 |
|
|
|
|
 | PSALMOSTHEIOS[Greek], 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 [i.e. Davies]. Whereunto is annexed an Elogie upon the Patron, With certaine Divine Epigrams to whom the Author presented some of his Books |  |
4.
Fourthly, reprobates though not sanctified:Call'd by the Gospel, yet 'tis not denied
But many morall vertues thence they gain,
Withall the 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 'tis 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 he will keep;
Therefore it comes into my minde again,
Though th'Gospel doth not save, 'tis not vain
'Tis by the Gospel reprobates injoy
Communion with elect, which doth imploy
My Muse again, this to maintain,
The Gospel preached is not vain:
Because the profit, and blessing's not small,
T'have fellowship with the best of all
12
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 sake, 'tis on record
I'th' Book of truth, his written word.
Object.
But some may say, the Gospel aggravatesThe 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 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 aggravate
Yet know withall 't doth extenuate
13
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, not able 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 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 pertainTo 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 saidIn these reasons before you laid,
14
Reason 1.
To th'elect, & reprobate: because confoundedThey are, or 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 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 to wheat, to mellow ground:
For whose effect all calling, it was meant
For whose change, conversion onely sent.
Reason 2.
Secondly, 'tis thus preached gen'rally,Because Ministers know not infallibly
15
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 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 thusTo all, to ev'ry one of us:
Not to his chosen onely heavens heire,
That so no souls might grieve, 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
16
For Gospel-way's though dark are faire.
Reason 4.
Fourthly, 'tis preach't to all that soGod'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 rule to all, a squareTo 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 Authour, of his prerog'tive,
17
Subjected are, as in his word I read.
Reason 6.
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 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.
Reason 7.
Seventhly, to teach to fear, and trembleAt God alone, before whom men assemble,
And to wait on him, and wholly to depend
Upon his grace, which none can comprehend,
Since every Change in mens hearts indeed
Doth not from man, but God alone proceed.
Reason 8.
Eighthly, to teach Saints that have effectu'llyBeen call'd by th'Gospel, in it's ministry:
18
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 objectScripture 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 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 Potters clay,
19
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? (known
And shall we then, whose own we are, deny
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,
20
Upon no other grounds, but that it is
Their 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 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 pull down, destroy & kill?
Doth not he act those things wch 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?
21
Consider the Lord his propriety
In us, for his pleasure he did ordain
And make us, not for any profit, gain,
Since of himself, he is omnipotent,
And wanteth not, be'ng 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' 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;
22
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 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,
23
By this 'twas bitter in the third degree;
For which man's a servant, yet worst of all
He fell from the tree int' 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 '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 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.
24
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 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
25
One, yet another sue, withall commit
Him to the Law, to be confin'd, 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, disobedient
Children are we? what faithlesse, negligent
Servants? the best deserveth not his breath
Of God, but reject'on ex'cut'on, death
Yet not withstanding doth it, will or please
Jehovah some to pardon, and release;
26
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.
From all the lines that I have here premised,
Let sinfull wretched man be well advised,
How he renders this great and mighty Name
Of 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 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
27
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.
| PSALMOSTHEIOS[Greek], 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 [i.e. Davies]. Whereunto is annexed an Elogie upon the Patron, With certaine Divine Epigrams to whom the Author presented some of his Books | |