible fuell for a fire . And what is Wheat ? 't is true of all the rest , If any one be better , 't is the best : But though the bread of this we eat to nourish Our bodies , yet pray know , 't is food that perish . Now do not boast , nor set your hearts upon The best of these , they 're corrupt each one , For yourwater esteem the gospels wel or spring , For that glad tidings to your souls it bring . For your word ' steem the same , which is a d tree Where truth doth grow , from a painfull Bee An eatnest , frequent , praying e man , derive Most sweet and wholesome cord'als t'keep a live In time of scarcity , in time of want ; But O! here food doth grow , therefore not scant . Be no more wood , be meek , be loving , kinde , Cut down your wood , and plant a sober minde . And for your plenty of that grain of wheat , Over-value not the same I entreat , But freely give to poor distressed ones , That have no land to plant for rock , or stones , And value you the foresaid truth to feed Upon Gods Word , the true immortall g seed , And for your wool , be sure your selvs you dress In that white robe of Christ his righteousness . Let Christs Gospel , his righteousnes , his blood ; Be your all , your Water , Wooll , Wheat , and Wood ; Countrey ; this little book I dedicate To you , because I heare , I heare of late False teachers are abroad , to you crept down , To smooth , to flatter , smile , and not to frown ; Saying all are sav'd , which to the weaker sort Seem's pleasant , & some sinners thank thē for 't . But have a care ( my friends ) it is more sweet Than sound , or wholsom ; therefore do not greet Them so with congees , thanks ; for 't is not true As holy Scripture here declares to you , My friends ; if any come to you , and bring With them not this true doctrine , but shal sing Contradicting notes , bid them not k God speed , Lest you partake of others evill deed . I will forbear with paper and ink , till I speak to you face to face , John Davis . To his respected Vncle John Davis of The Greenway in Hereford-Shire . SIr , to requite the many courtesies I have receiv'd from you , my Muse denies As impossible , yet you see she hates Ingratitude , for that she dedicates This Book toher relations and friends , As so many cred'tors to make amends In part for all their loves without delayes , Knowing that he owes most that nothing payes . I hope you will accept from me this mite , For that although 't is smal , 't is weight , not light , And having tri'd , you are like Persia's a King , Who much would give , & take the smallest thing . I rest your loving Kinsman , John Davis . To his respected Friend Master John Wood. SIr , be pleased to give a friendly look On these my lines coucht in this little book , I hope they 'll answer th' name of orthodox , The arguments for proof are sound as rocks , Howsoever see them prov'd scan each line , If one prove strong , 't is Gods ; if weak ' , t is mine . Till this were out , my Muse could finde no rest , Of all , you love the godly learned best . Your humble Servant , John Davis . To his Honoured Friend , Mr. Abraham Taylor , Merchant of the City of LONDON . SIR , I Know right well , untruths you cannot ( book . Behold , they 're here condemn'd within this brook , Here 's truth triumphing , errour much asham'd , To shew her self because of most men blam'd . The old receiv'd undoubted verity , Here I maintain ' gainst dead-quick heresie , Answering all objections which some make Against the truth ( for nought but fash'ons sake . ) I have read th'eloquence of Cicero , I could have writ in Latin , but why so ? All in England know not the Latin tongue , But I could wish that all both old and young Would learn the originals , first the Greek , And then the sacred Hebrew Language seek ; Their worths , I cannot speak , I must admire : O! that our youth would both these tongues acquire . Your Servant , John Davis . To his respected Friend , Master Thomas Churchman , of London Citizen . SIr , of my lines be pleas'd to take a view ; If any thing in them shall pleasure you , It 's yours ; howsoever reject it not ; For it is truth , it self was clean from spot . I must confesse my Muse , doth want a stile , To speak truths wort●orpraise , but stay a while : 'T will praise it self ; yet thus 't is worth receiving , But errour condemn'd is scarce worth reprieving . Your servant , John Davis . To his much esteemed Friend and Cousin-german , John Davis of The Greenway in Hereford-Shire . HEre is truth & errour , the first maintained , The last before the right'ous Judg arraigned . I hope thou hast this will within thy brest , Of trying all thou read'st , to keep the best , And not to take things carelesly on trust , As if all thou readest were true and just : Stir up , stir up in thee , that noble minde , Like to the Bereans , who searcht to finde , If things were so or no in holy Writ ; See if it hath true Scripture stampt on it , 'T is currant coine ; if othérwise , 't is base Metall , receive it not on any case . The pains of touching only here is thine , The pleasure of composing hath been mine . Your loving Cousin and name-sake , John Davis . London , May , An. Dom. 1652. To his Brother in Law , William Gardiner of Whitchurch in Hereford-Shire . THe world hath mill'ons of obst'cles to let , An honest man from paying of his debt : But Love 's a debt which surely might be paid By all , without demand , and not delaid . Love is a sum ( me thinks ) might soon be got , He 's a dishonest man that payes it not ; Yet in this age so many do dis-joyn ; Love seems as scarce as any other coyne , But the debt 's due , by Scripture 't is attested , Who denies to pay 't will surely be arrested . Now let you and I ere the a Serjeant come , Of all we owe be sure to pay this sum . I am your loving Brother , John Davis . To his Brother in Law Thomas Roberts at the Were-end in Hereford-Shire . BRother I know you well , the truth you love , Which is the cause that principally move My Muse to send , to write , to tell to thee , That errour is condemn'd , and truth set free In these my lines ; you will avouch it true , If you will take an hour to read them through . An Id'a of Philosophie to mee Thou gav'st ; lo , here 's Divinity for thee . From your Brother in Law , John Davis . To his Brother Robert Davis , Barber-Chirurgeon of the City of London . IF thou canst set a Song to Instrument , Take pains with this , it wil be time wel spent . And though it may not disagree , but suite With either Violl , Harpsecall or Lute ; Yet let it not be only set to such , But tune thy heart hereto , and it will much Delight thy sp'rits : what ? though it doth not like The eares of carnall men who only strike , And harp upon that Instrument call'd Base . O! sing ( with heart ) Gods praises in thy place . Bad matter ne're so truly plaid , is wrong , Whatever others croke , sing thou this Song . Written by your Brother , John Davis . To his Brother Samuel Davis , Cordwainer in the Town of Monmouth in Wales . REad here the recreat'on of thy brother , What gifts thou hast be sure thou dost not smother , With this proviso , start not out of size : A word doth prove enough unto the wise . Your Brother , John Davis . To the Captious READER . I See some men do daily take and feed , On such an herb , that I account a a weed : And at Feasts , that b dish doth please my app'tite , Which others cannot love , but vainly slight : Wherefore I here provide at this my Feast , Rather what 's good , than pleasing to each guest , So if some palats cannot well relish This my sound meat , my good and wholesome dish : The fault now is not mine , it only lights On their unsound , and queamish appetites : If some Criticks like not my good intentions , The fault redounds on their ill apprehensions . FINIS . Errata . In the Epistle , p. 3. l. 12. r. parties , ibid. l. 24. r. are , r. when . In the Psalme ▪ p. 6. l. 4. r. repent , p. 7. l 6. r. ●e , p. 8. l. 19. r. they , p. 9. l , 3. dele to , p. 10. l. 16. r. if thus before but , p. 22 , l. 11. r. than , ibid. l. 24. r. one , p 23. l. 5 r. is , p. 26. l. 22. r. names . Epig. to my Countrey , p. 2. l. 8. r. from whence . Notes, typically marginal, from the original text Notes for div A81983-e260 Psal . 149. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Jer. 10. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d The singing of the Protestants at Mountaban in France , defeated their enemies . Notes for div A81983-e1630 Deut. 31. 19. * 1 ▪ Cor. 7. 29. a The Scriptures , the Books of the Old and New Testament . b 1 Pet. 1. 23. c Psal . 119. 152 d Matth. 24. 35. e Deut. 13. 16. Notes for div A81983-e1810 a Ephes . 1. 11. b 1 Tim. 5. 21. Matth. 25. 41. c Rom. 9. 22 , 23. d Rom. 8. 28 , 29 ▪ 30. a Jam. 2. 10 , 11 b John 10. 3. c Titus 1. 1. c 2 Tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d Ephes . 4. 11. f Ephes . 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Gal. 3. 22. a Acts 13. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Titus 1. 2. b Hab. 1. 13. a Acts 1. 24. b 2 Chron 6 30 c Eccl. 9. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Rom. 11. 33. b Psal ▪ 77. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ezek. 36. 26. b Job 21. 7 , to 17. c Rom. 15. 29. d Restraining grace . e John 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ f To the Reprobate . a Gen. 39. 5. Luke 12. 46 , 47 b 2 Pet. 2. 20 , 21. c By adding to the greatnesse . a Mat. 13. 24. b Mat ▪ 5. 45. c Mat. 13. d 2 Tim. 2. 19 , 20 , 21. Acts 1. 24 , 25. e 1 Tim. 2. 4. 1 Pet. 1. 13. a Gal. 6. 16. b Christ . c In Scripturâ sacrâ . Isa . 45 , 23 Rom. 14. 10. Ephes . 1. 21 , 22 d Reason 6. Rom. 9. 16. e 1 Cor. 3. 5. f 1 Cor. 4. 7. Rom. 2. 11. e Rom. 9. 15. Exodus 33. 19. f Jer. 18. 6. Ester 6. to 9. a Eccles . 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b T m. 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Psal . 75. 7. a Job 22. 2 , 3. b Job 41. 11. c Paul. Rom. 9. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Holinesse & righteousnesse . b Superlative . a Gen. 40. 20 , ●● 22. b Mat. 18 23 , to 35. c Rom. 3. 10 , 11 , 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ d Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jehovah . b Psal . 96. 8. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of his Name . Notes for div A81983-e9690 a Aetatis 23 , May 16. 1652. b Psal . 19 ▪ 7 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Psal . 119 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Psal . 119. 80. d Psal . 119 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Psal . 119. 106 f Isa . 55 ▪ 11. g Pet. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Ephes . 6. 17. i Psal . 119. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal . 119. 117. k Jer. 1. 10. l Psal . 19. 7. m Psal . 19. 8. n Jer. 23. 29. o Ps . 19. 10 , 11. p 2 Tim. 2 ▪ 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q 2 Kings 10. 10. r Luke 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ſ Eccles . 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 1 Cor. 15. 36. u Jo. 13. 7. x Psal . 119. 73. y Psal . 119. 19. z Gen. 6. 5. a Psal . 119. 18. b James 5. 17. c Ps . 119. 140. Quaedam tametsi paradoxa videntur , utraque pars est vera . Notes for div A81983-e10820 o My word , Notes for div A81983-e11800 a Hand . c Your Ministry . Notes for div A81983-e12250 1 Sam. 25. 22 , 23. Notes for div A81983-e12740 4 W W W W. in Hereford-S hire . a Woolf. Water and fire good servants , bad masters . b Wool proves c Wood signifies mad . Of Wheat is made bread , yet bread perishing food . d The Word of God a tree . e An earnest man is a Bee. f 1 Pet. 1. 23. Christs righteousnesse better than Wooll . k 2 John 10 , 11 Notes for div A81983-e13610 a A●●axerxes . Notes for div A81983-e14660 a Death . Notes for div A81983-e15400 a Tobacco . b Oysters .