ΨΑΛΜ ΟΣ ΘΕΙΟΣ, Or a Divine PSALM OR, SONG, Wherein Predestination is maintained, yet the honour of JEHOVAH preserved and vindicated: And to that eternal SONG the holy Scripture dedicated, By JOHN DAVIS. Whereunto is annexed an Elegy upon the Patron, With certain 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 unrighteousness with God? God forbid, Rom. 9 14. LONDON, Printed, andare to be sold by Humphrey Moseley, at the Prince's Arms in Paul's Churchyard, and by Andrew Comb, at S. Margaret's Hill in Southwark, 1652. Upon the title of this little Book, namely, a Psalm. PSalms though now of late with us some men deem, As foolish, yet their worths deserve esteem. King David thus exhorteth well to sing, Psal. 149. Let S'ons children be joyful 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 from the heart through th'month it dothprevail, Like Gol'ahs' sword; for 'tis 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 consults with those in his days, And appointed singers to th'Lord, to praise The beauty of holiness, 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 Jer. 10. 10. everlasting King; The purpose of their foes he did prevent, 'Gainst Ammon's 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 The singing of the Protestants at Mountaban in France, defeated their enemies. Town in France Besieged, 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 hear 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 (o 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 errors out of date? To God's 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 following pages, Concording with God's Word & learned Sages. Yet not this 'lone, but many errors 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 error, 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 God's hand, To be turned by whom, and when he please: I have a hope, that this may do't with ease. I'm satisfied (o Muse) with this thou sayest, 'Tis well thou speakest thy mind ere thou decay'st. Go forth with speed, & power 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, & falsehood dost disdain, Thy near and faithful friend I shall remain. John Davis. Imprimatur, John Downame. To the truly Noble, that eternal Song of Divine inspiration, the Deut. 31. 19 administration of righteousness: 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 custom, 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 loved truth, that so they might the better protect it, but when I considered with myself, that no mortal man was infallible, and that the greatest, and best men in the World have but a time here, and that time * 1▪ Cor. 7. 29. 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 confirm any of those which were in my thoughts for a Patron: then I began to propound myself unto myself, because I am best able to interpret my own meaning, and if occasion serve, to be my own Advocate, and so patronise, 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 myself, it would be something an undervaluing or slighting those worthy Gentlemen that were in my thoughts, and an esteeming of myself, above myself: as if none were so wise as myself, which is mere folly, whereupon I was almost in the mind 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 The Scriptures, the Books of the Old and New Testament. 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 patronised and defended, but alas! in a short time, it would have been left Fatherless, Patronlesse and so become a poor distressed, despised and rejected little one; but oh! I could not have chosen the like: you are an immortal b 1 Pet. 1. 23. seed, a Patron that will remain from generation to generation: you are founded c Psal. 119. 152 for ever. Man shall pass, nay heaven shall pass, and earth shall pass, but you will never pass d Matth. 24. 35. away. I may well compare Epistles Dedicatory to Funeral 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 excel the best language that I am able to speak concerning you: and it is better so, for I had rather be defective in my Patron's commendations, than my Patron defective indeserts. But now most complete Patron, I humbly beg your care of this my little one, when other Patrons nare dead; when I myself am deceased you will be alive, to succour and maintain this issue of my mind, 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 Loins, it is your son, it bears up your e Deut. 13. 16. 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 Psalm, or Song: Wherein Predestination is maintained yet the honour of JEHOVAH preserved and vindicated. WE see through the perspective glass Of Scripture, that what comes to pass In time, is decreed, fore-ordained by The a Ephes. 1. 11. will of God, from all Eternity. Through this perspective lo we see, Some b 1 Tim. 5. 21. Matth. 25. 41. foreordained, by God's decree Unto eternal c Rom. 9 22, 23. Life, d Rom. 8. 28, 29▪ 30. & death. Those designed To Life, are only saved, as in his word I find. Quest. Now th' Patrons of universal 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, preached 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 Jam. 2. 10, 11 law, which binds alike all men, 'Tis not on all entailed, I speak it o'er again. Hence the elect are styled Abraham's seed, Hence faith in Christ for them is sole decreed, Hence the voice of Christ is come peculiar Unto the b John 10. 3. sheep of Christ particular, From hence the holy Spirit doth affect, To term true faith, the c Titus 1. 1. 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 'Tis not with intent to convert all Which hear 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 2 Tim. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suffer all things, the Spirit by him spoke But not for all, but for the d Ephes. 4. 11. chosen sake. God hath ᵉ Apostles, Pastors, Prophets too, Yea 'vangelists, but what are these to do? They are not given for alls conversion, No, but for the elect, the f Ephes. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saints perfection. All Gospel-Preachers, thus are termed By holy Scripture, 'tis confirmed, theyare only sent as instruments to gather Th'elect from the four winds or corners rather. Thirdly, note, that though the Gospel thus Be preached by grace to every one of us; Yet 'tis not heaven's 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 Gal. 3. 22. believe it. This proved by that of Christ's 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 baptised, He shall be saved and dearly prized: But who believeth not, except he mend, Tell him, already he is condemned. Now none believes nor gains true saving faith, But Gods a Acts 13. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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, reserved; 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 frantic ones: For none that understandeth well, Will tax th' Holy One of Israel, With what he will nor cannot do; 'Tis truth, God has his cannots too, He cannot a Titus 1. 2. lie, he cannot change, nor die; He neither will nor can himself deny. For how can he that is all b Hab. 1. 13. purity Approve, much less 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 'twas near his absolute intent To work faith in their hearts, than 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 immediately from heaven tell The reprobates, they are for hell Ordained, without rdemption, Or that he would not cause contrition In them, yet exhort particularly Such, to resent effectually, There were some show of mockery In God, who is fidelity. But here 'tis otherwise, I dare Presume and cannot but declare: For though the Lord doth oft entreat Unto repent the reprobate, Who be 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, 'tis given To preach the Gospel, so that when They preach, they speak unto all men; Because they cannot say, a Acts 1. 24. this is rejected Or this, my hearer is elected: For what they know, 'tis but in part, 'Tis God alone that knows b 2 Chron 6 30 the heart: To every man the truth they show, As to th'elect, for aught they know. Again, because the reprobate, Whom the great God doth oft entreat, Exhort, and tender Gospel-grace, Knows not his own c Eccl. 9 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 estate, or case, Whether he is for heaven or hell Destined, ordained, they cannot tell, Since he was ne'er 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 castaway; 'Cause to each self, there's possibility And more there is a probability Of b'ing saved 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 Withheld 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 cozenage? What are they turned Gods? that they Can thus unlock; disclose, display, This hidden veiled mystery, That none within the World espy; Since a Rom. 11. 33. that God's ways without all doubt Are b Psal▪ 77. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 withholds the grace, whereby They should upon his Son rely; Because th'▪ are cannot truly know, Whether they reprobates or no: Then surely he that doth maintain This mystical, or rather vain Objection, must give o'er 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 unchanged intent. Thus more, be pleased 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 preached to them do gain: As first, ofttimes they bear away That which becomes a present stay To their drooping souls, which would sink Into despair, should they not drink Of th' Gospel's 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, sufferings and merits Of Jesus Christ, and who (by him) inherits The Kingdom, they know 'tis such alone That hath a a Ezek. 36. 26. soft, not a heart of stone. Now are not these unmatched rare Privileges, beyond compare? Except saving knowledge, what doth excel? To speak truly, I cannot tell, Which as before, for aught they know They may obtain, ere 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 Job 21. 7, to 17. great as such, who chosen are: The Gospel commonly with it doth bring Peace, plenty, with each outward thing, It always brings c Rom. 15. 29. blessings great, and many, Of which reprobates drink, as deep as any; Therefore 'tis not altogether vain To th' reprobates, as some would maintain. Fourthly, reprobates though not sanctified: Called by the Gospel, yet 'tis not denied But many moral virtues thence they gain, Withal the d Restraining grace. grace of God, which doth restrain Their running headlong to th'excess Of vice, of sin, and wickedness. The Word of God becomes so prevalent, In their souls to whom 'tis sent, That it makes them to act and do Many things for God, yea and to Go far, i' th' practice of religion That they seem almost without suspicion To be th' elect of God, the sheep Of Jesus Christ, which e John 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ he will keep; Therefore it comes into my mind again, Though th' Gospel doth not save, 'tis not vain 'Tis by the Gospel reprobates enjoy Communion with elect, which doth employ My Muse again, this to maintain, The Gospel preached is not f To the Reprobate. vain: Because the profit, and blessing's not small, T' have fellowship with the best of all Mankind: t' enjoy the society Of Gods elect, who practice 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 joseph's masters house, and field For joseph's a Gen. 39 5. sake, 'tis on record I'th' Book of truth, his written word. Object. But some may say, the Gospel aggravates Luke 12. 46, 47 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 'tis true, 'Tis b 2 Pet. 2. 20, 21. better for some, they had ne'er 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, obtain as shall appear By what I say and write down here, Though't doth their condemnation c By adding to the greatness. aggravate Yet know withal 't doth extenuate The same, another way: by detracting The number of their sins, which they be acting While here they live, who would have added Sin to sin: as if they were ne'er 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 haste. However I dare affirm the very knowledge Of the Gospel, is such a privilege, And blessing of itself, that those who are Ingenious reprobates, would not care With the Gospel to undergo (in fine) A greater punishment, than lesser fine. 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 preached 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 Mat. 13. 24. mingled with each other, as The weeds, & tares are with the corn & grass, Or as the dust, the chaff with wheat is found, Or as the stones are with the solid ground. Now as the b Mat▪ 5. 45. rain doth ofttimes fall upon The tares, the weeds, and stones, as well as on The wheat, the fertile soil, the grass; Not 'cause it principally was Intended to them, but for that They're intermixed with the wheat, So the Gospel's pleasant showers fall upon The reprobated, the rejected one, (Whom holy Scripture doth compare To rocks, to stones, to weeds, to tore,) Not, no not to save, (as some sect Do prate,) but 'cause with God's elect They're mixed, who are in Scripture found Compared c Mat. 13. to wheat, to mellow ground: For whose effect'all calling, it was meant For whose change, conversion only sent. Reason 2 Secondly, 'tis thus preached generally, 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 2 Tim. 2. 19, 20, 21. Acts 1. 24, 25. 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 every one of us: Not to his chosen only heaven's heir, That so no souls might grieve, e 1 Tim. 2. 4. 1 Pet. 1. 13. despond, despair Of God's 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 preached 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 designed and marked for hell: But while the Gospel's preached to all, It keeps the reprobates, they fall Not into th' pit, the gulf despair: For Gospel-way's though dark are fair. Reason 4 Fourthly, 'tis preached to all that so God's love in Christ all men might know: The more the Gospel's preached, the more Are wrought upon to love, adore Their God, for every dispensation Vouchsafed, for ' lected man's salvation. Reason 5 Fifthly, b'causeed is a a Gal. 6. 16. 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 Prince's Laws that do command, exact Respect from all, not to rebel in fact; If the Gospel that is to all a law, Should not be preached to all, to order, awe All men's spirits, the reprobated then Would seem to be a kind of lawless men, Exempt from God's command, set free From the just Gospel's penalty; Which would not only blemish and obscure The latitude of holy Writ, but sure It would much likewise darken and deprive The Gospel's b Christ. Author, of his prerog'tive, To whom all men, as to a King, a head Subjected are, as in his word c In Scripturâ sacrâ. Isa. 45, 23 Rom. 14. 10. Ephes. 1. 21, 22 I read. d Reason 6. Rom. 9 16. Sixthly min'sters to all, the Gospel preach, That so they may the world instruct and teach: No soul whatever is converted, saved By th'outward letter, or e 1 Cor. 3. 5. man's will depraved: If so, all Gospel-hearers equally Should be converted, saved thereby; 'Cause the disposit'on of one and all Mankind 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 1 Cor. 4. 7. Change in men's hearts indeed Doth not from man, but God alone proceed. Reason 8 Eighthly, to teach Saints that have effectu'lly Been called by th' Gospel, in its ministry: Not in themselves to glory, brag or boast, Nor outward letter, but to th' Lord of Host Alone to tender glory, laud, and praise That hath vouchsafed them from death to raise, And hath not done to others, in their race So much, though enjoy the same word of grace. Object. But now methinks I hear some thus object Rom. 2. 11. 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 been Joint committers of the same fault or sin? This is the only argument or ground Expressed in holy Writ, that e'er I found, God loveth because he loves, he will save: For this reason, 'cause e Rom. 9 15. Exodus 33. 19 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 Jer. 18. 6. Potter's clay, Or did we not in heart like fools deny Gods right o'er 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 Gardeners in their ground for their mind Root up one tree, prune others of that kind? Do not Nobles and Gentlemen pull down One house, let others stand for their renown? Do they not ruin Orchards, Gardens, Parks? Do they not kill sometimes stags, sometimes larks? Do they not kill 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 control he can Do what he please, with goods that are well Unto the world of right to be his own? And shall we then, whose own we are, deny known To God that privilege, that liberty? No, let no man presume to tax or blame The Lord, but rather magnify his name: We see that earthly Kings do now and then Dispense, disf'vours as well as Love on men, Displacing that subject, advancing this Ester 6. to 9 Upon no other grounds, but that it is Their a Eccles. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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, Heaven's Monarch, the b T m. 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sovereign of Kings Have so much honour to love or to kill? On no other grounds but his royal 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 mocked, nor lose one attribute. Look no further, but in this Commonwealth, Doth he not bestow riches, honour, health, On whom it pleaseth him, and whom he will, Doth he not here c Psal. 75. 7. pull down, destroy & kill? Doth not he act those things which 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 Job 22. 2, 3. gain, Since of himself, he is omnipotent, And wanteth not, being b Job 41. 11. 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, 'tis his will, reply. Th' c Paul. Rom. 9 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apostle for his brethren's good, did burst Into this language, would I were accursed, From Jesus Christ: & what now shall not we, Though condemned, satisfied, 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 contend with the great Lord of host? Who might all men, mankind in pieces tear, Being lost in Adam before they were; By nature are we not thus termed well Strangers from the Commonwealth of Israel? Again, doth not my faithful patron call Us sinners all, since that of Adam's fall? That we have broken all his laws, kept none Of God's commands, but to all evil 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 bosom friend? And that all creatures are not sinners worse? Doth not sin deserve an eternal 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 Holiness & righteousness. 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! 'Twas 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 'twas bitter in the b Superlative. third degree; For which man's a servant, yet worst of all He fell from the tree int' eternal 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 choose, Yet another as deep engaged refuse? Lo, here 'tis 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 expressed; Doth he not bring all out of their first state? Bless 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 Eternal thanks, for his indulgent face Towards thee, who hast deserved as many, And as great punishments for sin, as any. If thou farest well, do not of God complain, That other souls have not what you obtain. Again, on the other side, what hath he Chosen other men, and rejected thee? Do not rail and malign, but do confess It is God's justice for thy wickedness, His will, is not to be opposed, withstood, Let not thine eye be ill, 'cause he is good: Wish none condenned, because thou art not saved, Blame none, because thyself thou hast enslaved. Let God do what he will, let him alone To do his pleasure with what is his own: Let him dispense, perform, or execute, Which royal title, name, or attribte, Is meet according to his holy will; Then no malignant, slanderous tongue or quill Hath cause to say, he wrongs although he pardon This man, or that alone, and others harden. If Princes be so good as to promote One traitor to their persons: just to vote Another's execution, with all speed For th'very same offence, fact, or like deed, Like a Gen. 40. 20, ●● 22. King Pharaoh; I answer thus in short, Who hath just cause to tax, to blame them for't? May not a Creditor be true, and just Unto such loose debtors, that have through lust Their bills forfeited, if he doth acquit One, yet another sue, withal commit Him to the Law, to be confined, b Mat. 18 23, to 35. restrained? Doth not injustice here prove merely feigned? What cause hath he of any just complaint, Who for his wilful debt hath just restraint? If natural parents have two prodigal 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 show is here all along Expressed to him, of injury, or wrong? Say Masters have two servants that abuse Their words, and yet retain one, and refuse To keep the other, but will forthwith cast Him out of doors, is he not now displaced Deservedly? God deals but even so With wretched man since Adam's fall, for oh! What debtors, traitors, c Rom. 3. 10, 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ disobedient Children are we? what faithless, negligent Servants? the best deserveth not his breath Of God, but reject'on, ex'cut'on, d Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ death Yet notwithstanding doth it, will or please Jehovah some to pardon, and release; To send for home some men, adopt or choose 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 mankind deserve rejection? O what admirable love, affection Doth God vouchsafe to show! 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 sinful wretched man be well advised, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How he renders this great and mighty Name Of a Jehovah. God: for what his titles are, the same He is now, let not frail, uncertain dust Say God is partial, merciless, unjust. O! let him have the praise and glory b Psal. 96. 8. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The glory of his Name. due Unto his titles named 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 ways, If he his Oracles to me impart If he enlarge my much confined heart; From heart with tongue I will always To him sing Hymns, and Psalms of praise: Lord plant more Songs of Praises in my breast, That though I end this Song, I may not rest Praising thee, but my well tuned heart may bless That love of thine, which tongues cannot express. Soli Deo Gloria. An Elegy 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 days, 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'll speak what I have learned in this my a Aetatis 23, May 16. 1652. age, And leave it to be judged by men more sage. You are good and perfect, clean, sweet, & pure; You are righteous b Psal. 19▪ 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faithful, sound, and sure. You be the Casket wherein those jewels are, Even c Psal. 119 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 soundness dothpreserve from c Psal. 119. 80. shame, While we like Pilgrims here do walk along: Your law doth prove to us, our chiefest d Psal. 119 54. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song, Your law we should inherit, what's that I say? It should be our med'tation all e Psal. 119. 106 the day; For what the Lord our God did you ordain, You do perform, you ne'er return in f Isa. 55▪ 11. vain▪ You are of no private stock, as some boast, Your orig'nall is from the Holy g Pet. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ghost: You are unfeignedly the Spirits h Ephes. 6. 17. sword, You are the i Psal. 119. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 119. 117. way of truth, you are God's 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 Jer. 1. 10. build, & plant a crown, And then you root it up, and throw it down. You convert l Psal. 19 7. souls, you make the simple wise; Your Laws are pure, they'lluminate our m Psal. 19 8. eyes, You're like n Jer. 23. 29. a hammer, like a burning fire, How you break the rocky heart I admire: I'm not able of myself, this t'unfold, How more you are to be desired than o Ps. 19 10, 11. gold. You are at liberty, you are not p 2 Tim. 2▪ 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bound, Nought that belongs to you shall fall to q 2 Kings 10. 10. ground. Whoever keeps your Law is near of r Luke 8. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. kin To Christ, and an Antagonist to sin. He that keeps your law shall know no s Eccles. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ill thing, Your laws b'ing kept do take away deathssting. t 1 Cor. 15. 36. If we could keep your u Jo. 13. 7. laws, it would be thus, What we asked it should be granted us. But, oh! 'tis so with wretched lapsed man, He cannot keep your laws do what he can, 'Tis God to man must x Psal. 119. 73. understanding give, Before he learn your laws, thereby to live; Yet of the y Psal. 119. 19 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 Gen. 6. 5. thought? No, the great God himself must these things a Psal. 119. 18. teach, Or else they are far' enough out of man's reach: He cannot know your will, much less obey, Yet prayer is truly termed heavens b James 5. 17. key. From all that hath been said, let's all on you Bestow our c Ps. 119. 140. loves, our hearts, as only due. Lord, draw us to this love, with thy love-cords, Quaedam tametsi paradoxa videntur, utraque pars est vera. That in hearts we be what w'express in words: But lest I seem prolix, I'll here surcease, Yet rest a breather after you and peace. John Davis. CERTAIN DIVINE EPIGRAMS To certain worthy persons, approved Friends, and near relations, to whom the Author 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 reaped, is that which you have sown, But yet (I must confess) our Author more Was principal herein, whom I adore To wit, the Lord of heaven, who gives to all And upbraideth none, whether great, or small. He's Father of us both, our gifts, and parts Wherefore to him let's both bequeath ourharts'. But Sir: the sum that once I borrowed of you I cannot half discharge, though all be due, But please a little while to bear with me, I'll pay you all, and set my o My word, surety free, But what was this sum money? no 'twas better, O! then, I doubt, I shall be still your debtor: 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 behind: I'll still be paying too, 'tis th' honest mind▪ Of your eldest obedient, John Davis. To his dear Mother Mistress DAVIS. NOne can express the great, yet joyful 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 prayers, and tears. As I now handle, dandle on my knee My son, and my daughter, so you did me. But oh! there's much to mine as yet not done, Which is performed by you to me, your son 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 betrothe Your loves to me, thus clear, 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 sign my love to you I'm not behind, I give you here the issue of my mind. 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 coin 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 falsehood: 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 bosom friend. Let nothing here be doubtful unto you, Not that th'Author, but th'patron speaks it true. Convince gainsayers with the patrons words, They're fitter weapons for this end than swords. If thou assuage 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 me, Your faithful and loving husband, John Davis. To the reverend, faithful and profitable Minister of the Gospel: 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 style'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-praised, that you commend. In contemplation of this paradox I seemed to see destructive shelve's, and rocks, My soul was in a straight, could see no light, Scyll'on my left a Hand. . 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 wander from the perfect way Of truth, where unregen'rate man doth stray. But now this point I do rely upon Although by some 'tis heterocliton. Sir, from your mouth proceedeth strength to quell, Depraved, rebell'ous nature, sin and hell, You're valiant, victorious in your c Your Ministry. war; And yet come off, free both from wound, or scar, The profit reaped from you (with thanks) I name. I part from you, more knowing than I came, As fear, and joy into the Ark the Dove Did bring, so you bring law, than Gospel-love Into our souls: first Law, that souls may fear Justice; then love in Christ: all which endear Me, for ever your servant, and while health and place permit, your delightful hearer, John Davis. To his approved good friend the learned and experienced, Master John Hinton, Physician. O! How near the brink; o! how near was I To danger: to death: o! how near to die, Yet preserved 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 recompense, Or satisfy; but yet I'll strive to pay In humble thankfulness, in this my day Some small returns, I will confess His love is infinite, and I will bless His name: the occas'on was only hence, That 'tis 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 eternal 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 pacify, assuage King David's passion, anger, fury, rage; 1 Sam. 25. 22, 23. He blessed the God of Israel that sent Her so to meet him, and thereby prevent His evil purpose; but he did not rest, Until likewise her counsel he had blest: Yea happy, blessed be thou also, saith he, Who hast this day from sin prevented me; So noble friend, my Doctor, first must I Express 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 yourself, the Instrument Of my present health, and late recovery By your Cordials, and Phlebotomy. Now pray accept of this, as 'tis a token Of humble thankfulness, for what is spoken, I'll 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 Country the fruitful County of Hereford in Wales. 4 W W W W. in Hereford's hire. I Know in double a Woolf. letters you excel, O that you had not double hearts as well. You exceed in Water, Wool, Wheat, and Wood, And some esteem these things their chiefest good: But such that count those earthly springs and pools Summum bonum, my patron calls them fools. Water and fire good servants, bad masters. 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 floods of water, the highest hills can drown, And what's b Wool proves Wool? but sheep's clothing, anhyp'crite; Which but cast off, would prove a wolf, to bite. Add f to wool it will be Woolf thus pla in, Take f away, 'twill seem a sheep a gain. And what is c Wood signifies mad. Wood? but the concrete of ire, 'Tis combustible fuel for a fire. And what is Wheat? 'tis true of all the rest, If any one be better, 'tis the best: Of Wheat is made bread, yet bread perishing food. But though the bread of this we eat to nourish Our bodies, yet pray know, 'tis 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 well or spring, For that glad tidings to your souls it bring. For your word 'steem the same, which is a d The Word of God a tree. tree Where truth doth grow, from a painful Bee An eatnest, frequent, praying e An earnest man is a Bee. 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, kind, Cut down your wood, and plant a sober mind. 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 God's Word, the true immortal ᶠ 1 Pet. 1. 23. Christ's righteousness better than Wool. ᵍ seed, And for your wool, be sure your selves you dress In that white robe of Christ his righteousness. Let Christ's Gospel, his righteousness, his blood; Be your all, your Water, Wool, Wheat, and Wood; Country; this little book I dedicate To you, because I hear, I hear of late False teachers are abroad, to you crept down, To smooth, to flatter, smile, and not to frown; Saying all are saved, which to the weaker sort Seems pleasant, & some sinners thank them for't. But have a care (my friends) it is more sweet Than sound, or wholesome; therefore do not greet Them so with congees, thanks; for 'tis 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 shall sing Contradicting notes, bid them not k 2 John 10, 11 God speed, Lest you partake of others evil deed. I will forbear with paper and ink, till I speak to you face to face, John Davis. To his respected Uncle John Davis of The Greenway in Hereford-Shire. SIr, to requite the many courtesies I have received 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 delays, Knowing that he owes most that nothing pays. I hope you will accept from me this mite, For that although 'tis small, 'tis weight, not light, And having tried, you are like Persia's a A●●axerxes. 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 couched in this little book, I hope they'll answer th' name of orthodox, The arguments for proof are sound as rocks, Howsoever see them proved scan each line, If one prove strong, 'tis Gods; if weak ', 'tis mine. Till this were out, my Muse could find 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 condemned within this brook, Here's truth triumphing, error much ashamed, To show herself because of most men blamed. The old received undoubted verity, Here I maintain 'gainst dead-quick heresy, 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 pleased to take a view; If any thing in them shall pleasure you, It's yours; howsoever reject it not; For it is truth, itself was clean from spot. I must confess my Muse, doth want a stile, To speak truths wort●orpraise, but stay a while: 'Twill praise itself; yet thus 'tis worth receiving, But error condemned 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 & error, the first maintained, The last before the righteous Judge arraigned. I hope thou hast this will within thy breast, Of trying all thou readest, to keep the best, And not to take things carelessly on trust, As if all thou readest were true and just: Stir up, stir up in thee, that noble mind, Like to the Bereans, who searched to find, If things were so or no in holy Writ; See if it hath true Scripture stamped on it, 'Tis currant coin; if othérwise, 'tis base Metal, 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 namesake, 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 delayed. Love is a sum (me thinks) might soon be got, He's a dishonest man that pays it not; Yet in this age so many do disjoin; Love seems as scarce as any other coin, But the debt's due, by Scripture 'tis attested, Who denies to paid will surely be arrested. Now let you and I ere the a Death. Sergeant 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 error is condemned, 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 Philosophy to me Thou gav'st; lo, here's Divinity for thee. From your Brother in Law, John Davis. To his Brother Robert Davis, Barber-surgeon of the City of London. IF thou canst set a Song to Instrument, Take pains with this, it will be time well spent. And though it may not disagree, but suit With either Viol, Harpsecall or Lute; Yet let it not be only set to such, But tune thy heart hereto, and it will much Delight thy spirits: what? though it doth not like The ears of carnal men who only strike, And harp upon that Instrument called Base. O! sing (with heart) Gods praises in thy place. Bad matter ne'er so truly played, is wrong, Whatever others croak, 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 Tobacco. weed: And at Feasts, that b Oysters. 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 palates 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 Critics 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 Psalm▪ p. 6. l. 4. r. repent, p. 7. l 6. r. ●e, p. 8. l. 19 r. they, p. 9 l, 3. deal 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 Country, p. 2. l. 8. r. from whence.