The great oracle even the maine frame, and body of the Scriptures, resolving the question, whether in mans free-will and common grace, or in Gods speciall and effectuall grace, stands the safety of man, and the glory of God by mans safety. By F. Rous.

THE GREAT ORACLE.

GOD is the end of himselfe, [Sect. 1] * 1.1 in all his wayes, workes and Counsells; neither is there any end worthy of God, but God. Therefore all his workes as they begin in Him, so they end in him, bringing some Glory to

him. And among his workes MAN being a Chiefe, it must needs be thought, that a chiefe Glory ariseth from Man unto GOD. For where GOD soweth much, there doth hee meane to re∣quire and reape much.

Having then a great Plot of Glory, [ 2] * 1.2 upon this Chiefe Creature of the lower World, where shall we look for the dis∣covery of this Plot, but in that Word wherein GOD hath revealed to Man (as much as may make for his Glory) his wayes, workes and Counsells?

Hee hath made his wayes knowne to Moses, * 1.3 saith the Psalmist; and the Scrip∣tures are able to make wise unto Salvation, saith the Apostle, * 1.4 yea they can make the man of God perfect; which to performe, they must needs discover so much of Gods wisdome to Man, as may make up this perfection.

In the word of God then, [ 3] * 1.5 there being that perfect discovery of Gods wisedome, and Plot of Glo∣ry upon man kinde, let us looke into that word of God, (and not into the wit of man) to find this

worke of God. Neither let us so much looke on single, and scattered parts of it, as on the mayn Frame, Body and Contex∣ture of it; the whole word most entirely and fully representing and expressing the whole worke. For if wee well view and observe the full Countenance, Concurrence, and Frame of the Scrip∣tures, wee shall therein read as in great Letters, Gods Plot of Glory upon Mankinde; and withall we may see how Mans safety is infolded there∣in; and makes up a Chief

part of it. For the Scrip∣tures are the Characters, and Representations of the mind of God; and as the living Creatures in Eze∣kiel, * 1.6 whither the Spirit was to goe, they went; e∣ven so these words of life, which way the highest Spi∣rit, looketh and goeth, that way they looke and goe also. For the Highest Spirit, when he dictated them, did put his mind and meaning into them; and so in them wee may discerne the mind of God. And the more large and full view, they present unto us, the more fully

doth the mind of God ap∣peare in them, where∣fore let us behold them in their fulnesse, and that with a full and enlarged sight, and then shall we more fully and largely discerne and see Gods Countenance in their Countenance, Gods ay me in their ayme, Gods mind in their meaning. [ 4]

And having found the mayne purpose, * 1.7 Plot, and end of God in the mayne Body of the Scriptures, let us bee sure to hold it fast, as a Treasure of truth unvaluable; even an espe∣ciall part of that truth,

which wee should buy at any price, but sell for no price. Besides; this farther use and Advan∣tage should we make of it, that by the mayne truth found in the whole, the single and scattered pla∣ces which make some shew of disproportion to the whole, be expound∣ed and resolved, or if the way of reconciling them, be doubtfull and difficult, (as who can deny but that the infinite wise∣dome of the Creator, may farre exceede all the wisedome of the Crea∣ture? those places may

stand as secrets not under∣stood, but they may not breake in peeces that Bo∣dy of Truth, which wee finde by Joynts fitly and proportionably knit to∣gether in the Body of the Scriptures. And indeed if it were not for our blindnes, those parts of Truth, would readily and aptly joyne with the Bo∣dy of Truth, as members that are cut off from a Body, fitly and manifest∣ly agree, and fall in with that place of the Body, wherein before they stood as members. And indeed these peeces of

Truth are still in them∣selves at agreement with the Body of Truth; as be∣ing kinne to it, onely it is the fault of our igno∣rance, who know but in part, that we cannot de∣rive their Pedigree.

And now because spi∣rituall things are onely spiritually to be discern∣ed; the spirit of God onely enabling us to see the things that are freely gi∣ven us of God, * 1.8 therefore with the Invocation of this blessed Spirit, let us enter into the word that issued from the same spi∣rit; that in his light wee

may see light, by his light within our soules wee may see his light without in the word.

And in the beginning, [ 5] * 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 enlightned in his understanding, by that light which lighted all mankind in Adam.

Againe God is Holy, * 1.10 man therefore was holy; and indeed the Scripture tells us, that the Image of God hath in it Righte∣ousnes

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 keepe it; For the will of man was set in such an Equipoise, and freedome, that it might use Grace, or not use it; and by using it continue righteous, or by refusing it, fall from Righteousnes. So that in this Free∣dome, the will of man was as it were a Lord over Grace, and did rule over it, either using the service and ayde of it, if the will

pleased, or resusing it, when it listed. There∣fore at that time Grace did not raign in the will, inclining and moving it effectually and certainely unto one way; but the will was left at Liberty, to bend it selfe which way it selfe listed. * 1.11 More∣over to this state of Free will, was joyned a Law, and Covenant of works; Obey and live; * 1.12 sinne and dye. And as two Touch∣stones and summary Try∣alls of mans obedience, and continuance therein there was set before him, Life and Death, a tree of

Life, and a tree of death; a tree of standing, and a tree of Falling.

Thus Adam being created with Free-will, [ 6] * 1.13 and Free-will-Grace, and all mankind being now in Adam, it cannot bee denyed, but that all man∣kind had Free-will, and Free-will-Grace in Adam, And because all mankind had it, it might then rightly be called a Gene∣rall Grace; And so it is acknowledged, that man∣kind had once, a Gene∣rall and Free-will Grace. [ 7]

But then let it be with∣all observed, * 1.14 what be∣came

of man with this Generall, and Free-will Grace. How long did he stand with it, or rather how soone did hee fall with it? Surely he stood not so long as to beget a Sonne, according to the Image of his first Inte∣grity: for Cain was of that wicked one, a seed of the Serpent, * 1.15 flesh of flesh, a Spirit more sub∣till then man, by his greater and sharper un∣derstanding seduceth, compasseth, and deceiv∣eth the lesser, and the un∣derstanding being won, the will and affections

soone come after it. And so the Tree of Death and disobedieuce is eaten, and man-kind with his Generall and Free-will Grace is fallen into a ge∣nerall Ruine. * 1.16 He is fal∣len not onely into a sin∣gle sinne, * 1.17 but into a state of Bondage under sinne. The love of the Heart of man is turned from the Creator to the Creature, * 1.18 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 keep∣ing the Law of God. And

any action, though never so glittering, if it come not from this love, it is not a worke really and inwardly good, but onely a Glorious and a shining sinne. Thus man being in Honour continued not, but became like the Beasts that perish.

Yet God out of his in∣finite goodnesse, and wisedome, brings forth a new way for mans re∣storing. God will not bee robbed of his Crea∣ture, by a Creature, much lesse will hee suffer his Plot of Glory upon Mankind, to bee over∣throwne

by a Creature, but by his transcendent wisedome and Power, makes good his owne Plot, even by the Plots of his adversaries; and so his owne right hand and Holy Arme gets to himselfe the victory.

But if man were now left to his owne choice, [ 8] * 1.19 what would he take to be the best and safest way for his owne Restoring? would hee wish to be put againe into the same State of Free-will, and Generall Grace wherein Adam fell? would man∣kind have it tryed, whe∣ther

all men falling in grosse with Generall grace in Adam, they would with the same Grace fall againe by Retayle? and when every man being united in one man stood not, yet whether every man would stand alone, being single and parted from his fellowes? yea when all being united in a state of perfection did fall, would he have it try∣ed whether single men in a State of Imperfection, would Stand by the same Grace, and against the same subtill Serpent, which overcame them

having that Grace in a State of perfection? * 1.20 or rather there being got∣ten into man a lust, that is mighty and active upon the will, * 1.21 to lead it cap∣tive to the Law of sinne, so that it cannot ever doe that it would; should he not beleeve that there is a manifest neede of a Grace mighty and active to lead the Captivity cap∣tive, and by an overcom∣ming Efficacy to incline the will in the mayne 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 o∣vercome but by an Effica∣cy 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 effectuall 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 seemes man being fallen into the Dominion of a mighty Concupiscence hee should hunger and thirst for a mighty active, and Effectuall Grace; e∣ven a Grace that might

stemme this Tide of Con∣cupiscence, and actuate the will, and as it were, move and carry it up a∣gainst this Tide. Hee should desire a Grace that should rule the will, and by ruling keepe it, ra∣ther then a Grace to bee moved, set on worke, and kept by the will; which man once having, neither kept it, nor him∣selfe by it. And indeed if this bee the fruit of Free-will attended with Generall Grace, that it will loose it selfe, Grace and all mankind; how plain∣ly doth it appeare, that

there is a more solid, yea a more large mercy in giving an Effectuall and preser∣ving 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 Certainely run to Damnation.

Now the great Crea∣tor, 9 1.22 that made man, and therefore knoweth him throughly; even his true weaknes, and his Imagi∣nary strength, foresaw both what Grace man needed to stand, and

withall what little need of such a Grace man would acknowledge. He foresaw that the Rem∣nants of Free-will and naturall Grace being joy∣ned to the new Pride, and Imaginary Godhead gotten by the Fall, would puffe up man with an o∣pinion of selfe-sufficien∣cy, and make him beleeve that he is able to stand by such Remnants, or at lest by some outward helpes added to them; And no wonder if God foresaw what indeed af∣terward came to passe; * 1.23 For hee understandeth all

thoughts a farre off, * 1.24 declar∣ing the end from the begin∣ing, and from ancient times the things that are not yet done. And surely these High opinions have so pre∣vailed that they have passed through all Man∣kind in the severall di∣stinctions of it; Gentiles (or sonnes of Nature) Iewes and Christians. For such have beene the Po∣sitions of Philosophers, the top of the Gentiles; of justitiary Jewes, and of Philosophicall Judaizing Christians.

PHILOSOPHERS.

EGo verò quid cognosce∣re studeo? Naturam & hanc sequi. Epictet: Ench: Cap. 73. Nec est quisquam gentis ullius, qui ducem Na∣turam nactus ad virtutem pervenire non possit. Cicero de Legib. lib. 1. Interim quod inter omnes Stoicos convenit rerum naturae as∣sentior. Ab illa non deer∣rare, & ad illius Legem, ex∣emp••••uque formari sapientia est. Beata est ergo vita con∣veniens Naturae suae. Senec. de vit. Be. cap. 3. solemus dicere, summum bonum esse secundum Naturam vi∣vere.

It. Ite cap. 31.

Justiciary Jewes.

ANd hee tooke the Book of the Covenant, and reade in the audience of the people, and they sayd: All that the Lord hath said will we doe, 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 Righteousnes, and going a∣bout to establish their owne

Righteousnes: Rom. 10.3.

Judaizing and Philoso∣phicall Christians.

B. Iob. aperiens occult as naturae divitias, & in medium proferens, ex se quid omnes possemus osten∣dit. Pelag. ad Demetr: Populum ambulantem con∣cessa arbitrij libertate sic arguit: Educ Foras popu∣lum coecum & Oculos ha∣bentē; surdum & aures ei sunt; Hic quod surdus, & caecus est, contumaciae in∣telligitur esse, non Naturae. Faust. de lib. Arbit. lib. 1. cap. 9.

Of Enoch he saith, Fi∣dem ipsam cum Lege Natu∣rae sibi traditam fuisse. Lib. 2. cap. 6.

And Cassian: Collat: Dubitari non potest inesse quidem omni animae Natu∣ralitèr virtutum semina.)

Yet howsoever man might thinke so well of himselfe, 10 1.25 that his natu∣rall sufficiency needed none, or little helpes, (the heart of man being so deceitfull that it de∣ceiveth it selfe) yet God who searcheth & know∣eth the heart and Reyns, both saw this deceit, and knew mans neede; and

therefore gives a double Remedy; one to helpe his neede, and another to heale his deceit. If he should not give the for∣mer, mans salvation would be lost, and if he gave not the later, Gods Glory out of mans salva∣tion would bee lost: without the former, man were lost both to God, and himselfe, being still subject to Satans Con∣quest; without the later, man would not give unto God the glory of his sa∣ving Grace, which the false opinion of his owne Naturall sufficiency,

would take from God, and give to himselfe. Therefore God provides a Medicine for both; And first to helpe his Neede, he gave man a better, mightier, and more stable, and stablish∣ing Roote then Adam; and a better Covenant of Grace and better promi∣ses, * 1.26 then were given to him, and to us in him. But withall in the second place to cure mans Pride, and selfe-deceiving, Hee useth such an order, in sending of this Roote, and dispensing this Grace, that hee will shew unto

man a plaine Evidence, and Demonstration of his Neede, before his Need be over-plentifully satisfied. God will not bee a Physitian to the whole, but to the sick, lest hee be taxed for a su∣perfluous and unnecessa∣ry Physitian, and so loose the thankes and Glory of his Cure.

And now in the first place for the supply of mans necessity, 11 1.27 he giveth such a seed of the wo∣man, as shall assuredly breake the Serpents Head. The Roote, Head, * 1.28 and Top of this seed is

knit to the Deity by a personall union, con∣ceived and filled with the spirit without measure, and so is the first-Borne a∣mong many Brethren. * 1.29 Yet the rest of the seed are his Brethren, * 1.30 and hee is not ashamed to call them so; * 1.31 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. * 1.32 For the chiefe seed be∣ing the Head, and the inferiour seed being the Body, this Head and this Body make up one Christ

in a mysticall union. And Christ thus knit toge∣ther into one seede of the woman doth over∣come the Serpent, and breake his Head. The whole seed of the wo∣man, is at Enmity with the whole seede of the Serpent; and the victo∣ry is given to the whole seede of the woman, with whom was that En∣mity. * 1.33 Accordingly we see that the Serpent fighteth, not onely with that Manchild, who was to rule the Nations with a rod of Iron, but he makes warre with the Remnant of * 1.34

the seed of the woman, which keepe the Commande∣ments of God. And as Christ overcame, * 1.35 so doe these also overcome the Dragon, by the bloud of the Lamb; * 1.36 (which is the bruising of his Heele, even the breaking and passion of his Humanity, by which the Serpents Head is broken,) * 1.37 and be∣cause Greater is hee that is in them, then hee that is in the world. * 1.38 This is Christ that Rock who is not only in himself unmove∣able and unconquera∣ble, but hee maketh the Church also unconque∣rable,

which is built on him. The Deity is a sure Foundation; 12 1.39 and the Humanity of Christ uni∣ted to this Deity, and as it were grounded on it, hath in it an infinitely farre greater stability then Adam a meere Man standing upon the Bot∣tome of his owne free∣will. And as it is more stable in it selfe, so it gives a greater stability to the Seed issuing from it, then that which issu∣eth from the meere Hu∣manity of Adam. A seed-issuing from God and Man, hath a greater sta∣bility,

then that which issueth from a meere man. * 1.40 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 it selfe an immor∣tall and incorruptible seed, as being the seed of God an immortall Fa∣ther; and it is also strong∣ly nourished and main∣tayned in life and Im∣mortality, by the union which it hath with the Deity. Therefore the beloved Disciple not on∣ly

saith; * 1.41 He that hath the Sonne hath life, but whoso∣ever is borne of God doth not commit sinne, for his seed remaineth in him. * 1.42 It is a living and Remaining seed which is borne of God; and if it still live and remayne, it must needs be also victorious against the Serpent, without which victory it cannot live and remaine. And accordingly the same Apostle affirmeth; * 1.43 Hee that is borne of God keepeth himselfe, and that wicked one toucheth him not, that is, he toucheth him not with sin unto Death, for

of this sinne, he was last speaking. Hee cannot touch the seede of God in the Children of God, to sting it unto eternall Death, and so to kill the life immortall which is in it. But the seede of God hath power given to it, to tread on Scorpi∣ons, and all the Power of the Serpent, even from God in Christ, the Fa∣ther of this seede. And thus, and thus onely doth it appeare, how the pro∣mises of the New Cove∣nant 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 Heaven∣ly Generation; this seed of the New Covenant being begotten of God, whereas the seed of the old Covenant was be∣gotten by man. A more various and larger de∣scription of which pro∣mises and advantages gi∣ven in the New Cove∣nant to the Son of God, and seed of the woman, may bee found in divers places of the Scriptures, where the seede of the

New Covenant receiv∣eth promises from God, to bee made stable as the Sunne; * 1.44 Not to faile for e∣ver; That the Lawes of God shall be written in their Hearts, not as in the old Covenant, wherein they con∣tinued not; and that the feare of God shall be so im∣printed in their hearts, that they shall not depart from Him. All which are sum∣marily contained and comprehended in this one great Promise, the seed of the woman shall breake the Serpents Head. A promise which is even the briefe and summe of

the new Covenant of grace, given to man up∣on the breach and for∣feiture of the old Cove∣nant of workes; broken and forfeited by Free∣will attended with ge∣nerall grace; the grace of the old Covenant.

And now how can we chuse but glorifie the great wisedome and goodnes of God, 13 1.45 where∣by hee would not trust man againe wholy with himselfe, who hath once already lost himselfe to the Serpent, but out of man-kind lost by Free-will with common

Grace, * 1.46 saves a seede like the Starres of Heaven, that cannot be numbred, out of every Nation; even a Ca∣tholike Church, and e∣stablisheth it against the Gates of Hell, by the Grace of the New Cove∣nant? and is it not also to bee lamented with teares of Bloud, that there should bee men so mercifull in shew, but cruell in deed, 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 againe into the keeping or loosing of their owne FREE-WILL attended with the Grace of the Old Covenant, wherewith all have once already pe∣rished, 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 speciall Grace, then to loose all by Free-will, assisted with a generall grace; It is a good turne for man, that God is wiser, and more mercifull for

man, then man for him∣selfe; yea, even that which to the carnall man seemeth foolishnesse, * 1.47 and cruelty in GOD, is greater wisdome and Mercy, then the seeming wisedome and Mercy of men; yea the wisedome and Mercy of men, in re∣spect of these in God, is true Folly and Cruelty. For indeed if God by his true wisedome and sure mercies had not left us this seede by speciall grace, mankinde had ge∣nerally beene like to So∣dome and Gomorrah, with his Free-will and gene∣rall grace.

But because mankind by his Pride and Folly, * 1.48 (whereof before some paternes have beene pro∣duced) is hardly brought to know and acknow∣ledge his owne Instabili∣ty when hee is left to Free-will, nor the need of the grace of the New Covenant, but dotes up∣on his owne abilities, and the Power of Free-will assisted with naturall grace, that God who for his owne glory saveth a seed by his speciall grace, and cannot have his glo∣ry, without an acknow∣ledgement of the neede 〈1 page missing〉〈1 page missing〉

Notes

• * 1.1

  God hath a plot of Glory upon Man.
• * 1.2

  This plot is reveal∣ed in the word.
• * 1.3

  Psal. 103.7.
• * 1.4

  2 Tim. 3.16.17.
• * 1.5

  Most ful∣ly in the main Bo∣dy of the word.
• * 1.6

  Ezek 1.20
• * 1.7

  The Bo∣dy of the word best ex∣pounds the parts of it.
• * 1.8

  1 Cor. 2.12.
• * 1.9

  In the word, first to beginne with mans first est at. 〈◊〉〈◊〉 1 Iohn 1.5. Iohn 1.9.
• * 1.10

  1 Pet. 1.15. Eph. 4.24.
• * 1.11

  Rom. 5.13.14.
• * 1.12

  Gen. 2.17.
• * 1.13

  An estate of Free∣will, and Generall Grace.
• * 1.14

  But man soone fell from it.
• * 1.15

  Gen. 3.2 Cor. 11.3.
• * 1.16

  Rom. 7.14
• * 1.17

  Rom. 8.7.8.
• * 1.18

  1 Iohn 2.15. Iohn 14.15.21. 1 Iohn 5.2.3.
• * 1.19

  A Reme∣dy is in∣quired.
• * 1.20

  Rom. 7.19 23.
• * 1.21

  Gal. 5.17
• 9 1.22

  Gods re∣medy.
• * 1.23

  Esa. 46.10.
• * 1.24

  Deut. 31.16.21.
• 10 1.25

  Gods wisdome in dis∣pensing the Re∣medy.
• * 1.26

  Heb. 9.
• 11 1.27

  The sta∣ble safe∣ty of this Remedy. Gen. 3.
• * 1.28

  John 17.21.
• * 1.29

  Rom 8.29.
• * 1.30

  Heb. 2.11
• * 1.31

  1 Cor. 6.17.
• * 1.32

  Eph. 5.30. &c. 1 Cor. 12.12.
• * 1.33

  Rev. 12. v. 5.
• * 1.34

  v. 17.
• * 1.35

  v. 12.
• * 1.36

  Heb. 2.14
• * 1.37

  1 Joh. 4.4.
• * 1.38

  Mat. 16.18.
• 12 1.39

  By union of the Deity with Hu∣manity.
• * 1.40

  1 Cor. 1.9. Gal. 3.26 27. Eph. 2.22 1 John 1.3. 1 Pet. 1.22.
• * 1.41

  1 Iohn 5.12.
• * 1.42

  1 Iohn 3.9.
• * 1.43

  1 Iohn 5.18.
• * 1.44

  Iere. 31.35. &c. & 32.40. and 33.20. &c. Ezek. 16.60.61. Psal. 89.28 29. &c.
• 13 1.45

  vvherein Gods vvise goodnes shames Mans foolish Mercy.
• * 1.46

  Gen. 15.5.
• * 1.47

  1 Cor 1.25.
• * 1.48

  Yet God cannot have his Glory vvithout a vvise di∣spensati∣on of his goodnes.