THE GREAT ORACLE. EVEN, The main Frame, and Body of the Scriptures, resolving the Question, whether in Mans Free-will and common Grace, or in GODS special and effectual Grace, stands the safety of Man, and the Glory of GOD by Mans safety. By F. ROUS. luke 16.31. JOHN 12.10 11. If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. Printed at London by R. O. and G. D. for I. Bartlet at the sign of the gilded Cup, in Pauls Churchyard, neer● Saint Augustins Gate. 1641. TO 〈◇〉 RIGHT honourable, and Deservedly honoured the Lady LVCY ROBERTS. Madam, ●HIS work of Grace, by many passages of providence seemed to bee kept for a year of Grace. And indeed, as any free Mercy given out to a Nation, both sinful and miserable, may well bear the Name of Grace, so more particularly that may fitly bee called a Time of Grace, when Grace may freely speak for itself, and have leave to be heard. This Leave by the Grace and goodness of the All-ruling Providence is now obtained for this work. A work which began after a conference with my ever-honoured Brother, Master PYM, wherein it was discoursed; That the very main Plot, and sum of the Scriptures, was to show, that the Will of the rational Creature, was onely safe in the keeping of the Creator; and therefore to the Creator alone did belong the Glory of 〈…〉 Upon this great object▪ this 〈…〉( as a narrow Map of a Large World) being 〈◇〉, it 〈◇〉 came to your Ladyships hands, from whom I received it again, with a promise to return it in this shape▪ wherein it now appears. According to this promise,( though not without sundry intervenient difficulties) it is now presented; and being made public, if any public benefit arise from it, it owes some acknowledgement to your ladyships Religious calling for it, and furtherance of it; to whom by the best obligements of Pietyand many other merits I profess myself. Your Honours acquired and devoted servant F. rous. Imprimatur. Martij ult. 1640. JOHANNES HANSLEY. The same Author hath lately set forth a book called catholic Charity in Answer to Charity mistaken. Also another called the heavenly Academy. THE GREAT ORACLE. GOD is the end of himself, God hath a plot of Glory upon Man. in all his ways, works and counsels; neither is there any end worthy of God, but God. Therefore all his works as they begin in Him, so they end in him, bringing some Glory to him. And among his works MAN being a chief, it must needs be thought, that a chief Glory ariseth from Man unto GOD. For where GOD soweth much, there doth he mean to require and reap much. Having then a great Plot of Glory, This plot is revealed in the word. upon this chief Creature of the lower World, where shall we look for the discovery of this Plot, but in that Word wherein GOD hath revealed to Man( as much as may make for his Glory) his ways, works and counsels? he hath made his ways known to Moses, Psal. 103.7. saith the Psalmist; and the Scriptures are able to make wise unto Salvation, saith the Apostle, 2 Tim. 3.16.17. yea they can make the man of God perfect; which to perform, they must needs discover so much of Gods wisdom to Man, as may make up this perfection. In the word of God then, Most fully in the main Body of the word. there being that perfect discovery of Gods wisdom, and Plot of Glory upon man kind, let us look into that word of God,( and not into the wit of man) to find this work of God. Neither let us so much look on single, and scattered parts of it, as on the main Frame, Body and Contexture of it; the whole word most entirely and fully representing and expressing the whole work. For if wee well view and observe the full Countenance, Concurrence, and Frame of the Scriptures, wee shall therein red as in great Letters, Gods Plot of Glory upon mankind; and withall we may see how Mans safety is enfolded therein; and makes up a Chief part of it. For the Scriptures are the Characters, and Representations of the mind of God; and as the living Creatures in Ezekiel, Ezek 1.20 whither the Spirit was to go, they went; even so these words of life, which way the highest Spirit, looketh and goeth, that way they look and go also. For the Highest Spirit, when he dictated them, did put his mind and meaning into them; and so in them wee may discern the mind of God. And the more large and full view, they present unto us, the more fully doth the mind of God appear in them, wherefore let us behold them in their fullness, and that with a full and enlarged sight, and then shall we more fully and largely discern and see Gods Countenance in their Countenance, Gods ay me in their aim, Gods mind in their meaning. And having found the main purpose, The Body of the word best expounds the parts of it. Plot, and end of God in the main Body of the Scriptures, let us bee sure to hold it fast, as a Treasure of truth unvaluable; even an especial part of that truth, which wee should buy at any price, but sell for no price. Besides; this farther use and Advantage should we make of it, that by the main truth found in the whole, the single and scattered places which make some show of disproportion to the whole, be expounded and resolved, or if the way of reconciling them, be doubtful and difficult,( as who can deny but that the infinite wisdom of the Creator, may far exceed all the wisdom of the Creature? those places may stand as secrets not understood, but they may not break in pieces that Body of Truth, which wee find by joints fitly and proportionably knit together in the Body of the Scriptures. And indeed if it were not for our blindness, those parts of Truth, would readily and aptly join with the Body of Truth, as members that are cut off from a Body, fitly and manifestly agree, and fall in with that place of the Body, wherein before they stood as members. And indeed these pieces of Truth are still in themselves at agreement with the Body of Truth; as being kin to it, onely it is the fault of our ignorance, who know but in part, that we cannot derive their Pedigree. And now because spiritual things are onely spiritually to be discerned; the spirit of God onely enabling us to see the things that are freely given us of God, 1 Cor. 2.12. therefore with the Invocation of this blessed Spirit, let us enter into the word that issued from the same spirit; that in his light wee may see light, by his light within our souls wee may see his light without in the word. And in the beginning, In the word, first to begin with mans first est at. 〈◇〉 1 John 1.5. John 1.9. let us take notice of man, beginning. Man at first was created according to Gods Image; Now wee know that God is light; man therefore was light also, being enlightened in his understanding, by that light which lighted all mankind in Adam. again God is Holy, 1 Pet. 1.15. Eph. 4.24. man therefore was holy; and indeed the Scripture tells us, that the Image of God hath in it righteousness and true Holinesse. Yet was not this holinesse so knit to the will of man, but that the will might put it off, if it would, or if it would might keep it; For the will of man was set in such an Equipoise, and freedom, that it might use Grace, or not use it; and by using it continue righteous, or by refusing it, fall from righteousness. So that in this freedom, the will of man was as it were a Lord over Grace, and did rule over it, either using the service and aid of it, if the will pleased, or resusing it, when it listed. Therefore at that time Grace did not reign in the will, inclining and moving it effectually and certainly unto one way; but the will was left at Liberty, to bend itself which way itself listed. Rom. 5.13.14. Moreover to this state of Free will, was joined a Law, and Covenant of works; Obey and live; Gen. 2.17. sin and die. And as two Touchstones and summary trials of mans obedience, and continuance therein there was set before him, Life and Death, a three of Life, and a three of death; a three of standing, and a three of Falling. Thus Adam being created with Free-will, An estate of free-will, and general Grace. and Free-will-Grace, and all mankind being now in Adam, it cannot bee denied, but that all mankind had Free-will, and Free-will-Grace in Adam, And because all mankind had it, it might then rightly be called a general Grace; And so it is acknowledged, that mankind had once, a general and Free-will Grace. But then let it be withall observed, But man soon fell from it. what became of man with this general, and Free-will Grace. How long did he stand with it, or rather how soon did he fall with it? Surely he stood not so long as to beget a son, according to the Image of his first Integrity: for Cain was of that wicked one, a seed of the Serpent, Gen. 3.2 Cor. 11.3. flesh of flesh, a Spirit more subtle then man, by his greater and sharper understanding seduceth, compasseth, and deceiveth the lesser, and the understanding being won, the will and affections soon come after it. And so the three of Death and disobedieuce is eaten, and man-kind with his general and Free-will Grace is fallen into a general ruin. Rom. 7.14 He is fallen not onely into a single sin, Rom. 8.7.8. but into a state of Bondage under sin. The love of the Heart of man is turned from the Creator to the Creature, 1 John 2.15. John 14.15.21. 1 John 5.2.3. and where the love of God is defaced, there can be no keeping of the Law of God. For the love of God is the true spring and Root of keeping the Law of God. And any action, though never so glittering, if it come not from this love, it is not a work really and inwardly good, but onely a Glorious and a shining sin. Thus man being in Honour continued not, but became like the Beasts that perish. Yet God out of his infinite goodness, and wisdom, brings forth a new way for mans restoring. God will not bee robbed of his Creature, by a Creature, much less will he suffer his Plot of Glory upon Mankind, to bee overthrown by a Creature, but by his transcendent wisdom and Power, makes good his own Plot, even by the Plots of his adversaries; and so his own right hand and Holy arm gets to himself the victory. But if man were now left to his own choice, A Remedy is enquired. what would he take to be the best and safest way for his own Restoring? would he wish to be put again into the same State of Free-will, and general Grace wherein Adam fell? would mankind have it tried, whether all men falling in gross with general grace in Adam, they would with the same Grace fall again by retail? and when every man being united in one man stood not, yet whether every man would stand alone, being single and partend from his fellowes? yea when all being united in a state of perfection did fall, would he have it tried whether single men in a State of Imperfection, would Stand by the same Grace, and against the same subtle Serpent, which overcame them having that Grace in a State of perfection? Rom. 7.19 23. or rather there being gotten into man a lust, that is mighty and active upon the will, Gal. 5.17 to led it captive to the Law of sin, so that it cannot ever do that it would; should he not believe that there is a manifest need of a Grace mighty and active to led the Captivity captive, and by an overcoming Efficacy to incline the will in the main course of life, to the Law and will of God? can the strong man be bound but by a stronger? and can the Efficacy of lust bee overcome but by an Efficacy of Grace? The flesh lusteth against the Spirit, in the best since the fall of Adam; And then if the lusts of the spirit bee not at least as effectual on the will, as the lusts of the flesh, how shall the will but bee still subject and captive to the lusts of the flesh? wherefore it seems man being fallen into the Dominion of a mighty Concupiscence he should hunger and thirst for a mighty active, and effectual Grace; even a Grace that might stem this Tide of Concupiscence, and actuate the will, and as it were, move and carry it up against this Tide. he should desire a Grace that should rule the will, and by ruling keep it, rather then a Grace to bee moved, set on work, and kept by the will; which man once having, neither kept it, nor himself by it. And indeed if this bee the fruit of Free-will attended with general Grace, that it will loose itself, Grace and all mankind; how plainly doth it appear, that there is a more solid, yea a more large mercy in giving an effectual and preserving Grace, though to never so small a part of mankind, by which that part may bee kept sure to salvation, then in giving, such a Free-will-Grace to all, with which all will Freely, and certainly run to Damnation. Now the great Creator, Gods remedy. that made man, and therefore knoweth him thoroughly; even his true weakness, and his Imaginary strength, foresaw both what Grace man needed to stand, and withall what little need of such a Grace man would aclowledge. He foresaw that the Remnants of Free-will and natural Grace being joined to the new Pride, and Imaginary Godhead gotten by the Fall, would puff up man with an opinion of selfe-sufficiency, and make him believe that he is able to stand by such Remnants, or at lest by some outward helps added to them; And no wonder if God foresaw what indeed afterward came to pass; Esa. 46.10. For he understandeth all thoughts a far off, Deut. 31.16.21. declaring the end from the beginning, and from ancient times the things that are not yet done. And surely these High opinions have so prevailed that they have passed through all Mankind in the several distinctions of it; Gentiles( or sons of Nature) Iewes and Christians. For such have been the Positions of Philosophers, the top of the Gentiles; of justitiary Jews, and of philosophical Judaizing Christians. PHILOSOPHERS. EGo vero quid cognoscere studeo? Naturam& hanc sequi. Epictet: Ench: Cap. 73. Nec est quisquam gentis ullius, qui ducem Naturam nactus ad virtutem pervenire non posset. Cicero de Legib. lib. 1. Interim quod inter omnes Stoicos convenit rerum naturae assentior. Ab illa non deerrare,& ad illius Legem, exemp●●uque formari sapientia est. Beata est ergo vita conveniens Naturae suae. Senec. de vit. Be. cap. 3. solemus dicere, summum bonum esse secundum Naturam vivere. It. item cap. 31. Justiciary Jews. ANd he took the Book of the Covenant, and read in the audience of the people, and they said: All that the Lord hath said will we do, and bee obedient: Exo. 24.7. The like ver. E. of that Chapter, and Chap. 19.8. And Deut. 5.27. Behold thou art called a Jew, and restest in the Law, Rom. 2.17. Being ignorant of Gods righteousness, and going about to establish their own righteousness: Rom. 10.3. Judaizing and philosophical Christians. B. job. aperiens occult as naturae divitias,& in medium proferens, ex se quid omnes possemus ostendit. Pelag. ad Demetr: Populum ambulantem concessa arbitrij libertate sic arguit: Educ Foras populum coecum& Oculos habentem; surdum& aures ei sunt; Hic quod surdus,& caecus est, contumaciae intelligitur esse, non Naturae. Faust. de lib. Arbit. lib. 1. cap. 9. Of Enoch he saith, Fidem ipsam cum Lege Naturae sibi traditam fuisse. Lib. 2. cap. 6. And Cassian: Collat: Dubitari non potest inesse quidem omni ainae Naturalitèr virtutum semina.) Yet howsoever man might think so well of himself, Gods wisdom in dispensing the Remedy. that his natural sufficiency needed none, or little helps,( the heart of man being so deceitful that it deceiveth itself) yet God who searcheth& knoweth the heart and Reyns, both saw this deceit, and knew mans need; and therefore gives a double Remedy; one to help his need, and another to heal his deceit. If he should not give the former, mans salvation would be lost, and if he gave not the later, Gods Glory out of mans salvation would bee lost: without the former, man were lost both to God, and himself, being still subject to Satans Conquest; without the later, man would not give unto God the glory of his saving Grace, which the false opinion of his own natural sufficiency, would take from God, and give to himself. Therefore God provides a Medicine for both; And first to help his need, he gave man a better, mightier, and more stable, and stablishing Roote then Adam; and a better Covenant of Grace and better promises, Heb. 9. then were given to him, and to us in him. But withall in the second place to cure mans Pride, and selfe-deceiving, he useth such an order, in sending of this Roote, and dispensing this Grace, that he will show unto man a plain Evidence, and Demonstration of his need, before his Need be over-plentifully satisfied. God will not bee a physician to the whole, but to the sick, lest he be taxed for a superfluous and unnecessary physician, and so loose the thankes and Glory of his Cure. And now in the first place for the supply of mans necessity, The stable safety of this Remedy. Gen. 3. he giveth such a seed of the woman, as shall assuredly break the Serpents Head. The Roote, Head, John 17.21. and Top of this seed is knit to the Deity by a personal union, conceived and filled with the spirit without measure, and so is the first-Borne among many Brethren. Rom 8.29. Yet the rest of the seed are his Brethren, Heb. 2.11 and he is not ashamed to call them so; 1 Cor. 6.17. and if brethren, then one spirit, and one seed with him. Therefore the Scripture speaketh not of seeds as of many, but of one seed which is Christ. Eph. 5.30. &c. 1 Cor. 12.12. For the chief seed being the Head, and the inferior seed being the Body, this Head and this Body make up one Christ in a mystical union. And Christ thus knit together into one seed of the woman doth overcome the Serpent, and break his Head. The whole seed of the woman, is at Enmity with the whole seed of the Serpent; and the victory is given to the whole seed of the woman, with whom was that Enmity. Rev. 12. v. 5. Accordingly we see that the Serpent fighteth, not onely with that man-child, who was to rule the Nations with a rod of Iron, but he makes war with the Remnant of v. 17. the seed of the woman, which keep the Commandements of God. And as Christ overcame, v. 12. so do these also overcome the Dragon, by the blood of the Lamb; Heb. 2.14 ( which is the bruising of his heel, even the breaking and passion of his Humanity, by which the Serpents Head is broken,) 1 Joh. 4.4. and because Greater is he that is in them, then he that is in the world. Mat. 16.18. This is Christ that Rock who is not only in himself unmovable and unconquerable, but he maketh the Church also unconquerable, which is built on him. The Deity is a sure Foundation; By union of the Deity with Humanity. and the Humanity of Christ united to this Deity, and as it were grounded on it, hath in it an infinitely far greater stability then Adam a mere Man standing upon the bottom of his own free-will. And as it is more stable in itself, so it gives a greater stability to the Seed issuing from it, then that which issueth from the mere Humanity of Adam. A seed-issuing from God and Man, hath a greater stability, then that which issueth from a mere man. 1 Cor. 1.9. Gal. 3.26 27. Eph. 2.22 1 John 1.3. 1 Pet. 1.22. And especially since to those into whom this seed of God doth enter, it gives a Communion with God; and knits them to the Deity; and builds them upon it. So is it in itself an immortal and incorruptible seed, as being the seed of God an immortal Father; and it is also strongly nourished and maintained in life and Immortality, by the union which it hath with the Deity. Therefore the beloved Disciple not only saith; 1 John 5.12. He that hath the son hath life, but whosoever is born of God doth not commit sin, for his seed remaineth in him. 1 John 3.9. It is a living and Remaining seed which is born of God; and if it still live and remain, it must needs be also victorious against the Serpent, without which victory it cannot live and remain. And accordingly the same Apostle affirmeth; 1 John 5.18. he that is born of God keepeth himself, and that wicked one toucheth him not, that is, he toucheth him not with sin unto Death, for of this sin, he was last speaking. he cannot touch the seed of God in the Children of God, to sting it unto eternal Death, and so to kill the life immortal which is in it. But the seed of God hath power given to it, to tread on Scorpions, and all the Power of the Serpent, even from God in Christ, the Father of this seed. And thus, and thus onely doth it appear, how the promises of the New Covenant are truly and really made better then those of the old, even by a mightier and more stable Grace, issuing from a mightier and more stable Roote of Grace, by a more High and Heavenly Generation; this seed of the New Covenant being begotten of God, whereas the seed of the old Covenant was begotten by man. A more various and larger description of which promises and advantages given in the New Covenant to the Son of God, and seed of the woman, may bee found in divers places of the Scriptures, where the seed of the New Covenant receiveth promises from God, to bee made stable as the sun; Iere. 31.35. &c.& 32.40. and 33.20. &c. Ezek. 16.60.61. Psal. 89.28 29. &c. Not to fail for ever; That the laws of God shall be written in their Hearts, not as in the old Covenant, wherein they continued not; and that the fear of God shall be so imprinted in their hearts, that they shall not depart from Him. All which are summarily contained and comprehended in this one great Promise, the seed of the woman shall break the Serpents Head. A promise which is even the brief and sum of the new Covenant of grace, given to man upon the breach and forfeiture of the old Covenant of works; broken and forfeited by free-will attended with general grace; the grace of the old Covenant. And now how can we choose but glorify the great wisdom and goodness of God, wherein Gods wise goodness shames Mans foolish Mercy. whereby he would not trust man again wholly with himself, who hath once already lost himself to the Serpent, but out of man-kind lost by Free-will with common Grace, Gen. 15.5. saves a seed like the stars of Heaven, that cannot be numbered, out of every Nation; even a catholic Church, and establisheth it against the Gates of Hell, by the Grace of the New Covenant? and is it not also to bee lamented with tears of blood, that there should bee men so merciful in show, but cruel in dead, who when God would save such a Numerous seed out of lost mankind by a safe and stable Grace, will needs have all lost a second time, by putting them again into the keeping or losing of their own FREE-WILL attended with the Grace of the Old Covenant, wherewith all have once already perished, even in a state of perfection? As if it were not a more solid, yea a larger mercy, to save a great Number, even a number which no man can number, by special Grace, then to loose all by Free-will, assisted with a general grace; It is a good turn for man, that God is wiser, and more merciful for man, then man for himself; yea, even that which to the carnal man seemeth foolishness, 1 Cor 1.25. and cruelty in GOD, is greater wisdom and Mercy, then the seeming wisdom and Mercy of men; yea the wisdom and Mercy of men, in respect of these in God, is true Folly and Cruelty. For indeed if God by his true wisdom and sure mercies had not left us this seed by special grace, mankind had generally been like to sodom and Gomorrah, with his Free-will and general grace. But because mankind by his Pride and Folly, Yet God cannot have his Glory without a wise dispensation of his goodness. ( whereof before some patterns have been produced) is hardly brought to know and aclowledge his own Instability when he is left to Free-will, nor the need of the grace of the New Covenant, but dotes upon his own abilities, and the Power of Free-will assisted with natural grace, that God who for his own glory saveth a seed by his special grace, and cannot have his glory, without an acknowledgement of the need