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 | 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 |  |
Upon the title of this little Book, namely, a Psalme.
Psalms though now of late with us some men deem,As foolish, yet their worths deserve esteem.
King David thus exhorteth well to sing,
Let S'ons children be joyfull in thou King.
Israel he exhorteth all along,
To praise, to sing unto the Lord a Song.
At singing Psalms let none presume to rail;
For frō the heart through th'month it doth prevail,
Like Gol'ahs sword; for 'tis a weapon strong
To conquer, though to reason weak, a song,
Search Gods word, see that place that Irehearse,
2 Chron. twentieth Chapter 22 Verse,
Jehos'phat consult's with those in his dayes,
And appointed singers to th'Lord, to praise
The beauty of holinesse, and to say,
Before th'army, Gods mercy is for aye:
And when that they began to praise, to sing
To God on high, their everlasting King;
'Gainst Ammons children God set ambushment;
For they were smitten, and each other smote.
Hallelujah was not in mouth nor throat.
To speak the worth, the force, the fame, the glory
Of singing, give me leave to sing this story:
The Protestants within a Town in France
Besieg'd, still at the time they did advance
To fight their enemies, they would go out,
Singing of Psalms or Songs, which to the rout
Or company of their besiegers grew
So terrible, though but the voice of few,
That ere the gates were open, they could heare
Their singing voice, and run away for fear.
Now let men cease to say, to sing is vain,
Since holy Writ, and story thwarts it plain.
John Davis.
To his Meditation.
Thy meaning here (ô Muse) I pray dilate,Canst thou the Lord preserve, or vindicate:
Is not Jehovah all-sufficient,
In and of himself? pray, what hast thou meant
By these thy words? I answer, some do strive
In this our age to rob, bereave, deprive
God of his titles, they think it no shame,
To say he mocks poor souls, now can you blame
Me thus to speak, since errours out of date?
To Gods dispraise are fash'ons now of late;
The foes to truth say in Predestination,
The Lord is guilty of Equivocation,
Which I deny in all my foll'wing pages,
Concording with Gods Word & learned Sages.
Yet not this 'lone, but many errours more
Have landed here of late on th'English shore,
Which I oppose according to my gift:
And if by this I chance to give a lift,
Together with Freewill, which creeps apace
Into our faith of late; I shall do more
In these few lines, than many heretofore
In greater Volumes; 'cause I understand
The hearts of all men are within Gods hand,
To be turned by whom, and when he please:
I have a hope, that this may do't with ease.
I'm satisfi'd (ô Muse) with this thou say'st,
'Tis wel thou speak'st thy mind ere thou decay'st.
Go forth with speed, & pow'r against thy foes,
Fear none of them, thy Patron will oppose
Them all, thou hast likewise some friends that will,
While they can speak, defend thine honest quill:
While truth thou lov'st, & falshood dost disdain,
Thy neer and faithfull friend I shall remain.
John Davis.
Ψαλμος θειος, Or a Divine Psalme, or Song:
Wherein Predestination is maintained yet the honour of Jehovah preserved and vindicated.
To the truly Noble, that eternall Song of Divine inspiration, the
administration of righteousnesse: the sacred Scriptures of the Old and New Testament,
JOHN DAVIS wisheth all preservation and glory in this age and in that to come.
1
We see through the perspective glasse
Of Scripture, that what comes to passe
In time, is decreed, fore-ordained by
The will of God, from all Eternity.
Through this perspective lo we see,
Some fore-ordain'd, by Gods decree
Unto eternal Life, & death. Those design'd
To Life, are only sav'd, as in his word I finde.
Of Scripture, that what comes to passe
In time, is decreed, fore-ordained by
The will of God, from all Eternity.
Through this perspective lo we see,
Some fore-ordain'd, by Gods decree
Unto eternal Life, & death. Those design'd
To Life, are only sav'd, as in his word I finde.
2
Quest.
Now th'Patrons of universall grace,Do commonly demand in any case,
How God can hence excused be
From collusion, and deceit, if he
Will none convert nor save, but those
Whom from Eternity he chose,
Seeing he offereth grace to all
In his Gospel, preach'd to great and small?
Answ.
For answer first, to this demandTake 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 such, who are elected, them alone,
Unlike the law, which bindes alike all men,
'Tis not on all entail'd, I speak it ore agen.
Hence the elect are stil'd Abrahams seed,
Hence faith in Christ for them is sole decreed,
Hence the voice of Christ is come peculiar
Unto the sheep of Christ particular,
From hence the holy Spirit doth affect,
To term true faith, the faith of Gods elect,
As being proper, yea peculiar to none
But to the Saint, which is his chosen one.
3
Pastors are to preach the Gospel, yet
'Tis not with intent to convert all
Which heare it, but such that God will call
Home, by that means, his dear respected,
The lesser number, long ago elected.
The Apostle Paul did preach, yea endure
All things, but not for all, I am sure.
I suffer all things, the Spirit by him spake
But not for all, but for the chosen sake.
God hath 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 Saints perfection.
All Gospel-Preachers, thus are termed
By holy Scripture, 'tis confirmed,
Th'are only sent as instruments to gather
Th'elect from the four winds or corners rather.
Thirdly, note, that though the Gospel thus
Be preach'd by grace to every one of us;
Yet 'tis not heavens intent to save
Every one of us, that heard it have;
But only such that with love receive it,
Or such alone, that do believe it.
4
To his Apostles, when he made apparition
To them, and bid them in the world go teach,
And the Gospel to all creatures preach:
He that believeth and is baptized,
He shall be saved and dearly prized:
But who believeth nor, except he mend,
Tell him, already he is condemn'd.
Now none believes nor gains true saving faith,
But Gods elect alone, the Scripture saith.
Doctrine.
If this be granted then to me,As I am sure it needs must be,
That the Gospel-graces are for none
But for th'Elect, reserv'd; for them alone,
Then take, with you this observation,
That there is no contradiction
'Twixt the secret and revealed will
Of God, that can both save and kill,
And that the holy God equivocates
With none although he dedicates
His Gospel to all, to every Nation,
Though not effectually unto salvation,
As some object who are Arminius sons
Or else some mad, at least some frantick ones:
5
Will tax th'Holy One of Israel,
With what he will nor cannot do;
'Tis truth, God has his cannots too,
He cannot lie, he cannot change, nor die;
He neither will nor can himself deny.
For how can he that is all purity
Approve, much lesse commit iniquity?
Wherefore (from hence) with me conclude,
He cannot mock, deceive, delude.
Object
But thus may some object, and this retort,That th'Lord doth seriously exhort
Reprobates themselves to believe, repent,
Though 'twas nere his abs'lute intent
To work faith in their hearts, then so if that
They cannot have (I mean the reprobate)
Power of themselves for to believe,
God may be said, for to deceive;
Because he doth exhort them to
That (without him) they cannot do.
Answ.
To this I frame my answer thus,If God, that knows each heart of us,
Should immediatly from heaven tell
The reprobates, they are for hell
6
Or that he would not cause contrition
In them, yet exhort particularly
Such, to resent effectually,
There were some shew of mockery
In God, who is fidelity.
But here 'tis otherwise, I dare
Presume and cannot but declare:
For though the Lord doth oft entreat
Unto repent the reprobate,
Who're cast off in his secret will;
He not deludes I speak it still;
Because the Lord doth not invite
Immediately th'reprobate to light,
I mean immediately from heaven,
But mediately, by Ministers, 'tis given
To preach the Gospel, so that when
They preach, they speak unto all men;
Because they cannot say, this is rejected
Or this, my hearer is elected:
For what they know, 'tis but in part,
'Tis God alone that knows the heart:
To ev'ry man the truth they shew,
As to th'elect, for ought they know.
7
Whom the great God doth oft entreat,
Exhort, and tender Gospel-grace,
Knows not his own estate, or case,
Whether he is for heav'n or hell
Destin'd, ordain'd, they cannot tell,
Since he was nere made partaker
Of th'privy Counsel of his Maker;
But only what he doth reveal
Within his Word, which doth conceal,
Not determine or denominate
This or that man a reprobate;
So that, for any thing they know
Their life's a day of grace, and so
There is none that can truly say,
I'm a reprobate or cast-away;
'Cause to each self, there's possibility
And more there is a probability
Of b'ing sav'd since they cannot know
Whether they're rejected yea, or no.
Object.
Yet some object, the Lord well knowsWhat men he hath rejected, those
Cannot repent, because he hath
With-held from them his grace of faith;
8
Though unknown to each reprobate.
Answ.
I answer, that if they cannot discoverThat God deludes them, how can any other
That prosecutes this strange objection charge,
The just, and righteous God, with couzenage?
What are they turned Gods? that they
Can thus unlock; disclose, display,
This hidden veiled mystery,
That none within the World espie;
Since that Gods wayes without all doubt
Are a ships way, past finding out?
Surel', if there be no reprobates,
Can say that God equivocates
With any, with them, while h'exhorted
Them to believe, and be converted,
And yet with-holds the grace, whereby
They should upon his Son relye;
Because th are cannot truly know,
Whether they reprobates or no:
Then surely he that doth maintain
This mysticall, or rather vain
Objection, must give ore for shame,
Thus basely the great God to blame,
9
The just God in fault, and in his own case
Only, and not on others thus to declaim
Before themselves in any wise complain
Of Gods dealing with them, who do not vent
A word (perchance) against unchang'd intent.
Thus more, be pleas'd to give me leave,
God doth not reprobates deceive,
In offering grace to them by
The Gospel in its Ministry;
Though he resolveth not to give
The faith by which the just do live;
Because th'reprobates I will maintain
By th'Gospel preach't to them do gain:
That which becomes a present stay
To their drooping souls, which would sink
Into despair, should they not drink
Of th'Gospels spring; possibility
They have, and more, a probability
Of true conversion, which none under heaven
Have, but such to whom the Gospel's given.
Now are not these unmatched rare
God doth not reprobates deceive,
In offering grace to them by
The Gospel in its Ministry;
Though he resolveth not to give
The faith by which the just do live;
Because th'reprobates I will maintain
By th'Gospel preach't to them do gain:
1.
As first, oft-times they bear awayThat which becomes a present stay
To their drooping souls, which would sink
Into despair, should they not drink
Of th'Gospels spring; possibility
They have, and more, a probability
Of true conversion, which none under heaven
Have, but such to whom the Gospel's given.
Priviledges, beyond compare?
Except saving knowledge, what doth excell?
To speak truly, I cannot tell,
Which as before, for ought they know
They may obtain, e're hence they go.
Now who can say the Lord doth hardly deal
With reprobates? I dare appeal
Unto themselves, who cannot but
Thus speak: Jehovah doth not shut
All his favours up, from the reprobate,
But this is true, that I relate.
3.
Thirdly, reprobates by th'Gospel gainThose outward blessings, which do pertain
Thereto, whereof they have a share
As great as such, who chosen are:
The Gospel commonly with it doth bring
Peace, plenty, with each outward thing,
It always brings blessings great, and many,
Of which reprobates drink, as deep as any;
11
To th'reprobates, as some would maintain.
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.
Soli Deo Gloria.
An Elogie upon the incomparable Divine Patron of this little Book, the Sacred Scriptures of the Old and New Testament.
If I should here presume to speak your praise,Some may object, I am too young of dayes,
And that is truth, and so's the oldest man,
Let him prepare to speak the best he can:
But yet although my juvenility
Impede my Muse from notes or strains so high,
I'ill speak what I have learn't in this my age,
And leave it to be judg'd by men more sage.
You are good and perfect, clean, sweet, & pure;
You are righteous , faithfull, sound, and sure.
You're the Casket wherein those jewels are,
Ev'n 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.
For that your soūdnes doth preserve frō shame,
While we like Pilgrims here do walk along:
Your law doth prove to us, our chiefest song,
Your law we should inherit, what's that I say?
It should be our med'tation all the day;
For what the Lord our God did you ordain,
You do perform, you nere return in vain,
You are of no private stock, as some boast,
Your orig'nall is from the Holy Ghost:
You are unfeignedly the Spirits sword,
You are the way of truth, you are Gods Word.
When any of us here do go astray,
You call us back, and put us in the way,
Your power is such, you build, & plant a crown,
And then you root it up, and throw it down.
You convert souls, you make the simple wise;
Your Laws are pure, they'lluminate our eyes,
You're like a hammer, like a burning fire,
How you break the rocky heart I admire:
I'm not able of my self, this t'unfold,
How more you are to be desir'd than gold.
You are at liberty, you are not bound.
Nought that belōgs to you shal fal to groūd.
To Christ, and an Antagonist to sin.
He that keeps your law shall know no ill thing,
Your laws b'ing kept do take away deathsting.
If we could keep your 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 understanding give,
Before he learn your laws, thereby to live;
Yet of the 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 thought?
No, the great God himself must these things teach,
Or else they are far 'nough out of mans reach:
He cannot know your will, much lesse obey,
Yet pray'r is truly termed heavens key.
From all that hath been said, let's all on you
Bestow our loves, our hearts, as only due.
Lord, draw us to this love, with thy love-cords,
That in hearts we be what w'express in words:
But lest I seem prolix, I'le here surcease,
Yet rest a breather after you and peace.
John Davis.
CERTAIN DIVINE EPIGRAMS
To certain worthy persons, approved Friends, and neer relations, to whom the Authour presented some of his Books.
To his most honoured father Master DAVIS Minister of the Gospel in Hereford-Shire.
Sir,
If you vouchsafe (in love) to read each line,You'll say with me the work's your own not mine;
For what I say, or write I cannot own:
What I have reapt, is that wch you have sown,
But yet (I must confesse) our Authour more
Was principall herein, whom I adore
To wit, the Lord of heav'n, who gives to all
And upbraideth none, whether great, or small.
He's Father of us both, our gifts, and parts
Wherfore to him let's both bequeath our harts.
But Sir: the sum that once I borrow'd of you
I cannot half discharge, though all be due,
But please a little while to beare with mee,
I'le pay you all, and set my surety free,
But what was this sum money? no 'twas better,
O! then, I doubt, I shall be still your debter:
Except for all, you will accept one part,
Which I will pay (in love) with all my hart,
And what you say is truly due behinde:
I'le still be paying too, 'tis th'honest minde.
Of your eldest obedient, John Davis.
To his dear Mother Mistris DAVIS.
None can expresse the great, yet joyfull painA Mother undergoes a son to gain.
Yet since the Lord hath made my wife a mother,
I can the care, though not the pain discover.
What care have I! that those who bear my name
May be instructed well, yours was the same
For me, which was to me much hid, not known
Till now of late I had some of my own.
Now I know your pains, your cares, and your fears,
Your earnest late, and early pray'rs, and tears.
As I now handle, dandle on my knee
My son, and my daughter, so you did mee.
But oh! there's much to mine as yet not done,
Which is perform'd by you to me, your sonne
In all obedience, John Davis.
To my Father in Law Thomas Rider Gentleman, and his loving Consort my Mother in Law.
My very few spare minutes I have spent,In studying of some pledge, or argument
To prove my thankfulness unto you both,
For that you freely did bequeath betroth
Your loves to me, thus cleer, thus plain set down,
Giving your daughter for my wife, my crown:
To sign your love to me, you did bestow
On me, the issue of your bodies, lo
To signe my love to you I'm not behinde,
I give you here the issue of my minde.
If any more remain to you from me,
I cannot brook a debtor still to be.
Be sure of this, if God doth not with-hold,
I'le pay you all in better coine than gold.
I am your loving son, John Davis.
To his dear Wife Abigail Davis.
LOVE,
Let not thy love from anc'ent truths decline;Hate thou falshood: love truly truths divine.
Let not the love of earthly Authors make
Thee love a truth, love truth for its own sake.
None will slight cord'als, though a foe do send
Them, nor poys'n take though from a bosome friend.
Let nothing here be doubtful unto you,
Not that th'Author, but th'patrō speaks it true.
Convince gain-sayers with the patrons words,
They're fitter weapons for this end than swords.
If thou asswage the rage of some that rail,
Against this truth, thou dost like Abigail
Preserve thy husband, and what doth belong
To him, from danger, violence and wrong.
Accept of this, as I accepted thee,
In love esteem it, as a gift from mee,
Your faithfull and loving husband, John Davis.
To the reverend, faithfull and profitable Minister of the Gospell: Mr. Rawlinson, of the Parish of Lambeth Pastor.
I know you will not slight truth, 'cause compactIn Verse, I did it truly to contract
Much matter in few words, in little space,
And Sir, to sing a Psalm is no disgrace,
The stile's the recreat'on of my youth,
If you but please to call the matter truth,
No man I dare presume will then contend
With it, that's double-prais'd, that you cōmend.
In contemplation of this paradox
I seem'd to see destructive shelve's, and rocks,
My soul was in a strait, could see no light,
Scyll' on my left . 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;
Hath been a happy instrument t'repress
In me those wandrings from the perfect way
Of truth, where unregen'rate man doth stray.
But now this point I do relie upon
Although by some 'tis heterocliton.
Sir, from your mouth proceedeth strength to quell,
Deprav'd, rebell'ous nature, sin and hell,
You're valiant, victorious in your war;
And yet come off, free both frō wound, or scar,
The profit reapt from you (with thanks) I name.
I part from you, more knowing than I came,
As fear, and joy into the Arke the Dove
Did bring, so you bring law, then Gospel-love
Into our souls: first Law, that souls may fear
Justice; then love in Christ: all which indeare
Me, for ever your servant, and while health and place permit, your
delightfull hearer, John Davis.
To his approved good friend the learned and experienced, Master John Hinton, Physician.
O! How neer the brink; ô! how neer was ITo danger: to death: ô! how neer to die,
Yet preserv'd from falling in, yet I live,
Oh! let me praise the God of life and give
Him hearty thanks, for this his providence
To me: such love I cannot recompence,
Or satisfie; but yet I'le strive to pay
In humble thankfulness, in this my day
Some smal returns, I will confess
His love is infinite, and I will blesse
His name: the occas'on was only hence,
That '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 eternall praise
To God, who from the gates of death did raise
(As th'instrument of God) from me to you.
When Nabals wife did pacifie, asswage
King Davids passion, anger, fury, rage;
He blest the God of Israel that sent
Her so to meet him, and thereby prevent
His evill purpose; but he did not rest,
Untill likewise her counsell he had blest:
Yea happy, blest be thou also, saith he,
Who hast this day from sin prevented me;
So noble friend, my Doctor, first must I
Expresse unto my God, and then imply
Unto you this word of thanks, Blessed twice
Thus: blest be God, and you, and your advice.
The first I call the cause efficient,
The second is your self, the Instrument
Of my present health, and late recov'ry
By your Cordials, and Phlebotomie.
Now pray accept of this, as 'tis a token
Of humble thankfulnesse, for what is spoken,
I'le say but this, your skill deserves your fame,
The sick you heal, or cure: the mad you tame.
Sir, I am your servant, John Davis.
To his Countrey the fruitfull County of Hereford in Wales.
I know in double letters you excell,O that you had not double hearts as well.
You exceed in Water, Wooll, Wheat, and Wood,
And some esteem these things their chiefest good:
But such that count those earthly springs and pools
Summū bonum, my patron cals thē fools.
Water is a servant good, as a fire
Is, but snch masters, none that's wise desire.
As fire the highest tower can burn down,
So flouds of water, the high'st hils can drown,
And what's Wooll? but sheeps clothing, an hyp'crite;
Which but cast off, would prove a woolf, to bite.
Add f to wooll it will be Woolf thus plain,
Take f away, 'twill seem a sheep a gain.
And what is Wood? but the concrete of ire,
'Tis combustible fuell for a fire.
And what is Wheat? 'tis true of all the rest,
If any one be better, 'tis the best:
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 your water esteem the gospels wel or spring,
For that glad tidings to your souls it bring.
For your word 'steem the same, which is a tree
Where truth doth grow, from a painfull Bee
An earnest, frequent, praying man, derive
Most sweet and wholesome cord'als t'keep a live
In time of scarcity, in time of want;
But O! here food doth grow, therefore not scant.
Be no more wood, be meek, be loving, kinde,
Cut down your wood, and plant a sober minde.
And for your plenty of that grain of wheat,
Over-value not the same I entreat,
But freely give to poor distressed ones,
That have no land to plant for rock, or stones,
And value you the foresaid truth to feed
Upon Gods Word, the true immortall seed,
And for your wool, be sure your selvs you dress
In that white robe of Christ his righteousness.
Let Christs Gospel, his righteousnes, his blood;
Be your all, your Water, Wooll, Wheat, and Wood;
Countrey; this little book I dedicate
To you, because I heare, I heare of late
To smooth, to flatter, smile, and not to frown;
Saying all are sav'd, which to the weaker sort
Seem's pleasant, & some sinners thank thē for't.
But have a care (my friends) it is more sweet
Than sound, or wholsom; therefore do not greet
Them so with congees, thanks; for '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 shal sing
Contradicting notes, bid them not God speed,
Lest you partake of others evill deed.
I will forbear with paper and ink, till I speak to you face to face, John Davis.
To his respected Uncle John Davis of The Greenway in Hereford-Shire.
Sir, to requite the many courtesiesI have receiv'd from you, my Muse denies
As impossible, yet you see she hates
Ingratitude, for that she dedicates
This Book to her relations and friends,
As so many cred'tors to make amends
In part for all their loves without delayes,
Knowing that he owes most that nothing payes.
I hope you will accept from me this mite,
For that although 'tis smal, 'tis weight, not light,
And having tri'd, you are like Persia's 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 lookOn these my lines coucht in this little book,
I hope they'll answer th'name of orthodox,
The arguments for proof are sound as rocks,
Howsoever see them prov'd scan each line,
If one prove strong, 'tis Gods; if weak', tis mine.
Till this were out, my Muse could finde no rest,
Of all, you love the godly learned best.
Your humble Servant, John Davis.
To his Honoured Friend, Mr. Abraham Taylor, Merchant of the City of LONDON.
SIR,
I know right well, untruths you cannot brook,Behold, they're here condemn'd within this book.
Here's truth triumphing, errour much asham'd,
To shew her self because of most men blam'd.
The old receiv'd undoubted verity,
Here I maintain 'gainst dead quick heresie,
Answering all objections which some make
Against the truth (for nought but fash'ons sake.)
I have read th'eloquence of Cicero,
I could have writ in Latin, but why so?
All in England know not the Latin tongue,
But I could wish that all both old and young
Would learn the originals, first the Greek,
And then the sacred Hebrew Language seek;
Their worths, I cannot speak, I must admire:
O! that our youth would both these tongues acquire.
Your Servant, John Davis.
To his respected Friend, Master Thomas Churchman, of London Citizen.
Sir, of my lines be pleas'd to take a view;If any thing in them shall pleasure you,
It's yours; howsoever reject it not;
For it is truth, it self was clean from spot.
I must confesse my Muse, doth want a stile,
To speak truths worth or praise, but stay a while:
'Twill praise it self; yet thus 'tis worth receiving,
But errour condemn'd is scarce worth reprieving.
Your servant, John Davis.
To his much esteemed Friend and Cousin-german, John Davis of The Greenway in Hereford-Shire.
Here is truth & errour, the first maintained,The last before the right'ous Judg arraigned.
I hope thou hast this will within thy brest,
Of trying all thou read'st, to keep the best,
And not to take things carelesly on trust,
As if all thou readest were true and just:
Stir up, stir up in thee, that noble minde,
Like to the Bereans, who searcht to finde,
If things were so or no in holy Writ;
See if it hath true Scripture stampt on it,
'Tis currant coine; if otherwise, 'tis base
Metall, receive it not on any case.
The pains of touching only here is thine,
The pleasure of composing hath been mine.
Your loving Cousin and name-sake, John Davis. London, May, An. Dom. 1652.
To his Brother in Law, William Gardiner of Whitchurch in Hereford-Shire.
The world hath mill'ons of obst'cles to let,An honest man from paying of his debt:
But Love's a debt which surely might be paid
By all, without demand, and not delaid.
Love is a sum (me thinks) might soon be got,
He's a dishonest man that payes it not;
Yet in this age so many do dis-joyn;
Love seems as scarce as any other coyne,
But the debt's due, by Scripture 'tis attested,
Who denies to pay't will surely be arrested.
Now let you and I ere the Serjeant come,
Of all we owe be sure to pay this sum.
I am your loving Brother, John Davis.
To his Brother in Law Thomas Roberts at the Were-end in Hereford-Shire.
Brother I know you well, the truth you love,Which is the cause that principally move
My Muse to send, to write, to tell to thee,
That errour is condemn'd, and truth set free
In these my lines; you will avouch it true,
If you will take an hour to read them through.
An Id'a of Philosophie to mee
Thou gav'st; lo, here's Divinity for thee.
From your Brother in Law, John Davis.
To his Brother Robert Davis, Barber-Chirurgeon of the City of London.
If thou canst set a Song to Instrument,Take pains with this, it wil be time wel spent.
And though it may not disagree, but suite
With either Violl, Harpsecall or Lute;
Yet let it not be only set to such,
But tune thy heart hereto, and it will much
Delight thy sp'rits: what? though it doth not like
The eares of carnall men, who only strike,
And harp upon that Instrument call'd Base.
O! sing (with heart) Gods praises in thy place.
Bad matter ne're so truly plaid, is wrong,
Whatever others croke, sing thou this Song.
Written by your Brother, John Davis.
To his Brother Samuel Davis, Cordwainer in the Town of Monmouth in Wales.
Read here the recreat'on of thy brother,What gifts thou hast be sure thou dost not smother,
With this proviso, start not out of size:
A word doth prove enough unto the wise.
Your Brother, John Davis.
To the Captious READER.
I see some men do daily take and feed,On such an herb, that I account a weed:
And at Feasts, that dish doth please my app'tite,
Which others cannot love, but vainly slight:
Wherefore I here provide at this my Feast,
Rather what's good, than pleasing to each guest,
So if some palats cannot well relish
This my sound meat, my good and wholesome dish:
The fault now is not mine, it only lights
On their unsound, and queamish appetites:
If some Criticks like not my good intentions,
The fault redounds on their ill apprehensions.
FINIS.
| 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 | |