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 PERKINS LIBRARY 
 
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 Kare Dooks 
 
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Digitized by the Internet Archive 
 in 2011 with funding from 
 Dul<e University Libraries 
 
 http://www.archive.org/details/armillacatechetiOOarro 
 
J -ly / J LLJ CATECH ST I CJ, 
 
 A 
 
 CHAIN of PRINCIPLES. 
 
 Or, 
 
 An orderly concatenation of Theological 
 
 Jj)hor'ifmes and Exenitations ^ 
 Wherein, 
 
 The Chief Heads of Chriftian ^^Ugivi are 
 afferied and improved : 
 
 By 
 JOHN ARROWSMITH, D.D. 
 
 Late Mafler both of S' ^oh^s nnd Trinity- Collcdge 
 fucce(Iivcly,andiff^//^ Profejforo^ Divinity 
 in the Univerfiiy of Cambridge. 
 
 Publiflied fince his Death according to his own 
 Manufcript allowed by Himfelf inhislifc 
 time under his own hand. 
 
 ECCtESlASTES 12.9,10,11. 
 
 Bccaufc the Preacher wxs wife, He ftill taught the pespic l^nmledge. Tea ; He 
 gave good heel, iind fought out and fet in order many Prozcrbs. 
 
 The PrcAcher fought te fnde out acceptable words, 4n^ that Txhithvpusverit'en 
 reas upright, even words of Tnith. 
 
 The words 0/ the "Wii^^ -^rs ^^ go-ids and as n.i}U faftenci- by the Mailers of the 
 AflembUes, and given by one Paftor. 
 
 CAMBRIDGE: 
 
 Printed by Joh;} Field, Printer to the Univerfity 1^5^. 
 
 And are to be fold at the figne of the Seven Stars in Flcct-fircct 
 near S. VunjUns Church , London. 
 
,.vi University Ubraxy 
 
 V the Header. A t T '^ A 
 
 ^MT is the Profefsion of the 
 Apoftle Taul to the Co^ 
 rinth'tans in regard of 
 Himfelf That as a mfe Majler^ '^''' - ''^ 
 builder he had laid the Found atioth 
 Whereby he would fignifie and 
 declare thus much unto them : 
 That the laying of the Foundati^ 
 on is the work of a Mafter^build- 
 er^ as alfo that fome skill and 13?//- 
 dome is both recjuired and fjjewn in 
 the right laying of it. 
 
 This hath been Eminently the 
 £are of the Reverend and Learn- 
 ed d/Z^/^/w^r ofthefe enfuing ^//^ 
 courfes ^ who being fufficiently 
 
 "" z fenfible 
 
HcK6. 
 
 I, 
 
 To the '^ader. 
 
 fenfible of the dcfcci^ as well 
 as necefsity of a fettled and well- 
 grounded knowledge in ilitFun^ 
 damentals of the T)o?trine ofChriJl-^ 
 hath therefore with all diligence 
 applied himfelf hereunto in this 
 Treatife , which he hath left to 
 the world. 
 
 Meither was this more fea- 
 fonable for the Time then it was 
 proper and fitting for the flace^ 
 m which at firft it received it's 
 Beginning, being in One of the 
 Schools of the Trophets^ &c a Prin- 
 cipal Seminary oH^Wmts^S' fohns 
 Colledge in Cambridge. Where be- 
 ing at that tinitAd^fer (and ha- 
 ving as yet no other publicly im- 
 ployment, which might take hirn 
 lap ) he was willing to lay himfelf 
 
 forth 
 
To the ^Reader. 
 
 forth fo much the rather in this 
 way of his Admiftcry^hy Catechcti-- 
 cal Ledures in that Chappel on 
 the Evenings of the Lords day. As 
 EltJIja when he came to ferichoy ^kios--' 
 carting fait into thofe Jpri^^gs of 
 water,for the preferving oiaW fa^ 
 vourinejs and fruit fulnefs in them. 
 Now thefe Sermons of his he 
 had drawn up ( fo far as to the 
 f reaching of them)into a complete 
 ^ody of Divinity in thirty diltincT: 
 Jphorifmes with their refpecflive 
 Exercitations • being alfo theyiw;?;, 
 and extradl of moft of his former 
 labours in the whole courfe of 
 his miniftery; which He had in- 
 tended ( if God had permitted ) 
 to have fitted, and prepared for 
 the prefs. But being prevented of 
 
 ^ 3, this 
 
To the leader. 
 
 this his purpofe by a long and te> 
 dious fck^efsy and much weak-- 
 nefs growing upon him-, and at 
 laft by T>eath it felf ; he finiftied 
 onely thefe fix , which are now 
 prefented to vitw '^ and autho^ 
 rized under his own hand for 
 thofe which he allowed of as his, 
 Exclufively to any other befides: 
 and committed them to our care 
 alone for the management of the 
 publifhing of them : which ac- 
 cordingly we have endeavoured 
 to do with all fidelity. 
 
 The ^ook^ is not unfitly ftyled 
 ("and that by the Juthour himfeif ) 
 a Chain of T^rin<iples. For fuch 
 is the J^ture of the Truths pro- 
 pounded in it ^- as m order to 
 other Toints of Divinity, which 
 
 are 
 
7b the ^B^der. 
 
 are fomded upon them, fo like- 
 wife to the Life of a Chriftian^ 
 which is much regulated by them 
 in the right improvement of them. 
 Every Jrticle of Chriftian Reli- 
 gion hath fomewhat in it of T;:/>7- 
 r/^/^ to a Gracious and Holy Con^ 
 ver/ation which it is carried and 
 diredled unto. Hence i Tim. 3. 
 16. It is faid, (freat is the myftery 
 ofGodlinefs^ God mamfejled m the 
 pjh (<re. The Incarnation, Paf- 
 fion, Refurredion, Afcenfion of 
 Chri/l and the like they are all 
 matters of (jodlinefs: becaufe that 
 they tend 10 Cjodlinefsin the «^\^- 
 ture and Difcovery of them , as 
 alfo^r^jmo/'^Godlinefsin the true 
 Q)mplianee and clofing with 
 them. 
 
 k 
 
It IS called J Chain of ^Princi^ 
 ties for fundry reaions likewife; 
 FirftjFrom the Connexion ^\\\\ic\\ 
 tliey have one with another. For 
 like as in a chain there are divers 
 /m/^j joyned together^and thefe in 
 a mutual dependance 6c concomi- 
 tancy and fubordination^- Even 
 fo is it likewife with the T>oBrines 
 andTrinciples of Chriftian Reli^- 
 gion. They ^x t connexed, din^knit 
 fo together, as that ihere cannot 
 be a denial of one of them : but 
 more will confequently fall with 
 it. Look as in things heceffary 
 to he done^ there is a dependance 
 and connexion of Commands , fo 
 that he,who breaketh one Law is 
 interpreted to break all the rejl^ &c 
 to be guilty of an Vniverfal tranf- 
 
 grefsion; 
 
To the ^ader. 
 
 grefsion^becaufe he fins againd 
 that (general Authority^ whereby 
 all the reft were given; To alfo in 
 things neceffary to be beleevcdAiQ 
 thatdenieth One Artklt of faith 
 which is offered to him by God 
 to be received , demetb the Faith iTim:f.8. 
 it felf'm the latitude of it : as iin- 
 ning againft the (jeneral Veraci^ 
 ty of him that propounds iiy and 
 weakening all other Tm/^/^j-, which 
 are dependent upon ft. Though 
 perhaps in fo doing, he may not 
 always aBually intend iu 
 
 Secondly, A Chain alfo for 
 that fpecial (jncord and Agree- 
 ment which it breedeth ( and 
 ought to breed ) in thofe that pro- 
 fejs it, notwithftanding all colla- 
 teral and circumftantial diile- 
 
 renccs 
 
i.Gor. 1,10. 
 
 To the %eader. 
 
 rences whatfoever. The jPrm- 
 ciples of Chriftianity as they are 
 united within themfelves^ fo they 
 do marvelloufly unite thofe who 
 do really and cordially embrace 
 them, and make them iojpeak^the 
 fame thing that there he nodhijtons 
 among/l them ^ But to be perfe(5t- 
 ly joyned together in the Jame 
 minde^ and in the fame judgement: 
 as the Jpojlle expreffeth it. From 
 thence it cometh to pafs , that 
 there is fo much dijunion in Jfe^ 
 Bion becaufe there is fo much 
 
 A^s ^: 3:. dijlraBion in opinion. Whereas the 
 Primitive ^eleevers^ whiles they 
 were all of one Faith ^ they were 
 anfwerably all of one heart and of 
 
 sphcUs- one foul ^ and fo preferving theuni^ 
 tjji ofthej^irit in the bond of peace. 
 
 Thirdly, 
 
To the ^^dder. 
 
 Thirdly, J Chain alfo for the 
 n^orthsLnd dignity of it, Prov.1.9. 
 They /Jjall be an ornament of Cjrace 
 unto thine head^ and Chains a^ 
 bout thy necl^ Perfons of Quali^ 
 tj and Authority they are wont 
 to wear their golden Chains 
 wherewith they are fet out and Gcn.4K4'^. 
 
 / Dan.). 29. 
 
 adorned. It is the exprefsion of^"*^'^"' 
 Chrifl tohis Church S^2iV\i a, loSThy 
 cheeky are comely wtth rovps ofjey^els^ 
 Thy nec/^ wth chains of Gold. 
 And again , Canticles /\.. p. 
 Thou hajl ravijjjed my hearty my 
 JtHer^ my/poufe^ thou hajl ravijhed 
 my heart mth one of thine eyes^ mth 
 owe Chain o/thy nec/^Thisfy/leme 
 and Body of Truth which is 
 here in part commended unto 
 us , is the precious and glorious 
 
 * ^ z chaiM 
 
Tb the Header, 
 
 chain upon the neck of the true 
 Spoufe of Chrijl^ which makes her 
 to look pleafingly, and amiably in 
 tlie eyes of htr^eloved, and df- 
 ftinguifhes her froni all falfe md 
 counterfeit lovers. 
 
 To all this we may finally add, 
 what it is in the very )]7or/^it felf> 
 and the contrivances ofit : where- 
 in ( not to anticipate the thoughts 
 oi others that fhall perufe it) founds 
 nefs of judgement with elegancy of 
 exprejsion ; Sublimity of S\(otion 
 With fobriety offpirit-^ Variety 
 of reading with accuratenefs of 
 compofure-^ S weetnefs of vpit with 
 favourinefs of hearty do feem to 
 be Imked. together in fo rare, and 
 happy a conjunction .^ as which 
 makes this Chain of ^Princi- 
 ples 
 
To the '^R^ader. 
 
 pies to be a chain of Tearls. 
 
 The Lord by his holy /pirit 
 fet home the Truths in it upon 
 the hearts of all thofe who (hall 
 be made partal^ers of it. To him 
 be Glory in the Church by Ghrijl fe^ 
 fus throughout all ages world without 
 end. Amen. 
 
 £ambridge, 
 
 Thomas Horton. 
 William Dillingham. 
 
A CoUedion of the (evcral 
 
 (tAphorifmes and Exercitations 
 
 contained in the cnfuing 
 
 TREATISE. 
 
 M. 
 
 A P H O R I S M E. I, 
 
 (pag. I. 
 
 ,Ans bleflcdncfs confifteth not in 
 a confluence of "lordly accommodations ^ 
 which aire all vanity of vanities j but 
 in the fruition of God in Qrifl^ who 
 onely is theftrength of our hcaiitSj 
 and our portion for ever. 
 
 EXERCITATION K 
 
 Tag. 2. 
 
 Pfal. 144. end opened. 'Bleffedne[^'U>hat. 
 Solonnions/cof e in Ecclefiaftes. Why he 
 fliles him/elf Cohclcth- His teflimony co?t- 
 cerning the creatures. The,ir threefold 
 tranjcendent "Vanity . IntelleBual accom- 
 
 pUpnnents 
 
plifhmoits hrought under the fame cenjure^ 
 by reafonof the folly,e?imtty^ anxiety y and 
 infufficiencie that attend them. An apo- 
 Jirophk to I'he "^orld. 
 
 EXERCITATION 2. 
 
 <Pag, 20. 
 
 A glofs upon Pfalm ]6. 8. God in Qmfi 
 a foul'fatisfying objeB. The circular mo- 
 tion of humane fouls ^ and their onely rejl, 
 A threefold fulnefs of God and Qhrtjl of^ 
 pofite to the threefold canity of the crea» 
 
 tures. 
 
 EXERCITATION J« 
 
 ^ag. 29. 
 
 Two conclufions from Pfalm 7}.2j, 
 26. The ^falmijls cafe tiated. The fre^ 
 quent complication of corporal and Ipiritu- 
 al troubles ' Horn God Urengtheneth his 
 peoples hearts againft their bodily d/flem- 
 pers'^ how'under difcouragements of spirit. 
 The fecret fupports ofJaVmg^race. What 
 kifide of portion God is to the Saints, A 
 congratulation of their happinefs herein. 
 
 Ex- 
 
EXERCITATION 4. 
 
 Ta^. 43. 
 
 The firft inference grounded upon Ila- 
 iah^j. 1^2. by way of invitation^ 
 backed with three encouragements 
 to accept it, viz. The fulne/s of that 
 foul-JatisfaEiion which Godgiveth^the u- 
 niverfality of its tender^ and the freenefs 
 of its communication. The fecond by way 
 ofexpojiulation^ and that both with worlds' 
 lings and Saints, A conclufion by way of 
 foltloquy, 
 
 Aphorisme. 1 1. 
 
 Tag, 61. 
 
 We are conduced, to the fruition of 
 God in Chrift by Chriftian Religi- 
 on, contained in the divine oracles 
 of holy Scripture. 
 
 EXERCITATION I. 
 Tarr. 6U 
 
 The fafe conducl of Saints ^ fgnified by th 
 pillar in "Exodus ^ per formed by the coun* 
 
 X- * 
 
fel of Cod himfelf^ the abridgement where^ 
 of we hdVe in the doEirine of Qhrifiian 
 ^Umn. How that tends to bleffednefs* 
 
 E3CERCITAT10N 2. 
 
 (Pag. 72. 
 
 The infufficiencie of other ^ligims for 
 bringing men to the enjoyment of God in- 
 ferred from their inability to dtJcoVer his 
 true worjhip. John 4. 24, opened. God 
 tobelporfhipfed in and through Qhrifl a 
 leffon not taught in natures fchooU Faults 
 in Ariftotles Ethicks. 
 
 EXERCITATION J. 
 
 ^ag, 84. 
 
 Oracles of God "vocal, or 'Written. Sooks of 
 Scripture fo called in five refpefts ^ viz. 
 In regard of their declarifig and foretel- 
 ling^ their being conjultedj pri;^d and pre- 
 Jtrnd. 
 
 ExERClTATtON 4. 
 
 (pag. 95. 
 
 Iiou> Scripture-Oracles far excel thofe of the 
 heathen in point of perspicuity^ of piety yof 
 
 "Vera* 
 
veracity jofdurMtion, and ef Author ity.TI?€ 
 divine authority of Scripture ajferted by 
 arguments. An inference from the whole 
 jifhorifme. 
 
 Aphorisme III. 
 ^ag. III. 
 
 Scripture-Oracles , fuppofing it fuffi- 
 ciently clear by the light of Nature, 
 that tncre is a God , make a further 
 difcovery of what he is in his Ef^ 
 fence, Subfiftcnceand Attributes. 
 
 ExERClTAtlON I. 
 
 ^ag. III. 
 
 1 Corinth. 15. 34. expounded. Opinio* 
 nifts compared to fleepers and drunkards. 
 7l?ree ohferVations from the end of the 
 VerfeWhat knowledge of God is unattain- 
 able in this life. What may be had. The 
 knowledge "^e have concerning Goddiftin- 
 gu'ifJnd into Natural, Literal, and Spi- 
 ritual, 
 
 X- 3f 
 
 Ex^ 
 
EXERCITATION 2^ 
 
 That there is a God^ the prime diBate of na- 
 tural light ^ dedueible from mans looking 
 backward to the creation , forward to the 
 rewards and punijhments difpenfed after 
 death , upward to the Angels above us, 
 downwards to inferiour beings, within our 
 fehes to the compofttion of our bodies ^ 
 and diBates of our conjciences , about us 
 to the various occurrences in th.e,'^o^ld, 
 
 EXERCITATION 3.' 
 
 ^ag. 125^. 
 
 ^afons three ways of difcoVering God fill 
 P?ort of manifefting ti^hat he is. The ex- 
 frefsion in Exod. j. 14. 7no/l comprehend 
 five, ji brief expoftion thereof. Satans 
 impudence, Nature and art both unable 
 to difcover the Trinity. What Scripture 
 revealeth about it. Bafils meynento. ^\x- 
 lizns impiety , Soeinians branded. The 
 three Terfons compared to thofe three wells 
 iwGencf.26» 
 
 Ex. 
 
EXERCITATION 4.' 
 
 t'ag. 145. 
 Divhie Attributes calling for tranjcendent 
 refpeSi, They are fet down in the Scri- 
 pture fo^asto curb our curiofity^ to help 
 our infirmity J to present our mifapprehen' 
 fio?iSy and to raije our efleem of God* Spi- 
 ritual knowledge fuper adding to literal 
 clear nefs of light yjweetnefs oftafie^ fenje 
 ofinterefly and fincerity of obedience. 
 
 Aphorisme IV. 
 ^ag. 155. 
 
 Goodnefs and Grcatnefs arc Attributes 
 fo comprehenfive , as to include a 
 multitude of divine perfcdions. 
 
 EXERCITATION I. 
 
 <Pag. 155. 
 
 God defcrlhed from goodnefs and greatnefs 
 both without and within the Church. A 
 liyely pourtraiture of his goodnefs in thefe- 
 yeral branches thereof Exod. 34. (5^/. 
 !Bowels of mercy implying inwardnefs and 
 ""■^ 3 ten- 
 
tenderntfs. Our howets of hye to God, of 
 compafsion to brethren. Mercy not tt) h 
 refufed by unbelief , norabufedby ptefum^ 
 ftion, 
 
 EXERCITATION tl 
 ^4g. 169. 
 
 Grace what. From itfpring BeBion^ (2^- 
 demptionJ^ocation^SanBification^O^Sal* 
 yatm.A Caveat not to receive it in Vain, 
 It pur^eth and cheeretb. Gloffes upon Tit. 
 2.u,i2.and 1 Thefl.i.26,27. 77>^ exal- 
 tation of free grace exhorted to. Long- 
 fujfering not exercifed toti>ards evil An- 
 gels , but toTifards men of all Jorts. It 
 leadeth to repentance ^ is Valued by God^ 
 and muft not be fleighted by u£* A dread* 
 full example ofgoodnefs de^ifed^ 
 
 EXERCITATION 3. 
 
 <Pag. 181. 
 
 The bounty of God declared by his benefits^ 
 viz. giving his Son to free us from hell^ 
 his Spirit to fit us for heaVen^ his Angels 
 to guard us on earth , large provifions in 
 
 the 
 
the way, and full fatisfaWton at our jour* 
 neys end, John j. i6. James i. 5. and 
 Pfal. 24.1. Ghffed. Ifai. tj.6. Jlluded 
 to. Inferences from divine (Bounty^ bene* 
 ficence to Saints ; not dealing niggardly 
 Ttfith God, exemplified in David, Paul, 
 and Luther. Truth in God is without all 
 7nixture of the contrary. It af fears in his 
 piakinggood offromifes^ and threatnings^^ 
 teaching ui Tnhat to perform and tl;hat to 
 expefl. 
 
 EXERCITATION 4. 
 J^ag. 201. 
 
 Keeping mercy for thoufands explained. 
 Men exhorted to trufl God'^ith their po- 
 (lerity. Luthers lajl Will and Tegu- 
 ment. Iniquity tranfgrefsion andfi?tTi?hat. 
 Six Scripture exprefsions fetting out the 
 pardon thereof. Gods goodnefs therein. 
 Faith and repentance the Thay to it. ^ar^ 
 don in the Court of Heaven^ and of Con- 
 fcience. The equity and yiecefsity of for- 
 giVtng one another. We au to forgive as 
 God for Chrijls fake forgiveth us^ viz. 
 
 • i heartily^ 
 
lyeartlly^j^eedily , frequently^ throughly. A 
 twofdld remembrance of injuries,, in cautc- 
 1am <fr in vindi6tam. . : 
 
 EXERCITATION 5. 
 
 ^ag. 225. 
 The latter claufes of Exod. 54. 7. fo 
 tranflated and expounded as to con- 
 tain an eight branch of divine good- 
 ncfs , viz. Clemency in correciing. Equi- 
 ty in viftting iniquities of the fathers up- 
 on the children. Qemency in Jioff>ing at 
 the third and fourth ge?ieration, A lejfon 
 for magijlrates. A Jpeech of our Queen 
 Eli;^beth. Gods proclamation in Exo- 
 dus J4. Improved by Mofes in Num- 
 bers 14. 
 
 EXERCITATION 6. 
 
 ^ag. 234. 
 
 Job. II. 7, 8, 9. expounded of divine 
 Greatnefs. Three reafons of that Expofi- 
 tion y with the refolution of a ^ueftion 
 about it. The height of Gods univerjal^ 
 unaccountable y omnipotent Sovereignty 
 proved and improved. 
 
 Ex- 
 
EXERCITATION 7. 
 
 T/;e depth of DlVtne Otnmjclence feen in 
 difcern'mg the deep things of man , yea of 
 Satan , yea (fGod. Our Nefcience dijco- 
 
 ^ yered and acknowledged. The longitude of 
 Gods perfeBion ftatcd. Eternity proper to 
 him, TSlot ajfumed by, or ajcrihd to men 
 without bla^hemy. 
 
 EXERCITATION 8« 
 ^ag. 26}. 
 
 ^iVim Jmmenftty (hadowed out hy the 
 breadth of the Sea. Divine Omnipre- 
 jence cleared and Vindicated. Ti>e propo* 
 fal hereof as an antidote againfl finning 
 in fecret. Five praBical ())rolla' 
 ries from th greatnejs of God in gene^ 
 ral. 
 
 A P H o R I s M E. V* 
 <Pag. 277, 
 
 The Goodnefs and Grcatnefs of God 
 arc both abundantly manifeftcd 
 
 A by 
 
'7 
 
 EXERCITATION 4. 
 
 Qreation what, Pythagoras and Trifme^ 
 gift, Hcbr,6. J. opened. Scripture- 
 ^hilofopJy, Ex nihilo nihil fie, ho^ 
 true* Creature "H^hat, Gods goodnefs in 
 tiforks of creation , particularly in the 
 framing of Adam, The confultaiion upon 
 Ti?hichy pattern after fifhich, parts of^hich 
 he framed. Two hijlories^ one of a Triefl^ 
 the other of a Monk* The original of bo* 
 dy and foul improved* 
 
 EXERCITATION J* 
 %. 581. 
 
 The fame and other attributes of God de-- 
 dared from his proVtdenfuii difpefifations^ 
 the inter changeablenefs t^hereof largely 
 Jifcourfed of and applied from Ecclefi- 
 aftes 7. 14. jighfs upon Ilaiah chap*^ 
 10, u. Qhtarfulnefs a duty in fix re-- 
 ^eHs ^ Qrofps how to be confidtred. 
 
Aphorisme VI. 
 Ta^. 400. 
 
 Providence extends it felf, not onely 
 to all created beings and to all hu- 
 mane affairs , efpecially thofe that 
 concern the Church : but even to 
 the fins of Angels and men^ 
 
 EXERCITATION U 
 
 ^ag, 400. 
 
 Introdu(5lion concerning the contents 
 of this Aphorifine. Providence oyer all 
 created beings. ^referVation of men to be 
 afcribed to God him/elf^ not to good men, 
 yea not to good Angels , in whom heart- 
 ftarching and patience wanting, Provi- 
 dence reaching to humane affairs : Oeco- 
 nomicaly Civil, Military^ Moral and Ec- 
 clefiaftical^ Anaftafius his defign fiu- 
 Urate. I^owe and our nation inftanced m. 
 J.G. cajiigated^ 
 
 EXERCITATION 2. 
 
 ^ag. 415. 
 Deutcron. ii. u. opened. Gods care over 
 A X. the 
 
tie Church proved from the provijton he 
 makes for infermr creatures. From If 
 raels conduEi. From the experiments ayid 
 acknowledgements of Saints in all ages. 
 Experiments of the Virgin Mary , Ro- 
 chellcrs, Mufculus, acknowledgements 
 cf Jacob , David, Pfiilmift, Auftin 
 and Urfin. From Gods caufing things 
 and aHs of all forts to cooperate unto tf)e 
 good of the Saints. Ifaiah 27. i,^. ex^" , 
 plained. The Qhurch preferred from^ 
 iny a?jd by dangers. 
 
 EXERCITATION J. 
 
 Hard-heartednefs made up of unteachahle- 
 nefs in the under (landings untractahlenefs 
 in the willy unfaithfulnefs in the memory, 
 mj/enjible?tefs in th confcience , and un- 
 moyeablenefs in the ajfeHions, Metaphors 
 toexprefs it from the parts of mans body, 
 flones and mettals , J foft heart, MiJ^ 
 chief J fearednefs and virulency attend- 
 ants ofhardnejs, Gods concurring there- 
 unto by way of privation y negation , per^ 
 
 mifsion^ 
 
m'ifs'miy prefentatiofu Tradition to Satan* 
 Deliyertng tip to lufls and infliction. 
 
 EXERCITATION 4. 
 
 ¥a^. 465. 
 
 Objedions againft, and Corollaries 
 from the foregoing propolicions.T7;e 
 leaH things provided for, Luthers aJmo^ 
 nition to Melan6lhon. Maximilians 
 addrefs. Plinies unbelief. The Tjalmi/is 
 pumble at the projperity of the fiDicked.His 
 recovery ly confidering it ti^as not fuU^ 
 Ti>^ not to he finaL The fuperijitendency 
 of ^roVtdence over military and civil af- 
 fairs in particular. Tl)e Churches afflicti^ 
 ons. Vromijes cautioned. Duty of cafling 
 care upon God. He no authour of fin -The 
 attejlation of this State ^ and of this Tifri-^ 
 ter. 
 
CHAIN 
 
 O F 
 
 THEOLOGICAL 
 T%i:^CCITLES, 
 
 Or, 
 
 An orderly concatenation of 
 
 jiphorifmes and Exercitatms^ 
 
 Wherein 
 
 Tl)e chief heads of Chrijlian ^ligionare 
 ajferted and improved. 
 
 J<PH0%1SME I. 
 
 Mans bleffednefs confifteth not 
 in a confluence of K^ordly ac^ 
 commodations y which are all 
 vanity of vanities • but in the 
 fruition of ^od in Chrifl^ who 
 onely is the ftrength of our 
 hearts & our portion for ever. 
 
 B EXER- 
 
% J Chm of plncl^les. 
 
 Aph. I. -. 
 
 ■^ EXERCITATION I. 
 
 Pfal. 144. end opened. Bleffednefsxvhdt. Solo- 
 mons fco^e in Ecclcfiaftcs. why he ftiles him- 
 self Cohelcih. His te^imony concernwg the 
 creatures. Their threefold tranfcendertt *vanity. 
 InteUe^ual accOfnplifl)merjts brought under the 
 famecenfitre, by reafon of the folly t enmity) anxi- 
 ety and inefficiency that attend them. An ap- 
 firophi to the rvorld, 
 
 |His is a cale^, which hath 
 long fince been deter- 
 mined by the Prophet 
 D^viJ ,who in Pfalm the hundred four- 
 ty fourth, after he had twice charged 
 thofc , whom he calls jlrange children ^ 
 with a mouth jpeakhig Vanity^ once in the 
 eighth^and again in the eleventh verle, 
 Auguflia. Ge- goeth on to Tccord ( as good Interprc- 
 Zttk'fT^' ^^^^ ancient and modern do conceive) 
 Bapuji.Foicn- ^.^c fubftance of their vain talk in a 
 
 gius in Pial. r ' 
 
 X44. way of boafting about their flourifli- 
 
 ing condition in reference to thriving 
 of children , Our fons^ fay they, are as 
 plants grown up In their youth ( not wifh- 
 ing they might , as we reade it , but 
 
 boafting 
 
A Chain of Principles. 5 
 
 boafting they were ) our daughters as Exerc. i. 
 earner- flones poli/hed after the ftmilitude of 
 a palace-^ To plenty of provilion. Our 
 garners are full ajjordwg all jnauner of 
 jlore'^ To incrtafe and ufefulncls of 
 cattel, Our Jheef bring forth thoufands and 
 ten thoufands in our Jlreets ^ Our oxen are 
 Jlrong to labour-^ To peace and tranquil- 
 lity of cftatCj There is no breaking in^ nor 
 going out J no complaining in our Jireets, 
 Hereupon they applaud themlelves, 
 and as placing their happines in fuch 
 outward accommodations, (ay, as it is 
 in the former part ofverfe the fifteenth, 
 Happy is the people that are in fuch a cafe, BcaumUxe- 
 Which fenfe is extremely favoured, not 'anhifmu 
 onely by the vulgar Latine,inferting 
 'Dixerunt , but alfo by th^ "ptuagint^ 
 who render it by e/^tcf^t'etw!, both concur- 
 ring to have it read, Tl^ey pronounced the 
 people bleffed that were in fuch a cafe. Then 
 come in the laft words according to 
 this interpretation, as thePfalmifts re- 
 folution in the point, by way of £ip^- 
 northofis ^ or in exprefs contradiction 
 
 B 2 rather 
 
A, ^A Chain of Trinciples. 
 
 Aph. K rather to Co grofs a mifl:ake,je4 blejjed 
 are the people "n^hich have the Lord for their 
 God. 
 
 §. 2. There is one centre in which 
 the dcfires of all men meet , however 
 dijftanced in the circumference'^ Oat port ^ 
 for which they are all hound^ although 
 imharked in feverall veflelsj and affect- 
 ing different winds to fail by. That 
 centre and port is 'Sleffednefs , which 
 may admit of this defcription. It is 
 the acquielcence of rational appetites 
 in an obje(5l fo full of rcall and du- 
 rable goodnefs,as to be able fully to 
 fatisfie all their longings. The cjuefli- 
 on debated in Ecciefiafles is , whether 
 any thing under the fun be fuch an 
 object. The Preacher refolves it in the 
 negative , by reaibn of that univerfal 
 yanity , which overfpreads the whole 
 
 Becks 1.8. creation. Therefore it is, that the eye 
 ( as he telleth us ) is not fat is fed with 
 Jeeing , nor the ear inptth hearings becaufe 
 thefe two fenfes of difcipline, when 
 they have given their utmoft intelli- 
 gence 
 
J Chain of Trinciples. 5 
 
 gence J cannot prelent the foul of Exerc. 1. 
 man, with any created accommodati* 
 ens perfcBly good without defeH , 
 and perpetually good without de» 
 cay. Solomon was one that had both 
 nie?i and ?uoney at command , to alsift 
 him in making difficult and coftly ex- 
 periments ; a Ti?t/e heart able to dive 
 into natures fecrets • a peaceable reign ^ 
 in which he met with nothing to 
 take him oft from the work, or difturb 
 him in it» ftro?ig inclinatio?is and con- 
 ftant endeavours to finde out the ut^ 
 moft of what could pofsibly be dif- 
 covered in any creature , yet he it is 
 that concludes , upon trialJy not upon 
 hear 'fay , or conjecture, Fa?nty of Vani» ^"^^* ^•'• 
 tiey, faith Coheleth, Vanity of vanities^ 
 all is Vatiity, 
 
 §. 3. Cofceto/;, which is the ftyle he 
 gives himfdf in that Book, comes 
 from a root, that fignifies to colleB 
 and gather, and, though it be of a fe- 
 minine termination , is, for want of a 
 common gender in the Hebrew 
 
 B 3 tongue, 
 
^ A Chain of Principles. 
 
 Aph. T. tongue, (as other words of the like 
 form ) capable enough of a mafculinc 
 conftrudion. To him it may be 
 thought agreeable upon four different 
 notions , each whereof contributeth 
 much validity to what he teftifies. Firft 
 as a Treacher^ who having gathered fun- 
 dry arguments to convince the fons 
 of men of the infufficiency of all 
 things below God himfelf to render 
 them happy, in that Difcourfe fpeaks 
 as to a Congregation; whereas in the 
 (proyerbs he had Ipoken as to one man, 
 frequently ufing this compellation. 
 My fon. So Hierom , and Qajetan, Se- 
 condly as a writer , who had colleElei 
 into a Synopfts all the opinions of thofc, 
 who had been taken for wife men by 
 their feverall followers concerning 
 happinefs , confuting fuch as were 
 erroneous. So Grotius. Thirdly as a 
 Student y who had gathered much wifi- 
 dome by oblervation and experience, 
 which he there gives demonftration 
 of. So (Broughton, Laftly as a Penitent ^ 
 ^ who 
 
A Chain of Trinciples. j 
 
 who having by his grofs idolatry and Exerc. i 
 other fins fallen from communion 
 with the people of God, and being 
 defirous to have his return ftand upon 
 record , and to teftifie his repentance 
 in that book , for the Churches fatis- 
 fa6tion gathers together many experi- 
 ments of his own perfonal folly, and 
 makes an humble confefsion of them: 
 whereupon he was reftored, and again 
 gathered into the bofome of the Church. 
 So Qartwright and Junius. The witnefs 
 Yve lee is beyond exception. 
 
 §. 4. In his Teftimony , Vanity of 
 yanities^ canity of vanities all is Vanity^ the 
 Aflertion is repeated, as in Pharaohs 
 dream, to fliew its certaintie^ and the 
 term of vanity doubled , partly to 
 manifeft the tranjcendency thereof, as 
 the moft holy place was ftyled The Ho- 
 ly of Holies , and the moft eminent 
 Canticle The Song of Sojigs : and part* 
 ly to note the fjiultipltcity , as Scri* 
 pturc calleth that the Heaven of Hea- 
 vens , which, being higheft, contains 
 
 many 
 
8 d^ Chain of Trinciples. 
 
 Apli. 1. niany heavens within its circumfe- 
 rence. For there is in the creatures a 
 threefold tranfcendent vanity j as may 
 appear in that they are 
 
 Fir ft fo unprofitable , as to be hurtfuU 
 withall. Upon this the Preacher fecms 
 to have had a (peciall eye , becaufe 
 after Ml is "vanity^ he ftibjoyns imme- 
 
 Eccies 1. 3. diately What profit hath a man of all his 
 labour^ which he hath taken under the funi 
 H-e hath done nothing but filled his 
 hands as it were with air , who hath 
 been toyling all his days to replenifli 
 
 Ecdes 5. 16. his chefts with wealth : And ti)hat pro- 
 fit hath he that hath laboured for the Ipind^ 
 Juft fb much, and no more, then that 
 
 \%\m! Empejour got , who having run 
 through various and great employ- 
 ments, made this open acknowledge- 
 ment, Omrna fuiy fed nihil profuit, I have 
 been all things, but it hath advantaged 
 me nothing at all. Neither are they 
 fimply unprofitable , but this fore evil 
 did Solomon fee under the fun, name* 
 
 Eccic5 f. 13. ly ^ ^ches kept for the owners thereof to 
 
 their 
 
A Chain of Principles. « 
 
 their hurt. They often prove prejudici- Excrc. l 
 all to the outward man^ expofing it to 
 danger. Who ever robbed a poor beg- 
 gar J or begged a poor fool ? more 
 often to the inward : whence that of 
 Agur, Give me ?iOt riches ^ but feed me t^ith Pov, ^0.5,9. 
 food convenient for me -^ lefl 1 be full , and 
 deny thee ^ and fay ivho is the Lord f As if 
 abundance made way for Atheifme in 
 thofe that know not how to manage 
 it. Plenty betrays many fouls to fla- 
 very. Which made the good Empe- 
 rour Maximilian fccond of that name, 
 when a mafs of treafure was brought 
 in ,'refufed to have it hoarded up^pro- 
 fefsing himfelf A keeper of men, not ^[^."^^"^y^'^f" 
 money, 2iViA fearing left by falling into wmdataifi ^ 
 love therewith he fhould ceafe to be a f^femicl'^iT 
 Sovereign Lord, and become a fer- }f!!;j/«,^,;, 
 vant to the mammon of unrightc- {i'^/j^ ^'yj^'j;^ 
 
 Oufnefs, theg.ChriAi- 
 
 §. y. Secondly fo deceitful! as to ' 
 fruftrate expe<!^ation when mens 
 hopes of advantage by them are at the 
 higheft. Let him that would rightly 
 
 C conceive 
 
10 A Chain of principles. 
 
 Aph. 1. conceive of vanity ( faith a late Ca- 
 D. sanderf. f^jft ) imagine the Idea of a thing made 
 
 prxleft. de ' ^- O . , 11- 
 
 juratneiu. Up Of nothing as tne matter, and a lie 
 jolah V. s. as the form of it. Scripture (peaks of 
 lying Canities J and ufeth the terms de- 
 ceitfull and vain as equipollent. PV 
 Pfov. ji.jo. yQj^y ( faith 'Bathfheha ) is deceitfull ^ and 
 virg.^neid.i. heautj is yam. The Poet interprets Va- 
 "'^™* ^'^' nm by -mendax j and in old Latine va» 
 nan was the fame with fallere. The- 
 creatures are wont ftiamefully to fru- 
 ftrate mens hopes , and feldome or 
 never make good to the enjoyer what 
 they promifedto the exp^^^wr. . Yea a;s 
 'Jonahs gourd (having done him no fer- 
 vicc in the ?iight , when he needed it 
 not) withered in the morning, when 
 he hoped for moft benefit by it againft 
 the enfuingheat of the day : lo the 
 blcfsings of t^his world frequently wi- 
 ther at fuch times as we looked to 
 finde the moft freflinefs in^ and re- 
 freflhment from them. None butii- 
 man was invited with the King to^ 
 Queen Efthers banquetj this filled his 
 
 bladder 
 
A Chain of T^rinciples, 1 1 
 
 bladder with windy hopes ^ which Exerc. i. 
 ended fbon after in his ruine. 
 
 §. (5. Thirdly fb inconftant and 
 mutable as to be gone all on the fud- 
 den without giving their owners 
 warning. That is laid to be vain 
 which vaniflieth. M^w is like to V^wi- Pf3i.Ti.144 1, 
 ty^ his days are ajhadow that pajjeth a'ttjay. 
 Accordingly the two fons of the firft 
 man carried in their names a memo- 
 randum of what they and their pofte- 
 rity were to expe(5l. Cai?t fignifies pof- 
 fefsion , Jbel vanity : All the pofTei- 
 llons of this world arc of a vanifliing 
 nature, and liable to a'fpeedy decay; 
 or rather, they are not ^ojfefsions but ^od mriru 
 Pageants J which whileft they pleafe oTS'^^'^r 
 us , pafs away from us in a moment. f^Z^!'^ 
 Thoft we have here are running ban- ^'""/^'f"' 
 quets , dehcate, and lerved m with senec.epift. 
 ftate, but fbon over. How many doth 
 fwift deftrudtion fnatch every day out 
 of the arms of worldly felicity , and 
 llab to the heart at one blow ! Be- 
 hold S€ltep?a:^^ar in the midft of his 
 
 C z cups 
 
n J Qhain of Trinciples. 
 
 Aph. 1. cups and concubines ftruck into a 
 deadly trembling. Herod , when the 
 people had newly inverted him with 
 a Godhead prefently , ere it was well 
 on, had it pulled over his cars , and 
 became a prey to worms. The rich 
 man in out Saviours parable invited 
 himfelf to a feaft of delicacy, and 
 talked of profperity laid up for many 
 years j but that very night was his 
 foul required of him to pay the rec- 
 koning. 
 
 §. 7. Thefe things duely weighed;, 
 
 I could not but be affeded with that 
 
 p. ve u ferv's gallant fpecch of a Chri ftian writer, Jf 
 
 wjnfcw<rp. 85. jj^^ j^rukion of all the world "^ere to hefold^ 
 
 it "^ould not he fo much worth a^ the labour 
 
 of ones opening his mouth onely to fay^ Iti^Ul 
 
 not buy it : Yet wondered lefs at it, 
 
 when I remembred how much fome 
 
 Maji»'fufn,& even heathen Philofophers have dif- 
 
 t^^^qi^^ dained to think of fcrapingto them^ 
 
 wancipiumfm ji^jy^g an happiucfs out of the worlds 
 
 senec.€pift. duughiU , how geueroully they have 
 
 profeiTed their living, above fuch acr 
 
 commodati- 
 
A Chain of Principles. ^ 
 
 eommodations as it affords. I am re- Exerc. u 
 ally greater ( could Semca lay } and 
 born to far greater things then that 
 I flhould become a (lave to my out- 
 ward man. For there are fome higher 
 acquefts gloried in by more fublimed 
 flefli and bloud , as much more con- 
 ducing to bleflednefs ^ I mean Intel* 
 le^lual accomplifliments of wifdome 
 and learning. Yet, as when the enqui=- 
 ry was Where fh all wijdome be found and job 28.13,14^ 
 where is the place of underjlanding ? The 
 depth faid it is not in me^ a?idthe Jea faid 
 it is not Ipith me ; So if the like quefti^- 
 on be put concerning Haj^pinejs , 
 worldly wifdome it felf muft return 
 the like anfwer, and fay It is net in me, 
 by reafon of the folly, enmity, anxie- 
 ty and infufficiency that attend it, fo 
 as the Preacher might well deter- 
 mine even of itf, T/7/j is aljo Canity, eccU$ z. 15. 
 §. 8. I. Folly. The ivijdome of this iQcx.7,.1^, 
 ft^orld is foolifhnefs with God. So the A- 
 poftle , who Jpeaking ellewhere of 
 thofe who bore the name of «Lioft 
 
 C 3 know- 
 
J A.' JChainofTrinciples. 
 
 Aph»i. knowing men, faith They became Vain 
 Rooi.i.iiiii- in their imaginations and their foolijh heart 
 tPd/s clarkned, profejsing themjehes rvtfe^ 
 they became fools. With men indeed a 
 little fcience may make a great fliew; 
 but he onely is wife in Gods efteem 
 who is wife to falvation. Give me a 
 man as full of policy as was Jchitophel^ 
 of eloquence as TertuUus^ of learning 
 as the Athenians were in Tauls time- If 
 with Jchitophel he plot againft the 
 people of God, with TertuUus have the 
 poyfon of alps under his lips , with 
 thofe Athenians be w^hoUy given to fu- 
 perftitionj for all his policy, elo- 
 quencc,and learning, one may be bold 
 to call him fool in Scripture-language. 
 The learned Logician;\sfh.ovs\ Satan day- 
 ly dcceivethby his fophijlry^ and keeps 
 from offering up to God reafonahle fer- 
 vice, is no better then'a fool for all his 
 skill: Nor the fubtle Arithmetician who 
 hath not learned to number his days that 
 he might apply his heart to faving 
 wifSome : Nor the cunning Oratour^ 
 
 who 
 
J Cf?amofT^rmciples. if 
 
 wKo although he be of fingular abili- Exerc. i. 
 ties in the art of perfvvading men^ is of 
 ^gy'tpfas temper himfef but almofl pcr^ 
 j^aded to be a Qhrifl'tan, 
 
 §. 9. II. Enmity. T/;fTb//^oweo/t/;^ Ro;n.8.7. 
 flejh is enmity againfl God, He that cal- 
 leth it fb/ound it to be fo indeed in h'is 
 own experience^for Taul was no where 
 more oppofed then in Greece the eye of ^^^ 17. v. 16. 
 the world, more derided then at Athens 
 the eye of Greece. Whence it is that S. 
 James , not contenting himfelf with 
 the epithets of earthly a.nd Jeiifuall yhmesi.xi, 
 brands it alfo with the name of Ve- 
 Vilijh wifdome. What elfe was Mat- 
 chievel but the Devils profeflbur in po- 
 liticks, as Aritis^ Socmus^ and fiich like 
 mafters oierrour have been in Divini- 
 ty ? And of fuch VeVil'tjh wifdome 
 what other iffue can be expeded but 
 that it fliould leade men to the VeVil smtifopientes 
 from whom it came ? \N\\txt Bernard fi'!'}""'''^'^ 
 leaves them (aving, Suffer the^ifemen^''^^'^^H<^'^'^i 
 of this world to go wifely dolt>n to helL. funicre i,i\n- 
 
 ^. 10, III. Anxiety. Wifdome iSy/iX'irar! 
 
 aeithcr 
 
i6 A Q)m of Trinciples. 
 
 Apor. 1. neither attained with eare,as requiring 
 much Jludy which is a tt/earmejs to the 
 flejh-^ neither doth it^ when attained, 
 adminifter eafe , but the contrary ra- 
 ther : for when ftudy hath been mid- 
 wife to knowledge ,- knowledge be*» 
 comes nurfe to grief Let Solomon fpeak; 
 
 Eccies. 1.17, J gave my heart to know w if dome ^ 1 per- 
 ceived that this alfo is Vexation of Jpirk. 
 For in much wifdome is much griefs and he 
 that increafeth kno'^ledge increajeth for- 
 row. Many and dreadfull are the 
 damps that feize upon fuch as dig 
 deep in the mines of learning. Sharp 
 wits like fliarp knives do often cut 
 their owners fingers. The deep reach 
 of a prudent man makes him aggra- 
 vate fuch evils as are already come up- 
 on him, by confidering every circum* 
 fiance fo as to accent every fad confi- 
 deration, and anticipate fuch as arc yet 
 to come, by galloping in his thoughts 
 to meet them. Had not Jchitophel been 
 ib wile , as to forefee his inevitable 
 ruine in the remote caufes of it, when 
 
 Hujhdts 
 
A Chain of Principles. \ 7 
 
 Hujlya'is counfel was embracecl , he Exerc. t. 
 would never have made fb much haft, 
 as he did, to hang himfelf. 
 
 §. 11. Laftly Infufficiency to ren- 
 der men either holy or huffy. For when 
 the worldly-wife have dived into the 
 bottome ot Natures ica , they are able 
 to bring up from thence in ftead of 
 thele pearls of price , nothing but 
 hands full of fhels and gravell. Know- 
 ledge indeed and good parts managed 
 by .griace are like the rod in Mojes his 
 hand wonder*workers 5 but turn to 
 ferpents when they are cafl: upon the 
 ground, and employed in promoting 
 earthly defignes. Learning in religi- 
 ous hearts like that gold in the Ifrae- 
 lites ear-rings is a mofl: pretious orna- 
 ment : But if men pervert it to bafe 
 wicked ends, or begin to make an idol 
 of it, as they did a golden calf of their 
 ear-rings, it then becomes an abomi- 
 nation. Doubtles the(e later times, 
 wherein fo many knowing men are 
 of a filthy converfation , and have 
 
 D joyned 
 
ig A Chain of Principles. 
 
 Aph. t. joyned feet of clay to their hea^s of 
 gold, would have afforded good ftore 
 of additional obfervations to him that 
 wrote the famous book concerning 
 
 Qm, Jgrir^i. the vanity of Sciences^ which appeareth 
 in nothing more then their inability 
 to produce futable deportment in fuch 
 as enjoy them j without which there 
 can be no folid foundation laid for 
 true happinefs. 
 
 §. 12. Wherefore bethink thy felf at 
 length, O deluded world, and write 
 
 jerein.9.13. ovcr all thy fchool'doors, Let not the 
 wife man glory in his wifdome-^ Over all 
 thy court gates^ Let not the mighty man 
 glory in his might -^ Over all thy Ex- 
 changes and Banks, Let not the rich man 
 glory in his riches. Write upon thy look- 
 
 i.ov.so.ji. ing-glaiTes that of Sathlheba^ Favour is 
 deceit-full and beauty is yam ; Upon thy 
 Mewes and Artillery-yards that of the 
 
 ?i3i. 147. 10. pfalmift, God delighteth not in the (Irength 
 of an horfe y he taketh not pleafure in the 
 legs ofaman:^ Upon thy Taverns, Innes, 
 and Alehoufes, that of Solomon^ Wine k 
 
A Chain of Principles, ip 
 
 a mocker^ ft rofig drhikis ra^^iffg,aHJ *a>/;o- Exerc, i. 
 Joever is deceived thereby is not wi/e; Upon ^*'^'^'' -^^• 
 thy Magazines and Wardrobes, thac of 
 our Saviour , Lay not up for your.fehes Mauh^.j^. 
 treafures on earth , . where nioth and ruU 
 doth corrupt ^t^ where theeves break through 
 and /leal. Write upon thy Counting- 
 houfes thac of Habakkuk , Wo to htm Habak.t.g, 
 that increafeth that which is not his , ho"^ 
 long ^ and to him that ladeth himjelf Vith 
 thick clay. Thy Play^houfts that of 
 ^aul^ Lovers of fleajure 7nore then loVers iTim. j 4. 
 of God. Thy banquecting houfes, that 
 of the fame holy Apoftle, Meats for the 
 belly and the belly for 7neat5, hut God P)all iCor.6a^ 
 deftroy both them and it • Yea upon all 
 thine Accommodations that of the 
 Preacher , All is Vanity and Vexation o/'eccIcs. i. i^. 
 fj^irit. 
 
 D 1 EXER- 
 
20 ^ Chain of Principles. 
 
 Aph. I. 
 
 EXERCITATION 2. 
 
 A glofs upon Pfalme 36.8. God in Chnftafoul- 
 Qtisfying objeSi. The circular motion of hu- 
 mane fouls , and their onely relf, A threefold 
 fulnefof God and Chrifi opfofite to the threefold 
 vanity of the creatures. 
 
 §. i.T rX /"Hat (hall we then fay> 
 V V Arethe fons of men , in 
 whom fuch ftrong defires and long- 
 ings after bleffednefs are implanted 
 left without all pofsiblc means of at^ 
 taining that in which rationall appe- 
 tites may acquiefce ? God forbid. They 
 JJ?all he abundantly fatisfiedy w'tththe fat- 
 ne/softhy houfe^and thou jh alt make them 
 drink of the river ofthypleafures : fo Da- 
 yid to God concerning fuch as put their 
 truft under the fliadow of his wings. 
 Creature-comforts are but lean blef- 
 fings in comparifon ^ there is a fatnefs 
 in Gods houie,fuch as /atisfiesy2.nd that 
 alundantly. They afford but drops ^ 
 Chrift a river of pleafures. Look as 
 when an Army of men comes to drink 
 
 at 
 
 Piai.56.7,8. 
 
A Chain of T^rinciples. ti 
 
 at a mighty river , a Jordan^ a Thames^ Exerc. 2. 
 they all go latisfied away, none corn- 
 plaining of wantj none envying ano- 
 ther , becaufe there was water enough 
 for them all : whereas had they come 
 to a little brook there would not have 
 been found enough to quench thethirft 
 of every one. So here.The creatures are 
 fmall brooks that have but a little wa- 
 ter in theni;, yea broken cijlerns that hold J^'^^^^-^J- 
 710 ^ater : No wonder if fouls return 
 empty from them. But Chrift hath a ri- 
 ver for his folio weis, able to oive them 
 all fatisfaction. We muft not expect 
 more from a thing then the Creatour 
 hath put into it. He never intended to 
 put the virtue of foul-fatisfying into 
 any mear creature ^ but hath referved 
 to himfelf, Son and Spirit the content- 
 ing of fpirits as a prineipall part of 
 divine prerogative. To fuch as exped: 
 it elfewhere^thatperfon or thing they 
 rely upon may fay as Jacob did to 1^- 
 chely Am I in Gods fie ad ? Ger.50 i. 
 
 §. 2. Certain it is that none c^ 
 D J mal 
 
1% A Chain of T^rincivles, 
 
 Apn. I. make our fouls happy but God who 
 Ncoucenim made them, uor anv give iatisfa<5tion 
 
 flit bcMum ^ ii-ni r • r 
 
 hom-nemmfi to thCiu Dut Chrilt who gave latisl-a- 
 nemvcuu' (5lion /c/r them. They were fafliioned 
 Aug.epjft.^i. ^^ £^^ according to the image of God, 
 
 and nothing fhortof him who is fti« 
 
 led the hrightnefs of his Fathers glory , and 
 
 vfiflafani. ^l^^ expre/s image of his perfoncan reflenijh 
 
 ma raiion.ii!4 tJjem, As when there is a curious im^* 
 
 occupripo'eiiy prelsion kit upon wax_, nothmg can 
 
 'uji!Vtxulx6i. adequately fill the dimenfions and li- 
 
 n's deie'end." Heaments of it but the feal that ftamp- 
 
 ed it. Other things may cumber the 
 
 minde , but not content it. As foon 
 
 may a trunck be filled with wifdome 
 
 as a foul with wealth; and bodily 
 
 fubftances nouriflied with fliadows, 
 
 as rationall fpirits fed with bodies. 
 
 Whatfoever goodnefs creatures have 
 is derivative J whatfoever happinefs they 
 enjoy ftands in redu([^ion to the Origi' 
 fiall of their being. The motion of im- 
 mortall fouls is like that of celeftiall 
 bodies purely circular. They reft not 
 jcithout returning back to the fame 
 
 point 
 
J Chain of Principles. 2^ 
 
 point from whence they iflued^which Exerc. 2. 
 is the bofome of God himfelf. Fiflies 
 are faid to vilit the place of their 
 Ipawning yearly , as finding it moft 
 commodious for them ; and iick pa- 
 tients are ufually fent by phyficians to 
 their native foil , for the fucking in of 
 that air from which their firft breath 
 was received. Heaven is the place 
 where fouls were produced j the Ipi- 
 lit of man was at firft breathed in by 
 the Father of jpirits , and cannot ac- 
 quiefce till he be enjoyed, and heaven 
 in him. 
 
 §. J. Witnefs was born to this 
 truth by the Amen , the faithful! and 
 true witnefs , when fpeaking of thofe 
 whom the Father had given him, he 
 uttered that remarkable aflertion, This John 17.5. 
 is life eteniall that they may know thee^ and 
 Jefus Qmfl tvhom thou haft fent, Alfo 
 when he made his followers that pro- 
 mifeof reft, Cowe unto me all ye that la- ^^^ti'i.M.zs, 
 houry and are heavy laden y and J li>ill gi^je 
 you left. Take my yoke upon you^ 6cc. anJ 
 
Id. AQhaln of Trine iples. 
 
 Apb. 1. jeP/allfinde reft toyour fouls. God would 
 not reil from his works of creation 
 till man wd^ framed : Ma?i cannot reft 
 from his longing defires of indigence 
 till God he enjoyed. Now fince the fall 
 God is not to be enjoyed but in and 
 through a AffJi^^owr : Therefore when 
 any man clofeth with Chrift, and not 
 till then ^ he may fay with the PfaU 
 mift,'%t«r/i unto thy reji^ my foul^for 
 the Lord hath dealt bountifully with thee. 
 That which the King of Saints tefti- 
 fied will be rfioft readily attefted by all 
 his loyall fubjed:s. Enquire of fuch as 
 are yet militant upon earth , wherein 
 their happinefs confifts , the anfwer 
 
 1 John I.}, will be in their hiyino^ fellow ft? ip with 
 the Father^ and tipith his Son Jefus Qmft. 
 Let thofe who are triumphant be asked 
 what it is that renders their heaven fb 
 glorious, their glory fo incomprehen- 
 iible, ye fhallhaveno other account 
 but this J it is becaufe they have now 
 attained a complete fruition of that 
 alfufficient , alfatisfying , ever-blefled 
 
 and 
 
 I 
 
A Chain of IPrinciples. 25 
 
 and ever-blcfsing object God In Chr'ifl, Excrc. 2. 
 
 §. 4. Norcan itealily betdenied'by 
 luch as confidcr that in this objed: 
 there is found a threefold fuhiejsy oppo- 
 fite to the threefold Vanity in the crea- 
 tures J which I diicouried of before. 
 Firft a fulnefs of utility oppolite to 
 their unprofitable?iefs. Infinite goodnefs 
 extends it felf to all cafes and exigents 
 without being limited to particulars, 
 as created bonity is. Hence in the 
 Scripture God and Qhrili are compared 
 to things moft extenfive in their ufe, 
 and of moft univerlall concernment, 
 Philofophers look at theS«« as an uni- 
 vcrfal caufe : Chrift is called the Sun cf^^^^^^- 4. »: 
 righteoufnefs by the Prophet- and The Pf3i.84. ji, 
 Lord God y laith the Pfalmift^ is a Sun 
 and (Ineld. In a Tree the root beareth 
 the branches, and the branches fruit. 
 Chrift is both root and branch. A root 
 in liaiah^ In that day j]?all there he a root na. n. to. 
 of Jejfe^ which [hall /land for an enpfft of 
 the people-^ to it fl?all the 'Gentiles Jeek, and 
 his reft Jhall be glorious, A branch in 
 
 E Zecha- 
 
2 ^ A Chain of Trinciples. 
 
 Aph. I. Zechariah , Sehold 1 T^ill brin^ forth my 
 ZccD. 3.8. J^yy^ant the branch. In a building the 
 foundation and corner-ftone are moft 
 confiderable in point of ufe. Chrift is 
 ira.i8.i6. both. Thus faith the Lord God j behold 1 
 lay in Sion for a foundation aflone^ a tried 
 ft one y a pretious corner's/lone, a fure founda- 
 tion. In military affairs what more 
 ufefuU for offence then the fword, for 
 defence then the fhield ? The Lord is 
 Deut.53. 19- both. Happy art thouO Ifrael who is like 
 unto thee people ^ JaVed by the Lord the 
 fhield of thy help ^ and who is the ft^ord of 
 thine excellency » In civill commerce mo'- 
 ney is of moft generall ufe for the ac- 
 quiring of what men necd^ of which 
 Ecaies 10.19. ^Qlgrnon therefore faith It anJwereth all 
 rummis prafen- things ( wheuce It IS that worldiings 
 ^ln\Tdkum look at a fullcheft as haying a kinde 
 ft'.m.pcLn. of Deity in it^ableto grant them what- 
 Arbk. Ibever their hearts defire ) of God in 
 
 Chrijl it is moft true. He onely can an- 
 fwer all the delires,all the necefsities 
 of his people . and is accordingly (aid. 
 to be their (ilver and ^old 2isfunm renr- 
 
 ders 
 
A Chain of Principles. ij 
 
 ders the place in JoL To him a foul Exerc. 2. 
 may not onely fay as Thomas did. My ^^- " -^• 
 Lord and my uod^ but as another Veus ''"* ^^^f^'- 
 mem O* omnia ^ My uod and my all. tmrny^- ar- 
 
 §. 5. Secondly a fulnefs of fm/p^Sr 
 and faithfulnefs oppofite to their deceit. 
 The creatures do not, cannot perform 
 whatfoever they promife, but are like 
 deceitful! brooks , fruftrating the 
 thirfty travellers expectation. We reade 
 of Semiramis that flie cauied this Mot- 
 to to be engraven upon her tomb, If 
 any i\jn^ fland in need of ^money , let him 
 break of en this monument, Darius^ having 
 perufed the infcription , raniacks the 
 lepulchre, finds nothing within, but 
 another writing to this effe<5t , HadJl 
 thou not been unjatiabiy coyetopis ^ thou 
 wouldejl never haVe inVaded a monument of 
 the dead. Such are all the things of this 
 world. They delude us with many a 
 promiling Motto , as if they would 
 give us hearts eafe- but when we come 
 to look within , inftead of content- 
 ment^ afford us nothing hut conyicilon 
 
 El o-f 
 
28 ^ Chain of Trinciples. 
 
 Aph. I. of our folly in expecting fatisfaSiion 
 from them. With God it is otherwife. 
 
 Hcb.io.ij. He is fuithfull that frowi/eJ, faith the A« 
 
 iThtff.5.24. poftle; And again, Faithfull is he that 
 calleth you^ who alfo will do it. 1 am the 
 
 John 14.6. way^ faith Chrift of himfelf , the truth 
 and the life. In him beleevers finde not 
 lefs, but more then ever they looked 
 for^ and when they come to enjoy hin> 
 completely are enforced to cry out, as 
 
 1 Kings 10.7. the Queen of Sheba did , The half was 
 not told me» 
 
 §. 6, Thirdly a fulnefs of w?jc/;4;;^'- 
 ahlenefs oppofite to their inconfiancy. 
 
 Ma:ac.3.6. This God challcngeth to himlelf, lam 
 the Lordy I change not ; And Jefus Chrift 
 
 Hcb.i J. 8. is laid to be the fame yeflerday, and to day^ 
 and for ever. Another Apoftk;, fpeaking 
 
 jarr.es 1. 17. of the father of lights^ from whom defcends. 
 eyery good and perfeEi gift^ ( therein al- 
 
 Heinfiusin luding , as H^iw/ztt^ couceives, to thc 
 
 ^'''''- Hig-h Preift his Urim and Thummim, 
 
 that is lights and perfedions- to Urim 
 
 in theie VTcrds father of lights ^ to 
 
 Thummim in thefc TtT/ecl gift) tells 
 
 ' .' > us 
 
A Chain of Trinciples. 20 
 
 us that with him is 710 yariahknefs net- Exerc. 2. 
 therjhadofi? o/^«n2/>/g;. The metaphor is t^t^s ^^^^yj. 
 thought by fome to be borrowed from Pa^; j^ i^.^ 
 the artof painting , wherein pid:ures 
 arc firft rudely jJiadowed^ then drawn to 
 the life. In the creatures we finde a full 
 Jraw^kand \\\t\Y pourtraiture of muta- 
 bility . but not lo much as the rudi- 
 pients of a draught, as the lead Ime or 
 Jloadow of it in God and Chrift. 
 
 ExERClTATlON J. 
 
 Two Gonclufions from Pfalm 73.25,26. The 
 Pfilmifis cafe fiated. The frequent camplicatioff 
 of corporal and fpiritual troubles. How God 
 flrengthemih his peoples hearts againfi their 
 Sodtly diflempers •, hew under difcouragements of 
 fpirit. The fecret fitppms of fa v in g grace. What 
 kinde of portion God is to the Saints, A congra- 
 tulation of their happinefs herein. 
 
 ^i.*riRom that patheticall paflage 
 
 J- in one of the Pfalms^ W^iow have Pfaim. 7^.. 
 I in heaven hut thee ^ and there is none up* ' 
 %n earth that I defer e be /ides thee. My flcf? 
 ajid my heart faileth-^ but God is the flrength 
 
20 J Chain of Principles. 
 
 Aph. 1. of my hearty and my portion for ever, thefe 
 two conclufions may be raifed. 
 
 1. There is no perfon or thing in 
 heaven or earth fliort of God in 
 Chrift to be looked upon and de- 
 fired as our utmoft good. 
 
 2. The fruition of God in Chrift is 
 able to make and to continue a 
 man happy even in themidft of 
 utmoft extremity. 
 
 The former I have treated of in the 
 foregoing exercitations, intending to 
 handle the latter in this. That 1 ac- 
 count an utmoft extremity as to kinde, 
 ( though as to degrees it may be either 
 more intenle or more remifs ) when 
 there is a complication of fufferings 
 both in body andmindeat once. Such 
 was the Pfalmifts cafe here. It is not 
 fiefli alone, or heart alone, but my flefh 
 and 7ny hearty in conjun^lion^both/z/W 
 him at one and the fame time. Such 
 is the fympathy of foul and body, that 
 when it fares ill with one, the other 
 commonly is difturbed. If the foul be 
 
 in 
 
(t// Chain of Trinciples, 5 1 
 
 in an agony , the body languillieth. Exerc. j. 
 
 Satans buffeting ^aul with blafphe- 
 
 nious thoughts , as (omc conceive , 
 
 proved a thorn to his flep?. On the other zc r.nr. 
 
 lide, if the outward man be torment^ ^'^l-. ^^ 
 
 ed, the inward is wont to be dilmaied, 
 
 even to failing of heart. The Stokks 
 
 indeed , thole magnificent boafters, 
 
 talk of an Jpathie, and Plutarch tells us * 
 
 that Jgefilaus , when he lay fick of the 
 
 gout,and Carneades^ who came to vific 
 
 him , obferving what pains Tic con- 
 
 flided with, was about to leave him 
 
 as one not in cafe to be fpoken to^ bad 
 
 him ftay, and pointing at once to his 
 
 own feet and to his heart faid, lS[othi?i? Mane Camca. 
 
 comes fr 0711 thence hither-^ as ir his minde uimchnc^er- 
 
 were no whit difquieted for all the '^'""'' 
 
 fufferings of his flefli. But far better 
 
 men then any of them have born wit- 
 
 nefs to the contrary. Our flep had no ^ Cor.7.j, 
 
 rejl , hut y^e l^ere troubled on eyery (ide- 
 
 without tt>ere fightings ^ ti?i thin Ulcere fears. 
 
 So Paul. David in one of his Pfalms 
 
 thus, Lord heal me ^ for my hones ^re prai.^. z, j. 
 
-.'Jlsffii 
 
 ri (*J Chain of Trinciples. 
 
 Apor. I. vexed -J my Joul alfo is fore Vexed. laan- 
 
 pfai.j8 7;8. other thus , There is no foundnefs in my 
 
 jkfl? ; 1 am feeble and jore broken^ 1 have 
 
 reared by reafon of the difquietnefs cf my 
 
 heart, 
 
 §. 1. But as when Teter walking 
 upon the waves, and perceiving how 
 boifterous the winds were^ began to 
 fink, Jefus immediately ftretched forth 
 his hand and caught him : So when 
 the Pfalmifts fleJJ? and heart failed, God 
 even then was the ftrength of his heart-^ 
 according to the Original The rock of 
 it. Rocks are not more fortifying to 
 Cities and Caftles built upon them, 
 then God is to his peoples hearts. A 
 fincere beleevers foul is therefore af- 
 M«Ui7.:?. fimilated by our Saviour to an Houli 
 founded upon a rock ; which was every 
 way affaulted , in the roof by rain de- 
 icending upon that;, in the foundation 
 by flouds wafliing upon it, in the walls 
 by winds bluftering againfl: them 3 and 
 yet flood becaufe it was ftrong , was 
 ftrong becaufe founded on a rock. 
 
 Such 
 
A Chain of Principles. -n 
 
 Such a rock is our God, and that even Exeic. :• 
 in fuch a cafe as hath been dcfcribed. 
 
 §. 5. He:^echiah whom God had^^*'^^*^- 
 chofen to life , was fick unco death. 
 La:^arm whom Jefus loved, ficknedJo^" "•?• 
 and died. Timothy \idi^ his often infir-i Tim. 5,25. 
 mities.The Pfalmifts fiefli failed him, 
 or, to (peak in Vauls phrafc, his out-jCor.4 i«. 
 ward man peridied j yet God mean- 
 while was the rock and ftrength of 
 his fick fervants heart. Firft by pre* 
 ferving therein an expectation of fuch 
 fruit as faints ufe to reap from fuch 
 tryals. Fruit which relates partly to 
 fin and partly to grace. To fin by 
 way of cure. Difeafes when fan dtified 
 drain the inward as well as the out- 
 ward man, and help to fpend out the 
 bad humours of both. Sicknefs ( faith 
 Iftdore ) woundeth the flefli ,but healeth ^'^^'^i'^ ^"^/'^ 
 
 1 . < • 1 1 1 • 1 1 1 ^-^ remcdia Cunt 
 
 the mmde- is the bodies malady, but a,iim^. ^^- 
 the (ouls medicine. For inftance ,«/« -Iw, 
 weaknefs kills the itch of worldlinefs. Sm m! 
 Let pleafure open all her fliops , and ^^„^''"*"'* 
 prefent a fick man with her chpiceft 
 
 F rari- 
 
54- ^ Chain of Trinciples. 
 
 Aph 1. rarities : Let Mammon bring forth 
 all his bags and gingle them in his 
 ears j produce all his Crowns , Sce- 
 ptres^ Mitres, and lay them at his feet, 
 how ready will he be to cry out, Jway 
 ft^ithtkem. Behold I am at the point to 
 
 G:n.tj.5j. die ( as EJau once reafoncd ) and what 
 can thefe vanities profit me ? The like 
 may be laid of felf=confidence and 
 pride which are alfo frequently anti- 
 doted by difeafes. A Ipeciall end ( as 
 £///;« tells Job) which God aims at ia 
 
 Job 35 17. his chaftcning with pain is to hide 
 pride from man^ that is, to remove it, as 
 what we hide is removed out of fight. 
 
 Ab.scuitctus ^ Chriftian Emperour, one of the Fer- 
 
 Jdia Concion. . .^. , ' . . . 
 
 iniiaii cap.9.^mWj ^ when his Chaplain Matthtas 
 l^^neinvkil;- Qitturdus cam-e to vifit him as he lay 
 ignofufZ. upon his death-bed, and according to 
 kbat,&c, {^^ mode of the Court ftyled him moft 
 InVmcihk Empenur , finding himielf 
 overcome with Gcknefs , would not 
 admit of that compellation, but char» 
 . ged him not to uie it more : where- 
 
 upon the Chaplain made his next ad- 
 
 dreii 
 
A Chain of Trinciples. ^5? 
 
 drefs on this wile, Go to dear brother Fer- Exerc. ?• 
 dinand^ endure hardjhip as a good fouldier of 
 Je/us ChriJ}. 
 
 §. 4. Next to Grace , in point of 
 growth. The rife of grace is fometimes 
 occafioned by a fore difeafe. ^e^a tells Morbus ijie 
 us of himfelf, that God was p leafed to Vmipm!^^&c. 
 lay the foundation of his fpiritual cScffifnu 
 health in a violent ficknefs which be- 
 fell him at ¥aris. The growth of grace 
 is always promoted when God makes 
 ufeof this means. It is not more ufu- 
 al with children to fhoot up in length, 
 then with Chriftians to wax taller in 
 grace in or after a ficknefs. See it ex- 
 emplified in the famous Proteftant 
 Divines : Olevian faid upon his death- 
 bed, hi this difeafe I ha'Ve learned to know mcI, Adam, in 
 aright 1i?hat Jin , and what the majefly of jhcoip 6ci, 
 God is. ^Jlock upon his, 1 am not afliamed idem in vicis 
 to profejs that I neyer reached tofo high a pag. 189. * 
 pitch in the knoli^ledge of God , as I haye 
 attained in this ficknefs. ^yet upon his, Daubm Orat. 
 In the jp ace of ten days fince I kept my hed^ ceiiiim An- 
 / haye learned more, and made greater pro- ^^^,^oT'^ 
 
 F 2 grefi 
 
1^ A Chain of Trinciples. 
 
 Aph. I . gy^fs in T>'tVmity, then in the Ti^holecourji 
 oj my life before. 
 
 §. 5. Secondly by infufing and ex- 
 citing a principle of Chriftian pati- 
 ence, which is therefore able to fup- 
 port and ftrengthen the heart when 
 Philofophical Stoical patience cannot 
 do it ; becaufe it felf is ftrengthened 
 from fuch divine Topicks, as Philofb- 
 phy knows but little, if any thing, of. 
 I {hall inftance in two, The pains of 
 hell deferved by us , and the pains of 
 Chrift endured for us. Well may the 
 confideration of Hell-torments due to 
 us all , as being by nature children of 
 wrath, conduce to the working of pa- 
 tience in us under thcfe petty fuffer^ 
 ings in comparifon. For what are thefe 
 rods to thofe fcorpions ? A fcaver to 
 ihofe everlafting burnings? Theftone 
 or gout to that fire and brimftone? A 
 fick-bed to Hell^ where the fit never 
 
 Mark 9.44. goeth ofF, the fire neyergpeth out^the worm 
 never dyeth ^ So al(o when upon our 
 beds of fickneLs we think of thatgar^ 
 
 dea 
 
A Chain of ^Principles. 57 
 
 den wherein Chrift lay proftratc upon Exerc, j. 
 the ground, in our fits of his Agony^ 
 in our fweats of his water and bloudj 
 theconfideration ofhistorments, and 
 of our intereft in them, may well mi- 
 tigate the fenfe of our prefent fufFer- 
 ings, if not wholly fwallow them up, 
 as Aarons rod devoured thofe of the 
 magicians.Art thou afflicfled with (ore 
 pain in this or that part? He had hard* 
 ly any member free. Are thy (pirits 
 feeble and faint ? His very foul tpos ex- Matth.i^.js; 
 ceed'mgly JorrowfuU even unto death, Doft 
 thou cry My God, my God, why haft 
 thou afflicted me ? Jelus cryed with a 
 loud voice, My God^ my God^why bafi thou m>"^-^7.46. 
 forjaken me f 
 
 §. 6, Yea but how manifeft foever 
 it be that when the/?e/7; faileth the heart 
 maybe ftrengthened, how the heart it 
 Jelf(hou\d fail and yet be ftrengthened 
 is not lb evident. I am therefore to 
 make it appear in the next place 5 that 
 thefe two claufcs, My heart faileth^ 2ind 
 God is the flrength cfmy hearty may both 
 
 F J be 
 
iS A Qoain of Principles. 
 
 Aph. I. be verified at once without a paradox 
 in different refpeds. By reafon of 
 remainders of unbelief in the moft re- 
 generate on this fide heaven, when Sa- 
 tans temptations {hall ftrike in with 
 their corruptions , holy men may be 
 induced in a fit of dejection becaufe the 
 Lord hath caft them dot^^n^ to conceive 
 and lay he hath cafl them ajf/DaVid once 
 
 Pfal.17.15. faid, 1 had fainted ^ utile fs I had beleeved to 
 fee the goodnefs of the Lord in the land of 
 the liVmg, Such fainting flows from 
 not beleeving 5 fuch unbelief is much 
 fomented by not confidering that ( as 
 no outward blcfsing is good enough 
 to be a figne of eternal Election , fee- 
 ing God often fiUeth their bellies with 
 hid treafiire, who treafiire up to them- 
 felves wrath againil the day of wrath, 
 fo ) no temporall affliction is bad 
 enough to be an evidence of Reproba- 
 tion 5 (ceing the dearefl: fon of Gods 
 
 ifa* n- 3' love was a man of forrows, and acquainted 
 toith grief. Yet may the fame heart at 
 the fame time be ftrengthened from 
 
 another 
 
A Qoain of Principles. 2 p 
 
 another caufe, namely God, who ea- Exeic. 2, 
 fily can, and ufually doth lupply fuch 
 efFedtual grace as is able to keep the 
 head above water, when the reft of the 
 body is under it, able to preferve the 
 Spoufc in a pofturc of leaning upon her Cant.g.j. 
 helo'Ved in a wildernefsj to make one 
 with Abraham heleeve in hope againjl Ron-4.i8. 
 hope^ and fay with Job , Though he kill ^""^ '^•*^* 
 me y yet will I trujl in him. Faith can fup- 
 port when Katurc flirinks 5 call God 
 father when he frowns 5 and make 
 fome difcovery of a fun through the 
 darkeft cloud. When it fees no light it 
 may feel fome influence^ when it cannot 
 clofe with a promife,it may lay hold 
 upon an attribute , and be ready to 
 make this profefsion, '*" Though both 
 *' my flefli and my heart fail , yet di^ 
 ** vine compafsions fail not. Though 
 *' I can hardly difcern at prcfent either 
 ^^ fun, or moon or ftars, yet will I caft 
 ■ * anchor in the dark, and ride it out 
 '* till the daybreak. Time was when 
 "jonnh faid, J am cajl out of thy fight ^ but j.naj, ,. ^^^;. 
 
 added 
 
A.O A Chain of l^rinciples. 
 
 Aph. I. added with the fame htcsah^yet wilt 1 
 look again toti^ard thy holy temple-^ and 
 prefcntly after, Ti)?/;^^ myjoulfamtedn^itb- 
 in me, I remembred the Lord^ &c. 
 
 §. 7. The connexion of thefe words 
 ^xctmqutm in the pfalm My heart faikthy but God is 
 ntaiii animx the jiYength Of my heart, ana my portion for 
 Zmluhur. ever , may feem to imply fome fuch 
 
 temforefpero. CTuifliment, God affords a ftrengthen- 
 
 Simmius in p ^ • r i • 
 
 pfai. 73. mg lupport m lecret by encouragmg a 
 beleever to wait upon himfelf as his 
 portion for ever, notwithftanding all 
 his fufferings for the prefent. There 
 can be no better , or more fovereign 
 cordiall then this , if we confider the 
 futablenefsj and fufficiency of God to 
 this purpofe. In the choice of a por- 
 tion as of a wife, fitnefs is chiefly to 
 be regarded; flie is a wife indeed, who 
 is a meet help , that a portion indeed, 
 which is futable to the foul of man. 
 God onely is fo. For the foul is a j]>iri' 
 tuall and immortall fubftance, therefore 
 to her worldly accommodations are 
 
 un- 
 
^ Chain of Principles. A\ 
 
 unfutable, becaufe they are, moft of Exerc. 5. 
 them corporeally All of them temporalL 
 But God who is a Spirit ^ and who 0}iely ^^^^ '♦•-^• 
 hath immortality J fits her exactly in both 
 felpects.The uncreated Spirit becomes 
 a portion for ever to this his everlafting ^Ttm.e.u. 
 creature. As for fufficiency, the fouls 
 appetite is too vaft for any creatures 
 to fill up the meafure of its capacity: 
 but when fhehath once pitched upon 
 God felf-fufficient in his being, all-Juffi- 
 cient in his communications, {he then 
 hath enough , and is ready to profefs 
 with David, The Lord is the portion o/p'a'-»^- 5^. 
 mine inheritance and of my cup : the lines 
 are fallen unto me in pleafant places , yea I 
 have a goodly heritage. Indeed what can 
 onewifh in an heritage that is not to 
 be found in God ? Would we have 
 large poflefsions ? He is immenfity. A 
 furc eftate ? He is immutability. A 
 long term of continuance ? He is E- 
 ternity it felf I fhall therefore flhut up 
 this with a (erious congratulation t® 
 the Saints, and an h^lhappbufe of 
 
 G their 
 
^z A Chain of Trinciples. 
 
 Aph. 1. their bleflednefs. Happy, thrice hap- 
 Q.ii petefico py you , dcarlv belovcd in the Lord. 
 JUS cfficHur fuHi becauie when thole men of the world 
 '^hlniLu'^ which have their portion in this life, as Va- 
 'l^tl^o!li. Vid Ipeaks , part with theirs (as they 
 
 2e'vi'' ^ ""^^^ ^^^ ^^^ ^^ ^^ death, if not before ) 
 tcmpiat. lib X. you are led to a fuller fruition of your 
 "^' * portion. Theirs at the beft is but fbmc 
 good blefsing of God,that will intinic 
 be taken from them^ yours is the good 
 God himfelf, bleffed and blefsing you 
 for ever. He is (o at prefent, and he 
 will be fo to all eternity ; A portion 
 of which you can never be plundered. 
 ImpoVeriJhed you may be, but not «;a- 
 4one 'y difcouraged ^ but not disinherited. 
 Your flefli perhaps,yea and your hearts^ 
 too may fail, but God Ti^ill be theflrength 
 of your hearts y and jour portion for ever, I 
 fliall add no more^, but onely reminde 
 you of what is written in the hundred 
 miHS.^. fourty and fixth Pialm, Happy is he that 
 hath the God of Jacob for his help^ whofe hope 
 is in the Lord his Cod. 
 
 EXER- 
 
A Qhain of Principles. ^5^ 
 
 Exerc. 4. 
 
 EXERCITATION 4. 
 
 The firft Inference grounded upon Ifaiah 55'.!, 
 2. byway of invitation, backed with three 
 encouragements to accept it, viz. 7hs fulnef 
 of that foul-fatisfaBion which God giveth , the 
 univtrfdlity of its tender t and the freenej? of its 
 commanication. The jecond by way of expojiu- 
 
 _ I At ion, and that both mth worldlings and jaints, 
 A condufion by way offoliloquy, 
 
 f I. TN the lynagogues of old upon 
 Jl the eighth day of the Feaft of Ta- 
 bernacles, called by the Jews Hofarina 
 ^bbah the great Holanna, and by the 
 Evangelift, The lafl day^ thejrreat day ofM. 7.^- 
 
 .1 r a C ^ .^^ Cc ' -^ ■' vid.Ludov.de 
 
 the fealt , rour portions or Scripture Dieu in kc. 
 were wont to be read. viz. The clofe 
 of the fifth book of Mofes, called X>eU' 
 teronomy^ the iaft words of the Prophet 
 Malachy^ the beginning of Jop}ua , and 
 that paflagc concerning Solomons rifing -r 
 
 up from his knees after his prayer, and 
 blefsing the people with a loud voice 
 in the eighth chapter of the firft book 
 of Kings. Then did Jefus, who was 
 the end of the Law and the Prophets, 
 
 G 2 the 
 
^2^- A Chain of Trinci^les. 
 
 Aph. I. the true 'joflma and Solomon ftand up 
 
 John 7.38. faying, If my man thirty let him 
 come unto me and drink* He that helee'Veth 
 on we, as the fcripture hath faidy out of his 
 belly p7all flow rivers of liyin^ Upater. But 
 why did he then fpeak of waters ? Tre- 
 
 Annot.inkc, ^^//^'^ giveth this account of that out 
 of the Talmud. The Jews, faith hc^up- 
 on that day ufed with much fblemni- 
 ty and joy to fetch water from the ri- 
 ver Siloah to the Temple, where being 
 delivered to the Priefts, it was by them 
 poured upon the altar , the people in 
 the mean time linging out of Ilaiah, 
 
 Xftju s, With joy pall ye dram ti^ater out of the 'tpelh 
 of Jalvation. Our Saviour therefore to 
 take them off from this needlefs, if not 
 fuperftitious pra^tife , telleth them of 
 other and better waters , which they 
 were to have of him , according to 
 what he had'clfe where faid by the mi* 
 niftery of the fame Prophet in thefe 
 
 lV55.i,j. moft emphatical words, Uo every one 
 that thirfteth come ye to the 'Waters • and he 
 that hath no money ^ O^eje,: buy and eaty 
 
 yea 
 
A Chain of Principles. a.^ 
 
 yea Qome ; huy limine and 7mlk without mo^ Exerc. 4^ 
 ney and without price. Wherefore doyejpend 
 money for that "^hich vs not hread^ and your 
 labour for that ^hichjatisfieth not^ Words 
 that^ befides an intimation of the fore- 
 mentioned truths concerning the crea- 
 tures inability, and the iufficiency of 
 God in Chrift to (atisfie fouls clearly 
 hold forth a double improvement 
 thereof, one by way of i?i'vitation^ the 
 other by way of expofiulation. 
 , .§. 2. ,The lnVttatio7i vs fet on with 
 vehemence and importunity, Ho come^ 
 but as not content with that, he 
 doubleth xt^yea Coyne ye^ and tripleth it, 
 y&aQome, Not Gome and look on, or 
 Come and cheapen, but Qome and buy ^ 
 huy and eat. They may be rationally 
 laid to Come who frequent the Ordi- 
 nances , wherein Chrift is ufually to 
 be foundj They to i«j, who part with 
 fomewhat, are at fome coft and pains 
 in purliiit of him 5 They*to e^f, who- 
 feed on him by a lively faith. Care- 
 If fs,; wretches will not fo rnuch as- 
 G 2 vouch:- 
 
A^ A Chain of Trinciples. 
 
 Aph. I. vouchfafe to Come , by reafon of 
 their oxen , or farms, or fome other 
 impediment , the Lord muft have 
 them excufed. Formal profeflburs 
 Come indeed, but refufe to Buy, will 
 lay out no ferious endeavours in 
 fearching the Scriptures and their own 
 deceitfull hearts , but are merely fu- 
 perficial in fuch undertakings. Tem- 
 porary beleevers ( whole hearts are re* 
 ally, though not lavingly wrought 
 upon ) feem to have bought , yet do 
 not eat, for want of that fpirit of faith, 
 which ingrafts men into Chrift, and 
 makes them as truly one with him as 
 the body is with the meat it feeds up- 
 on. Want we encouragements to ac- 
 cept of this invitation ? The place it 
 felf prefents us with three. 
 
 6. J. One from the fulnefs of that 
 {atisfad:ion which is here tendered un- 
 der the metaphors of «?^er,>i//e;, w/7it, 
 and bread : the laft whereof is implied 
 partly in thofe terms of oppofition 
 For that yi^hid) is not bread, as if he had 
 
 liid. 
 
A Chain of Principles. Ay 
 
 laid , ye might have had that of mc Exerc. 4, 
 which is bread indeed, partly in the 
 verb Eat , which cannot fo properly 
 be applied to any commodity here 
 mentioned, yipate>\ u>me^ and milk being 
 liquids,as to hnad. Now there is fome- 
 what in Chrift to anfwer each of theie. 
 Hisftfjh is bread, )[?« hloud is wine,/>i^ jcim^.^r. 
 Spirit is waters , his doBrine is milk. f^'"^-'^-'*> 
 But becaufe I conceive the Holy Gboft {""pc".!.!^'^^' 
 in this place doth not lb much intend 
 a parallel of thefe^ as a declavation of 
 that fuflSciency which is to be fou^d 
 in Chrift and his benefits for faving to 
 the utmoft of all thofe that fhall come 
 imto God by him ; I fliall onely pitch 
 upon that confideration, and by ad* 
 ding unto this a like place in the '^Ve- 
 lattoHj briefly demonftrate from them 
 both how all-fufficierit a Saviour he 
 is. This in IJaiah holds forth ibme- 
 what proper to every fort of true be» 
 leevers. Milk for babes, tipater for Rich rh,um loc 
 as are young and hot^iptne for the aged, ^'"'""' 
 iread for all. The other is that of 
 
 Chrift 
 
A.8 A Chain ofTrinciples.-^ 
 
 Aph. t. Chrift to the Angel of the Church of 
 Rev. 3.18. Laodiceu^ 1 counjel thee to buy of me gold 
 tried in the fire that thou maift he richj and 
 white raiment that thou maiji he clothed and 
 that the fhame of thy tiakednejs do not af- 
 fear , a?id anoint thine eyes with eye-fahe 
 that thou maijlfee^ where he commends 
 ■ his gold for fuch as is tried in thd'yfirc, 
 his raiment for fuch as will take away 
 fliame, and his eye-falve for a fpecial 
 vcrtue to make the blinde fte. Take 
 them together , and there is in them 
 enough to fupply our principal de- 
 {ed:Sy viz. unbelief in the heart for which 
 there is here gold t/ud in the fire ^ where^ 
 by we may probably underftand the 
 grace of faith^ concerning which we 
 1 PCM.7. read in Peter, Tlyat the tryal of your faith^ 
 being much more pretious then of gold that 
 perilhethj though it be tried with fire^ might 
 he found unto praife. jind unholinefs in the 
 life^ for which there is the white rai- 
 i.^ - ment, if by it we underftand inherent 
 righteoufnefs, according to that in the 
 Reyiip'.?; Apocalypfe, To her li^as granted that jhe 
 
A Chain of Trmciples. ^^ 
 
 fjotdci he ar rated in fine linen , clean and Excrc. 4* 
 white y for the fine linen w the righteoufnefs cf 
 the faints. Laftly Jgnerancc in the minde^ 
 for which there is his Eye-lalvc to re- 
 move it , according to the Apoflles 
 prayer for his Ephefians , that God 
 would give them the /pint of wtfdome^f''^'''^^ 
 and revelation ^ the eyes of their unierUand- 
 ing being enlightned <Scc. 
 
 §. 4. A fecond encouragement is 
 from the univeriality of this offer. Ho 
 every one that thirfleth comCj fo he do but 
 thirft he fhall be welcome^how un- 
 worthy focver he may be in other re- '^^^'} ^<\^<:- 
 
 J J rait'.t ejiatiaw, 
 
 ipe<5ts. He will give grace to the thir- r'' d^tgramm 
 ily,who enables them to third after 
 grace. Chrift is far from turning fuch 
 perfons away j yea but for fuch he 
 would have no cujlomers in the world- 
 his commodities mull: lie by him dead for 
 want of Ve/it; feeing others will not 
 take them off, but leave them ftill upon 
 his hand^as things in which they fee no 
 need, have no efteem of. This let all 
 men know for certain , that fuch as 
 
 H third 
 
50 <t^ Chain of Trincifles. 
 
 Apli. 1. third (o as to come, come fo as to buy, 
 buy lo as to eat, will never have caufe 
 to repent of their bargain. I have lome- 
 where read of a great Commander, 
 who being extremely tormented with 
 thirft,fold himfelf and his Army into 
 enemies hands for a draught of cold 
 water ; which when he had drunk he 
 repented and faid. Oh quayitum oh quan* 
 t ilium ! How very little is that for which 
 1 have parted with jo Very much I Belec- 
 vers may take up the like words, but 
 in a far different lenfc : O how much 
 grace, how much happinefs have I got 
 for a little thirfting, a little trufting in 
 Jefus Chrift! 
 
 §.5. A third from the freenels of 
 communication , amply declared in 
 this claufe , Qome , buy wine mid milk 
 toithout money and without price. In the 
 place hitherto infifted upon, the word 
 money occurs thrice , twice in the firft 
 verfe and once in the fecond^but not 
 in the fame fignification. In the firft 
 it is clearly interpreted by price and 
 
 fignifies 
 
A Qjain of Principles. ^i 
 
 fignifies merit ; They are laid to have Excrc, 4. 
 no money , who being conicious to 
 themfelves of their having nothing of 
 their own to anfwer divine jufUcc 
 with, to fetch them in pardon, peace 
 and righteoufnefs, wholly difclaim all 
 felf-fiimciency, and come unto Chrift 
 as to one that expedis not to receive 
 but to be received ; looks for little or 
 nothing from us but that we be no- 
 thing in our felves, defirous to have 
 all from him , and to partake of his 
 fulnefs grace for grace. In the fecond 
 it is expounded by labour,and denotes 
 induftry. Men are faid to fpend mo- 
 ney for that , which they lay out their 
 pains about. Mo?iey anfwers all^ faith the eccIcs 10.19. 
 Preacher : The Heathens have a pro- v.i ido^ibm 
 verb which afcribes as much to la- "'""" 
 bour. We fay not with them, that God 
 fells his benefits to us for our pains ; 
 but this we acknowledge , he givcth 
 them fo as to require our induftry 
 about them. Yet is not this any pre- 
 judice to the frcenefs of his grace, or 
 
 H 2 any 
 
5^ A Chain of Trmciples. 
 
 Apli, I. any contradidion to thac claufe !Buy 
 without money and without j^rke^ becaule 
 our labour can no way merit his blef- 
 lings. As when a Schoolmafter teach- 
 cth a boy ^r^m, the youth cannot pof- 
 fibly attain to learning unlefs he be in- 
 duftrious, and take pains at his book- 
 but it doth not therefore ceafe to be 
 free on the teachers part, becaufe the 
 learners pains are required. So it is 
 here. 
 
 Yet fome in all ages have been (b 
 vain as to dream of bringing their mo- 
 ney with them whenever they come; 
 I mean that , which if not in it felf, 
 yet in their opinion feems to deferve 
 what they come for. So thePhariftes 
 of old , and the Papifts of late. Info- 
 
 Fn'ptioeftdif' much as Cornclim a lapide in his com- 
 
 pafti&libcn i . ' t i • i 
 
 ^burih ment upon this very place , which 
 
 maketh altogether for the contrary 
 
 dod:rine,cou-ntenanceththe popiili te- 
 
 ErH:ur prct}9 acnts of frce-will and merit of con- 
 
 lu coryi^^'ao. gTuity. So Llephants , they lay,, are 
 
 wont before they drink to bemud the 
 
 water 
 
A Chain of T^rinciples. y^ 
 
 water, whichj if it were fufFered to re- Exerc. 4. 
 main clear, would difcover their de* 
 formity to them. 
 
 §. 6. I proceed to the Expoftulati- 
 on contained in the next words, Where^ 
 fore do ye j^ end money for that t^hich is not 
 brend^ and your l.ihour for that ll?hicb fa-^ 
 tisfieth not ^ Words applicable both to 
 worldlings, and to Inch beleevers as 
 have not yet got clear of the world. 
 Firft to worldlings , who manifeftly 
 Ipend not their money onely, but their 
 louls for that which is not bread. In 
 the Lords prayer Sread is put for all 
 neceffartes, and ufed in the Lords fup- 
 per to fignifie the abfolute nccefsity of 
 receiving Chrifl:^ by whom Ipiritual 
 life is fupported, as the natural life is 
 by bread. Now the accommodations 
 doted upon by men of the world, and 
 often purchafed with the lofs of fal- 
 vation arejuftly faid not to be bread, 
 becaufe they are neither abiolutely ne- 
 cefTary to be had, nor able to fupporc 
 filch as enjoy them. J mans hfe^ laith 
 
 H 5 our 
 
5i|. A Cham of "Trinciples. 
 
 Aph. I. our Saviour, confifleth not in the ahun- 
 
 Luttcij.ij. ^^y^ce of the things l^hich he pojfejfeth. 
 
 Wealth indeed is an acceflbry good, 
 
 but no neceflary blefsing. None are 
 
 made really happy by it ( though La- 
 
 tinifts ufe the lame word Seattis to 
 
 fignifie both rich and blefled ) AChri- 
 
 ftian may be happy without itj really 
 
 happy 5 yea and really wealthy too, for 
 
 ^faim dives he is abundantly rich that poflcfleth 
 
 trjfio'pau^cr, Chrift in the midft of poverty j and 
 
 doth not make treafure his God, as the 
 
 fervants of Mammon do, but God his 
 
 treafure. 
 
 §. 7. Furthermore, as the cxprefsi- 
 
 on there is , They ^end their labour for 
 
 Cornel, a la- thut which futisfieth tiot, A Ute Jefuite 
 
 mem. in'ifa. tells US 2L ftory of a fcaft made in Ger- 
 
 ^^'*' many by a certain Magician for Noble 
 
 men , who whileft they (ate at table 
 
 with him received good content y and 
 
 fared to their thinking very delici- 
 
 oufly, but when they departed found 
 
 themfelves hungry, as if they had 
 
 eaten nothing at all : which indeed 
 
 was 
 
aA ClmnofTrincifles. 55 
 
 was their cif^^-^ if the Jefuites relation Exerc. 4. 
 of the magicians art and fa(!:t may be 
 credited* Such entertainment doth this 
 prefent world afford its principal 
 guefts. They are not fed with fatisly- 
 ingfubftanccs, but with deluding flia- 
 dows rather. Surely ey cry man walketh in ^ ' 
 a Vai?i P?ew^ Jurely they an difquieted in 
 vain. I>avid fpeaks it of fuch as heap 
 up riches : of whom alfoSo/o^wo^ifaith^ 
 The rich mans wealth is his jlrong city , A7id ^^^' '^* "• 
 45 an high wall in his oH^n conceit, A ftrong 
 city in his conceit, but indeed a caftle 
 in the air. One that applies the fcaling 
 ladders of Scripture and reafon to fuch 
 walls , may eaCly climb fohigh as to 
 reach and pull down thofe enfignes of 
 vanity jwhich makes fuch a flouriflh on 
 the battlements thereof. Sooner fliall 
 men gather grapes of thorns and figs 
 of thiilles , then finde that a fountain 
 of all good to any loui, the love where- 
 of <P^«/ hath branded jor the mt of all' '^'"''^^''''' 
 evil. It drowns in perdition ; how can ic 
 then crown with happinefs ? Oh that 
 
 ever 
 
5<5 ^ Chain of Principles. 
 
 Aph. I. ever fo rich an heir, as the loul of man, 
 fhould run away with fo fervile a thing 
 as money is, or give the leaftconfenc 
 to a match fo far below her birth and 
 breeding! 
 
 §. 8. Let authority be added to 
 w^ealth, and great honours to great re- 
 venues, yet will the product of both 
 fums be not foul-fatisfad:ion and bleP 
 fednefs , but vanity and vexation of 
 fpirit. How often is the fword put in^. 
 to mad mens hands , the bramble ads 
 vanccd to rule over better trees ^ and 
 walls of mud fhincd upon while mar- 
 ble pillars ftand in fliade ? How often 
 do goats clamber up the mountains 
 1^m% of preferments whileft the poor flieep 
 fir indigna mn of Chrift feed bclow ? yea how often 
 
 ducit. Sencc. _ • i i i r i 
 
 Narinai.quxft. is greatuels acquired by bale, and con* 
 lib i'."" ''* founded by weak means ? Flattery 
 ^:^f2t held Ahjohns ftirrup. He that is every 
 rirflj P^mn. c/? Qj^es mafter now, was a while fince 
 bkio pro tern- 2X cvcry oucs icrvice. Well might SteU 
 Stki it c^n- la Cd\l Ambition^ Charities ape-, foritalfo 
 pln'i^Jig.st. beleeveth all things, hopeth all things, 
 
 yea 
 
A Chain of TPrinciples, 5y 
 
 yea and bearech all things too till what Excrc. 4- 
 it hoped for be attained , then grows 
 intolerable it felf. It may further be 
 oblerved that God ufually taketh a 
 courfe to break the ftaff of fuch pride 
 by confounding the power of worldly 
 Potentates, not with Lions and Tigres^ 
 but as Pharaohs of old, by frogs and 
 lice. The Apoille I remember laith An 
 Idol is nothtng^and yet the iilverfmiths 
 cried out, Great is Diana of the El'hejianso 
 Diana then was a great nothing. Such 
 are thofc men of place idolized by 
 common people, when the Lord be- 
 gins to blow upon them in his wrath, 
 like thofe nobles oildumea concerning 
 whom Ijatah did, ^11 her Princes (}? all ii^.ii\i%i 
 he nothing. 
 
 §. 9. Secondly , as for thofe faints 
 whofe wings are ftill fomewhat clog:^ 
 ced with the birdlime of this world,! 
 humbly defirethem to confider, how 
 ill it becomes the offspring of heaven 
 to go licking up the duft of this earth, 
 the womans feed to content it felf with 
 
 1 the 
 
58 A Chain of Trinciples. 
 
 Aph. I. the ferpents food 5 Anyone of the po- 
 
 fterity ofjaphet, after he hath been per- 
 
 fwaded into the tents of Sem, to bring 
 
 on hivciCcif Qauaans curfe ^ ^ /erVant of 
 
 ferva7its p? alt thou he^ by (ubjeding his 
 
 foul to that , which God made to ferve 
 
 its fervant the body. Verily if this pre- 
 
 fent world, or any thing in it be over 
 
 Cupuaiumahi precious in thy fieht, O Chriftian thou 
 
 preiiofcii in ejus art become vile in the eyes or Ood, yea 
 
 "eft^^anTs^Di- in thine own : for none can fet an high 
 
 fuTa^uS P''^^^ ^^P^'^ things ti^ithout him till he have 
 
 xtoif. in floii- fiyfi ujtderyalued his fouL Time was when 
 
 Fe'cmwnhi- Satan fliewcd our Saviour all the king- 
 
 vd'peamm domes of this '^orld^ and the glory of 'them. 
 
 me}e^t' If ever the world appear unto thee 
 
 senec. temptingly glorious, lufped: it for one 
 
 of Satans difcoveries. Sure I am the 
 
 Scripture ufeth diminifliing terms 
 
 when it fpeaks of creature-comforts^ 
 
 A&. »5. ij. as in ftyling the pomp of Jgrippa and 
 
 " °^'^''' ''*^" Ser?iice much phanjie^ no reality- incal- 
 
 Matth. 13.1Z jj^^g niens temporal eftates this loorlds 
 
 1 Tim. 6. 17: goods ^not theirs but the worlds ^decekfuU 
 
 Amcs^.V' ^^d uncertain riches, thick clay^ and daji 
 
 4 
 
A Q)m of ^Principles. 5^ 
 
 of the earthy fi^'mdey grafs and the flower o/Exerc. 4. 
 gra^Sytheleafi things y hardly things. So- ^^'^^^'^^ J- J^^- 
 lomon brings them down to the low- Luks i6. 10. 
 eft degree of entity, yea to nullity, lay- 
 ing, LtJ^owr not to he rich ^ ^ilt thou /et^'^<^'f'^i'^>^^ 
 thme eyes upon that llphkh is not ? 
 
 §. 10. Let Diotre[>hes then fay. It is 
 good for mcto have the preeminence, 
 Juda^ , It is good for mc to bear the 
 bag; Demos, It is good for me to em- 
 brace this prefent world. But do thou, 
 Omv foul, conclude with David, It is Pi'»i-7j-i8. 
 good for me to dra^i? near to God, Thou 
 art now as a bird i n the fliell, a lliell of 
 flefli , which will fliortly break, and 
 let out the bird : This crazy bark of 
 my body ere long will be certainly 
 fplic upon the fatal rock of death; then 
 muft thou its prefent pilot forfake it, 
 and fwim to the fliore of eternitie. 
 Therefore, O everhfting creature , fee 
 and he fure thou content not thy fclf 
 with a tranfitory portion. I do not 
 Lord, thou knoweft I do not. Of a 
 imMhandfuH of outward things I am 
 
 I 2 ready 
 
6o J Chain of Trinciples. 
 
 Aph. I. ready to fay , It is enough : but that 
 which I long lo pafsionately for is a 
 large heart full of God in Chrift. Thou 
 art my fun^ the beft of creatures are but 
 fiars J deriving the luftrc they have 
 from thee: Did not thy light make day 
 in my heart, I fhould languifli for all 
 them in a perpctuall night of diffatis- 
 fa6tion. There are within me two 
 great gulfs , a minde defirous of tnore 
 truth ^ and a will capable of more good 
 then finite beings can afford; Thou 
 onely canft fill them, who art the firjl 
 truthy and the chief good. In thee alone 
 
 ^rai.^3.5. fhall my foul be Jatisfied as with 7narroTtf 
 and fatnefs^ a?jd my mouth Jhall praife thee 
 with joy full Ups^ 
 
 JfHO' 
 
A Chain of Trinciples. 6i 
 
 JfHO^lSME II. 
 
 We are conducted, to the fruiti- 
 on of God in Chrift by Chri- 
 ftian Religion , contained in 
 the divine oracles of holy 
 Scripture* 
 
 EXERCITATION F. ^ 
 
 The fife condu^ of Saints^ fig^ffi^^ h ^^^ P^^^^ Vrerc r 
 in Exodus, performed by the counfel of God him- ^ * ? 
 fdfy the Abridgement whereof rve h»ve in the 
 doBrine of Chri ftian Religion. How that tends 
 to biejjednefs, 
 
 [Here is no pofsibility of 
 arriving at Bleflednefs 
 without a fafe condu6l, 
 not at glory without guidance- No 
 infallible guidance but by the counfel 
 of God himfelf. All which the PfaU 
 mift is like to have had in his eye , 
 when in his humble addrefs to God he 
 cxprefleth himfelf in this manner, 
 
 I 3 Thou 
 
^z A Cha'mofTrincij^les. 
 
 Apk 2. Thou flult guide me '^'tth thy counfel , 
 
 piaim 73.14 and afterward receive me to glory. The 
 husbands duty in relation to his wife 
 
 Prov.i.i7. is to be the guide of her youth. Such 
 hath Chrift ( one of whofe names is 
 
 ifa. 9.6. Counfellour ) been to his Church in for- 
 mer times, is at this day, and will con- 
 tinue to the end of the world. In 
 Exodus WQ meet with thehiftoryof the 
 Jewifli Churchy her youth ^ and her 
 ftrange manner of guidance 5 which 
 
 Nehem.p i^r when the Levites in ]S[ehemiah came to 
 commemorate they do it thus, 77?o« in 
 thy manifold mercies forjookejl them not in 
 the wilder nefs '^ the pillar of the cloud departed 
 jiotfrom them hy day to lead them in the 
 way y neither the pillar of fire by night to 
 (hew them lights and the tl^ay "therein they 
 fhouldgo. It was not onely a leafonable 
 a<fl of mercy to them in that age ; but 
 may be looked upon as an emblem of 
 that fafe condudt^ which the Church 
 in all ages may expert from Jefus 
 Chrift. For as in that cloudy-fiery pil- 
 lar there were two different fubftances 
 
 the 
 
A Chain of 7*rinciples. ^2 
 
 the fire and the cloud, yet bur one pil- Exerc. i. 
 lar. So there are two dilFerent na- 
 tures in Chrift , his Divinity fliining 
 as fire, his Humanity darkening as a 
 cloud, yet but one perfon. As that pil- 
 lar departed not fiom them by day or 
 by night, all the while they travelled 
 in the wildernefs. So whileft the 
 Churches pilgrimage lafts in this 
 world, the lafe conduct of Chrift by 
 his Spirit and Ordinances fhall be con= 
 tinned. But as at their entrance into 
 Canaan, a type of heaven, the pillar is 
 thought to have been removed , be- 
 caufe not mentioned in the fequele of 
 the ftory, and becaule when IJrael pai- 
 ftd over 'Jordan we reade not of the pil- 
 lar but the Ark going before them; So 
 when the Church fliall arrive at hea- 
 ven, her refting place^ the mediatory 
 condu(5t of Chrift is to ceafe,and the 
 Ordinances, which are here of ufe^to 
 difappear. 
 
 §. 2. Mean while this infallible 
 counfel of God hath been moft ef- 
 fectually 
 
<j2L AQhm of Trinciflei. 
 
 Aph. 2. feftually adminiftred by the Prophets 
 and ApoftleSjefpecially by Chrift him- 
 felf, whoft words were fuch as led di- 
 rectly to everlafting blifs. Infomuch 
 
 John 6 67,63. as when Jefus faid to the twelve Tbii/ 
 ye alfo go aTi>ay ^ Teter anfwered him Lord 
 to whom (hall we go ? Thou baft the "^ords 
 of eternal Itfe. As if he had (aid , Go 
 whither we will to other teachers, we 
 iliall be furenot to meet with words 
 of eternal life any where die. Such 
 are proper to Chrifts fchooi taught 
 onely by himfelf , and his under-offi- 
 cers : Vifhereof one hath left this pro- 
 
 X John 1,3', ftfsion upon record, That which we have 
 fern a?td heard declare we unto you^ that ye 
 alfo may haye fello'^jhip with us : and tru- 
 ly ourfellowjhip is 'pptth the Father and TiJtth 
 his Son Jefus Qhrifl. So the Difciple 
 whom Jefus loved in his firft epiftle. 
 
 Aa,20.i6,i7. Another this, I take you to record this day^ 
 
 that 1 am pure from the bloudof all men : 
 
 for 1 have not fhunned to declare unto you all 
 
 the counjel of God, So ^aul in his vale- 
 
 di^^tory fpeech to the Elders oiEphefm^ 
 
 Which 
 
A Qoctin ofT^rinciples. 6^ 
 
 Which he could not have faid, had not Exerc. !• 
 the doctrine he preached among them 
 been fufficient to have led all his hear* 
 crs to the fruition of God in Chrift, 
 and therein to complete happineis. 
 That by the coun/el of God he intended 
 to decipher Chriftian Religion is ma- 
 nifeft, becaufe that was the fum of all 
 hisminiftcry, as we finde him decla- 
 ring cllewhere, Having obtained help of^^'-^'^-*-^*-'' 
 Gody I centime unto this day ti^itnefsing both 
 to [mail and gt'cat ^faying none other things 
 then thofe "i^hich the Prophets and Mofes did 
 fayjhould come : That thrift jhou\dfujJer^ 
 and that he^^ould be the fir ft that jhouldrife 
 from the dead <tsrc, 
 
 §. 3. Counfel it is , and therefore 
 ftyled fometimes myftery ^ and that a 
 great one , Without controyerfie great is * Tim.;.i6. 
 the my fiery of godlinefs, Tii? tu«fH'«f, o/5^- 
 Ugiony as others render itj meaning the 
 Chriftian , an epitome whereof fol- 
 loweth , God manifeft in the flejl? and » Cor.i ^,7; 
 ibmetimes Ti?i/dome ^2.nd thit not among 
 punies and novices, who fee not into 
 
 K the 
 
<J (J A Chain of Tr indoles. 
 
 Aph. 2. the depth of things, but among them that 
 
 'TTiipif.', are perfe^. Sometimes^ The'^'tjdome of 
 
 xfe5? ^y^cL-.l God in a myfleryy even the hidden wijdome, 
 
 lltai"^^^ ti>hich God ordained before the ivorld^ unto 
 
 ^^l.'^.Tx vf ' ^^^ ^l^U* Which made an ancient wri- 
 
 fiiiei. tei- affirm , that the myjieries of our (2^e- 
 
 li^ion are above the reach of our under Jland- 
 
 ing^ above the difcourfe of humane reajon^ 
 
 above all that any creature can comprehend. 
 
 I Yea it will be found the Counfel of 
 
 God himfelf, and not of man, if we do 
 
 but confider a few of its materials^ viz, 
 
 principles above the reach of ynans wity A 
 
 i refurreftion of the dead , a myfticall 
 
 I union of all beleevers among them- 
 
 ' felvcs and to their head ; A Trinity of 
 
 perfons in one E (fence , two Natures 
 
 in one perfon^ God reconciled to men 
 
 by the bloud^ men to God by the ^i- 
 
 rit of Chrift , with others of the like 
 
 elevation. DoSlrines contrary to the hent 
 
 of mans "^ilL As that of original fin, 
 
 which reprcfents him to himfelf as a 
 
 childe of wrath, worthy, before he fee 
 
 the light,of being caft into outer dark^ 
 
 nefs 
 
A Chain of Trinciples. ^j 
 
 nefs. And that of felf-deniall^ which Exerc. i. 
 taketh him off from confidence in his 
 own abilities 5 whereas proud Nature 
 challengeth a felf-fufficiency, and will 
 hardly be content with lefs. Laftly, 
 ^romifes and threatn'mgs beyond the line of 
 humane motives and dijfuajives ^exhibiting 
 to the fons of men , not temporal re- , 
 wards and punifliments onely, but the 
 gift of eternal life and the Vengeatice of 
 eternal fire : Things which not any of 
 the moft knowing Law-givers and 
 Princes of this world did or could hold 
 forth , till the onely wile God was 
 pleafed to reveal and urge them in the 
 lacred authentick records of Chriftia- 
 nity. 
 
 §. 4. Now Chriftian Religion pro- 
 motes our guidance to the fruition we 
 treat of thele two ways, viz. by difco- 
 vering God inChrift, and by uniting 
 to him , the former it performeth as 
 Chriftian the latter as Religion. 
 
 Firft as Chriftian it dilcovers God in 
 Chrift, which other Religions do not. 
 
 K 2 ^ :t{9 
 
(58 ^ Chain of Trinciples. 
 
 Aph. 2. ]S[o man hath feen God at any time^ the one* 
 John I.I8. ly legotten Son^ which is in the bofome of the 
 Father he hath declared him. So the Evan- 
 gelifl:,or;,as others think, the Baptift* 
 xOr. ).i8, ^411 things are of God ^ who hath reconciled 
 us to himjelf by J ejus Chrijl^ and hath pVen 
 unto us the miniftery of reconciliation^ to wit 
 that God iPM in Chrtfl ^c. So the Apo- 
 file. The poor Pagan knoweth nei- 
 ther God nor Chrift , but ignorantly 
 turneth the truth of God into a lie, 
 worlhipping creatures ; and in ftead 
 of Chrift is directed by his Theolo- 
 gy to the fervice of a middle fort of di- 
 s>tt M.Mede vinc powers , called Daemons, and 
 tc1£\^^L looked at as Mediatours between the 
 fe'lienr°'^ cekftial Sovereign Gods, whom the 
 Gentiles worfhip, and mortal men. 
 The modern Jew acknowledgeth the 
 true God of his fathers Abraham^ Ifaac 
 and Jacoby but owneth not Jefus the fon 
 of Mary for the true Chriftj yea dif- 
 owneth him fo far , as not onely to 
 exped another Mefsias^ but (if writers 
 deceive us not )to blalpheme and curfe 
 
 him 
 
(t// Chain of Principles. ^^ 
 
 him and his followers. The --deiuded Exerc. i.* 
 Mahometan confeffech one God , the 
 CreatOLir of heaven and earth^yea con- 
 ceivcth Co well of the Lord Jefus^ as 
 not to fufFer any Jew to take up the 
 profefsion of a Mufulman, till he have 
 firft renounced his enmity againft 
 Chrift : yet will neither acknowledge 
 his fatisfad:ion , upon which our lal- 
 vation is founded, nor his Divinity by 
 vcrtue whereof that latisfadtion is me- 
 ritorious. Whereas the true and pious 
 Chriftian is by his Religion taught to 
 fay with ^aul^ in direcCt oppofition to 
 all the chree forementioned Cc6ts , We » Cor. s. v. 4,, 
 kno^ that an Idol is nothing in the "a?o;7^- ' 
 and that there is 7ione other God but one. Far 
 though there he that are called Gods^ "whether 
 in hea'ven or in earth ( as there he Gods ma^ 
 ny and Lords many ) yet to m there is hut 
 one God the Father ^ of whom are all things^ 
 and "^e in him-^ and one Lord Jefiis QhriH^ by 
 ivhom are all things y and Ib^ by him. 
 
 §. 5. Secondly as Religionj( a term 
 which both J.ujline and LaElantins de- 
 
 K 3 rive 
 
yo J Chain of Principles. 
 
 Aph. 2. rive a religanio becaufe by the true Re=« 
 ligion improved mens fouls arc tied 
 and faftened to the fupreme Being } it 
 unites us to God and to Chiift. The 
 graces of union are efpecially Faith and 
 Love 5 Chriftian Religion is made up 
 
 piai. Z.I2. of thele tv^o. ^fs the Son^ faith David, 
 which implyeth the affection of lovej 
 !BleJfed are all they that put their truft in 
 him^ which holds forth an exprefsion 
 
 aTiiii.t.13. of faith. Hold faft the form of Jound 
 ttfords:, faith Paul, which thou haji heard of 
 me^ in faith and love^ which is in Chrijl Je- 
 fus. Love is the fulfilling of the Law, 
 faith the fulfilling of the Golpel,both 
 the fulfilling of Chriftian Religion. 
 Thefe two pipes being rightly laid 
 from a Chriftians foul to the fountain 
 of living waters fetch in from thence 
 a dayly fupply of fuch grace as will 
 certainly end in a fulnel's of glory : 
 whereas worldlings all the pipes of 
 whofelpirits are laid to cifterns, bro- 
 ken cifterns that can hold no water, 
 muft needs continue empty ftillj and 
 
 for 
 
A Chain of Trinciples. 71 
 
 for wane of Chrift ( who is not feen Exerc, i. 
 but bythofc two eyes, nor embraced 
 butby thofe two arms ) fall fliort of 
 happinefs , how eminent foever they 
 may be in the purfuit of by-ways. 
 Thus to difcover and to unite are a(5ts 
 of prerogative not communicable to ' 
 other profelsions. For to maintain (as 
 fome do ) that a man may be faved in 
 an ordinary courfc ( I meddle not with 
 extraordinary dilpenfations, but leave 
 the fecrets of God to himfelf ) by any 
 Religion whatfoever, provided he live 
 according to the principles of it, is to 
 turn the whole world into an Edcfi ; 
 and to finde a Tree of life in every 
 garden ^ as well a,s in the paradife of 
 God. 
 
 ExER-» 
 
yz A Chain of Trinciples. 
 
 Aph, 2. 
 
 EXERCITATION 2. 
 
 jk hjufficiemy of other Rdigions for brirtging 
 men to the enjoyment of God inferred from their 
 i/iability to difcover his true tvorfhif, J ohn 4.24. 
 opened. God to be xvorfhifed in and through 
 Chrifi a leffon not taught in Natures fchool. 
 Faults in Ariftotles Ethicks. 
 
 §. I. TT hath appeared already in part 
 A by what hath been hitherto dif- 
 courfed , that as the other Patriarchs 
 flieaves made obeifance to Jojephs , fo 
 other Religions muft bow down to 
 Chriftianity , by name thofc three 
 grand competitours , Paganilhie^ Ju- 
 daifme, and Mahometifine : as al(b 
 tho(e other leading books , by name 
 the Talmud^ the Alcoran^ and the much 
 applauded writings of heathen Philo- 
 fophers muft all do homage to the (Bi- 
 ble. Yet will it not, I fuppofe, be un- 
 worthy of my pains and the Readers 
 patience further to clear the infuffici- 
 ency ofallexotick doctrines by an ar- 
 gument taken from divine worfhip, 
 
 to 
 
(^ Chain of T^r indoles. y ^ 
 
 to which I proceed by certain fteps. Exerc. 2^ 
 
 I. Religion is a thing which diftin- 
 guifhech men from bcafts more then 
 reafon it felf doth. For fome brute 
 beafts have appearances of reafon 
 none of Religion. Man is a creature 
 addicted to Religion may perhaps be 
 found as true a definition , as that 
 which is commonly received ^ Man is 
 a living creature indued with reafon. 
 
 II. Some kinde of Deity is ac- 
 knowledged every where throughout 
 the world;, and wherever a Deity is ac- 
 knowledged , fome kinde of worfliip 
 is obferved. Should a Synode of mere 
 Philofbphers be convented to confult 
 about the matters of God^ I make no 
 queftion but in the iffuc of their de- 
 bates they would pronounce one Ana- 
 thema againft Mhei/me , and another 
 againft Jrre%w«. Among the ^manes IZTj'Z""' 
 to worftiip fparinsly was accounted fT''"'"°'^"' 
 
 1 11- A 1 n iib.i.(Jdes4. 
 
 the next door to bemg an Atheilt. 
 
 III. NonbbutthetrueGod can dis- 
 cover what the true woifliip of God 
 
 L is. 
 
74 
 
 Vefine ciiv ne- 
 mo videat jine 
 Niminc Nu- 
 jnen Mi'/'Arl j 
 Solem quis fne 
 fole v'uki? 
 
 John 4.S5. 
 Donee in Unit 
 apparuerit fa- 
 cratior aliquis 
 qui fontem "jc- 
 •/itAtis aoeriatj 
 &c. Maili'. 
 Vicinus in vi- 
 ta Phtonis. 
 Vid.Livium 
 Gsian-. t>ras- 
 fi:, pag.S. 
 
 J Chain of Principles. 
 
 is. As that glorious eye of heaven is 
 not to be feen but by its own proper 
 light; A million of torches cannot 
 ftiew us the Sun : fo it is not all the 
 natural reafon in the world that 
 can either difcover what God is , or 
 what worfliip he experts without di- 
 vine and fupernatural revelation from 
 himfelf. 
 
 §. 2. IV. Before the fettling of 
 Chriftianity and Ipreading the Gofpel 
 throughout the world, many every 
 where were unfatisfied concerning the 
 worfhip they performed, and inquifi- 
 tive after fome teacher who might 
 help them therein by his advice. This 
 may be gathered not onely from that, 
 which wasfaid by the woman of Sa- 
 maria in that dilpute of hers with our 
 Saviour about worfhip , / know that 
 Mejsm Cometh^ "which is called Qmfl: when 
 he is come^ he ivill tell us all things. But 
 alfo by what Ficinus reporteth con- 
 cerning ^lato^ to wit, th^ being asked 
 by one of his fcholars, how far forth 
 
 and 
 
A Chain of T^rinci^les. 75 
 
 and how long his precepts were to be Exerc, 2. 
 obeyed, he returned this anfwer, M;/- 
 till there come a more holy one^ by whom the 
 fountain of truth jhall he opened^ and whom 
 all may (afely follow, 
 
 V. The precepts and practife of 
 fuch as teach and profefs other Rehgi- 
 ons are inconfiftent with tho(e Gofpel- 
 rules which Chrift and his Apollles 
 have given for the regulating of divine 
 worfliip. Two whereof I fliall in- 
 ftance in. 
 
 The firft is that which fell from our 
 Saviours own mouth, God is a Spirit ^ Mn4.i4. 
 and they that worfliip him , muU worp?ip 
 him in Spirit and in truth. Where Spirit 
 in the latter claule fecms to ftand in 
 oppofition partly to the formality of the 
 Jews, who did fo wholly addid: them* 
 lelves to outward obfervances in zj^i^ 
 ritlefs way, as to give our Saviour oc- 
 cafion of faying, W/ hath Ifaiah prophe- 
 fted of you hypocrites ^ as it is written^ This 
 people honoureth me with their lips, but their 
 heart is far from me* In Vain do they wor- ^^-'^ 7'6>7' 
 
 L 2 pip 
 
^6 (iJ Chain of Trinciples. 
 
 Aph. z. P^tp Me^ teaching for doBrines the command- 
 7nents of men. Partly to the Idolatry of the 
 Gentiles, who in ftead of tendring fer- 
 vice futable to a fpiritual Being, wor- 
 fliipped God in and by reprefentati- 
 ons and images of this or that vifible 
 creature. The word Truth in like man- 
 ner may probably feem to be oppofed 
 partly to the typical ^iporfhip of the Jews, 
 in which there were many refemblan* 
 ces and fliadows of things to come, as 
 (acrifices, incenfe and other rites , the 
 tiuth whereof was exhibited inChrift 
 and in Gofpel-fervice : partly to the 
 perfunSiory worjlnp of the Gentiles, who 
 for want of Scripture-light framed to 
 themfelves forry forms of devotion, 
 which the wifeft among them were al- 
 together unfatisfied with, yet as know- 
 ing no better^, and being loth to give 
 offence, obferved them onely for faflii- 
 ons fake, fo worfhipping in fl?eWj x2l^ 
 ther then m truth, 
 
 §. 5. Doubtlefs what Seneca pro- 
 fefl in his time, was a principle,which 
 
 the 
 
A Chain ofTrincifles. 77 
 
 the moft judicious Heathen walked Exerc. 2 . 
 by, both in that and the ages forego- 
 ing. He , fpeaking of their religious 
 oblervanccs plainly laid A wile man ^^ omu 
 
 .,, 1 1 11 1- 111 frfiem ferva[)it 
 
 Will keep them all as things commanded by tan:iuam icgibus 
 our toi, not as things acceptable to the ^"l%"j^;^,^'^J. 
 Gods J for cuflome rather then conjcience J;-;,^'^/^,"X 
 fake. Thereby fhewing ( as ^uflme ob- ^f'-''-^"* ^«'^'"» 
 ferveth^ that he himielt milliked what qu%mad rm 
 he pra(5li(ed, and did not approve his Auguft.De* 
 own adoration. What elfe was this but ^i^'ip.fj;"^' 
 mock-worfhip? And although it muft 
 be granted that fome of them were 
 inore ferious in that way of fuperfti- 
 tion which the Gentiles Theology pre- 
 fcribed^ yet was not their worfliip in 
 Truth ^ for being deftitute of Chrift, 
 who is the way , the truth and the Ufe^zhey Jobn 14.6. 
 wanted that Truth in the intt^ard parts ^ prai.51.6. 
 required by God in all holy fetvices. 
 The Pelagians indeed were of opinion 
 that thofe vertues which appeared in 
 heathen Philofophers and others of 
 eminent note for morality , though 
 they had not received the knowledge 
 
 L 3 of 
 
y8 ^ Chain of Trincifles. 
 
 Aph. 2. of Chrift, were true graces. But if Ja- 
 
 Hoc eft unde jl'm may be credited jthis above all their 
 
 'aliflknTde^ corrupt tenents was that for which the 
 
 //f comS- Chriftian Church did moft abominate 
 
 iian.peiag.ab. them & their dod:rine.Yea <Pd«/,whom 
 
 we are bound to beleeve, in the fourth 
 
 Chapter of his epiftle to the Ephefians^ 
 
 is thought to have concluded the con- 
 
 Ephef. 4.verf. trary : we finde there the life of the Gen^ 
 
 ,7.i8.zi.a4.^.;^^ clearly oppofed to the life of God, 
 
 which they, faith he^, were alienated from-^ 
 
 as alfo to the truth as it is in Jejus , and 
 
 to that true holinejs , or hoUnefs of truth 
 
 wherewith every fpiritual worftiippej: 
 
 is endued. And fo far is the Apoftlein 
 
 that place from excepting their .philo- 
 
 Ibphers , that , as Grotim thinks , he 
 
 aims Specially at them ; becaufe his 
 
 Vide Grotium phrafc in the feventeenth verfe, That ye 
 
 in Ephef.4.17. yj^if^ ^jQi ^ other Gentiles "U^alk. in the Va- 
 
 vcrf. 21; 22. nity of their minde^ is fully parallel with 
 
 that in his epiftle to the Romanes, They 
 
 became vain in their imaginations: which 
 
 is certainly meant of their philofo- 
 
 phers, for it follows profefsingthem- 
 
 - felves 
 
 I 
 
A Chain of Trinciples. yp 
 
 felvesto be wife cr^?^' (the name where- Exerc. 2I 
 by that fort of men were commonly 
 known , witnels the /even wife fnen of 
 Greece) before Tytha^ora^ invented that 
 other of 9/a«3'?o' loyers ofiififdome, as more 
 modeft. 
 
 §. 4. The (econd grand direction a- 
 bout the manner of worfhip is, that it 
 be performed in the name,and through 
 the mediation of Jefus Chrift, who 
 faith ofhimfelf /4W the way^ No man M. 14. 6. 
 co?nes to the Father hut hy me : And of 
 whom ^aul faith, Whatfoever ye do i;/ Coioir. 3.17. 
 'ti?oyd or deed , do all in the name of the Lord 
 'Jefus : whereupon Luther was bold to '^''^/^'^'"''^- 
 aflertj 'Lhat all the payings^ teachings and vivumextm 
 aBings of men are out ofChrifl idolatry and idoiuUria ca- 
 ftn in the fight of God, Now although iZTuZf" 
 the firfl: diredion were not altogether Luther, tom 
 
 p g.edit. jenenl. 
 
 unknown to fome of the Gentiles, as v-ioo. 
 may be gathered from fundry paflages 
 in rheir writings , cited by Grotius in. 
 his notes upon Johnthetourth at the 
 four and twentieth verfc, and by Do- 
 Bour Meric Cafaubon in his fecond book 
 
go j^ Chain of Principles. 
 
 Aph. 2. De cultu the third chapter : yet of this 
 fecond they had no knowledge at all; 
 for it is not a leflbn to be learned in 
 Natures fchool. The heavens indeed , 
 and lb the earth, with all the creatures 
 in them hoth^ declare the glory of God ia 
 himfelf^ but the glory of God in the 
 face of Chrift as mediatour is not de^ 
 clared by any of them. Infomuch as 
 
 Ephcf. a.^u, (Paul tells th€ EpheftanSy that while they 
 were Gentiles, they Ti>ere at that time toith- 
 out Qhrijl J although Ephefm then was 
 full of Philofophers and eminent icho- 
 
 ^^^^^Aft^*^" ^^^^> witnefs the proverb ofEpheJian let- 
 
 ,1^ ' ters^ and that ftory in the A6ts, which 
 
 mentions the burning of books there 
 to the value of fifty thoufand pieces of 
 filver, by fuchas were taken off from 
 the ftudy of curious arts upon their con- 
 verfion to the faith. As for Jews and ■ 
 Mahometans^ the former we know have I 
 elpoufcd long fince another Mefsias, I 
 and the latter let up that impoftour 
 Mahomet for their mediatour, 
 
 ^. 5. Now the argument built upon 
 
 the 
 
A Chain of T^rinciples, 8 1 
 
 the foundation of the(e premifcd con- Exerc.i. 
 fiderations (lands thus, No religion or 
 dod:rine can bring us to the fruition of 
 God but fuch as inftrucls us how to 
 worfliip him aright ; No religion or 
 dodtrine but Chriftianity teachech the 
 right worfliip of God; Therefore none 
 but it can bring us to enjoy him. The 
 propofition is bottomed upon that ne- 
 ceflary connexion which is between 
 the fruition of God and his adoration^ 
 he being wont to communicate himfelf 
 in or after a6ls of worfhip , according 
 to thefe and the like places. He that hath /o*'- ''• -'• 
 my commandments and keepeth them, he it is 
 that loVeth me: and he that loVeth me [hall he 
 loved of my Father^ and 1 will loVe him , and 
 t^iU manifeft my [elf to hm.Behold IJland at ^^- 5- *'3- 
 the door,a?id. knock- if^ny man hear my Voice 
 and open the door^ iTi^ill come in to him^ and 
 will Jup l0ith him , and he Vith me. The 
 AfTumption hath been already cleared. 
 But if further proof be needful!, I fliall 
 add one argument more. So far is the 
 light of nature from making a full diP- 
 
 M covery 
 
2z A Chain of Trincipks. 
 
 Aph, 2. covery of what belongs to divine w©r- 
 fhip 5 that the wifeft Philofophcrs in 
 their moral! tra^lates have not onely 
 been filentas to faith in Chrift, and re- 
 pentance from dead works and fuch 
 other eminent duties of religion , but 
 commended to their readers fome ha- 
 bits and a<5tions for vertues and du- 
 ties, which in Scripture are reprelent- 
 ed as vices and fins. For example;, 
 Ar'iflotle one of Natures high priefts^in 
 his Ethicks, one of the choiceft pieces 
 of morality extant, maketh a vertueof 
 ButrapelU ^v^h'ich. ^aul under that very 
 term prohibits as a thing inconveni- 
 
 spfaef. 5.4. ent for Chriftians, T{either fUthineJs^ nor 
 
 foolijlf talking , nor Eutrapelia Jejlirig , 
 
 Ji>hich drejiotconyenknt. So alfb 2^eme^ 
 
 Jis^ that is, grief and indignation at the 
 
 profperity of unworthy men is by him 
 
 reckoned among fuch affections as are 
 
 near of kin to vertues, but condemned 
 
 at large by !David in Ffalm the thirty 
 
 - feven, and by Sdlomon in the Proverbs^ 
 
 *raT.a4.^s'- faying. Fret ?iot thy felfhecaufe of evil 
 
A Cham ofTrinciphs. 85 
 
 men^ neither be thou envious at the y^icked, Exerc.i, 
 Another of hisvcrtuesis ^ejatAo^o;^'* Ma- 
 ^nanimtty^'K!v\\ic\\ he defcnbeth to be the 
 judging of a mans felf worthy of great 
 things when he n fb. Whereas our Sa- 
 viour diredeth us even when ^e /;4V^ Luke 17.10; 
 done all things that are commanded us^ yec 
 to fay we are unprofitable fervants. He 
 would have fuch a perlon a defpifer w^^^t^ ^ 
 and contciiiner or others , which is «"• 
 plainly Pharilaical ; thinks all that 
 lavoureth of humility unworthy of his 
 magnanimous man , whereas Solomon 
 telleth us, if is better to he of an /pwwi/e Prov.16.t9. 
 ^irit with the ioftfiy^ then to dtVtde the ^oil 
 tipith the proud. Yea he alloweth him in 
 caic of contumely to fpeak evil of his 
 adverfarics, whereas our Saviours rule 
 js, Blefs them that cur fe jou^ pray for them Mattb.5.44. 
 that de^itefuUj ufejou. 
 
 M 2 EXER- 
 
ind 6.1. 
 
 ofcen and 
 Ciiapt.8.6 
 
 81, A Chain of Trinciples. 
 
 Aph. 2» 
 
 ^ EXERCITATION J. 
 
 Oracles of God vocal i or rvrhieit. Books of Scrt- 
 pturefo called in five rcfpe^s, viz I » regard of 
 their declartng arid foretellingytheir being con.- 
 falted, prized and prejerved. 
 
 §. I. IN the cpiftle to the Hebrews 
 H>:br.5.i2: -Ithefetwophrales The firfl frin* 
 
 clfksof the oracles cf God ^ And the prin- 
 ciples of the doBrine ofChrifi import one 
 and the fame thing, implying alfo that 
 Scripture Records are the onely Store* 
 houle and Confervatory of Chriftian 
 Religion. I fliall therefore from hence 
 take occafion to fliew, That books of 
 Scripture are oracles of God, why they 
 arc fo called, and wherein they excell 
 other oracles. For the firft. There 
 were two forts of Oracles belonging 
 toGod^yecal and l^ritten. The vocal 
 werethofe anfwers he gave from be- 
 iKwg$6. twcen the Cherubims on the top of 
 the Mercy-feat which covered the Ark, 
 by reafbn whereof the Holy of Holies, 
 where that Ark ftood, was ftyled the 
 
 Oracle* 
 
A (Joain of Principles. 85 
 
 Oracle. The written are the two tables Exerc. j. 
 of the Law, called hy Stephen the live- Ads 7.37. 
 ly oracles y and the Canonical books of 
 Scripture, as well thofe of the old Te- 
 ftament of which ^aul fpeaketh when 
 he declareth it as the great priviledge of 
 the Jews, that to them yt^ere committed the Rom.j.z. 
 oracles of God ; as thofe of the New, to 
 which ^eter is like to have had a pe- 
 culiar refpedl in that faying of his^' If^ p«-4.«». 
 any man fpeaky let him /peak as the oracles 
 of God, fflV x6>/A 0£oJ. Efpecially if his 
 meaning be to admonifli fuch as fpeak 
 in congregations, publick teachers, of 
 as another Apoftle ftyleth them Mini- *^'^'-^^- 
 Jlers of the tieU^ Teftament, that they be 
 carefull to deliver Scripture-truths in 
 Scripture-words , New-Teftament- 
 matter in New-Teftament-language , 
 taking the particle ^'< in that text for a 
 note, not of fimilitude , but of identi- 
 ty ; as when it is laid , We beheld his J-^n i. «4. 
 glory , the glory as of the onely begot- 
 ten of the Father y it is not meant of a 
 glory like his, but the very fame 5 So 
 
 M J let^ 
 
S6 A Chain of Principles. 
 
 Aph. z. let him Ipeak (U the Oracles of God," 
 
 vid. Gerhard that IS , thc felf-famc things which 
 
 I p^M^pagr God hath fpoketi in his word. 
 
 ^5^> ^^'4. ^2,, The word ^h-^, whereby heathen 
 
 writers had been wont to exprcft their 
 
 oracles, ( chiefly fiich are were uttered 
 
 in profe, while fuch as weredcHvered 
 
 in v^rfe went under the name of p^Mo^xo/) 
 
 was enfranchifed by the holy Ghoft, 
 
 and applied to the books of Scripture 
 
 to intimate ( as I conceive) that theie 
 
 books were to be of like ufe to Chrt- 
 
 ftians, as thofe oracles had been to In* 
 
 fidels 5 whereof take a five-fold ac=» 
 
 count. 
 
 I. Thole declared to heathen men 
 the will of their idols , whence alfo 
 they had their names of ^°5^* from xs'k^^ 
 and oracula from orare^quod inerat illis 
 Deorum or alio ^ as TuUy giveth the ety- 
 mologie, becaufe they contained what 
 the Gods fpake , and delivered to 
 be their minde. The Scriptures in like 
 manner contain the minde of Jehovah, 
 Somewhat of his nature we may learn 
 
 from 
 
A Chain of Principles. 87 
 
 from the creatures ^ but Ihould haveExercj^ 
 known little or nothing oi his will ^ 
 had not canonical Scripture revealed 
 it. We ufe to call a mans Teftament 
 his laft imll^ bccaule in it he makes a fi- 
 nal declaration of what he would have 
 his cxecutours do. He that would ex- 
 actly know the will of God , muft 
 look into his twoTcftaments : there 
 he fliall findc it fully expreffedj and no 
 where elfe. 
 
 ^. 5. II. Thofe foretold future events, 
 which made them to be io much fre- 
 quented by fuch as thirfted after 
 knowledge of things to come. Theie 
 reade every one his deftiny _, and ac* 
 quaint him aforehand with what he 
 may or may not infallibly expe(5t ac* 
 cording to his prefcnt and future qua- 
 lifications, Not to mention prophe- 
 fics in the New teftament , .whereof 
 the principal magazine is the Apoca- 
 lypfe, the old contains very many pre- 
 dictions beyond the activity of hu- 
 mane forefight* For although fuch ef- ^ 
 
 fefts 
 
88 A Chain of Trinciples. 
 
 Aph. 2. fe£ts as depend upon natural caufes 
 C which arc uniform in their work- 
 ings) may be foretold by a skilful! na- 
 turaliftj and awife Stateiman, obfer- 
 ving the prcfent conftitution of a go- 
 vernment, may prognofticate what e- 
 vents arc like to enfuc upon thofc 
 counfels and courfes which he fees ta- 
 ken : yet the quickeft eye upon earth 
 cannot forefee fuch future contingents 
 as have their dependance upon the 
 mere free-will of perfons yet unborn^ 
 and whereuntOj when they are born, 
 not common principles , but heroick 
 impulfes muft incline them. Whereas 
 in the Scriptures we meet with the 
 names of Jojiah and Cyrus , and with 
 their performances long before they 
 had a being. We finde old Jacob fore- 
 telling the refpe6tive fates of all his 
 children, and of their pofterity ^ Ifaiah 
 {peaking of Jefus Chrift , as if he had 
 written an hiftory rather then a pro^ 
 phefic; And Daniel^ who lived under 
 the fitft, defcribing the feverall revolu- 
 tions 
 
A Chain of 'Trinciples. gp 
 
 tions under all the other Monarchies^ Exerc. j. 
 as if he had feen them with his eyes. 
 
 §. 4. III. Thole gave advice in 
 doubtful! cafes, and were in all under- 
 takings of moment confulted with by 
 devout Heathens, who sls Strabo te fti :>?'»> 1 6. in de- 
 fies, in their chief affairs of ftatc relied '"^'' " ** 
 more upon the anfwers of their oracles 
 then upon humane poUicies. Thefe 
 were X>aVids delight and his comjeUours^vhli^s.i^, 
 as we u(e toadvilewith thofe friends, 
 whom we take mofl pleafure in. He 
 had many wife men about him, but in 
 all their meetings for advice the word 
 of God was ftill of the Quorum, and no- 
 thing to be concluded of in the refult 
 without its confenr. Scripture muft 
 not onely be heard in all our debates, 
 but when any thing comes to be Vo- 
 ted^ always have ^?/f^4^/>^ Voice. Con* 
 cerning Mhitophels advice it was faid, 
 what he cotmjelled in thoje days f^a^ 06 if a 
 man* had enquired at the Oracle of God ^ iSam.i6.hft. 
 which words (being as it is well. faid 
 by Tcter Martyr^ Comparatio non ^cquipa- 
 
 N ratio^ 
 
t> o '^ Chain of Trinciples. 
 
 Aph. 2* ratidy a comparifon onely^ not a parallel) fuf- 
 ficicntly intimate that all the Oracles 
 of God are to be confulted , a ad alfo 
 that their counfel is to be refted in. 1 
 fliall therefore be bold to fay to him 
 that reads , whoever he be, as Jehojha* 
 
 »chron.i8.4. pj^^^ Qnce did to Ahab^ Enquire I pray thes 
 of the word of the Lord to day ; As Taul to 
 
 coioffj. i6. j^is Colofsians , Let the "^ord of Qmfl 
 dwell in you richly in all w if dome, yea as 
 
 Job. 5. 59. Chrift to his hearers , Search the Scri- 
 ftures. Other books may render merr 
 learned to oftentation, none but thefe 
 can make them really wife to falvation* 
 Philofophical {peculations, quaint no- 
 tions and ftrains of wit^if compared w'^ 
 thefe oraeleSjarebut as fo many fpiders 
 webs to catch flies, fitter for the taking 
 ofphanfies thcnthefavingof fouls. 
 
 §.5. IV. Thofe were exceedingly 
 prized by fuch as enjoyed them, as the 
 great advantage of their States, and the 
 great donativeof theirGods, who were 
 thought to gratiiie their worfhippers 
 by nothing more, then by oracular dii- 
 
 coveries. 
 
A Cham of Trmci^les. ^t 
 
 eoveries. Thefe are certainly the high- Exerc. j** 
 eft priviledges wherewith a people can 
 be gratified; witnefs that difcourle of 
 Taul in the beginning of his third cha- 
 pter to the ^manes ; where he handles 
 and decides the controvcrfie between ^f5'-,«*«w'^'«- 
 Tew and Gentile about precedencie. cZ//i-'«j. Mi- 
 Content in Religion is wont to tie the funt ace, hi fi^ 
 faftcft knots of mutual accord ,- but '^RatdiwM »b^ 
 there arc no greater animofities then ^J'ff '""'r; " 
 thofcthat arife from diverfity of pro- Q«-«'^f««>'^{^ 
 telsions. 1 he Jews or old abhorred »wf. 
 the Gentiles as uncircumcifed , igno= dlTm^uf-"^' 
 rant Idolaters^ the Gentiles on the other '"T.>^Z7af. 
 fide derided the Tews for their circum- /^"j^-'^^^^f- 
 ciiiorn as lavounngor oblcenity, & ror i^iner. ub.i. 
 their fabbaths, as favouring idlenefs: 
 ^atil who was by birth a Jew^by office 
 a teacher of the Gentiles , well knew 
 what fewds, and alio what odds therd 
 were between them 5 yet equally in- 
 volves them in the guilt of original fin 
 throughout the whole (econd chapter. 
 And becaufethe Jew, who flood upon 
 his points , efteeming himfelf every 
 
 N 2 wav 
 
9^ 4 Chain of Principles. 
 
 Aph. 2. way the better man , would be ready- 
 to take offence at this, and to (ay, as it 
 is, in the firft verfe of the third chapter, 
 Wl)cit advantage theft hath the Jefi^s , or' 
 what profit is there of circumcifion ^ The 
 Apoflle anfwereth by way of conceC- 
 fion : and though he hold his conclu- 
 fion firm (which is that both Jews 
 
 l!iom.^.ft^u ^ud Gcntilcs , confidered in their na- 
 turals , are all under Jin, and that in this 
 refpedt there is no difference ) yet he rea- 
 dily granteth that in (bme regards the 
 Jews far excelled the reftof the world. 
 Divers of their priviledges arc infinu* 
 ated in the former part of the Tecond 
 vcrky^Much every ftoay-^ in the latter one 
 inftanced in , as moft confiderable ;, 
 Chiefly hecaufe unto them were committed 
 the Oracles of God. 
 
 § 6. V. Thofe were prefer ved with 
 much folicitude. Hi (lory telleth us 
 
 vii. Moiinxi how great care the Romanes took for 
 
 ^.:^\\!!^'^' the fafe cuftody of the 5ibylline ora- 
 cles in their Capitol after T^r^wiw had 
 bought them : when the Capitol was 
 
 burnt 
 
A Chain of Trinciples. pr 
 
 burnt and thofc books in it , what Excrc. j, 
 
 means were ufcd to get other copies 
 
 out of Greece ; and how a CoUedge of 
 
 Priefts was appointed to keep them 
 
 {afe. Thefe do lurely defervc as much 
 
 and more care in every fuitable, pof- 
 
 fible way. The antient Jews preferved 
 
 the letter of Scripture entire, but loft 
 
 thefenfe- asthePapifts now keep the 
 
 text, but let go the truth. A good 
 
 Chriftian will not be backward in 
 
 giving all diligence to hold-faft both, 
 
 by laying the Scripture up in his 
 
 judgement , confcienceand memory. 
 
 We are all defirous to have fair and 
 
 well-printed Bibles. Beleeve it , the 
 
 faireft imprefsion of the Bible is, to 
 
 have it well printed on the readers ^'^^ * 1^'°- 
 
 X 4 T-i 11 1 r ^ num. vol. J, 
 
 heart. M' rox teileth us or one Qow a edition bft. . 
 fea-man, who being fliipwrackt loft ^'^"^^ 
 all his wares, and alio caft five pounds 
 in money into the lea , but kept his 
 New Teftamcnt hanging ftiU about 
 his neck, fo fwimming upon a broken 
 maft, till after four days ( all the reft of 
 N J his 
 
9 4- A Qoain of Trincipks. 
 
 Aph. 1. his company being drowned ) he was 
 difcovered and taken up in that pofturc 
 alive. The onely way of preferving 
 fouls from being drowned in eternal 
 perdition,is having the grace and truth 
 of Scripture fo bound upon the heart as 
 to be willing to part with money or 
 any thing elfe, for the fafety of them. It 
 is well worthy of our bed conliderati- 
 6n how much and how often Solomon 
 in the proverbs prefieth this. It is 
 known how careful! the moft are to 
 
 Frov. 8. X9. get and keep filvcr and gold, but ^ceiye 
 my inflruSl'ton ((aith Wifdome there) ani 
 not fiher; and knowledge rather then choice 
 gold.Yct as well as men love money they 
 will rather let go that then lofe their 
 members, whereof none are more dear 
 
 Chap. 7. 1, 2. then the apple of the eye. My Jon (faith 
 he) keep my Ti>ords^ and lay up my command- 
 inents with thee: keep my commandments and 
 live^and?ny law as the apple of thine eye. Yet 
 skin for skin and all a man hath will 
 he give for his life: if the lofs'of a mem- 
 ber or two will favc that they {hall go. 
 
 His 
 
A Chain of ^rmciples^ 95 
 
 His advice to his fon is ^Take faft hold of ^^'^?' 4.«> 
 viflruBioH^ let her not go -^ keep her for /7;e is 
 thy life. Yet the martyrs parted even 
 with their lives to fave their fouls ; our 
 keeping of thefe is really as of great 
 concernment as the keeping of our ve- 
 ry fouls, for fo faith Solomon, He that ^hap. 19. i^- 
 keepeth the comandment ^keefeth his o^nfouL 
 
 EXERCITATION 4. 
 
 Tfo(v Scripture- Oracles far excell thofe of the hea,- 
 thcff in feint ofperfpicuityj of piety, of veracity^ 
 of duration, and of authority. The divir/e autho- 
 rity of Scripture averted by two arguments. An 
 inference from the whole Aphorifme, 
 
 §. i.TjAving fhewed wherein they £xerc.4^ 
 
 A -lagree, I am now to make 
 known wherein thefe Scripture-Ora- 
 cles differ from and excell thofe other^ 
 viz. 
 
 I. In point of perfpicuity. Jpollos 
 oracles were delivered in fb dark and 
 ambiguous terms , as gave the Greci- 
 ans, though they were his chief wor- 
 fliippers, occafion to ftyle him by the 
 
 name 
 
S6 
 
 Aph 
 
 .2, 
 
 Eulcb. przpa- 
 ot. Evangelic. 
 
 Vifcmur aper- 
 tiiy excrcemwf 
 ohfcwi-u iTic 
 famei Pell my, 
 hie fa(i iium, 
 Auguft, 
 
 Plutarch. in 
 
 Publicoia. 
 Liviusiib.ii, 
 
 & 12. 
 
 S' Walt. Ra- 
 lei^hjib.j.pag. 
 574, & J5'J- 
 
 A Chain of Principles. 
 
 name of m^m,-, bccaufe hefeldome an- 
 fwered directly in doubcfull cafes, but 
 uled inch a form of words as might be 
 diverfly interpreted, to the end his cre- 
 dit might be ialvcd , whatever event 
 the builnefs had about which he was 
 confulted with. Whereas Scripture is 
 fo framed, as to deliver all things ne- 
 ceflary to falvation in a clear and per- 
 fpicuous way. There are indeed fbmc 
 obfcure paflages in it to exercife our 
 underftandings , and prevent our lo- 
 thingof overmuch plainnefs and fim- 
 plicity : yet whatfoever is needful! for 
 us to fatisfie hunger, and nourifh our 
 fouls to life eternal, is fo expreft ( I do 
 not fay that it may be undcrftood^ but 
 fo ) as men that do not wilfully fliut 
 their eyes againfl: the light,cannot poi^ 
 fibly but underftand it. 
 
 §.2. Il.In point of piety.The heathen 
 were put upon many ungodly pra6ti- 
 fo by their oracles, if good hiftorians 
 may be credited, even by thofe of the 
 Sibyls, which were of greateft efteem 
 \ . for 
 
A Chain of T^rinciples. p y 
 
 for fandity. But the frame of Scri- Exerc, 4. 
 pture is according to godlinefs. Piety 
 iparkleth in every leaf, and through- 
 out the whole there runs a conftant 
 exaltation of God in Chrift. Well nigh 
 all forts of Toems ( to inftance in 
 theftt ) with which we meet in hu« 
 tn3.nft writings have their parallels in 
 rhe Canonical books • but they are fuch 
 as carry in them a genius and ftrain 
 of godlinefs far b.eyond any thing that 
 occurs in the Poems of men. There 
 arc '^v'lyjct. Songs of y'tElory ^ but fuch as 
 exalt J not the prowefs of man, but, the 
 glory of God. So Exodus the fifteenth. 
 'E^itnoOa funeral fongs , but fuch as cele* 
 brate Chrifts death and the good will 
 of God therein • fo Pfalm the twenty 
 fecond, and Ifaiah the fifty third. 
 'Epaim* fongs of lo^e ^ but fuch as fet forth 
 the love of Chrift to his Spoufe the 
 Churchy and her mutual affe(5tion to 
 him. So Pfalm the fourty fifth, and 
 the Canticlts. There are alfo s^x^^k* fa- 
 cred pajlorah^ but fuch as magnifie no 
 
 O other 
 
<p8 4 Chain ofTrinciples. 
 
 Aph.2. other ShepTierd but God alone, fo 
 Pfalm the three and twentieth. Yea 
 y.a^yiU too , but fuch 2.$ afcribe all to 
 him. So Pfalm fixty fifth. Let Virgtl 
 be asked Quid faciat Utof Jegetes^ he will 
 wholly infill upon this or that fecon- 
 dary caufe of fertility. Ask DaVid , he 
 prefently falls in his Georgicks upon 
 praifing God as the authour of all fruit* 
 rulnefs. Thouyijitejl the earth and water- 
 eft it , Thou make ft it/oft with (hol^res^ 
 Thou hlejjeft the jj^ringmg thereof -^ Thou 
 crowneft the year with thy goodnejs , Thy 
 paths drop fatnefs^ &c. in the end of that 
 forecited pfalm. 
 
 §. ^. III. In point of veracity. Ma- 
 ny falflioods were uttered, much flat- 
 tery pradtifed by their oracles. As when 
 Socrates was declared by the father of 
 Meivicus p.i8. Ucs to be thc wifcft man upon earth, 
 notwithftanding the two great Pro- 
 phets Haggai and Zethary were his 
 contemporaries : and when v^^oflo was 
 vuesirenium faid -pi^'^^C^" by reafou of hisib palpable 
 fi&Vs'.^''*' favouring of king<P/?i/r/) in his refponr 
 
 its.. 
 
^^ Chain of Principles. pp 
 
 fcs. Whereas Scripture is free^ not one- Exerc. 4. 
 ly from all degrees of falfliood ( for of 
 it we may fay , Verity of verities, all is 
 verity) but of flattery too. Infomuch 
 as it may be oblerved concerning the 
 pen-men of holy Scripture, that, con- 
 trary to the cuftome and guife of hu- 
 mane writers, they are not more free, 
 full and impartial in any relations , 
 then in thofe which concern their own 
 failings , and theirs who were neareft 
 and dcareft to them. Mofes his unbelief, 
 Davids bloud-guiltinefs, Jemhs^cztitti' 
 nefs , Jeremies impatience, ¥auls perfe- 
 cution are recorded by their own pens. 
 And whereas the other Evangelifts in 
 the enumeration of Chrifts Apoftles 
 barely name Matthew for one, without 
 fetting any brand upon him,he himfelf 
 telleth us what he had been before 
 Chrift called him, 'Matthet^ the puhlkane. ^**=^^* »«• J* 
 Yea whereas ^aul in his epifl:le to the 
 Galatians had brought in a charge a- 
 gainfl: ^eter for Judaizing, and fpoken Gai«. 
 of his own reftjling him openly , hecaufe he 
 
 O 1 was 
 
 i. II*. 
 
100 A Chain of Principles. 
 
 Aph. 2. wa^ indeed to he blamed • yet ^eter for all 
 this in his fecond epiftle (which was 
 written a good while after ) ftyleth 
 
 zpet.3. 15,16. him his beloved brother ^aul^ and com" 
 mendethnot his wifdome onely , but 
 all his epi files ^ even that wherein he him* 
 felf was reproved. As for their earn-- 
 age toward others ^ l^ojes who loved 
 the Hebrews fo well as to wifh him- 
 felf blotted out of Gods book , rather 
 then they fhould perifli , yet Ipareth 
 not to relate their many rebellions , 
 with the aggravations thereof to the 
 full. The idolatry of his brother ^a- 
 roHy the murmuring of his fifter Miri- 
 am , the frowardnefs of his wife -?//?* 
 forah , are as freely recorded by him, 
 as any other hiftorical paflages what- 
 foever. Luke who was ¥auls compa- 
 nion and fcholar telleth us in theAd:s 
 what havock he had made , and how 
 fore an enemy he had been to the 
 
 1 Petjaft. 13. Church of Chrift. Mark^ whom ^eter 
 ftyleth his fon , aggravateth the ftory 
 of his dear fathers finagainft Chrift, 
 
 more 
 
e>/ Chain of Principles. i © i 
 
 more then fbme of the other Evange. Exerc. 4. 
 lifts. Luke and 'John telleth us barely of 
 his denying j but Mark addeth further Mark 14. verfe 
 that he he^an to fn^ear and curfe^ fiyi^^^y i ^'^^^' 
 knci^ not the man, 
 
 §.4. IV. In point of duration. Sa- 
 tan , who is Gods ape in very many 
 things , had his oracles alio of both 
 forts , Vocal^ as at Delphi and Dodona, 
 which Ov/ti in that refpecl joyneth to- 
 gether in one verfe, Non mihi ft Delphi^ 
 Vodondciue diceret ipja-^ Written; as in the 
 SihyU books contained at firft in three 
 volumes, two whereof, as it is laid, 
 were purpofely caft into the fire by 
 her that prefented them, becaule Tar- P'i"- "^'"'^• 
 
 ^Ij , . phift. lib. ij. 
 
 qum would not go to the price or cap. 15. 
 them; and the third fold for as much 
 as was demanded in the bcginnino- of 
 the treaty for all three. Now provi- 
 dence fo ordered things that there was 
 was a remarkable failing of the former 
 fort upon the coming of Chrift in the 
 fledi, and a total celTation of them not 
 long after his death , infomuchas flu- 
 
 O 3 tarch 
 
p. iSZr. 
 
 101 A Cham of Trmciples^ 
 
 Aph. 2. tarch wrote a book of their defed: and 
 
 -sibyL'inji a deftru(5tion of the latter after Chrifti- 
 
 ^^^^CA^cwflw; anity had taken root in the Roniane 
 
 t^m'/aTaa. empire, when Sf/7/co burnt the Sybils 
 "8""^ ^6 & books as fomentcrs of paganifme and 
 MoUn. vates profanefs. He that was manifefted to 
 deftroy the works of the devil flopped 
 the mouths of thofe evil Angels that 
 gave anfwers by oracles. The Sun of 
 righteoufnefs aro(e , and thofe wilde 
 bcafts were forced to betake thetnfelves 
 to their dens. Then was the prince 
 of this world judged , and his Angels 
 diflodged , for the Lord Chrift had 
 ejeded them. But the old Teftament 
 Scriptures received a ftrong confirma- 
 tion from Chrift by his appealing to 
 them , arguing from them and ex- 
 pounding of them. Yea fb far were 
 the Oracles of God from any diminu- 
 tion by his coming , preaching and 
 dying , that they received not a con- 
 firmation onely but a glorious au- 
 gmentation, in that within a while af- 
 ter there was added to them by his 
 
 Secre- 
 
J CbainofTrinciples. 102 
 
 Secretaries the Evangelifts and Apo- Exerc. 4. 
 flies another VolumCjI mean the books 
 of the New Teftamentj upon the pub- 
 liflhing whereof there came out from 
 God as it were a fecond edition of his 
 Oracles much enlarged. 
 
 §, y. Fifthly and laftly. In point of 
 authoritie. Thofe were from the father 
 of lies , as hath been laid 5 but thele 
 from the Father of lights. Scripture 
 is of divine authority: Holy menofGod'-^^^-'^'''^* 
 {faith ^eter) j^ake as they were moved hy 
 the Holy Ghoji. They wrote according- 
 ly. ^Zf Scripture^ laith 'P^w/, Tl^^' ^rVe;2 * Tim. j.k?. 
 hy wjpiration of God, It is not more true 
 that they are oracles for their ufe, then 
 that they jhave God for their authour. 
 Many large volumes have been writ- 
 ten for to make good this aflertion. Ic 
 is a thing wherein the Spirit of God, 
 who indited the Scripture, gives fuch 
 abundant fatisfa^ion to the fpirits of 
 godly men , as to make other argu- 
 ments, though not ufelefs , yet to 
 them of lefs neccfsity 3 He alone bear- 
 ing, 
 
104- ^ Chain of Trinciples. 
 
 Aph. 2. ing witnefs to the divinity of holy 
 writj and to the truth of his own tefti- 
 mony , fo putting a final iflue to that 
 controvcrfie. But becaule there is need 
 of other reafons for the convi(5tion of 
 
 jz^kt Sacra, other men, I have produced certain ar- 
 
 lib.a.cap.ult. '. , i- i n 11 i 
 
 guments ellewhere^ and mall here 
 make an addition of two more,which 
 are not mentioned in that difcourfc 
 one from confent, another from con- 
 tinuance. 
 
 §. 6. From confent thus. Writings 
 of men differ exceedingly one from 
 r««cw£r/-T/«. another, which made Semca fay, <Phi- 
 mt qmndoin- lofofhers wouU then he all of om minde "^Imt 
 all clocks ipere brought toftrike at om anJthe 
 fame time. Yea it is hard finding an au- 
 thour that doth not differ from him- 
 felf moreorlefSjif hewritemuch^and 
 at various feafbns. But here is a moft 
 harmonious confent. The word fince 
 written fully agrees with that which 
 in former times was delivered to the 
 Patriarchs , and tranfmitted by word 
 of mouth. As the word Go^is the fame 
 
 to 
 
A Chain of T^rincifhs. i of 
 
 to day, yefterday and for evjcr^ al-Exerc. 4* 
 though not incarnate till the fulnefs of 
 time came, and then made flefh : So the 
 Tbori/^j/GoJ^although till Mofes received 
 a command to put it in writing, there 
 wanted that kinde of incarnation, was 
 for fubftance the fame before and after. 
 And as the 'written "Word agreed with the 
 unl^ritteH , (b doth one part of that 
 which is written harmonize with an- 
 other. The two Teftaments, Old and 
 New, lik^ the two breafts of the fame 
 perfon give the fame milk. As if one 
 draw water out of a deep well with 
 vcflels of different mcttal, one of 
 brafs, anothei: of tin, a third of jearth, 
 fhe water may feem at firll to be of a 
 different coloutj but when th.e veffels 
 are brought near to the eye, this diva:- 
 fity of colours vaniftieth, and thewa^ 
 tcrs tafled of have the fame relifli : So 
 here, the different flyle of the hiftorio- 
 graphers from Prophets , of the Pro- 
 
 f>hets from Evangelifts, of the E vange- 
 ifls from Apoftles fnay make the 
 
 P truths 
 
io6 <tA Chain of Principles. 
 
 Aph. 2. tcuths of Scripture feem of different: 
 complexions till one look narrowly 
 into them and tafte them adviftdly , 
 then will the identity both of colour 
 and relifli manifeft it felf. 
 
 §.7. From continuance thus. Not- 
 withftanding all the confufions that 
 have happened in the world , all the 
 fixes that have been kindled , the maC- 
 facres that have been executed, and the 
 battels that have been fought againft 
 the true Chriftian Religion, the ftore-« 
 houfe thereof hath continued to this 
 day , and theft Oracles of God been 
 preferved in fpite of hell. Solomofis phi-r 
 lofophical treatifts, which the world 
 had no fpleen againft, but a liking of^ 
 are long fince loft ; whereas his Cano- 
 nical writings are extant ftill.When the 
 earth clave afunder to fwallow up IQ)^ 
 rah 6c his company,there are that think 
 fome of his children were taken up by 
 the hand of God into the air till the 
 earth clofed again,then ftt down with- 
 out having received any harm becauft 
 
 ini 
 
A Chain of Trincipte^s, 107 
 
 ill the titles of fundry Pfalms mention Exerc. 4. 
 is made of the Jons of Korah , whom '^'^^l ["l 
 they luppofe then preferve3 to propa- ^^xk uUitri, 
 gate thele who(e fervice the Lord had 
 a purpole to uic ib long after. How 
 often hath perlecution opened her 
 mouth from age to age,and fwallowed 
 up millions both of men and books! 
 Yet the bible hath been continued ftili 
 by the over*ruling hand of heaven , 
 yea , which maketh it more remark- 
 able ," God hath fo befooled the devil 
 herein;, as to preferve his own Book i 
 many times by the hands of his and \ 
 its enemies. It is too well known how ^ 
 fmall friends the Jews are and have 
 heretofore been to the truth contained 
 in the old Teftament, yet of them did 
 the Lord make ufe to keep it, and they 
 proved careful 1 feofFes in truft for ma- 
 king over the aflurances of life to us 
 Gentiles. Concerning one book of the 
 New Teftament, viz. the Apocalypfe, 
 it is very obfervable that when the au- 
 thority thereof was queftioned of old, 
 
 P 2 the 
 
I o8 i^ Chain of Trincifles. 
 
 Aph. I. the Church of ^me ftruck in with 
 her teftimony^nd was a fpecial means 
 to have it kept in the number of Cz- 
 nonical books • not without a fpecial 
 providence. God, who m^dc^haraohs 
 daughter a fecond mother to Mofes,. 
 whom he had appointed to bring de- 
 ftrudion afterwards upon her fathers 
 houfc and kingdome^ did then make 
 the Romifli Church a drie nurfe ta 
 preferve this Book (whofe meaning 
 fhe knew not ) that it might bring de- 
 folation upon her felf and her children 
 afterwards. Well may we therefore 
 conclude and fay of the holy Bible , as 
 
 hAs$.i%,i$: Gamaliel once did of the Apoftles 
 preaching. Had this work been of 
 men it would have come to nought 
 long ere this , but being it is of God, 
 the devil and his complices have not 
 been able to overthrow it. 
 
 §. 8. Learn we alfo from that hath 
 
 been faid, to magnifie the grace of 
 
 God, who in order to the promoting 
 
 of out bleifcdnefs, hath brought us of 
 
 :. ■ this 
 
A Cham of Trinciples. i op 
 
 this nation to the knowledge of Chii- Exerc. 4* 
 ftian Religion, for want whereof ma- 
 ny millions in other parts ftill fit in 
 darknefs and the fliadow of death. It 
 was a memorable a6t of Witekindm , S' h. sreiman 
 one of the Dukes oi Saxony^ who flou- p. 71. 
 riflied about the nine hundredth year 
 of Chrift; after his renouncing paga- 
 nifine , and receiving the faith of the 
 golpclyhe caufed the black horfe,which 
 he had formerly born in his military 
 colours, to be laid afide , and in ftead 
 thereof a white horfe to be born , in 
 tcflimony of his triumphant joy for . 
 that great change : perhaps becaufe a- ^' ^f^^^-^^'^ 
 ntong the Romanes the manner was t^b^a. Pom- 
 to make ufe of fuch coloured ftecds in ''°°' 
 their triumphs. It putme inmindcof 
 what we rcade in the fixth of the Re- 
 velation vcrfe the fecond,whcre Chrift 
 is deicribed as going out in the mini- 
 ftery of the Gofpel , which was then 
 newly embraced by that Prince 5 ^Be- 
 hold a white horfe , arid he that fat on him 
 had a lowe , and a cro^n wa^ given unto 
 
 P J him^ 
 
1 10 ^ Chain of Trmctples^ 
 
 Aph. 2. lufft) and he went forth conquering and to 
 conquer^ Yea whereas there are fundry 
 modes of the Chriftian Religion^ wc 
 are therefore to have our hearts and 
 mouths filled with the higheft praifes 
 of God, becaufe we have it in the pti- 
 reft, that is, the Proteftant way, which 
 allows the people in general a free ule 
 
 u Hifpma in of Bibks in th^ir native language. In 
 
 In.iicc UbroYum /- i r r-< • • r 
 
 prohibit$rim lundry parts even or Europe it is rar o- 
 
 ficflhet.''pro- therwife, particularly in Spain ^ where 
 
 h^i^nu^ the Bible in their vulgar tongue is rec- 
 
 guacumomm- koned among prohibited books, and 
 
 Azor. inftit. luthceth to brmg him that reads it mto 
 
 lib ".* ca^"'i6.' danger ofthe Inquifition. Wherefore let 
 
 P'^;^;,l;^„,,, fuch as lift make their boaft of other 
 
 Si^Si^^" things which England isfaid totefa-' 
 
 um! * mous for,as beautifull Churches, brida 
 
 ges, women^ ^c. If I were asked what 
 
 advantage have Englifh men and what 
 
 profit is there of living in thatlfland, 
 
 mine anfwer fliould be much every 
 
 wayjbut chiefly becaufe to them are co- 
 
 mitted the Oracles of God, & liberty to 
 
 reade their fathers minde in their mother 
 
 tongue. JfHO- 
 
AQoain ofTPrinciples^ tii 
 
 JfHO^ISME IIL 
 
 Scripture-Oracles, fuppofing it 
 fufticiently clear by the light 
 of N[ature,that there is a God, 
 make a further dilcovery of 
 what he is in his EfTence^Sub- 
 fiftencc and Attributes. 
 
 . EXERCITATION I. 
 
 t Corinth. 15.34. expounded. Opinmifts afni' "^xtxc^ i 
 fared tojleepers and drunkards, 7hree obferva' 
 tions from the end $f the verfe. What knowledge 
 of God is unattamable in this life. What nsay he 
 had. The knorvledge we have concerning God 
 di/linguilhed into Natural , Literal, and Spi- 
 ritual. 
 
 "^^iVake to righteoufnefs and fin JC0r.15.j4. 
 
 ' not : for fome have not the 
 
 , _^ knowledge of God; IJpeak this 
 
 toyour fhame. Thefe arc the Apoftles ex- 
 prefs words to his Corinthians. Which 
 will be better underftood, if we con- 
 fider. 
 
 r. That 
 
Ill A Chain of Tr'mcifles. 
 
 Aph. J. I. That there was a time , when 
 of all the Nations in the world Greece 
 was held the moft licentious, and Qo* 
 rinth of all the cities in Greece j info- 
 rauch as in common (pcech revellers 
 
 Tergrsc.irK wetc faid to play the Grecians , and for* 
 
 Koexv^d^i^. nicatours to play the Corinthians. Al- 
 fo that after the grace of Chrift ( who 
 came to call finners to repentance) 
 had appeared there in planting Chri- 
 ftianity, this riotous humour was no- 
 tably fed in falft brethren by thoft 
 falfe teachers , who opened a gate to all 
 profanefs by denying the reliirredion. 
 1 1, That of fuch teachers and pro^ 
 feflburs Taul ipeaks in this chapter, 
 
 Vcife u. Howfay fome among you that there is no re» 
 furreciion f and calleth upon them in 
 the beginning of this vcrfe to awaken 
 unto righteoufmfs J becauie the many 
 and grofs vapours that afcended from 
 this htrefie had caft them into a deep 
 fleep^ wherein all their ipiritual fenfcs 
 were bound. Hereticks may perhaps 
 pretend to the higheft ftrains of devx>- 
 
 tion. 
 
A Chain of Trinciplesl 115 
 
 tion, and make their boaft of ftroncr- Exeit. !. 
 eft afluranccs : yet all this be but like 
 the talking or walking of men in their 
 fleep , or like the quick and nimble 
 phantafmes of dreaming ftudents. 
 Their devotion is but a dream of pie- 
 ety, their affurance will prove but a 
 dream of happinefs. 
 
 §.2. III. That the word 'ew./Ws 
 there ufed by the Apoftle is very em- 
 phatical, and properly fignifies an a- 
 waking out of fuch a fleep as hath been 
 occafioned by too much drink. Thus 
 ]S(oah awoke from his wine, and Jivake «?*''»'4«o «, 
 ye drunkards liaith Joel. Neither will it iTsijcci. 
 be difficult to difcern in a fenfual o[)hii* ^' ^' 
 onijl the fymptoms of a drunken man, Yc 
 may lee him reeling to and fro , now 
 entertaining this odd conceit, to mor- 
 row that, and the next day a third, un- 
 liable in all: well if not yojnlting too 
 ^wAcajling out fcornfuU reproaches up- 
 on all that are of a contrary judcre- 
 ment, as upon dark and low-lpiritcd 
 men. Ye may perceive, him ruU of 
 
 Q- ' tongue 
 
1 1 4- -^ Chain of Trinciples. 
 
 Aph. 3. tongue, as drunkards commonly u(e 
 to be, pratifig y and venting his own 
 apprehenfions every where 5 yea per* 
 haps boafting of himfelf and his party 
 as too many, too hard for all their op* 
 pofites. So one drunkard ^ ovltl pvovcih 
 faith, is fourty men flrong. Who fo at- 
 tempts to reaion with him will eafily 
 finde him as uncapable of convidti- 
 
 iSam. 25.37. on, as TSUlal was of J.higails nar- 
 ration till his wine was gone out 
 of him. 
 
 I V. That the caufe was manifeft 
 why fuch men had a charge given 
 them not to fin^ Awake unto righteouf- 
 nejs^ faith the Apoftle , a}id Jin ?iot. For 
 that the defperate opinion they had 
 embraced was an high«way to abo- 
 minable courfes. The deniall of a re* 
 furredion hath a natural tendency to 
 loofnefs of life, inclining men to fay, 
 
 1 Cor. 15. ji". as they did , Let us eat and drink for to 
 morrow we (hall die. And the more li- 
 centious any man is, the more willing 
 to dole with fuch an opinion. Accord- 
 ingly 
 
A Qhain of T^rinciples. 1 1 j 
 
 ingly among the Jews , whereas moft Exerc. i. 
 of the common people adhered to the 
 ^harifees , who profeficd ftridnefs ^ 
 and amufed them with outward forms 
 of godlinefs , the Gentry and fuch 
 as gave themfelves moft to voluptu- 
 oulhefs became followers of the Sad^ 
 ducecs , who denied the refurredlion. 
 Such men ( faith TheophylaEl) are not fo 'oiyip kcwiui 
 eafily perfwaded of a reiurrcd:ion,be- T^ST/t^^ 
 caufe they are afraid of puniftiments in ^^^^aW 
 another life, if any be. Th^eophyi. m 
 
 §. 3. V. That thefe elpecially were 
 the perfons whom ^aul there cenfureth 
 for grofs ignorance, fuch as they had 
 juft caufe to be afliamed of. He had 
 faid before in the twelfth verfe ^ Some 
 among you fay there m no refurreHion: in the 
 four and thirtieth fpeaking ftill of the 
 fame men ^ Some have not the knowledge ^ ^^"' 
 cf God. Onely whereas in cafe of per- 
 fbnal affronts to himfelf and his fel- 
 low-preachers he had appeared much 
 more milde in the fourth chapter , I 
 write not thefe things (faith he there ) to 
 
 Q^ 1 fl^ame 
 
 4. 14. 
 
II 6 'A Chain of Trinciples. 
 
 Aph. 3. fhame you ^ hut as my leloyed Jons I t^am 
 you. Here he fetteth an edge upon his 
 rebuke, and telleth them he fpakc it to 
 their fliame^ becaufe the herefie he ftri- 
 keth at, ftruck at the root of all religi- 
 on , and became an in-let to Epicu* 
 rifme, yea to Atheilme. 
 
 Vi. That from the latter part alone, 
 Smfte have not the kno'^led^e of God, I Jpeak 
 this to your [l)ame , three obfervations 
 may be raifed without offering vio- 
 lence to the words, one as implied, the 
 reft as expreffed, to wit, 
 
 u There is a knowledge of God to 
 
 be had. 
 2 ,. Some have it not. 
 J, The want of it is a matter of 
 fliame. 
 All which I intend to infift upon in 
 this and the following Exercitations. 
 §.4* Concerning the firft. There is 
 a knowledge of God toperfeBioHy which 
 is always faving •. and another to faha* 
 sioM indeed , but as yet imperfect. The 
 former hath been proudly challenged 
 
A Chain of Principles, 1 1 y 
 
 by fome fons of delufion^ and account- Exerc. i. 
 ed attainable in this life by the foleim* 
 provement of realon. For we reade of 
 Jetm that he dared to fay, Ifo km'M? God^ 'ovn,<j,jy,:^ 
 06 J do my felf-^ yea I do not know my felf Jo iix'ZTv^^ i 
 y^elU I do God. A certain evidence to i;ZZ°t^ 
 make it appear , that the wretch nei- f "*'; ^P'p^- 
 ther knew himfelf nor God. And Te- ^omm quod 
 trns Abelardus is laid to have maintain- ndrmonecom- 
 
 ed thisaffertion, r/.^a/;^W;o/^o/GoJ5S'/'£. 
 ejfence may he comprehe?tded by humane rea- ^!^ p^' ""*"^* 
 fo?i. But the truth is, it is neither at- 
 tainable in this life , as being referved 
 for another world ( according to the 
 Apoftles dodrine. We knofi^ hut in part. ' ^<'''- ^3- 
 When that which is per feEl is come^ then that 
 tiphich is in part p?all he done a^Vay ) nor at 
 all by the fole improvement of reafon. 
 The lefler cannot comprehend the 
 greater^ God is greater then our hearty ^^'^^^*"^''" • 
 faith S'. John^ therefore incomprehen- 
 fible by the fliallow reafon of fhip- 
 wrack'd nature. He and the Sun are 
 alike in this^both refrefh wary behold- 
 ers , but put out the eyes of curious 
 
 Qw 3 pryers. 
 
iiS A Chain of Principles. 
 
 Aph. 3, pryers. However/^itfc may look upon 
 God with much comfort^ for reafon to 
 ftare too much upon him is the way 
 to lofe her fight. When flie hath tired 
 and wildered herfelf in fearching af- 
 ter the true God her return muft be 
 lS[p?i ejl i?tventuSy He is not to be found, 
 at lead not by me. Faith onely can 
 finde him out^ yet not toperfeBion nei- 
 ther, although to fahation it may and 
 doth. 
 
 §. 5. Which is the latter kinde of 
 knowledge above-mentioncd,and that 
 I am now fpeaking to , as attainable 
 here. Even the loweft rank of Chri- 
 ftians, whom John ftyleth his little chiU 
 
 1 John 2. 13. ^y^Yi are defcribed by their having k?iow?i 
 the father : And becaufe the new cove^ 
 
 jerem.31.33. nant runneth thus , They fl) all all know 
 me from the leafl of them to the great eft of 
 themjaith the Lord. But although it be 
 moft true, that there is a faving know- 
 ledge of God attainable here, yet for 
 any man to prefume , that whatever 
 knowledge of God he attaineth, it will 
 
 ccitain- 
 
A Chain of Trinciples. ^ ^ ^ 
 
 certainly fave him is a moft ftrong de- Exerc i 
 lufion. For whereas there is a 2N(4r«r4/ 
 and a Literal as well as a Spiritual 
 knowledge, it will be manifefl: by the 
 fequel of this difcourfe , that none is 
 faving but the third. The firft is that 
 which may be fetched out of the book 
 of nature without any further manu- 
 du(5tion of higher principles. Jnto?iy 
 the religious Monk , when a certain 
 Philofophcr asked him, how he did to 
 live without books , anfwered he had hiftoMib"!"^'* 
 the yolumlmus book of all the Creatntes tQ "^' *^' 
 Jiudy upon^ and to contemplate God in. '' Be- 
 ^' leeve me, faid 'Bernard to his friend Bern, cpift. 
 '' as one that fpcakcth out of cxperi- i°,;^,, ,^^,,-,, 
 ^'ence. There is fometimes more to '"''^'''f'''^^^" 
 
 be lound m woods, then there i§ m ^^^'•^• 
 '^ books. Trees and ftones will teach 
 ^^ thee that, which is not to be learned 
 " from other maflers. The Book of 
 Scripture without doubt hath the pre- 
 eminence in worth by many degrees- 
 but that of the creatures had the pre- 
 cedency in time, and was extant long. 
 
 before 
 
no A Chain of Principles. 
 
 Aph. J. before the written word. We may 
 therefore well begin with it. 
 
 EXERCITATION 2. 
 
 That there is a God, the prime Mdiate of natural 
 light '^ deducible from mam looking backward to 
 the creation, forward to the rewards and funifl)' 
 ments dijpenfed after death^ upmard to the An^ 
 gels above m , downwards to inferionr beings ^ 
 within our felves to the compojition of our bodies, 
 and dilates of our confciences, about ui t$ the 
 ^various occurrences in the world. 
 
 §. I. " I 'Here are fix {everal ads which 
 JL every man of underftanding is 
 able to exert in a way of contemplati- 
 on : He may re^picere^ pro^kerej fufpi- 
 cere^ de^icere , infpicere , and circumfpi- 
 cere. Whofoever fliall advifedly exer- 
 cile any of theft will undoubtedly 
 meet with fome demonftrations of a 
 Deity ; much more if he be induftri- 
 ouflyconverfantinthem all. 
 
 I. If he do refpicere look backward 
 
 to the creation of the world ( which 
 
 the lieht of nature will tell him had a 
 
 ^ be. 
 
^ Chain of Principles. j 2 1 
 
 ^' beginning) he will fte and underftand Excrc. 2^ 
 the inVtftble things of God by the things that i^om.i.io. 
 are made f even his eternal poTi^ei' and bod- mv ^}/y^^*' 
 head^sis faul fpeaks. S^^/ theiefoix '^f,;;i^7 
 called the world a fchool wherein ,Tf w'tf"' 
 realonablc fouls are taught the know- 
 ledge of God. In a mufical inftru- 
 mentwhen we obferve divers firings 
 meet in an harmony, wc conclude that 
 fome skilful! mufician tuned them j 
 when we fee thoufands of men m a 
 ficld,marflialled under (everal colours, 
 all ycelding exaft obedience, we in- 
 fer that there is a General, whole com- 
 mands they are all fubjedt to. In a 
 watch , when wc take notice of great 
 and fmall wheels all fb fitted as to 
 concur to an orderly motion, wc ac- • 
 
 knowledge the skill of an artificer. 
 When we come into aPrinting-houfe 
 and fee a great number of different let- 
 ters fo ordered as to make a book, the 
 confideration hereof maketh it evident 
 that there is a compofer, by whofe art 
 they were brought into fuch a frame. 
 
 R When 
 
m ^ Chain of Trmcipfes. 
 
 Aph.:. When we behold a fair building , wc 
 conclude it had an archite(5t- a ftately 
 jThip well rigged and fafely conducted 
 to the Portjthat it hath a Pilot. So here. 
 The vifible world is fuch an InftrU" 
 ment^ JrmjyWatch^ !Book,'Bkildin^^Shipy. 
 as undeniably argueth a God,who was 
 and is the Tuner, General, and Artifi- 
 cer, the Concif ofer, Architeft and Pi» 
 lot of it. 
 
 §. 2. II. If he do prolpicere look 
 forwards to the rewards and punifli- 
 ments, to be difpenled in another 
 
 vid.Livhim world, ( which the heathens Elxftum 
 and Tartarm Incw them to have had 
 a fleight knowledge of by the light of 
 nature ) he cannot but acknowledge 
 fome fupreme Judge, whom they are 
 diipenfed by ; and that he is a ftarcher 
 of hearts , wherein piety and fin do 
 chiefly refide 5 feeing it were impofsi^^ 
 ble for him otherv/ife to pafe righte- 
 €His judgement without miftaking 
 good for evil, and evil for good. Some 
 difcourfes of <P/4to, and fome verfes of 
 n\: Me f lander^ 
 
 Galant. Chri 
 itian. Theo- 
 log, cum Pla 
 tonka coai- 
 parat. lib 1 2. 
 
A Chain of Trinci^les. U2 
 
 Menander^ befides many other teftimo- Exerc. 2. 
 nies make ic appear that the notion of m«a^ rr?,rtm' 
 thefe things was entertained by the wi- S,v,<7l" ^^ 
 fer fort both of Philofophers and Po- ^r*„ ?'" ' 
 cts , and that which they held of a "^'^^ wcnand. 
 world to come is a topick fufficient to 
 argue from, for the being of a God in 
 the world that is. 
 
 III. If he do fufpicere y look up- 
 wards to a rank of creatures above 
 himfelfjl mean good and evil Ipirits^ 
 of which the heathens were not igno- 
 rant; witncfs their large difcourfes of 
 Demons, of Intelligences, and of a h- 
 nm ((sr malm Genius. For if fuch crea- 
 tures as Angels be acknowledged , (b 
 good , holy , wife and powerful! as 
 they are laid to be by all that take no- 
 tice of them, they muft have a maker 
 better, holier , wifer and powcrfuller 
 then themftlves 5 feeing the catife is al- 
 ways more noble then the effeB^ and 
 hath that perfection which it commu* 
 nicates much more eminent in it felf. 
 If there be Devils^ whofe mifchief and 
 
 R 2 might 
 
114' ^ Chm of Principles.. 
 
 Aph. 3. might are both of them fo confefledly 
 areat, there muft needs be a God to re- 
 Itrain and countermand them; elfethe 
 world would foon be turned into a 
 a mere hell , full of nothing but abo- 
 minations and confufion, 
 
 §.3. lY. If he do dejpicere ^ look 
 downward to things below himfelf , 
 whofe nature is inferiour to that of 
 man; the contemplation of elements, 
 plants and brute beafts will extort the 
 
 ?faii?.ii confefsion of a Deity > The heayensde^ 
 dare the glory of God , and the firmament 
 (he^eth his handy -Tlporh^oic theft alone, 
 which have fomuch of magnificence 
 in them : but the leaft flie ,, if it could 
 be anatomized , would be. found to 
 have in it more miracles ^ then partsj 
 fuch proportion of members , diftin* 
 <5lion of offices, correlpondence of in- 
 ftruments , as ipeaketh the infinite 
 power and wifdome of the Maker. 
 
 >v. is» /.f,?. Well might Job fay, as; he did, ^sk mm 
 the beafis and. they (J) all teach thee 3 and th& 
 {owls of the air , and they jh all tell thee : or 
 
^ Chain of T^rinciple:s. 125 
 
 jpeakto the earthy and it [J? all teach thee^ and Exerc. 2^ 
 the jijhes of the fea jh all declare unto thee. 
 Who kyiolveth not in all thefe that the hand of 
 the Lord hath wrought this I 
 
 V. If he do itijjiicere J look within 
 himfelf, and that either to the compo^ 
 fition of his body, or to the dictates 
 of his confcience. We are fo fearfully ^^y^?-'^- 
 
 ~ 11 Galen, lib. :. 
 
 and Tiponderfully ?7iade that the great phy- ^^ "i" pani- 
 
 lician Ualen^ though an heathen, being hucamkumin 
 
 amazed at the wifdome which he dif- '^Z'fc'' 
 
 covered in the frame of every member ^^«^'^'"'/f .""- 
 
 J mco, quia feci 
 
 in mans body, could no longer con- mitapmcrvi 
 tam himlelt , but rell to praiimg the tcmoripfem- 
 
 ence there is nothing more common 
 then for wicked men after the com^ 
 mifsion of grofs fins to be inwardly 
 tormented and affrighted by realbn of 
 fomewhat it fuggefts , the fubftance 
 whereof is , that there is a God , and 
 that he will judge them for what they 
 have done, Calvin telleth us of a cer- 
 tain profane fellow who was ranting 
 at his Inn, and blafphemoufly wreft'- 
 
 R 3 ing 
 
nS ^ Chain of Principles. 
 
 Apli» J. ing that of the pfalmift , The heaven of 
 heavens is the Lords ^ and the earth hath he 
 given to the children of men , as if God left 
 us to do what we lift upon earthy con- 
 fining himfelf and his providence to 
 the heavens; thereby as far as he open- 
 ly durft difavowing a Deity. Where- 
 upon he was ftruck fuddenly with cx^ 
 treme torments in his body, and be- 
 gan to crie out God , God. So na- 
 tural it is even for the worft of man- 
 kinde to acknowledge a God in their 
 extremities • and for others more in- 
 genuous, even among thofe that want 
 Scripture-light ( as Tfrr«//w« hath ob- 
 fcrvcd ) to be frequently faying, God 
 feeth. 1 commend it to God ^ God Tt^ill rr- 
 compenfe : which drew from him an ex- 
 clamation that muft be warily under- 
 ftood , the tejiimony of a foul naturally 
 Chriflian ! 
 
 §.4. VI. \( he do circum^icere ^look 
 round about him to the various occur- 
 rences in the world j the great deli- 
 verances vouchlafed tofome, the great 
 •: • • ;I calamities 
 
 ® tcfi'moni' 
 um anima 
 mturaluer 
 ChnflixM ! 
 Teituil. A- 
 polog. 
 
A Chain of Principles. n y 
 
 calamities brought upon others, both Exerc.i, 
 beyond all exped:ation. 77;e Lord /V, p^^i.c-.v^. 
 and cannot but be , known hy the judge- 
 ments "^hich he executeth • lb by the blef- 
 lings which he beftoweth. Who can 
 fee a Daniel refcued from rcafonable li- 
 ons, unreafonable men, a J^dofes preftr- 
 ved in an ark of bulruflies , a lS[oah in 
 a deluge of waters, others in a furnace 
 of fire? Who can behold a Tharaoh pla- 
 gued, an Herod eaten up with worms, 
 an Jchitophel making away himfclf , a 
 5'tti/<wburftingalunderin themidft, an 
 Jrius voiding of his bowels, and not 
 eric out, as it is in the Pfalm , Verily PfaU^.i^ft. 
 there is a reH^ard for the rlghteom , doubt" 
 lefs there is a God that judgeth the earths 
 We meet with a paffage in Athenem not 
 unworthy, as I conceive, to be taken 
 notice of;, and 'recorded here. When at 
 a. publick meeting in fome place of re- 
 ceit, abeam of the houfcfuddenly fal- 
 ling had daflicd out the brains of a no- 
 torioufly wicked man in the fight of 
 many by-ftanders to whom he was 
 '^'''^ known: 
 
ixS ^ ^ Chain of Trinciples. 
 
 Aph. 3. known ; one Stratonicu^ brake out into 
 
 ''/r=o>s< jhKu^ a fpeech fo emphatical in the Greeks as 
 
 ^xTh'tI'ZJ it can hardly be tranflated without 
 
 rhipnS* niuch lofs, yet take it thus : Sirs, faid 
 
 phift.i. 8. i^e ^ the beam of light which I have, 
 
 convinceth me that there is a God 5 if 
 
 any of you be othcrwife minded, this 
 
 beam of wood may fuffice to beget in 
 
 him the fame perfwafion. 
 
 §. 5. But notwithftanding all this, 
 as it fared with the wife men from the 
 eaft, who, although they were affured 
 by the appearance of sijiar that a King 
 of the Jews was born, yet needed the 
 prophets manudu<5lion to give them no- 
 tice who he was , and where they 
 might finde him : fo though natural 
 reafbn improved can make it appear 
 that there is a God , yet there is a necef- 
 fity of Scripture-revelation to inform 
 us W;o and what he is , in regard of his 
 Eflence , Subfiftence, and Attributes; 
 in all thcfe the written word goes far 
 beyond whatever was or could be dif- 
 cerned in Natures fchool,and becomes 
 
 the 
 
A Qhain of T?rinciples] ' np 
 
 the fountain of that literal knewkdge 
 which we are now to treat of. 
 
 EXERCITATION J. 
 
 JReapm three ways of difcovering God fall f\iOrt of 
 manifejling what he is. The exprej^ion in Exod. 
 3. 14. mofl compreheffjive, A brief exfofitid» 
 thereof, Satans imptdence. Nature and Art both 
 unable to dtfcover the Trinity, What Scripture 
 revealeth about it, Bafils memento. Julians int- 
 fiety, Socinians branded. The three Perfoas com- 
 pared to thofe three wells in Gcnef. 26. 
 
 ^1. TTNlvines tell us of three ways, Excrc.j, 
 
 -1—^ whereby reafbn goes to 
 work in her enquiry after God ; but 
 none of them all is able to make a full 
 difcovery of his Eflence. The firft is 
 Via caufalitatis ,when from the creatures, 
 whereof God isthefupreme univerfal 
 caufe, reafon begins to contemplate 
 him as their efficient, becaufe they 
 could not make themfelves. But hi- 
 therto it oncly difcovereth Quod fit^ 
 that there is a God, to whom all things 
 ow their beings ; not Quid fit what he 
 
 S is. 
 
i^a ^A Chain of Trinciples. 
 
 Aph. 3. is. The fecond is via remotionis^ when it 
 confidereth the ieveral imperfedtions 
 of creatures , and removeth them all 
 from God, as inconfiftent with a Dei* 
 tie. Thus itconccivethhim immortal, 
 impafsible , impeccable , becaufe to 
 die, fuffer, iin, are imperfedtions. But 
 this onely flheweth Quid nonfit^ what 
 he is not- ftie is flill to feek for what he 
 is. The third is yia eminentu^y when rea- 
 fbn confidereth the fiandry perfet^tions^ 
 which are fcattered here and there a- 
 mong created beings , and afcribes 
 them all to God in an eminent and 
 tranfcendent way. As when finding 
 in Angels and men wifdome, holinefs, 
 and ftrength , it conceiveth God to be 
 moft wife,moft holy, and mofl: flrong* 
 Yet even this doth but fhew Qualis fit, 
 non quis ^ tvhat ktnde of being God is, 
 not T;7/;o is he. Reafon for that mufl: 
 be beholding to revelation. In which 
 refpedts I carmot but applaud the wiic 
 a.nfwer of that Philofopher, {Epicietus^ 
 as fomc report ) who when his hear- 
 
 . I CIS 
 
A Q)am of Trinciphs. in 
 
 crs (aid to him, S' you have uttered ma- Exerc. 2. 
 ny excellent things concerning God, Joh.djCar- 
 but we cannot as yet underftand what CKhoikThb. 
 he is,told them plainly, Were I able fully p.-^t''' ' ' 
 to fet forth God^ I jl)Ould either be God my 
 Jelfy or God himfefceafe to be what he is. 
 Si omnino ego Dcum declararem, vel 
 ego Deus effem , vel ille Deus non 
 foret. 
 
 § 2. Were all fuch paflages fet afide 
 as are not originally the Heathens 
 own , but borrowed from Jewifh or 
 Chriftian authours, I fliould not be 
 afraid to affirm, that there is one very 
 fliort cxprefsion in Scripture , to wit 
 this, I -dw that 1 am ) which revealeth ^"''•3-''^' 
 more of God, tlien all the large vo- 
 lumes of Ethnick writers. An expref- 
 fion (b framed as to take in all differen- 
 ces of time, according to the idiome 
 of the Hebrew tongue , wherein a 
 verb of the future tenle , as Ehieh is^ 
 may fignifie time paft and prefent, as . 
 well as that which is to come. Hence 
 arifeth a great latitude of interpreta- 
 
 S 2 tion- 
 
132. J Chain of ^r indoles. 
 
 ApL 3. tion ; for according to different rcadr 
 ings it implieth different things. Read- 
 ing it, as we do, 1 am that I am , it imr 
 porteth the /uj^remacie of Gods being. 
 The creatures have more of non-entity 
 then of he'm^ in them : k is proper to 
 him to lay 1 am. '£'.^' »«''. fo the Septua- 
 g^int,. Or thQ /implicit) thereof- whereas 
 in creatures the Thing and its Being, 
 Ens and Ejfentia arediftingiiifliable, in 
 him they are both one. Or the ineffahilir 
 tie-^ as if the Lord had faid to Mofes^ 
 enquiring his name , J am my jelf ^ 
 and there is nothing without my lelf 
 that can fully exprcfs my Being. Which 
 
 scaJjg. de Sub. put Sc^//W Upon inventing thatadmi- 
 
 *>65.§^i" " rable epithet 'Aur^jjuT^f, (hat is , Ipftjsimus 
 Ipfe. Or laftly , the Eternitte thereof 5 
 fince there never was, never will be a 
 time, wherein God might not, or may 
 not fay of himfelf lam. Whence it is 
 that when Chrift would manifeft his 
 
 Micah 5. 1. goings out fvomeyerlaflmg^ as Micah phra- 
 leth it, he maketh ufe of this expref- 
 
 jtb. 8, 58. fion, before Abraham wm , 1 am , not.I 
 
 ma^i^ 
 
A Chain of Trinciples. i^^ 
 
 wdS'^ for that might have been/aid of Exerc.j- 
 Enoch^ T>{oah and others who lived be- 
 fore Abrahams time, yet were not eter- 
 nal, but 1 am. If it be rendered 1 am 
 fiehcit 1 ^as^ as ^ifcator would have it, 
 then it Ipeaketh his Immutability : I am 
 in executing,what I was in promifing, 
 Yejlerday and t9 day and the fame for e'Ver. 
 If, as others, 1 will be what I will be , then 
 it denotes his Independency. That ef* 
 fence which the creatures have depend^ 
 eth upon the Creatours will ^ None ' 
 of them can (ay 1 tnll be ^ not having 
 of and in it felf any power to make it 
 felf perfevere in beijig, as God hath. 
 It may perhaps intimate all thefe,and ^~tze.b.i!o 
 much more then the tongues or An- <,/«»;«/« /7(?wv 
 gels can utter. Verily it is a fpeech "^Z^^^ 
 containing more in it ( as a learned ^fy^jA"''"* 
 writer acknowledgeth ) then humane txod.^.M. 
 capacities can attain. 
 
 §. 5. I fliall therefore forbear to en^- 
 large upon it. Let me onely obferve 
 before I leave it the notorious impu- 
 dence of apoftate fpirits. Satan not 
 
 S ; con- : 
 
1^ ^ A Chain of Trincifles. 
 
 Aph. 3. contenting himlelf to have got the 
 nameof JoVe in imitation oi'jehoyab^ 
 the incommunicable name of God, 
 prevailed with his deluded followers 
 to afcribe unto him that , which the 
 Lord of heaven and earth aflumeth to 
 himfelf inthis myfterious place of £x- 
 odtis y faying lam that 1 am. For over 
 the gate of Apollo's temple in the city 
 ol Delphi J Co famed for oracles, was en- 
 graven in capital letters this Greek 
 word 'EI, which fignifies Thou art ^ 
 whereby thofe that came thither to 
 vvorfliipjOr to confult Satans oracle, 
 were inftru6tedtp acknowledge him 
 the fountain of being, and the onely 
 true God: as one ^w;«9wi>0 is brought 
 in difcourfing at large of this very 
 thing in the laft Treatife of flutarchs 
 morals, whereu nto I refer the reader. 
 
 §. 4. As tothe pointof divine/«i« 
 
 fijlence^ Jehova Elohim^ Father, Son and 
 
 muihidivhe Holy Ghoft : three perfons , but one 
 
 'ti'e,&incQ,i- God; or ixi Leo s exprefsion, One God 
 
 without diVifion m a Trinity of Perfons ^and 
 
 fuse fnmvi in 
 Unltat 
 
 three 
 
A Chain of Principles. r-»^ 
 
 three ^erjons tvhhoiu confufion in an Unity Exerc. :, 
 of Ej]hice 'y it is adifcovery alrogether 
 rupcrnatural: yea Nature is io iai* horn 
 finding it out, that now when Scri* 
 ptuic hath reveale4 it, flie cannot by 
 all the help of Arc comprehend, or fet 
 ic forth as flie doth other things : 
 Grammar it felf wanting proper and 
 full words whereby to exprefs^, Logtck 
 ftrong demonftrations whereby to 
 prove, and ^^etorkk apt iimilitudes 
 whereby to clear ib myfterious a truth. 
 The terms Effence, Perlbns, Trinity, 
 Generation, Procefsion and fuch like- 
 w^hich are commonly made ufe of for 
 want of better, have been and will be 
 cavilled at as fliort of fully reaching 
 themyftcry in all its dimenllons. Of 
 the fimilitudes ufually brought for its 
 illuftration that which Hilary laid is. ^f^t'"!^^'- 
 mofr true, They may natifie the under- ^"'i^'tiiu^h.i- 
 Jtanding of man ^ but none of them exactly D.oapLi.uiiar. 
 juit Ti^ith the nature 6f God. For example, 
 Not that of a root , a trunk. , and a 
 branch • the trunk proceeding from 
 
 the 
 
1^6 A Chain of Trinciples . 
 
 Aph, J. the root, the branch from both, yet 
 but one tree : becaufe a root may for 
 fome time be without a trunk , and a 
 trunk without a branch, but God the 
 Father never was without his Son, nor 
 the Father and Son without their coe- 
 tcrnal Spirit. Neither that of a chry- 
 ftall Ball held in a river on a Sunfhinc- 
 day , in which cafe there would be a 
 Sun in the Firmament, begetting ano- 
 ther Sun upon the chryftall Ball-, and 
 a third Sun proceeding from both the 
 former, appearing in the furface of the 
 water ; vet but one Sun in all : for in 
 this comparifon two of the Suns are 
 but imaginary, none reall fave that in 
 lieaveuj whereas the Father, Word and 
 Spirit are diftindt Perfons indeed, 
 but each of them truly and really 
 God. 
 
 §. J. Well therefore may Rheto- 
 ricians fay , It is not in us and in our 
 fimilitudes fully to clear this high 
 point; Logitians alfo. It is not in us 
 and in our dcmonftrations fully to 
 
 prove 
 
A Chain of Principles. ijy 
 
 pfove ic. For however reafon be ableExerc. j. 
 from the creatures to demonftrate a 
 Godheadp as hath been faid, yet it can- 
 not from thence a Trinity- no more 
 then he that looks upon a curious pi- 
 cture can tell whether it was drawn by 
 an Englijl^^^man^ox an Italiaji^ onely that 
 the piece had an artificer, and fuch an 
 one as was a prime mafter in that fa- 
 culty :becaufc the limbner drew it as he 
 was ah artift, not as one of this or that 
 nation. So the world is a production 
 of that EJfence which is common to all 
 three, not any perpnal eyfianatmi from 
 this or that fuhfiftent-^ which is the 
 rea(on why a Deity may be inferred 
 from thence, but not any diftinClion 
 of ^erfons y much lefs the determinate 
 number of a Trinity, The dodtrinc 
 whereof is like a Temple filled with 
 fmoke , fuch fmoke as not onely hin- 
 .ders the view of the quickeft eye, but 
 hurts the fight of fuch as dare with un- 
 due curiofity pry into it. Amyftery,. 
 which my faith embraceth as revealed 
 
 T in 
 
1^8 J Chain of Principles. 
 
 Aph. 3. in the word^but my r^^/o?/ cannot fa- 
 dome. Whileft others run themfelves 
 on ground, and dilpute it till their un- 
 derftandings be non-pluft; may I be 
 enabled to beleeve what Scripture te- 
 ftifieth concerning an unhegotten Father^ 
 an omly-hegotten Son^ and an Holy Spirit 
 proceeding from both ; Three ^ yet but One: 
 and therein to acquiefcc without en- 
 quiring as Mary did, when the Angel 
 foretold her miraculous conception, 
 jHow can this thing be ? To which que- 
 ftion my return fliould be no other 
 but that of ^«y?iwe,who notwithftand- 
 ing his fifteen books concerning the 
 
 Kefcio,&ii' Trinity, modcftly (aid, ./^jA^y? ^/;0« me 
 
 benter nefcire ,7 , <t-7 • n 1 r\ • 
 
 y/ofiteor. An- how there can be 1 hree tn Une^ and One tn 
 
 femporr/st! ^^ ^^^^^^ ' ^ ^^ ^^^^ ^^^^^ > ^^^ am freely 
 tpilling to frofefs my ignorance herein. Ve- 
 rily this light is dazling, and our eyes 
 are weak. It is a cafe wherein the wi- 
 (eft clerks are punies , and the ableft 
 Oratours infants. 
 
 §. 6. Yet is the myftery it felf 
 written in Scripture as it were with 
 
 the 
 
A Chain of l?rinciples, np 
 
 the Sun-beams. I reject not as inva- Exerc. ?. 
 lid , but onely forbear as lefs evident 
 the places commonly cited out of Mo- 
 fes and the Prophets j choofing rather 
 to infift upon New-tcftament difco- 
 veries, when the vail which formerly 
 hid the Holy of Holies from mens 
 fight was rent in pieces, and the fecrets 
 of heaven cxpofed to more open view, 
 then whileft the Church was in her 
 minority. At our Saviours baptifme 
 there was a clearer manifeftation of 
 the Trinity then ever beforej as if God 
 had referved this difcovery on purpole 
 to add the greater honour to his one- 
 ly Sons folemn inauguration into the 
 office of Vkdiatour-fhip , which 
 was then moft vifibly undertaken. 
 Who fo calls his eye upon the third 
 chapter of the Golpel according to 
 Luke^will quickly difcern the Father 
 in an audible voice^, heard but not feen^ 
 Tins is my beloved So?t , m "Tphomlam well Verf. 21,22, 
 f leafed. Thefipord mad^ flefJ? now in t]\tvo'ce'Pa:cr, ^ 
 water, receiving bapt.fme , and after S/r."'^ 
 
i^o ^ Chain of Principles. 
 
 Aph. 3. praying, foboth heard and feem The 
 Spirit like a Dove defcending and reft- 
 ing upon Chrift, feen but not heard. 
 Inlbmuch as the Catholicks were 
 wont in the times oi Athanafim to fend 
 the misbeleeving Brians to Jordan ^ 
 there to learn the knowldge of a 
 Trinity. 
 
 §. 7. Behold after this a clear no^ 
 
 mination of the three coelfential Per- 
 
 Ibns in that commifsion which 
 
 Chrift our Lord fealed to the Apo- 
 
 ftles before his afcenfion, in the end of 
 
 the Golpel according to Matthe"^,^ 
 
 when he fent them out to make difciples 
 
 in all lS[ations J baptizing them in the na?ne 
 
 of the Father , and of the Son, and of the 
 
 -^V^*^*' ^oly Ghofl. Who can but fee aTrini- 
 
 ^.js\i^oaV, ty here ? How can any who by vertue 
 
 '^l-TfhcC'^^ of this inftitution hath been baptized, 
 
 ^5ZMc, i^efufe to beleeve it ? It becomes ws (faith 
 
 n«T«£^, j^ (^afil ) to be baptized as we haye been 
 
 uviui^.. Ba- tauo-ht^ to beleeVe as we haye been baptized^ 
 
 * '^ ^ toglorifie as we have beleeved^the Father^ 
 
 the Son^ and the holy Spirit .Thxs the great 
 
 Apoftate 
 
A Chain of T^rinciples. ii.i 
 
 Apoftate 'Julian^ was not a little fenfible Exerc. j. 
 oFj wherefore confidering that he could 
 not fairly difclaim the Trinity, till he 
 had renounced his baptifme, he took 
 the bloud of hearts offered in facrifice 
 to the heathen Gods fas Nazianze?i tells Naziar.ora^ 
 us rrom the report or his own domelti- Har. circa me. 
 cal fervants) and bathed hi mfelf there- *^*""'' 
 in all over j fo, as much as in him lay, 
 wafliing off the baptilme he had for- 
 merly received. Add hereunto that 
 impregnable place (which hath hi- 
 therto , and will for ever hold out a- 
 aainft all the mines and batteries of 
 hereticks ) in the firfl epiftle of Joh?t^ 
 There are three that bear witnefs in heaven^ ' ^°^- ^- 7* 
 the Father jthe Word^ and the holy Spirit -atid 
 thefe three are One, Where a Trinity is 
 proclaimed both in numero ^lumerante^ 
 there are three-^ and in numero numerato^ 
 telling us plainly who they are, Father^ 
 Word J and holy Spirit: And that the iame 
 £ffence is common to them all. For 
 thefe three are One, 
 
 ^. 8. Yet is there a late genera- 
 T 3 tion 
 
izj-z. A Chain of Principles. 
 
 Aph. 5. tion of men commonly known by the 
 name of Sociniansy who although they 
 maintain againft Atheifts the ^erfona- 
 litie and Eternitie of God the Father, 
 have confounded Chriftian Religion 
 by denying the Eternitie of the Son, 
 whofe ^erjonalitie they acknowledge- 
 and the perfonalitie of the Spirit, whole 
 Etcrjiitie they confefs. Methinks it fares 
 with thcfe three blcfled Perfons , as 
 with thofe three noted wells of which 
 we rcade in the twenty fixth oiGenefis. 
 Two of them Ifaacs fervants were en- 
 forced to ftrive for with the herdmen 
 of Gerar^ which made him call the one 
 EJekyt\\2ii is^ contention, the other S/^ 
 mh^ that is , hatred. A third they got 
 quiet poflefsion of, and he called the 
 liame of it ^hoboth , faying , No'H? the 
 Lord hath made room for m. The Fathers 
 Godhead is like the well ^hoboth ^ 
 which there was no ftrife about , the 
 Sons divinity like the well Efek , we 
 are forced to contend for that, as alio 
 for the Deity of the Spirit, which is 
 
 as 
 
J Chain of T^rincipks. i a 2 
 
 as Sitnah to x\\tSociniayiS'^ they hate the Exerc. a 
 thoughts of it J much more the ac- 
 knowledgement. 
 
 But can any man (ay by the Spirit of 
 God^ that the Spirit is not God f Is it not 
 as clear by Scn/>t«re4ight that C/;ny? is 
 God , as by ls[atures light that God is? 
 Are they Chriftians and Spiritual^ who 
 denie the divinity of Chriji and the Spi- 
 rit ? Let the judgement of charity en- 
 joy its due latitude : but for my part, 
 I would not for a thou/and worlds 
 have a Socinians account to give at the 
 end of this* 
 
 EXERCITATION 4. 
 
 Divine Attributes calling for tranfcendent ref^e6f. 
 They are fet down in the Scripture fo, as to curb 
 our curio fitie, to help our infirmity) to prevent our 
 mifapprehenfions , and to raifeour efieem ofGod* 
 Spiritual knowledge juper adding to literal clear- 
 nefi of light , frveetenefs oftafie, fenfe of inter eft 
 and ftnceritie of obedience* 
 
 N 
 
 Ext to the Eflence and Subfiftence 
 of God, his Attributes are to be 
 
 confider- 
 
i^^ A Chain of Principles. 
 
 Aph. 5. confidered ; concerning which I pre- 
 mife this rule. 
 
 §. I. The degrees of our re^eEi are 
 to keep proportion with degrees of 
 Tijorth in perfons and things . ordinary 
 worth requiring e/leem^ eminent calling 
 for reference , fupereminent for admirati- 
 on^ yea and adoration too, if ic be an un- 
 created object. Hence the Pfalmift up- 
 on contemplation of God criech out as 
 
 pfa'. 8. 1, in an excafie, Lord^ our Lord^ how ex^ 
 cellent is thy Name in all the earth ! His At- 
 tributes are his Name 5 their worth 
 fo fuperexcellent ^ as far to tranfcend 
 the utmoft pitch of that obftrvance, 
 which we, poor we, are able any way 
 to render. Seeing as the ftars of heaven 
 di(appear , and hide their heads upon 
 the rifing of the Sun that out-fhinech 
 them : fo creatures feem not to he excel- 
 lent^ yea, not to he^ when the being and 
 excellency of their Maker difplayeth it 
 
 iiai.40.17. felfj according to that, Ml nations he^ 
 fore him are as nothing ; and they are count- 
 ed to him lefs then notlmg and "Vanity. The 
 
 beft 
 
A0)nm ofTrinciples. i/j.^ 
 
 beft of them have tmc fome perfedi- Exerc.4, 
 ons : God either hath ( as manna is 
 fuppofed to have had the lelifli of all 
 meats ) or containcth all- Sovercicrn- 
 ty comprehendeth inferiour honours. 
 The beft of their perfedions arc mix- 
 ed with fome defects : but God is light ^ i Joh. ^.t. 
 andinhim is no darknefs at all. They may 
 be perfect and good in their kinde : 
 He is perfe(!^ion and goodnefs it felf. 
 In them we may finde matter of T)70«- 
 dermentyhut o( a/lonifhrneut in him, wit« 
 nefs that eminent place Nehem. 9. y. 
 {Blejjedbe thy glorious Hame^ l^hich is ex- 
 alted above all blefsing andpraife. Nature, 
 though not altogether filent upon this 
 argument, to wit the divine Attributes, 
 yet enjoycth but a dim light to difco- 
 verthem by, whereas the Scripture re- 
 prefenteth them moft magnificently in 
 lundry refpe^ts. 
 
 §.2. Fir ft, fo as to curb our curio fitie. 
 
 For which end it exprefteth divers of 
 
 them negatively , as when God is fiid 
 
 to be infinite, immortal, invifible, un» 
 
 V learchable: 
 
T^.^ ^ Chain ofTrinciples. 
 
 Aph. 3. fearcKable: whereby we are taught 
 
 that it is eafier for us to know what he 
 
 is notjthen what he is-which is known. 
 
 onely to himfelf. The beft terms (as 
 
 SctiW^.dc Snh. Scaliger hath it) for men to manifeft 
 
 ^j^s'.rr'*' their underftanding of God by, 
 
 are 
 
 M^.^j^u.^r- ^f^Qf^ which manifeft that they under- 
 TiKii ^^j^;^'^- fl:and him not. Thou^ Lordj faith Na- 
 Uvfyvco^ji :^tan:^n ^ hafi produced all tho/e things' (f 
 ^t^-^^sT which Tbe ffeak^ hut art urtlpeakahle thy Jeff 
 
 Dc^url^r"" "^ ^'^ ^'^^^ ^^'^ ^^ kno^n by us is from thee^ hut 
 
 Melius fehwr i^jq^U jelf canfl Jiot ht knQti>n. Yt2i Auftin 
 
 lib. 2. de or- was not aR-aid toarnrm vcvtx l>le\cienct 
 
 is the better "^ay of hiomng God^ 
 
 Secondly , fbas to help our infirmities 
 For whereas we are not able by any 
 one adi: of our finite underftandings 
 to comprehend that infinite Effence, 
 which is it fclf one fimple A(5t , but 
 comprchenfive of all perfections^ Ho- 
 ly Scripture , condcfcending to our 
 weaknefs, alloweth us to take up as it 
 were in feveral parcels, what we can- 
 not compafs at once 5 and in contem- 
 plating the Attributes to conceive 
 
 fom 
 
A Chain of Principles, 'jAy 
 
 fome under the notion o^ divine proper- Exerc. 4. 
 ties incommunicable to creatures^ fuch 
 as are Immcnfity, Independency, Eter- 
 nity, Simplicity, Sclf-lufficiency, All- 
 fufficiency. Omnipotence, Omnifci- 
 cnce , Omniprefencc. Others under 
 that of divine faculties ; fuch are Un- 
 derfl:anding,Will, and Memory afcri- 
 bed to God. It gives us leave to look 
 at fome as divine ajfcHiom j fuch are 
 his Love, Hatred, Anger , Grief and 
 Delight. At others as divine virtues ; 
 fuch are his Mercy , Juftice , Pati- 
 ence , Faithful nefs , Holinefs , Wif- 
 dome, &c, and at other fome as divvie 
 excellencies refulting out of all the for- 
 merj fuch are Majefty, Bleffednefs and 
 Glory. 
 
 §. J. Thirdly, fo as to prevent ourmif- 
 Apprehenfions. The Attributes of God 
 however diverfified in our concepti- 
 ons ( as hath been faid ) are identified 
 with his Effence, which is but One: 
 though to us they appear to be different 
 each from other , and all from it ; as 
 
 V 2 the 
 
1 4-8 ^A Chain of Principles. 
 
 Aph. 3. the vaft ocean , though but one, rc^ 
 cciveth divers names from the fevcrall 
 flhores it waflieth upon : fo however 
 Juftice, Mercy, Pov^er and the reft, be 
 feverall names fuited to different ope- 
 lations^ yet God is but one Jt7nple AEi 
 under thole Various denominations Left 
 we fliould therefore apprehend them 
 to be fuch qualities as our virtues are, 
 really diftinguifliable^ yea and fepa- 
 rable from our being (as appeared 
 when the firft man fell from his boli- 
 nefs , yet continued a. man ftill) Scri^- 
 pture doth fometimes predicate them 
 of God in the ahJlraB : as when Chrift 
 i»r»verK ^ h ftylcd PF//^ome; when. it is faid, God 
 J Joi\ ). 6, u me^ snathe opmt u truth. Men may 
 be called loving, wile and true : God 
 is love, wifdome and truth it lelf. The 
 Apoftle telleth us that if God fwear,. 
 mh.6,ii, he doth it by himfelfand.no otkr^ yet we 
 EiVugo. 3j. linde him in the ^(Avn [wearing by his 
 holinefs : whence it followeth that his 
 holinefs is himfelf. Chrift is ufually 
 laid to fit at the right hand of God- but 
 
 in 
 
A Chain of Principles. i^p 
 
 in one place it is expreft by fitting on Exerc. 4. 
 the right band cf power : Therefore God ^^^'^ ' ^' ^-• 
 is Power, as well as Love. There is the 
 fame reafon of all his attributes. 
 
 §. 4. Fourthly, So as to raije our 
 ejleem of God, Some there be which are 
 frequently called Qommunicahk Attri- 
 butes J becaufe in them the creatures 
 QiarCj as being , immortality , good- 
 nefs J and wiidome. Left we fliould 
 in this refped: have lower thoughts of 
 God then becomes us , Scripture is 
 wont to afcribe them to him in fuch 
 a way of fuperemmerjce as ^ ( however 
 they be participated by Angels and 
 men yet ) he onely is faid to have 
 them. Witnefs thefe texts , There is none i:>.4r.f. 
 he fides me. Who onely hath immortality, l^^^^^ '^• 
 God onely ufije. And There is none good but 117. 
 God, Becaufe in him they are all infi- ° ^^ ^* 
 nite , all eternal , all unmixed , and 
 without the leaft allay of imperfedti* 
 on. An apoftrophe borrowed from a 
 devout, though popifh, writer , fliall 
 fhut up this. ahyjs of diyine perfeBionsl 
 
 V } Hqiv 
 
150 <iA Chain of "Trinciples. 
 
 Aph.j. Ho"^ admirahle art thou ^ Lord ^ who foj' 
 i-r. ae .Love feffefl tH OHC OHcU perfecllon the exce HTcyof 
 cap.T, § 3. aii perfecttonSy tn Jo excellent jort^ that none 
 ^^^ ' ^^' is able to comprehend it hut thy /elf I 
 
 §. 5. There is yetbehinde, athird 
 kinde of knowledge far exceeding 
 both the former. A knowledge of God 
 not proceeding from the light of Na^ 
 ture alone , as the firft doth ; nor of 
 Scripture alone,as the fecond^but from 
 Ephef.T.17. efFe^ual irradiations of the Spirit of 
 wifdome and revelation , accompanied 
 with purging and cheering influences 
 from the fame fpirit. Look as the Li- 
 teral maketh an addition of further dif^ 
 coveries to the lS[atural ( which hath 
 been fufficiently proved ) So this Spi» 
 ritual knowledge of God fuperadds 
 even to the Lifers/ fundry particulars, 
 not unworthy of our ferious confide- 
 ration, viz. 
 
 Firft, Clearnefs of light. Since the 
 Canon of Scripture was perfeded^the 
 things which the Holy Ghoft difco- 
 vereth are no other for fubftance, but 
 
 thofe 
 
A Chain of Trinci^les. ijr 
 
 thofc very things which are contained Exerc. 4. 
 in the written word : onely he affords 
 regenerate perfons clearer light to 
 dilcern them by, then any they had be- 
 fore their converfion. Take a man that 
 is now become a learned Critick, turn 
 him to the fame Authour which he 
 peruftd when he was a young ftudentj 
 he will finde the felf-Iame matter, but 
 fee a great deal further into it, becaufe 
 he hath now got further light. So is it 
 here. 
 
 Secondly, Sweetnefs of tafte. I /ate ^^""^•^•5. 
 down under his p?adow 1^'tth great delight^ 
 and hU fruit Tta^ f^eet to my ta/le. So the 
 Spoufe. tajle and fee that the Lord is P'a'.jo.s. 
 good, So' the Pfahnift. Upon which 
 place the SchooLmen have founded 
 theirjdiftindion of kmlpledqe vf fizht . 
 and a knowledge of tajie. Spiritual Icience gujins, 
 is fteeped in affection ; taking delight 
 in the things known, and not barely 
 apprehending, but relifhing and fa* 
 vouring what it apprehendeth with 
 abundance of love and complacency. 
 
 Whence 
 
li^ A Chain of Trincipks. 
 
 Aph.j. Whence thofe exprefsions in Solo- 
 S}:S., nionsTong, Secaufe of the favour of thy 
 qiamionat, frpod ohit merit s ^ thy name is 06 an ointment 
 
 qui non ama' . *^ t r i i r 
 
 Jo. Eu cs. poured forth , therefore do the Firkins loVe 
 opoiir.pa'g.c^i. f/^^^, Me doth not know the things of God 
 ( faith a late writer well ) who doth mt 
 defire and love them, 
 
 ^. 6, Thirdly, Senle of intereft. Of 
 Etek. 28. 12. the Zidomans God laid. They fl^all kno^^ 
 TtriT''^ that I am the Lord : But of his own pco- 
 Ephcf.i.ij. pie Ifrael, They pall know that^I am tk 
 Lord their God. Paul of the beleeving 
 Epheftans concerning Qh.n^^lnwhomye 
 trufled^ after that ye had heard the "i^ord of 
 truth ^ the Gofpel of your falvation. Others 
 may confider the Gofpel as a word of 
 truth^ and a do(iirine holding forth fal- 
 vation; but fuch as are favingly en^ 
 lightened and landtified by the Spirit, 
 view the falvation it holdeth forth as 
 theirs , and are ready to fay of every 
 truth therein contained, This is good and 
 good for me, Happy man , wholbever 
 thou art J that canft look by an eye of 
 faith at the Golpel as the Charter of 
 
 thy 
 
A Chain of Trine iples. \ ^ 
 
 thy liberties, at the candemning Law Exei:Ct4. 
 
 as cancelled by thy Surety , at the 
 
 Earth as the footftool of thy Fathers 
 
 throne, at Heaven as the portall of thy 
 
 Fathers houfe , at all the creatures in 
 
 Heaven and Earth as an heir is wont 
 
 to look at his fathers fervants, which 
 
 are therefore his, fo far as he (hall have 
 
 need of them, according to that , Ml ^cer.j.ir, 
 
 are yours, and ye are Chrifis^ and (Jhrifl is 
 
 Gods, 
 
 Fourthly , Sincerity of obedience. 
 No doubt but EUes two fons, being 
 Priefts had a literal knowledge of 
 God ,• yet being profane, they are faid 
 exprcfly not to have known him. They i Sam.Mt. 
 loert Jons of 'BelUl^ they knew not the Lord. 
 When Lucius a bloudy perftcuter of- 
 fered to confefs his Faith, in hope 
 thereby to beget in the auditours a 
 good opinion of his orthodoxy, Mofes 
 the religious Monk refufed to hear 
 him, faying, T/;fe)ie might jometimes judge Ruffin.hiftor; 
 of ones faith as lifell as the ear : and that ale.' 
 "kfhofoeysr lived as Luciu^s did, could not he- 
 
 X Ueye 
 
15^4- ^ Chain of Principles. 
 
 Aph. J. keve as a Qhriftian ought. Fully con(b« 
 James 2. 18. n^iit hercuiito is thatof JameSjiTi?/// 
 
 y??eia? thee my faith hy my "^orks. That of 
 I John 2. 4. John, i^ that faith y I know God^and keep- 
 
 eth not his commandments is a lyar^ and the 
 
 truth is not in him. And that of Job, Se- 
 jobi2,iaft. hold the fear of the Lord that is "^ifdome, 
 
 and to depart from evil is u?iderjlanding. 
 
 A? HO' 
 
A Chain of T^rincipks. \ $$ 
 
 J(pHO%ISME IV. 
 
 Goodneft and Greatnefs are At- 
 tributes fo comprehenfive, as 
 to include a multitude of di- - 
 vine perfedions. 
 
 ExERCiTATioN 1. Excrc. t. 
 
 <lo^ defcribed from goodmfs and greatmfs betb 
 tvithout and within the Church. A lively pour' 
 traiture of his goodnefs in the fever al branches 
 thereof. Exod.34. 6, 7. Bowels of mercy irn- 
 f lying inrvardnefs and tendernefs. Our bowels of 
 love to God, ofcompafsfonto brethren* Mercy not 
 to be refufed by unbelief nor abufed by prefum- 
 ption* 
 
 [He mod learned among 
 the Heathen made ac- 
 count they had fufficiem- 
 ly characterized their Jupiter ^ when''^''*'"^«V« 
 they ftyled him Good and Great, yea optmM ruxI- 
 theBeft and Greateft of Beings. Nei- 
 ther can it be denied that theft two at- 
 X 2 . tributes, 
 
 mm. 
 
1 5(J ^ Chain of Trinciples. 
 
 Aph. 4. tributes, if we take them in their lati- 
 tude, comprehend very many of thofe 
 perfe(Ctions, which commonly go un- 
 der other names. And this perhaps 
 may bethereafonwhyDaV/J inPfalm 
 one hundred fourty fifth ( which the 
 
 coppen in ar- Rabbins ate faid to have cfteemed fo 
 
 ITiHu highly of, as to determine, but with 
 more fuperftition then truth , that 
 whofoever repeated it thrice every day 
 might be fure of eternal life ) having 
 fet himfelf to extoll God and to blefs his 
 name^ as appeareth by the firft and fe- 
 cond verfes , infifteth chiefly on thefe 
 
 pfai.Mj.v.?. two. Great is the Lord, and greatly to be 
 fraijed , and his greatn^fs is unfearchable, 
 
 vcr'",7.8,^. Shortly after, They Jh all abundantly utter 
 the memory of thy great goodnefs. The Lord 
 is gracious and full of comfafsion , flo^ to 
 anger and of great mercy. The Lord is 
 good to all 5 and his tender mercies are oyer 
 all his works. I fhall accordingly treat 
 of both , and firft of his Good- 
 nefs. 
 A/i:>7.z2, §.2. JAofes was skilled in all the 
 
 learning 
 
I 
 
 A Q)ain of Trinciples. i^y 
 
 learning of the Egyptians ; yet as not con- Excrc. i. 
 tent herewith, he becometh an humble 
 fuiter to God for fbme further and bet- 
 ter knowledge, Ibefeech thee ( faith he } exo'. 55. 1%. 
 Jhelp me thy glory. Other notions may- 
 fill the head of a moral man : nothing 
 fliort of the knowledge of God can fa- 
 tisfie the heart of a Saint. Wherefore 
 in anfwer to this requefl, the Lord ma- 
 keth him a promife, faying, 1 Vill make ^"^^^ '^• 
 allmygoodnef^paj^ before thee. .The thing 
 defired was a fight of his glory j the 
 thing promiicd a view of his Good- 
 nels. Which intimateth that however 
 in themfelves all the Attributes of God 
 be glorious , yet he glorieth moft in 
 the manifeftation of his goodnefs , • 
 neither doth any bring him in fi^ much- 
 glory from the creatures who are wont 
 to magnifie this moft. 1 will mention the iai6j. 7. 
 loVtng kindnejfes of the Lord^ and the prat- 
 fes of the Lord , according to all that the 
 Lord hath bejlo^ed on us-, and the great good- 
 nefs towards the houfe oflfraelj which he 
 hath beflol^ed on them , according to his 
 
 X J mercies. 
 
158 JChainofTrmcipleL 
 
 ApK.4. mercies y and according to the multitude of 
 his loving kindnejfes. So the Church in 
 Ifaiah, 
 
 Now the forementioned promife 
 made to Mo/es in Ex-^dm the three and 
 thirtieth , was made good in chapter 
 the thirty fourth , where the Lord is 
 faid to have paffed by him , and pro^ 
 
 Exo.^, 5 b 6,7. claimed , 77;e Lord the Lord God merci» 
 
 Tot urn bane la- r it 1 • J r rf - 11 
 
 canadbomta- jull uud graciom , long'jHjjertng amahun- 
 
 meAjjlntLu- daut iu bouttty and truth ^ keeping mercy fcr 
 
 TuLt^r^'M^^^^h forgtVtng iniquity andtranigref' 
 
 in Lc, jIqj^^ ^ji^ jiji^ and that yioill by no means clear 
 
 the guilty yVtfiting the iniquity of th fathers 
 
 upon the children , and upon the childrens 
 
 children unto the third ^ and to the fourth ge^ 
 
 ' nc ration. All which claufes, (even the 
 
 latter^ expounded by moft of Gods Ju- 
 
 ftice) maybe fo interpreted as to relate 
 
 to his Goodnefs rather. 
 
 It is twofold , one Ejfential , that 
 wherewith God is good in himfelf,the 
 Other Relative , that whereby he doth 
 good to his creatures. The former is 
 here fet forth by the term Jehovah, 
 
 which 
 
A Qoain of T^rincipks. 1 55^ 
 
 which is doubled, and doth mod fully Exeiar. . 
 ferve to exprefs ic, as coming from a 
 root, that fignifieth Being. For Good- 
 neis and Entity are convertible , and ^yjo'm /» 
 every thing fo tar forth as it partaketh Iw-VrX " 
 of Being , partaketh alfo of Bonity : Nilur.B.uK 
 wher;efore God in whom all decrees of ' • 5- 
 Entity meet is undoubtedly moll 
 good. The latter in the title El , which 
 as a learned Jew affirmeth^ doth not 
 lefs clearly exprefs his influence , then 
 'JeboVah doth his Effence : El and Elohhn Abaihand n- 
 
 U' I Tr*ri n r 
 
 in their moft proper notion (as he tcl- Buxwif fi jn 
 leth us ) fignirymg the authour and NonSus^ 
 producer or things by an infinite pow- ^f^ Hcbi^.ire- 
 er. Ot this Relative goodnefs there are 
 fundry diftinci: branches mentioned 
 in this fuperexcellent Text, which are 
 ipoken to in their order. 
 
 §.3. The Firft is M^rc;. The nature c^nn ^ 
 whereof may receive much light from . °^- »^'"^ 
 the Hebrew word which is here made S7>J^Tat.' 
 ufe of. It Cometh from a root that fi- aw.lu.m. 
 gnificth (hutting up in ones bowels^ 
 as ehild-bearing women retain and 
 
 cherifli 
 
i^o A Chm of Trinciples^ 
 
 Aph. 4. cherifh' their deareft offspring within 
 their wombs. Accordingly we rcade 
 in Luke of the bowels of Gods mercy ^ a 
 phrale which implicth both inward •» 
 nefs andtendernefs. Firft inwardnefs 
 our bowels are the moft inner parts ; 
 The mercy of God Iprings from with- 
 in, and hath no original caufe with- 
 out himfelf. Humane afFe<5tion is com- 
 monly both begotten and fed by 
 fomewhat without , in the thing or 
 perfon beloved ; as culinary fire muft 
 be kindled and kept in by external ma- 
 
 D2ut.7.7,8. terials : But God loveth hecau/e he loveth^ 
 and Jheweth mercy on whmn he will fhetif 
 mercy • as celcftial fire is fuel to it felf. 
 He freely extendeth mercy to us in ma- 
 king us good , then doth us good for 
 being fo; is not this a merciful! God ? 
 Secondly tenderncfs. The forccited 
 paflage in Luke runneth thus in our 
 tranflation , Through the tender mercies of 
 our God. Of all parts the bowels re- 
 lent and earn moft. In them we arc 
 wont to findc a ftirring, when ftrong 
 
 affections 
 
A Chain of Principles. 1 6i 
 
 affedtions of love or pity are excited, Exerc. i. 
 as Jofepb did upon fight ot ^Benjamin, Gen. 4j. jo. 
 God Ipeaking after the manner of men 
 ufeth. this pathetical exprefsion con- 
 cerning his people, Howjhall 1 give thee "o'"- »'.^. 
 tip Ephraim / howjhall 1 dt liver thee IJraeU 
 how Ihall I make thee as Admah^ hoTif jhall I 
 Jet thee as Zehoim^ mine heart is turiied 
 within me , yny repentings are Kindled toge- 
 ther. His people accordingly eric to 
 him, Where is thy :^al^atid thy flrength^ the ifaJ. 6^,, i^ 
 founding of thy hotels ^ and of thy mercies are 
 they reflrained^ Of all humane bowels 
 thofe of mothers are the tendcreft. Qan 
 4 Ttoman (faith the Lord) forget her fuck- ^^"- 4?-'^ 
 ing childe thatjhe fl?ould not haVe compaf- 
 Jion on the Jon of her "^omh f Yet looner 
 (hall all the mothers in the world 
 prove unnatural, then heunmercifuU: 
 For lb it foUoweth , yea they may forget^ 
 yet will not / forget thee. 
 
 ^ 4. Well may this notion of mer- 
 cy put us in rainde of returning bow- 
 els of love to God, according to what 
 I>avid faid in the beginning of Pfalm 
 
 Y the 
 
i6% A Chain of Trmiples. 
 
 Aph. 4. the eighteenth, /T^/7/ loye thee Lord my 
 '^P^r'?^ ftrenph^ where the word Cometh from 
 
 Exinnnmvi- the fame forementioned root, and ia- 
 
 /e. Piai.i8. 1, timateth exerciimg love out ot his 
 moft inward bowels : as alfo of ex- 
 tending bowels of compafsion to 
 thofe etpeci^Jly that ftand in neareft re- 
 lation to him , according to that of 
 
 jj J^-> 17. John, Whojo hath this worlds goods y and 
 feeth his brother hath?jeed, and jhutteth up 
 his holpels of comfajsioii from him^ h(ni^ 
 dyt>elleth the loye of God in him^ But that is 
 not all the improvement we are to 
 make of this Attribute. As it is a moft 
 tender affection, fo is it to be moft ten- 
 derly ufed. Take we therefore diligent 
 heed, as of refufing it by unbelief, fo^ 
 of abufing it by prefumption. 
 
 Jonah. 2. 8. Firft, ofrefufing mercy by unbelief, Ma- 
 
 ny, as the phrafe is in Jonah , farjake 
 their own mercie^ by giving way to ob- 
 jections arifing from the flefli , like 
 finoke out of that bottomlefs pit in 
 Revelation. Say not therefore God \s 
 jCo angry with me, the a^rrows of the 
 
 Almighty 
 
jl Chain of i^rinciples. kJ'^ 
 
 ^ilmighty ftick Co faft , and the poyfon Exerc. i. 
 thereof doth fo drink up my Ipirit, 
 that I cannot expert any mercy from 
 him. Know that the Loid is wont even 
 in t'rath to remember mercie : and that the "abA. ?. ?. 
 corredion which thou at prefent look- 
 eft at as an arguinent of wrath , may 
 perhaps be an evidence of love, and an 
 act of mercy. God is not about to hew 
 thee down , as thy unbeleeving heart 
 imagineth, but to prune thee for pre- 
 vention oi luxuriancy. Be fure the right 
 hand of his clemency knoweth what- 
 ever the left hand of his feveritie doth. 
 Thou hadft better.be a chaftened fon, 
 then an undiiciplined baftard. There 
 is no anger to that in Ifaiah , fF/^)' iraf. 1.5. 
 P^ould ye he flrkken any more ^ ye will revolt 
 more and more'. That in Ezekiel, 1 j^?/// Ezek. i<^.4z. 
 make my fury towards thee to rejly and my 
 jealoufiep9all depart from thee-^ and 1 will be 
 qukt , and will he no more aniry- That in Hof.^.iy. 
 
 h r rr ■ J Jill- 1 Tuns mi^inra- 
 
 Holea , M>^ IS myned to idols ^ let htm alone, fi^ur quamio 
 1 hen IS God molt angry or all ;, when super omen 
 he rcfufeth to be angry^ yea there is no l^rSd! 
 
 Y 2 anger 
 
1^4- A Chain of Principles. 
 
 Aph.4. anger of his to be compared to thrs 
 kinde of mercy. Men that are fatted to 
 deftrudtion ohen go profperoufly on 
 in the world , have few afflictions in 
 their life, no bands in their death: but 
 
 Ah[n a mbif, as Era/mm once (aid;, From this p; ofpentie 
 
 (hirifimi, tain 1 |- -^ j / ; \ 
 
 fdiciL.En(rr.good Lord deitVer us. 
 
 i^ifc'tkoX."^' Say not I am unworthy , and muft 
 therefore defpair^ for mercy is fiee, and 
 if God fliould fliew mercy to none but 
 fuch as are worthy of it , he fliould 
 fliew mercy to none at all^ feeing^// 
 have finned and come Jhort ^ sls of the glory ^ 
 fo, of the mercy of God. Say not my 
 fins are miny and great, too many and 
 too great to be pardoned : but oppofe 
 to the multitude of thy tranlgrefsions 
 
 pfai. 51. 1, that multitude of tender mercies mention- 
 ed by the Pialmift; not forgetting the 
 gracious invitation by another Pro- 
 phet, Let the wicked forfake his way , and 
 the unrighteous man his thoughtss j and let 
 him return unto thg Lord _, and he will haye 
 mercy upon him^ and to our God , for he will 
 abundantly fardon^ or ^multi f lie par don y as 
 j;: the 
 
A Chain of Trincifles. i ^^ 
 
 the original phrafe imports. To the Exerc. i. 
 greatnefs of thy fins oppoie the riches 
 of Gods mercy , and greatnefs of his 
 love fpoken of by the great Apoftle. 
 Ood^ faith he, who is rich m mercy ^ for his Epiif'".'.4. 
 great lo'Ve ^here^ithhe loVedus. Lohere 
 a vaft heap , whereunto men may come 
 with confidence , be it never lo much 
 they have need of, becauiethefe riches 
 are not impaired by being imported. 
 The mercies of an infinite God are in- 
 finite mercies, and lo able to fwallow 
 up all the fins of finite creatures. What 
 though thou haft heretofore delighted 
 in fin ? defpair not, for he deltghteth in Mbah 7.1 p. 
 mercy ^ mercy pleajeth /;iw, as much as ever 
 any fin did thee. What though thy re* 
 bellion hath been long continued ? The Pia^m ioj.17. 
 7itercy of the Lord is from ever la ft i fig to eVer» 
 lajling upon them that fear him. Yea what 
 though to former guilt thou haft added 
 back-fliding, and relapfes to rebellion? 
 yet remember that in Jeremiah. Return Jfrcr.Mz. 
 ye hack-fliding children^ and I will heal your 
 b-achflidtngs^ together with that in the 
 
 Y 5 laft 
 
i66 ^ Chain of Trkci^lei . 
 
 Apk. 4. iaft o( Hofea^whctc IJrael had no fooncr 
 faid, In thee the fatherlefs findeth mercy, 
 
 HoC 14. 3H. but it foUoweth immediately,/ Tj?/// h^d 
 their hackr fiidings ^ I T^dl lo^e them freely. 
 But left any fliould furfet on thele 
 fweet meats, take we heed. 
 
 §, 5 . Secondly , Of ahufing mer- 
 cy by prefumption. Mercie improved 
 openeth to us the fureft refuge- 
 Mercy abufcd brings upon us the 
 foreft vengeance. It would be con* 
 fideredthat there is one kindeof prc- 
 fumers whom mercy it felf is refolved 
 to have no mercy on, lo long as they 
 continue fuch : to wit, thofe that dare 
 expert it, notwithftanding their relb- 
 lution to go on in their impenitence, 
 and ignorance of God. For thus faith 
 the God of heaven concerning him, 
 
 foX*.''"'^' Whohleffeth himfelf in his heart. Jay ing^ I 
 fhall have peace, though I walk in the tma- 
 gtnation of my heart , to add drunken- 
 ncfs to thirft. The Lord will notfpare him, 
 hut the anger of the Lord and his jealoufte 
 Jhalljmokeagainft that t?pn 5 and the curfes 
 ihi that 
 
A Chain ofTrinciples. \6j 
 
 that are written in this book Jhali He upon Excrc* i. 
 him ; and the Lord [hall blot out his name 
 from under heaven ; a?id jhallfeparate him 
 unto cVil. And agairijlf is a^ople of no^^'>'^7'-ii, 
 umkrjlanding j therefore he that made them 
 mil not have mercy on them j and he that 
 formed them tifilljhe'^ them m favour. Such 
 fliall at length finde to their cofts that 
 the Juftice of God,as well as his Mercy 
 endures for ever : And that as nothing 
 is more calm then a fmooth, more ra* 
 ging then a tempeftuous Tea j nothing 
 more cold then lead when it is taken 
 out of the mine, nor more fcalding 
 when it is heated 5 nothing blunter 
 then iron, yet when it is whetted no- 
 thing more fharp: So none more mer- 
 cifull then God, but if his patience be 
 turned to fury by our provocations^ 
 none more terrible. ^Becauje I have 
 furled thee, faith the Lord, atid thou'Wafl 
 mt purged'^ thou fl^alt ?iot he purged from 
 thy filthtnefs any more^ till I haVe caufed my 
 fury torejl upon thee, 1 the Lord haVe fpo^ ez k.i^^ij, 
 ken tt^ and I will do it 1 Hoill mt go hack, 
 
 neither 
 
I ^8 ^ Chain of Trincipks. 
 
 Aph. 4. neither '^ill I j^are , neither will 1 repent 
 <Csrc. Wo and again wo to them all, 
 againft whom mercy it lelf fliall rife 
 up in judgement. Look as the power 
 of God, though infinite, receives limi- 
 tations from his will; He co«U have 
 made millions of worlds, would make 
 but one: In like manner his infinite 
 mercy is alfo limited by his will ; and 
 his word the interpreter of his will; 
 plainly telleth us that,as Phyficians be- 
 gin with preparatives, (b he begets fear 
 in their hearts , whom he intendeth 
 pfa'.ior.i^ tncrcy to. Look as a father pittieth his 
 '7j^?. his children^ (o the Lord pittieth them that 
 
 fear him. The mercy of the Lord is from 
 e^ferlajling to eVerlafting upon them that 
 fearhimy to fuch a^ keep his Covenant ^and 
 to thofe that remember his commandments to 
 do them. Not they that prefume , but 
 that fear ; not fuch as break , but as 
 keep his Covenant ; not thofe that for- 
 get, but that remember his Com- 
 mandments to do them ; or at leaft 
 whofe earneft defires and endeavours 
 
 are 
 
A Chain of Trinciples. i6p 
 
 are that way bent^may exped and fliall Exerc. 2. 
 receive mercy from him. They fliall 
 finde by fweet experience the infalli- 
 ble truth of what M' ^e^cock once faid ^^\^ ^'>''''^4 
 upon his recovery out or a deep and pa^.sr. 
 long defertion , viz. That the Tea is not 
 more full of water , nor the fun of 
 light, then the Lord is of mercy. 
 
 EXERCITATION 2. 
 
 CrAce what. From it [prwg Ele^ion, Redemptloth 
 Focationi SanBification and Salvation. A Cave- 
 at not to receive it in vain. It pttrgeth and 
 cheereth, Glofjes upon Titus 2. 11 , 12. and 
 2 Theff. 2 . 2 65 1 7. 7he exaltation cf free grace 
 exhorted to. Long-fujfering not exercifed to- 
 wards evil Angels, but towards men of all prts. 
 It leadeth to repentance 5 is valued by God, and 
 muH notbefleightedbyus* A dreadfuli example 
 fifgoodnefs dejpifid, 
 
 ^. I. A Second branch of Gods good* 
 -lAnefs is Grace^ which relates to 
 unworthinefs^as the former did to mi- 
 fery. God is mercifull to^ the ill-dejer^ 
 Vtng^ Gratious to the undeferying. So far 
 
 Z are 
 
lyo 
 
 A Chain of Principles. 
 
 Aph. 4. are we from being able to merit fo 
 much as the crumbs which fall from 
 his table, that even temporal favours 
 are all from grace. TSLoah was preferved 
 
 Gen.<. ?. in the deluge. Why? hcc^Luk He found 
 grace in the eyes of the Lord, 'Jacob was en- 
 riched , and had enough. How came 
 
 Gen. 55. 11, it to pafs ? Secaufc Gody faid he to Efau^ 
 hath dealt gracioujly with me. But befide 
 that common favour which all fhare in 
 more or lefs , there is a more (pecial 
 grace , which the Pfalmift prayeth for 
 
 Pfaio 106. 5, 'I{emember me , Lord^ ^hh the favour that 
 thou heare/l u?ito thy people-, VtfitmeVith 
 thy falvation, 
 
 §. 2. This third is drawn through- 
 out the whole web of falvation , and 
 there is not a round in the ladder to 
 heaven, which doth not give every one 
 chat ftcppeth upon it juft occafion of 
 crying , Grace , Grace. Did the Lord 
 elect thee to life and glory, when fo 
 many were pafled by ? What reafon 
 can be given of this but free grace ? 
 
 Roff). 11.5. ^aul ftyleth it the election of grace in his 
 
 epiftle 
 
 
A Chain of Tmcipks. 1 7 1 
 
 epiftle toth^^mmm ^ mi cdkth hisExere, i, 
 B^y/tms that God had cholen diem in spi^ec ^.4, ' 
 Chrift before che foundation ot the 
 world, according to the good plealure 
 of his will, to the praije of (heglorie of his ibK\ vr: 7, 
 grace. Haft thou obtained redemption 
 through the bloud of Jefus ? That al- 
 fo, faith he there, flows from the riches 
 of his grace. Hath the Lord efFed;ually 
 called thee ? Bow down thine head 
 and adore free grace, as the caufe 
 thereof. For he faveth and calleth /^tTim. i,y. 
 faith the fame holy Apoftle , Ti?ith an 
 holy calling , 7iot according to our works , 
 hit according tohiso'^n purpoje and grace. 
 So in the JHs , when a great num- 
 ber beleeved , and were turned to 
 Chriftianity, Sarnahas Jatt^ the grace ofAa.u.n.z^, 
 God^ fliining forth in their converfion. 
 Haft thou received any abilities tend- 
 ing either to thine own fandtification, 
 or to the edification of others ? Do the 
 like upon this occafion too , as Taut 
 •did, laying, S)/ the grace of God lam ^hat i c^m 5. 10 
 I am-^ and hisgrace^ %vhich "ifos hejhived up- 
 
 IL % on 
 
lyz- ^A Chain of Trincifles. 
 
 Aph.4. a« me l^as not inyain^ but I laboured more 
 abundantly then they all - yet not J, but the 
 grace of God , tphkh was "Sokh me. In a 
 word 5 doft thou finde in thy fclf any 
 beginnings of falvation,any hopes that 
 it fliall be perfedied? Remember what 
 that great alTerter of free grace hath left 
 £pb,2.8. upon record to all pofterity. ^y grace 
 ye are fayed through faith ; and that not of 
 'your /cbes^ it is the gift of God. Remem- 
 ber it fo, as 
 
 §. J. FiilA^ to htw^YC of receiving the 
 grace of God in Vain^ it being ordained for 
 better ends, to wit, purging and cheer- 
 thus 2.11,1 2. ing of fuch as receive it. The grace of 
 God that hringtth fahation^ hath appeared 
 to all men^ teaching us that denying ungodlu 
 nefs ayid worldly lufls^ we (hould llye joherly^ 
 righteoufly and godly in this prejent ivorld. 
 All partakers of grace fliould not one* 
 Iv denie that grofs utigodlinefs of con- 
 verfation, which the very Tons of mo- 
 ralitie decrie and abhor; but alfo li'orldly 
 lufts J which others are fecretly indul- 
 gent to. Neither fliould they content 
 
 them- 
 
J Chain ofTrinciples. ly,^ 
 
 themfelves with a negative purity/uch Exerc. i. 
 as that of the Pharifce was, 1 am not m ukc i?.ii. 
 Gther men j not as thispuhlica?ie^ not an ex- 
 tortionery not an adulterer ^ (Logicians fay 
 of this particle Hpt , that it is of a mail" 
 » ornant nature- Divines know that the 
 malignant Church is much built up 
 by fuch negatives) but alio pradlile 
 pofitiveholinefs, by liVmgfohcrly^righ- 
 teoufly and godly ^ and that too in this pre- 
 sent ti^orld: not putting on a vizard of 
 thefe, as the manner offomeis, on a 
 fick bed, or death bed, when they can 
 no longer look at themfelves , as men 
 of this world, but of another. As for 
 cheering , remarkable is that prayer 
 made in behalf of the TheiTalonians^ 
 Kow our Lord Jefm Chr'ift himfelf^ and God ^ Thtfl", i.. 
 even our Father ^ which hath loved im^ and ^ '^" 
 hath given us everlajiing ccnfolatton , and 
 good hope through grace ^ comfvrtyour hearts. 
 It implieth that whereas we cannot 
 pofsibly raife from our felves any 
 ground of hope, or have any lafting, 
 much lefs everlafting confolation from 
 
 Z J the 
 
Aph. 4. the creatures, Grace is a firm founda* 
 tion for both. And this is it^ which 
 hath put the prince of darknefs (whofc 
 defire it hath always been to keep men 
 in as hopelefs and comfortlefs condi- 
 tion as he can ) upon ufing his utmoft 
 endeavours in ail ages of the Church, 
 either to obftru6t the doctrine of free 
 grace, as by Pelagian and ^rminiantt" 
 nents, or to poiion this fountain with 
 corvupt dedu(5lions and inferences, as 
 by Antijiomians and Familijis. Wherefore 
 remember it fb, as 
 
 §. 4 Secondly, In all thy tenents 
 and difcourfes to magnifie and exalt 
 that .to which thou oweft fo very 
 much, indeed thine All that good is. 
 ■^oncfidevofie- Think it uot cuough, with fome, of a 
 ;y4wr thoufand parts to alcribe nine hundred 
 dismimiffevii ^inetv and nine to free z^^ce, refervingr 
 but one lovfree-'^ill ' tor as Trofper re- 
 iolves the cale well, It is not devotion to 
 give almoft the lohole to Goi^ but daeit to 
 Gratia Dei tola retain the leaft part. And aga-in, Grace is 
 mafufapmiir. T^holly repelled^ where it ts not wmliy enter- 
 tained. 
 
A Qoain of Principles. i y 5 
 
 tained, I lift not now to difpute the Exerc. 2. 
 point: Onely let me have leave to com- 
 mend to thy reading and obfervation a 
 paper of verfes , inferred by certain 
 Divines that were prefent at the Synod 
 of Dort^into their luffrage, and com- 
 prehending a biicfdecifionof the five 
 Articles there debated, with a pious in- 
 ference from thence j becaufe with me 
 they have ever been of great efteem 
 fince I firft met with them in the Ads 
 of that Synod. 
 
 Gratia fola Dei certos elegit ah dVO; D^rdJalfa 
 
 Dat Qhriflum certis gratia fola Deiy +* r^s^ps- 
 Gratia fola Deifidci dat munera certis- 
 
 Stare facit certos gratia fola Dei. 
 Gratia jola Dei cum nobis omnia donet^ 
 
 Omnia nojlra regat gloria fola Dei* 
 
 In Englifli thus, 
 
 Free grace alone eleEled joms to hlifsy 
 Free grace alone ga^e Qhrijlto death for 
 
 fome-^ 
 In fome free grace works faith that fa- 
 
 Vwg is, 
 
 Some 
 
ly (J A Chain of Principles. 
 
 Aph. 4. Some by free grace to perjeverance come. 
 Since Gods fole grace doth all our good 
 
 provide. 
 Let Gods fole glory all our motions 
 guide, 
 §. 5. A third branch of divine good- 
 nefs is Long-fuffmng-^ whereby God 
 hath been pleafed to put a notable dif- 
 ference between Angels that fell, and 
 the lapfed Tons of Adam. Of them "Pe- 
 spef.2.4. ^^y. faith, God jj^ared not the Angels that 
 finned, hut cafi them down to hell^ and deli- 
 yered them into chains of darknefs^to be re- 
 JerVed unto judgement. This was quick 
 iP«^9. and fpeedy work. But the Lord faith 
 the fame Apoftle, is Long-fufering to us- 
 ward. He exercifeth much patience, ve- 
 ry much , even towards all , though 
 Rom.o.i:. veffels of wrath. For fo Paul, ^W i/* 
 God ti^ tiling to flmv his ^rath and to make 
 his power known, endured with much long- 
 fuffering the veffels of wrath fitted to de- 
 flruclion^ How profane was the old 
 world ? How wicked a place was Jc- 
 richo ? yet was he one hundred and 
 
 twenty 
 
A Chnin of Trinaples. lyj 
 
 twenty years in warning thofe of that Excrc.i. 
 age,, before he brought the deluge up- 
 on them : And he that made the world 
 in fix , was leven days in deftroying 
 that one city. The great Dodour of 
 the Gentiles was not much more then 
 thirty years old, when God converted 
 him: yet we findehim looking at this 
 as infinite patience, as all long fufFer- 
 ing, that he was born with fo long. / 
 oht allied mercy (faith he) that inmefirjl iTim.t/^. 
 'Jefm QhnU ynight jJ^ew forth all long-fajjer- 
 ing. How fenfible then ought they to 
 be of this Attribute, whom God hath 
 born with fourty, fifty^ fixty years,and 
 ftill continueth to cry unto , as it is in 
 Habakkuk, Wo to him that increafeth that ^^^^^' *•^• 
 which is not his : Ho^ long ^ as in Jerc- 
 my,0 Jerufalem waJJ? thifie heart fromivick" J^^'^-^.h. 
 edne j^^ that thou maift he faVed: How long 
 P?all thy Vain thoughts lodge "li^ithin thee ? 
 And again, IVo unto thee 'jerujakm, wilt J"«m.t3.27. 
 thou not he made clean ? When p)aUtt once 
 he. All which places declare fufficient- 
 ly that the long-fufFering God doth in 
 
 A a , a 
 
ly? dyf Chain of Principles. 
 
 Aph.4. a manner long to fee our converfion 
 to him. 
 
 §. 6, And that indeed is the moft 
 proper ufe wc can make hereof accord- 
 ngto Tauh tx^odulmon^Ve^iJeft thou 
 
 the riches of hts goodnef^ and forbearance^ 
 
 and long /uffering 5 ?iot hio'^ing that the 
 
 goodnefs of God leadeth thee to repentance. 
 
 Verily we cannot meet on this fide hell 
 
 withaworle temperoflpirit then that 
 
 which inclines a finnerto delpifethe 
 
 forbearance of God,and to kick againft 
 
 the bowels of his goodnefs : As that 
 
 profane Arian did, who was executed 
 
 at ]S[orti?ich , concerning whom M' 
 
 Greenham acquainteth us with this 
 
 in his treatife Itrange and prodigious narration. 
 
 }^iu'i/w " This hellifh heretick, faith he , ( for 
 
 farana§'Med '' fo werc the dcuiers of Chrifts Divi- 
 
 confcieme on ^ i r • i r i 
 
 prov.ig.M, nity accounted or in thole days 
 
 ana medium, te ^ i i iiiri 
 
 whatever thoughts be had or them 
 "in thefe ) a little before he was to be 
 " executed, afforded a few whorifh 
 '^ tears, asking, whether he might be 
 *' faved by Chrift or no I When one 
 
 "told 
 
A Chain of Principles. lyp 
 
 " told him that if he truly repented he Exerc. 2. 
 *' (liould furely not periflij he brake 
 *^' out into this Ipcech, 2^ay,'f)0ur Chnfl 
 *' be fo eafie to be intre<ited hidced , as you 
 ^^ fy ■> ^^'^'^ ^ dt'fiehim^ and care not for 
 *^ him. Horrible blalphemy ! delpe- 
 rate wicked nefs for a man to draw 
 himfelf back from repentance by that 
 very cord of love, whereby he fhould 
 have been drawn to it. The next de- 
 gree of impiety is, when men are there* 
 fore bold to continue long in finning, 
 becaufe he with whom they have to do 
 is a long-fuffering God. A vice which 
 the Preacher of old took notice of ©e- 
 caufe fentence againfl an eVd Ti^ork is not 
 executed JpeedHy ^ therefore the heart of 
 the fins of ?nen is fully fet in them to do 
 cyiL But let fuch fear and tremble at 
 what followeth, T/jowg/; aftnner doth eVil ec^'^ s h, 
 an hundred times , and his days he prolonged-^ 
 yet furely I kno^ it f^^cill not be Ti^ell with the 
 wicked. The Lord valueth every mo- 
 ment of his forbearance, as in the pa- 
 rable, Seholdthefe three years I come (eek* Luke ij.7. 
 
 A a 2 ing 
 
1 8 o A Chain of Trinciptes. 
 
 Aph. 4. ing fruit on this fig- tree ^ and finde }ionr^ 
 Chiift fees an high price upon every 
 excrcife of his patience^ as in the Can- 
 
 Cancir. <.z. ticles^ Open to me ^ for my head is filled fi^ith 
 deWyUnd my locks with the drops of the night. 
 Take we heed of fleighting that which 
 God and Chrift value. Know and con- 
 fider that patience maybe tired , that 
 however the Lord be long-fufFer- 
 ing, yet he will not fuflfcr for ever, but 
 be weary of repenting in cafe men will 
 not be weary of finning. Hear what 
 was once faid by himfelf to Jerufalem, 
 
 I^cir.ij.^. Thou haft forjaken me ^ faith the Lord^thou 
 art gone backward : therefore will Iftretch 
 out my hand againft thee^ and deftroy thee'- I 
 4m "^eary with repenting. 
 
 EXER- 
 
J QoainofTrinciples. i8i 
 
 Exerc. 2, 
 
 EXERCITATION J- ^ 
 
 The bounty of God declared by his benefits, viz. ^*- 
 ving his Son to free us from hell, his Spirit to fit 
 us for heaven J his Angels to guard us on earth. 
 Urge ^rov'tfions in the rvay, and full fatisfa^ion 
 at our journeys end. foh. 3. 16. James i. 5. and 
 Pfal. 24. i.Glcffed. Ifai 25.6. Alluded to. in- 
 ferences from divine Bounty , beneficence to 
 Sa'tntSi, not dealing niggardly with God, exempli- 
 fed in David, Paul, W Luther. Truth inGod 
 is without all mixture of the contrary. It appears 
 in his making good of fromifs , and threatningSi, 
 teaching us what to perform and what toexpe^, 
 
 ' §.1. /^^Ur Bibles in the next claiile, 
 V^making ufe of the generical 
 term , have it, Abundant in goodnefs, I 
 
 ; will make bold to vary a little from 
 the common tranflation, and to reade 
 it, Abundant in bounty ^tC2X\{c the word, 
 as Zayichy and others have oblerved , 
 moft properly fignifieth that kinde of "'P'^ Mri^ 
 goodnefs , which we call Bounty or ^!!^:i!^% 
 Benignity, and which maketh a fourth ^ij'<^"^l-^^^^^- 
 
 1 1 V-iri fir eat urn. 
 
 branch. This God is abundant in : zmch.c^eNa. 
 witnefs the greateft of his gifts, by cV,?.vicJ' 
 which we are wont to ngieaiure the unl'ub.'^lc'.t 
 
 A a 3 bounty 
 
Aph. 4. 
 
 Job. J. i^. 
 
 fed. purifjime 
 d:dtt, S.ella, 
 
 Jam. I. 18, 
 
 Non h:?te con- 
 vcnlmt, nee in 
 ufiajede mar ah 
 
 t3' am •. 
 
 J Chain of principles. 
 
 bounty of benefad:ours. I fliall in- 
 ftance in fome of the chief. Hebeftow- 
 ethuponus, 
 
 Firft , His [on to free us from hell. God 
 Jo loved the 'i\?orld that he gave his onely be- 
 gotten Son. He did not grant him upon 
 the requeft and earneft fuit of lap fed 
 creatures . but freely gave hirri unask- 
 ed- not a fervant but a Son 5 not an ad- 
 opted fbn, fuch as we are, but a begot- 
 te?iy begotten, not as Saints are, of his 
 will by the word of truth , but of his Na- 
 ture- he himfelf being the IFord and 
 the Truth; not one of many, but an one- 
 ly Son thus begotten ; and this not for 
 the procuring of lome petty delive- 
 rance , but that ^hofoeyer beleeveth in him 
 fhould not perijh, but ha'Ve eVerlaUing life. 
 Well might this gift of royal bounty be 
 ufhered in with a God /o loved thef^orld, 
 Ivlajefty and love have been thought 
 . hardly compatible. Yet behold the 
 majeily of God bearing love, and that 
 to the TborW, the undeferving, yeaill- 
 <leferving world of mankinde. Herein 
 
 ts 
 
AQhain of Trine ip/es. i S) 
 
 is loye^ (faith S' John elfewherc, lee me Exerc. j. 
 fay, herein is bounty) not that Ti^e loved i hh,^. ic, 
 God, but that he lo'Ved m, and fent his Son 
 to he the propitiation for our fins. Loved, 
 and So loVed -^ chat particle is moftem- 
 phatical, and noteth the tranlcendcncy 
 of a thing, either good or evil, ^aul 
 fpeaking of the inceftuous Corinthian 
 decyphers him thus, Him that hath fo^^'^'-i.i 
 done this deed-^ lo impudently, fo abomi- 
 nably, fo unchriftianly. The officers 
 being aftonied at our Saviours do- 
 drine, cried out, ISI^eyer man j^ake Jo a^ joh. 7. 46,. 
 this man-^ fo excellently, fo powerfully, 
 ib incomparably. Hcv€,Godfo loVedthe 
 world^ that is , fo freely , fo infinitely, 
 lo unfpeakably. The Apoftle himfelf, 
 who had been rapt up to the third 
 heaven, and there heard things not to 
 be uttered, wanteth words, when he 
 Cometh to utter this j and uieth an ac- 
 cumulation of many , becaufeno one 
 could ferve his turn to exprefs it fuffi- 
 ciently. Not content to have jftyled it 
 fove, mercie ^ grace -^ as not having yet 
 
 faid 
 
184 J Cham of Principles. 
 
 Exerc. 5. faid enough^, he calleth it great loVe^ glo- 
 
 Ephcr.z.4,5,7, rlom grdce^ rich mercy ^ yea, exceeding ri- 
 ches of his glorious and mere if uU grace , in 
 his fecond chapter to the Epheftans. 
 
 §.2. Secondly , His Spirit to fit us 
 for heaven. Our heavenly Father is he 
 
 Luke II. 13. that giyeth the holy Spirit to them that ask 
 him- The Spirit thus given worketh in 
 us regeneration ( we are therefore faid 
 
 Job. J. ^ 6, to be b'orn of the Spirit) and that real ho- 
 linefs^ concerning which the Apoftle 
 
 Hebr. II. 14. laith, without it no man p?all fee the Lord: 
 So preparing us for that place , which 
 
 joh. 14. 2, j.f our Lord Jefus is gone before to prepare 
 for us. A daily converlation in heaven 
 is the fureft forerunner of a conftant 
 abode there. The Spirit, by enabling 
 us hereunto, firft bringeth heaven into 
 the foul, then condud:eth the (bul to it. 
 Whence it is that Nehemiah^ record- 
 ing the a6ts of Gods bounty to If- 
 raely reckoneth this as one of the prin- 
 
 Nehern. ?. zo. cipal, Thou gaVeJl al/o thy good Spirit to in^ 
 flruclthem. 
 
 Thirdly \ His Angels U guard us on 
 
 earth* 
 
A Chain of Principles. 18 J 
 
 earth After David had faid , The angd Exerc j. 
 rfthe Lord e?icampeth round about them that Pfai. 5^ 7. s. 
 fear him y and delivereth them , he addeth 
 immediately, taUe andjee that the Lord 
 isgood'^ herein good, in beftowing fuch 
 a guard upon us. It was an ad of royal 
 benignity towards Mordechai in king 
 AhafhueruSy to vmk^ Haman the favou- 
 rite, his attendant as he rode through 
 the ftreets : Lo here a far greater j the 
 holy Angels , thofe favourites in the 
 Coun of hcsLwcn^ are all mini/lrifigfpirits, Ho&r/i. 14. 
 fent forth to m'mijler for them "^ho (hall he 
 heirs of f ah at ton. A task which they 
 perform without grudging, (although 
 in themfelvcs more noble creatures 
 then we are ) both out of love to their 
 younger brethren^ of whom they have 
 a mod tender care . and out of obedi- 
 ence to God, their Father and ours, pfai. 91.1 1: 
 who hath given them charge fo to do, ^^^'Sink 
 as it is in the Pfalm, Helhallghe his Aw ^j^'^^/]^ 
 Xels charge o'Verthee , to keep thee in all thy cxicfiiymabo- 
 
 *=* Ti- ir r>, pert fo'icitudi' 
 
 yi?ays. Lay this to the rormer (as S£?r- nn, Angelas ^ 
 nard did) and we fliall fee the whole ^■";^;;i"'"^'^'" 
 
 B b heaven 
 
1 8 6 ^ Chain of Trinciples. 
 
 Aph.4. heaven at work for our prefervation-, 
 God the Father fending his Son to re- 
 deem usj the Fathet and Son fending 
 their Spirit to guide us j the Father, 
 Son, and Spirit fending their Angels 
 to minifter for us, O tafte and fee 
 that the Lord is good , bountifully 
 good! 
 
 §.3. 'Eomthly ^ Large proyijions in the 
 tipciy. Weconfift of body and foulj he 
 
 i.Tim.6. 17. provideth plentifully for both-, giy'ing 
 tis richly all things to m]oy^ as one Apoftle 
 
 Jam. J. f. phraftthit, yea as another , giVmgunto ^ 
 ' all men Itherdlyani not uf braiding. Where- 
 as ordinary benefa^tours, by reafon of 
 their ftinted abilities give either but a 
 few things, or to a few perfons onely, 
 or if to many, but fparingly,- and are 
 befides apt to corrupt and blemifh 
 Autmes pm- their sood turns by cafting them in the 
 
 fui. Martial, r^ceivcrs teeth, and making their boalt 
 continually of them*, all thefe are here 
 removed from God, whilcft he is laid 
 to give unto all men, and that liberal- 
 ly, yea and fo as not to upbraid 5 al* 
 
 though: 
 
A Chain of T^rinciples. i8y 
 
 though whatever men receive , yea Exeic, j. 
 whatever they are , (fin excepted ) be 
 wholly his. That of the Plalmifl: is 
 very cmphatical , and well deferveth 
 our confideration, T/;f e^?'r/; is the Lords , P»ai. ^4. u 
 and the fulnefs thereof ^ the "^orld^ and they 
 that dytpell therein. The houie wherein a 
 man dwelleth, may be his landlords- 
 but the furniture his own. Here we 
 are told that not the earth onely, buc 
 the fulnefs of it is the Lords. Both 
 houfe and furniture may be anothers; 
 but he that inhabiteth it his own man. 
 Here they that dwell therein are the 
 Lords, the inhabitants themfelves , as 
 the room and the fluff. To which a- 
 greeth that of S' ^aul^ye are not your own^ » Cor. e. 19, 
 and that of an ancient writer cited by 
 Heinjim, Our very being is none o( Ncfimmmneft 
 ours 5 much lefs the things we have in Sl/S/ 
 pofTefsion. As for fpiritual provifions, ^'^'^ '"'^'"'^^^ 
 his people ufe not to be fcanted in 
 them. Another particular reckoned up 
 by ]>lehemiah^ when he fet himfelf to ce- 
 lebrate the a£ts of divine bounty to- 
 
 B b 2 wards 
 
i88 ^ Chain of Trinciples. 
 
 Aph. 4. wards Ifrael , was the inftitution of 
 Nchem. 9. 1 J. Ordinances. Thou camefl da'^n alfo (faith 
 * • he fpeakingto God) upon mount Smai^ 
 
 ami l^akeft ^ith themfronfi heaVerty andga- 
 Vejl them right judgements a?id true lawsy 
 Qoodftatutes and commandments; and madeU 
 knof^n unta them thy holy Sakbath, One 
 way whereby great Prinees are wont 
 to nianifeft their royal bouaty is the 
 making of great feafts , as Ahafuerus, 
 and Solomon did : we nciay fafely allude 
 to the Prophets cxprefsion ( though; 
 the place have another meaaing) and 
 •fay of the Church in that refpedt, In 
 ifa\.M. ^, this mountain doth the Lord of hoUs make 
 unto aUfeeple a feajl of fat things , (f wine 
 on the lees ^ of fat things full ofmarro'^^ of 
 wine on the lees well refined. Good Ser- 
 mons and Prayers are like well refined 
 wines : and as Ghrift himfelfis a Sa- 
 viour full of merits, fo is his Golpela. 
 dodxine full of promifesj his Supper a 
 Sacrament full of myfleries j his Sab- 
 bath a day full of opportunities^ all his 
 Ordinaaces fat things full of marrow. 
 
 §,4. Fifthly^ 
 
A Qhain o/T^rinclples. i gp 
 
 §.4. Fifthly, Full fatufuBion at ow;- Exerc. j. 
 journeys end. Now indeed ^ as the nacii= 
 ral, fo the Ipiritual eye is not fatisficd 
 with lecing , nor the ipiritual ear with 
 hearing; becaule we fee hut as throujrjy a ^ ^o'-^?- '^ 
 gUfs darkly J not face to face ^ and know hut 
 in part that of which we hear. Then 
 fliall eye and ear have enough , when 
 we {hAlfee God as he is; and hear Chrift ^ M. i. ?. 
 faying , Come ye hlejjed of my Father- inhe- ^^^^' ^5. 3^. 
 rit the kvigdome prepared for you from the 
 foundation of the world. Here , although 
 beleeving fouls have fellowfhip with Stjiiturappr, 
 God in Chrift lufficient to ftay their 't^TminfJiui 
 ftomachs as at a breakfaftj yet that de- 
 gree of fruition is wanting which 
 fliould fatiate them fully, as at a feaft 
 beyond that of Ordinances. What fliall 
 there be enjoyed will replenifli every 
 chink of rational appetites ^ the firji 
 Truth filling up our underftandings, 
 and the chief Good our wills to the very 
 brim. Then fliall that be to the utmoft 
 verified, which D aV id onct laid of re- 
 generate perfons, They fJmll be abundantly v.d ^6, 8.9., 
 Bb 3. Satisfied 
 
ipo A Chain of Trincipks. 
 
 Aph. 4. fdtisfied mth the fatnefs of thy houfe ; and 
 thou P^ak make them drink of the river of 
 thy pleajures : for with thee is the fountain 
 of life y in thy light fhall we fee light, 
 
 §. 5. For improvement hereof. As 
 our Saviour once {aid, Be ye merciful!: 
 fo Be ye bountifully let me (ay, as your 
 father is bountifuU, S' ^aul having 
 praifed the Macedonians for their deep 
 poverty abounding unto the riches of 
 their liberality , urgeth the grace and 
 benignity of Chrift as a principal mo» 
 tive to excite his (jrinthians to a like 
 cxercife of bounty towards the poor 
 
 tCor.s.z,^. Saints at Jerufalem. for je A.«o"fi?, faith 
 he, the grace of our Lord Jefus Qyrifly that 
 though he loos rtch^ yet for your fakes he be^ 
 came poor ^ thatye through his poverty might 
 be^rich. More e(pccially let us all learn 
 from hence not to deal niggardly with 
 God himfelf ; but to think no pains 
 too great ^ no expence too much , no 
 time too long that is fpent in his fer- 
 vice : Not, as the manner of fome is, 
 who fb manage the profefsion of reli- 
 
A Chain of Trinci^les, ip i 
 
 gion , as if their main care and ftudy Exeirc. j. 
 were how to feirve him with mofi: eafe, 
 and to come off with thecheapeft per- 
 formances. Day id y ^aul^ and Luther^ 
 were men of another Ipirit. The firft^ 
 as he delighted in the commemoration 
 of divine bounty to him, laying, 7 W/ prai.15.6. 
 {ifig unto the Lord^ hecauje he hath dealt 
 bountifully with me'. And again, (%^«n2 Pfa'.xi<f.7; 
 unto thy rejl my foul , fir the Lord hath 
 dealt bountifully with thee-^ (6 he was no 
 niggard in his returns , but ever and 
 anon enquiring what he fliould do to 
 teftifie his thankfulnefs , What fh all iVaKxu.tt: 
 render unto the L^rd for all his benefits to* 
 "V^ards me ^ And as providence offered 
 occafion laying himfelf out for Godj 
 witnefs that his refolution, teftified to 
 Jraunah the Jebuftte y not to offer unto 
 the Lord of that which coft him wo- 2Sa1r.14.z4. 
 thi?ig. The fecond was willing to xCor. 12.15. 
 Jpend and to be Jpejit in the work of 
 his miniflcry ; and not to he bound o-ne- ^^^ -^ •^'• 
 ly , but to die at 'jerufalem , for the 
 mwt of the Lord Jefi^s , who had there 
 
 fuffered 
 
ipi A Chain ofTrinciples. 
 
 Aph. 4, fufFered not bonds onely,buc death for 
 him. *' The third, during his retirc- 
 •^iui'usabhdies " mcttt itt thc caftlc at Qobur^a for the 
 ImmtmZ'as, " fafcty of his pcrfon , having then 
 SLlIf "more time to fpare for devotion 
 omionem pa- " ^hcn his manv publick employments 
 Adim. invita had been wont to atrord nim , was 
 illt^'l'l'z^^^' ^' no niggard of it-But as one Vitm Tk- 
 ^^ odorm^ who then lived with him, in- 
 ^^ formed Melanchthon, fpent no lefs in 
 *' prayer to God then at lead three 
 ^^^houres every day, and thofe fuch 
 " houres as were fitteft for ftudy. And 
 yet O the bufinefs of fome mens (pi- 
 rits ! whofe Cervices coft them very lit- 
 tle or no intention, whileft in Head of 
 ufing the world, as if they u(ed it not, 
 they ufe good duties as if they did not 
 ufe them ; pray as if they prayed not, 
 hear as if they heard not , keep the 
 Sabbath as if they kept it not , and re-» 
 pent as they did no fuch thing: Who 
 although they profefs beleeving in 
 Rom»8.5:. Chrift , and know that God jpared not 
 his own Son J but delivered him uff>r us all^ 
 
 vet 
 
A Chain of Tr indoles. 1 0:5 
 
 yet deal fo fparingly with the Lord^ as Exerc. |.* 
 to grudge him ( I fay not every drop of 
 bloud, but) of fweat,yea almoft every 
 minute of time that they (pend in his 
 immediate (ervice.Let fuch men know 
 that to be over-thrifty inourexpenfo 
 upon God is the worft piece of hus« 
 bandry in the world, I fliall difmifs 
 them with that of Mofes to thofe un- 
 thankfull men of Ifrael, Do yt thus re- Dcur.ji.^. 
 quite the Lord , fooliJJ? people and uu- 
 wife I 
 
 §. 6. A fifth branch is faithfulnefs. 
 One letter of this glorious name is^^- 
 bmidant in truth ^ that is, in faithfulnefs* 
 Multmfidey lb Junius tenders it. Thefc 
 two arc frequently joyned in Scri- 
 pture, as exegeticali of each other. So 
 when Chrift is ftyled the Amcuy the a^oc^.i^. 
 faithfull and true witnefs,Sind the coun- 
 fels of God laid to be faithfulne/s and Ira.*?.*; 
 trutk God abounds in it {b as to have 
 no mixture of the contrary, although 
 the bell of men have fome. Whence 
 that of Paul , Let God be true , that is, ^o^-hi] 
 
 Cc owned 
 
ip ^ A Chain of Trmcifles. 
 
 Aph.4, owned and acknowledged for fuch, 
 hut every man a lyar. A lightfome body 
 may have fomewhac of darknefs in it; 
 for example a precious ftone fome 
 ipeck or cloud, but light it felf admits 
 
 s johr..i.5. of none. God is light , and in him there ii 
 no darknefs at all : So God is truth, and 
 in him there is no falfliood at all. Ood 
 that cannot lie , faith the Apoftle. Satan 
 
 TiM.t. is [o tht father of lies , as that he doth 
 
 T>et(S eji Veritas • \ A i- • r \ r 
 
 j/«ff<j/^4cw,//a- notwithltanding at times Ipeak lome 
 ftiljcuck^ truth, to the end he may deceive the 
 tL'rSb.i. better: God fo the father of truth ^ as 
 
 admonim. jj^at he cau ucvcr lie, no more then he 
 Pwte/mw can deny himfelfj which is utterly im- 
 mnfJip'ermn- pofsiblc. Jf "H^c hekeVe not J yst he ahideth 
 ^^^' faithfully he cannot deny himfelf Now his 
 
 truth appeareth elpecially in two 
 
 things. 
 
 Firft, Tl^e fulfilling of all his promifes^ 
 
 which fhall as furely receive their ac- 
 
 complifliment in due feafbn, as that of 
 Gsiat.4.4. Chrifts Incarnation did "^hen the fulnefs 
 
 of time Ti?as come-, and that of bringing 
 Exod.1a.41. the people of ffrael out of Egypt at the 
 
 end 
 
A Chain of Principles. ip j 
 
 end of four hundred and thirty ycarSj Exerc, 2, 
 which was moft exactly performed the 
 felf-fame day in which that number of 
 years was expired. The Greek word 
 for truth (asfome think) according 
 to its Etymology implies not fo^'g^t- *^^^|'^^^* ^*^/ 
 ing what one hath promifed. God re- "^'^ f^ '^-^ 
 membereth whatever he hath at any " 
 time faid, and that fo eiFe6tually, as to 
 make everyone of his promifes good^ 
 although perhaps long after the ma- 
 king of them • yea and after many ap- 
 pearances to the contrary. See it in ^4- 
 braham. He receivcth a command to^^^''"^»''^i 
 go out to a land which the Lord 
 lliould fliew him, and a promife that 
 it fliould be given to him and his. He 
 goeth; but meeteth with a great famine 
 at his fir (I coming thither , which 
 forced him to flee into Egypt for bread, 
 becaule he was like to ftarve there. 
 Yet afterwards it proved a land fiowtng 
 with milk and honey to his pofterity. An- 
 other grand promife made to ^h'aharn Gtn.iuu 
 was that his Jeed fhould he m the fiars of 
 C c 2 heayen 
 
ip tf aJ Chain of Trinciples. 
 
 Aph, 4. heayenfor multitifde : yec Ifaac the fon af 
 
 promift was not born till a good 
 
 while after- and being grown was like 
 
 to have been offered up for a facrificeat 
 
 Gsr, 15, 10. Gods command. But the Lord ipared 
 con^p:id\nih j^j^^ ^^ J ^ ^-f^ -g ^j. j^j^g^j^ procured 
 
 for him ^ yet for twenty years together 
 after his marriage he hath no iffue by 
 her* All this while how fmall appea- 
 rance is there af a numerous feed? Nei- 
 ther did the pofterity of ^^c begin to 
 multiplie of a long time after this : for 
 
 G«.4^.»7. all the fouls of the houfc of Jacob 
 which came into B^yft were no more 
 but threefcore and ten. In Egypt a coiirfe 
 was taken by Pharaohs tyranny to keep 
 them from increafing. But behold the 
 faithfulnefs and truth of God, who be- 
 ing mindful! ofhi5 promift, caufed 
 fuch frnitfulnefs amongft them , not- 
 wJthflanding all obftacles^ that there 
 were numbred in the lecond year after 
 
 Nunib. ». I . thei-r coming out of E^ypt y more theft 
 
 •compared with ^ , . y* ^ ^'9« 1 . . 
 
 :hap,j>3i.5^ iix hundred thouiand nghtmg menpe- 
 fidcs women and children^ and the 
 wholetribe of L^)'/* §-. 7. Se- 
 
A QhainofTrincifles. ipy 
 
 §.7. Secondly , The accomfUpnng o/'Exerc.j. 
 d// his threatmngs^ as it is written , J the Eyek. 14 14. 
 Lordhaye ^oken it^ it p? all come to pafs^ 
 and I will do it; 1 j»ill not go hack ,, neither 
 will I fp^f'^y neither will 1 repe?it. Accord- 
 ingly when the feven Angels appeared 
 with the feven laft plagues, they that 
 flood on the fea of glafs , faid in their 
 fbng. Great and marvellous are thy works ^ 
 Lord God jilmighty^ Jufl and True are thy Rev.ij. i,i,j. 
 Tt;ays ^ thou Kjng of Saints. And when 
 the third of them poured out his vial 
 upon the rivers and fountains of wa- 
 t^r^ an Angel out of the altar laid, Even r<v. k?. 4,7. 
 Jo Lord God Almighty^ True 4?id righteous 
 are thy judgements. If it be objc^l:ed that 
 deftrudiion was threatned to NtneVe ac 
 the end of fourry days , but not then 
 executed, the anfwer is at hand 5 Their 
 repentance prevented their ruine. For 
 as fbme of Gods promifcs are made 
 with the condition of faith and perfe- 
 vcrance^ fo his threatnings are denoun- 
 ced with the exception of repentance- 
 which tli^ough concealed for tlie moft 
 
 C c J part, 
 
ipS A Chm of Principles. 
 
 Aph.4. part , is always included , and fome- 
 tinnes exprcffed , as in that place of Je- 
 
 Jer.18, 7,s. remiah, At what in/lant IJI^all Jpeak con- 
 cern'mg a nation and concerning a kingdome^ 
 to pluck up^ and to pull down y and to dejiroy 
 it', J f that nation^ agatyifllphom 1 haye pro- 
 nounced^ turn from their eVil^ I will repent 
 cfthe evil that I thought to do uttto them. Be 
 we admoniflied from hence, 
 
 Firft, What to praBife in reference to 
 God y to wit Truth in our promifes to 
 and covenants with him , that fo our 
 returns mayj^e anfwerable in kindeto 
 
 Piai. t). 10. our receits. J// hi^ Ti?ays are mercy and truth 
 to us-ward ; therefore all ours fhould 
 be truth and faichfulnefs towards him . 
 Thrice happy we , whatever our out- 
 ward condition prove, if we be able to 
 profefs in the fincerity of our hearts^ as 
 they did in Pfalm the fourty fourth^ Jll 
 this is come upon us^ yet have "^e notforgot^ 
 ten thee , neither have ^e dealt filfly in thy 
 'Covenant, Our principal comfort flows 
 from Gods keeping his Covenant of 
 grace with us ; it fliould therefore be 
 
 our 
 
A Qoain of Principles, i pp 
 
 our principal care to keep touch with Exerc.j. 
 him. 
 
 §.8. Secondly, What to look for in re- 
 fcraice to ourjebes. To wit , an exact 
 fulfilling of all promifes and threat- 
 ninss that are conditional . according 
 to their feverall conditions. Hath the 
 faithfull and true witnefs faid , He that 
 hcleeVeth and is hafti:^djl?all be fayed ^ but 
 he that beleeveth not ill all be damned? 
 Let no unbelecver then , whilefl he 
 continueth in that cftate, expert falva* 
 tion : neither any that beleeveth and 
 walkcth in Chrift fear damnation, fee- 
 ing he hath Truth it felf engaged for 
 his fafety • and feeing thtjaith ofGodsTxx.x,i,i, 
 eleft ^ according to S'Tauls doctrine, 
 fliould go hand in hand with the hope of 
 eternal lijfe^li^hich God that cannot lie promi- 
 fed before the tvorU began. Let all that 
 wifh well to Zion make full account 
 that in due time, The mountain of the i^'^i- 
 Lords houfe /Jpall be eftablijlnd in the top of 
 the mountains , and jl7all be exalted ahoye 
 the hills ^ and all nations [l?allfiow into jf ; 
 
 becaufe 
 
 2^1. 
 
ao o A Chain of Trinci^les. 
 
 Aph. 4. bccaufe it hath been promifed of old. 
 Let them alio know affuredly, that the 
 iThefl::. 8. j^Qy^ fpiU coufume jintkhri(i imththe fj^i- 
 rit dfhis mouth , and dejlroy him y^ith the 
 hrtghtnejs of his coming-^ becaufe this com- 
 mination ftandeth upon the file in ho- 
 ly Scripture, and is not yet completely 
 verified. Former agcs'havc feen jinti- 
 chriji JSlafcent , when the Bifliop of 
 Rome firft ufiirped authority over all 
 the Churchesj Antichrifi Qrejcent^ when 
 he began to maintain the doftrine of 
 adoring Images, and praying to Saints 
 departed ; Antichrifi ^nant , when he 
 exalted himfelf above Kings and Em- 
 perours, fetting up his mitre above 
 their crowns jyea jintichrifi Triumphant y 
 when he once became Lord of the Ca- 
 tholick faith, fo as none might bcleeve 
 without danger more or lefs, or other- 
 wife then he prefcribed. To this obfer- 
 vation made by one of our own learn* 
 D'CraUan- ed couutreymcn, let me add; we our 
 Vigtiim Ao-mi- fclves havefecu him Antichrifi £adent, 
 /^Hjchap.13. £^jjjj^g ^j^j waining ever fi nee Lwfkr, 
 
 Cahin , ferkins and others were fet on 
 
 work 
 
A Chain of Principles. lo t 
 
 work by God to unmask him. And no Exerc. 4, 
 doubt, if we do not, our pofterity fliall 
 fee him ^ntlchrlfl morient^ dying and gi* 
 ving up the ghoft : for the Lord faith- 
 full and true hath not onely threatned 
 his ruine , but foretold that his day is 
 coming. .-* ?-)gi-r;i:3 c-/!j c: ^ ni 
 
 ExERCITATlON 4. 
 
 Keeping mercy for thoufands explained. Men 
 exhorted totrtt/l God mth their -pofterity, Lii- 
 thers lift Will ajidtfftamcm:. Imquityy tranf- 
 grcfiion and fin what. Six Scripture- exprefshns 
 fetting out the pardon thereof. Gads goodnefs there- 
 in. Faith and repentance the way to it. Pardon in 
 the Court of Heaven y andofConfcience. ihe equi- 
 ty and neccfsity of forgiving one another. We art 
 to forgive as God for Chrifts fike forgiveth w 
 viz. heartily y (peedily, frequently ^throughly, A 
 twofold remembrance ef injuries , in cautclam 6" 
 in vindidam- 
 
 §•1. npHe fixth branch of divine 
 A goodnefs, is the Lords keeping 
 mercie for thoufands ; which phrafe ad- 
 mitteth of fundry notions, worthy of 
 diligent confideration. 
 
 D d ^ Firft. 
 
zo2t A Chain of Principles. 
 
 ApU. 4. Firft, i\eeping it as in a (iore-houje. God 
 
 Rom. 101 J. is faid to be rich unto all that call upon 
 him , and we reade of the riches ofhU 
 goodnejs. Theft riches are laid up with 
 him , and kept as in a maga:^ne , to be 
 made ufe of upan all occafions accord- 
 ing to the emergent necefsities of his 
 people, Wh&nce it is , that we alio 
 
 Kebr. {,16. rcadc, of their obtaining mercie^ and find- 
 ing grace to help in time of need. 
 
 Secondly, Keeping it for thefrejent age, 
 <t5 well 04 haying di^enfed it formerly to pre- 
 deceffours. Our fathers were all liberally 
 fupplied out of Gods foremcntioned 
 Treafury, as it is in Tfalm the two and 
 
 prai. ai.43 5. twentieth. Our fathers trufted in thee; 
 Ihey trujied , and thou didfl deliver them-^ 
 Tl?ey cried unto thee , and were delivered^ 
 they trufted in thee , and "^ere not confound- 
 ed. This fliouldbeno diflieartningto 
 us , as if his Treafury were exhauftedj 
 but encourage us rather, as ^auls cxam- 
 
 iTim.i. 1^. pic did fucceeding belcevers. For this 
 caufe I obtained mercie (faid he) that in me 
 fi^fi J^I^ O^^^fi 'i^i^htpelp forth at! long- 
 
 fufering. 
 
A Chain of ^rinctples. 20^ 
 
 jujjering y for a pattern to them which p^ould Exerc. 4. 
 hereafter beleeVe on him to life eyirlajling. 
 Which is the next obiervablc. 
 
 Thirdly , J^efing it for time to come, 
 as 'ti^ell as dijj^enftng it at prejcnt. God 
 hath mercy in hand , and mercy in 
 ftorc. We now fay , as it is in the La- 
 mentations , It is of the Lords mercy that Lam, j. ti. 
 we are not confumedy hecaufe his comfafsions 
 fail not. The fame will they have occa- 
 fion to profefs that ftiall come after us. 
 God keepeth mercy, and mercy kecp- 
 cth us. Created goodnefs indeed , be- 
 ing limited, may be juftly fufpe6ted of 
 penurie. Efan might have fomewhatto 
 plead for his faying, Hafi thou hut one 
 blefsingmy father ^ But Divine goodnefs 
 is like an ocean without cither banks 
 orbottomc. Our heavenly father hath 
 blefsingsreferved , as well as bellow- 
 ed: many more blcfsings then one, yea 
 for many more perfons then one ^ as it 
 foUoweth. 
 
 Fourthly, Keeping mercy for thoufands^ 
 and thatJiot ofperjons onely^ hut^ as it is in 
 
 D d 2 the 
 
2 oz}. (tA Chain ofTrinciples. 
 
 Aph. 4. the Chaldee, for thoufands of gemratiom. 
 Eccief. 1. 4. 0/2^_2-^72f r.irio;2.,eoe5,iaith the Preacher ,4??^ 
 
 cb "cb 5 — ' * r 
 
 another generation cometh^ but the earth absf 
 deth for ever, Not oneof all thefe gene- 
 rations but coming and going tafteth 
 
 PI.L n- 5. of mercy ^ and the "^hole earth , during 
 the time of thefe revolutions are ftdlfuil 
 of the Lords goodnejs. When the ark rffted 
 
 Numb. ic.i(, 2\fofes faid, '^turn^ Lori^ unto the many 
 thoufands cf IJraeL He that charged his 
 providence with the thoufands o( ]f 
 rael, is ready to charge it with the thou- 
 fands of England^ both in this and after 
 ages , if they do not apoftatize from 
 him, and fo forfake their own m^rcy. 
 '^JA'M I* rWell may we therefore trufl: 
 Godwith our pofterity, feeing he that 
 hath fliewed mercy to us keepeth mercy 
 for them. As that fountain of light the 
 Sun is not weary with fliining; it gi- 
 veth us light , and keepeth light tor 
 our Antipodes : lb this fountain of 
 mercy is never tired with communica- 
 ting goodnefs to one generation after 
 another. Good parents in bad. times 
 "b G ' are 
 
d/^ Chain of Trinciples. 205 
 
 are often troubled with great folici* Exerc, 4. 
 tude, when they think what will be- 
 come of their children after them. Let 
 fuch coniider that they leave them in 
 his hand, who is a God keeping mercy for 
 thoufands: as Luther did , who had this 
 paffage in his laft Will and Teftament. 
 Lmd God 1 thank thee for that thou /;4y? Meich. Adam. 
 
 V if. German. 
 
 34. 
 
 heen plea fed to make me a poor and indi- Thcoi.p! 
 gent man upon earth. I have neither hou/e^ 
 nor land , nor money to leaye heh'mde me. 
 Thou haft given me wife and children -^ I re^ 
 /{ore them to thee. Lord^ ?iourifh^ teach and 
 prcferve them^ 06 thou haft hitherto done me^ 
 thou that art a Father of the father le/s^and 
 a judge of the y\?idows.htt them remember 
 how much mercy is entailed upon the 
 ilTue ot beleevers by vertue of thefe 
 and the like places , He Vtll blefs them PR 115. 
 that fear the Lord both /mall and great. The ^^' 
 Lord will increafe you more and more ^ both 
 you and your children. The jujl man 'iValh I'^'o^'- 
 eth in htA integrity ; his children are bleffed 
 after him. And that Satan never can, 
 God never will cut off this entail, un- 
 'v-'» D d 3 lefs 
 
 ,c.7. 
 
I0i5 A Chain of T^rinciples^ 
 
 Aph. 4. lefs either the children degenerate ; or 
 the parents , diftrufting providence, 
 make ufe of lome unlawfull means for 
 their promotion. In which caft, Wo to 
 
 HaiM.9,xo, him y faith thcT?xoiphct^thatcoVeteth an I 
 evil covetou/nefs to his houfs^tbat he might Jet ' 
 his nejl on high-- Thou hajl confultedjhame 
 to thy houje— For ihefionejhall cry out of the 
 Tt^all , and the beam out of the timber Jhall 
 anfy^er it. If Jeroboam out of defign to 
 fecure the kingdome , and fettle the 
 crown in his own line , will take the 
 prad:ifc of Idolatry as a means to this 
 
 I Kin?.i;.34. gjj j. jjyj^ fj^i^^ becomes fiH unto the houfe of 
 
 Jeroboam^ even to cut it ojf^ and to deflroy it 
 from off the face of the ernth. No wonder 
 then, if when Gods own peculiar peo-' 
 pie begin to diftruft him, and by rea* 
 ion of unbelief take irregular courfts 
 for their advancement in the world, 
 this very thing prove an obftrudtion 
 to that mercy ;, which they and theirs 
 might have otherwife been partakers 
 of. Such as would be fure to finde him 
 £xoa.iof=. aGodfbewing and keepitig mercy tmto 
 
 thou^ 
 
A Chain of Principles. zoy 
 
 thoufands ^vciuA bccarcfull to be found Exerc, 4. 
 in the number of thoft that love him and 
 keep his commandmetits^ as he himielf in- 
 formeth us in the Decalogue. 
 
 §. J. The feventh branch is for^i* 
 Vm^ iniquity y tranjgrefsion and fin. Where 
 the terms are multiplied to npte the 
 readinels of God to forgive our offen* 
 ces, how many foever they be, though 
 tranfgrefsion be added to iniquity, and 
 fin to tranfgrefsion. How great Ibevcr sce Mui$ on 
 they be (Pf/c/;^;, which fignifiech rebel- "•^'•'^' 
 lious , as well as Qhattaah^\^]\\c\\ im- 
 ports failings^ and of what kindc foe- 
 ver they be, whether original, viz. the 
 crookednes &. perverfnesofnature,in- 
 timated in Ay^on the v^ord ufed in that 
 ipeech of David, (Behold^ I was P^apen in 
 iniquity f or a6tuall,exprefTed by the two» 
 other terms. To help our underftand- 
 ing herein,the Holy Ghoft in Scripture 
 is pleafed to make ufe of fundry expreP 
 fions very fignificant, when he ipeaks 
 of Gods pardoning fin. viz. 
 
 I. Taking it alt^ay^ as in that place of 
 
 Ho/ea^ 
 
zo8 AQoa'm of Principles. 
 
 Aph, 4. Hofea^ where the Church is diredted to 
 Hof.M.z. make her addrefles on this wile,T^^e 
 fl?ith you words ^ and turn to the Lord , fay 
 unto him^ Take away alliniqmtyya}id receive 
 tis gracioufly ^ jo will tt^e render the cahes of 
 our lips. Not as if when iniquity is for- 
 given it were prefently tobe taken out 
 of the memory • but that which the 
 Saints defire is to have it taken out of 
 the confcience , that their hearts may 
 accufe them for it no more. As a thorn 
 in the hedge is a fence, but an offence 
 inthemidftofagarden : So fin in the 
 memory may do well to keep us from 
 relapfing, but is a grievance in the con- 
 Qnid rcmhuam fcieuce. Which made jiuflin after aflu- 
 u^^i^ZL ranceofforgivenefs,whenhe had made 
 Tlli^Iamm coufcfsion of his former aberrations, 
 mnmetuitinuc^ blcfs God that he could now call them 
 
 Augiift. Con- . . . . I . rr • 1 J 
 
 fe{[.iib.:.c.7. to mmde without bcmg arrrightcd at 
 the confideration of them. 
 
 1 1. Qafling of our fins hehinde his back. 
 
 ifa 8.1-, ^^^^ Hezekiahs fbng, T/;o« hafi inloVe 
 
 to my foul^ faith he, delivered it from the 
 
 pit of corruption:, for thou haft cnji all my fins 
 
 he* 
 
A Qoatn of l^rincipks. 2 op 
 
 hehinde thy bach This God doth with a Exerc. 4* 
 pLirpofe never to view them move Ocu- 
 lo Vmdi^e , fo as to take vengeance for 
 them, though Oculojudice^hc cannot but 
 by reafon of his Omnifcience fee and 
 difcern them. All the while DuVids fins 
 were before his own face, and he ma- 
 king a penitent confefsion of them as 
 in the one and fiftieth Pialm, I ackno^- P^^im ^1,3. 
 led^ed my tranfgref^ionSy and my ftn is eVer 
 before jne , they were caft behinde the 
 back of God, as the Prophet lS[atban af- 
 fured him, faying, The Lord hath put -Sam.ii.13i 
 away thy /in, thou p^ alt not die. 
 
 HI. Scattering them as a cloudy or as 4 
 miff. So the Gewev^tranflation hath it 
 in that cheering paflagc of Ilaiah, I have ^^^'-n- -i 
 put away ihy tranfgrefsions like a cloudy and 
 thy (Ins a^ a mi/l. Sin is that which in- 
 terpofeth it felf between the foul and 
 the light of Gods countenance : But 
 whether it be a (lender mid or a thick 
 cloud, an infirmity or a rebellion, the 
 fun of righteoufnefs eyed by faith can 
 and will difpell it fo, as to make it va» 
 nifh. E e §.4. lY-C^- 
 
z I Q A Chain of Trinciptes. 
 
 Aph. 4. §*4' I V. Cavtrhig or hiding them* So in 
 pfaim r-.u the Pfalm^ Sleffed ts he whoje tranjgrefsion 
 Si tcxit pcccata is forgivenywhvfe fi?i is coVered* Men ne- 
 
 Vein noliik ad- Jo - ri ^ • i A r \. r \ 1 
 
 vcnmy Si no- vet punilh hiddcn lins^becaule the law 
 ^HdJtadmal talccch noticc of none , but fuch oncly 
 yc-.temsinoiu- ^5 coHic to light, bv breaking out in 
 veKoiukpmre.y^Qxis OX a6tions. GoQ is according- 
 tign .in oc. j^ ^,^.^ ^^ cover and hide thofe fins 
 
 as it were out of his fight, which he 
 never intends to infli<^t punifliment 
 for. 
 
 V. Throl0ing them into the depth of the 
 Mitah 7. 18, Sea. Thus in Micha's Prophefie, Who is 
 a God Itke unto thee that pardoneth ^c. 
 He wiU fuhdue our iniquities^ and thou wilt 
 eajl all our fins into the depths of the Sea, 
 AUuding perhaps to what befell Tha- 
 raoh and his hoft in the red fea, which 
 drowned the great eft Egyptian Com- 
 manders, as well as themeaneft com- 
 mon louldier. The vaft Ocean over- 
 floweth both the loweft fands and the 
 higheft rocks : that of Gods pardon- 
 ing grace removeth both the fiiialier 
 pfevarications, and the groffer abomi^ 
 
 nations 
 
 ^9k 
 
A Chain of Trinciples^ zii 
 
 nations of all fuchjasare truly peni* Excrc. 4* 
 tent belcevers. 
 
 V I. dotting them out^ as in DxtVids 
 petition, Have mercy upon me, God^ ac- Pfa'.j.i; 
 cording to thy loving hndnejs ; according to 
 the multitude of thy tender mercies hht out 
 my tranfgrefsiom. Wherein he alludeth 
 to the cuftome of Creditours, who ufc 
 to fet down what every one oweth,and 
 when debts arc either forgiven , or 
 paid, to blot them out. Our fins are 
 called debts in the Lords Prayer : 
 Chrift as our furety hath given fatis- 
 faftion to divine Juftice for them • 
 When this is once apprehended and 
 applied by a lively faith , God iflueth 
 out a pardon; drawing as it were, the 
 lines of Chrifts Crofs over the lines of 
 his debt»book ; fo as he may ftill fee 
 the fum we were indebted in , but 
 fees it cancelled , never to be exacted 
 
 more. 
 
 §. y. Be we then advertifed from 
 hence in the firft place , to acknow- 
 ledge the fingular goodnefs of God to 
 
 E e 2 us 
 
212; A Chain of Trincipks. 
 
 Aph. 4. ^s in this particular, of forgiving out 
 iniquity, tranfgrefsion and lin. Du^Hd 
 in the place lait ciced Ipeaketh of it as a 
 fpecial evidence of loving kindncfs 
 and tender mercies. The Apoftles 
 Creed, having premiied the aiticles 
 concerning Chrill:, by whom all blel- 
 lings were procured for the Catholick 
 Church, when it comes to recite them, 
 nameth forgiveneis of fins in the firft 
 place, as the choileft priviledge on this 
 fide heaven. And in that compendious- 
 prayer, vdiich our baviour taught us, 
 there is a remarkable connexion of 
 two petitions by a conjunctive parti- 
 cle, not to be found in any of the for- 
 mer. Give m this d^y our doyly bread ^ And 
 forgive us our trefpaffes. To fhew 
 that as our dayly fins make us unwor- 
 thy of dayly bread, fo there is no fweet- 
 nefs in them till the other be pardon* 
 ed. Bread and all other outv^ard mer- 
 cies a man may receive from an angry 
 God : pardon of fin never cometh but 
 from favour and fpecial love^yea riches 
 
 of 
 
A Chain of Principles. zi^ 
 
 of grace^as Taul expreflfeth it, fpeaking Exerc. 4. 
 ot Chrill;, In li'J?om "Me haye redemption Ephcr.1.7. 
 through his hloud ^ (he f)rgive?v Iscfjins ac 
 cording to the riches of hisgrdce. 
 
 §. 6. In the recond,to beleeve and 
 rcpcntj that we may be found in the 
 number of thole to whom this choice 
 blefsingis imparted. Scripture telleth 
 us men muft be turned from darhiefs to Aasi6.is, 
 light ^fom the power of Satan to Gody that 
 they may receive forgiycmfs (fjhis, and an 
 inheritance among them that arefanBifitdy 
 by faith that is in (^hrifl, Alfo that God 
 hath exalted him ivith his rizht hand to he a ^^^' ^•^''• 
 
 CD 
 
 Prince and a Saviour^ for to gi\>e repentance 
 to Jjrael and j-orgiVene/s of fms. Obferve 
 the method, Repentance firft^and then 
 forgivenelj. God doth not beftow his 
 d ftinguifhing favours upon all men 
 promifcuoufly. Pardoning meicy doth 
 indeed come hom him with eale ( he 
 is called a God ready to pardon ) but Nehem.9.17.. 
 droppeth not from him at unawares, . 
 that I may allude to what Seneca {zxipiemjcdm 
 of his liberal man. He will knowd'cbcS'. 
 
 E e 3 whom 
 
zi/^ A Chain of Principles. 
 
 Aph.4. whom he beftoweth his forgivcnefs 
 upon. Unbeleeving, unrepentingfia- 
 ners never obtained ic; faithful! peni- 
 tents never yet went without it. They 
 may perhaps not be fb fenfibleof it in 
 times of temptation and ofdeiertion: 
 but , to make ufe of a known diftin- 
 diion , whereas there is a double for- 
 givcnefs , one in the high Qourt of 
 heaven^ of which the Lord (peaketh in 
 
 I Chw)n.7.i4. his anfwer to Solomons prayer. Then ViU 
 I hear from heaven and forgive their fins. 
 (all authentical pardons are coined 
 there- the ftamping of them is a part of 
 prerogative royal^ and it is no leis then 
 high treafon in the Pope to have his 
 mint of Indulgences going at ^me) 
 Another in the Court of co?7fcience ^f^okcn 
 
 H.W. IC. 2. of in the epiftle to the Hebrews , The 
 worJJyipfers once purged p^ould have had no 
 more confcknce of fins : it may fafely be 
 afferted that forgivcnefs is certainly 
 paffed in the Court of heaven , when* 
 •foever Chrift is received by faith; ac- 
 cording to that , (Be it known u?itoyou, 
 
 that 
 
A Chain of Trincifles. ^ 215 
 
 that through this many meaning Chrift, is Excrc. 4. 
 f reached unto you the forgivefje/s ofJi?is; and 
 hy him all that belee^e are jujitfied from all 
 things , from t^hich they could not be jufli- 
 fed by the la^ of Mofes, Yet may there 
 for (bme fpace of time after this , not 
 determinable by any man, be wanting 
 a feal upon earth to this pardon ; and 
 the beleever continue not fo fully ac- 
 quitted in the court of his own confci=^ 
 encc, as to be affured of forgivenefs till 
 the Lord hath taught him by experi- 
 ence to fee and acknowledge , that af- 
 furance of pardon is a free gift of his^ 
 as well as faith, or pardon it felf. 
 
 §. 7. In the third place, To be follow* Ephef. ^. ,, 
 ers of God 06 dear children^ tender-hearted^ "*"'" 
 forgiving one another , even as God for 
 Chrijis Jake hath forgiven tts. We fliould 
 
 Firft, Forgive one another. The equi- 
 ty and nccefsity whereof are both ex- 
 ceedingly preffed by our Saviour , to 
 the end we mig!kt not look at it either 
 as unreafonable, or as arbitrary. The 
 former by his parable in the eighteenth 
 
 of 
 
11 6 ^ AQomofTrinci^ks. 
 
 Aph.4. of Matthew, The wrongs we fuffer 
 Mac:^. 18. compared cothe lins we commit , are 
 tociieenj/'' buc 2L6 an hundred pence to ten thou- 
 fand talents j great odds both in num- 
 ber and weight: for number, ten 
 thoufand to one hundred • and. for 
 weight , the one fort are talents , the 
 other pence. What more equal then 
 that we who have fo many talents for- 
 given us, fliould be ready to forgive fo 
 few pence ? The latter in an exprefs 
 declaration annexed to the Lords pray- 
 Mutii.6. 14, er. Jfye forgive men their trejpajfes , your 
 '" heavenly Father "ii^ill alfo forgive you ; (But 
 
 if ye fdrgive not men their trefpajfes ^ nei- 
 ther will your Father forgive your trefpaffes. 
 Whence it foUowech, that perfons ad- 
 dicted to revenge, fo oft as they repeat 
 that pctitition Forgive us our trejpafJeSy 
 as '^e forgive them that trefp fs agawft us^ 
 do in effe(5t make a dreadful! impreca- 
 tion againft themfclvcs • and fetch 
 down a curie from heaven in ftead of 
 a blefsing. For he that faith with his 
 tongue, Lord, I pray theeforgiveme, 
 
 as 
 
(Ul Chain of Trinciples. z i y 
 
 as I forgive others ; but meanwhile Exerc. 4. 
 faith in his heart, I cannot , I will not 
 forgive fuch an one, doth he not by 
 confequence (ay to God , Forgive not 
 me i doth he not pronounce himfelf 
 unworthy of pardon, and in tffcd: fub- 
 fcribe to the lentence of his own con- 
 demnation ? Yet alas how common a 
 fin is revenge I As the heart in the na- 
 tural body is the firft member that li- 
 veth, and the laft that dies : fo reveno;c . 
 in the heart is a luft that fooneft ap- 
 peareth in children, and is often long- 
 ed ere it be healed in the regenerate. 
 Molarim telleth us that the Chriftians ^'^^"0^- fecu- 
 or old in Aujttns time, were vj oni to '^nbiquiubet 
 beat upon their breails in a deep fenfe au/fuumn!n-^ 
 of their lins , at the ^pbis in the begin- Si'.Thedr 
 ning of the forementioned Petition p'^'^''^'^^'"' 
 Forgive Hj: well may the moft of men ' • 
 now adays beat their breads for grief, 
 and hang down their heads for fliame 
 at the No5 in the latter claufe, Js we for- 
 give. For how few are there that do it 
 aright ? Seeing that, 
 
 F f §.8. Se- 
 
2x8 ^ Qhm of Trine iples. 
 
 Aph. 4. §. 8. Secondly , we fliould forghe 0- 
 thersy as God for Chrifts fake hath for- 
 given us. to vvitj 
 
 Firft J Heartily without dljjemhlin^, 
 Chrift denounceth a terrible threat- 
 
 Watth. 18. j^ning againft fuch^ o/s do not from their 
 hearts forgive every one his brother. It is not 
 a making a fair (hew in outward car- 
 riageSj not binding up, as it were, the 
 broken bones of peace with good 
 looks and fweet words , that God ac- 
 cepteth, if the heart be full of worm- 
 wood and gall. Joab kiffed, and ftab* 
 bed , Judci4 kiffed and betrayed. Hail 
 Mafiery faid the one to Chrift j Art thou 
 well my brother ^ faid the other to jimafa. 
 How hatefull is fuch difsimulation to 
 God and man? Forgivenefs is a fruit of 
 love : My little children , faith S' John, 
 
 ijth. 5.18. let mnot bye ^ fofayl, let us not for- 
 give in word and tongue y hut in deed and in 
 truth. 
 
 N.h?m.o.i7. Secondly, Speedily without delay. Be 
 
 ai*. "'' ^*' like God, ready to pardon. As in beftow- 
 ins, he doubleth his benefit that eivcth 
 
 betimes; 
 
A Chain of T^rmcipks. z m 
 
 betimes : fo in pardoning , he forgi- Exerc. 4. 
 veth twice that forgiveth with Ipeed; 
 his forgivenefs receivcth a double wel- 
 come, and fliall have a double reward. 
 It is not for Chriftians to harbour ani- 
 mofitics in the courfe of their lives ^and 
 think to falve it by faying we forgive 
 all the world, when they lie upon their 
 death beds. For that may be applied to 
 pardoning, which Divines uiually fay 
 of repenting, True forgiVenejs is ne^fer too 
 late , but late forgivenefs is Jeldome true. 
 Wherefore let not the fun go d'-^H^n upon Ephcr.4. .<;. 
 your Ti>rath , as Taul advifeth his Ephefi- 
 a?ts. If that which was but a mote zzt-^-^fcfiuc^.eji 
 
 yai-c\ 
 
 firft, be watered and chcriflied with AugTftr 
 the frefli fufpicions of fome few days, 
 it will turn to a beam, and go near to 
 put out the eye of love. 
 
 Thirdly, Frequently "without fliht or li- 
 mitation, God multiplieth pardon-^ foiia'-fj-r: 
 fliould we. When ye ftand praying , for- ^^^^"^ ^'^ ^^' 
 give filth Chrift; and Taul bids us Vray 1 Their, .;. 17. 
 continually. We fliould therefore be in- 
 clined to forgive continually; and to 
 
 F f 1 make 
 
220 A Chain ofTrinciples. 
 
 Aph.4. make adlual performance wheniocver 
 there is an opportunity. (P^f^r thought 
 he had offered fair when he asked, 
 
 Mauh. i8,zi, How oft, fl)all my brother fin againfi me, and 
 J forgive 'htm ^ adding till feven time^, 
 as making account that furely that was 
 often enough. But our Saviour maketh 
 nothing of that number- would by no 
 means have him ftay there. Jefm faith 
 unto him, IJay imt unto thee till fy en times ^ 
 hut untill jeyenty times feven : patting a 
 certain definite number for an indefi- 
 nite, and thereby intending to teach 
 that his followers fliould forgive To* 
 
 ' ties qmties fo oft as they fliall be trelpaC- 
 
 fed again ft. 
 
 §. 9. Itounmy ^Throughly ^04 tpithout eoc^ 
 ce^'ting, fo 'i)?ithout rememhring any ojfence, 
 God excepteth not any of our fins 
 
 I jeK i: 9. when he affordeth us pardoning grace. 
 But i/lii?e co?ifffs,he isfaithfull ^ jujl to for- 
 give us our fins^<^ to clean f€ us from all un- 
 righteoufnefs. Should he referve but one 
 unforgiven , that one would fink our 
 ibuls to hell. It is our duty to imitate 
 
 him 
 
A Qoain of Principles. 221 
 
 him herein. P'or^^'ve, faith Ghrift, //;'^Exerc»4, 
 haye ought aga'mji any. Whoever the per* Mark u. i^^ 
 fon , and whatever the thing be, you 
 mufl: forgive. One of the Evangelife 
 fetteth down the petition thus , in our 
 Saviours form or prayer, For^lye m our ^uke 11.4,' 
 fifis^ for we alfo forgive eVery one that is in- 
 debted to u^. It muft then be performed 
 without excepting any either perlon 
 or eflence. As alfo without rcmem- 
 bring any. God doth fo forgive our 
 fins as not to keep a regifter of them. 
 J, even 1 am he^ faith the Lord , that blot- ^^a'-45. m. 
 teth out thy tranfgrefsionsfor mine own fake, 
 and lipill not remember thy fins. Yet with 
 us what more frequent then laying , I 
 forgive fuch a man, fuch a wrong-, but 
 fhall never forget it or him ? A diftin- 
 ction that came not out of Chrifts 
 fchool, but Satans mint, ^aul was of a 
 different fpirit 5 witnefs that remark- 
 able paflage of his to the Galatians^ 
 brethren, 1 bejeech you be as lam , for lam videVezjm 
 as ye\are ; ye haVe not injured me at ^//. & Grouuai 
 Where he feemeth to dcfire that every 
 F f J member 
 
zii A Chain of Principles. 
 
 Aph.4. member of the Church in Galatia 
 would be to him as an ^Iter ego, ano» 
 tber (elf, feeing he was afFedted as ano- 
 ther felf to each of them. But had they 
 not injured him? yes very much, in 
 preferring the falfc Apoftles before 
 him, queftioning his doctrine, yea be- 
 coming his enemies , and that for tel* 
 ling them the truth j yet behold him 
 profefsing here, Je have not injured me at 
 all , becaufe thefe wrongs were as no 
 wrongs in his eftimation , it was not 
 his purpofe to impute them; he fpeaks 
 as one that had really forgotten them 
 by reafbn of his refolution to forgive 
 them. There is I confefs, a kindeoF re- 
 membrance not inconfiftent with true 
 forgivenefs , when prudent men re- 
 member offences and offenders in cau- 
 telam^ lb as to beware for the future of 
 expofing themfelves to the like inju- 
 ries: But Chriflians ought not to re- 
 member in Vindiclam , fo as to revenge 
 themfelves upon the delinquents for 
 wrongs done in time pafl. I fay to re- 
 
A Chain of Trinciples. 112 
 
 yenge ♦ for otherwife a Chriftian may Exerc. j, 
 feek to right himfelf in a legal way^ yea 
 and to bring offenders to condign pu- 
 nifliment ; ftill^retaining a charitable 
 minde towards them : even as God, 
 though he have forgiven juftified per- 
 fons, may notwithftanding and often 
 doth chaftlfe them with his fatherly 
 corrections. 
 
 EXERCITATION J. 
 
 The latter claufcs of Exod. 54. 7. fo tranflatcd 
 and expounded as to contain an eighth branch 
 of divine goodnefs, viz. Clemency in correH- 
 ing. Ecfuityw vifiting iniquities of the fathers 
 upon the children. Clemency in Hopping at the 
 third and fourth generation, A lefonfor Magi- 
 prates. A fpeech of our ^Elifaheth, Cods pro- 
 clamation tn Exod. 54. Improved bj Mofss in 
 Numb. 14. 
 
 §. I. ^ I 'He following claufes have 
 X fomewhat more of difficulty 
 in them then any of the former, as be- 
 ing varioufly rendered and expounded 
 by Interpreters. The moft reade as we 
 
 do 
 
11^ A Chain of Trinchles. 
 
 Aph.4. do^That will hy no meajis clear the guilty i^ 
 ylftting ^c. But amongft thefe that do 
 agree in the tranflation there is ionie 
 difference about the meaning of the 
 words. The major part of that com- 
 bination apply them wholly to the 
 Juftice of God in taking vengeance 
 upon obftinate finners. Some few 
 ( whereof M' Jhi/worth is one) relped* 
 ing the fcope of the whoW con- 
 textj which is to fet forth the Good- 
 nefs of GodjConfider this alfo as re- 
 lating to that. His words arc thefe. 
 "This his Juflicc upon the wicked is 
 *'a part of his goodnefs towards his 
 " people, as it is faid,77?e juft (hall re- 
 
 Piaim ?8.ii.' ^^ Joyce y yiphen he fees the "vengeance. He 
 ^^ Jhall T^afl? his feet in the blond of the 
 " ft^icked. A glofs that may receive con- 
 firmation from certain paffages in 
 • ^falm one hundred thirty fix. Where 
 the deflrudion of oppolite Princes is 
 recorded as an evidence of Gods mer* 
 cytohis Church. lie flew famous kings ^ 
 for his mercy endtu'ethfor ever, Sthon king 
 
 € 
 
A Chain of ^rincifUs. 2,25 
 
 of the jimoritesyfor his mercy eudurethfor Exerc. k» 
 ever, ^nd Og the king of 'BaJ]7a?t^ for his iu..j:,c\.^s, 
 mercy evdureth for ever. As alio from that '"'"''* 
 in the firft of Nahum^Tie Lord isgood^ a n*^'^'^^ '•7;8, 
 ftrong hold 171 the day of trouble ^ and he 
 knoweth them that trujl in him : Sut with 
 an oyer flowing floud he will make an utter 
 end of the place thereof that is ^ the op* 
 prefsing city l>^imych ^ and darknefs f?all 
 purfue hif enemies* 
 
 §. 2. But the learned Critick Ludo* 
 Vtcm de D/e«,confidering that in other 
 places, by name Zechar. 5. j. the word 
 ]S[akah fignifieth to make void, and to 
 cut off, by altering the trandation of 
 thefe words, puts them into a pofture 
 oflookingdire(5blyat the goodnefs of 
 God, and not with an oblique glance. 
 He renders them thus. Evacuating, cut- ^^^^^^"^ 
 
 rr in • 1 n ci\ici{.wit, 
 
 cldcncfo hOii 
 
 JUC' 
 
 ting ojf or deflroying^ he ti>ill not evacuate , 
 cut offyOr deflroy-ytftting the iniquities of the dc oieu. A^ni- 
 futhers upon the children^ unto the third and ExoS^a-'^si, 
 fourth generation', making this the fenfe, ^-• 
 '* So great is Gods goodnefs, that even 
 ** when he is angry and puniflieth,yct 
 
 Gs ''he 
 
z%6 ^ Chain ofTrinciples. 
 
 Aph. 4. " he will not utterly overthrow : He 
 " viiiteth indeed the fins of the fathers 
 - " upon the children , but it is to the 
 ^' third and fourth generation onely, 
 '^ not for ever. Now according to thi^s 
 interpretation { which for ought 1 
 know may well be received ) the ex- 
 prefsions import an eighth branch of 
 divine goodnefs, to Wit ^Qkmency in cor- 
 nEting^htxc fet forth by agenerall de- 
 claration, and by a. particular in- 
 flance. 
 
 Fir ft by a generall declaration in 
 thefe words, Venarkeh lo ienak.- 
 TLEUydeJlroyirtg he ivill not deflroy^ that is 
 not altogether , not fo deftroy as to 
 vjake afidlend, according to the expreA 
 
 iffcjr:i6.2?. flonin Jeremy. Thus in like forms of 
 fpeechp Delivering thou haft not deli- 
 vered , that is, lay our Tranflatours, 
 ISleither hajl thonJehvered this people at alh 
 Redeemins he cannot redeem, that is^ 
 
 tyoS,u^\. lay they, "None ofthe?n can by any mean i 
 redeem his brother. Proportionably here, 
 1i)eJlYoying he will notdejlroy^ that is, God 
 
 will 
 
^ Chain of Trinciples. 227 
 
 wil not atalljhe wilnotbyany means Exerc. 5-. 
 utterly deftroy his people^ however he 
 may corredand chaften for fome time. 
 Suitable whcrcunto is that in Amos his 
 Prophelie, behold the eyes of the Lord God Amoj p.s, 
 are upon the fin full kifigdome- and I will de- 
 flroy it from 0^ the face of the earthy faVino 
 that 1 ivtll not utterly dejlroy the houfe of 
 Jacob y faith the Lord. 
 
 §.3. This Icnfe is exceedingly fa- 
 voured by a parallel place in Jeremy, 
 lam with thee ^ faith the Lord ^ to faVe thee, ]tt.ioau 
 Though 1 make a full end of all Nations 
 whither I haVc fcattered thee ^ yet will 1 not 
 make a full end of thee., but I ^ill correal 
 thee in meaftire. Then toUoweth , Ve- 
 
 NAKKEH LO AKARKECA , which ^U- 
 
 gnin rendereth^ ^nd dejlroyinglVillnot 
 dejlroy thee, it may further,and yet more 
 ftrongly be confirmed by a palTage irt 
 the fourteenth of i^umbers. The hand 
 of faith having once faftncd .upoit 
 God , will not readily let go his hold.' 
 Mofs had taken faft hold of that dilco- 
 very , which the Lord was pLcafed to 
 G g 2 make 
 
2iS A Q)m of Trincipfes. 
 
 Aph. 4. make of himfelf in.this place of Exa- 
 diis , and accordingly upon occafion 
 improveth it , by pleading with him 
 for Ifraels prefervation from a totall ru- 
 ine; which was then deferved and 
 threatned , making ufc to that end of 
 thole very terms the difcovery was 
 made in, and among others of thofe 
 now under debate , as moft argumen- 
 tative in the fenft contended for* It is 
 
 Num\M. 17, as if he had faid, '^ Wilt thou, O Lord^ 
 
 18 IT 
 
 ^^ bring an utter deftru6tion upon this 
 ^' whole people? What fhall then be- 
 '' come of that goodnefs of thine 
 ^^ which it pleafed thee to proclaim to> 
 *' thy iervant in Sinai ? if thou beeft 
 ^' relblved to punifli them, yet reraem- 
 ^' ber what thou haft laid, l)ejlropng he 
 '^ will not dejlroy. If their iniquities muft 
 "be vifited upon their children, O let 
 ** it not be for ever. Lord, but onely to 
 *' the third and fourth generation , as 
 " thou haft Ipoken. Whereas from the 
 words in that other fenfe , which is 
 commonly received , Ma/es could not 
 
A Chain ofTrincifles. 220 
 
 pofsibly have drawn To ftrong a pie*?. Exerc. 5 
 For if God tt^tll by no meatis clear theguil- 
 0'; all Ifrael having at that time con- 
 tra<5ted adeep and deadly guilt , what 
 inference could be made from thence , 
 but that all Ifrael were ofnecefsity to 
 perifli ? 
 
 §.4. Secondly by a particular in- 
 ftance contained in the laft claui^ , Vt- 
 fiting the iniquities of the fathers upon the 
 children^ and upon the childre?is children^ un- 
 to the third ^ and fourth generation. For the 
 cleerer explication whereof, it will be 
 requifite to demonftrate that God in 
 fo doing exercileth both equity, and 
 clemency, left either fliould be doubt- 
 ed of. Concerning the former j Al- ' 
 though by anexprefs lawMagiftrates D.ur. 24. i^. 
 be forbidden to put children to death iTfr^'s i^."*! 
 for their parents {ms- yet God, who is Jc't'rfbeiir 
 authour of lifeand death, hath referved ^ ^''''- ''''•-• 
 
 -. Ciir, ■• 1 , §14. 
 
 to himfelf a liberty of fo doing, when- 
 foever it pleafeth him^ by realon of his 
 ilipreme dominion over all : and 
 therefore for him to inflift inferiour 
 
 G g. 5 tern- 
 
z^o J Chain of Principles. 
 
 Aph. 4. temporal piininiments in that cafe, 
 cannot but be accounted juft. .The ra- 
 ther if we take into coniideration that 
 children maybe accounted part of the 
 parents themfelves : for as a mans wife 
 is himfelf divided , fo his children are 
 himlelf multiplied. However they are 
 undoubtedly part of their parents 
 goods , and fo efteemed. When God 
 
 Job 1. 1:, had once (aid concerning Job , (Behold^ 
 atl that he hath is in thy foTi^er , Satan by 
 vertue of that Commifsion flew not 
 his cattel and fervants onely , but his 
 Tons and daughters. And when he had 
 
 Jcfuay, i^, determined concerning Achan , Let 
 
 '^' '^" him^ and all that he hath be burnt with firey 
 the Ifraelites in obedience to that com- 
 mand burnt his children , together 
 with his other fubftance. 
 
 §.5. As to the latter , Godsvifiting 
 on this w^ife will be found an ad: of 
 clemency, as well as of equity, if it 
 be confidered, 
 
 Firft, That it is but to the third and 
 fourth generation, not to all generati- 
 ons. 
 
A Chain of Principles. 25 1 
 
 ons , and for ever , according to the Excrc. j. 
 Pralmifts expoftulation, Wilt thou bean- p^v.s^ 5^ 
 gry l^'tth us fir ever ^ ivilt thou draTi? out 
 thine anger to all generations ? Not to do 
 thus is mercy, witnei's that in Nehe- 
 miah, For thy great mercies Jake thou didfl ^^^'^^''-9' i^- 
 not utterly conjume them^ norforfah them: 
 for thou art agraciom and merciful! God, 
 
 Secondly , That all forts of finners 
 are not fo puniflied , but onely or 
 mainly fuch as are guilty of the moft 
 hainou5 provocations ^ chiefly Idola- 
 ters and worfliippers of falie Gods, 
 Forthefecond commandrnent (which 
 is^-the firfl place of Scripture wherein 
 we meet with this exprefsion ) hath it 
 thus , / the Lord thy God am a lealom God^ Vcumodiffein- 
 
 .^ . ' , . . ' ■ r 1 r 1 / facns litem p( - 
 
 ytjittng the tmquittes of the fathers upon f /;^ az/M^^'r/ i^/ ^i- 
 children , unto the third ajid fgurth genera-JTvcoTLiuln 
 tionofthem that hate me. that is, of them uZonfil 
 
 that manifeft their hatred of me hy '^'^o rej.fu u lo^ 
 , , / qucmi (iC(?m re- 
 
 committing ipiritual adultery v^ithe^"''-<^'^<>"«s 
 
 Idols , which , as Tome affirm is thedccaiogC * 
 
 moft proper and onely notion of that 
 
 phraie throughout the Scripture. 
 
 Thirdly J 
 
221 -^ Chain of Trincifles. 
 
 Aph. 4. Thirdly^, That it is fcldome done, 
 but where children tread in their fa- 
 thers fteps^and are guilty of the (ame 
 fins with their progenitours. Then no 
 wonder if what we findc in Ifaiahs pro- 
 phefie be accompliflied to the full, ©e- 
 
 3f3, 65. 6y 7. hold , it is written before we- iT^ill not keep 
 jtlencey but mil remnpenfej even recompenjfe 
 into their bofome your iniquities, and the ini- 
 quities of your fathers together , faith the 
 Lord y which have burnt incenfe upon the 
 mountains y and blajphemed me upon the hills : 
 therefore mil 1 meafure their former tipork 
 into their bofome^ 
 
 Fourthly, that it is never done but 
 with merciful! intentions • namely 
 to reftrain men from fin upon this 
 ground, becauft their children, whom 
 they affcd fo dearly are like to fmart 
 for it. He is a truly miferable heir that 
 inheriteth his fathers fins with his 
 lands; the one will quickly.eat out all, 
 and more then all the comfort he can 
 expe<!^ from the other. Now there is 
 fcarce any penalty more grievous in 
 
 Chyyfo* 
 
A Qhain ofT^rinciples. X5t 
 
 Qhryfoflomes opinion, then for a man to Exerc. kI 
 fee mifery brought upon his offspring, 'oi/ aut«.7« 
 and that for his fake. ^ZTJJc 
 
 §. 6. Rulers fliould imitate God '^'^^'fi^ 
 herein , by not dealing againft male* ^^y^'h*"- 
 
 P _ "^ 1 n r ■ 1 Chtyfoft.ho- 
 
 ractours to theutmoltor rigoiH , but "ii is.3d 
 e^^ercifing clemency in their corred:i. ' ^^'^^ 
 ons : not writing all their laws in 
 bloud, as Draco of old is laid to have 
 done J not diliiiembring where a plai- 
 ftcr will lutficc, nor applying fcorpi- 
 ons \;there a rod will ferve the turn. 
 Humanity is a manlike, cruelty a dia- 
 bolical principle. In wrath God al- 
 ways remembereth mercy, lb fhould 
 they of whom it is written, I have /aid 
 ye are Gods. The Iword of his jufticeis 
 always turbifhed with the oyl of lo- 
 ving kindnefsj fo fliould theirs. Our 
 Queen EH:^%h€th is reported to have 
 profelled, That next to the Scriptures D'Hackwet 
 flie knew no book-, which had done p":8? * *°'* 
 her lo much good, as the often reading 
 of Seneca's treatife De dementia. 
 
 §, /. To fliuc up this lo long dif- 
 H h courfc 
 
25^ aJ Chain of Trinci^les. 
 
 Aph. 4. courfe with a review of Mofes His ex« 
 ample touched upon before in the 
 third paragraph ; Look as fome kinde 
 of artificers after long poring upon a 
 piece of black work , finding a dim- 
 nefs Ji\ their fight , ate wont to take an 
 emerald , or fome other green thigg^ 
 by the verdure whereof their eyes may 
 be rcfreflied and their jpirits cheered :u) 
 beleevers, whenpuzled Sc dulled with 
 the confideration of fad events, fliould 
 for their fpiritual relief make ufe of this 
 glorious proclamation made by God 
 himlelf concerning his goodnefs and 
 the feveral branches thcreofj which 
 are all cheering to faith. Mojes did fo in 
 the fourteenth of Tslumhers. The fpies 
 were then newly returned with their 
 difmal report; the people fallen into 
 their two epidemical difeales, rebelling 
 and murmuring , excepting onely Q- 
 Ub and Jop?ua, Hereupon God being 
 highly provoked threatneth to dijinhe- 
 rit thern^ verC 12. to kill them all as one 
 man, verH i j. It was now time for M>- 
 
A Chain ofTrinciphs. i^ 
 
 fes , who loved them as his own foul Exerc y* 
 to beftir hirnfelf, to become their ad- 
 vocate ^ and beg pardon on their be- 
 half, as he doth in the 17^ 18 and 19 
 verfes, grounding his plea upon two 
 topicks : the former Gods power in 
 thcfe wordSj I befsech thee let the politer of 
 7ny Drd he great. Let it be , that is, be 
 manifefted, and appear to be great. But 
 what hath power to do with pardon? 
 Much every way. Forgivcnefs is an a<5b 
 of potency as well as of clemency. Wc 
 know that in all Civil ftates pardoning 
 fuch as the law hath fentenced is a 
 prerogative belonging to the Supreme 
 ^oli?er. His fecond topick is Gods • 
 truth engaging him to make good 
 what had formerly been proclaimed 
 by himfelf concerning his goodnefs in 
 Mofes his hearing. To an active be- 
 Icever, fuch as Mofes approved him.felf 
 in his whole cour(e, every revelation 
 of God is like a clear and diftinct voice 
 uttered in an arched vault;, which rc- 
 foundeth again and again. God fc^ffc prai.^i.n; 
 H h 2 j^oken 
 
254- ' -^ ^^^^^ ^/ ^^i^^^ipt^^' 
 
 Aph. 4. j^o^fw o?jce, faith Dzvid^twtce have I heard 
 thisy that folder helongeth unto God. Ac- 
 cordingly Mofes y as he heard this ad- 
 mirable difcovery of divine goodnefs^ 
 when the Loid firft uttered it on 
 mount Sinai : lo now he heareth it o* 
 ver again , and upon this fignal occa*» 
 fion maketh a due improvement of it^ 
 by founding his plea for Ifrael upon it. 
 jiccording 04 thou hajl fpohn faying^ The 
 Lord is long'Jujjcring and ^f great meny^ 
 forgiving iniquity and tranjgrejuonj ^c. 
 
 r EXERCITATION 6. 
 
 ' Job II. 7, 8, p. exffounded of divine Greatnefs, 
 Three reajons of that Exfofttionj wtth the refotu"- 
 tion of A ^quejiion about it. The height of Gods 
 univerfal^ unaccountable) omnipotent Sovereign^ 
 ty f roved and improved, 
 
 §. 1. ^£Ofhar in ^oh^ being about ( as 
 ^-^ I now am ) to let forth the 
 greatnefs of God, premifeth this inter- 
 JoK ix; fi rogation, Qanjl thou by Je arching finde out 
 God ? to implie the truth of what is 
 . elfewhere 
 
(l4 Chain of Principles. 2^5 
 
 elfe where clearly exprefled by the Pro- Exerc. 6. 
 phec David^ Great u the Lord^ andgreat- P^ai. 145. i, 
 ly to he prutfed j and hisgreatn'.f^ k unjearch- 
 able, Ir could not otherwxfe be His, For 
 as one faith well, TSlon ejjit Veus magnw^ 
 Jt mn ejjet major captu nojlro. Such is the 
 lliallowncfs of mans underftanding, 
 that God fhould not be really great if 
 he were not greater then our capacities. 
 The defcription he maketh thereof fol- 
 loweth in thefe words. It is 04 high as JoKn.S;?. 
 heayerij what canfl thnu do ^ deeper then hell* 
 what canfl thou know ^ The meajure thereof 
 is longer then the earth , and broader then 
 the jea. Where by height Zophar feem- 
 eth to underftand the Omnipotent So- 
 vereignty , by depth the omnifcient 
 wifdome, by lengrh the everlafting du- 
 ration , by breadth the omnipreient 
 immenfitie of God. The grounds of 
 this interpretation are chiefly three. 
 
 Firft the dimenfions here enumera- 
 ted arethofe whereby we are wont to 
 eftimate the greatnels of things : and 
 I finde all the forementioned Attri- 
 
 H h J buccs 
 
1^6 J Chain of Trinciples. 
 
 Aph. 4% butes fpokcn of as branches of divine 
 greatnels in other places. Omnipotent 
 
 piai. 147, 5. Sovereignty ; Great U the Lord , and of 
 great foti?er. Omnifcient underftanding. 
 
 a joh. 5, 20. God is greater then our hearty and knoweth 
 
 Job 36. z6. all things, Everlafting durationj Sehold^ 
 Gsd is great ^ andt^e knon? him not , neither 
 can the number of his years he Jeaiched out, 
 
 iChr. 2,5,6, Omniprefent immenfity; Great is our 
 God aboye all gods. Who is able to build him 
 an houje , feeing the heaVen and heaVen of 
 heayens cannot contain him f 
 
 Secondly , each particular dimenfi- 
 on is elfe where applied to thefe very 
 attributes, though fomc with more 
 clearnefs then others. Height to Gods 
 
 Eccie?.6. ?. Sovereignty. He that is higher then the 
 highejl regardeth , and there he higher then 
 
 Rom.ii.n. they. Depth to his Omnifcicnce. the 
 depth of the riches both of the ivijdome and 
 knowledge ofGrdl Length to his Eter- 
 
 pfai.21.1. riity* ^^ asked life , and thou gavefl it to 
 him ; eyen length of days for ever and ever. 
 Which Cabin and the Chaldee para* 
 phrafe, apply to Chrift, underftanding 
 
 thereby 
 
A Chain of Principles. " 227 
 
 thereby the eternal duration of his Exerc. 6, 
 kingdome. Laftly breadth to his 
 Omniprelence, but covertly in that of 
 ifaiah^ Thej^lonom Lord wdl he unto U6 a ifa-s^.u. 
 flact of broad rivers and Jlreams-^ to figni- 
 fie that protection and lafety, which 
 his prcfence with his Church in every 
 place affords to all the members there- 
 of, like a broad river encompafsing a 
 fenced town on every fide. 
 
 Thirdly, Me thinks there is fome- 
 whatexprell in ^op/^^rj fpcech which 
 as to the two former particulars, tends 
 to this interpretation. For having (aid^ 
 It IS (vs hi^has heaVen^ he prefently adds, 
 What canjl thou do ^ meaning perhaps 
 what are thy weak abilities to his 
 omnipotence ? He in regard of his So- 
 vereign power can do all things 5 but 
 thoU;,alas! what canftthoudo? And 
 after affirming. It is deeper then hell , he 
 fubjoyneth, "Uyhat caujl thou know I as if 
 he had faid, what are thy fliallow ap- 
 prehenfions to the depth of his 
 thoughts ? He in regard of his omni- 
 
 fcient 
 
25S ^ Qiixm of "Trinciples. 
 
 Aph. 4. fcicnt underftanding knoweth all 
 things, but thou^ poor man, What canfi 
 thou kno^f 
 
 §. 2. Ifit be asked, why I expound 
 all thefe claufes of God, feeing the par- 
 ticles It and Thereof (It is high as heaven^ 
 The meafure thereof ) Cccm to relate unco 
 fomewhat elfc. My anfwer iSjthatEx- 
 pofitours differ much about this very 
 thing, and according to their feveral 
 apprehenfions tranflate the words after 
 a different manner. The vulgar Latine 
 and our old Engltjh tranflations carry 
 all to Almighty God, who was men- 
 tioned in the vetle before , (^anfi thou 
 finde out the Almighty ? reading it thus. 
 He is higher then heaven^ what art thou able 
 to do ? His length exceeds the length of the 
 earth O'c, Others confidering that di* 
 vers words in the orginal text being fe- 
 minine will not agree in confliu(5tion 
 with Eloah Sc Shaddai^ whereby God is 
 there expreft , have therefore looked 
 b;^ck to the fixt verfe for an antecedent,* 
 where they meet with *^^?^ Wtf- 
 
 dome^ 
 
A Qoain o/TrincipIes. %y) 
 
 dome, and expound all of it, inferting Exerc.6. 
 the word Sapiejitia into their Latine 
 tranflations, as ecolampadi it^ 2ind Ju?n' 
 us do. But for my part, there is I con- 
 ceive a word nearer hand, which will 
 (erve the turn better , and that is 
 m^'ppn (pQyj^^Fiion, Qanjl thou finde out 
 the yllmighty unto ferfecilon ? It , that 
 is, the Perfection of God is as high as 
 heaven Sec, And herein I joyn with 
 Qallelllo , whofe tranflation is fully 
 fquared to this fenfe ; for fo he readeth 
 the place, Tune Dei intima perveftiges^aut 
 ipfam adeo perfecltonem Om?upote7itis inye- 
 ni(VS ^ Qu^ cum caelum altitudine adcequet^ 
 quid ages f ^c. Now I interpret the 
 words, as before^bccauie however they 
 be read, whether God, or wifdome,or 
 Pei fedion be taken for the antecedent, • 
 it cometh to one and the fame iflue,for 
 the Wifdome of God is himlelf ; and 
 his Perfection comprehends not Wif* 
 dome onely, but all his other excellen- 
 cies whatfo€ver; inComuch zs Lef^i us ^ 
 intitleth his book concerning the At- 
 I i tributes 
 
2^.0 A CJoain of Trinciples. 
 
 Aph. 4. tributes , De perfeBiomhus diVmis. The 
 way thus cleared, I now proceed with- 
 out further interruption to fingle out 
 the particular dimenfions , and dif- 
 courfe of them in their order. 
 
 §. 5. Seeing all divine pcrfe<ftions far 
 tranfcend humane capacities^ the fafeft 
 way, as I humbly conceive , for us to 
 make a due eftimate concerning the 
 height of Gods fbvereignty is to com.- 
 pare it with that of earthly potentates, 
 which is within the compafs and reach 
 ofour underftandings. Verily it is not 
 
 I Tia:.<.i5. without caufe that S,Taul ftyles him the 
 hlejfed and onely potentate^ the Kjng of kings 
 and Lord of lords -^ that Mb/e.% Milch ifedech 
 
 Gen. 14.V.18, ^j^j Jbram^cntklc him the molt hiqh God 
 four times in one chapter. For upon 
 fearch it will appear that his Sove- 
 reignty excels that of the high and 
 mighty ones upon earth in pcint of 
 Extenfivenefs, of Unaccountablenefs, 
 and of Almightinefs. 
 
 pfaimior.i^. I. In poiut of exten/lyenefs His king^ 
 dome ruUth oyer all. The whole earth 
 
 : and 
 
A Chain of Principles. 24.1 
 
 and Tea, which make but one globe, is Exerc. 6. 
 to the Univerie but as a little central 
 point J the mightieft potentate hath 
 no more but his fliare in that little. 
 Whereupon Scnecahnngtth in his wife 
 & veituous man with this cenfureand 
 farcafme in his mouth. Jj this that Toitit, tJotcjiiUudpun- 
 which jo many J\ations of the world do Jo totgenus fcrro 
 Jlriye to di'Vuk among themjehes by fire and mXo ql'um 
 ]\ord ? hoy\; ridiculous are the bounds of'^JXr^ 
 mortal ?nenl All that in which they fail toT'^'i ^ 
 and fro ) manage their warsy and jet up their 'ft^dviquum' 
 petty kingdomes is but a ^oint. Whereas /'f/z.^r/'^iA^^* 
 the Sovereignty of God cxtendcth k^^t^, 
 felf to the whole earth and fca, yea to ,^7*'- ^'1"- 
 
 y J ^ ral.quafft Ijb. 
 
 heaven; and the heaven ot heavens, gi- ^- »" P^^fa- 
 ving lawsnotonelytothevifiblehoft 
 offun, moon, and ftars, but alio to the 
 invifible hoft of An^elswho are (aid to ^^^^^ ^o.^,:®. 
 excell inftrength , and to do his command- 
 m€uts^heark7iing unto the Voice of his word. 
 Yea there is not a Devil in hell that can 
 go beyond the length of his chain, for 
 even thofe legions of darknefs are, 
 tliough much againft their wils, lub« 
 I i 2 jected 
 
i^z A Chain of Trinciptes. 
 
 Aph.4. je£tcd to the empire of the father of 
 lights. 
 
 * Yea whereas the dominion of 
 
 worldly Potentates rcacheth but to the 
 
 outward man , and their laws cannot 
 
 directly oblige the confciencej fo as to 
 
 bring upon it a guilt binding over the 
 
 foul to death ^ his do. And in this re- 
 
 james^.ti. fpg^ S' Jamcs tellcth US that then is one 
 
 laW'giVer^ one and but one^ tvho is able to 
 
 JaVe and to deflroy. The ftyle which Taul 
 
 Epiicf.6..5.^ giveth earthly governours is ma/iers 
 
 Nunib.17.1!?. according to the fleJJ? -, hut }idofes cal- 
 
 leth God, the God of the f^irits of allfiefht^ 
 
 to imply that however there be many, 
 
 who lord it fufficiently over the flefli 
 
 and outward man, there is no Lord of 
 
 our ipirits but God alone, who onely 
 
 I John 3.Z0. i^ greater then our hearts^ as S'' "John fpeak=» 
 
 Hftiiyof the g,.}^^ -pj^jg made the good Emperour 
 
 Bohemian per- , & i-r-'i 1 r 
 
 fccjtions En- MaximtHan the lecond lav. That Woo o- 
 
 gli{hin{.<> ^ , ,. rir 1 
 
 shap.jo. § 1. e^er ajjumed to inmjelj^ a power oyer the com 
 fciences of men ^ fet himfefdown in the throne 
 of God. His ion ^^dolphm who fucceed- 
 ed him iiv.the Empire refolved to walk 
 
 m 
 
A Chain of Principles. ' 24.? 
 
 in his fathers fteps^yet was once un- Exerc. 6, 
 happily wrought upon by the fubtle- Tbid.chap4o. 
 ty of the Jefuites to give way to the 
 pafsing of an Edi(5t for fhutting up the 
 Protcftants Churches during fome 
 time. But that very day news was 
 brought him that jilha ^egia the chief 
 city he had in Hungary was taken by 
 thcTurks. Whereupon in great afto- 
 nifliment he is reported to have faid, / Expccidm tau. 
 exptcted that jome Juch mijcmej as this bodte Da rc^i- 
 fjoould befall me -^ feeing this day I began to '^'cmL 
 tfurp the ^oycrnment belonging to ^0 ^ , ^^[j^'f'joh L^r. 
 
 which is cf COnJcmiCeS, compenc'. hlft. 
 
 §v4.l\Anpoi?itofunaccountable?iefs,Thc 
 greateft Princes upon earth do;, or 
 iliould govern by laws, to the making 
 whereot others concur as well as they. 
 But our God is a law to himfelf He 
 onely can write upon his imperial E- 
 dids. My reafon for it is my wilL Yet be- s-'a^proy^i:^.!: 
 caufe of the holinefs of his nature his . 
 will is always moft juft- fo ashene* 
 vcr enacted any thing , but what is in 
 it lelf equal and reafonable , although 
 I i J perhaps 
 
24-4- 
 
 Aph.4. 
 
 Luther dc ("er* 
 vo arbitrio. 
 cap. 17 J. 
 
 xtA Chain of Trinciples. 
 
 perhaps to our (hallow underftand- 
 ings it may appear otherwife : as to 
 our eves turrets and fteeples how up- 
 right Toever, if their height be exceed- 
 ing great, do often feem crooked, and 
 look as if they flood awry; which 
 fliould deter us from cenfuring any of 
 his Decrees, or Difpenfations, as fome 
 great but unhallowed wits are wont to 
 doj of whom Luther maketh this fober 
 and fad complaint , '* They require 
 '' that God a6t jure humano , according 
 " to what the fons of men do com- 
 ** monly account right and juft , or o- 
 *'therwi(e that he would ceafe to be 
 *^God. Tell not them of the lecretsof 
 *' his Sovereign Majefty ; let him ren- 
 ^^ der a reafbn of his being God , if he 
 *' fpeak, do , or will any thing , but 
 *^ what appeareth equal to men, Proud 
 *^ flefli cannot vouchfafe the God of 
 " heaven Co much honour as to be- 
 *^ leeve any thing to be good or right, 
 '' which is Ipoken or aded above what 
 the Qodex of JuUinian, or the fifth 
 
 '' book 
 
 cc 
 
A Chcun of Principles. 2 4.5 
 
 '^ book of Jriftotles Ethicks defineth to Exerc, 6. 
 " bejuft. 
 
 I confefs indeed that God often con- 
 defccndeth in his holy word to give 
 men a rcafon of fome proceedings, and 
 to clear them up to our underftand- 
 ings : but it is more then he needeth 
 to do , more then we ought to expedl 
 in all cafes. It will therefore be our 
 wifdome to forbear playing the Cri- 
 ticks upon his decrees and adminiftra- 
 tions • confidering that he alone is ^Vu'- 
 suvof ;^ a'.wsi/.^s'o?, unaccountable , not to 
 be called in queftion for any of his do- 
 ings : and always remembring that of 
 Paul, IS^ny but, man j ftho art thou that Rotr.-. zc,zi, 
 repliejl aga'mfl God ^ Hath not the potter 
 power oyer the clay ? Together with that 
 ofjobj God is greater th€7i man: whydoft^''^^^^''-^^^' 
 thou fir be agahifl himf for hegiveth not ac=> 
 count of any of his matters. 
 
 §. 5. Thirdly, 7?2poi«r of AlmighttnefsAw 
 the Princes of this world e^ot^* and aiT- 
 viui;. Authority and Power are often ft* 
 /ered : their authority may be great, 
 
 w^hen 
 
2^6 ^ Chain of'Trincifles. 
 
 Aph.4. when their power to manage it is but 
 fmall. David was King, yec could not 
 2id: as he defired , for the fons of 2^^?- 
 Vtab were too ftrong for him. But in 
 God they always go hand in hand for 
 the accomplifliing of what his wif- 
 dome hath defigned. Therefore I cal- 
 job4i.z. led it Ofnnipotent Sovereignty. I knolif , 
 faith Job, that thou canfi do every things 
 and that no thought can he withholden from 
 theCj meaning that God cannot be hin- 
 dered in the execution, or bringing to 
 pafs of whatfoever he hath in the 
 thoughts and purpofes of his heart, 
 
 Luke 1. 37; The Angel to Mary , Wtth God no- 
 thing pall be impofsible J Taul to the 
 
 Ephef. :. ic. Ephelians, He is able to do exceeding ab- 
 undantly above all that 'it^e ask or think' 
 Other Scriptures may feem oppoiite to 
 
 TiM. 1. thefe, but are not. God that cannot lie. 
 
 X Tim. 2.1;. He cannot denie himJelfyf^nithS' Taul. For 
 anfwer to thefe and the,like inftances, 
 we mufl: diftinguifh of Impofsibles, 
 
 voetiusDifp. They are of two lorts, Jmfofsibilta jjatu- 
 
 Theoi.parr.u^^^ and Im^ofsibilta naturl Fir ft there 
 - ' ;. V are 
 
A Qoain of T^rinciples. zaj 
 
 ate divers things impofsible indeed to Excrc, 6, 
 nature, fuch as in tht ordinary courfc 
 of fecondary canfes cannot be done, 
 which yet to God are mod fealeablcj 
 for example, woi'king of miracles, gi^ 
 ving fight to fuch as were born blindc, 
 raifing up children to jihraham out of 
 the very ftones in theftreet. Secondly, 
 Some other things are impofsible not 
 to nature onely, but in nature^ and that 
 either in reference to the nature of 
 God , when they are fuch as argue im- 
 perfedion in the doer, as to fin, and to 
 die : or in relped to the nature of the 
 things themfelves, when they are fuch 
 as implie contradiction , as for a crea- 
 ture to be made independent. The for- •^' "'•'Ke' ^^' 
 mer or thelc God himlelr cannot do; ommpotem. 
 
 I « I t 11-1 ^lisnaiiiVco 
 
 not through want, but through height potcnt,ae[imii 
 and abundance of power. He cannot A«^u1("iib'.*i, 
 fin, lie or deny himfelf , and that be. f^^yf'^^^ 
 cauie he is Omnipotent : it is for im- 
 potent creatures to be liable unto fuch 
 kinde of imperfections as chele are. 
 Neither can he do the latter : yet is it 
 
 K k not 
 
' zzj-S ^ Chain of Trinciples. 
 
 Apk4. not through any defcd: of power in 
 God, that Tuch things cannot be done, 
 but through want of capacity in the 
 things, which are fimply impofsible. 
 So then ;, when we afcribe Almighti- 
 nefs to God , the meaning is , that 
 whereever divine Underftanding can 
 be a principle ofdireBion^ and divine will 
 a principle of injunElion , there divine 
 power xan fliew itfelfan able/)md/)/(? 
 of execution. Or in plainer terms. That 
 God can do whatlbevcr he will : and 
 the onely reafon why things that do 
 either argue imperfe^ion, or imply cojitra- 
 diBion fall not within the compafs of 
 his power, is becaufe they are iuch, as 
 for want of goodnefs or entity cannot 
 become objects of his will. 
 
 §. 6, Now if the perfe(f!lion of God 
 be fo very high in regard of his Omni- 
 potent lbvereignty,think of thine own 
 lownefs, ( O man, or rather, O worm, 
 and no man ) and be confounded 
 within thy felf , upon comparing thy 
 fcrvile condition by nature with his 
 
 Sove- 
 
A Chain of Principles. % i.p 
 
 Sovereignty j thy imbecility wich his Exerc. 6. 
 Omnipotence. Mam indeed, fo long 
 as he llood , was an univerfal Mo- 
 narch , having dominion both over 
 himlelf, and over the creatures : But 
 every man fince the fall is a Have born, 
 a fervant to divers lufts and pleafures: 
 Neither is there any way for getting 
 out of this eftate, but getting into 
 Chrift, who reftoreth all fuch as clo(e 
 with him to a fpiritual Sovereignty^ 
 'Making them kings to God and his father-^ Rv.i/,. 
 and upholding them with his royall Spirit ^sls 
 fome reade that in thcTJalm. Till then pfai. 51. u. 
 what are whole Nations o( mtn^ but, 
 to fpeak in the Prophets language , <w 
 the drops of a buckety which in their fall i«>4o. 
 are fo licked up by the duft of the 
 earth as they arc no more difcernable^ 
 or as the fmall duft of the ballance, 
 which is of no moment at all towards 
 turning of the beam one way or other ? 
 And if Nations be fo inconfiderable^, 
 what fliall we fay of particular per- 
 Ibns ? I will fuppofe a mighty Prince, 
 K k 2 but 
 
 \o.\^. 
 
Z5d ^ Ch^in of Principles. 
 
 Aph. 4. but an unbeleever ftyled your High- 
 riefs , or your Majefty at every word-, 
 and be bold to p relent him upon this 
 occafion with Zophars interrogatory^ 
 What ca?ijl thou do ^ When God leaveth 
 thee to thy felf, how impotent are thy 
 beft abilities, as to the things of a bet- 
 ter world ? Seeing they arc fuch as no 
 
 X Gor.2.M ^^^^^^1 ^^^ ^^" either ncebe^ for they 
 are fooUflmefs to hm^ and mufi bej^iritual- 
 ly difcerned', or clofe with when they 
 
 Rom.8.7. ^1*^ dilcovcred : for the carnal minde is 
 enmity againfl Gody it is not fubjeB to the 
 lat^ of Gody nor indeed can he. 
 
 May theie and the like confiderati'- 
 ons work fo kindly upon us, as Canu» 
 tm his not being able to fet bounds to 
 the ocean did upon him. It is an hifto'- 
 
 cambden Br'- ry woith the rcmembring. This Qanu^ 
 
 H?H'amT4- ^^ ^^^ ^"^ ^^ ^^^ ancicut kings of 
 
 »". " England^ who really to refute the flat- 
 
 ♦ . terers by whom he was told that all 
 
 things were at his command , caufed 
 
 his royal 1 Pavilion to be fet upon the 
 
 fiinds^ when the tide was coming in, 
 
 then 
 
qJ Chain of principles. 251 
 
 then faid to the Tea , ^^ Thou belong- Exerc. 6. 
 " eft to my dominion, and this earth 
 " which my throne ftandeth upon is 
 " mine. I charge thee therefore not to 
 " flow in upon my ground, nor to wet 
 ^' the feet of thy Sovereign Lord. But 
 in vain, for the tide kept its courfe , 
 and came up to his feet ^ with, 
 out doing him any reverence. Where- 
 upon he removed further off, and laid, 
 " Be it known to all men in the world 
 '' that the power of Princes is but a 
 '• vain empty thing, and that none ful- 
 ^^ ly deferveth the name of a Sovereign 
 ^' Lord, but he at whofe beck heaven 
 '^ and earth yield their obedience, la^feo 
 can fay to the Jea, hitherto jhalt thou come^ 
 hut no further ; and here Jhall thy proud 
 ti^aVes he /laid. It is alfo reported that 
 after this he never put on his crown 
 more. 
 
 O that all the fons of men would 
 
 accordingly learn from this branch of 
 
 divine areatnefs never to boaft more 
 
 of their own abilities! but to throw 
 
 K k I down 
 
151 ^ Chain of Trmcipks. 
 
 .4. down all their crowns'at the feet of 
 Chrift , who , though omnipotence 
 be incommunicable, leaveth upon 
 fuchas receive him by faith fbme im* 
 prefsions and footfteps of it. For 
 whereas divine Almightinefs ftandeth 
 in two things efpecially , to wit , in 
 Gods being able to do all things that 
 are regularly pofsible, and his not be- 
 ing able to do any finfuU thing; 
 there arc fome prints of both upon 
 
 Phiiip.4.13. Chriftians , I can do all things , laith 
 S' Paul , through Chrljl that [Irengthen- 
 
 xjoi'n 5.5. eth nie. And whofoeyer is horn of God^ 
 faith S^ John J camiot fin^ becaufe he is horn 
 of God. 
 
 EXER- 
 
A Chain of Trincipks. 253 
 
 Exerc. 7. 
 
 EXERCITATION 7. 
 
 7he depth of divine Omnifcience fien in difcerning 
 the deep things of man, yea of Satan, yea of 
 God, Our Nefcience dtfcovered and acknerv- 
 ledgcd. The longitude of Gods ferfe^ion jiated, 
 Eternitie proper to him» Not affumed by, or 4- 
 fcribedtomen without blafphemy. 
 
 ^. I. " I He fecond dimenfion is the 
 -i depth of Gods Omnifcience, 
 which appears in that he is able to 
 found and fadome the deepcfl: things, 
 whether of man, or of Satan, or of the 
 Divine effencc and will. 
 
 Firft, There are deep .things of 7?ien. 
 Their ti^ords are deep: and again, T/;e Prcv.18.4. 
 words of (I mans mouth are as deep ivaters. 
 Their hearts and counfels much more. 
 ^oth the inward thoughts of every one cf^^^j^^^ ^^ 
 them^ a?id the heart is deep. So DaVid of 
 the churches enemies. Counjel In the piov.zo.?. 
 heart of man is like a deep t^ater. So Solo» 
 mon of- wife fages. who arc therefore 
 compared by a learned writer to coflfers 
 with double bottoms, which when or 
 
 thers 
 
z^zj. d Cham ofTrincifles. 
 
 Aph.4. tliers look into, being opened, they 
 
 S'. vvaheiRj- fee not all they hold on the fuddain 
 
 bookW.js?. ^^^^^^^^^* Butthefe are no depths 
 
 to God , to whom DaVti faid , There 
 
 Pfal. I ■•9.4 . 
 
 is not a word in my tongue^ hut to , Lord^ 
 thou Knowejl it altogether. And elfcwhere, 
 
 Chron. ig.o. The Lordjearchcth all hearts , and under- 
 flandeth all the imaginations of the thoughts. 
 Neither is it the lead a6t of Gods good- 
 nefstomankinde^thathe is pleafedto 
 refcrve the fearching of hearts to him- 
 felf , as part of his own prerogative 
 royal , becaufe if men were able to 
 dive into one anothcrs thoughts, there 
 would be no quiet in the world ; no 
 peaceable living one by another, in re- 
 gard of that hidden hypocrifie and 
 malice which lurks in the moft. 
 
 §.1. Secondly, Vee^ things of Satan ^ 
 
 Revel. %M. ^oken of in the ^yelation -^ As many 
 06 have not this doEirtne^ and which have not 
 Known the depths of Satan^ as they jj^eak. 
 Seducers are wont to boaft of their 
 myfterious tenents , and to Ipeak of 
 them as great depths, not to be fadom- 
 
 ed 
 
A Chain of Tmciples. i ^5 
 
 ed by common chriftians. Chrift in Ex^rc. 7. 
 that Epiftle of his to the church of T/;)!- 
 atirUy makes ufe of their own term , 
 Depths a^ they jjeak ; but lb as to brand 
 them for Depths of Satan fetch'd from 
 hell, whereas they perhaps held them 
 forth as new truths , glorious lights 
 and revelations from above. Thus 
 popery is a myflery , but a my fiery ef 
 miquity, as ^aul ftyleth it, and Socini-, 
 anifine a depth, but a Depth of Satan, 
 There is not a ferpentine winding or 
 turning in any of thofe corrupt opini- 
 onSj which pefter and poylon the 
 Church of Chrift at this day, but 
 Godleeth and knoweth it , how hard 
 focvcr it be for his fervants to difcovcr 
 and refute. To thefe may be added 
 all thofe other hellifli defigns which 
 go under other names in the Scripture, 
 as The tittles of the divel^ and his devices ; Ephef. ^.i r, 
 all which dark fecrcts arc not in the "" °''^*'*' 
 dark to divine underftanding. And 
 he that now fees them all will one day 
 reckon with Satan for them, yea, and 
 
 LI fink 
 
1^6 A Chain of Principles. 
 
 Aph. 4. fink him fo much the deeper into hell, 
 by how much his depths have done 
 more mifchief upon earth. I fay into 
 hell, where he fliall have thofe agents 
 and fa^tours by whom he now carrieth 
 on his curled work,fof his curfed com- 
 panions to eternitie, accordmgto that 
 RcY.io.io. in xS\z jipocalyps , The divelthat deceived 
 them wa^ cafl into the lake of fire arid brim* 
 flone^ where the heajly and the falfe prophet 
 are ^ and [l^aU he tormented day and night 
 for ever and ever. -.-..» 
 
 §.3. Thirdly, Deep things of God, 
 of the divine Effence and Will , con- 
 jCor.2.ie. cerning which the Apoftle faith , The 
 Spirit jearcheth all things , yea the deep 
 things of God. Things which the clear- 
 eft underftandingsofmenand Angels 
 entertain with amazement : we can- 
 not but bewray our balbutiencie when 
 we treat of One in Three, and Three 
 in one^ fuch a myfteriousgulf is the 
 Trinitie : lb when we difcourfe either 
 of the Perfonal Union , or the The- 
 andrical afts of Chrift. And no won- 
 
 der^ 
 
A Chain ofT^rincipks. i^j 
 
 der, feeing we meet with fuchiecrets Exerc. 7. 
 and depths even in Gods revealed 
 Will, The greateft divines have ac- 
 knowledged many ^v^rvk-r^^ Things hard 
 to be under floodi yea, diverle aw-m, knots 
 that cannot be untied, till there either 
 come further light into this world, or 
 we be tranflated into a better. Such 
 as every modeft chriftian will be rea- 
 dic to fay of, as the learned Qa]etan 
 did concerning the reafon of that dif- 
 ference, which in the Hebrew Text is 
 obfervable betwixt the title of ^falm 
 111. and thofe other <Pjalms of De- 
 grees, ^e/^rVo SfirituiSanSio^ I referve 
 the folution of this and that doubt to 
 the holy Spirit. For to him and the 
 other Divine Pcrfons fuch things arc 
 no riddles . though to us they be dark 
 and Enigmatical , yea , perhaps un- 
 fearchable. Although we ever and a- 
 non meet with caufe of crying out as 
 Saint ^aul once did , How unfearchable ^^^.11,55. 
 are his judgements ^ and his wai^s pajt find- 
 ing out ? Let us alwaics remember and 
 
 LI 2 be- 
 
Z58 e// Chain ofTrinciples. 
 
 Aph. 4. believe that of S\ James ^ known unto God 
 Aft.15.18. are all his ^orks from the beginning of the 
 tiaorld. 
 
 §, 4 . Well may the prudent confide- 
 ration of what hath been faid concern^ 
 fng the depth of Divine Omnifcience put 
 the v^^ifeft of men in minde of theif 
 Kefcience-^ keep them from leaning to 
 their own underftand/ngs ; and give 
 them juft occafion to think of an an-* 
 fwer to Zophars queftion , What canjl 
 thou know ! If the fecrets of nature do 
 fo puzzle thee, what canft thoii know 
 concerning thofe much greater fecrets 
 |£f££' of grace and glory? of which Luther 
 capita fides u- very excellently, ^hilofobhy receives them 
 
 jgreitverbiDei notj futth doth. The authortty of Scri- 
 qumnonri in- fture is greater hy far then the capacity of 
 ^r pit our wit; and the Holy Ghojl then Arifto- 
 
 fS'Lufher ^^^' ^^^^ ^^y ^^^ depth of Divine nar 
 
 de captivir. Ba- detftauding, which the Pfalmift faith 
 
 Piai. My. 5. is infinite, Great is the Lordy and of great 
 
 power 5 his underjlandi?ig is infinite ^ cau(e 
 
 us to refle(5t upon the fhallownefs, the 
 
 finitenefs, yea, the folly of our own. 
 
A Chain of Trinciples. 259^ 
 
 For if the foolijhnefs of God be Ttifer then Ex^rc. 7. 
 men^ as the Apoftle telleth us it is, icor. 1.25. 
 what is his wifdome ? Add if the w'tf- ^ 
 dome of this M^orld be foolijhnefs with God^ 
 what is its folly ? No wonder if one 
 learned man wrote a book of the va- comeUgrip. 
 nity of Sciences^ others of the IsluUity^ Anton .verde- 
 Quod nihil fcitur. If the wife heathen p"3;,z3r,ch. 
 profeft, the onehthinz he knew was this ^•^- . 
 that he knew 7iot anything at all. ItFti- quod mhUfco, 
 er ^aul of Venice the judicious author 4«o w^l'^/z«- 
 of that excellent hiftory of the 0««- fri^Slt"" 
 cel of Trent was wont to fay. The more f:"'^''^'^'''^^^ 
 wefludie. the more yi>e fee boyi^ little or mo- Bevoriiium. 
 
 1 1 n I ' r I Epift.quxlt, 
 
 thmg ti?e under fland ; yea, ir more know- p. 86. 
 ing men then any of the(e abounded in 
 acknowledgements of their own igno- 
 rance. A(aph,5o foolijh 1»as land ignorant-^ p:a). 7 -.12, 
 Itt^a^asabeajibeforetke. Agur^ Surely l^'^'^^^-'i' 
 am more brutijh then any man^ and have not 
 the underUanding of a man, I neither learned 
 Wifdome ^ nor haVe the knowledge of the holy^ 
 So true is that of our great Apoftle , If 
 any jnan think that he knows any thing , he 1 cor, g. i. 
 knows nothing yet as he ought to know. 
 
 LI 3 §.5, Next 
 
Aph, 4. §. 5. Next foUoweth the third di- 
 menfion, which is Longitude, in this 
 €xprefsion_, The meafure t}7ereof is longfr 
 then the earth. For the better ftating 
 whereof let it be confidercd , that 
 whereas the word here tranflated Men- 
 Jure relateth not to cxtenfion oncly, but 
 alfo to duration ; and the earth hath a 
 double longitude, one of (pace, the 
 other of continuance 5 which the Scri- 
 pture taketh (pecial notice of in other 
 
 Ecdes i.t. texts, as in that of Ecclcfiaftes, Onege^ 
 neration pajfeth a^ay^ and another genera^ 
 tton Cometh : hut the earth abldethfor ever, 
 I conceive the latter may here be al- 
 luded to, viz. the earths long continu- 
 ance^ as in fomc low proportion fit to 
 refemble that everlafting duration of 
 God, which cannot be adequately re- 
 prefented by any creature. Sure I am 
 
 Daji.7.9,1 3. by the jincient of days in Daniel the eter* 
 
 Piov.3.1^. nal Jehovah is defcribed ; by length of 
 days in wildomcs right hand, of which 
 in th€ Troverbs, many Interpreters un- 
 derftand theblefsings of Eternity: And 
 j^^Ki.^^^ this 
 
^A Chain of Trinciples. kSi 
 
 this very place of Job is expounded by Exerc. 7. 
 Gregory in this (enfc. His words are, 
 Terra lonnor^ auia creaturte modum percn- ,9j^§-^o"j. 
 mtate Jtu A^termtatts excedtt. 
 
 All creatures had an original^all but 
 fome few fhall have a diflolution. Of 
 the Creatour, and of him oneiy is that 
 of the Tfalmijl verified, From everla/iing ^^^■•90.2. 
 to everlajlmg thou art God. He gave be- f'^^^J^' 
 ginning to all things, but was himfelf Z'^*-^*^- 
 without a beginning • is the end for 
 which all things were made, but him- 
 felf without end. The bcft of men, 
 alas ! arc but of ycfterday, and know 
 not where they fliall be to morrow, 
 according to that of Bildad, We are but M^.p. 
 of yejlerday^ and kno^ii^ nothings becaufe out 
 days upon earth are a JlhidoT^. His being 
 God from evcrlafting to everlafting 
 fliould encourage us to walk in the way p.^, ^ ^^^ 
 e'VerlaJlingy having this everlafting confo- iThfili.i^. 
 lat ion and good hope through grace ^thzt he 
 will fay e us with an eVerlaJling falvation; 
 becaufe he wanteth neither power to 
 cfFed it , for his ftrength is eyerlaft'ifig ; ^^'- '^^'' 
 
 nor 
 
ij6% ^ Chain of Trinciples. 
 
 Aph. 4. nor will, for his mercy is fo too^ as ©4- 
 rfai.io:.i7.: vi^ teftifieth. The mercy of the Lord is 
 from e'Hrlafting to everlajliug upon them 
 that fear him. 
 
 §. 6, The more to blame were fomc 
 averweening (bns of JJ^w for daring 
 to aflume unto themfelves, and afcribe 
 to other pcrfons and things this in- 
 communicable perfection of God. Of 
 old the heathenifli people of^me were 
 wont to ftyle their Emperours,yea and 
 f./I;«/;;;ip- ^l^eir city EternaL Concerning which 
 raumeremcit pradilcof theirs, two ancient writers. 
 
 fenptumeftna- T i ^ n - \ r 
 
 men bbfphemia, Hterome ' and Trofper mterprct thole 
 ^jElrnje. ^ iiumes of hlajphemy mcntiontd 1X1 tht^" 
 AigufiTm '^ Velatm. They accounted fuch no left 
 quxft. xhcn blafphemers as called ^me the E- 
 
 K.mm cum Z i i t^ 
 
 ^iaturq!i<x ternal aty , and laluted the Emperour 
 uHq7elmen'efi thereof by the title of jyowr Eternity* A 
 ^!£im%tpiices thing ufuallydone amottg them. Yea 
 dicm^AUan- ^.j^j^ Calcnture had taken the brains of 
 ■tenmadveUff fome cven amongft the Chriftian Em- 
 
 iS'c. Prolp.de ^ & 
 
 prxdic.&pro- perours : lo exceedmely contagious 
 
 te:np.cap.7. are words and examples that contam 
 
 bla%hemy in them. Ammianm Marcel- 
 
 linus 
 
A Cham of Trinciples. 1 6:^ 
 
 I'mtis reporteth of Qinflantim an Arrian Exerc. 8. 
 Prince.that being puft up by the often- Ammbn^br. 
 ration or his flatterers, and the proipe* lii'. . 
 rous fuccefs of his affairs^ he was come 
 to that height of infolence as to pre* 
 fume he fhould never die , and in his 
 writings to ftyle himfelf Our Eternity, 
 His words are thefe^ Immmiemfe deinde 
 fore ah omni mortalittttis incommodo fideiiter 
 exi/lifnam y cofifejlim a jujlitia dedinavit ha 
 inteniferanter , ut JBternitatem meam alt- 
 quoties Juhjeceret ipfe diBando. Yea Jujl'mi' 
 an himfelf feared not to fay concerning 
 fome of his Edids, Nofirafanxit ^m- "^^l^^.^y^T"' 
 
 7lU4i. "P.4. S J. 
 
 EXERCITATION 8. 
 
 Divine Immenftty fhadowed out by the breadth of 
 the Sea* Divine Omm^re fence cleared and vin- 
 dicated, 7he prepofall hereof as an antidote a- 
 gainfi finning infecret. Five -pra^ic all Corol- 
 laries from thegreatnefs of God in general!. 
 
 §. 1. nPHe fourth dimenfion is ftilt 
 
 Jl bchiode in that claufe, broader 
 
 M m thm 
 
2 6^ A Qmn of Trine iples. 
 
 Aph. 4. ^'-'^'^ ^'•'^' Sea. It may be thought to re- 
 late unto divine Omniprelence and 
 Ininaenficy 5 which is^ though not fee 
 forth to the life , yet fome way flia- 
 dowed out by the breadth of the Sea: 
 In that the vaft ocean ftretcheth its 
 arms far and near ( fb w^cail them 
 arms of the Sea) to the embracing of 
 certain fhoreSj very much diftant each 
 frorn other 5 and is in that refpe6t in a 
 manner omniprelent with the feveral 
 parts of the earth, which it is united 
 to in one Globe. So, and much more 
 then fojthe Immenfity of Gods eflence 
 is fuch as to render him a(5tually^ and 
 at all times prefent with every creature 
 in the upper and lower world 5 for 
 jcrerr.15.14. which caufe he is laid to fill the heaven 
 and the earth. To a certain I?hilo(bphery 
 who asked one of our profcfsion , 
 Apud T-.Ger- j^^^^^ ^ Q^^ j theChriftian anfwered, 
 
 harc.in Exc- ' 
 
 gcr.pag.797. Let me fir ft under [I and from thee^herehe 
 is ?zot,to intimate his being prefent eve- 
 ry where. Which he is, not onely by 
 his power and providence , as fome 
 
 would 
 
 in 4 
 
^A Chain of Principles. 2 6i 
 
 would confine it , but alio by his cC- Exerc. ?. 
 fence; according to the true mean in g 
 of that which Taul laid at Jthens con- 
 cerning God J He is not fur fom eyery one ^^' '"• "> 
 of us, Vor in himyi?e live and moye, and'ovKc^jn^: 
 baye our being* He faid not ( as Qhryfo- (^yC-^c^.v Ir, 
 ftome obferved ) !By him we live and itl^-sj^* 
 movej but in him ; to note the intima^ '""^•^po^^- 
 cy of his prefence , and that with all 
 forts of things ^ whether they be fuch 
 as have life, or motion without life, or 
 barely Seing without motion. Yea 
 where^ever they be, whether in hea- 
 ven , or earth, or hell, as the Tfalmiji 
 exprefly, jyi ajcend up into heaven, r/;o«^'*^* ''°'^''' 
 art there-^ if I make my bed in hell , behold 
 thou art there ; If 1 take the wings of the 
 morning, and dwell in the uttermoU parts of 
 the Sea; even there (J^all thy hand lead me. 
 To which accords that of Seneca, Turn ^oiunquat 
 thy felf which way thou wilt, thou p?alt there umvmuso'- 
 fee him meeting thee. There is not any fW»j^'^'^ff J,^^;^^'* 
 void of him . He filleth y\;hatfoeVer he hath y^^^-. ^/'" 
 
 made. p/c-. ^enec. de 
 
 §, 2. This truth having been foful-cap^/* 
 M m z ly 
 
266 ^ Chain of Trinciples. 
 
 Aph, 4. ly acknowledged by a wife heathen, it 
 will argue but coo much weaknefs ia 
 any Chriftian to ftumble ( as fome 
 notwithftanding have done ) at thi-s 
 forry cavil againfl: it. It lecms unwor- 
 thy of God, lay they, to afford his pre- 
 fence with all things ,even the leafl: and 
 filthieft. Neither do we fee how he can 
 pofsibly do it without receiving fome 
 defilement from them. For if God 
 were not leffhed by creating the mean- 
 eft things, then furely he is not by af- 
 fording his prefence to them after they 
 wcreraade.As for defilement,there can 
 be no fear of that^ Can the fun fliins 
 upon dunghils and worfe places with*- 
 out being thereby defiled ? and fliall 
 not Gods effence , which is infinitely 
 purer then the light y prelerve it felf 
 from contracting filth from any thing 
 k cometh near unto ! The fouLof man 
 united to a fickly and leprous body, 
 doth- notwithftanding retain itspuri*- 
 ty. Much more God in the foremen ti- 
 nned cafe. Be we therefore carefu 11, i n 
 
 Ipite 
 
AChainofTrinciples. z6j 
 
 fpite of all heretical cavils firmly to Exerc. 8. 
 beleevethe truth of divine Omnipre- 
 fcnceand hnmenfity- for the clearing 
 up whereof to our underftandings , 
 Divines have invented lundry compa- 
 rifbns; two whereof I fliall inftance 
 in. One out of Auftin, The whde world, ^"^'-\^-.. 
 laith he, isfo in God^ us a little j^onge in a "p. j. * 
 Va/i ocean, Tlye Sea beftdes its encompafsing 
 the Jponge on every fide ^ doth alfo thrQugh^ 
 ly penetrate , moiflen^ and fuflain the whole 
 Jub/icvice within^ and every part of it. An- 
 other out of Le/sius, He compareth Lcflius dc 
 the world toa cryftal Ball hanging in J^tf/^f^; 
 the light of the Sun. In which cafe "^-^'^ ^°- 
 the light would intimately pierce 
 the whole Ball, and alio extend it 
 felf far and near, round about it. 
 Such and (6 intimate is Gods preience 
 v/ith every creature in every place. ^ 
 §. ;. The contemplation whereof 
 fliould be effedual for the preventing 
 of all fins^efpecially fuch as are ufual- 
 ly commiB.ted in fecret , upon- this 
 grand prefumption , which the Pro^ 
 M m 5 phet 
 
%6% 
 
 Aph. 4. 
 
 Ifai 19, 15. 
 
 Turpe quid m- 
 fitru4 tefr.t tC' 
 Jlc I'me, 
 
 Verne iis, quid 
 prodefl tw/i h^ 
 here confunm 
 habenti LOfij'ci- 
 entmmi 
 
 I John 3.26. 
 
 A Chain of Principles. 
 
 phet denounceth a curfe againft the 
 ilibjeds of^ %ii^g, Wo unto them that 
 feek deep to hide their counjelfrom the Lord, 
 and thetr vjorks are in the dark , and they 
 fay J IVhofeethm f and who knoweth tu ^ 
 a prefumption that there is none by 
 to take notice of them. Suppofe it 
 werefoj yet men are bound to reve- 
 rence themlelves : That oi ^ufonim is 
 excellent advife , When thou art about to 
 aH any thing unfeemly^ be afraid cf thy 
 felf although there be no other witnefs. But 
 fo it is not 5 for confcience is by; con- 
 cerning which LaHantim produceth 
 an admirable fpeech out of Seneca , 
 ' thou mad man I ^hat 'twill it profit thee to 
 have none cojifciom of thy crime ^ fo long as 
 thou haft, a confcience that is f But that 
 thou wilt (ay is part of thy felf. True: 
 wherefore 1 add, God is by ; of whom 
 the Apoftle emphatically faith, If our 
 heart condemn us^ God is greater then our 
 heart y and knoweth all things, Confci- 
 ence we are wont to lay, isathoufand 
 witnefles ; and let it be withall conii* 
 
 dered 
 
A Chain ofTr'mciples. icfp 
 
 dered ,. that God is as a thoufand con- Exerc. 8. 
 fciences ^ both for intimacy of pie- 
 fence, and perfpicacity in diicerning. 
 It is worth /oblerving how the men- 
 tion of Gods immenlity is brought in 
 by the Prophet in that forecited place 
 of 'Jeremy , where the whole verle runs 
 thus . Qan any hide' himfelf in [ecret pla- J"*^'^'*5.h. 
 ces^ that I Jl?all not fee him^ Jaith the Lord^ 
 Do not I fill heaven and earth y faith the 
 Lord ? Our moft fecret fins are, in re- 
 ference to God, no more fecret, in re- 
 gard of his Omniprefence , then if 
 committed \\\ the moft open light, 
 Witnefs that in Mofes his prayer , Thou p.v.^c.^ 
 ha(i jet our miquitiis before thee^ our fecret 
 fins in the light of thy countenajice. 'Jacob 
 once faid ot Bethel^ God wci6 once in this Gcncr.-8.i6. 
 flacey and 1 knew it not 5 Ho"^ fear full is itf 
 Let every place be a Sethel to thee , O 
 watchfull Chriftian, a place of fear, 
 and in fome lence an houle of God^ be 
 it market, or fliop, or field 5 be lure 
 the Lord is in that place , not preient 
 onely, but looking on j nor onely: 
 
 looking. 
 
zy o A Chain of Principles, 
 
 Aph. 4. lookingjbut weighing and pondering, 
 whatfoever thou doelt there in all the 
 circumflances and aggravations there- 
 
 Prov.j.zi. ^f^ as So/owo7i teftifies, The Ti?aies of man 
 are before the eyes of the Lor dy and hefon^ 
 dereth all his goings, 
 
 §. 4. Having alreadie made im- 
 provement of theleveral branches^ let 
 me now for a conclufion draw cer- 
 tain Corollaries from the greatnefs 
 of God in general j in number 
 five. 
 
 Firft , Let him ie greatly praifed for 
 this by all ;w4w^(We. 'Tis the Pfalmifts 
 
 prai.i4j.5. inference J Great is the Lord ^ and greatly 
 to be praifed. The world is wont to 
 commend greatnefs both in perfons 
 and things. Great Princes have had 
 Panegyrical Orations made in their 
 praife, as Trajan by ^linie 5 great cities , 
 as Grand Cair ; great monuments , as 
 the Qolojfm arc greatly cxtol'd by wri- 
 ters and travellers. How much more 
 fliould the great God ? whom the Pro- 
 phet accordingly magnifies , faying. 
 
AQhain of Principles. 271 
 
 !BehoU^ the nations are as a drop of a bucket ^ Excrc. 8. 
 and are counted 04 the fmalldufl of the bal- i" 40.14,1?, 
 l-ance : behold he taketh up the i/Ies ^ as a ' ' 
 Very little thing, ^nd Lebanon is not fuf" 
 ficient to bunty fior the bea/ls thereof /uffici- 
 €)it for a burnt-offering. All nations before 
 him are as nothings and they are counted to 
 him Itfs then nothing and Vanity. The 
 drop of a bucket is nothing to the 
 whole ocean J nor the duft of thebaic 
 lance to the whole earth : no more is 
 the whole earth with all the inhabi- 
 tants of it to God. In io much as if 
 he were to be facrificed to , proportio- 
 nably to his greatnefs, all the beafts in 
 Lebanon would not fuffice for a burnt- 
 offering, nor all the wood thereof for 
 afire, nor all men in the world for a 
 priefttoofferit. 
 
 §. 5. Secondly, Let him be greatly con- 
 fded in by all his people. That of S'. John^ 1 John 4 4. 
 le are of God^ little children ; arid greater 
 is he that is inyou , then he that is in the 
 world y fliouldbemade ufe of by the 
 Saints as a precious receipt againft the 
 
 N n moft 
 
1^% 
 Aph. 4, 
 
 z ChfO.zr.T i. 
 
 Tr.a.tr 
 
 E(lo didhalis 
 magnipotenSj 
 nuuquam erit 
 
 Atnos 7.5, 
 
 J Chain of Trinciples. 
 
 moft deadly poifon that can at any 
 time be adminiftred to them. The 
 Church indeed is very often put upon 
 renewing ^^e/poy^^pWx complaint , and 
 crying out. We have no might again/l 
 this great company ( perhaps both of 
 wicked men^ and wicked fpirits) that 
 comes agalnfl us ; neither know "^e what to 
 do. But fo long as fhe can add , as 
 he there doth, Our eyes are upon thee-^ 
 this contemplation oi\itx great God and 
 Saviour may lupport her againft the fear 
 of them all. The divel is mighty , I 
 confefs it , faid Luther y but he will ne- 
 ver be Almighty ^^s my God and Saviour 
 is. upon thefe grounds a believing 
 Chriftian, living up to his principles, 
 may well fay, *^' Shew me a danger 
 greater then my God, a Deftroyery 
 greater then my Saviour ^ I will then 
 fear it and him. Till then pardon 
 me if I do not let my confidence go. 
 what though Jacob be Jmall , as the 
 Prophet fpeaks, 'By ivhom [hall Jacob a- 
 rife f for he isfmalL Yetarifeheflhall 
 
 in 
 
A Qoain of Principles. zy:^ 
 
 ^' in fpight of oppofition, and that be- ^xerc. 8. 
 
 " C2iulc Jacobs God is great. 
 
 Thirdly , Let the world learn to feek 
 after inte re Jl in htm, Many^ faith Solo- 
 mon , Many feek the rulers favour. And ^^°''-'9-*^* 
 reafon ^good ; becaufe he is able to 
 prote<5t thepeifons , and reward the 
 lervices of his followers. Behold here 
 a '^w/^/' indeed, whofe favour was ne- 
 ver fought in vain, if fought in time- ,^,tLi"T^ 
 one that can prote6b from hell, and "''^^'''^'"'"'^*- 
 
 ■»■ ' pC'i lilt tTiCtUlt, 
 
 beftow heaven; yea that which is the hoi^ 
 heaven of heaven^ the fruition of him- 
 fclf. Being great with great men is a 
 thing much afFed:ed by lomejalthough 
 in experience it often becomes not a 
 turden onely, butamifchief : where* 
 as the love and favour of the great God, 
 and our Saviour , alwaies proves , 
 (fliall I fay^ beneficial ? that's too lit- 
 tle) itproves^and thatalwaics beatifi- 
 call. M ?^^'''^! 
 
 Fourthly , Letfuch oi haVe obtained i?i=» 
 tereft from him look for great things from 
 him,To 'Baruch it was once faid , Seek- jerem.4j.y. 
 
 Nn 2 eji 
 
Z74- ^ ^^^^ ofTrinciples. 
 
 Aph. 4. efl thou great things for thy felf^ feek them 
 not : bcaufe he fought them in the 
 creatures J but if we feek them from 
 and in the great Creator, we may law- 
 fully feek great things , neither fliall 
 our doing fo be attended witjj difap- 
 
 Pfa'ji.ic. pointment. For open thy mouth wide^ faith 
 the Lord;, and I lt>ill fill it. We are 
 wont either not to open our mouthcs 
 at all J or not wide enough ; and there* 
 fore it is that moft of us continue fo 
 
 3am«4A empty. lehayenotyhecaufe ye a^K not-^ 
 fo the Apoftle : let me fay, ye ask per- 
 haps, and yet have but little, becaufc 
 ye do not expert much. O Confide r^ as 
 Samuel once belpake the men of Ifrael, 
 
 s Sam. 12. z4. how ^r eat things God hath already done for 
 
 you , that fo your experiments may be 
 
 your encouragement , to expedt'.yet 
 
 greater : remembring that of our blef- 
 
 1 ,0 Saviour to ]S(athaniely (Belieyeft thou^ 
 
 thou /halt fee greater things then theje. 
 
 Heinwhomye truft;, O believers, 
 
 is a great God^ and loves to do all 
 
 things like himfelf. Wherefore look 
 
 y^ for 
 
A Chain of Principles. 175 
 
 for great things from him, great af- Exerc, 8. 
 fiftances, great enlargements, great de- 
 liverances : yea the forgiving of great 
 fins, and the obtaining of great fal- 
 vation. 
 
 §. 7. Fifthly, Letfuch 04 hcTee received 
 great things from God, matnta'tn a certain 
 greatnejs of fpirit futable to their inter ejl in 
 him. I do not mean an haughty ipirit, 
 fwelled with pride, for that is altoge- 
 ther unfutable to a faving intereft in 
 God, tt^^o beholds the proud afar off -^ but pfaUniss.^, 
 an humble (pirit greatned by continu- 
 al converfe with the great God j who 
 by raifing vp his fervants hearts to the 
 contemplation and fruition of higher 
 objeds, maketh them too big for this 
 world. Ic is repotted of Mofes , that 
 Tl?/;e;2 he was come to years ^ or according 
 to the original, lichen he t}?as waxed great ^ Hebr. n. 24, 
 (in fpirit perhaps , as well as in fta- '^''^^'^^ 
 ture) he did overlook the preferments, 
 pleafures , and riches of the world_, 
 which are all there intimated, yea the 
 menaces of it too : for it is there alfo 
 ^OH ^1 r. N n ^ faid. 
 
 X 
 
2^7^ ^ Chain of Principles. 
 
 Aph. 4. faid;, He feared not the wrath of the king^ 
 hut endured y^46 feeing him tpho is inVifihle. 
 His converflng with the great God,had 
 made all thefe to appear to him as pet- 
 *»t:;::r ty things. To a foul truly great no 
 worldly matter hath any true greatnefs 
 in it: As ifone could take a ftation in 
 heaven , whatfoever is here below 
 would appear but fmall in his fight by 
 rcafon of its diftance. It is accounted 
 by fome a great matter to have the 
 frowns and ill word of a great man: 
 But S' 'John , whofe convcrlacion was 
 in heaven,made nothing of it. Speak- 
 ing of Diotrophes his malignancy and 
 reproachful! fpeeches he phralcth it 
 johnzcpift'e thus ^ f rating againji us t^lth maitttom 
 l'o^iimvi,(yi{ "^ords. The term properly fignifieth 
 ?Auap«y?A«tf. ^yijjifj^^ Though D/otre/7tej were a great 
 
 prelate, and his words very malitious; 
 yet the Apoftles fpirit was raifed fo far 
 above them , that with him all were 
 but trifles , and by him contemned as 
 ftch. 
 
 jfHO:> 
 
A Chain of T^rinciples. ijy 
 
 ■ JTH0%ISME V. 
 The Goodnefs and Greatnefs of 
 God arc both abundantly ma- 
 nifefted by his decrees of E- 
 lec5tion and Pretention, toge- 
 ther with his works of Crea- 
 tion and Providence. 
 
 ExERciTATioN 1. Excrc. I. 
 
 How predcjlinAtion cometh to be treated of here. E- 
 lehion defcribed from the Nature, Antiquity ^Ob- 
 ]e5lsy Produ^s and Catifeoj it, Rom. ii . 33» 
 2 Tim. I. p. with Tit.1.2. Ephef. 1.4. vvith 
 Matth.25.j4. opened, of A^s fuppoftngtheir 
 objects, of Acception ofperfonSjivhat it is, and 
 that PredeHination doth not imf-ort it. A(5ls 13. 
 48. Expounded and vindicated. Whether one 
 Ele6f maj become a reprobate ? The negative 
 maintained, and i Cox, 9.1/^.^2^.^26, cleared. 
 Ephcf. s^and u. enlightned. Concerning the 
 good pleafure of Gods will and the comfd thereof 
 
 Durfl: not wholly wave 
 the dodrineof Predefti* 
 nation, ( no not in this 
 
 Trea-» 
 
zyS A Chain of Trincifles. 
 
 Aph. 5. Treatife of Principles ) after I had duc- 
 ly pondered that grave admonition of 
 ^£ vm oc^ jimhrofe^ or according to others of *?ro- 
 mn%itfcm- ' jj^^^ y Such things 06 God wouU hay 6 kept 
 J'«//r Jecntmujl not he pried ijito by m ; norjuch 
 fecit nmjunt ^^fijed 06 ht hath openk declared : lell Tbe 
 iuii iutdth cu- he found in the former attempt unlawfully 
 
 nft(i, inijlii ^ . '11 1 11 1 1 r 11 
 
 damnibuitefin- curious^ tn the latter damnably unthankjuU. 
 IratrS^'v^ And alfo laid to heart the endeavours, 
 car. Gent. ^^^ ^f foreincrs onely,but of certain 
 
 cap* 7. - . . •' ' 
 
 late Englifli writers to poffefs their 
 readers w^ith vehement.and ftrong pre- 
 judices againft the long-received truth 
 in thofe points. One of them telleth 
 
 dee?n\patH'" "^^ ^^ ts jacrilegiom to grant that God hath 
 5»'"'^. from eternity elecied a certain number of 
 
 Ib.d.p3e.z78. J / / 7 . II 
 
 lin. 46. 7nen pefjonally unto jalyation^ ivhom he pur- 
 
 pofeth to bring thereunto infallibly <src, Elfe- 
 
 where flyling it, T^hat capitall errour of 
 
 perjonal Eleciion and ^probation. Another 
 
 fpeaking of preterition , or negative 
 
 T. p. Divine rcprobation hath thele words. This is 
 
 \^i^M^l\. one of the ^9* ^a^i^clka -^hich hays been infa- 
 
 ^ ^' moufly inyented to dijguije and palliate the 
 
 frightfull rigidnefi of their doEirine, Not 
 
 long 
 
A Chain of Trinciples. zyp 
 
 long after he callcth it canting , Exeic. u 
 ( pretends the lamentable difl'inEiion ( as it 
 is there by him ftyled ) to be no more 
 then a trick injufficient to buoy up a Jink- 
 i7ig cauje ) and in another book of his 
 The dream of abjolute preterition. Mean Dirine purity 
 while where alas ! is the reverence and pag'."?! " 
 fubmifsion due to Scripture, that one- 
 ly card and compafs by which we arc 
 to fail in this ocean , that onely clue 
 by the help whereof this labyrinth is 
 to be traverfed? It diredly oppofeth Rom.n.-. 
 EleBi 2ind ^liqui^ the elcd and luch as l^^^^^^P^ 
 were parted by, in that faying, The ele» 
 BioH hath obtained^ and the reft were blind" 
 ed. In it we reade of a book of life con- Revd.i^.s. 
 taining the names of all thofe whom 11] l]] 
 God hath chofen, and of others whoie 
 names were not written in that book. 
 Of fome whom the Lord kmweth for lulh'J'.lf; 
 fc^,and others to whom he will fay, 
 J never knew you. Of Chriflsfheep gi-Johmo. 
 ven to him by the father, and of fuch ' '' ''^' 
 perfons as were not his fheep, nor ac- 
 cordingly fo given to him. This , I 
 
 O o hope 
 
z8o ^ C^^^^ ^f Principles. 
 
 Aph. J. hope, is no canting ; there is neither 
 Errour nor Trick in all this , but to 
 proceed. 
 
 §. 2. Ele6tion ( as to our purpofe 
 which concerns the choife of men 
 onely-;, not of Angels) is that fecret un- 
 fearchable decree of God, wherein he 
 did from everlafting fingle out of the 
 reft of mankinde a definite number of 
 particular perfons, ordaining them in- 
 fallibly unto the attainment of holi» 
 nefs here, and happinefs hereafter, ac- 
 cording to the counfel and good plea* 
 furcofhis Will. Which defcription 
 offers to the readers confideration as 
 things material , and not unfit to be 
 treated of, provided it be fbberly 
 done , the Nature, Antiquity, Objcd, 
 Produ(^s and Caufe of Election. 
 
 Firft, The Nature of it. It is a fe- 
 cret unfearchable decree of God. The 
 two principall emanations of God's 
 Will relpe(5ting intellectual creatures, 
 arc his Decrees , and his Commands. 
 They differ, as in fundry other things, 
 
i 
 
 J Chain of Principle s^ 2S1 
 
 fb, in point of peripicuitie. The Excrc. i. 
 Commands are plain • he that runs 
 may read his duty in them j the De- 
 crees ablhufc : Our deftinies cannot 
 be fo eafily read , as our duties may. 
 And whereas divers fecret things may 
 yet bedifcoveid upon diligent learch, 
 accordfng to that Proverb of Solomon^ 
 Qounfel in the heart of man is like deef tim- '^o^'-^o-^. 
 tn : hut a man of underjlanding will draw 
 it out. The Decrees of God are fb le- 
 cret, as to be withall unfearchable. 
 Whence the Apoftle , the depth of the rom.h.ij. 
 riches both of the'^ijdome and knowledge of 
 God! Ho")}? unjearchahle are his judgements 
 and his waies pa/i finding out ! where by 
 Judgements it is, as 1 conceive , moft 
 proper to underftand the Decrees oiHZ^,'^^^ 
 his Will 5 by Waies , the Adminiftra- ^2m«T' 
 tions of his Providence in order to the 
 execution of thofe Decrees. Some in- 
 novatours there are indeed, who have 
 fo modelled the myfterious Dodrine 
 of Predefti nation, as to leave little or 
 nothing of myfteric in it. Our Re-: 
 Oo 2 mon- 
 
z8i 
 
 Aph. 5. 
 
 Ephe'".i,4i 
 
 Maib,x5.j4, 
 
 A Chain of Trincij^les. 
 
 monftrants think themfelvcs able to 
 wade, where our Apoftle waspafthis 
 depth , and forced to eric out, ^ u^^i 
 Their way pretends to give a clear rea- 
 fon why one is eleci^ted, another repro- 
 bated , one converted , another not , 
 but for my part I had much rather 
 with S\ ¥aul be ignorant ftiflt then 
 over-learned , ( that I fay not over- 
 fawcie) with jirmin'tm and his fol- 
 lowers. 
 
 §. 3. Secondly the Antiquitie. Tis 
 from everlafting : An eternal Decree. 
 So P^«/, According as he hath chofen m in 
 him before the foundation of the world.This 
 cxprefsion notes eternity. The king* 
 dome wcareelededto, isfaid to have 
 been prepared ^ami nn-ntCohi'K, from the 
 foundation. Qme ye hlejfed of my 
 Father , inherit the kingieme prepared 
 for you from the foundation of the 'Pporld-^ 
 in reference to the third heavens , that 
 place where the kingdome is to be fet 
 up and inherited , which was in 
 the beginning of time created hy the 
 
 builder 
 
A Chain of TPrincifles. 282 
 
 builder' ajid maker cf it , as God is fti- Exerc. i. 
 led. But the Decree whereby we were Hebr.u.io. 
 defigned thereunro^ to have been 'ttokcl- 
 -vxCoKni, he fore the foundation of the "^orld. 
 That is, from everlafting ; as may be 
 further gathered from other phrafes in 
 the writings of our Apoftle ; this by 
 name. Who hath fayed us ^ and called us 
 "^ith an holy calling y not according to our^ ^^-^'9. 
 works, hut according t9 his own purpofe 
 and grace y which yi>as given us in Chrijlje- 
 Jhs^ before the ^orld began. This both 
 Erafmus and Calyin interpret of predc- 
 ftination. Compare wc it with another 
 fpcech of the fame Apoftle to Tttu^s^ 
 In hope of eternal life^ t^hich God that caji- Tit. uz^ 
 7i0t lie , promt fed before the world began. 
 The meaning whereof will no longer 
 beobfcure, if itbe confidcred that the 
 firft:.born of eledion wasChrifthim- 
 fclf ( who applied to himfelf that 
 which God faid of old by the Prophet 
 Ifaiah'^ (Behold my ferVant whom 1 ^^"^^j^iatth - 18 
 chofen^ my beloVed inH^hom my foul is ivell- 
 pleajed, ) That certain pcrfons were 
 O o J from 
 
> iS^ A Chm of Tmcipks. 
 
 Aphp 5» from etcrnuy given to Chrift , whom 
 the Father had conftituted Head of all 
 his eleit^to be his members, 6c by him 
 brought to eternal bleflednefs, accord- 
 ing to what we read in S\Johis Gofpel, 
 John 17.-; Thou hajl ^ive?t him power over all fieflfj 
 that he JJ?ould give eternal life to ^ many 
 as thou haft pvoi him. Thau in this 
 tranladion there pafled promifes from 
 the Father to the Son in the behalf of 
 himfelf and all his members. And 
 that this is the grace which wotS given tps 
 in Qprift Jefu^ , the(e the Tromijes ofe^ 
 Trom-fu vitm tcmal life before the world began^ Ipoken 
 tnZ'\Mo of in the foreciced places to Timothy and 
 mmdip-udi^^ T/>^ : upon the lattcf whereof I meet 
 mu pmniibm ^jch thc famc Glols from a Reverend 
 euampac'.fcendo Scotuli wtitcr, whole name auQ words 
 t^un'mundLm are herc prcfented in the Margine. I 
 ^S/t'i^r. ftalladd no more concerning the an* 
 n^roinfccdm tiquiticof this Dccrcc , fave onely a 
 
 vedempiton-^, i-rr' r n-r / 
 
 David Dicion {^xicx laying or jiunm , Intra munaum 
 
 Exp (it. Ana- r <-,' r i i rt- f 
 
 irnc. in Tifp famjummy <jr ante munuum elem jumm, 
 Auguft.i.c'c We were made within the world but 
 prxdcft.;. & chofen before it, 
 
 §.4..Thirdlv, 
 
A Chain of Principles. i^$ 
 
 §. 4. Thirdly, the objea: of cleai-Excrc, I. 
 on is a definite number ot particular 
 pcrfons fingled out of the reft of man- 
 kinde. We learn from S' Luke that the Lukcis.?, 
 EleEl cry unto God day and night : And S' 
 ^ohn in his Jpocalypje telleth us what 
 one of their principal cries is , They R«v.(^.jo,n, 
 cried with a loud Voice , faying. How longfi 
 Lord, holy and true^ dofl thou not judge and 
 ayenge our hloud ^ As alfo what anfwcr 
 they had from heaven, It 'ly^o/s /aid unto 
 them that theyf^ould reflyetfor xi little few 
 fon untill their fellow -fervants and their bre^ 
 thren that fwuld he killed as they were^ 
 (hould be fulfilled. From the collation of 
 which texts it may be inferred that 
 their number is iet , and fliall in due 
 time be completed j for that is the 
 thing related to in the word 7?AM?(i,WTcu 
 P?all be fulfilled. It is then a definite 
 number , and that of particular per- 
 fonSjWhofe names areelfeiphere faidtohe^^^^]''^-'''^ 
 ypritten in the book of life^ Names in Scri« 
 pture being often pwt for perfons; as in 
 the Adts, The number of names together ^^^^-^^^ 
 
 were 
 
2%6 ^ CJmn of Principles. 
 
 Aph. <. Ibrre about one hundred and twenty, and in 
 Apoca'.ii.ij. the Revelation, In the earth-quake were 
 spw?* °"' (lain of 7nen JeVen thoufand ; it is in the 
 original, 2V{4wej of men. They do cer- 
 tainly fhootbefide the mark, who (b 
 confidently teach that predeftination is 
 terminated not upon perlbns, but qua- 
 lifications j and that not this or that 
 man in particular is ele<Sted or repro=» 
 bated, but onely in general,whofocvcr 
 belecveth and perfevercth bclongeth to 
 election, whofocvcr continueth in un- 
 belief, to reprobation; and thatfb as 
 the fame perfon may be to day under 
 the one , and to morrow under the o- 
 ther decree , according to the change 
 of his qualifications. But if lb , it 
 would not in likelyhood have been 
 ,- Tim-2./9. laid. The foundation of God flandeth fure^ 
 Tyu i.TOi having this feal^ The Lord knoTi^eth who are 
 vm^"% his^ but rather, t^hat kinde of men are his. 
 fd^ui'^'*'^" Nor to the Romanes, I l»iU have mercy 
 Rom.^,15,18. Qfi whom 1 "Ufill have mercy* And again. 
 He hath mercy on Tt^hom he will have mercy ^ 
 and whom he Vtll he hardeneth ( which 
 
 doth 
 
A Chain of Trinc\^les\ agy 
 
 doth clearly relate to perfons ) but ra- Exerc, i.' 
 rhcr, whatjort he HpUL 
 
 §. 5. Againft what hath been faid 
 in this and the former paragraph there 
 arc two principal objections ; where- 
 of neither is to be waved, left it fliould 
 be thought unanfwerablc. The firft is 
 borrowed from philofophy^ and runs 
 thus. A(5ts fuppole the being of their 
 obje<5ts ^ The decrees of God are di- 
 vine a6ts,and therefore could not pafs 
 upon mens particular perfons before 
 the world was ^becaufc there were then 
 none in being. I anfwcr that whereas 
 the A6ts of God are either Immanent a- 
 biding within , or Tranfient pafsing 
 from him, and terminated upon fome- 
 what without himfelf ^ His tranfient 
 A<5ts do cither fuppofc , or produce 
 the being of their objects ; fuppole it 
 as his Rewarding and Punifliing, pro- 
 duce it, as his creating adls. But thofe 
 that are immanent ( of which rank 
 his Decrees are ) do not neceflarily 
 require the preexiftence of their ob- 
 
 P p je6ls 
 
z88 A Quin of Trinctples. 
 
 Aph. J. je£ts in effe realt in a way of reality; 
 for it fufficeth that they have it in ejfe 
 co^nito^in the forekowledge of God. Je^ 
 fus Chrift our Mediatour is ftyled a 
 
 iPer.i.T^.io. i^ambe foreordained before the foundation of 
 the world ; yet had he no exiftence as 
 fuch tiU after his incarnation. God 
 
 'jf j^^V^ - who had defignedjo/ia/? to fpecial fer- 
 
 &pifcar.in yjces, callcd him by his name, and 
 foretold what fhould be done by him, 
 full three hundred and thirty years be* 
 
 SceScuitenis fore he did it. So elfewhere {Qyrm is 
 
 p^g.^Jr^.fin. named, and hath a fervice allotted him 
 in the foreknowledge of God one 
 hundred and fourty years before he 
 
 prccopius; was born. It is reported by ^rocopius 
 that when Mtfdates king of J^erjia was 
 dead without iffue, but had left his 
 wife with childe, the Perfian nobility 
 fct the crown on the Queens belly be- 
 fore file quick ned , thereby acknow- 
 ledging her iffue that fliould be for 
 their lawfull Sovereign. So2isSapores 
 (which was afterwards the childes 
 jiame) began his reign before his life. 
 
 If 
 
dA Chain of Principles. 28p 
 
 If fuch adts when done by men feem Excrc. i- 
 
 not irrational, why fliould any think 
 
 it ftrange for the oncly-wife God to fct 
 
 the crown of ele(5tion upon the head 
 
 of certain perfons , while as yet they 
 
 have no being/ave onely in the womb 
 
 of his decree ? 
 
 §. 6. The other obje<ftion is taken 
 from fuch places of Scripture as deny 
 God to be an accepter of perlbns, 
 which they fay he muft needs be , if 
 confidering mankinde inan equal con- 
 dition he cholc fbme to lifc^and parted 
 by others. 
 
 In order to the folution hereof, I 
 (hall firfl D'iUin^uilh between Accepta- 
 tion and Acception of pcrfbns. We 
 finde them both mentioned by S' Te- 
 ttr as it were with one breath, in that 
 fliort faying of his, ( Of a truth I perceive Aas lo. li, 
 that God is no refpeSler of perfons : Sutm 
 every nation he that feareth him afid^orketh 
 righteoufnefs is accepted with him ) the one 
 as attributable to him , the other as 
 not. Were it not for his acceptation of 
 P p 1 per^ 
 
29 a A Chain of Trinciples. 
 
 Aph.j!^ perfons, wo and nothing but wo to 
 the fbns of men. It is the joy of their 
 hearts to confider that there are ccrtaia 
 
 "Ap^io^i hi- tnen of his 90od will - as fbme reade that 
 
 Jbyjac; Lukc • i * 1 r l 1 
 
 Z.I4. in the Angels long : and to remember 
 
 that the Church is by her head and huf- 
 band ftyled Hephi^ibah that is my de- 
 light is in her; bccaufe the members 
 
 Ephif.1.^. ' thereof are, as Taul fpeaketh, accepted m 
 the beloved. Next Declare the true noti- 
 on of ^rofopolepfie or acception of per- 
 fons in Scripture-dialed:^ 
 
 Befides the prime importaace of 
 thele words '^oi^Ttcv in Greek, and ^erfa^ 
 ru in Latinc for an individual intel- 
 
 2C00.T1: ligent fubftance , (fi>, The gift he- 
 Jiolped upon m by the means of many per- 
 fons is the blefsing of recovery granted 
 upon the prayers of fundry men and 
 women ) They have a fecondary im- 
 portance, and arefometimes putto IT- 
 gnifie a vizard, property or counter- 
 feit refemblance affumed by any fuch 
 individual. So in Seneca, TSlemo potefl 
 perfonam dlujcrre^ chat is^Nonccan play 
 
 the 
 
J Chain of Principles. zpi 
 
 the hypocrite long : and in the Epi* Exerc, i. 
 grammatift a gray-haired man having 
 put on a black periwig to conceal his 
 age, is told of it thus, 
 
 — hiyemet Troferpina canUMy 
 ^erfonam capiti detrahet iUa tuo. 
 Now becaufe theft vizards and pro- 
 perties are things external , not at all 
 belonging to the Eflence of the party 
 affuming them , hence it cometh to 
 pafs that thefe words at the next re- 
 move fignifie fuch relations, accom- Thomjecun- 
 modations and accomplifliments as q%T."a"ti?.li. 
 being external to the effencc of a man, iJ^^j^",!"!* 
 as alfo to the merit of his caufe, ought >''M«^5«f.-. 
 
 I JO cunque conditio 
 
 not to mcline a Judge to pronounce a mnfutensai 
 fentence on his behalf, or in the diftri- 
 bution of juftice to regard him above 
 others to whom fuch helps are want- 
 ing. He who is fwayed in judicial pro- 
 ceedings by fuch outward things is in 
 the Scripture faid to be an accepter of 
 perfbns. So in Leviticus, le p?all do no Levit.iS.t,-. ^ 
 U7jn^hteoufml^ m judgement: thou (halt not 
 re^eH the per/on of the poor, nor honour the 
 P p I per/on 
 
tpi A Own of Trinciples. 
 
 Aph. J. per/on of the mighty ; hut in righteoufnejs 
 thou Jl) alt judge thy neighbour. And in the 
 New Teftament thefe two terms .^ikmo. 
 
 Rom. 2. u y^ioict, righteous judgement and -syofa^Au-ji'* 
 
 compaied with *? r (^ t nt 
 
 V. II. accepting or perlons are diredtly op- 
 
 Thom.pri- polcd. Divines havc received it for a 
 qu.9B.arr.4. maxime. Inatacception or perlons IS 
 cundum!*^ ^'" ^oc found in gratuitis^ in adts of boun- 
 Rom""''^^^" ty, wherein the doner is at liberty to 
 I J7. in 4°. difpofe his free gifts as pleafeth himfelf, 
 but in dehitis in a(Sts of juftice and right, 
 wherein there lieth an obligation upon 
 him that diftributeth to give every 
 man his due. Hereupon they conclude 
 that in divine praedeftination Almigh- 
 ty God, who is no debtour to any of 
 his creatures, and who ad:eth therein 
 not as a Judge , but as a Sovereign 
 Lord and liberal benefadtour,choofeth 
 ibme and pafleth by others, as without 
 injuftice or wrong to any, (6 without 
 any fhew of that which the Scripture 
 properly calleth Acception of perfbns, 
 becaufe he was not moved by any ex- 
 ternal thing in doing fo. 
 
 If 
 
A Qoain of Principles. zpj 
 
 If any Reader think it not (afc toExerc, i. 
 credit this upon my fingle teftimony^ 
 behold ill the margine further fecurity, zv^t vm 
 to which it were cafie to add much'll^lj^^JZt 
 more, if need were* cepmiownm- 
 
 ' do ex duobu% ho- 
 
 minibw proy- 
 fusaquallbm mmm clkcre advit^m atmiam alio p-i-atcr'ito } fed ct'iam iUunt dime 
 qttem pr.cfcivh pluribus & pavmibus peccath implicandumy il/o nlUio qum prg. 
 vidit pauciora & levhra admijjmum, Bannes in i="'. TJiomx quaeft. ij. ar- 
 
 Injujla ptrfommm acccptio Iccum non habet tibi quh ex mtin liberalitatt de 
 fuo dat intequalt'er aquabbur^ fed ubi in diJpcnfatWK rcrum deb'itaium am mi 
 favut pfx altm ex refpciiu ad aliquam perfonx circumftanUam qua (ft ex- 
 tra caufam meiU'i. ^am vert Vetu di^em ad rcgmm gler'ite unum pra alio non aqit 
 ex debiio fufiitia , fed ex doKO muntficentia j ?teque refpick nobilitatem. diutias 
 hgcniim , aut altam qttnlitatem qnamcu)ique , ( undc 7rpoff«7n)^M^|,l<t nomcn inve- 
 nit ) fed Itberalitatem & bomtatem fuam juxta iUud Matthxi lo. Licet mihi 
 quod velo facere de meo, Davenantius in difletto dc Prxdcftin . & lUprobar^ 
 
 §. 7. Fourthly , The products of 
 Divine Eledion are chiefly two. Firft, 
 Holinefs here. God is laid to ^^Ve Eph«f. 1.5,4; 
 hkjfed us with all fpiritual hlejfmgs in 
 C^fi^y according as he hath chofen m i?i him 
 before the foundation of the fi^orld^ that Upe 
 (hould he holy. Where fpiritual blefsings 
 are pointed at as the ftreams, and clc- 
 <5lion as the fountain from whence 
 they flow. It as the root, and holinefs 
 as the fruit. So clfewhere , We are 
 
 hound 
 
29|. A Chain of Trinci^les. 
 
 Aph. ^. hound to^he thanks alwaies to God for you^ 
 z ihd.i.i;, yy^thren, beloved of the Lord ^ hecaufe God 
 hath from the beginning chojen you to Sal- 
 y ation^ through Satici'tpcation of the Spirit^ 
 and belief of the truth. Here we finde 
 not onely San6i:ification in general, 
 but faith, which is the flower of holi- 
 nefs, derived from Election. The fame 
 Tk.i... Apoftle ftiles it. The faith of Gods eleB. 
 And S'. Luke in the AB:s^ Ipeaking of 
 the fuccels which S\Tauls preaching 
 had among the Gentiles, faith exprefly, 
 
 Ads 1 - 48. ^^ ^^^y ^ ^^^^ ordained to eternall life, be- 
 keyed. 
 
 A Text which the fbundeft divines 
 look at , as a moft pregnant place to 
 prove a caufal influence of Divine 
 Predefl:ination upon the work of fa- 
 ying faith. Others , I know , there 
 are , (and they not a few, nor incon* 
 fiderable ) who have fl:rongly endea^ 
 voHred to turn the edge and ftrength 
 of this place another way , by render- 
 ing the word TsT^^/xgW, not ( as we do ) 
 Ordained, hwi T)ijjofed ^ or -ppell-affeBed 
 
 to 
 
A Chain ofT^rincipks^. ip^ 
 
 to eternal life. Unto whofe corrupt Exerc. i 
 Glofs, I opj5are the following conli- 
 derations. 
 
 Firft- Ifit were to befb read, then 
 all that heard the Apoftles Sermon 
 there recorded, even all and every one 
 without exception fhould have beleev- 
 ed, feeing there is not a man in the 
 world, and therefore none in that 
 congregation who was not diipofed, • 
 
 and well-affe6led to the reward of c- 
 ternal life ( the will of man being ne- 
 ceflTarily carried to the defire of bleP 
 fednefs , which none are lo bruitifli 
 as not to aifed: ) for that u^nto which 
 thefc are laid to be 'Ti^yy.ivot, is not 
 eonverfion, but life eternal. 
 
 Secondly , Difpoiednefs in their 
 fsnfe doth not alwaies precede faith , 
 nor faith alwaies follow it. When 
 Saul was in the full career of his perfe- 
 cuting madnefs ag;ainfl: the Saints , 
 what difpoiednefs was there in him 
 unto converliQn , unlefs furybea dil- 
 pofitionto faith? yet then did heiirft 
 
 i aq be- 
 
z^S ^ Chain of Principles. 
 
 Aph. J. believe. In that young man who 
 came to our Saviour , of whom it is 
 teftified , That he was not far from the 
 kinjf^dome of God , which of their di(- 
 policions was wanting ? yet he 
 went away forrowfull^ and believed 
 not. 
 
 Thirdly , Faith it felf is the firft fa* 
 ving difpofition that any man hath, 
 becauic it firft laics hold upon Chrift, 
 and of life by him- in fo much as none 
 is formally difpofed to eternal life till 
 he have believed. 
 
 Fourthly , S\ Luke doth no where 
 ufe ta^w ^TrtATs^u, either inhisGofpcl, 
 er in the A(5ts for diipofednefs, but for 
 ordination and conftitution divers 
 times, therefore our reading here , Js 
 many as Tbere ordained to eternal life, is to 
 bcretainedr 
 
 i 8. But karned Grotinswill by no 
 means allow of this interpretation. 
 They (faith he) who apply this Text 
 to Predeftination, JSljhil vident^ fte no- 
 thing at all* Yet by his favour , a 
 
 man 
 
zA Chain of Trinciples. 197 
 
 man that law as far into the Myfteries Exerc. i. 
 
 of Divinity, as alfo into the idioms 
 
 of the Greek tongue, as Grot'im him- 
 
 felf ( be it Ipoken without difparage- 
 
 ment to his great learning) Qbryfo- %<r>ii;Ti» -n-m^ 
 
 flam I mean, applys it fo in his Com- Sr';^'' 
 
 mcntary upon the place. And his ^/^f^^!^^' 
 
 ' MwftirjAdvot K.) 0:.f, by which Ti-^^-yy-H'ot is ex- Chryr. Ho'm. 
 
 pounded itr^yw/^ . tranllates Ttiefimti a^'S. 
 a T>eo y ^redejlimted of God, Three 
 things are alleadged by Grotius^ for o- 
 verthrowing of this lenftj but all in 
 vain. His firft plea is , that 'tis not u« 
 fual for all of a city , a congregation 
 that «arc predeftinatcd; to believe at 
 one and the lame time, therefore that 
 which. we affert is not like to be the 
 meaning here» Foranfwer, I acknow- 
 ledge it is not ufual ; no more is it to 
 have three thoufand inhabitants of one 
 city brought in to God on one day* 
 But what if God willing to glorifie his 
 Gofpel , and the power of converting 
 Grace, as he called three thoufand 
 Jews in one day, by Teters Miniftry, 
 
2 9 8 ^ Qoain of Principles'. 
 
 Aph. 5. JEls the fecond • fo here by S'. fauls^ 
 ac his firfl (olemn undercaking to 
 preach unto the Gentiles, jitis the ij. 
 were pleafed to work upon as many in 
 that congregation as did belong to the 
 election of grace I ftiall any man dare 
 to prefcribe, and plead cuflome to the 
 contrary ? His fecond Argument runs 
 thus. All that truely believe are not 
 Predeftinated unto life. Therefore that 
 for which we contend is not to bs 
 thought a proper lenJe. Anfwer. This 
 reafon is founded upon a grand mi- 
 ftake , v/;^. That faith is common to 
 all, whether eled:, or non-eled , al- 
 though ^aul ftile it, the Faith of Gods e* 
 kBy as before- and Chrifttels the Jews, 
 
 John I c.i6. Jq i^ii^y^ ^^q^^ becdufeye are not of my [heepi 
 He argues in the third place, from S'. 
 Lukes unacquaintednefs with the fc- 
 cretsof God* It was* not in his power I 
 to tell who of that company were ele^ 
 d:ed, who not 5 therefore by his 
 Tg-myf/sVo/, hemuft not be conceived to 
 have underftood fuch as were in that 
 
 fenfe 
 
d/^ Chmn of ^Principle s^, xoo 
 
 ftnfe ordained to eternal life. I an-ExerG. r* 
 fwer, Although the pen-man did not, 
 the inditer , vr;^. the Holy Ghoft did 
 exactly know whole names were writ- 
 ten in the book of life, and whofe 
 were not. Now he it was that in the 
 hiftory of the ^Hs fuggefted and dedi- 
 cated to his fecretary both matter and 
 words. 
 
 §. 9. The fecond produ(5t of eled:i*- 
 on is happinefs hereafter. According- 
 ly the bbjedts of this Decree are thole 
 whom God hath not appointed unto wrath, 
 hut to obtain filvation by our Lord Jefus *^'"' 
 Qhr'ifl, Sidvation is that which they 
 , are faid to be chofen to ; and that where* 2 Ther.2.1 ... 
 in their names are written, called. The 
 hook of life. For as in military affairs^ phii.4.j, 
 Commanders have their Mufter-roUs^ 
 wherein are contained the names of all 
 thefouldiers whom they have lifted, 
 whence the phrale oi Qonfcr there ynil'ttes- 
 and in Common-wealths there are Re- 
 giftiies kept wherein are recorded the 
 names of fuch as are chofen to offices 
 Ci^q 3 of 
 
too 
 
 A Chain ofTmcipks. 
 
 Aph. 5/ of truft and other preferments, whence 
 the title of ^atres confcrtfti afcribed to 
 the Senators of 'i^;«?. So the Scripture 
 condefcending to our capacities and 
 fpeaking of God after the manner of 
 menjattributethto himabook of life, 
 wherein ic fuppoleth a legible writing 
 and Regiftringthe names of all thofe 
 perfons whom he hath irreverfibly 
 predeflinated to life everlafting, I fay, 
 irreverfibly j for if that of Stokks be 
 true , In Jafientum decretis nulla eft litnra^ 
 In the decrees of wife men ther^ will 
 be no blotting and blurring; how 
 much more may it be aflerted concern- 
 ing thofe eternal Decrees of the oncly 
 wife God ? If it became Vilate to fay. 
 What 1 have written I have yi>ritten , it 
 would certainly mif-become the great 
 God to blot fo much as one name out 
 of the Lambs book of life written by 
 hi rnfelf before the world was,We may 
 ,, ^. take ic for granted that this book will 
 sacf^/iih.i, not admit or any Veleatur , o rot any 
 ?r.1^/e|«S Ex^urgatorte Index^ whatever fomc pre- 
 tend 
 
 John J9,t2» 
 
A Cham of Trinciples. ^01 
 
 tend to the contrary, whofe arguments Exerc.i. 
 have been elfewhere fufficiently an- 
 fvvered. I fliallonely here propound,, 
 and endeavour to fatisfie another ob- 
 jeclion^ whereof no mention is there 
 made, ^anl knew himlelf to be a 
 chojen Vejfel^ ior Ananm had told him Afls.9.15. 
 fo from Chrifts own mouth : yet 
 ipeaks of himfelf as of one in fome 
 danger , at leaft in fome pofsibility 
 of becomming a Reprobate , in thefe 
 words , 1 hep under my body , afhd ^ 
 
 1 • ■ ' f 1- 1 n 1 t I Cor.9.Z7, 
 
 hnri^ It into jubje^wn : lejt that by any 
 means , when 1 have preached to others^ 
 1 my [elf JlwM be a cajiaway , or, as Oa 
 ther tranflations have it , a Reprobate, 
 ^rgo , the decree of Election is not ir- 
 reVerfible. 
 
 ^Jp. To prepare the way for a full 
 anfwer, let it be confidercd, i.Thac 
 che places cited in the objedion are 
 not fitly oppofed ,• becauie the former 
 is not neceifarily to be underftood of 
 elci^tion to falvation , but may proba- 
 bly be limited to fauls being choftn 
 
 an 
 
TH^z A Chain of Principles. 
 
 Aph. 5. an Apoftle : Neither is the latter in- 
 faUibly meant of that reprobation, 
 which is contradiftind to thefaid ele- 
 6tion, but of fomewhat c\k. Yea al- 
 though it be true , an<l may ftrongly 
 •be inferred from other texts, that ^aul 
 
 . ' , knew his own election to life eternal, 
 the reprobation ipoken of in the end 
 of the verfe is not to be taken in the 
 moft rigid fenfe ^ but in a milder. 
 2. That our Apoftle , ( according to 
 his cuftome in fundry epiftles ) was in 
 the end of this chapter fallen upon the 
 ufe of terms agoniftical , borrowed 
 from the Olympick and other Grecian 
 games in that age ; as appeareth in the 
 foregoing verfes, i\no'^ye?tot that they 
 Tbfco run in a race <src. Every man thatftr'tr- 
 Veth f)r the maflery t^c. I jo run^not as 
 uncertainly. So fight /, not O/S one that beat- 
 eth the air- And that in the laft verfe he 
 hath no lefs then four aUufions to the(e 
 exercifes. One in u^w^« to cuffing, 
 wherein the combatants were wont 
 with their blows to make one another 
 
 livid 
 
 I Cor.9.i4> 
 
(L// Chain ofTrinciples. 303 
 
 livid under their eyes- fo did he by Excrc.i. 
 ads of mortification beat himfelf as it 
 were black and blue. A fecond in a>.*- 
 5«n<? to the exercife of wrcftling, where- 
 in the antagonifts mutually ftrove to 
 caft each other to the ground, and to 
 keep them under. So he, the better to 
 fubduc his body of fin, was carefuU to 
 keep down hisbodyof flefli, whichif 
 pampered, is apt to rebell. A third in 
 *»pt/f^. Wc reade in the fecond to Tm2o- 
 thy chapter the fecond, verfe the fifth, 
 of ih^it ftr'mng U10 fully ^ that is, accords 
 ing to the rules and laws prclcribed for 
 that game relpe(5tiYely, in which they 
 were to drive for the maftery. The oft 
 ficer by whom thefe laws were pro- 
 pounded to the combatants was called 
 ^k^i, Taut in allufion thereunto faith 
 of himfelf x«pu'|*v, becaufe in the dil- 
 charge of his Apoftolical office he had 
 acquainted them with the rules 3c laws 
 of Chriftianity. A fourth in a?orb;u//^j un- 
 approved, a termof difgraceput upon 
 thole whom fuch as were to judge and 
 
 R r pafs 
 
7o± ^ Chain of Principles. 
 
 Aph. y. p^^s fentence upon the combatants dif- 
 allowed. Whereas thofe whom the 
 judges rewarded were called ^a^^o/ ap- 
 proved ones. J. That this unappro- 
 vedncls may either relate to God him- 
 felf, or to good men. If to God the fu- 
 preme judge, then whofocver carricth 
 himfelf ami(s in any particular courfc 
 of living, oiFendeth the Lord , falleth 
 under his fatherly difpleafure, and is as 
 to this particular, a perfon difallowed 
 and rejected, how firm fbever his fta- 
 tion may be as to the main. If to good 
 men, who are fubordinately to judge 
 of their preachers dodtrine and con- 
 verfation, a teacher is then laid to be 
 unapproved of them, when upon ob^ 
 fervation of fbm.e unfaithfulnels , or 
 loofcnefs in his demeanour, fome ftn- 
 fuality or unlawfuU indulgence to his 
 body, they begin to difefteem him, in 
 Gomparifon of what they did before, 
 yea perhaps to caft him out of their af* 
 fc^tionSj and of their prayers^ of which, 
 till then he was a partaker.. 
 
 Thefe 
 
A Chain of Tr indoles. 2 o j 
 
 Thefe things premi(ed , let it now Exerc. i. 
 be oblerved whether the meaning of 
 the place contefted about be not clear- 
 ly this, or to this cfFe<5t. " I faul well 
 *' remembring what I am, a member 
 ^' and miniftcr of Jcfus Chrift, am and 
 ^* fliall continue careful! to exercife my 
 " felf in all the duties ofmortification, 
 *' not making provifion for the flefli 
 ^"^ to fulfill the lull thereof: left I who 
 ^* by mine office am bound to declare 
 " unto others the grand rules of Chri^ 
 ^' ftian pradtife, particularly of tempc- 
 *' ranee, which I urged but now, fay* 
 '' ing, Every man thatflriveth for the ma' 
 '^^ fiery is temperate i?i all things y fhould 
 " by any fenfual demeanour of mine 
 *' own, not oncly prove a caftaway as 
 *''to the efteem I formerly had in the 
 " hearts and confciences of good peo- 
 '' pie, and to the intereft I enjoyed in 
 '* their devotion^ ( which I fhould ac- 
 " count a lofs far exceeding that of ho- 
 " nour, or eftate ) but alfo fall under 
 " the wrath and fatherly difpleafure of 
 Rr 1 ""^y 
 

 50 <J J Chain of Trwci^lcu 
 
 Aph. J. *^ my God, and be caft out of fellow- 
 " fliip with him, though but for a 
 " Abort fpace of time j which to mc 
 *' who have lived in the fenie of it, un^ 
 ^' d.er the conftant light of his counte- 
 nance, and found his loving kind- 
 nefs better then life, would be worle 
 " then any death. And if this really be 
 the utmoil importance oi the text, (as 
 for ought I know it is ) without ex- 
 tending it to further or other kinde of 
 reprobation, I hope the objection builc 
 upon it will not need any further or 
 other kinde of anfwer. 
 LUoiiomm<e §. 10. Fifthly, The C^«/e of divine 
 quJ^JwL eledion, about which the world is fo 
 "^".^^l^od filled with difputes,.is not to be found 
 
 ;;s5y:;:-i^ ^^y ^'^^^g without God himfeif. 
 
 didiiiiquiaibi the difputers indeed of this world lav 
 
 quara. Heinf. 111 
 
 homii. in Job. out many thoughts, and put out many 
 J7.^. pa:.38. IjqqI^s concerning fuch contrivements 
 
 as our corrupt reafon would perhaps 
 better allow , and our corrupt wils 
 better affe6t : but holy Scripture re- 
 fi>iveth,all into the fole will of God- 
 
 the 
 
J Chain of Principles. ' 207 
 
 the goadpleafure and (rott?//^/ whereof the Exerc. i. 
 Apoftle celcbrateth as the caufes of our 
 predeftination. Ha'Ving predefiinated m ^p'"''"- '•^>^'' 
 unto the adoption of children hy JcfiM Qbr'tjl 
 to himfelf according to the good pleajure of 
 his y^ili' And SLgzin^ 'Being predefiinated 
 according to the purpofe of him ^ who TiPOrK- 
 eth all things after the counfel of his o10h 
 will* Words fo very plain and full as 
 would certainly have put an end to al- 
 tercations J and filenced diiputes m 
 thefe pointSj but that corrupt reafon 
 is extremely talkative , and the wif- 
 dome of flefli dired: enmity againji God^ Rom.p.7; 
 and therefore fuchas will never yield 
 till its corruption be removed,- for c/i- 
 mity cannot be reconciled, the eyietr.ics 
 may. Whence that excellent fpeech of 
 MelanBhoHy worthy to be had in ever- 
 lafting remembrance , Duke feet ?io/lra 
 de predeftinatione fententia^ uhi Imp'i^ ratio* 
 ?iis judicium Spiritus Dei Jlultifica\>erit, 
 Then and there onely will our do- 
 (tlrine of predeftination have a fwcec 
 rellifli^when and where the Spirit of 
 R r 3 God 
 
508 ' A Chain of Trincifles. 
 
 Aph. y. God fliall have befooled the con- 
 ceits of wicked reafbn. That which 
 ^aul celeb ratcth as the true caufc of our 
 . election is, 
 'EvJhyJat. ^^ I, The good pleajure of Gods 'St?ill , ac- 
 A«f^7.j. cording to which he difpofeth both of 
 perfons and things arbitrarily, as him- 
 lelf liketh beft. And in this our reafbn 
 would better acquiefce were it 
 throughly defecated by grace: That 
 of Chrift, which never had any corru* 
 ption in it , fully did : as appeareth 
 by that famous addrefs of his to 
 Mmh.ii.?j. QoJ the father; I thank thee^ father^ 
 "ovTzoi vM' l^QYd of heaven and earth , becaufe thou hajl 
 V^e/'^f ff^- hid thefe things from the "^ife and prudent^ 
 and haft repealed them unto babes. Evenfo^ 
 Father , forfo it feemedgood in thy fight. 
 BiAHT35^x«- 2. The counfel of his will. Although 
 God may be truly faid to ad: arbitrarily, 
 yet he never doth any thing unadVifedly ^ 
 but according to the counfcl of his 
 will, which is always rational, though 
 our (hallow reafon in this ftate of de- 
 generacy and mortality be not able to 
 
 fathome 
 
A Chain of Principles. ' ^op 
 
 fathome the depth of its contrive- Exerc. i. 
 ments, and thereupon ready to cavil at, 
 and call in queftion the equity of 
 them. Such as do lo, ( if any fuch iliall 
 caft an eye upon thefe papers ) muft 
 give me leave to fay unto them, as one 
 of our ancient writers did to their fore* 
 fathers.^* The Apoftle(faith he) having 
 *Mifcouifed of thefe myfteries ac- ^JJiXi? 
 ' knowledgeth their depth and adore- ctefiphomcn, 
 eth the wifdome of God in them, 
 Dignare <(^ tu ijla nejctre, Qoncede Deo 
 *^ potentiam fui TSlequaquam te iniiget de» 
 ^^ fenfire » Be thou alio willing to be 
 *' ignorant of fuch things. Leave God 
 ^' himfclf in the modelling of his de- 
 '^ crees and difpenfations. He will be 
 " lure to do it fo , as not to (land in 
 " need of any apology or defence of 
 *^ thine. To which let me add a fzy 
 inQ of Luther , and with it conclude T^^^^^'^ojuita 
 ^his Exercitation. * Realon (laith he) A^Dfi. r/<2<j«e 
 " thou art a fool , and doft not un- "nM/fTLe, 
 " derftand the matters of God. Where- Stf^^"^ 
 fore be not obftreperous^ but hold thy 'D(i<3'c<eir. 
 
 pratingj 
 
 
210 JChain o^T^rinciples. 
 
 Aph. J. " prating; make not thy felf a judgeof 
 " theie things, but attend to the word 
 '' of God and beleevc. 
 
 EXERCITATION 2. 
 
 Treterition defcribed, The term defended, EpheC 
 1.4. compared with Revel. 17. 8. Ephef.i* 
 p. and Rom. 9.13. expounded* God ftct htt/td 
 t9 any creature, except by frmnfe. I'he far able 
 in Matth. 20. urged. The three cenfequents of 
 
 '■' negative reprobation. D^ Davenants Animad- 
 'verfions againH M.' Hoards book recommend' 
 ed. The goodnefs of God manifefledin Ble6fion» 
 ds in a mo^ free, peculiar^ amient, leading, and 
 ftanding favour • 
 
 §. I. T TAving fo fully difcourftd oF 
 JL JlElcdion, ( by which the De- 
 cree of pretcrition is to be meafured ) 
 there will be lefs need of enlarging 
 much upon that. Take onely this de- 
 Icription of it ; after a brief explicatia 
 on whereof, I intend, if God will , to 
 proceed unto other coticernments. 
 Preterition or negative Reprobation is 
 an eternal decree of God purpofing 
 , within 
 
A Cham of Principles. pi 
 
 within himfelf to deny unto the Non- Excrc* i^ 
 elediJ that peculiar love of his, where- 
 with eledion is accopanied^as alio that 
 Ipccial grace which infallibly bringeth 
 to glory: Of which negations, permif- 
 fion of lin^obduration in fin^and dam- 
 nation for fin, are dired^ conftquents. 
 This delcription carries in the face of 
 it a clear reafon , why the thing dc- 
 fcribcd goeth under the name of Nega- 
 tive reprobation , becaule it ftandcth 
 mainly in the denial of thofe free fa- 
 vours which it pleafeth God to beftow 
 upon his eled:. As for the term of pre^ 
 terition, we neither are, nor ought to 
 be afliamcd thereof, however (bme 
 bold writers have jeered it, becaufe it 
 is very fignificant, and hath been made 
 uft of by their betters. •Proj^^r by name, 
 and that both in verfe and in prole. 
 For in one of his Poems he recordeth 
 this as a Telagiati tenent 
 
 "Quod gratia Chrifti 
 
 TSlullum omnino homintm de cunBls qui 
 gemrantur 
 
 Tnetenat**' S f That 
 
7^\% (tA Chain of Principles. 
 
 Aph.5. That of all mankinde the Grace of 
 Chrift pajjeth by none. And in his Trea* 
 tiie de Vocatione Gentium he beginneth 
 the thirteenth chapter of his firfl: book 
 with this faying, Quod fi aliquos Saban- 
 tisgratU frdterkrltO*e. If faving grace 
 ha'Me faffed by any y it is to be referred to- 
 the unfearchable judgements of God, 
 and thoft ways of his which are paft 
 finding out by us in this life. This pre* 
 mifed, let us take a tranfient view of 
 the chief particulars in the defcri- 
 ption. 
 
 §. 2. It is Firft an eternal decree, 
 
 coeternal with that of election; for 
 
 the very choofing of fonie to falvation 
 
 implieth a pafsing by of fuch as were 
 
 not chofen. Let the Reader compare 
 
 .f/mS- thatpaffageinEpheHi. 4. Be hath do- 
 
 {us profurdita- J^j^ ^ before the foundation of the l^orld , 
 
 hacviupatm with that parenthefis Rev. 17. 8. u>hofe 
 
 names were not yprttten tn the book oj Itje 
 
 from the foundation of the world. 
 
 Secondly a decree which God pur- 
 pofed in himfelf. We reade in one place 
 
 4 
 
A ChainofT^rinciples. ^n 
 
 of the purpofe of God according to EleHion^ Exerc 2. 
 and in another of Gods good pkafure, "^ i».9. ^ 
 which he hath purpojedin himjelf. The like DcJt»lrl»uo 
 may be faid of preterition. His good f.^'^f.^^J"* 
 pleafure is the fole fountain of both, f^^'f'"^* 
 
 XT ii It tur.'. ;, 
 
 The root of both is within himfelf and "P- *^- 
 not in any thing without himj as hath 
 been well obferved by Cahin. 
 
 Thirdly ,thc eternal purpoleof God 
 was to deny the Non«cle(S that pecu- 
 liar love, wherewith his election is ac- 
 companicdj in which relped^ he is (aid 
 to hate them. Jacob have Iloved^but £:» Rom.^ii. 
 fau have I hated. A term by which fbme 
 Divines are willing tounderftand no 
 more^ then his not being willing to bc- 
 ftow everlafting happinefs upon 
 them : becauie Hatred in Scripture is 
 often put to fignifie a lefs degree of 
 Love. We may not beleeve that Leah 
 was odious to her husband; yet the 
 text laith_, God fa"^ that Leah was hated^ 
 which is certainly to be expounded 
 out of the verle foregoing, where it is 
 faid of Jacob that he loved ^chel more 51, '"'* '''' 
 
 S f 2 then 
 
514- ^ Chain of Principles. 
 
 Aph.y. then Leah. He loved Le^i perhaps Ic(s 
 then he ought , furely Icfs then he did 
 her fifter, and in that refped: is faid to 
 have hated her. That to the ^^manes 
 concerning Efau j fome interpret in 
 proportion to what is there faid con- 
 cerning Leah^ and among the reft J- 
 . qubia^. God ( (aith he ) toVeth all men 
 
 bmdam noHvuit ifi ^ much OS he y^illeth omexood to all - hut 
 
 k9C boaum, quod . j j 1 / vi ji i 
 
 ■ejiziu mmct til 06 much OS he doth not wtU to all men the 
 
 nlTovdrcp-fo- chief goody viz. eternal life , heisjaidto hate 
 
 f.';T^°;« ''* ^»d io reprobate them. 
 
 s»d 4"""' §. 5. Fourthly , His purpofe was 
 
 to deny unto the non-eleB that fpecial 
 grace, which brings infallibly to glory 
 thofe whom God beftows it upon. No 
 creature can challenge effectual grace 
 at the hands of God , as a due debt ei- 
 ther to his nature , or to his labour. 
 There be many that (peak and write of 
 Godlawcily , as if he were bound to 
 give this and that and the other grace, 
 even where they can produce no pro* 
 mile by which he hath made himielf a 
 debtour. I cannot but commend the 
 
 zeal 
 
A Chain of T^rinciples^ ^ry 
 
 zeal of ^enr Lombard againft fuchExerc 2. 
 men. Toms ( faith he) this wovdvtmihividciMy 
 He ought, ox he is bowid fccms to hsLvc'^^y^lliZ!^^ 
 much poyfon in it- and cannot be ''''"""'' ^'''^''''' 
 
 I J > pne comment (jM 
 
 properly applied to God, who \s no-"""^!^^'^'"^', 
 dcbtour to us , lave onely m thole ca- cxpromf^o. 
 les wherein he hath pafled fome pro- tiammjD'ift.'^ 
 mife. Sure I am, our Saviour telleth ^^* 
 his Dilciples plainly ^ It is given to you 
 to know the myfleries of the kingdome of 
 heaven^ hut to them it is not given, Matth. 
 15. 1 1. And the houfliolder in the Pa- 
 rable ftops the mouths of thole mur- 
 murers that repined , as expe(5ting 
 more from him then it was his pleafure 
 to give , with the fole confideration 
 of its being his will to have it fo. 
 Friend^ 1 do thee no ivrong. Take "^h at ^^Maah.io.v, 
 thine ^Iti^ill give to this lafi eVen a^ unto thee, »^.^:)H,i5.. 
 Is it not law full for me to do what 1 tip ill "Ti^ith 
 
 mine own f 
 
 Fifthly , The confequents of the 
 forementioned denials, are, 1 . Permif- 
 fion of fin, particularly of unbelief. 
 'John 10. 46. Te believe mt, becatije ye are 
 
 S[ I not 
 
^i 6 A Chain ofTrinciples. 
 
 Aph. J. not of my p?eep, i. Objuration in fin. 
 ^ma?ts 9. 18. He hath niercy on whom he 
 will have mercy, and ivhom he will^ he hard* 
 eneth, 3. Condemnation for fin, ^' 
 'PeL 20. 1 5. Whofoever was not found Written 
 in the hook of Ife, "8?^ ca/1 into the lake of 
 fire. This lafl: is that which by Divines 
 is ufually ftyled ^ojitive ^probation , 
 and is clearly diftinguiflhable from the 
 Negative , in that the one is an a<5l of 
 punitive juftice relpe6ting fin commit- 
 ted and continued in. But the other 
 an abfolute decree of Gods moft free 
 and Sovereign Will , without re(pe(^ 
 to any dilpofition in the creature. I 
 call them confequents, not effects ^ be- 
 caufe , though Negative Reprobation 
 be antecede?it to them all, it is not the 
 proper c4«/e of them. This difference 
 between the decrees Jquina^ long fincc 
 quXz^rA:" took notice of. " Eledion (laith he) 
 tic.j.odi'". cc -g^ proper caufe bodiofthat glory 
 
 " which the Eled: look for hereafter, 
 ^' and of that grace, which here they 
 *' enjoy. Whereas Reprobation is not 
 
 '' the 
 
AQoainofTrincifles. ^jiy 
 
 ''the caufe of the prcfent fins of the Exerui. 
 " noH'ckU , though k be of Gods foi*- 
 '^ faking them ,- but their fin proceeds 
 *' from che parties themfclves fo paf- 
 " fed by and forfaken. But I am un- 
 der a promife of brevity , and there- 
 fore fhall add no more but onely ad- 
 vife the Englifli Reader, who is defi- 
 rous of further information in thele 
 deep points, to procure and perufethat 
 excellent piece of the profound Do(5tor 
 DaVenant printed at Qimbrtdge , Ann. 
 1641. under this Title, ^mVWv^r^o;;^ 
 written by tJ?e right ^Verend John ^ifjjoir 
 rf Salisbury upon a Treatije intituled j. 
 Gods love to mankinde : where he will 
 not onely meet with the doi^trine e/ 
 Tredefiination modellly handled , but 
 alfo with ample fatisfadtion to moft 
 of thofe wicked cavils which flefh and 
 bloud have been wont to fuggeft a- 
 gainft it. 
 
 §. 4. Having thus finifhed that pre- 
 amble, which the daring Heterodoxie 
 of fome modern writers put me upon 
 
 ane- 
 
5 1 8 ^ Chain of Trincifles. 
 
 Aph. 5. aneccfsity of, I proceed to the ma- 
 king good of two Affertions, tending 
 to cleare the former part of our prelent 
 Aphorilme, vi;^. That the Goodueflof 
 God is abundantly manifefted in his 
 Decree of our EkHm -^ and his Great- 
 nefs no left in that of ^Treteritmu In or- 
 der to a demonftration of the former, 
 I defire to have it confidered, hovv free ^ 
 how peculiar , how ancient^ how lead- 
 ing , how lajiing a favour EleHi- 
 on is. 
 
 R.oman.ii.5. Firft , J free favour. It is therefore 
 called EleBlon of Grace ^ - and (poken of 
 
 Ephe;i.^. as tending to the pralje of the glorie of 
 free grace. The Lambs book of life 
 ( fo named , becauft the Lamb "jejus 
 ftands there inroUed in the head of it, 
 as the head of all the Elecfl: , and the 
 Captain of thatfahation whereunto they 
 arechofcn) is a book of love. Sehold^ 
 
 Ma^Ti.T8/ myferyant M?hom IhaVe chofen^ my heloVed^ 
 in whom my foul is well pleafed. It was 
 fo faid of Chrift^ and may be applied 
 to all the Eled in their meafure. Hence 
 
 <PaHl 
 
A (Jbain of T^rmcifles. 2 ip 
 
 ^dul ftileth his Tbejjalomans , Srethrejiy Excrc. 2. 
 heloyed of the Lord^ hecaufe God had chofen * Thcir.2.1 ?. 
 them to falvatmi : and God exprefleth 
 the Ele<5tion of Jacob ^ by Jacob have 1 lo- 
 ved^ to fliew that free love on Gods 
 part is the fountain of this favour. We 
 iove perfons or things , becaufethey 
 are lovely. God loveth them firft, after 
 makes them lovely , then loves them 
 more for being fo. The caufe of our 
 love is in the obje<5tsj of Gods, in him- 
 felf: v^c are predeftinated after t/>eEphcf.i.iio 
 counfel of his oti>n will^ not after the good 
 inclinations of ours. 
 
 Secondly , A peculiar favour. Rari- 
 ty much cnhaunceth a benefit. Im- ri xiy^.mv v- 
 munitiesand priviledges are therefore ^^^'^i^^^^^* 
 much valued and flood upon,becaufc^'«'^"i''«^''^^^ 
 they are not common to many , and 
 are therefore more rejoyced in, bccaufc 
 but few partake of them. There were 
 but eight perfons faved from the De. 
 luge of waters in Koahs time , who is 
 accordingly faid to have f round grace /«:^<="«<^-8' : 
 the eyes of the Lord , in that he and hi$ 
 
 T t were 
 
^10 A Chain of Principles. 
 
 Aph. J. were prefcrved when all the world be- 
 fide perifhed. And in regard the De- 
 luge of fire that came upon Sodom and 
 Gomorrah fwept away all the other in- 
 habitants;, but Lotonely, and his near- 
 eft relations were exempted firom it r 
 God is laid to haye magnified his mercy 
 toward them , as Lot acknowledged, 
 
 Ger.19.19. laying, behold tirjl fervant hath found 
 grace in thy fght , and thou hall magnifi- 
 ed thy mercie which thou haft jheti^ed unto 
 me. We fhould all have periflbed in the 
 Deluge of fiery indignation , had not 
 God elc(5ted fome few whom he hath mt 
 
 1 Thcf?:^^.f-. af pointed to l^rath^ hut to obtain falvation by 
 our Lord Jejm QhriU. They are but 
 few, as Scripturetels us again and a- 
 Many are caJkd , but jetHf chofen 
 
 Mat 20. 1 6. & 
 
 [am 
 
 1 C(r.5.7. 
 
 The goodncfs of God is therefore to be 
 more acknowledged in fo peculiar x * 
 favour. 
 
 ^.5. }\ An ancient favour. Old things ,^ 
 if evil, arc fo much the worfe for that; 
 Old leaden is to be purged out, and the 
 old man tto be put off. But every good 
 
 thins 
 
A Chain of T?rmi^les. >> % i 
 
 thing is commended by its antiquity. Exerc. i. 
 One laid well that Old ^ooi is heft to 
 hum , old friends heft to trujl ^ and old^''^''^'""- 
 hooks heft to read. What price do Scho- 
 lars put upon an ancient Manufcript ? 
 Doubtlefs the oldeft of all Manu- 
 fcriptSj is the book of life : and the 
 writing of our names therein the firft* 
 born of all Gods favours. If God fb 
 value the firft-fruits of our fervices, 
 as he doth; how carefuU fliould we 
 be to magnifie the firft-fruits of 
 his goodnefs ? If old charters be 
 of lb great cfteem as they are in the 
 world , how great an eftimate fliould 
 we let upon the moll ancient Mapia 
 Qharta of our Election , haVin^ this 
 feal ^ The Lord knoTifs who are his , iTim.i.x^; 
 
 Fourthly, ^ leading favour. Thole 
 are the moft valuable blcfsings that 
 have infliiencc upon fundry others, 
 which they draw infallibly after them. 
 Such is Eledion. Taut makes it the 
 firft linck of his golden chain , and 
 fliews how incrodu^tive it is of all the 
 
 Tt 2 reft 
 
^11 A Chain of Trinci^les. 
 
 Aph. J. reft, fifhom God did predeJltHate, them he al- 
 Rom. 8.3c. fpcaUedy and tinhorn he called , them he alfo 
 pHified'^ and wham hejujiijied^ them he alfo 
 ^itm amuii glorified. Here is a chain which God 
 ^!"^iMs down from heaven that by it he 
 
 l^l^Z ^^y ^^^w "P ^^^ ^^^^ thither. The 
 uiios. Primus grjj linck of it is ^ndejiination^ taken 
 tio ad vitamin in 2L reftraincd fenie for the Ele<^ion of 
 du^pofJToP- grace. The next EjfeElual Vocation ,• into 
 fc'^rSn this the former hath a caufal influence 
 f4ifiumjer accordin&to what the Lord once faid 
 
 Chri(tum-yQuai' , , . _p i r* 1 r 
 
 m,GionficMo\yyj \\\s Prophct y^^^wv , chap. 21. 2. I 
 
 cumChri(io. .^ , . \ i I A ? 
 
 zinch.Tom. fc^V^ /oV^a thee with art eyeriajUng me^ 
 7o eo,,3 77- iherefore yiPtth loving kindenej^ have 1 drawn 
 thee, Eledtion having once pitch't 
 upon a man, it willfinde him out, 
 and call him home , where ever he 
 be. Zacheus out of curfed ']ericho ; J" 
 hraham out of idolotrous Ur of the 
 , Qhaldeans ; Nicodemtis and J^aul out 
 
 of the Colledge of the ^harljees , 
 Chrifts fworn enemies ; Dionyfius 
 and Damaris , out of fuperfl;itious 
 Athens* In what dunghil foever 
 Gods jewels be hid , Eledion will 
 
 both. 
 
A Chain of Trinciplei. 212 
 
 both findc them out there , and fetch Exerc. 2. 
 them out from thence. The third 
 linck is Ju/ltfication-, the dependance 
 thereof upon Election may be ga- 
 thered from that pa fTage in the fame 
 chapter to the ■^mans ^ Who jhall lay Ro^i.^.^j. 
 any thing to the charge of Gods eletJ ^ It 
 is Godthat jujlifies. As alio from the 
 *vifion in Zechary , where 'joflmah the 
 high prieft reprefenting the people , 
 appeared clothed T^ith filthy garments in ^echar ? ^ 
 figne of guilt by them contracted , 
 till God had commanded , faying , 
 Take away the filthy garments from him. ^^•^•^' 
 'Behold , 1 haye can fed thine iniquitie 
 to pafs from thee. Whereupon there 
 was a fair Miter put upon his head, 
 and he clothed with change of gar^ 
 ments , in reference to their change 
 of condition from guilt to free ju- 
 flification ; the fpring whereof is 
 hinted to in that i^^eech , The Lord 
 iaid unto Satan ^ The Lord rebuke ib.v.i; 
 thee y Satan ^ e^en the Lord that 
 hath chofen Jerufalon rebuke thee, 
 Tt } The 
 
^24- ^ Chain of Trinciples. 
 
 Apli.5. The Fourth and laft is Glorificatm, 
 That takes in both the beginnings of 
 glory in fandification (of which faul 
 in his fecond to the Corinthians the third 
 chapter and laft verfe , We all 'i^ith of en 
 face beholding as in a glafS the glory of the 
 Lord , are changed into the /ame image from 
 glory to glory J eyen as by the Spirit of the 
 Lord : and of which hetelleth us el{c- 
 where, that all the graces of which it 
 confifts proceed from this prime grace 
 ^^^^ of Election, (faying, Cod hath blejjed us 
 with all jpiritual blefsings in Qhr'ijt , ac- 
 cording as he hath chofen us in him ) and 
 the confummation of glory in hea- 
 ven; the foundation whereof is by 
 our Saviour clearly laid in the Fathers 
 giving us to him by Eledionat firft, 
 T/;/V , iaith he , is the Fathers will Tt^hicb 
 hath fent me , that of all which he hathgi- 
 
 John 6.19' y^^jj ^^ ip7ould lofe nothing^ butpould raife 
 
 c^terapcndent ^ «f ^?^''« ^^ ^''^ lajlday. So ttue is that 
 (tb Eiecime, of a Modcm writer, EleBion depends 
 Heinf. Horn, upon God ulone, all other blejsings upon E- 
 
 Fifthly. 
 
A Chain of Trinciples. i^if 
 
 Fifthly, ji [land'tugfa\>our. The fa- Exerc. 2. 
 vours of men may be luddenly chan- 
 ged into frowns 5 as thofe of King A- 
 J?ap?uertis towards Hamon were : who 
 but he over night in the Kings c^ 
 fteem ? next day he will not endure 
 the fight of him. But God's are im- 
 mutable. All the blefsings of the Co- 
 venant of grace are fufe mercies , ac- 
 cording to that by the Prophet 1/aiah, 
 I 'wiO make an eyerlafting coVefiant with J^^^^^-^- 
 you, even the fure mercies ofDaVid 5 Elc- 
 «5tion in a fpecial manner. Our A- 
 poftle accordingly intimates in one 
 place , that the purpofe of God according Rom. 9.11: 
 to ekciion mujlfland : and affirms in an- 
 other , that this foundation of God [lands * Tiir. 2. 1^. 
 fure , having this feal , The Lord knows 
 "^ho are his. In which few words, we 
 have no fewer then three grounds of 
 its {lability; a Foundation^ a Seal, and 
 a Science. Election is the Foundati* 
 on of God ; a firm Foundation that 
 /lands fure. With us things founded 
 upon a rock^ have great (lability 5 the 
 
 rock 
 
i^i6 A ChamofTrinclfles, 
 
 Aph. 5. rock of ages , as he is called, even God 
 iiai. 1^,4. himfelf, his good pleafure and coun- 
 fel is that upon which our Ele^ion is 
 founded. With us, writings once feal- 
 ed receive a confirmation thereby, and 
 become unrepealablc. God hath fct 
 his feal to this Decree. With us, 
 knowledge or fcience is of things cer- 
 tain and unalterable , not as opinion, 
 which being of things oncly proba- 
 ble may be changed • The leal here is. 
 The Lord knows who are his. No wonder 
 then if the Lord be forever found to 
 make good that which he faid by 
 liis Apoftle , God hath not caft away his 
 people 'ii?homhe foreknew. If having na- 
 med Ele<5tion in the foregoing verfe, 
 he prefently (ubjoyns , The gifts and 
 Rora.i i.z5^. calling of God are without repentance. 
 
 /ill ^;i 
 
 EXER- 
 
. A Chain ofTrincipies. ^ly 
 
 Exerc. j. 
 
 EXERCITATION J. 
 
 ^n introdu6iion to Romans p. Moftpart of that 
 chapter ex^ottn4(dy together with jundry pafj'a- 
 ges in chapter i o, and ii. for proof ofthefe two 
 conciupons» i . That Paul in Rom. 9» doth upon 
 occafion propound and prefecute the doSirine of 
 Predejiination. 2 . 7hat he derives the Decree of 
 preterition Jrom the Sovereign greatnef of God, 
 A Confedfary fhewing how ufefull thefaid doctrine 
 is to fiber mindes, 
 
 §. I. TZJOr a full proof of our (econd 
 i- AfTertion^ Tl^it the greatmfs of 
 God is abundantly manifejled by hii decree 
 of Preterition , we muft of necefsity 
 have recourfe to the ninth chapter of 
 ^auls Epiftk to the ^mans ^ as unto 
 the proper feat of that argument ; al- 
 though divers from abroad, and fome 
 at home by forreign interpretations, 
 forced GlolTes and ftrained Paraphra- 
 fes, have endeavoured to carry the fenfe 
 quite another vvay 3 againft the poy- 
 lon of whofe endeavours our people 
 may perhaps ftandin need of an Anti^ 
 dote, 
 
 O Uu k 
 
5i8 ^ Chain of Trinciples. 
 
 Aph. 5. It fliall be my care , by Divine afsi- 
 ftance, (which is alwaies ncedfull, ef- 
 pecially in the debating of fuch my- 
 ftcries ) to prefcnt them with one : 
 and in as calm a way as may be, with- 
 out provoking , however without re- 
 proching fuch as are contrary minded, 
 to demonftrate thele two Conclufions, 
 vi;<; That <P^tt/ in the ninth to the ']^- 
 7na?is doth upon occafion propound, 
 andprofecute the dodrine of Tredefli" 
 nation. And that he plainly derives the 
 Decree of Preterition from the Sove- 
 reign greatneis of God. But before 
 we enter upon fo great a depth (which 
 I do with fear and trembling) let it be 
 obferved that our Apoftle from the end 
 of the eight, tothe beginning of his 
 twelfth chapter, continues a profound 
 complicate difcourfe wholly about the 
 main concernments of his countrey- 
 men the Jews » and that ' the beft help 
 we have for enlightening certain clau- 
 fes in the ninth, ought to be fetched 
 from paflages in the tenth and eleventh 
 J 1; Chapters: 
 
A Chain of Principles. ^ ip 
 
 Chapters : the negle6t whereof, lExerc. j. 
 verily think , hath occafioned the mif- 
 carriagcs of fo many in their interpre- 
 tations of that Scripture. Ifliallhope 
 to improve the Obfervation to good 
 purpofe. 
 
 §. 2. Concerning the former of our 
 Conclufions , there will be no need 
 of going far to feek the occafion of 
 ^auls falling upon this Doctrine. He 
 had carefully and continually preached 
 faith in Chrift , as the onely way of 
 falvation, in oppofition to all others. 
 This , however embraced by divers 
 Gentiles , could by no means finde en* 
 tertainment with the Jei^s. Be pleafed 
 to compareChapter 9. 51,52,3]. Ifrael 
 wh'iA followed after the Law of righteouf" 
 7iefs J hath not obtained to the Law ofrigh- 
 teouftiefs. Wherefore ? hecaufe they jought 
 it not iy faith ^ hut as it were by the works of 
 the law: for they flumbled at that fumbling 
 fone. As it is written, behold I lay in St- 
 on a jlumUi^g-flone ^ and rock of ojfence : 
 U u 2 and 
 
5^0 A Chain of^nnc'xi^hs. 
 
 Aph. 5. and 'H^hofoever helie'Ves on him^Jhall not h^ 
 ajhamed ^ with Chapter tenth, verfei, 
 5,4. 1 bear them record that they have a 
 ^al of God y but not according to Know- 
 ledge. For they being ignorant of Gods 
 righteoujnejs J and going about to eftabltJJ^ 
 their own righteoufnefs , have not juhmit- 
 ed themjelves to tl>e righteoufnefs of God. 
 For Qhrifl is the end of the la"^ for 
 righteoufnefs to every one that belteveth. 
 This their ftumbling at Chrift, as they 
 generally did, caufed a great ftum- 
 ble in the thoughts of confidering 
 men , who could not but ftand a- 
 mazed to fee , that whereas God had 
 fet up but one onely way to be laid 
 hold upon J for the attainment of 
 blcfTednels , his own onely people in 
 the eye of the world , ftiould al- 
 moft univerfally decline that^ and 
 venture their fouls upon another. 
 Yet this they did , even they who 
 are here (b magnificently defcribedj^ 
 Chapter 9. verie 4 , 5. Who were If 
 
 raelitesi 
 
A Chain of Principles. j^r 
 
 raelites ; to whom pertained the adoption ^ Exerc.j. 
 aud the rrlorie, and the covenants^ and the 
 g}Vtng of the law^ and the fervice of God , 
 and the promifes : Whofe were the fathers, 
 and of whom as concerning the flep? Q^njl 
 came^ who is over all , God blejjedfor ever- 
 rnore^Amen, Hereupon fbme were apt to 
 eric out , " All is undone.. The '^ord 
 *' of God it felf hath taken no ejfeEi, The 
 ^' Promife to Abraham is fallen to the 
 " ground.All Sermons and otherOrdi- 
 ^^nances have been but a s(o much rain 
 *^ upon rocks that glides off and leaves 
 " no imprefsion. Our Apoftle to re* 
 cover them out of thefe dumps , leads 
 them by degrees into the knowledge 
 of Divine Predeftination , as the root 
 of all this : giving them firft to under- 
 ftand, that all who bore the name of 
 Ifraelitcs ^ and enjoyed the Ordinan- 
 ces, were not indeed fuch children of 
 God , as belonged to the Election of 
 grace J and therefore did not clofe 
 with Chrift in the ufe of them j as 
 fome few did , upon whom the word 
 
 Uu } of 
 
ip^z <lA Chain of Trincifles. 
 
 Aph. 5. of grace was effectual, and in whom 
 (as few as they were) Gods promife to 
 Abraham was preferved. As for thofe 
 unto whom his Gofpel was hid , they 
 were as he elfewhere tels the Corin- 
 
 iCcM.> thians , a fort of loft men and wo- 
 men. For this fee Chapter 9. verfe 6, 
 7 J 8. Not (^ though the ipord of God hath 
 takefi none ejfeci. For they are not all 
 Ifrael y fifhich are of Ifrael. Neither he* 
 caufe they are the feed of Abraham are; 
 they all children, ^ut in Ifaac (l?aU thy 
 feed he called. That is , They which are 
 the children of the flefl? , thefe are not the 
 children of God ; hut the children of the 
 promife are counted for the feed. Where 
 the Ele^ people of God ( who one* 
 ly are accounted the fpirituall feed, 
 and who onely in the conclufion will 
 concur to conftitute Chrift Myftical) 
 are ftylcd children of the Promife, 
 perhaps in reference to that grace and 
 Promife of eternal life, given to them 
 in Chrift Jeius before the world began, 
 to which I havefpoken before in this 
 
 Apho- 
 
i 
 
 A Chain of l^rinciples, ni 
 
 Aphorifme , Exercitation the firft, Pa- Exerc. j. 
 ragraph the third : however inallufi- 
 on to the birth of Ifaac^ who was pro- 
 duced above the power of nature, by 
 vertue of a promife declaring Gods 
 will and plcafure to have it foj for the 
 Eledt in the refpecl^ivc hours of their 
 converfion , are all of them born again ^^^^ ^- '^ 
 710 1 ofbloudj nor of the willof the fleJJ?^ nor 
 of the will ofman^ but of God Who of his J'"" ^•^^• 
 oTbw Ti>ill hegetteth them "^ith the word of 
 truth , that they Jhould be a kinde of firjl* 
 fruits of hii creatures, 
 
 §. 3. Having thus given a more ob- 
 fcure intimation of fome few elect 
 ones complying with the Goipel , al- 
 though moft part of the Jews were re- 
 cufants as to that intereft ^ he goeth on 
 to profefs it more openly in the be- 
 ginning of the eleventh chapter, God 
 hath not caft alpay his people which he fore^ 
 hmp verfe the fecond , the infallible 
 meaning whereof may be gathered 
 from that in Peter, EleSl according to the ^ p^^'-^- 
 foreknowledge of God the Father. And 
 
 more 
 
554- ^ Chain of Trinciples. 
 
 Aph. J* more plainly yet in verfe the feventh 
 and eighth of the fame chapter , The 
 EleEiion hath obtained ^ and the refl wen 
 blinded- According as it is 'i^ritten^ God 
 hath given them the jyirit of flumher^ eyes 
 that they fhould not Jee^ and ears that they 
 fhould not hear nnto this day. But to re- 
 turn to our. ninth chapter. Who can 
 advifedly readethat paflage in his dil- 
 courfe about Jacob and EJau , Tlyat the 
 purpofe of Cod according to EleBion might 
 fland, and confult the circumftances of 
 of it C viz. the chiUrens not yet being horn^ 
 nor having done good or eVil ; as alfb a 
 choice no way founded upon him that 
 willethy or upon him that runneth ^ but up- 
 on God alone "^ho fljeweth mercy ) and 
 not reflect upon that election by me 
 defcribcd in the firft Exercitation un- 
 der this Aphorifme §. 2. ? Add hereun:* 
 to thofe Apoftolical diftributions of 
 men into thole on whom the Lord will 
 have mercy , and thofe "^hom he will har* 
 den in verfe the eighteenth, that is ia 
 other terms, Ele(S and Reprobate. Al- 
 
A Chain of Principles. 555 
 
 fb into yejfels of mercy , and ^fejfeU of Excrc, j. 
 Ti^rath verlcs 12, 23, W7;^r // God ViUin^ 
 to pew his ft^rath , and to make his power 
 known^endured Ttith much long^fuffering the 
 veffeh of '^rath fitted to deftruBion. Jnd 
 that he might make known the riches of his 
 glory on the Vejfels of mercy^^hichhe had 
 afore prepared unto glory ? Where I de- 
 fire to have it pundually obferved that 
 the veflels of wrath are onely laid to he 
 fitted to deliruHion ^^sNizhoui naming by 
 whom , God , Satan, or themfelves ; 
 whereas on the other fide God himfelf ^^?''«'"^'^/' 
 IS exprcily laid to have prepared his ftiutujcd e- 
 chofen vejfels of mercy unto glory. Which qultLrT-^- 
 was purpofely done (as I humbly con- TJ'f^l^t^ 
 ceivc ) to intimate a remarkable diffe- '^r'^^^'o verb 
 rence between election and preterici- t'mu.ncquc 
 on ; in that Election is a proper caule mmu/dama' 
 not onely of falvation it felf, but of all ^^Tcmjl% 
 the graces which have any caufal ten- Tum'^^Am^T 
 dency thereunto ; and therefore God is ""f^^''. '•/• 
 
 J / C. 2 <, lilCl,4C< 
 
 faid to prepare his elecSt to glory : 
 Whereas negative reprobation is no 
 proper caufe, either of damnation it 
 
 X X felf, 
 
5^ (J A Chain ofTrincifles. 
 
 Aph. J. felf, or of the fin that bringcth it, but 
 an antecedent onely; wherefore the 
 Non-eledt are indeed laid to be fitted 
 to that deftru6tion which their (ins in 
 the conclufion bring upon them, but 
 not by God. I call it a remarkable dif- 
 ference, becaufe where it is once right- 
 ly apprehended and truly beleeved , it 
 fufficeth to flop the mouth of one of 
 thofe greateft calumnies and odiums 
 which are ufually caft upon our do* 
 ^rinc of predeftination, viz. that God^ 
 made fundry of his creatures on pur* 
 pofe to damn them : a thing which 
 the rhetorick of our adverfaries is 
 wont to blow up to the higheft pitch 
 of aggravation.. But is as foon blown 
 away by fuch as can tell them in the 
 ?. Davcn. words of the Excellent D' Da\fenanty 
 fn^Sodstvc " k is true that the eled are feverally 
 .omankinde. " created to the end & intent that they 
 *^ may be glorified together with their 
 *^ head Chrift Jefus: But for theNon- 
 ^^ dtO: we cannot truly fay that they 
 *' are created to the end they may be 
 
 '* tor-^ 
 
A Qhain of Trinciples. 337 
 
 *^ tormented with the Devil and his Elcrcj, 
 '' Angels. For we may then fay, Got! 
 *' maketh fuch a thing for fuch an end, 
 ^' when he giveth the •ring a nature 
 " and qualities fitted for fuch an end. 
 (e.gr.that he made the fun to enlighten 
 the world , becaufe he filled it with 
 lightfomenefs. ) " Now no man is 
 ^' created by God with a nature and 
 *' quality fitting him to damnation, 
 ^^ Yea neither in the ftate of his inno- 
 cency, nor in the ftate of the fall and 
 his corruption doth he receive any 
 thing from God which is a proper 
 and fit means of bringing him to his 
 '^ damnation. And therefore damna* 
 " tion is not the end of any mans cre- 
 *' ation. 
 
 §. 4. Wc have fecn our Apoftlc 
 propounding the doctrine of predcfti- 
 nation in this his difcourfe; fee how 
 he profecutes the fame more ways then 
 one. 
 
 I. (By producm^ certain in/lances. The 
 perfons he inftanceth in, if not as fo- 
 
 Xx 2 lemn 
 
 
558 <iA Chain ofTrinciples. 
 
 Aph. ^. lemn examples , yet, as types and fi- 
 gures are at leaft, of eledion. 1/aac and 
 Jacob; of reprobation, Ifmael and Efau. 
 It is the graii^riviledge of Gods eled: 
 to have his covenant eftablifhed with 
 them in fpecial manner. The Mefsm^ 
 
 r«i^9.i6,i7. faith the Angel in Daniel, ^as cut off^ 
 hut not for himfelf-^ ^nd he [hall confirm 
 the Qoyenant wuh many. The word is 
 Larahbim with thofe excellent ones, by 
 whom ^ifcator underftandeth the cled:;, 
 thofe Many Tinhorn God's righteous Jeryant 
 is /aid to juftifie^ Ifaiah 5 j. u . where wc 
 meet with the fame word. If lb, who 
 more fit to figure out th^m then our 
 father I/aac} concerning whom the 
 
 Gen.i7:ip. Lord faid to Abraham , Iwilleftahlijh 
 my Co'Venaiit tioith him for an eyerlafitjig 
 QfVenanty and with his Jeed after him. A« 
 gain^the ftyleof all thole ^hoarelorit' 
 
 H?br,i2.z5. ten in heayen , that is, of the Eled, is 
 thegenerall Jjfemhly^and Church of the fit ft' 
 born. If fo , who more fit to typifie 
 them then Jacob y a man of all others 
 moft famous for procuring a primo- 
 
 genituie 
 
A Chain of Principles. ^^p 
 
 geniture in an extraordinary way? As Excrc. j. 
 for reprobation , the obie(Sts whereof 
 are caltaways, well might ]f?nael ftand 
 for a figure, of them , becaufe of him 
 Sarah faid unto iier husband, (^^y? owf ^"^"•"•^^»^v 
 this bond-woman and her Jon y for the fon of 
 the bond-woman (Imll not be heir with my 
 fon^ even with Ifaac, And her word was 
 ratified by God himfelf^ faying to A- 
 • braham, In all that Sarah hath f aid unto 
 thee Joe arken unto her Voice ^ for in lfaacp?aH 
 thy Jeed be called. As alfo £/i«,who here 
 falleth under two fad characters ; One 
 of Gods hatred , then which nothing 
 more dreadfuil,j^4co/» W^7 /ovd , but 
 Efau have I hated^xerU ij. the other of 
 fervitude, verfe 12. The elder fhali ferVe 
 the younger. Concerning which, M" 
 Mnfworth kath thele words, ServitucJe Amfwonh on 
 ^^ came in with a curfe and figureth re- ^-"•'^-^ 
 '' probation , Gen. 9. 25. John 8. 34, 35. 
 '^ GaL 4. 50, 51. Therefore from hence 
 '^ the Prophet teacheth that God loved 
 " Jacob ^ and hated- £/^« , and the Apo- 
 *' file gathercth the dodirinc of ele6ti- 
 
 Xx J on 
 
54-0 A Chain o^ Principles. 
 
 Aph. J. on and reprobation , Romanes 9. lo^n, 
 u, I J. So he. 
 
 §. 5. The main exception , which 
 our adveriaries hitherto have been 
 wont to take at this tnd the like expo- 
 fitions, arifeth thus, Jacob and Ejau are 
 confiderable in a double capacity, the 
 one Terfonal^ as they were this and that 
 individual member of mankindcjthe 
 other ^atriarchaly as they were heads of' 
 fcveral Natioas, Jacob of the Ifraelites, 
 Efau of the Edomites or Idumeans. 
 They fuppofe we cannot fafely apply 
 the oracle delivered to (^becca unto 
 their perfbns, feeing M?/4c/?)i long fincc 
 expounded it of their pofterity in thefc 
 
 Maiaeh.T.i.j. vvords,PF^ Hot Efaujacobs brother! faith 
 the Lord.^ yet I loved Jacob ^ and I hated 
 EfaUy and laid his mountains and his 
 heritage wafte for the dragons of the 
 wildernefs Sec. 
 
 My conceptions concerning this 
 matter ( which as I would not impoft 
 upon any , far be fuch prcfumption 
 from me J lb I would have no Reader 
 
 con- 
 
(tA Chain of Trinciples. 2^1 
 
 contemn,till he have confidered them) Exerc. j., 
 arc as foiloweth. According to their 
 double capacity, the anfwer of God to 
 ^becca about thehi feemeth to have had 
 a double afped: : One to their pofte- 
 rity regarding temporal things efpeci- 
 ally, ol: which Matachy ipeaketh, ano- 
 ther to their perfons eying chiefly their 
 fpiritual concernments 5 and of that 
 Taul treats in ^mdnes 9. as the context 
 importeth. Nor can this be wondered 
 at by fuch as confider how ufuall it 
 hath been with God , as to difcover 
 himlelf by degrees ( witnefs that in 
 Deuteronomy, T7;e Lord came from Smai^ Deurijr.j, 
 and rofeupjrom Seir unto them ^ht Opined 
 forth from mount Tar an) (6 to reftrvc 
 more fpiritual difcoverics for Goipcl- 
 times. 
 
 §. 6, Whereas it is further obje<5ted 
 that the Elders ferVmg the Younger was 
 never verified in the perlon of Efau^ 
 who did never fervilely fubmit to Ja- 
 cob-^ I anfwer. 1. He that fhould go 
 about to prove that negative, would 
 
 finde 
 
:^^z A ChainofTrincifles. 
 
 Aph, J. fin<ic an hard task- but fuppofe it pro- 
 ved , yet in point of right Efau as ha- 
 ving fold his birth-right became ftr- 
 vant to him that bought it. For in 
 this refped it is faid to Cain the elder 
 
 G2n.4.7. brother concerning Jhel^ Unto theep^all 
 he his dejire^ and theujhalt rule oyer him, 
 2. In point of faft, time was when 
 Efau became a very humble fuppliant 
 to 7^^ofe for a mefs of pottage. Feed me ^ 
 
 Gto,i{,io. I pray thee ^ with that fame red pottage^ for 
 1 am faint. Now The borrower^ {aith So- 
 
 Pfov.ii.7. lomon^ is a feryant to the lender. How 
 much more he that craves to him that 
 ;giveth? Befides if the word ferye be 
 taken in a large icnCc^Efau Ccxvcd Ja- 
 cob wel-nigh all his life long , and 
 brought him much nearer to God by 
 vexing him. No;; ohfequendo , fed perfe- 
 quendo, :is one faith, not by obeying, 
 but by oppofing. Which put me in 
 minde of that ftory in 'Bromiardm con- 
 cerning an apprentice that had fervcd 
 an hard matter, by whom he had been 
 often fore beaten. Thefe blows the 
 
 Lord 
 
A Chain of Principles. ^i,? 
 
 Lord had made a means of the mans Excrc. 3. 
 converfion ; whereupon, lying upon 
 his death=bed,and his maftcr (landing 
 by, catched faft hold on his hands and 
 killed them, faying, Hd mantis perduxe- 
 runt me ad paradifum^ Thefe hands have 
 helped to brmg me to heaven. 5, The 
 Patriarchal capacity doth not exclude, • 
 but comprehend the Perfonal- for Ja* 
 iob and his lfraelites,£/i« and his Edo- 
 mites make a Nation. In which re- 
 fpe6t, vjhtviDavtdput garr'tfons tn Edom-^ iSam.'^.M. 
 throughout all Edomput hegarrifons^ and all 
 they ofEdom became Davids ferv ants ; Efau 
 himielf in his ofF'lpring might not un» 
 fitly be faidto haveferved Jacob in his. 
 Laftly , If no more can be had then 
 this bare acknowledgement that our 
 expofition muft be confined to their 
 pofterity , even that will go nigh to 
 ierve our turn, and to fuit with the A- 
 poftles fcope,if it be confidered, how 
 exceeding fit the Ifraelitcs were to typi- 
 fy elc<5tion,of whom God faidjTto art 
 4n holy people unto the Lord thy God^andthe dcum4.i. 
 
 Y y Lord 
 
2/L^ A Chain of Principles. 
 
 Aph. 5. Lord hath chofen thee to be a peculiar people 
 unto himfelf ^ above all the nations that are 
 on the earth. The Edomites to figure 
 out reprobates , feeing of them it is 
 
 MaWi,'4. laid by the Prophet^ They fli all call them 
 the border ofti) ickednes^and the people againfi 
 tphom the Lord hath indignation for ever* 
 
 §. 7. 1 1. 'By refolving certain queries. 
 The firft whereof is that in verfe 14. 
 What (hall 'n?efay then f Is there unrighte- 
 oufnefi '^ith God f God forbid. Had the 
 doctrine of predeftination which ^aul 
 taught been the fame with that of our 
 modern Remonftrants , viz, God's 
 electing upon forefight of mens being 
 in Chrift by faith, and reprobating up* 
 on forefight of their final unbelief 
 and impenitencic , there would then 
 have been no occafion for the quere; 
 for reafon how corrupt foever would 
 foon have clofed with the equity of 
 fuch decrees to render par pariy like to 
 like. It is God's awarding paribus im- 
 paria unlike deftinies to men of like 
 conditions confidered in the fame 
 
 lump. 
 
A Qoain of Trincij^ks. 2 a 5 
 
 lump , and doing this arbitrarily^ ac- Exerc. 2. 
 cording to the good pleafure and 
 counfel of his own will, that fetceth it 
 on crying out of iniquicy in Gods pro- 
 ceedings. But what doth 'P^w/anfwerr 
 He abhorreth the thoughts of iuch a 
 thing. God forbid^ it is as if he had faid, 
 far be it from every one that pretends 
 to a rational being , much more then 
 every Chriftian to entertain the leaft 
 thought of a pofsibility of injufticein 
 any decree of God , whole will is the 
 fupreme rule of righteoufnefs. The 
 judgements of God ( as Aullin hath p,,^«,;,.,,,. 
 laid truly of them ) can neither be ful- mopunccom- 
 
 I ■' I I . • n 1 pnhendit^ -nemo 
 
 ly comprehended , nor jultly xcpre- ii.p yepnhcn- 
 hended of any. Let me defirc fiich as dfcivifDci. 
 are fo very apt to be cavilling at them, ii^;cl'junii' 
 to fwallow and dieeft by a (erious con* .Aiuapoiogu 
 
 ^ . , 1 r 1 • • 1 in partner, ad 
 
 lideration^ thole admonitions and re- Remonitran- 
 proofs which a late Belgick ContYSL-i't-V/mlxhrnLi- 
 monftrant hath handed to their feU ^;;j;^'^;fl;,^ 
 lows. " Calceati Deum adkis <src. You ^'';.-^^-^''„ . 
 ^ draw near ( faith he with (noes on mpuafbhu- 
 
 fC r 1 . 1 1 11 1 • manamiiicu" 
 
 your rcet to him that dwcileth m an dm&c> 
 Y y z unac- 
 
^^6 ^ Chain of T^rinciples. 
 
 Aph. J. ^^ unaccefsible light , and prefuming 
 ^'^upon certain Axiomcs of crooked 
 " and diftorted reafon , pafs fentence 
 ' ^ upon the decrees of God. —we blame 
 " you in this regard efpecially, for in- 
 ^' truding your fclves into things 
 '' which ye have not feen, and giving 
 " anfwers about the fecrets of heaven 
 " with fo much confidence , as if ye 
 *^ late at Gods counfel -table. You exa- 
 ^^ mine his counfels by the rules of hu- 
 *' mane proceedings^ and if any thing 
 *^ concur that fuits not with your pre- 
 ^' conceived opinions about free-will 
 ^'expunge it quite out of the number 
 '' of Gods defigns as unworthy of him. 
 Y€a,Our Apoftle not content with a 
 bare exprefsion of abhorrency , goes on 
 to free the decrees of God from all ini- 
 (juity, each by it felf. Ele6tion,becau{e 
 it is an a6t of mear bounty 6c free grace, 
 in performing whereof God cannot 
 pofsibly be unjuft, as being under no 
 law, but at abfolute liberty to diipolc 
 of his free undeftrved favours accord- 
 ing: 
 
A Chain of Principles. iaj 
 
 ing to the good pleafure and counfcl of Exerc. 2, 
 his own will, to which purpoli that is 
 cited out of Exodus \ 5. For he faith to Mo- 
 fes , 1 will haVe mercy on li>hom I will haVs 
 memy^dfid I "^ill hdVe compa/sion upon whom 
 I will have compafsion and that inferred v. 
 16. So t/;e;ii^,that is the thepurpofe of 
 God according to election , ot which 
 before wax is not of him that ^illethy ?ior of 
 him that runneth ^ but of Godthatfhewetb 
 7nercy. As for reprobation rightly ftated, 
 no iniquity will be found therein^if the 
 grand laws of the univerfe be duly 
 heeded, which is that all creatures be 
 fubfervient to their makers glory ac- 
 cording to the proverb. The Lord hath p^ov.k^.^ 
 made alt things for hiin/elfyea e'Ven the kic- 
 ked for the day o/"evi/: Seeing the end of re- 
 probating any is mainly this, that God 
 may thereby be exalted, as TauUcVsus 
 here v. 17. in theinftanceof Pharaoh. 
 For the Scripture faith unto Pharaoh, eVen 
 for this fame purpofe haVe 1 raifed thee up^ 
 that Imight fhew my power in thee^ and that 
 my ?jame mi?ht be declared throughout all the 
 earth. Yy j ^8. The 
 
24.8 ^ Chain of Principles. 
 
 Aph. 5. §. 8. The nex Querie is that in >. 19. 
 Thou ytj'tlt fay then unto me , Why doth he 
 yet finde fault f foi" t^ho hath refifted his 
 Ti>HU He had laid concerning God 
 in the words immediately foregoiftg , 
 He hath mercy on tiphotn he tptil have mercy , 
 and fi>hom he will he hardeneth. Corrupt 
 nature catching at the latter claufe , is 
 ready to impute unto God himfelf, 
 (as injufticebeforej fb from hence ) ri- 
 gour and cruelty , for that notwith- 
 ftanding his own willing in a fenfe 
 the hard-heartednefse of Reprobates , 
 he yet findes fault with them for it. 
 yea, and damns them in the conclufi- 
 on , although his will be irrefiftible. 
 The fubftance of this cavil , namely 
 what influence the Will and Provi- 
 dence of God hath into mens indura- 
 tion ;, and how guilty themfclves are 
 of itj fliall hereafter be made to ap- 
 pear (if the Lord will) in explication 
 of the following Aphorifme. Mean- 
 while , it is carefully to be obferved 
 how S\ Taul as provoked by the ma- 
 la- 
 
A Chain of Principles. ^^p 
 
 lapaitnefs of men , who though con- Exerc. 3. 
 fcious to themfelves of their own 
 hardening themfelves y will be laying 
 the blame upon God , ftiikes in with 
 his Apoftolical authority , and gives 
 them this fevere check , l>{ay , but 
 man J who art thou that replkfl agahifl God I 
 Qui ex adverjo rejjtonja^ t)eo , as it is 
 welirendred by &;^^ in reference to 
 the continual and manifold bublings 
 up of carnal reafon againft divine dif. J^f&.'^X?,: 
 peniations and decrees , that which "'^ ^"■''> "-^z"^- 
 our Enghlh Proverb calls choppnig/'/e/^<j«:»» Df«j 
 Logick with God. A vice which our AMg'Vin. 7t' 
 very being men fliould fuffice to wean w.^^sfli. 
 us from. So as the word , man •^"f/^'^^/^- 
 here fcemsto carry an emphalism it^ anmdc. ^ uie 
 which Juftin long as:o obferved m w.'. sc'nMi; 
 fundry paffages of one and the fame ^l\,;tull-t^ 
 fet of his Sermons. *' Ask me not an ^'^^'v f^«j.vF- 
 account (faith he) of Divine difpen* «'«^''^. '^^^^^^'• 
 ^ lations why thmgs are carried lo m. riuufputa, 
 
 ic \ r 11' 11 r cop credam. Al- 
 
 and lo, towards this and that perlon. t'uudmm video, 
 "lama man of whom thou askeft • ^f^;^"^ 
 " thou that enquireft art a man. Let J;"" "- fo- 
 
 'us 
 
^5o ^ Chain of Principles. 
 
 Aph.j. ^* us both attentd to the man that faid, 
 ^' man ! Who art thou that repliejl againjl 
 "' God ? Let man hear , left man pe* 
 *' rifh , for whofc fake God himlelf 
 *' became man. And again : minde 
 *^ it well who he is againft whom thou 
 ^^ replieft, and who thou thy felfart 
 ^ thar replieft againft him. He is 
 '' God, thou art but a man. And yet 
 again moft fully. ^^ Thou askcft a 
 *' rea(bn of this and that, I will trem* 
 ^^ bleat the depth J thou argueft, let 
 *' me wonder. Do thou difpute , I re- 
 ^' folve to believe. I fee the depth, but 
 'Vthe bottom I cannot reach. 
 
 §. 9. His third way of profecution 
 is , hy alledging certain tejiimonies out of 
 Mofes and the Prophets. I fhall onely 
 fix upon one , namely that in ^inans 
 ^.17> Efam alfo crieth conarninglfrael -^ 
 Though the number of the children of Ifrael 
 he as the f and of the fea^ a remnant fJull he 
 fAX^ed. Who fo lift, may fee this and 
 the following verles expounded to our 
 purpofe by the learned LudoVic, de Dieu 
 
 of 
 
A Chain of Principles. ^yi 
 
 of GodS;, Decrees, yea which (is more) Exerc. j. 
 ^aul himfelf interpreting the remnant 
 of Gods Eledl in 1^0^.11.2^^,4,5. where 
 the conclufion is y Even fo then at this 
 prefent time aljo, there is a remnant accord- 
 ing to the Ekciion of grace. 
 
 And now^ Reader, judge I pray thee 
 between us ; and tell me after all this, 
 that hath been produced , whether a 
 vehement agitatour in thefe points, had J- g. Exponr. 
 any juit caule to lay as one did, 1 hat hisepHiieta 
 to him who fliall narrowly and at* § ^. ^* ^'' 
 tentively weigh and confider the te- 
 nour , and proccfs of the Apoftles 
 difcourfe, ^mans 9 . from verie 6. to 
 the end , it will be found as clear as 
 the light at noon day ;, that there is 
 7iec Vola nee vefligium , neither print 
 nor footftep, neither little nor much 
 of any fuch thing, as either Election 
 or Reprobation in it. Meaning (as he 
 there expreffcth himfelf) a peremptory 
 Eledion and Reprobation from eter- 
 nity of a determinate number of men, 
 under a meer perfonal confideration. 
 Zz §. lO.As 
 
 
li^ ^ Qhain of Principles. 
 
 Aph. 5. §. 10. As for the proof of our fecond 
 Affertion , thofe words in verfc 20. 
 n, 22. Shall the thing formed , fay to him 
 that farmed it. Why hafl thou made me 
 thus ^ Hath not the potter power over the 
 clay J of the fame lump to make one veffd 
 unto hou&ur , and another unto diflmmur ? 
 What if God l0illing to fhe"^ his wrath, and 
 to make his po'^er known , endured Ttith 
 much kng'fujffcring the Vejfels of wrath fit* 
 ted to dejiruciion ! clearly hold forth to 
 my apprehenfion the Sovereign great- 
 nefs and power of God , as the foun- 
 tain of Negative Reprobation^ and 
 contain a direct allufion to that in Ifa- 
 iahy 45. 9. Wo unto him that flri'vetb with 
 his maker. Let the potjlyeard ftrive with 
 the potjheards of the earth. Shall the clay 
 fay to him thatfafhioneth it. What makcjl 
 thou ? or thy fi^ork , He hath no hands ? 
 Now if the Prophet and Apoftle , or 
 rather the Holy Ghoft by them , do 
 rightly infer the filence and fubmilsi- 
 on of the clay from its relation to the 
 Potter 5 much more may the quiet 
 -. .. ; llib- 
 
A Chain of T^rinciples, 55^ 
 
 fubmifsion ofNon-EleH; perfons to the Excrc. j. 
 dilpoiing will of God, be from hence 
 concluded; (as Lepim demonftrates } c^e ufMi it 
 feeingmankinde hath much more dc- Pf;^^^^^^'^. d- 
 
 D unis !. ic.c.j. 
 
 pendance upon the Sovereign Lord of §-^^- 
 all , then a Potter can challenge over 
 any veflTel whatfoever : and this not- 
 withftanding they are not yet fully 
 convinced of the realbn of all Gods 
 proceedings with them. Such as ftill 
 expert that , and therefore flie in the 
 face of God for want of latisfa(5tion in 
 this and that particular , muft give me 
 leave to fend them to the Morals of Gre" smeupfum i^ 
 gory for the learning of better manners. ^J«f tr "i- 
 Man ( faith he) couftdering himfeif holds t^tZu^ 
 his peace , and he that acknowledmh him- '^\'i'^ 'O^^f^ ^ 
 
 nri in - r -i ir r t- • i pulvcrcm aganf. 
 
 Jelf but dun , is afraid to dtcu/s the mdn- at. ^.-Katio- 
 ments of Uod. ror htm to jeeK a reajon of ©« conjiiie 
 Gods fecret Decrees, is rtothing elfe but to %7i!^quJL 
 rife up proudly againji the counfel of his Will. jHfJ^fJ^l'"" 
 Wherefore tifhen thecauk of any faBofhis ^^j^- cum tt- 
 
 ^ J J '* i I gofaiiorumcai^ 
 
 fa non deimhcndltur , refiat ut fi^ faHii illiiu cum humif't.tte taceatiir : quia 
 ncquaquam fuffitit fuifui cards , ut fcctttA penetnt majeftatis. ^i in ft£lis 
 TDei ramnem mn vidct , infirtf^4tateat fu.tm conOde/ant , iky nmi vidt4t , raU' 
 onem vidct, Greger. ExpoU^moral. injob, 9. cap. 8» 
 
 Xz 2 is 
 
Aph. 5. is not dlfcerned , it calls for cur fllence 
 and humility 5 for the Jenfe of fiefl) juffi- 
 ceth not to pierce into the fecrets of Maje^ 
 ftie. So 06 he that fees not a reafon of that 
 or that Divine dtjj^enfation , hy confidering 
 his oli>n infirmity^ Jees a clear reafon why 
 he fees it not. 
 
 §. u. But , fay Gregory what he can, 
 yea and <Pii«/himfelf what he will, the 
 fault is not like to be mended fo long 
 as carnal mindes have to do with 
 thefe points. We are all by nature 
 Enemies in our mindes , as our Apoftle 
 tels the Colofsians : yea, the carnal 
 minde , or the wifdome of the flefh ( as he 
 Ipeaks to the %omans ) is enmity againfi 
 God : for it is not fubjeH to the lam ofGod^ 
 neither indeed can be: whence it is that 
 one or other of the great Mafters of 
 Reafon (as they would be accounted) 
 although they be not unwilling to 
 yield an independant Sovereignty and 
 Arbitrary working to fome men, as in 
 the Eaftern parts of the world moft 
 do to their abfolute Monarchs as at 
 
 this 
 
 Coloffj.il. 
 
 Roman, 3. 7^ 
 
 
A Chain of Trincifks^. ^ ^^ 
 
 this day , and the Romane Senate did Exerc. jj 
 of old to J ugu/i lis QJar^ wicnefs Dion nj/in,( cu^jiv ^ 
 C^fsius in his hiftory j The Senate^ faith ^^^.H^L 
 \iQj freed him from all the mcejslty of law ^''^}^!^^^^'^, 
 fo 06 he might do or not do what he liU , its f^^JvaV, y^ 
 having both himjelf and the law at his difj^o^ t'o/^^" wVt* 
 (al : yet out of their deep enmity and S/'^,1/,';^7g* 
 malignity againft God , deny him the ;^j;;f >^- 
 iike prerogative, and will therefore be '^'^f''- ^'"""^ 
 
 , ^ r 1 r 1 • i->k Call. Roman. 
 
 always iound oppoiing his Decrees, hifKHb. 5 j. 
 and thofe moft , that aremofl: Arbitra- edL! qi'^zT' 
 Tf. This hath been the root of that ^"' 
 notorious piece of opposition in la- 
 bour! ng that the decrees of God fliould 
 be wholly filenced, and either not flu* 
 died, or if ftudiedj notdifputed, or if 
 difputed , not preached of. Some 
 fuch there were in Auflim time, againft 
 whom he bends his difcourfe in the 14, 
 15, and 16. Chapters of his book , 'Be 
 Sono T erf ever antiiC. And fome there 
 are at this day that ranck the 
 points of Predeftination among 
 Fruitlefs and Saplefs Speculati- 
 ons. 
 "^ Zz } Holy 
 
^5^ ^ Chain of Tr indoles. 
 
 Aph. 5. Holy (Bucer was of a far different 
 Sih'.v<6 Riccii- judgeinent. He in one of his firft Le- 
 &mdi'atio dturesat Cambridge upon the cpiftleto 
 b7^c Pw:!^^' the £p/;^y?iz/;j, after publifhed by Tre- 
 SSIS: ^^^'^*''^- Sihuju^eUaionis^src. If the me- 
 Quotip mm jyiorv and meditation of Gods ele<5lion 
 
 Dmolui tentat \ r 
 
 fidem nojiram, wcic taken from us, good Lord, how 
 tcmmnTentat) ftiould wc refift the Devil! For fo of- 
 ^E^Sm4 ten as Satan tempts my faith, which 
 'ttm!'""'^"' ^^ ^^ ^ver tempting of,then do I always 
 betake my ftlf to free election &c. A 
 little after he aflcrts the dodrine of 
 ele<5tion as a principle ground not of 
 folid comfort onely, but of folid pie- 
 ty , and of true love to God; in which 
 regards he would by all means have it 
 preached m mtu fidelium , in the open 
 congregation. Verily this famous Uni- 
 verfity is likely to continue famous, fo 
 long as it continucth orthodox. We 
 may cxpe<^ to fliare in the Apoftles 
 benedidion , and hope that the grace 
 of our Lord Jefiis Chrift, the love of 
 God, and the fellowfliip of the Spirit 
 will be with us , lb long as we teach, 
 
 f si: to 
 
(tA Chain of T?rmciftes. ^^y 
 
 to the praife of the glory of free grace, Exerc.;. 
 the love of God in cle(5ting freely 
 what perfons he willj the grace of 
 Chrifl: in dying freely , and with a 
 fpccial intention for thofe whom the 
 Father had elected,- and the communi- 
 cation of the Spirit in freely convert- 
 ing and finally preferving thole whom 
 the father had lo chofen^and the Son 
 fb died for. Sure I am our bleffed Sa- 
 viour once faid to his Difciples, In this ^'^^ *^ "'*• 
 rejoyce that your names are tprltten in hea- 
 Ve«; and that nothing doth more in- 
 flame a Chriftians love then a firm 
 belief of his perfonal ele(!^ion from 
 eternity^ after he hath been able to evi- 
 dence the writing of his name in hea- 
 ven, by the experience he hath had of 
 an heavenly calling, and an heavenly 
 converfation. When the Spirit of God 
 ( whofe proper work it is to affure, as 
 it was the Fathers to ele6t,and the Sons 
 to redeem ) hath written the law of 
 life in a Chriftians heart , and there- 
 with enabled him to know affiiredly 
 
 that 
 
^^S A Chain of Trinciples. 
 
 Aph. J. that his name is written in the book of 
 life J he cannot then but melt with 
 flames of holy affection, according to 
 Amatiiienon that moft cmphatical fpeech of ^er* 
 AmiMcftfne jiavdy God defervcth love from fuchas 
 7mltkcfinc, he hath loved long before they could 
 quifncprin- Jefcrve it. And his love to God will be 
 
 ciptojc coiiwfcH 
 
 rt/?«/W. Bern, without cnd, who knoweth that Gods 
 
 cpift. 107. . 1- •.!_ L • 
 
 iQve to him was without any begin- 
 ning. I confefs indeed that the hook of 
 lifcy like the tree of life in paradife, hath 
 a tree of knowledge growing hard by 
 which cannot with fafety be tailed of. 
 There are fome nice and needlefs que- 
 ftions ftarted about it that might be 
 ipared , and fhould be forborn. But 
 thcfe high walls and fons of Jnak 
 fliould by no means prevail with us 
 to play the unworthy IpieSj and bring 
 up a bad report , or give way to any 
 brought up by others upon a land that 
 floweth with (b much milk and ho- 
 ney as the doctrine of predeflination 
 doth. Surely for men to filence it, were 
 to flop up thole wels, which the Pro- 
 phets 
 
A Qbain of Principles. 5 5p 
 
 phets and Apoftles , cfpecially ^aul^ Excrc. 4, 
 have digged in their writings for the 
 refrefliing of thiifty fouls ; yea to en:i 
 deavour the cancelling of that firft and 
 gicat charter of our falvation. 
 
 EXERCITATION 4. 
 
 Creation rvh^t, Pythagoras and Trifmegift. 
 Hebr. 6.3. opened. Scripture- Philofophy. Ex 
 nihilo nihil m^hw true. Creature rv hat. Gods 
 goodnefs iff works of creation., particularly in the 
 framing of Adam. The confultation upon which, 
 pattern after which , parts of which he framed. 
 Two hiflorieSiOne of a Priefltthe ether of a Monk* 
 The original of body and foul improved, 
 
 §. 1. HTHc word Creation hath divers 
 JL acccptions. It is taken either 
 largely , for the production of any 
 thing remarkably good or evil • (b ma» 
 giftraces in a Common-wealth , and 
 Graduates in an Univerfitie arefaidto 
 be created , God is faid to create a clean mifc.zz. 
 heart J and wc are called his workman (1)1^ Epit^--. ^o, 
 created in Chrift unto good works : 
 
 A a a and 
 
5^0 ^ ^1^^^^^ ^/ Principles. 
 
 Aph. 5. ^^^d for evil, Mofes in Numbers (peaking 
 of the remarkable judgement inflicted 
 on K^rah and his complices ufetbthis 
 exprefsion, Si creationzm creaVerit Deus^ 
 if God created a creature : the radix is 
 ^f^iD Or limitedly,wiith fome reftraintj 
 and that either fl:ri6tly, for the genera- 
 tion of living creatures in a natural 
 way , lo in Horace, Fortes creantnr for- 
 tihm <^ bonis ^ and in Virgil, Sulmont ere- 
 atos quatuor hie jwvenes. Whence alfb, 
 procreare, or more ftiidly, for the ma- 
 king of a thing out of fome praesx- 
 iftcnt matter, but fuch as is naturally 
 indifpofed and unapt for that pro- 
 duction, whereas in generation there 
 is always materia habilis O* dtlpofita ; as 
 when God created man of the duft of 
 the earth, and woman of mans ribjOr 
 moft ftridly, for the production of a 
 thing without any prieexiftcnt matter 
 at all out of mere nothing 5 we are to 
 Ipeak.of itinthe two latter ienles, for 
 
 ift*^44,54i ft> it belongeth to God alone. Thus 
 Jaith the Lord thy.^deemer , and he thaP 
 
 formed. 
 
A Chain of Trinciples. ^61 
 
 fermed thee from the l^omby I am the Lord Exerc. 4. 
 that maketh all things ^ that jlretcheth forth 
 the heavens alone ^ that jpreadeth abroad the 
 earth by my /elf. Yea lo neceflary was 
 the confefsion of this truth with the 
 utmoft hazard to diftinguifli God 
 from Idols, that to the end the Jews, 
 who were then captives in 'Babylon ^ 
 might not be wholly tofeek for a pro- 
 fefsion of their faith, they had this verle 
 in the Hebrew Bible written then, and 
 fo ftill in Chaldee letters ,T7; (^5 (loallyefay 
 unto them^ The Gods that have not made the 
 heavens and the earth, even they f? all per if? ^^^^ ^^^^. 
 from the earth , and from under thefe hea- *£' t^^Js^ , 
 Vens. Not unfutable whereunro is that p«i hl^Ui 
 of <Pythagora6 long fince cited by Ju- 1*;^- ^^r 
 ftin M^inyt^WhoJoeVer would from hence- V^^JJ^f' 
 forth challenge any Deity to himjelf mnjl he ^^^rt. de mo- 
 ahle tD fheT^ fuch a fi^orld m i\m^ and to fay UfS-nv 5 eia, 
 in truth ^ This is of my making- and that KiJIj^TeiTsr 
 of Trtfmegifl ( an heathen too ) in one ] ^f^f^^J- 
 of his books • There are mainU three to ^^ -nv^v^fe^ 
 be conftdered'^ Gody the World ^ and Man' the df«7t< /)* •??? 
 "V^orld made for many and 7nan for God. mc^iftus. 
 
 Aaa 2 ^ i.But 
 
5^2. A Chain of Trinctples. 
 
 Aph. j# §. 2. But we have a more /^r^ word 
 of Prophefie , and to that let us take 
 heed : It will fhew us^ Firft, How we 
 Heb.iij. Chriftians by faith underjiand that the 
 worlds ivere framed by the tt>ord of God^ jo 
 that things which arejeen were not made of 
 Giii>. Voetius thijigs fifhich do appear. Well might a 
 pau^i"r.88iT'late writer conclude his Difcourft of 
 Creation with this Epiphonema , 
 Quantum efl quod nejcimus ! The truth is 
 it is but little that we can learn from 
 Philofophers , even concerning Crea- 
 tion it felf, ( the oncly Article of the 
 Creed which they fpeak fully too ) un» 
 acquainted with Scripture. Which 
 iihmflT ^^^^ Maximilian the firft to fay, that the 
 tanquam phiio, Ethnicks Were to be heard not oa finnnz 
 
 meU.fedtan- r^r 7 - 1 1 i- r \ 1 
 
 quamiijna. j\ightmgales^ but 06 croaKuig frogs : Ana 
 Apudvoeti- tvvo great Phyficians betake them- 
 
 um ibid. ^. irii r c^ - r 
 
 pas- 680. Icives to the Itudy or Scripture ror un- 
 derftanding the lecrets of Nature. One 
 Sennertus , who findeth much fault 
 with thofe who perverted the text of 
 M)/fj, and interpreted him out of hea- 
 then writers, auju infeUciy ( faith he ) O* 
 
 non 
 
A Qhain of l^rincipks. ^ ^7 
 
 nontolerando by an unhappy and into- Exerc. 4. 
 lerable undertaking. The other Falle- Hu,cieami 
 fim ^ who in the Preface to his SacraZVutcm.-%a' 
 (phtlofophia telleth us that whereas he ;„;;;^/;i^^'^: 
 had in the former part of his hfe com- '^^'^^^"'"^ 
 mented upon all ^njlotles Acromaflicks y 
 and many pieces both of Hippocrates 
 and Galen , he was refolved to devote 
 the remainder of his days to the ftudy 
 of the holy Scriptures^ andto feek his 
 Philolophy out of them for time to 
 come. ©)/ faith "^e under jland. A Chri- 
 ftian firmly beleeves thoie truths con- 
 cerning the time and manner of the 
 worlds creation, becaule he hath Scri- 
 pture teftimony for them. That the 
 tt)Qrlds were framed , fpeaking after the 
 Jewifli mode, though there be indeed 
 but one world, in the plurall number; 
 for the Hebre'^s then were wont to 
 mention a threefold, viz. an inferiour, 
 a middle, and a fuperiour world, as Ca- ^^f^'""- ^y 
 t?iero telleth us. Framed by the ^ordofGody ^^s. 
 faith this place. When Solomon was to 
 build a magnificent Temple^he needed 
 
 Aaa 3 many 
 
5^4 J Chain of^rimiples. 
 
 Aph. J. many workmen, and they many tools. 
 Notfo God, who did all without any 
 coadjutour, any inftrument^by the lolc 
 Piai.jr.if. word of his command. 'By the^i^ord of 
 the Lord were the heaVens made ^ and all th 
 Pf8!.i48.5. JjqJI of them by the breath of his moutk Let 
 them praije the name of the Lord ^ for he com- 
 manded , and they were created. Art can 
 work , if Nature firft afford it fomc 
 complete matter: Let an artificer have 
 a ftone, he can make a ftatue , other- 
 wile not. Nature can work if there be 
 a principle to work upon, though in- 
 complete^ Let there be feed, it can pro- 
 duce a plant, let there be (pawn, a fifli. 
 coimenm ^^^ ^^ work without prascxiftent mat* 
 on the Creed ter, fo as to bring forth the firft plant 
 I rp'ag-"^- without feed , the firft fifh without a 
 fpawn, yea the firft principles of thefe 
 and all things elfe out of nothing, by 
 his fole word, is proper to God. So that 
 things which are feen ( as it foUoweth 
 here ) Tfbere not made of things % hich do ap^ 
 pear. That Rule, Ex ?tihilo nihil fit ^ holds 
 in natura conUituta^ now that God hath 
 
 fet 
 
A Chm of Principles. 5 tfj 
 
 fct nature in a courle of working by fe- Excrc. 4, 
 condary cauics enabled to produce 
 ^efFedts like themfelves; but in nature 
 conflituenda : it was otherwife , when 
 God wrought by his word of com- 
 mand , and is therefore called Elohim 
 hyMoJes two and thirty times in his 
 hiftory of creation , as Mercer obfer- 
 veth. 
 
 The Schoolmen for the moft part 
 exprcG th'ac which is here called , 
 TClmgs that do mt appear , by the term 
 TSLothing^ cither fimplyNothingj or No 
 fuch tb'vig^^ as it appeared to be at firft : 
 yet when they fpeak of Kon-ens , they 
 take not the word materially ^tls if mear 
 Nothing were the matter of which a- 
 ny Being were framed ; but Termina^ 
 tiyely , as the term from which the 
 Crcatour moved. For example, the 
 Angels, they fay, and the fouls of men, 
 together with the Eflential forms of 
 natural bodies were not then edu- 
 ced expotentia materid^{zs they are iincQ vcfliiThef. 
 in the ordinary courfe of generation by r- »i- 
 
 partis 
 
^66 4 Chainof Trincifks. 
 
 A^ Aph. y. ^rticular agents-) but induced in mate- 
 mm byGod himfelf the univcrfal caufe, 
 ^ and had an immediate ^roJwcifiow by the^ 
 -^y.. Qffiatour : whereas fome other things, 
 as the Sun & Mans body, had a mediate 
 creation^ SiS being produced ex non-ente 
 tali from fuch things as of thcmfclves 
 could not have caufed fuch effe<its , 
 B.H^ccon- hijtby virtue of Gods creative word, 
 erS .'^ bbaor Hall hath given us the true no- 
 tion of this in a compendious faying 
 of his, God made fomething out of 7iothingy 
 and of that fomething^ all things. So as if 
 all things be run to their firft Original, 
 they will be found to come up out of 
 the womb of Nothing , from whenc 
 nothing but Almightinefs could have 
 fctch'tthem. 
 
 §. ^. That although the creatures be 
 now fubje6t to vanity^ yet the good- 
 nefs of God did fhinc forth in their 
 firft produdtign, and is ftill abundant* 
 ly manifefted in them. The creature^ 
 001. . II. j-^j^j^ <I^auly fpeaking of its prefent ftate, 
 WM made fuhjeEi to Canity. Whatfoevcr 
 
 thing 
 
A Chain of Principles. -i^^n 
 
 thing had any being of it felf^ jind was Exerc»4. 
 not for ever, but did receive a being in 
 time, and that from God^ is a creature^ 
 faith Damm well : thereby excluding 
 tlie Divinity of Chrift which was£^:^-^ 
 from everlaftinff , as the Angels wereii^''''^^'^^^'4-^ 
 not, but produced by God m tmie^ f ''Vw^oe^, 
 and fins of all forts ^ becaufe though r/?. bancur"" 
 God be fomeway an ador about, yet he ui^p^/p,^''""' 
 is no author of them j as alfo works of 
 art, for which God enables men , but 
 produceth them not. The vanity 
 which all fuch things are fubjedt to, is 
 partly 'Hegatiye , a wo?z-ability to ferve 
 man as they did before the fallj after ic 
 the Lord (aid to Mam ^ Qurfed is the Gta.ii-. 
 ground for thy fake j in forrow Jl?alt thou 
 eat of it all the days of thy life. Partly 
 ^ofitiye-^ whence that of Solomon^ ®^*Eccki.i i . 
 hold^ all is Vanity and Vexation of Jjfirit, 
 Yet if any fhall hereupon conclude , 
 that it was lb from the beginning, 
 Mofes will exprefly confute him , by 
 whom we are told, that when God at 
 the very end of his creation Sauf every ccn.i.ji. 
 B b b thivg 
 
1 d 8 ^ Chain of Principles. 
 
 Aph. 5. thing that he had made , and behold it wxs 
 yery good j which to me is a demon- 
 ftration.chat the Angels were not then 
 fallen. Yea if any fliall deny thatthe 
 goodnefs of God is ftill vifible in 
 them , let that faying of the Pfalmift 
 
 p^j ,^^^^ ftop his mouth , The earth is full of the 
 goodnefs of the Lord. What he predicates 
 of the earth, I am not afraid to extend 
 to the lea, and to all other parts of the 
 Univerfc, They are all at this day full 
 of the goodnefs of the Lord : the fea 
 elpecially, which we lilanders arc ef- 
 pecially bound to take notice of by 
 way of rejoycing, andtoglorifie God 
 for , according to thefe direct places, 
 
 raiab.44.15. Glorifie ye the Lord ^ eyen the name of the 
 
 Lord God of Ifrael^ in the ifles of the fea. 
 
 And in the <P/ifojj , The Lord reigneth ^ 
 
 .> ?7.i. 1^^ ^j^^ ^^^^1^ re]oyce , let the multitude of the 
 
 ifles heglad-^hneof. Well may the earth 
 rejoyce herein ,. Uecaufe if the Lord 
 did not fo reign as to fet bounds to 
 that ( whofe natural place is above 
 the earth, as ffalm 104. informs us ) it 
 
 would 
 
A Chain of Principles, 1 6p 
 
 would all quickly be overflown. Well Exerc. 4^ 
 may the multitude of the ifles be glad 
 thereof: for what are they in regard 
 of the Ocean that furrounds them,, but 
 as fo many nutfliels in a great veflel of 
 water; how fuddainly drowned, if 
 God did not reign fb as to reftrain that 
 element ? 
 
 ^.4. Butlmuflnot allow my felf 
 too much Icope, I fhall therefore rc- 
 rtrain my future difcourfc upon this 
 head tothefole creation of man , and 
 flicw how goodnefs appeared in it. It 
 is reported as the fpeech of FaVorinu^-^ muefih tra- 
 That in the Vaft y\?orldof creatures, there crocefmma^- _ 
 
 ' J * mm prater mi- 
 
 is nothing truly great except the little world cmofmum. 
 of man. Surely^ next to the knowledge 
 of God , there is nothing of more con- 
 cernment to us ; and therefore let 
 none wonder at me, who cannot go 
 overall, for fingling out his creation 
 to be infilled upon : concerning which 
 I intend to (hew out of certain texts in 
 Genefis , the conlultation upon 
 which, the pattern after which ^ and 
 Bbb 2 the 
 
iyo ^ Cham of Trinclples. 
 
 Aph. J. the parts of which he was made at 
 firft. 
 
 For the firft , It is the manner of 
 Artificers to deliberate much , and to 
 put themfelves to more then ordinarie 
 pains about their Mafter-pieces. Man 
 was CO be the Mafter-piece of this vifi^ 
 ble world , and accordingly Mofes 
 fpeaking of God according to the 
 manner of men , brings him in con- 
 
 ^ ^ , fulting about fo prime a piece. God 
 
 Gen. I. 26, t> i * 
 
 jaid. Let us make man : whereas moil o- 
 ther things were made with a word 
 9^n.i. 5,24. fpeakingj Let there be lights and there wets 
 light. Let the earth hriugforth^ and it was 
 y^.. Here the Creatour calls as it w^ere 
 a folemn Councel of the lacred per- 
 fons in Trinity, when he is about to 
 proceed tathe making of man. Which 
 is to be taken notice of , both becaule 
 ©ther Scriptures ufe the plural number 
 where mans creation is Ipoken of Cas 
 in Bcckf, 12.1. ^member thy creatour: slc^ 
 cording to the Original, Qreatours- and 
 Jpb^l^.* 10. Where is Ovdmy maker I He» 
 sHj *brcw.. 
 
A Chain of Tmciples. ^ 71 
 
 brew, Makers : and becaufc it {liould Exerc, 4. 
 reftrain us from deriding any mans 
 deformity , for fear of our reproching 
 his Maker. To which purpofe that 
 hiftory is very remarkable. An Em- ^'"^ «'^^.cf 
 
 r r> r 1 poicieand ic- 
 
 pcrour or Oentia?iy c3.Tnc upon a Lords» li^ion. part. i. 
 day morning unattended to a poor gS/!mZ/.''^ 
 countrey Church, where , pretending '•-'^•*°- 
 himfelf a iouldier , he was prefentac 
 Mafs , which was laid by the parifli 
 Prieft, a man fo deformed^, that he was 
 faith mine Authour, ^mie portent urn na- 
 t«r<£,ahiioft a monfter in nature. And as 
 the Emperour wondred with in him- 
 felf, that God, (whole beauty and 
 Majefty is infinite} would be ferved 
 by (o deformed a creature , it came to 
 ]pafs that the Prieft reading the hun- 
 dred ^falm , which was in the courfe 
 of his Liturgy to be rehearfed upon 
 that day, pronounced the fecond verfe 
 tliereof, l^iom ye that the Lord be is Godj 
 it is he that hath made us and not we our 
 phes y in fuch a different tone and 
 voice from that which he before uled, 
 Bbb J that 
 
r-jx A Chain ofTrincifles. 
 
 Aph. J. thatthe Emperour apprehended ic as a 
 thing ordained by Almighty God to 
 meet with andanfwerhis prclcnt co- 
 gitation, and began to enteitain fo re- 
 verent an opinion of thePrieft, that 
 having informed himfelf after Mafs of 
 his great virtue, he made him Arch- 
 Bifhop of Qlen y much againft the 
 good mans will : who notwithftand- 
 mg behaved himfelf in that great 
 charge with Angular commendation, 
 and left a moft fweet favour bchinde 
 him. 
 
 §. J. For the fccond. The pattern 
 
 after which man was made , is fome* 
 
 Goi.i z7. times called Image alone. So , God 
 
 created man in his own image ^ in the image 
 
 Gen.^.i. of God created he him '^ fometimes like-" 
 
 ^oi'cii'n'cbraii nefs alone , In the day that God created 
 
 taco%iltnutnian , in the likenefs of God made he him, 
 
 ttiemur[ fL Sometimes both , Let us make man in our 
 
 tamaaitcmm ijna^e, after our Hkenefs I which makes 
 
 adjeuivi&ept- "^/V • i • i i i i 
 
 thmfigmficatio- a Wile mtcrprctcr thmk that when they 
 
 Andr.Rivcr. atc joyned , it is by Hendtad^s , and 
 in Gea. E«r. ^j^^^ ^j^^ y^j^ (jj^^f^ mcancth an h 
 
 : mage 
 
A Chain of ^Principles. 2 y ;, 
 
 mage moft like his own , ai imagimm Exerc. 4. 
 ^ Jlmilitudinemfuam, thac is ^ ad quam ft- 
 millimam fui imagmem. It is exceeding 
 much for mans honour , thac he is an 
 Epicomie of the world , an abridge- 
 ment of other creatures , partaking 
 with the ftones in being, with the ftars 
 in motion^with the plants in grow- 
 ing, with beafts in fenfe^ and with 
 Angels in fcience. But his being made 
 after Gods Image is far more. As great 
 men are wont^ they often ere6t a ftate- 
 ly building, then caufe their own pi- 
 cture to be hung up in it that fpedta- 
 tours may know who was the chief 
 Founder of it : Jo when God had cre- 
 ated the Fabrick of this world, the 
 laft thing he did was the fccting up his 
 own Picture in it, creating man after 
 his own image. Now there is a three- 
 fold ienfe of this phrafe : for the image 
 of God is taken, firft, in a large fenfe, 
 and fo it is appliable unto all men in 
 regard of thefubftanceof their louls_, 
 which are iiivifible , incorporeal and 
 
 in- 
 
?74- ^ Q:f^in ofTrinciples. 
 
 Aph. 5. intelligenc , as God is . Whofo (l)eMeth 
 mans bloody by mm jhali his blood be fied^ 
 Gen.9.6. j^^ -^^ ^j^^ image of God made he man. And 
 
 James ?,5>. again in James ^ Thenmth curfe we men 
 tphtch are made after the ftmllltude if God. 
 We read of the Emperour Theodoftm ^ 
 sceTheodor. that having exa<5ted a new tribute 
 hift.iib.j.c.u. fj-om the people of Jntioch , there a* 
 rofe a commotion , in which the peo- 
 ple broke down the Statue of the Em- 
 prefs ^lacilla his late wife. He in a 
 rage fent his Forces againft the city to 
 lack it. One Macedonim a Monk inter- 
 ceded thus. If the Emperour be fa 
 much , and fo juftly offended that 
 the image of his wife was lb defaced, 
 fhall not the king of heaven (faid the 
 Monk ) be angry at him if he (hall 
 deliberately deface and break the image 
 of God in lo many men as arc like to 
 perifii in this Maflacre. What a vaft 
 difference is there betwixt realbnable 
 creatures, and that brazen image ? we 
 for that image are eafily able to let up 
 one hundred , but the Emperour with 
 
 all 
 
^A Chain of Trinafles. 575 
 
 all his power is not able to reftore fo Exerc. 4. 
 much as an hairof thefemen, ifonce 
 he kill them, upon which admoniti- 
 on Theodojius^ it is (aid, forbore his dc- 
 fign. Secondly, in a ftrid: (enle. So 
 'tis appliable oncly to Chrift , who is 
 the image (f the iriVijtble God -^ the bright- Co\o\\^,i<^. 
 nejs if ht6- glory , andexprefs image of his Heh.i.j. 
 perjon. For all the three things that go 
 to make a pcrfedt image, vi:^. Likcnels, 
 Derivation, and Agreement in nature 
 ate concurrent here. The kmgs i- 
 magc is in his coin , and in his fon, 
 but after a different manner. In his 
 coin there may be hkenefs and deriva- 
 tion , but not identity of Nature , 
 which is alfo added in his fon. In 
 Saints there are the former; they are 
 like to God in their qualities derived 
 from him; but in Chrift all three. 
 Thirdly in a middle fenfe , neither Co 
 largely as to extend to all men , nor fo 
 ftrictly as to be retrained unto Chrift 
 alone, but between both. So taken, 
 it is nothing cUe but that conformity 
 
 C c c to 
 
37^ . ^ Chain of Principles. 
 
 Aph. 5. to God from which all men fell in the 
 firft ^dain , and unto which none 
 but Saints are reftored by the fe- 
 cond. 
 
 §. 6. For the third , The parts of 
 which man confifteth , are body and 
 
 ^=- -•'• foul . Mofes at firft fpeaks to both, The 
 Lord God (I'aich he ) firmed man of the 
 dufi of the ground y and breathed into his 
 nojirils the breath cf life : and man became 
 a living foul. God had before made 
 Spirits by themfelves , and bodies by 
 themfelves, fome celeftial, others ter- 
 reftrialj now on the fixth day for a 
 conclufion of his works , be frames a 
 creature confifting of a fpirit and a bo- 
 dy joyned together , in whom he 
 includes the choice perfections of all 
 
 wcmfe Pertra- the former. One obfervcs that God 
 
 fture,p.4i. j^^fj^ joyned all things in the world by 
 certain Media. The earth and water 
 are coupled by fiime; the air and wa- 
 ter by vapours 5 Exhalations are a 
 middle between air and fire ; Quickfil- 
 vera middle between water and met- 
 
 tals: 
 
A Chain of T^rtncifles^ 577 
 
 tals , coral between roots and ftones^ Exerc. 4* 
 fb man between beads and Angels. 
 Man'ilm hath comprehended much in f .^^''{^-V' 
 few ver les , phyfieiog.i. ?. 
 
 "Qiiii mh'um mfcere mundum 
 Sifojsint homines J qu'tbusejl ^mundus 
 
 in ipfis^ 
 Exempltimque Dei quifque eft in imagine 
 parVa ^ 
 
 In Englifli thus, 
 
 "What "bonder if men know the world 
 Since they themfehes the tvorld epitomi:^^ 
 Yea every one a medal of God is^ 
 Where he doth in effed call his body 
 fi,K*^M<ru©- a little world , and his foul 
 fxt-K^o^i©- a little God. In the purfuance ctarronof 
 of the former, the Stoicks were wont Ve, ""''^'^' 
 to fay^ That it was better being a fool 
 in an humane ftiape, then being wife 
 in the form of a beaft. Yea Solomon 
 himfelf in the twelfth of Ecclefiajles 
 findeth in his head both Sun, Moon, 
 and Stars. Well therefore may his head 
 refemble the heavens where thefe lights 
 
 Ccc 2 are 
 
37^ ^ Chain ofTrinciples. 
 
 Aph. 5. are ( as our eyes alfo are in our upper 
 parts ) without which the world 
 would be a dungeon^ his heart the fire, 
 it being kept hot by continual moti- 
 on, and conveying natural heat to the 
 whole body ; his bloud and other hu- 
 mours the water ; his fpirits the air ; 
 and his flefh and bones the earth. In 
 scito te •Deum profccution of the latter, Tully 3, Pla- 
 dffoti'n.sdp. tonift goeth fo far as to bid a man take 
 Bonaventurx Hotice that heisa God, and fome Di- 
 
 Amarorium. yi^es finde 2L refemblance of the Tri- 
 
 p3g.601.co'. 2. ^ • 
 
 nity in mans loul. The underftanding, 
 will and confcience,three faculties, but 
 one foul; as Father, Son, and holy 
 Ghoft, three perfons but one God: Let 
 us all mean while, tafie and fee how good 
 the Lord is in preparing us fuch bodies, 
 and infufing fuch fouls into us : but 
 withall fo as to confider and improve 
 the Original of both. 
 
 §,7. Seeing Jdams body had its 
 original from the duftof the earth, the 
 confideration hereof fliould be an an- 
 tidote againft pride in all his pofleri- 
 
A Chain of Tr mettles. 2yp 
 
 ty. Art not thou the fon o^ Mam! Exetc.±. 
 was not he the fon of duft ? was not 
 that the fon of nothing ? when the 
 Lord would humble Jidam after the 
 fall he put him in minde of his being 
 duft. In thejweat of thy face JJ?alt thou eat G^n.j 19. 
 thy breadytUl thou return unto the groujid-^ 
 for out 'f it wafi thou taken : for duft thou 
 art, and unto dufl [halt thou return. And 
 when Abraham would be low before 
 Godjheftyleth himfelf duft and aflies, 
 Sehold no'ii? 1 have taken upon me to J^eak 
 tmto the Lord , "fl?/;o am hut dufl and ajhes. ^^"s i°-9- 
 Why art thou proud dufl and ajl?es^ i'aith 
 Siracides ^^nd Bernard, Qum fts humili- 
 mus^ cur non es humiltmm ^ Why art not 
 thou moft humble^ O man, feeing thou 
 art but the duft of th,e earth. As for 
 the foul , that was purely from God^, 
 Div'nue particula auroe as an ancient Poet 
 calleth it, for God faith Mofes, breathed 
 into his noflrds the breath of life -^ and man 
 became a living JouL Thisfhould render 
 us reftlefs till that Image after which 
 Jdam was made be renewed in us by 
 
 C c c } i^cge- 
 
2§o ^ Chain of "Trinci^les. 
 
 Aph. 5. regeneration. The relicks of ic found 
 in men unconverted what are they but 
 7na^ni nominis «w^r^, the mere fhadow 
 of a great and glorious name. How 
 unlike are natural men to God for all 
 them ? Our Queen EUi^akth once 
 in her progrefs obferving fome pi- 
 (^ures of hers hung up for figns to be 
 very unlike her, caufed them to be ta- 
 ken down and burnt. Burning muft 
 be the end of thofe that continue un- 
 like to God ; whereas fuch as are by 
 
 zCor. ?.i8. converting grace changed into the fame 
 image (as ^aul fpeaketh) from glory 
 to glory fhall at length arrive at that 
 perfection of glory, which is alio the 
 imageof God,asl)dV/<i hath it,^i for 
 ;we, 1 [hall behold thy face in righteoufnef?-^ 
 Ijhali he fatisfied tiphen 1 awake mth thy 
 likenef?. 
 
 ExER- 
 
A Chain ofT^^rinciples. 2gi 
 
 Exerc, 5. 
 
 ExERCITATlON J. 
 
 The fame and other attributes of God declared from 
 bis providentiall diJpefjfatiortSj the interchange- 
 Ahlenefi whereof largely difiourfed of and applied 
 from Ecckiiaftcs 7. 14. A glofs upon liaiah 
 chap. 10.11. Chearfulnefs a duty in Jix rejpe^s^ 
 Croffes how to be confidered, 
 
 §. i.TTHe vicifsitudc of divine dif- 
 -1 pcnfations ( which I am to 
 treat of next ) is exactly recorded by 
 Solomon , faying, In the day ofprojperity Ec-ies 7.14, 
 he joyfully but in the day of adyerjity confi- 
 der : God alfo hath jet the one oyer againfl 
 the other ^ to the end that man (hould finde 
 nothi?!^ after him. It is mofl: clear from 
 hence, that there is an intermixture of 
 dilpenlationSj adverfeand profperous, 
 in the courft of divine Providence,and 
 that wc may fee much of God therein. 
 It will appear in fix particulars. 
 
 There are times. I. Wherein 
 things go very ill with a man in refe- 
 rence to his private affairs , yet well 
 with the publick, which kcepeth him 
 
 from 
 
m 
 
 58 1 A Chain of Trimiples. I 
 
 Aph.5. from finking into defpondency. Me- 11 
 
 fh'ibojheth was cheated by Ziha of half 
 
 2 Sam. i9.»?, his lands j yet Let him take all^ faid he, 
 
 ^''* for ds much a^ my Lord the king ts come 
 
 ngain in peace unto his own houfe. The 
 
 And.camcrar. woHian of Sparta^ whoHi wc reade of 
 
 cent. j.p... . j^ (Plutarch, being told that all her five 
 
 fons were (lain in the battel, but with- 
 
 all that the enemies were worftcd,and 
 
 her countreymen vigours, uttered this 
 
 Heroick fpeech. Lugeant ergo miferje ; 
 
 Ego Vi^rice p atria heatam me ejje judico. 
 
 Let fuch as arc milerabk lament • I 
 
 cannot but account my felf happy 
 
 now that my countrey hath had the 
 
 better. 
 
 I L Wherein a mans pergonal com- 
 forts are multiplied, but the Churches 
 mifery damps his mirth. ISlehemiah was 
 much in favour at the king of ferfia's 
 Court, yet his countenance could not 
 NchcTi.?.^. but be fad when he heard that the city 
 the place of his fathers fepulchres lay l^ajle^ 
 and the gates thereof ^ere con fumed 'H^ith 
 fire. We read of Terentius an orthodox 
 
 captain 
 
A Chain of T^rinciples. ^g:> 
 
 captain under Valors an Anian Empe- Exerc. j. 
 rour, who having done fome eminent Thcodorer. 
 I'ervice was willed by the Emperoiir, •'^'^•^" ^ 
 who intended him a juftrecompence 
 to ask of him what he would. He pre- 
 ferred a petition in behalf of the or- 
 thodox Chriftians , that they might 
 have a Church allowed them by them- 
 felves to worfliip God in. Valeiis dif- 
 pleaiedjtore the petition and threw it 
 away. He gathered up the feattcrcd 
 pieces, and profeft that feeing he could 
 not be heard in the caufe of Chrift, he 
 would make no fuit for his own ad- 
 vantage. That of Elaias^ 1{yo)re^e le^/f/; ii>.66.io,ix. 
 Jerufalem <sc. that yc may fuck and he fa- 
 tisfied y is both preceptive and argu- 
 mentative. Jerufalem is compared to 
 a nurfing mother , belcevers to her 
 fucking children ^ If the Nurfe be in 
 health , the Childe hath caufe to re- 
 joy ce in that, and fliall fare the better 
 for it: If (he be diftempered, the childe 
 will go near to fuck the difeafe from 
 her. 1 
 
 D d d III. Where- 
 
2S4- ^ ^^^^^ ^f "T^rinctfles. 
 
 Aph.5. §. 2. Ill, Wherein long prolperi- 
 ty foUoweth after much adverfity , as 
 in "jofefhs cafe. He had been envycd, 
 
 p:a).T05.i8. fold, imprifoned- Hl$ feet were hurt in 
 'the flocks^ the iron entred into his foul Yet 
 
 G:n.4i.4M3- after ward^PW^oi giveth him his own 
 ring, arrayeth him in vefturcs of fine 
 linen, putteth a gold chain about his 
 neck, maketh him ride in the fecond 
 chariot he had,caufed the people to cry 
 before him. 'Bow the knee^ and appoint- 
 ed him Ruler over all the land of E- 
 gyft y in which height of honour he 
 lived and died. 
 
 I V. Wherein adverfity treads upon 
 the heels of long proiperity^as in "^obs 
 cafe. The candle of God had long flii- 
 ned upon his head , and the fecret of 
 God been upon his tabernacle. His 
 children then were about him, he had 
 waflied his fteps with butter, and the 
 
 verf, 5,4j5,6, ^ock poutcd him out rivers of oyl. His 
 
 19, 10. root was fpread by the waters, and the 
 dew lay all night upon his branch. His 
 glory was frefli in hinij and his bowe 
 
 renowned 
 
A (hain of Principles. ^ S f 
 
 renowned in his hand, which are his Excic. y 
 own exprefsions 'job zp. But ere long, 
 his fervants arc flain with the edge of 
 the fwordjhis caftlc taken away by the 
 enemy , all his children killed at once 
 with the fall of an houfe in which 
 they were feafting , he himfelf afflid:- 
 ed in body , vexed in fpirit , grieved 
 by his comforters, in a word brought 
 from the throne to the dunghil, fo as 
 to give jufl: occafion to theproverbj/^y 
 poor as Job, 
 
 Fifthly, Wherein croffes and com* 
 forts take it by turns , fo as a man goes 
 out of one into another, in a fuccefsi- 
 on of vicifsitudes. Thus ic fared with 
 E;^€chiah, After his comming to the 
 Crown for divers years the LonlyiPits 
 with htm , and he proffered whitherfoeVer 
 he went forth. But in the fourteenth 
 year of his reign, the tide of profperi- 
 ty begins to turn. Sennacharib comes 
 upagainfthim with a moft formida- 
 ble hoft, and took his fenced cities. 
 He betakes himlelf to prayer, and the 
 
 D d d 2 Lord 
 
^8 (5 A Chain of Triricifles. 
 
 Aph. 5. Lord delivers him by a miracle, fend- 
 ing an Angel to deftroy one hundred 
 
 chap.2o.:.&c eighty five thoufand oF his enemies in 
 anight. But the next news we hear, 
 is that E^chlah was fick unto death y 
 yet he dies not , but had fifteen years 
 added to his life ^ and was aflured by 
 a fign from heaven of his recovery. 
 Yet prefently after all this he receives a 
 fad meflage from thence concerning 
 the lofs of all his treafure, and the wo- 
 full condition of all his poflerity. See 
 what a ftrange fuccefsion is here • af- 
 ter glorious victories , comes the lofs of 
 his fenced cities, and an alarm given to 
 Jemfalem it felf After that a miraculous 
 deliverance , then a mortal ficknefs , 
 then a cheering fign , but e'rc long 
 a Meflage of very fad concern- 
 ment. 
 
 §. ; V I. Wherein pleafurc and 
 forrowjoy and grief are fo interwo- 
 ven one with another , as a man may 
 fcem happy and miferable both at 
 once. Jojcoh is at once feared with hear- 
 ing 
 
A Chain of. Trinciples. ^ 87 
 
 ingof Efaus four hundred men, and Exerc. j. 
 cheered with the fight oi" an hoft of An- 
 gels fent CO gaurd him. He doth at 
 once receive an hurt in the hollow of 
 his thigh, and ablefsing from the An- 
 gel chat wreftled with him. David at 
 once is hated by Saul^ and loved by Jo* 
 7iathan. Kbcifl7uerHS at once enjoys the 
 glory of an abfblute Monarch , and 
 is (leighted by his own wife. Human 
 at once fwims in an ocean of Court- 
 delights , and is tormented for the 
 want of Mordecha'ts knee. As on the 
 one fide , Out of the [Irong comes Jweet^ c Pet.4 14. 
 nejs ; when the Spirit of glory and of God 
 reft upon a fuffering Saint , becaufe he 
 is a Saint and a fufferer : fo on the o» 
 ther , Even in laughter the heart is foroTi^- p^ov^.x 5. 
 full. 
 
 Medio d^ fonte leformn ^"""' '•^* 
 
 Surgit amari aliquid^iiuodiniffisflo' 
 rihm angat. 
 That is , 
 Some bitter thing from midftoffweet* 
 ncCs breeds ; 
 
 Ddd 3 And 
 
588 ^ Chain of Trinciples. 
 
 Aph. J. And that which vexcth from the flow- 
 ers proceeds. 
 §. 4. This God doth for divers good 
 ends and purpoles. As firft to mani- 
 feft his wifdome in compounding pal^ 
 iages of Providence , fo as one ftiall 
 qualific another : prolperity allay the 
 fowrenefs of adveriitie^ Sc this affwage 
 the fwellings of that. As the painters 
 skill appears in tempering bright co- 
 lours, and dark fliadows; the cooks in 
 mingling fweet 3c tart ingredients^ the 
 muficians in railing harmony out of 
 
 Likat in An- difcords • Oratouis in makin^up curi- 
 ous lentences by a fit oppolition or 
 contrarieties. 
 
 1 1. To magnifie his goodnefs. The 
 frame of our Ipirits is fuch, that if pro- 
 fpericie were continued without inter- 
 ruption, wefliouldbeapttofwelland 
 prefumc; if adverfitic without intermiP- 
 lion, to finck and delpair.Our weaknefs 
 fuch^that we fhould never give a due e- 
 ftimate to blefsings, were we not Ibme- 
 times taught by experience what it is to 
 
 be 
 
e>/ Chain of T^r indoles, -» gp 
 
 be under preflures.We learn by ficknefs Exerc ^. 
 to prize health, & by rcftrainc to value 
 libertie. A calm is much morepleafing 
 to us after a tcmpeft ,• and the fliining 
 forth of the Sun after an ecliple. It is 
 therefore an ad: of much mercy in God 
 thus to interminale favours 6c crojGTes 
 left by a conftant courfe of the former 
 we fhould grow wanton and effemi- 
 nate, or by continuance of the latter, 
 fottifh and ftupid. 
 
 III. To keep up and maintain his re- 
 fpe6l in the world.God will be known 
 to be the Sovereign Lord of all perlons 
 and things ^ the great difpofcr of all af- 
 fairs in fuch a way as feemeth beft to 
 himfelf,(Sc therefore aives out bleffings 
 and crofles interchangeably, lb as man 
 fliall be at no certainty what to expert, 
 but live in a conftant depcndance on 
 him, who keeps the difpoial of prolpe- 
 rity and adverfity in his own hands, to 
 the end that man fliould finde nothing 
 certain but this, that there is a great un- 
 certainty of future events, WlKerefore, 
 
 §. 5. Firft, 
 
290 ^tA Chain of Principles. ' 1 
 
 Aph» y. • §• 5* Firft, take notice from hence " 
 what we are to look for in our pilgri- 
 mage here. yi^. vicifsicudes and chan- 
 ges from one condition into another. 
 If Solomon had no where faid , There ii 
 
 Eccief. 3, 4. a time to weep ^ and a time to laugh ^ expe- 
 rience would Toon have forced us to 
 acknowledge that our whole courfe is 
 chequered with profperity and adver- 
 fitie; that mod of a Chriftians drink 
 in this life is Oxymel^ moft of his food, 
 Sitter ^fweets. Whileft Ijrael marched 
 throughout the wildernefs, the black* 
 eft night had a pillar of fire y and bright- 
 eft day a pillar cf cloud : Co in this 
 world , things never go Co well with 
 the Ifrael of God, but that they groan 
 under fome affli(5tion j never fo ill, but 
 that they have fome comfort afforded 
 them. 
 
 Secondly, Learn to maintain in our 
 felves a mixture of aftcttions fuitable 
 to this mixture of Divine difpenfati- 
 
 pfa! ^ u ^"^* ^py^^^^ii^^^'^^^I^^^^^Z' Leaven and 
 Levit.-.c I. Honey were both excluded under the 
 
 Law 
 
A Chain of Trinciples. 59 1 
 
 Law from offering by fire : Leaven Exerc. y. 
 for its excefsive fourenefs ; Honey for 
 its excefsive fweetnefs ; To jhe^ (faith 
 Jinjworth) that in Saints there jhould ?iei« 
 they he extremity of grief ^ nar ofpleafure^ 
 hutamediomty. We fliould be careful! 
 in time of profperity to fear affliction 
 v/ith a fear of exped:ation, though not 
 of amazement; with fuch a fear as may 
 caufe preparation, but no difcourage- 
 m^nt. Look at a very fair day, as that 
 which may prove a weather- breeder, 
 and uflier in ftorms. On the other 
 fide, in time of adverfity hope for re- 
 ftcfliment. The Pfalmift did fo,™;^'^ 
 Ml thy wa^es are mie oyer me , yet r^imjecun- 
 the Lord Ti? ill command hts loYtn^'kvm" f?(retmeima 
 
 C ' lapfus. Sen. 
 
 7ieJS» Tia?. 
 
 Thirdly, Obferve the difference that 
 is between thisprefent, and that other 
 world. Dying JriHotle is reported to 
 have faid , I rejoyce that I am now going 
 out of a world of contraries. This indeed 
 is fb. But that which dying men go 
 into is without fuch mixture. All tears 
 E c e {hall 
 
^p i A Chain of ^rincifles. 
 
 Aph. 5. (hall be wiped from the Saints cyes^ 
 dc impenitent finners fhall have judge- 
 ment v^ithouc mercy. Briefly, in this 
 militant Church, as in the Ark of old, 
 There is a rod^andapot of manna Hcxc up- 
 on earth we have little Manna with- 
 out lome rods, little welfare without 
 fome fliarp afflidion* few Rods with- 
 out fome Manna, not many affli(^ions 
 without fome meafure of confolation : 
 whereas in HeaVen there is nothing but 
 Manna, in j%// nothing but Rods ^ or 
 Scorpions rather* 
 
 §.6. IV. Keep we our ftlves in a 
 frame of checrfulnels , that we may 
 be alwaies prepared in the day of pro* 
 Iperity to rejoyce. This will appear a 
 duty which we are bound to , 
 
 I. Becaufe God doth not onely ap- 
 prove and like it. ( He loveth a cheer- 
 
 .v.or.9.7. full giver, fo a eheerfull thanks-giver 
 
 N.h£m.;.:. and worftiipper. 2^{f/;mw/; was afraid 
 to be ieen fad in the kings prefence. 
 
 iifcher^.i. Mordechai durft not go into the court 
 
 gates with his fack-chth on : dejea:ed 
 
 i; V V' Looks^ 
 
A Chain of Trincifles. 595 
 
 looks , and the fack-cloth of an un* Exerc. j. 
 cheerful! carriage do ill become the 
 fcrvant of the king, the followers of th6 
 court of heaven:) Butallb require and 
 command it^ Serve the Lord with glad' prai.ica.i. 
 nefs. The Jews of old were command- 
 ed to rcjoyce in their folcmn feafts : x?!^ ' '''^' 
 which were accordingly to be kept in 
 the moft cheerfull feafons. The 
 ^afs'oyer at the firft ripening of corn, 
 Tentecoft at the firft reaping , and the 
 
 Feaft of Tabernacles at the end of Har- 
 veft. r,;.;».i., 
 
 I I. Becauli Jefus Chrift was anoynt- lu.ci.^. 
 ed to give us the oyl of joy for mourning^ 
 
 and the garment of praife for the jpirit oj 
 heaVtnefs, He him felf indeed was a- 
 noynted with the oyl of gladnefs a- 
 bove his fellows , but fuch as arc re- 
 ceived into fcHowfhip with him 
 fliould, and (hall, if the fault be not in 
 themfelves, partake with him in iome 
 degree of the fame undion. 
 
 III. Becaufe the Spirit of Chrift is 
 a fpiritof cheerfulnefs. His two firft 
 
 Ee e 2 fruirs 
 
^94- -^ Qoain of Principles. 
 
 Aph. 5. fruits mentioned GaUt, 5. 22. are Loye 
 
 Epher.4.30. and Joy. Yea when it is laid, Gne'Ve not 
 
 utemadmiu'c. the holy j^'trit of God^ Hcinfius thinketh 
 
 ^mm^m t^is to be part of the meaning. Be 
 
 S/Z/^ifrrf. cheerfull after an holy manner. Let 
 
 iiiiccum. none offend that great gueft, the fpirit 
 
 of God by overmuch fadnefs. And 
 
 Drufius telleth us in the Preface to his 
 
 ^i'ieterita of an ufual faying among the 
 
 Hebrews , Spirit urn JanBum non refidere 
 
 Juper hominem mo^flum , that the holy 
 
 Ghoft is not wont to refide upon a 
 
 fad'fpiritedman. 
 
 I V. Becauft our adverfary the De^^ 
 vil, being a melancholy fpirit himfelf,. 
 delighteth in our fadnefs. The prince 
 of darknefs loves to fee the fervants of 
 God in a dark condition. He is grati- 
 fied and gets advantage by our un« 
 chcerfulnefs. Therefore ^aul writeth 
 to hxs Corlnthkiis concerning the ince- 
 ftuous perfon , that upon his repen- 
 tance they would comfort him and 
 prevent his being fwallowed up with 
 overmuch fotxovf ykJlSatany faith he, 
 . . pould 
 
A Chain of Principle ^. ^P5 
 
 fhouldget an advantage of m^ for Tbe are not Exerc. j. 
 iqnorant of his deVkes. * Co--. s.7,i i, 
 
 V. Becaufe if we look to our felvcs, 
 cheer fulnefs is advantageous both to 
 our bodies, therefore compared to the 
 beft food , fuch as menufe to have at 
 feafts. He that is of a merry heart hath a Prov.I^ 15. 
 c&ntinualfcaft, and the beft phyfick too. 
 A merry heart doth good like a inedicine : p^ov- 17.22. 
 hut a broken Jpirit drieth the hones. And 
 alfo ourfpirits.Uncheerfulnefs maketh 
 the foul ot a man drive heavily, as the 
 chariots of Pharaoh HA in the red lea; 
 but the joy of the Lord oyleth the 
 wheels. Cheerfu In efs fupples the joynts 
 of our hearts ^ and fo rendereth them 
 nimble and active in holy perfor- 
 mances. See lS[ehemiah S. 10. 
 
 V I. Becaufe if we caft our eyes up- 
 on others, the uncheerfulnels of pro- 
 fefl'ours often bringeth a bad report 
 upon the profefsion ,- and maketh the 
 world ready to beleeve that Chriftians 
 ferve a bad mafter, or have but an hard 
 iiryiccof iCj whereas their rejoycing 
 
 Eee 3 in 
 
mier, Panlira\ 
 
 59 d[ A Chm of Trinciples. 
 
 Aph. 5, in the ways of the Lord would help to 
 bring others in love with religion^ See 
 ^cis 9. J I. and Efiher 8. the two laft 
 verfes. 
 
 §. 7. Fifthly, Endure afflidions Co 
 as in the day of adverfity duly to con- 
 fider the Nature , Authour and Ends 
 ofCrofles. 
 
 I. The Nature of thofe afflictions 
 Inter vhmu that befall men in Chrift.They arc not 
 ci^ir«>|;. cha- rrom vindicative juttice , which is 
 wholly removed from fuch by the me- 
 diation of him in whom they have be* 
 Iccved , and Co not formally punifli- 
 ments : but from fatherly dilciplinc, 
 whereby it cometh to pafs that al- 
 though the matter be the fame, there is 
 as much difference between the fuffer- 
 ingsof beleevers,and of ungodly per- 
 fonsoutofChrift,as there is between 
 the cords wherewith an executioner 
 pinioncth his condemned malefa- 
 <5tour,and thoft wherewith the indul- 
 gent Chirurgion bindeth his patient; 
 the ones defign being to kill^the others 
 
 to 
 
A Qhain of Principles. ^py 
 
 to cure. They are crofTcs indeed which Exerc. y. 
 beleevers undergo, but no curies, and 
 have no fuch malignity in them as the 
 world imagineth. 
 
 II. The Authour, Well might £/^-Job5 6« 
 fha^:^ fay , Trouble firings not out of the 
 ground y for it comet h from heaven, and 
 
 that out of love, ^s many <ps J love^ rcv. j.i^, 
 faith Chrift, / rebuke and chaUen, How 
 bitter foever the cup be^ which I am to 
 drink,and by whomfoever it is handed 
 to me, the comfort is,it was of my hea- 
 venly fathers mixing, who I am fiire 
 would not put any poyfonfuU , al* 
 though he do put (bme dilpleafing in» 
 gredients into it, i will therefore fay, 
 Chrift enabling, as Chrift himfelf did,- 
 The cup which my father hath given meyjhalT'^'^'^^'^'''' 
 J not drink it^ 
 
 III. The Ends, Which are fpecially 
 three, i. Themortifyingof our cor- 
 ruptions. ©J this fjall the iniciuity ofja* ifa. 27.0. 
 cob be purged^ and this is all the fruit to take 
 away his Jin, All the harm which the fi- 
 ery furnace did the young men in D^- 
 
 jiiel 
 
^98 JQoain of Trincifles. 
 
 Aph. 5. nkl was to burn off their cords ; our 
 lufts are cords, cords of yanity inScri- 
 pture-phrafe^ the fiery tryal is lent on 
 purpofe to burn and confume them. 
 Afflidtions help "o fcour off this kinde 
 of ruft. Adverfity like winter- weather 
 is of ufe to kill the verminc, which the 
 the fummer of prolperity is wont to 
 breed. 2. For the enlivening and 
 
 jcieir. s:.ii. quickuiug of our graces. 1 (pake unto 
 'Unto thee in thy projperity and thou faUft^ I 
 
 1^9,16. i<, j^'ii ^jQ^ j^^^^ g^. el{ewhere,,:?Lofii in 
 
 trouble have they Vtfited thee^ they poured 
 mt a prayer when thy chajlening was upon 
 them. Thele two places compared fiicw 
 how apt profperity is to make men 
 Gdffio'5, adverfity to render them Ze- 
 lots. As bruifing maketh aromatical 
 fpices to fend out their favour:^ and 
 coUifion fetchcthfire out of the flint, 
 which was hid before; fo preflures 
 excite devotion. The cold water of 
 perfecution is often cafl: in the 
 Churches face to fetch her again 
 when fhe is in a Iwoon. 3. For the 
 
 fur- 
 
jA Chain of T^rinctpks. -s^o 
 
 furthering of our glory. Chrift went Exerc* 5. 
 from the Crofs toParadile- lb do 
 
 ■ i.ic. 
 
 Chriftians. He wtu made perfeB through Hch. 
 jiifferings J fb are they. It became him to ^u'^e -^.-.c. 
 fuffer^and to enter Into hisglorfAl becomes 
 them to tread in their mafters Heps. 
 When the founder hath caft his bell, he 
 doth not prefently hang it up in the 
 fteeple , but firft try it with his ham- 
 mer, and beat upon it on every fide, 
 to fte if any flaw be in it. Chrift dotli 
 not prelcntly after he hath converted a 
 man,convey him to heaven^but fuffers 
 him firft to be beaten upon by mani- 
 fold temptations^ and after advanceth 
 him to the crown fpoken of Jam. 1.12. 
 SkJJed is the man that endureth temptations ^ 
 for ythen he is tried he (hall receive the crown 
 of life which the Lord hath promt fed to them 
 that love /;/;«.this crown the crofs makes 
 way for; although no crofs can merit it 
 but that of Chrift. Yet as law is faid to 
 work wrath occafionally. So Our light , cor.i.i;; 
 affliBions "^hich are but for a moment work 
 for us afar more exceeding ((y.eterndl "freight 
 of^lery. Fff JT HO- 
 
4-00 A Chain of Principles. 
 
 Aph. 6, 
 ^ JfHO%ISUE VI. 
 
 Providence extends it felf , not 
 onely to all created beings, 
 and to all humane affairs,elpe^ 
 cially thofe that concern the 
 Church : but even to the fins 
 of Angels and men . 
 
 EXERCITATION I- 
 
 Introdudllon concerning the contents of this 
 Aphorifme. Provideme over all created beings, 
 Prefervation of men to be ajcribed to God bfmfelf, 
 not to good men, yea not to good Angels, in jvbom 
 heart' parching and patience wanting, Provi' 
 dence reaching to humane affairs: O economical. 
 Civil J Military^ Moral and Ecclefiaflical. Ana- 
 ftafius hts dejtgn fruftrate, Rome and our nati- 
 on ioHancedin* I. G. cafiigated, 
 
 [His Aporifmc rcquireth a 
 
 clear dcmonftration of 
 
 thele propofitions. i.That 
 
 divine providenee Cixtends it felf to all 
 -r~-^;^j^^ created 
 
A Chcdn of T?r'mcifles. ^oi 
 
 created beings. 2. That it reacheth to Exerc. i, 
 all humane affairs. 3. That it is elpc- 
 cially feen in fuch afFairs as concern the 
 Church. And 4. That although God 
 be not the authour of fin, yet his pro- 
 vidence is anadlour in it, Untothclc 
 when I fhall have added an anfwer to 
 obje<5tions ^and from each propofition 
 an inference, the whole will be com- 
 pletely handled. 
 
 The firftpropofition,which I am to 
 begin with, is, Divine providence ex- 
 tends it felf to all created Beings. Well 
 may we ftrike in with theLevitesin 
 that form of acknowledging God , 
 wherein they went before the people, 
 faying, T/;o« eve« thou art Lor i alo?te. Nchcir.9.6. 
 Thou haft ftiade heaye?i^ the heaVen of hea* 
 yens with all their ho ft , the earthy and all 
 things that arc therein^ thefeas and all that 
 is therein-^ and thou preferveft them all. 
 David bringeth it down a little lower, 
 Thy judgements are a great deep^ Lord^ ^'*^- 5^- ^• 
 thou preferyeft man and heaft. Job lower 
 yet, What (haU I do unto thee^ thou pre^ job 7. 20. 
 
 Fffi jeryer 
 
Heb. 1.5. 
 
 ;^oi ^ Chain o/Tmciph. 
 
 Aph, 6, firmer of men* As God made all things 
 by the word of his commandjHe com- 
 manded and they were created , fo he 
 upholds them all in heiiig hy the word of his 
 power. Heaven , earth , fea, man and 
 bead; , elpecially man. It is not with 
 God ^ as with carpenters and fliip- 
 Wrights, who make houfes for other 
 men to dwell in, veflfels for others to 
 fail in , and therefore after they are 
 made look after them no more* God 
 who made all thioigs for himfelf, looks 
 to the prefervation of all. It is accord- 
 ingly laid of Chrift , ^11 things tvere 
 created hy him ami for him, and by him all 
 things anftfi. The creatures are air as 
 veffels, which if unhooped by with- 
 drawing of Gods manutenency , all 
 the liquor that is in them their leveral 
 vertues, yea their icveral Beings would 
 run out, and they return to their firft 
 nothing. Schoolmen compare God to 
 the fun, creaaires to the air. The fun 
 fliinesby its own nature, the air one- 
 ly by participation of light from the 
 X ii^ fun.. 
 
 Col.i. 16,17. 
 
. A Chain of l^rinciples. ^05 
 
 Sun. So whatever good the creatures Exerc. 1. 
 have , is by derivation from Jehovah, 
 the fountain of Being. Take away 
 the light of the Sun, the air ceafeth to 
 fhine , and fo it is here. As things 
 Artificial are preferved in their being 
 by the duration of fuch natural things 
 as they confift of V.^. an houfe by the 
 lading of ftones and timber : lo things 
 natural which depend upon God by 
 the, continuance of that Divine in- 
 fluence by which they were at firft 
 made. 
 
 §. 2. It is not in good men to pre- 
 ferve themfelves or others. They de- 
 rogate from God exceedingly thata- 
 fcribe too much in this kinde to any 
 man , as Ibme luxuriant French wits 
 did to Cardinal ^chclteu : of whom 
 they faid , That God Jlmizhty w/Vk Howds Li flra^ 
 put the GoVenimerit of the Tt^orhl into uc, 
 his hands. That France in Gods and the 
 £ardinals hands Tt^as tcojlrong-^ that what pr^em-oiij 
 the foul ipos to the body y thejame^a^ he to \^JiJ^^l 
 France^ St foret his milium , Gallia nulla fo'. 1. 
 
 Fff 5 foret. 
 
/^6^ ^1 Chain of Trinciples. 
 
 Aph. 6. font. Yea one frivilous pamphletcr 
 profanely and ridiculoufly called him, 
 
 HcV.f.M. Tl)e fourth per/on hi the Trinity. Yea, 
 not in good Angels themfelves ; Who 
 though they he all minifiring Jpirits , fent 
 forth to minifter for them Iphojhall be heirs 
 of fahation ^ yet are none of them go- 
 verning Ipirits , appointed to provide 
 formankinde the utmoft rewards and 
 punifhments. They arc wanting in 
 two qualifications which fliould ena- 
 ble them hereunto; one is the know- 
 ledge of mens hearts where the truth 
 of grace, or venome of fin lieth : 
 the other patience, whereof no An- 
 gel hath enough to bear with men 
 without deftroying them for their con- 
 tinual provocations. Whereas in God 
 there is a meeting of both thefe. See 
 for the former, Jerem, 15.9,10. Tl?e 
 heart is deceit full aboye all things , and 
 dej^erately wicked , Tb/;0 can know it f I 
 the Lord fearch the heart -^ 1 trie the 
 reins y even to give every man according to 
 his waies , and according to the fruit of his 
 
 doing : 
 
. ^ Chain of Principles. ^o$ 
 
 doing : And for the latter , Hojea u. p, Excrc, i. 
 
 I TJ?/7/ not execute the fiercenefs cf mine 
 angej" : Ififill not return to dejlroy Ephra- 
 im , for 1 am God and not man : we may 
 add and fay, God, and not An- 
 gcU. 
 
 §. J. The fecond propofition fol- 
 lows , V/;^. That Divine Proyidence 
 reacheth to all humane affairs ; which 
 we may for methods fake fubdivide 
 into Oeconomical , Civil, Military, 
 Moral , and Ecclefiaftical. Humane 
 affairs are, 
 
 I. Oeco/ioM/W, fuch as do belong to 
 a Family. For example , Riches and 
 Poverty, Preferment and Debafement, 
 which in HanmUs long are afcribed iSau 1.7,8. 
 to the fole Providence of God. The 
 Lord (faidfhe^ maketb poor ^ and maketh 
 rich: hehringethlow ^ andltfteth up. He 
 raifeth up the poor out of the duft^ and lifteth 
 up the beggar from the dunghtl _, &c. yea, 
 to inftancc in blefsings highly prized 
 by Chriftian Families, Grace znd Veace^ 
 which are the things prayed for by the 
 J Apo- 
 
Ao6 ^ Chain of'Trmiples, 
 
 i^ph.6. Apoftlesinmoftoftheir bcnedi<5tions. 
 j^<j.7>«M oi/?i- We read of Saints in (jfar's houfhold, 
 "Pttan^' WiL 4. 22. Nero, that monfter of men, 
 ?r5"Vt' was Cefar then ; he that had publiflied 
 tUicriorefuidc- ^ bloudv Uw , That ti^kofoeVer profell 
 
 frnfionecapite riCri -n- n 1) 1 1 11 
 
 idc-uiHY. ca- hmelf Lhrt ttan , houla be apprehended as 
 
 merar.Orar. J ] j J I . . J ^1 
 
 i.cap.s^. afi enemy to manhnde y and put to death 
 r>^3J- without any fur thr defence. Yet even ia 
 his houfe the Providence of God hath 
 fo wrought , as to convert and pre- 
 ferve fuch men as were men of gtace^ 
 Saints indeed;, not onely in his Empire, 
 and under his Government, but in his 
 Family, and under his Roof. As for 
 Peace , that of the Rabbins, although 
 kct«ofmn» it be fomewhat a quaint, yet, may be 
 autoft2^»N an ufefull obfervation. Take the firft 
 of nt£^s F(E- letter (lay they) or Gods name , out 
 maTns t^N/g-ofthename of the man , and thelaft 
 kerss^r'n^on'o^t^ of the womaus uame , and there 
 Eieaiarspray- j.gj^^jj^5 uothing but fire • implying;, 
 
 er Gen, 14. 12, , O >^ Z J O? 
 
 M314.P.S. that there is like to be nothing but the 
 fire of contention and ftrife , jealoufie 
 and heart-burnings between man and 
 wife, where they come not together in 
 
 Gods 
 
A Chain of Principles. ^07 
 
 Gods name. Whereas if wifdome make Excrc. i. 
 
 the match , as it doth when people 
 
 marry in the Lord , happy are they 
 
 who are lo met , For her watts are ^aks 
 
 cf pleafantnefs J and all her paths are Viov.i.i 7. 
 
 peace, 
 
 II. Qyil J fuch as belongeth to 
 Kingdomes, Republicks , Corporati- 
 ons^ or to men as combined in fuch 
 Societies. Many are the contrivements 
 of men to work themftlves and others 
 into places of Government : but when 
 all this is done, that of the Pfalmift 
 is moft true , Promotion comes ?jeuherv[i\m.i^.6j, 
 from theeafl^ nor from the wefi^ mr from 
 the JQUth. ^ut God is the judge : hepulkth 
 down one y and fttteth up another. And 
 that of Daniel , He changeth the times Dan.:.zi; 
 md the feajons 5 he remoyeth kings ^ andfet- 
 teth up kings. Witnefs this hiftory : 
 Jnaflafius a Grecian Emperour having 
 no Male iflue to fucceed him, was de- 
 firous to transfer the Throne to one of 
 his three Nephews , whom he had 
 bred up j and not being able to re- 
 
 G g g folve 
 
2j.o8 -^ ^^^^^ of Principles. 
 
 Aph. 6, fi^lve which of them he fliould take , 
 put the thing to lot thus. He caufed 
 to be prepared three beds in the Roy- 
 al-Chamber , and made his Crown to 
 be hanged within the teller of one of 
 . thefe beds , called the Realm , being 
 refolved to give it to him , who by lot 
 fliould place himfelf under it. This 
 caufinushis done, he fent for his Nephews, and 
 part.-.pag.i'js? after he had Magnificently entertained 
 them, commanded them to repofe 
 themfelves , each one choofing one of 
 the beds prepared for them. The eldeft 
 accomodated himfelf according to his 
 fancy , and hit upon nothing • the 
 fecond did the fame. He then ex- 
 pected the youngeft fliould go dire* 
 d:ly to the Crowned bedj but he 
 prayed the Emperour that he might be 
 permitted to lie with one of his bro- 
 thers J and by this means not any of 
 the three took the way of the Empire, 
 which was fb eafie to be had , that it 
 was not abov^ a pace diftant. Ana- 
 ft a Jim , much amazed ^ well faw God 
 
 would 
 
A Chain of Principles. ^o^ 
 
 would transfer the Diadem from his Exerc. i. 
 race , as he did afterward to Jufline, 
 Who can read and confider fuch ex- 
 amples without laying as he did, 
 
 Ludit in humanis Divina pote?itia re- 
 hm. 
 
 That is, 
 Divine fower often dares 
 DeJj>ort it Jelf in mens ajfairs. 
 
 Remember D^?«V/5 four beads, and 
 the feven heads of that beaft in the A- 
 pocalyps , conceived by interpreters to 
 refemble the feven forms of Govern- 
 merfct which '^me was to undergo fuc» 
 fefsively j from a Common-wealth to 
 Kings ; from Kings to Confuls ; from 
 Confuls to Di6latours ; thence to De- 
 cemvirs 5 thence to Tribunes of the 
 people,, thence to Emperours • thence 
 to Popes. Refled upon this Nation 
 of ours , which hath been governed at 
 firft by Sritaifis , then Saxons^ then 
 Danes , then ]S(orma?ies : one while in 
 the way of an Heptarchy , another 
 
 Ggg 2 while 
 
4-10 A (lorn of Trinciples. 
 
 Aph. 6. while of a Monarchy^ and now of a 
 Republick • and, if thou can ft, refufc 
 to crie out , the depth ! 
 
 §. 4» II I. Military , fuch as belong, 
 to the managing of Wars. It is not 
 for nothing that God is fo often fty- 
 led , Lord of hojls in the Old Tefta- 
 ment. We finde him fo called no Icfs 
 then one hundred and thirty times in 
 two of the Prophets , EJaiiU and Jere- 
 my, Becaufe in ordering of Martial 
 affairs, he in a manner doth all. Ca- 
 ptains , and fuperiour Officers may^ 
 and do confult , but God determines. 
 They throw the dice, he appoints the 
 chance ; they fet their men as it plea- 
 leth them , he in the iffue plays the 
 game as it pleafeth him. Hear 'DaVtd 
 in that Pfalm of his which he made 
 in the day that the Lord delivered 
 him from the hand of all his enemies, 
 and from the hand of Saul , fpeaking 
 of his own experiments , and cele- 
 brating God as affifting him both in 
 the field, and at fieges, ^y thee 1 have 
 
 run 
 
yi Chain of T^rinciples, /^u 
 
 run through a troop , and hy my God haye Exerc. i 
 J leaped oyer a wall: giving him pi'^^- 18.19. 
 ftrength , adivity, skill. It is God that 
 girdeth me with Hre?igth» He mdketh wy/ vcrfe -a-, 
 feet Itke hlndes feet* Me teacheth my hands ^^• 
 
 to war , Jo that a bowe cfflcel is broken by 
 wine arms. Yea , fuccels and vidrory. ,,, . 
 
 ^ J Venc jj. 4c. 
 
 Thou haj} girded me ti?ith Jlrenph to the 
 battel ^ thou hafl jubdued under 7?ie thoje 
 that rofe up againfl yne. Thouhajlalfogi- 
 yenme the necks of mine enemies ^ that 1 
 might deflroy them that hate me. In the 
 New Teftament, wc feldome or never 
 meet with that title. That which 
 comes neareft it is , Lord God Ahnigh- 
 ty J and this occurs twice in the 5^eve- 
 lation , when mention is made of the 
 victories which it plealeth God to give 
 to the Reformed Churches againft ^n- 
 ti-Chrift and his adherents, once in 
 thefe words, JVe give tha?iks ^ Lord ^''■^''^' 
 God almighty , Hi^hich art , and foajl , 
 and art to come • becaufe thou hafl taken 
 to thee thy great power ^ and hafl reigned. 
 And again in thefe ^ Great and marye- & i^, .. 
 G g g J I0U6 
 
^\% J QmnofTrinciptes. 
 
 ■ Aph. 6. lop^ are thy "^orks ^ Lord God Almighty, 
 juft and true are thy fixates , Thou K^ngtf 
 Saints, 
 
 I V. Moral ^ fuch as belong to good 
 manners . or in more Gofpel terms , 
 Tir.?.!:. To living foherlyy rlghteou fly ^ and godly in 
 this prefent "Si^orld. The two former I 
 well know are pretended to by men 
 unregenerate , yea , by heathens. So- 
 crates (they fay) lived fo foberly, as not 
 to be difcompofed by any outward e- 
 mergency, to fliew himfelf alwaies 
 the lame man. Fahritius fo righteoufly, 
 as that it was commonly faid of him, 
 To turn the Sun out of its courfe tt>ould be 
 found more eafu^ then to turn him from the 
 tpay ofjuflice. But for godlinefs^ which 
 is thethird, it were hard, if any fliould 
 pre^nd to that without ftrong impref- 
 fions from God in Chrifl: , yet the Pe- 
 lagians of old did J afferting thole vir- 
 tues which appeared in Moral men, 
 who had not received Chrifl: Jefus the 
 Lord;, nor known what it was to 
 walk in him, for true graces: for 
 
 which 
 
J Chain of T^rinciples. ^n 
 
 which very faulty as S.^ujiin telsus^ Exerc. r. 
 above all others^ the Chriftian Church Auguft.contr. 
 did niofl: dereft them: yea, aChrifti- i".'<^".* ^^'■' 
 an Minifter of late hath in print dared 
 to colled from that faying of Taul ^ 
 All me?t have }iot faith , an implication^ j.g. Preface 
 ^^ That men who ad: and quit them- bcbreRed. ^ 
 *'felves according to the true princi- ^.'^ fiTe^*^' ^" 
 " pies of that reafon which God hath 
 " planted in them, cannot but believe, 
 '' and be partakers in the precious 
 *' faith of the Gofpeh But we have 
 been taught, and mufi: teach that it is 
 not in the power of any inferiour cre- 
 ature fo to improve it's faculties , as 
 toraife up itfelfto a fuperiour rank. 
 No tree can make itfelf a beaft , no 
 beaft a man , no man a Saint by the omm hifukn. 
 
 ^ r 1 . •' ~ urn vita pccca- 
 
 bare improvement or his rc^iion tumeit,&wbu 
 whence he comes to be a man. Moral fmrn bom. 
 
 1 r 1 1 • « _ ^ tibi cr.im deed 
 
 prmcipies prove to inch asrelie upon ^^^^^^^^^^.J^ 
 them, and l^ek no Rirther, Mortal prin- ^^SSt; 
 ciples. We believe that of^rofher ^' ThcM^-^'^'i'^.'fi 
 ' whole lire or an unbeliever is lin. mnhu\ 
 " Neither is there any thing good ;, ,06.^''*^''^* 
 
 " where 
 
4.1 4- ^ ^ Chain of Principles. 
 
 Aph. 6. where the chief good is wanting -but 
 falfe virtue in the midft of the beft 
 manners. 
 
 V. EcclefiaUkaly fuch as belong to 
 the Church ^ -and the legitimate mem- 
 bers of it. In that Song of Loves, 
 ^faL 45. 9. Upon thy right Lmd did Jiand 
 the Queen in gold of Ophir^ is meant the 
 Church. Look as an indulgent 
 Prince, befides the common affe<5tion 
 he bears , and protection he gives to 
 all his fubjedts, hath a peculiar relpe<i^ 
 to , and converfc with his Princefs : 
 fo there is a peculiar providence of 
 God toward his Church j the handling 
 whereof at large I refer to the next 
 Exercitation. 
 
 EXER- 
 
A Chain of Trinciples. ^15 
 
 T- ^ ^ Exerc. !• 
 
 EXERCITATION 2. 
 Deuteron. ir. 12. opened. Gods care over the 
 church f roved from the frovifisn he makes for 
 i»feri6ur creatures. From jfraels condtt0. From 
 the experiments and acknowledgements of faints 
 in all ages. Experiments of the Virgin Mary, 
 Rochellcrs, Mufculus, acknowledgements ofjz^ 
 cob, David, PfalmiftjAuftin and Urfin. From 
 Gods cauftng things anda^s of all forts to coope- 
 rate untothe good of the faints. Ifaiah 27.2,^. 
 explained . i:he Church preferved from, in, and 
 hy dangers . 
 
 §. 1. /^Ur third propoficion is, That 
 V-/divine Providence is ^tta 
 more elpecially in fuch affairs as con- 
 cern the Church , and the members 
 thereof. In order to the clearing where- 
 of, I intend to infift upon two places 
 of Scripture. The firft is that in Dew 
 teronomy^ u. 11. Where Mofes defcribing 
 the land of Canaait, faith of it thus , J. 
 land which the Lord thy God careth for'- The 'Ew^w^^TWi 
 
 LXX hic 
 
 eyes of the Lord thy God are always upon ity 
 from the beginning of the year ^ even unto the 
 end of the year. That land was then the 
 onely habitation of Gods Church, and 
 befidcs, a lively type of the Catholick \ 
 
 H h h Ckurch 
 
/Li6 A [hain of Principles. 
 
 Aph.6. church which was afterwards to be 
 fpread over the whole face of the earth, 
 whence it is that beleevers in all places 
 
 Rom. a. end. Were ftylcd inward Jews y2ind the Qr- 
 
 Mip.3.3. cumcifion. 
 
 This continual care of God over his 
 Church and the members thereof ap- 
 peareth, 
 
 I. From the provifion made by him 
 for inferiour creatures. So our Saviour 
 
 Mattb.^.i^; zrgutthSehold the fowls of the air: for they 
 fow mt^ neither do they reap ^ nor gather in* 
 to hams , yet your heavenly father feedeth 
 them. Are ye not much better then they i 
 They have no caterers to bring in pro- 
 vifion from them ; no barns to fetch 
 provifion out of 5 yet want it not, but 
 go cheerfully on^, chirping continual- 
 ly , becauft God feedeth them: and 
 that Ibmetimes in a way little lefs then 
 miraculous, if that be true which is re* 
 ported by fomc good writers, namely, 
 that when the young ravens are for- 
 
 B.. Andrews pi r 1 • J 1 1 r 1 
 
 pattern of ca- laKcn ot their dams and krt bare, out 
 arbepag.6c: of thelt own dung there arifeth a 
 
 worm 
 
A Chain of Trinciples. ^17 
 
 worm which crccpcth to their mouths, Exerc. 2. 
 and becomes nourifliment to them. 
 
 §. 2. II. From the condudb of Ifrael 
 after the flefli in former times. A bre- 
 viate of that Nations ftory will pre- 
 fently let us underftand how they 
 were brought into that land/ whereof 
 this place in Deuteronomy Ipeaketh^ 
 and cared for there by a thoufand pro- 
 vidences. Time was when "jofefh was 
 raifed up to be a nurfing father to 
 them,& that by a moft remarkable diG 
 penlation. He had been formerly fold 
 into Egypt , was impriloned without 
 caulc, caft as 'junim thinketh, into that 
 prilbn whereunto fuch were put as 
 had moft highly offended the king, to 
 be fure into one "^here his feefH^ere hurt pfai.io^ir, 
 in the /locks y and be laid in irons. Had not 
 his priion-houfe been fo bad it is like 
 he fliould not have had opportunity 
 to make himfelf known to butler and 
 baker of Pharaoh , who were his fel- 
 low-prifoners. The butler being rc- 
 ftored to his place according to Jofephs 
 
 Hhh 2 in* 
 
i!j.i8 A Chain of principles. 
 
 Aph. 6, interpretatioa of his dream, forgets to 
 acquaint Tharaoh with him till all o- 
 ther means had been ufed to quiet the 
 kings minde, and none found effectu- 
 al : then he fpeaketh, and then is Jo- 
 feph Ipeedily advanced. Being fo he be- 
 cometh a preferver of the Church in 
 his father ;, brethren and their families. 
 Afterwards when there was rifen ano- 
 ther generation that knew not Jofeph; 
 and the king o( Egypt had fet himfelf 
 by force and art to extinguifh Jfrael^ 
 the bufli, although burning was not 
 confumedinthemidft of thefire:their 
 burdens were increaled, yet their per- 
 fons multiplied ; and Mofes ere-long 
 railed up to deliver them out of their 
 bondage. A man preferved by the 
 daughter of that Pharaoh , whom he 
 was called to deftroy , and by that 
 means brought up at court, yea inftru- 
 dled there both in the Art and Govern- 
 ment, and in all the learning of the£- 
 gyptians. Under his condud: God did 
 for them ( as one Prophet fpeaketh ) ter^* 
 
 r'tble 
 
A Chain of Trincifles. 4. i p 
 
 Tihk things which they loohd not for. Puis Exerc. 2. 
 them out of Pharaohs bofome in Ipite ^^^-^^^ i- 
 of his hcartj at their departure fendeth 
 them laden away with the jewels and 
 treafures oi Egypt -^ makcth a paffage 
 for them through thefea, and accom- 
 panieth their hofts into the wildcrnefs. 
 There providence fetcheth them water 
 out of a rock, then which nothing dri- 
 er 5 and bread from heaven^ which is 
 wont to grow out of the earth. There 
 their food is Manna & Quailsj a cloud 
 and pillar of fire their guides , when 
 this fervant of God was dead, up fteps 
 Jofl)ua in his room, bringeth them in- 
 to and fettleth them in the promiied 
 land • which proved to them after their 
 fettlemement by lot, a7i habitation of 
 righteoufnef^ and mountain of holinef^, A 
 land flowing not onely with tempos- 
 ral, but alfo with fpiritual milk and 
 honey, after Solomon had erected a ma- 
 gnificent Temple for them,which was 
 the wardrobe of thofc ceremonies 
 wherewith God was then to be ferved. 
 Hhh 3 Then 
 
ij.z <^ (^hain of Principles. 
 
 Aph. 6. Then were they ( as the ^falmift hath 
 it ) abundantly fatisfied l^ith the fatnejs of 
 Gods houfe^ and made to drink of the river of 
 his pleafures. 
 
 But their fins having at length caft 
 them out of that good land, and occa- 
 fioned the burning of their Temple, 
 God left them not deftitute of his help, 
 but ordained for them fiindry refrefh- 
 ments in the time of their captivity. 
 This among others in Efthers time. 
 KingAhafuerus under whom they then 
 were in a ftate of captivity had his 
 fleep taken from him , would fpend 
 the time not in this or that exercife but 
 in reading; of all books, cals for that 
 of the Qhronicles^ of all places hath that 
 read to him which concerned a good 
 fervice done by Mordechai a Jew ; doth 
 not onely take notice of it, but enquire 
 what reward had been given him^ un- 
 derftanding he had received none 
 eaufeth Haman his favourite to be cal- 
 led ; putteth him upon doing fingular 
 honour in the view of all men to this 
 1 v<!>; Mordechai 
 
A Chain of Principles. ah 
 
 Mordechaijgw^thhis wife Queen £/?-Exerc.2. 
 her occafion of impleading this Human 
 difcovcring his plot againft all the 
 Jews J and preventing that maflacre of 
 them,which fliould Ipeedily have been 
 executed. Yea providence went on to 
 work fo happily in the hearts of thofe 
 Monarchs , who then held them ca- 
 ptives , as not long after to proclaim 
 their deliverance, and liberty for them 
 to rebuild both Jemfalem and the Tem= 
 pie • which they alfo attempted. 
 
 Whilcft the fecond Temple was 
 building by ii/ero^/, not (b magnificent 
 as the former, yet in (bme refpedt more 
 glorious : if Jofephus misinform us Nunqumin- 
 not, for the fpace of almoft ten years iC^ZJ'Ht 
 never rained all that while in the <i^y f^'^^Y!Amia 
 time, the providence of God fo order- J^'^^i^i'^ 15. 
 ing it, left the work fliouW be inters 
 rupted. Yea fo remarkable was the 
 power and greatnefs of God in afsift* 
 ing the builders then , that wefinde 
 him in Hag^aiznd Zechayy^ thciv Pro- 
 phefies , which were both written a- 
 
 bout 
 
j\.iz A Chain ofTrincij^les. 
 
 Aph. 6. bout that time , frequently ftyled by 
 that namC;, T/?e Lord of h^Hs, particu- 
 larly five times in four verfes of Hag- 
 
 Hagj. 1.6^7, g^j^ Thus faith the Lord of JtoJIs^ yet once 
 it is a little while y and I loillfirlke the hea» 
 VenSy and the earthy and the fea, and the dry 
 land 5 ^nd I will pake all nations^ and the 
 deftre of all nations (hall come ; and 1 will 
 fill this houfe with glory ^ faith the Lord of 
 hofls. The Jiher is mine^ aiid the gold is 
 mine , faith the Lord of hofls. The glory of 
 this latter houfe fhall he greater then of the 
 former y faith the Lord of hofls : and in this 
 place will 1 give peace ^ faith the Lord of hofls. 
 That which raiftd the glory of this le- 
 cond above that of the firft Temple 
 was the perfonal prefence of Jefus 
 Chrift in it. His coming, preaching, 
 fufFering , fo ripened the fins of this 
 people ( who began again to degene- 
 rate after their return ) as hot weather 
 doth the corn y that ere long they and 
 their Temple became a prey to the Ro- 
 mane Eagle. 
 
 §. J. 1 1 1. From the experiments 
 
 and 
 
^ Chain of Trineifles, /^i:^ 
 
 and acknowledgements of godly per- Excrc. 2, 
 fons in feveral ao-es. The Blefled vir- 
 gin Mary after her journey to Sethlc- 
 hem^ and lying in of her childe there, 
 may be probably thought to have been 
 jftraitned in her means , as being but 
 poor , and not to have fufficient for 
 the maintenance of her childe, her felf 
 and Jofeph in the journey they were 
 to take prefently after into E^ypt. See ciicmnit, 
 how God provideth; hard before that, 
 he fendeth the wi(e men from the eaft, 
 and they bring coftly prefents with 
 tliem, gold among others, which was 
 certainly of no fmall ufe for defraying 
 their enfuing charges. In the year ijz] 
 when the Proteftants were befieged in 
 ^chel by the French kings forces, God ^^f^'f ;;f^j-^^ 
 fent themindaily with the tidean in-iacrcs r..g8. 
 finite number of fmall fiflies : fuch as 
 before that time were never feen with- 
 in that haven, and prefently upon the 
 end of the fiegc retired again. We reade 
 of Wolfcingu^ 'Mtifculus^ a late Germane 
 Divine , that having received by Lu- 
 
 I i i thrs 
 
i^i^ A Chain of Principles. 
 
 Aph. 6, thcrs books , the light and fence of the 
 Golpel, he forfook his Monaftery and 
 married : that after this he was fo 
 poor J as to let his wife go out to fer- 
 vice^ and betake hinnfeU to work with 
 a weaver, who proved an Anabaptift. 
 That during his abode there, he fola* 
 ced himfelf with this diftich, 
 
 EJl Dens ifixcalo ^ qui proyidus omnia 
 curat : 
 ii!v[r^Theor' C^sdentes nufquam deferuijji potej}^ 
 
 Germ. p. 373.. rr-i 
 
 That IS, 
 
 J here is a God in heaven ^ who fuchaS' 
 
 cka^e 
 T' his providence on earthy can never 
 
 leave ^ 
 
 That the Anabaptift within a while 
 turned him off, and he being then to 
 fcek for maintainance , was hired to= 
 work at Strasborough about the town 
 ditch, which was then to benewcaft 
 and enlarged , and to have begun the 
 acxt morning. That Swrer having no- 
 . : . tice 
 
aA Chain of Trincwks. ^ij 
 
 tice hereof, and of his parts, prevailed Excrc. 2. 
 over night with the Conful to give 
 him a call to the work of the Mini- 
 ftry, which he gladly embraced. 
 
 Suitable to thefe and the like experi- 
 ments are the following acknowledge- 
 ments. Jacob , 1 am not worthy of the Gir.pie. 
 leafl of all thy mereies^ and of all the truth 
 which thou hajl [hewed unto thy JerVant : 
 for t^lth nty [lajf 1 pajjed oyer this Jordan^ 
 and now 1 am hcome two hands. David , vuiii .$,19. 
 Thou haft been my help , leave me not , nei- 
 ther forfake me , God of my jahatloiu 
 When my father and my mother for fake me y 
 then the Lord will take me up. Another 
 Pfalmift, Tfabn J 71. 5, ^5 7- Thou art 
 my hope , Lord God : thou art my trujl 
 from my youth. Sy thee haVe I been holden 
 up from the womb. Thou art he that took 
 me out of my mothers womb : my praife 
 Jl?aU be continually of thee. 1 am a wonder ^.^ ^^^^^ ^^^^ 
 unto many ; but thou art my flrong refuge. ^^fl^fr^"/^ii^''' 
 Juftin again and again to this purpofe. creature obii- 
 
 Ihe Lord hath lo looked arter me, /aWfo«M'^f^ 
 '[ as if he had in a manner forgot the A^gu^.^oUioo. 
 
 I i i 2 " whole 
 
1,1 6 ^ Chain of Trinci^ks . 
 
 Aoh. 6. " whole creation, toconfider me andi 
 
 ^^ my ways. He fo careth for every 
 
 ^^"''IcTt '' Sainc , as if he cared for none be* 
 
 m^rii^taii- '^ fidcs : lo for all as if he had but one 
 
 quirn foliimcii' p k \ rT\-r • m r 
 
 ,-am\&u\u^to care ror. And Ttjcator tn Urjvis 
 ^S:f idlS;. life reports, that he, to ivit, Za^ 
 £cr:.!.j.c.ii. ^/^^;-^'j^ ]^{^^;2f^ was wont to fay , I had 
 often lyen in tbe/lreets ^ had not the Provi- 
 dence of God been mine hojlefsy and afforded 
 me a lodgings TSljfi hoj^ita fuljfst divina 
 providentia* " 
 
 §.4. I V. ¥tom the effedks of care aP- 
 cribed to God, when Scripture fpeaks 
 of him after the manner of men. For 
 example , we men are by our cares 
 made folUcitous and thoughtful! a- 
 bout the perfon or the thing cared 
 praim. 40. uU. foj;. $0 the Plalmift faith of God , I 
 am poor and needy ^ and the Lord thinketh 
 fipon me. Thou art my help and my delive- 
 rety make no tarrying^ my God. We are 
 rendred inquifiti\ e what to do for 
 them. So the Scrip tare brings in God, 
 }erem.o,7. faying, tiow fl?all I do for the daughter 
 Hofeaf.^ cf my peopled E^hraim.^ What f? all Id'o' 
 
 unto 
 
A Chain of Trinciples. 41 7 
 
 mito thee. We are grieved if they mif- Excrc, 2. 
 carry. Of God it is faid , His foul yi?a6 >tig« 10. 16. 
 pieved for the tntfery of IfraeL We are 
 not content till we have taken a parti- 
 cular furvey of whatever concerns 
 them. So of God it is laid, That ^^Matr.m.^o. 
 numbreth their hairs ^ hottkth their tears • v^ii'^c.s. 
 bath a book of life for their names, l^,],^,^,^ 
 a book of providence for their mem- I'^aim.^o.i^; 
 bers , and a book of remembrance for Ma^^I6, 
 their dilcoLirfes. Laftly, asmenendc^ 
 avoiir the good of fuch as they receive 
 into their Ipecial care , and do what 
 they can to make things operate to that 
 end ; fo "ft^e know ( faith S. Taul ) that 
 all things Ipork together for good to them that ^ ^ « « 
 hye God ; to them who are the called accord- 
 ing to his purpofe. Make me this afferti- 
 on good , and the abundance of his 
 care will be prefently vifible to any 
 man. Now this may be done by 
 fliewinor how God makes ufe of 
 things , and of a(fts of all forts to this 
 end. 
 
 §-j, I. Of all forts of things, whe- 
 1 i i J ther 
 
23,Z4 
 
 ^.zB A Chain of Principles. 
 
 Aph.6. ther Natural, or Artificial, Neceflary, 
 or Contingent , Real , or Imaginary. 
 The reflexion of the Sun*beams up- 
 on water is a natural things IfProvi- 
 
 2 Kings J. 12, dence orders fo , as the Moabites taking 
 it for bloud j conjecture a mutiny in 
 the armies of the king of IfraelsLndJu- 
 dah , come up diforderly , and perifli. 
 So this deceptio Villi's in them , wrought 
 for the Churches deliverance. Thofe 
 Trumpets, Pitchers and Lamps in the 
 feventh of Judges were things artificial, 
 no way able of themfelves to produce 
 fuch an cfFed:, as the defeat of an huge 
 hofte : yet the Lord fo difpofeth of the 
 found of the Trumpets , breaking of 
 the Pitchers , and burning of the 
 Lamps, as by themtoftrike a terrour 
 into the great army of Midian , and 
 make them flic. That the fire fliould 
 burn y and the fea keep it's channel 
 according to the order of nature, were 
 neceflary things : yet did providence 
 fo over-rule in the cafe of thofe three 
 Worthies in Daniel^ that the fire. 
 
 thou gh 
 
A Chain of Trinciples. s^tp 
 
 though it burnt up their accufers , Exerc. i. 
 fliould not fo much as icortch them; 
 and-femblably in the IJraelites cafe, that 
 the fea , though it fwallowed up the 
 Egyptians ^ their" enemies , fliould 
 aftord a (afe paflage to the Hebrews, 
 What more contingent then that J^ha- 
 roah's daughter fliould go with her 
 maids to wafli in the river at that ve- 
 ry place where }Aofes was expoied ? 
 that feeing an infant, flie fliould ima- 
 gine it an Hebrew , be moved into 
 pitty towards it , adopt it for her 
 own Ion , and light upon thechildes 
 own Mother to be it's nurlc ? yet up- 
 on this did Ifrads redemption much 
 depend. There were fuch real altera- 
 tions in the heaveiTS , that thejiarsare 
 faid to hiC\^e fought againjl S i [era in their ^'iS^n^s'j^s, 
 orders, Elfewhere an imaginary noile ^* ^*^- 
 was fb apprehended by the Syrians^ as 
 to make them flie , and leave their 
 tents, whereupon followed great 
 plenty after a famine. 
 
 II. A6h of all forts ^ whether vo- 
 luntary 
 
A 70 A Chain of Trinciples, 
 
 Aph. 6. Iuntary,or involuntary ,gratious or fin^ 
 {uLjuguflus his taxing the Roman Em- 
 pire, Sc requiring every one to repair to 
 his own cicy , v^ras a voluntary ad on 
 his part to enrich himfelf : but ordered 
 by Providence to further ends:for here^ 
 by the virgine Mary comes to Sethleem^ 
 and Chrift was there born in the place 
 fo long before prophefied of. Jiuftln 
 was once out in his Sermon much a- 
 gainft his will; but providence difpo- 
 led it to theconverlion of a foul. The 
 ftorie is this. That holy man fell one 
 day in the pulpit upon a large diP- 
 courfe againft the Mankhees , contrary 
 to his purpole and intention when he 
 came thither. At his return home 
 Cred^quodai'^^P^^^ of it, asked fofsidon'ms and o^ 
 qum crunttm xh^xs whether they did not oblerve it. 
 nmpernofiram Iheir anlwer was , they did , and 
 laTvoiTf!''' wondered. Whereupon he laid, ^^ God 
 Sgu'ft.''' " IMie-Ve hath made u/e of my olliVton and 
 ^' en our to cure fome one or other of the peo^ 
 ^^ pie. Some two days after one F/mw^ 
 a merchant comes to him, and falling 
 
 down 
 
A Chain of Trinciples. 4.^ j 
 
 down at his feec wich tears, confefleth Excrc, 2. 
 he had been nurfed up for many years 
 together in the hercfie of the Mankhees^ 
 but was that day by his Sermon right- 
 ly informed , truely converted , and 
 made a Catholick : which JuUin and 
 others then. hetrmg, ''glorified and;;;:St:r 
 *^ admired the profound counfel of "'''•"''"/"/"*- 
 
 •»- . P . . ^o Q^ oaf, cave- 
 
 ^ God m conveitmg louis when hcyuMqmtior.cn^ 
 *^ will, and by whom he will, whe- nt.&Zndcvl. 
 ^' ther the Preacher know of it or not. ^r^^iovtJat', 
 How gracious a^s, fuch as OhadtaJ/s 1^^^;^ 
 hiding and feeding the Prophets, £- « W4'«w o,w<i. 
 hed^meiecl/s hclpmg jenmy m and out or idea-.ibii. 
 prifon, are fubfcrvient to Providence 
 in procuring the Churches good, is ea- 
 fie to difccrn. It is fo even in finfuU 
 ad:s themfelves. Such was the (PhilU 
 flints invading the land of ^akjlina^ 
 yet there was a time when their doing 
 it was fo difpofed of, as to be a means 
 of preferving DaVid and his men. 
 Saul was then ready to feize upon his 
 prey, but was diverted by this news, 
 ^ioming in that very nick of time. Satd 
 
 K k k wait 
 
I7ji 
 
 4^^ ^(J^^i^ of Principles. 
 
 Aph. 6. toenton this fide themountain^ and David 
 1 Sam. 15.16, atjd his men on that (ide of the mountains 
 and David made hafl to get away for fear 
 of Saul J for Saul and his men coynpaffed' 
 DaVid and his men round about to take 
 them* ^ut there came a mejjenger unto 
 Saul^ faying^ Hafle thee^ and^ come^for the 
 ^hilijiines have invaded the land : "ii^here- 
 fore Saul returned from fur juing after Da» 
 Vid^ Sec, 
 
 §, 6. Thefecond Text I have made 
 dioife of to infift upon, is in the Pro- 
 phefie of Efaias\ Chapter 27. verfc 2, 3. 
 In that day fing ye unto her ; A vineyard, 
 of red wine, 1 the Lord do keep it , 1 ^ill 
 TPater it every moment : left any hurt it , I 
 will keep it night and day. The Prophet 
 had faid before of this vineyard , that 
 God looking it ftyould bring forth grapes ^ 
 it brought forth wilde grapes. But it be- 
 ing fince purged , here he calls it a 
 vineyard of red ivine ., that is of the beflr^ 
 according to that in Solomons Proverbs, 
 Look not thou u^on the ipine when it is red^ 
 l^hen it gives his colour in the cup^ when it 
 
 moves 
 
 a '.3?, 5.2, 
 
 Frov.ij.ji, 
 
A Chain of Trhidples. ^55 
 
 moyes it felf aright. So as we are here Exerc. 2* 
 by it to underftand a reformed 
 Church. Such at this day are the Pro- 
 teftant Churches come out of Popery: 
 For we may diftinguifli a four-fold 
 face of the Chriftian vifible Church 
 ipoken of by Divines. The firftyirr, 
 inthe Apoftles time, (lie was then a 
 yir^m nude filed : the (econd Spotted^ in 
 the fucceeding age of Fathers and He- 
 reticks , wherein traditions began to 
 prevaile , fhe was then a Wanton : the 
 third Deformed , when Popery over- 
 foread all ; flie was then an Whore : the 
 iounh ^formed ^ fince Luthers time: 
 ilie is now a Matrotie , and may ex- 
 rpc(5l, fo far as it fliall be for her good , 
 and her keepers glory , that continual! 
 irrigation , and conftant cuftody , 
 which is here fpoken of. Such as 
 wifli and proje<5t ( as fome have done 
 the total and final mine of the vifible 
 Church ) muft effedt it in a time that 
 neither belongs today nor night : for 
 the Lord hath here promifcd tokeeptt^ 
 Kkk 1 kjl 
 
454- -^ ^^^^^ ^f "Trincij^les. 
 
 Aph* 6, If^ft ^^y I^^ft it , yea^ to keep it flight and 
 day. 
 
 There is a three- fold preftrvation^ 
 which it, and the members of it may 
 look for from Divine Providence. 
 One from, another in^ and a third by 
 dangers. Firft, from dangers, accord- 
 ing to the promife in one of the ^falms^ 
 r'&i.pi.9,^o. Secatife thou hafi mack the Lord ith'tch is 
 my refuge , e^^en the ??iofl high , thy habi" 
 tatioH : There fhall no eVil befall thee , nei- 
 ther f 7 all a?iy plague come nigh thy dwel* 
 lifig-. ^' Juftin had appointed to goto 
 A?nofcuntom. *^^' ^ Certain town to vifitethe Chrifli- 
 ^mvldtntifm '' ^^^ there, and to give them a Ser^ 
 cui ut itberatori ^ Vfiion or iTiore. The day and place 
 eoerunt.poo::'^ wcyc known to his enemies , who 
 
 cionius in vita fr r 1 !• • ' r 
 
 Augui>.cap.i:. let armed men to lie in wait tor 
 ^^ him by the way which he was to 
 ^' pafs , and kill him. As God would 
 ^^ have it, the guide whom the people 
 ^' had lent with him to prevent his 
 " going out of the right way miftook^ 
 *' and led him- into a by-path , yet 
 *' brouglithhn at. length, to bis j^our- 
 
 neys 
 
(t/f Chain of Trinciples. a 2 ^ 
 
 '* neys end. Which when thepeople Exerc. 2, 
 ^underftood , as al(bthe adverfaries 
 ^Mi(appointmenc , they adored the 
 "Providence of God , and gave 
 *^ him thanks for that great delive- 
 ^^ ranee. 
 
 II. In dangers. Soin Job 5.19 20. 
 tie Jl? all deliver thee m fix troubles ^jea in 
 feVeUy there pall no evil touch thee. In 
 famine he p?all redeem thee fro?n death • 
 a?id in T^ar from the power of the f^Vord, 
 In time of famine the widdow of .S^- 
 reptas ftore was made to hold out. 
 The Providence of God was with Da- 
 niel in the lions den , fliutting up the 
 mouths of thofe furious beafts- & with 
 the men in the fiery furnace , giving 
 a prohibition to the fire that it ftiould 
 not burn, when they were in the jaws 
 of danger, yea of death. The Church 
 hath always been a Lilly among 
 thorns, yet flourifhes flill.This bufli is 
 yet far from a coniumption, although 
 it have feldome or never been out of 
 the fire. 
 
 Kkk J III. By 
 
A Chain of Trinciples. 
 
 Aph* 6. II I. By danger. there is a preferva- 
 tion from greater evils by Icfs. No 
 poyfon, but providence knoweth how 
 to make an antidote^fo Jomh was fwal-« 
 lowed by a whale, and by that danger 
 kept alive. Jofe^h thrown into a pit 
 and afterwards fold into Bgyft^ and by 
 theft hazards brought to be a nurfing 
 father to the Church. Chryfoftome excel- 
 Homi.z6.ofe- lently, Vides in perkulis fecura efl^ hi [ecu- 
 s^-itt. rttate pertcUtatur, raith is endangered 
 
 by fecurity, but iecure in the midft of 
 danger, as Ejlhers was, when fliefaid, 
 Jf Iperijh^ 1 perijl?, God prefervcth us, 
 not as we do fruits that are to laft but 
 for a year, in fugar j but as flefh for a 
 long voyage in lalt, we muft expert in 
 this life much brine and pickle ;, be- 
 caufe our heavenly father preferveth us 
 as thofe whom he.refolveth to keep 
 for ever, in and by dangers themfelves. 
 ^auls thorn in the flefii which had 
 much of danger and trouble in it was 
 given him on purpofe to prevent pride, 
 which was a greater evil. Lejl i, faid 
 i^. » .; J he. 
 
 I 
 
A Chain of Principles. 4.57 
 
 he, (hould be exalted aboVe meafure through Exerc. 2. 
 abundance of the revelations , there t^a^gi'Ven ^ ^°''- ^ '• 7. 
 me a thorn in the /?^//?, the mejfenger of Sa» 
 tan to buffet me , left 1 p?ould be exalted 
 above mcajure, Elfewhcre, having com^ 
 memorated Alexander the copper-finith 15, iT, Tz!^' 
 his withftanding and doing hinci much 
 evil, yea 2^(ero'5 opening his mouth as 
 a lion againft him, and the Lords de- 
 livering of him thence, he concludeth 
 as more then a conquerour. And the 
 Lord fl)all deliver me from every evil tiporky 
 and Tb/7/ preJerVe me unto his heavenly king- 
 dome ; to whom be glory for ever and ever^ 
 jimen. 
 
 EXER- 
 
^7^^ AChmof T?rmiflesl 
 
 Aph.(J. -, ^ 
 
 .^ ExERCiTATlON J. 
 
 ffdrd'heartedfjefs made up of untedchablenep in the 
 under (ianding^ untraBablenefs in the rviH^un* 
 faithjulnefs in the memory , unfenfibienefs in the 
 confcience^ and unmoveahlenefs intheaffeBions, 
 metaphors to exprefs it from ths parts of mans 
 body, ftones and mettals, Afoft heart. Mifchief, 
 parednefs, and virulency attendants of hardnefs, 
 God concurring thereunto by way of privation. 
 Negation, permifsion, prefentation* Tradition t9 
 Satan* Delivering up to lufis, and infli^ion. 
 
 §. I. /^Ur fourth piopoficion is ftill 
 V^behinde , viz. Divine provi- 
 dence is an ad;our even in fin it felf. I 
 fliall fingle out hardnefs of heart, a fin 
 common to all iorts of men, though 
 in different degrees , intending to de- 
 clare , I. What hard- hearted nefs is. 
 11. That it is a fin. IIL That God is 
 an a6lour in it. 
 
 For the firft. This word Heurt is of 
 
 various acceptions in the Scripture. 
 
 Sometime it fignifieth the underftand- 
 
 j Kings 4.15'. ing, as when it is faid, God gave Solomon 
 
 largenejs of heart yii^ the /and, that is, He 
 
 had 
 
A Chain o/Trinciples. A.^p 
 
 had an underftanding full of notions^ Exerc, j, 
 as the fea^fiiore is full of grains of land. 
 Sometimes put for the will, as when 
 [Barnabas exhorteth the Chriitians of 
 ^nt'tocb to cleaVe to the Lord wub purjwfe ^^' ^^--i- 
 of heart, that is^ with the full bent and 
 inclination of their wills. For as to 
 know is an ad: of the underftanding^ 
 fo to cleave is an ad of the will. Some- 
 times for the memory , as when the 
 blefled Virgin is faid to have laid up dl Luke 1.5^1: 
 our Saviours jayings in her heart, that is, 
 kept them under lock and key ^ like a 
 choice treafure in her remembrance. 
 Sometimes for confcience. So the A- 
 poftlc ipeakethof a condemning and not i John '5:1c, 
 co}idemmng heart. Now Gods deputy in ''" 
 point of judicature is confcience- which 
 'Ha:^an:^n therefore calleth ^/^^^^j' J^'^^d^iov, 
 a domcftieal tribunal^or a judge with- 
 in doors. Laftly , Sometimes for the 
 affedions. So the Prophet E^ekiel faith 
 of people, that when they fate hearing 
 the word, tfce/> heart ti^ent after their co- ^^^''^■>-'>^ - 
 Vetoufmefs. that is^ their fears, and hopes, 
 
 L 1 1 their 
 
^4-0 ^ Chain of Trincipler. 
 
 Aph. 6. their defires, love and other affedlions 
 were upon fliops^fliips^land and other 
 commodities even while th^y were bu- 
 lled in the worfliip of God. Each of 
 thefe ficultics called Heart in the book 
 of God is liable to its peculiar indif- 
 pofition and diftemper. All put toge- 
 ther make up tlie hard-heartednefs, of 
 which we are treating j the particular 
 ingredients whereof are thefe that fol- 
 low. 
 
 I. Unteachablenefs vi the under [landing. 
 Scripture joyneth blinding of eyes and 
 
 John 12. 40. hardmng of hearts as near a kin. He hath 
 blinded their eyes ^ and hardened their heart, 
 that they fl)Quld not fee TiPith their eyes^ nor 
 underfiand lt>ith their heart , and he con- 
 Verted, It is proverbially faid , Lapidi 
 loqueris ; One had as good fpeak to a 
 ftone as to an unteachable man : and 
 we are all fo by natuue. Whence that 
 
 i.Cor. 2. 14. of Paul J The natural ma?ireceiveth not tie 
 things of the Jpirit of God, for they are foo- 
 lipniefs unto him ^ 712 it her can he hio'^ them 
 hecaufe they are ljirdtnall)< difce.rned» Such 
 ' - -'^ arc 
 
A Qoain of Principles. ^£^i 
 
 ate often prefent at Sermon, fo are theExerc.j, 
 pillars of ftone in the Church,and they 
 iinderftand both alike, 
 
 §. 2. II. UntraBablenefs in the ti^ilL 
 There was reafon enough Ipoken to 
 Sihon by Mofes his meflengers ; but all 
 would not incline him to yield a pai- 
 fage to the army of Jfrael in an amica- 
 ble way J becaufe he was hardened. Si- 
 hon king of Iiep?bo?2j faith Mofes, ipoulj 
 7iot let us pajs by him^ for the Lord thy God Deut. a. v. 27^, 
 hardened his j^irit^ and made his heart oh- *^' ^°' 
 {iinatey((src. So was there enough laid 
 and done to Pharaoh but ftill the bur- 
 den of his ftory is this. He hardened his 
 heart and would 7iot let Ifrael go. Steep a 
 ftone in oyl, it continueth hard ftill. 
 Pharaoh had fundry mercies fliowen 
 him, being delivered from one plague 
 after another upon Mojes his prayersj 
 but the oyl of mercy could not foften 
 him. Beat upon a ftone with an ham- 
 mer, it is a difficult thing, and in fomc 
 cafes impofsible to make an impref^ 
 fion. The hammer of Gods word in 
 
 Lll 1 the 
 
ALz ^ Chain of Principles. 
 
 At>h. 6. the mouth of Mofes and ^^row^held as 
 it were by the handle of ten notable 
 miracles, gave ten mighty blows at 
 Pharaohs will ; yet could make fo little 
 imprefsion, that after the ten plagues 
 his heart was ten times harder then 
 before, 
 
 III. Unfahhfuhief^ in the memory. Per* 
 tincnt hereunto is that upbraiding pat- 
 fage of our Saviour to his Difciples^ 
 
 Mark 8, 1 7, fj^yeye jou^ heart yet hardened ? do ye not 
 remember f they feemed to have at pre- 
 fent forgotten two of Chrifts miracles, 
 and are therefore charged with hard- 
 heartednefs. Let water fall uponflefli 
 it moifteneth it, upon earth it foaketh 
 in and rendercth it fruitfull : let it fall 
 upon a rock it runneth prcfently ofF 
 and leaveth no footfteps behinde it, 
 
 v^erf. 19,10. Where hardnefs of heart prevaileth (as 
 hereitdid not, and therefore thedifci- 
 ples a little awakened by Chrifts in- 
 terrogations were able to give an ac- 
 count of his miracles) there is com- 
 monly no more of a chapter, fermon 
 
 or. 
 
A Chain of Trinciples, ^^^ 
 
 or pious difcourle remaining in the Exerc, j, 
 hearers memory, then there is moi- 
 fture upon a rock after a good fliowrc 
 of rain. 
 
 I V. - Ujifaiftblenef? hi the conjc'tence, 
 S* Taul fpeaketh of fome pa[l feel- Ephcf.4.19. 
 tng^ and of others that had their cow *^'"'-^-^» 
 fciences feared with an hot iron^ without 
 alifcnfeas a member once cauterized. 
 Smite a ftone as long as you will, beat 
 it while you can (land overit, it com- 
 plainethnot- lay a mountain upon ic 
 it groaneth not. Such are fome mens 
 Gonfciences. Let God beat upon them 
 with lermon after ferm on, crofs after 
 erofs,- let them have worlds of oaths, 
 lies, cheats, & other fins to anfwer for, 
 they feel not the load of thefe moun- 
 tains, complain not of them, but per- 
 haps with 'judos go out from the Sa- 
 crament to play the tuaytour, and with 
 king Aha.\^^\w yet more in their diftref^. 
 Although temperance, modefty, and 
 the like difpofitions be in lome mea- 
 fure quite extinguiflied, yet if confcl- 
 
 Lll 3 ence, 
 
44-4- 
 
 Aph. 6 s 
 
 iChron.3<^, 
 
 cepto zultui 
 fermone move- 
 tur, <^arn (i 
 dura jilex au 
 Mifpefia Uut' 
 Vir-. 
 
 A Qhain of Trinciples. 
 
 ence, like Jobs meffenger be ftill left to 
 report the ftory of this defolation, 
 there is fome hope; but if, as Vai;id 
 fometime dealt with the Philiftincs , all 
 be flain, and none left alive to bring 
 the tidings^if not onely al ingenuity be 
 baniflied, but the very mouth of con- 
 fcience alfo ftopt, the cafe is dcfpe- 
 rate. 
 
 V. Unmoyeablenefs in the a-ffeBions, Sec 
 an inftance thereof in king Zedekiah^ 
 of whom it is laid, He did that which fi^its 
 evil in the Ji^ht of the Lord his God ^ and 
 humbled not himfelf before Jeremiah the 
 frophet y peaking from, the mouth of the 
 Lord. And he alfo rebelled againH king 
 ]Slehuchadne;^^r^ who had made himfwear 
 by God : but heftijfened his neck and bar- 
 dened his heart from turning unto the Lord 
 God of IfraeL Zedekiah's heart was Co 
 obdurate, as not to have his affe<5tions 
 moved with any thing that Jeremiah 
 could fay or do. Let a man go about 
 to make an oration to a fton«, be it ne- 
 ver Co eloquent and pathetical , the 
 
 ftone 
 
A Chain of Tr'tnci^tes. 4.4^ 
 
 ftone is not afFe(a:ed with it ; No more Excrc. j. 
 are many hard hearts with the voice of 
 Gods word or rod. Tell them of the 
 beauty of Chrift , they are not per- 
 fwaded to love him ; of the Dglinefs of 
 fin they are not induced to hate it ^ of 
 the torments of hell, they are not mo* 
 ved to fear and fhun it. Such is the 
 nature and compofition of hard- 
 heartednefs, which was the firft thing 
 to be fpoken to. 
 
 §. 5. The fecond particular is, the 
 finfulnefs of that frame, which ap- 
 peareth from the exprelsions, the op- 
 poiltes^and the attendants of it men- 
 tioned in holy Scriptures. 
 
 1. From the exprefsions, which are 
 borrowed fome from the bodies of 
 men liable to a double nzir^ar, others from 
 mectals, and others from ftones. -m^foi 
 fignifieth notonely the thick brawny 
 skin that groweth over the labourers 
 hand , and travcllours foot, rendering 
 that part infeniible : but alfo among 
 Phyficians that knotcinefs which 
 
 groweth 
 
±1^6 ^ Chain of Principles. 
 
 Aph. 6, gi'oweth upon the joyncs in fomedif- 
 eafes as in a long-continued gout, by 
 n5£#< rfamw them called nodo] a podagra y and pro* 
 Bud^.om- nounced incurable by phyfick, To//f/'e 
 "^^'*"'* 7iodojam nefcit medicina podagram. Hard- 
 nefs of heart is exprcfl'ed by this, Mark, 
 I. 5. 'John 12. 40. Eliewhere fron:i met- 
 ifa.4S4. tals, as in that of Ifaiah, Thou an oh/li- 
 natCy thy 7ieck is an ironfineWy and thy hro^ 
 hrajs. When men will no more ftoop 
 to the precepts of Chrift, then a beaft 
 would to the yoke, if his neck were of 
 iron : finews are inftruments of mo- 
 tion, they all go down from the head 
 to the body by the neck ; if the neck 
 fhould be ftifF and the finews of iron 
 it would not be pofsible for the head 
 to bow down. Such is the ftate of ob- 
 ftinate peiibns. Yea and further , the 
 Prophet here afcribeth to them a brow 
 of brafs. The brow is that place where 
 fhame is wont to difcover it felf5 this 
 is faidtobe of brafs to note their im- 
 pudency. An hard heart is frequently 
 accompanied with a brazen face. And 
 
 in 
 
 i 
 
A Chain of Principles. /^aj 
 
 in other places from ftones. ( An havd Exerc. u 
 
 heart is ufually called an heart of ftone) Ezdc.u. ,^, 
 Yea the hardeft of all ftones, the Ada- Te. '''''^'^ 
 mant. They made their heart as an adamant ^■^''^'^•7*»2. 
 fione leji they jhould hear the law isrc, ftones 
 are drier ,and more inflexible then met* 
 tals themfelves. Chymicks can diftill 
 mettals, and alter the fliape of them to 
 ^Qxwt their turns. But Mofes could not, Z i"'''"'^f'^''^ 
 
 . y r i ^JfudxoYimpc- 
 
 vvithout a mu'acie , tetch water out or '^t'^^^' A>^/w. 
 a rock, nor can men by the help of fire, 
 change the fliape of a ftoneand render 
 
 ■borum cord a 
 d It I ant u? ! 
 ^ ^ —Hoium'ttK' 
 
 it flexible. '* Well miaht one of the Fa- ''■°^'^'' '^T'^'* 
 
 tc 
 
 \ (^ C , mufiLi woe 
 
 thers cry out by occalion or what cow«i/tf. Am^ 
 
 '^ befell at our Saviours pafsion, O the 
 '* hearts of the Jews harder then rocks! 
 " the rocks rent, but their hearts were 
 " further from rending then before. 
 ^*^The earth quaked, but their hard- 
 " ncfs continued unremoved, almoft 
 unmoved. As in Jeroboams time when 
 the Prophet cried , altar ^ altar ^ thus 
 faith the Lord^ It heard and rent ^ Jero- 
 boams heart was harder then the very 
 ftones and rent not. 
 
 Mmm §.4. II. From 
 
4.4.8 ^ Chain of Trinciples. 
 
 Aph. 6. §.4. II. From the oppofices of 
 hard^heartednefs 5 the chief whereof 
 is fpiritual Evangelical tendernefs ^ 
 promifed in the covenant of grace , 
 where it is faid , I will ^ive them one 
 £2£k.n.T9. hearty and 1 ipHI put a 7ieyi> Jpirit within 
 you : and will take the Jlony heart out of 
 their flejh^ and will ^ive them an heart of 
 flefl7 : that is a foft and tender heart. 
 I do not mean that natural tendernefs^ 
 caufed by confticution or education , 
 ^moU'tmn^, of both which it is true, that it foftens 
 n-.cfwH eficfe- ^]^q manncrs , and keeps them from 
 fiercenefs , afcribed to '^hohoam , of 
 iChrc.T-.y. whom it was laid ,. He wo/s young and 
 tender '-hear ted and could not ivithjland the 
 children of Belial, Such men are fitly- 
 compared to ripe plumbs and apri- 
 cocks , which however foft and 
 imooth on the out-fide , yet have an 
 hard ftone within : like a brick , at 
 firft foft when the clay is fafliioned,. 
 and continues fo till the Sun have 
 hardened it , yea, by pouring on of 
 water , fofcened again ; but if once 
 
 baked 
 
AXhain of T^rinciples. ^ j.p 
 
 baked in the brick-kill , no fire will Exerc. ?. 
 melt it , an whole Tea will not moiften 
 it afterwards. So it fares with fundry 
 men formerly tender-hearted , when 
 once hardened by converfing in the 
 world, and baked, as it were, in the 
 kill of cuftomc. That which I in- 
 tend , is Spiritual tenderncfs , afcribed 
 to '^oftah , (Becaufe thiiic heart wcis tender, 
 and thou did ft humble thy felf before God: ^ ci:r. ,^.'-7- 
 and didjl rend thy clothes , and weep before 
 me , I ha"i)e even heard thee alfo , faith the 
 Lord God, As mettals are melted with 
 the fire before they be caft in a new 
 mold , fomuft every heart be melted 
 and foftened , before it come to be 
 moulded anew. The new creature is 
 alwaies a tame and tender creature. 
 This is that temper which hardnefs of 
 heart is oppofiteto^ and therefore fin- 
 full. 
 
 III. From the attendants thereof. 
 Divers have been already mentioned. 
 I fhall inftance in fome few more. He Prov.^s.i^; 
 that hardefieth his heart [Imll fall into mif* ° ^^''^' 
 M m m 2 chi^f. 
 
2j,5o -^ Chain of Principles. 
 
 Aph. d. cf^iff' W;^ hath hardened him/elf agmji 
 God and fr offered. } Crying fins are 
 comn:ionly anfwcred with the Eccho 
 of roaring judgements. Hardnefs be- 
 ing in ^e?2ereculp^ one of the greateft 
 evils , there muft needs be milchief 
 due unto it ingenere pen^. Hereunto 
 may be added ftubbornnefs j for when 
 hardnefs is rilen to an high degree, 
 both fenfes of diicipline are obftru- 
 
 Zccb.7.1;. (5t,ed J the ear, They refijled to hearken^ 
 and ptdled away the /boulder , and /lopped 
 their ears that they fhould not hear j yea , 
 they made their hearts as an adamant /lone. 
 
 John 32,40. The eye J He hath blinded their eyes ^ and 
 hardened their hearts ^^ that they fhould 7iot 
 fie "^iih their eyes ^ and under/land with 
 their hearts. Alfo fiaredne/s l^tth an hot 
 iron , which is the next door to hang- 
 ing ^ fuch as are formerly burnt in 
 the hand , if they fall again into the 
 hands of juflice , are commonly de- 
 nied their book , and fent to the gal- 
 lows. Notorious malefadtours ar3 
 fti^matized , fo arc hard-hearted fin- 
 
 l Tim 
 
<tA Chain of T^rincifles. 45^1 
 
 Laftly , virulency or bitternefs of ExerCr 2. 
 /piric againft the waies and people of 
 God. When diverse were hardened^ and be- A^.Jp.s?. 
 Ueved not, but (bake eVil cf that Tl^^v bs-^TrT^'^.- 
 fore the multitude. No luch bitter enc- «-• 
 mies to religion as thofe that after 
 fome relentings return to their for- 
 mer frame of hard-heartednefs : as the 
 worft travelling is when it hath freeze 
 ed after a thaw : fo the worft conver:» 
 fing is with men of that fpirit. 
 
 §. 5. lam now to fliew in the third 
 place, that the providence of God is 
 an aftor even in this fin , and that 
 both in partial hardncfs , which often 
 befalls the ele6t of God , accordins to 
 that, Lordy why haft thou made m to^^^^ 
 erre frofn thy "^aies I and hardened our 
 heart from thy fear I %eturn for thy fer- 
 Va?tts fake , the tribes cf thine inheritance. 
 And ftom that which is total and fi« 
 nal, found in Reprobates of whom 
 ^aul therefore laith , Whom he ^ill /;^ Ron'. 9.18. 
 hardeneth ; and again^ The eleclion hath Kom.iu?,. 
 obtained^ but the reji were blinded or hardr- 
 M m m 3 ened» 
 
Mattb.ijii:. 
 
 ^^z A Chain of Trinciples. 
 
 Aph. 6, oied. Now this is done divers 
 waies. 
 
 I. By way of Trivation, As whea 
 the fun departs , darknefs foUoweth j 
 yet the Sun is no caufe of darknefs, 
 but the ab(encc thereof; ib when 
 God departs in that , be it never fo lit* 
 tic , fuppofe but reftraining grace, 
 hardnefs foUoweth , yet God is not 
 the efficient of it. Time was when 
 Pharaoh had reftraining grace, while it 
 lafted there were no violent hands laid 
 upon Mofes and Aami^ by whofe mi- 
 niftry all the plagues were brought 
 upon him. He is no fooner deprived 
 of that , but his cruelty is let out to 
 the full • Mofes threatned with death 
 the laft time he faw his face , and all 
 purfued with a bloudy intent. Pha- 
 raohs heart had fbmewhat of fbftncfs, 
 and malliablenefs in it all the while 
 this fire remained , upon the remo- 
 val whereof, it returned to it's own 
 hardnefs and coldnefs , as mettal 
 would. As when a man holds a ftaff 
 
 in 
 
^ Chain of T^rinciples. 455 
 
 in his hand, let him but cake away his Exerc. j» 
 manutcnencie, the ftafF falls imme- 
 diately to the ground by its own 
 poyfe. 
 
 1 1. By ipay of TSlegat'mu As when 
 God either refufeth to give a people 
 foftning means, or denieth hisbleffing 
 upon them. So when Mofes called to p, 
 ail Jjraely cindfaid urito them, Ye bayefeeji 
 all that the Lord did before your eyes in the 
 land of Egypt ^ unto Tharaoh^ and unto all 
 his fervants^ and unto all his land. The 
 great tem[^tations which thine eyes haye feen^ 
 thefigms and thofe great miracles : yet the 
 Lord hath not given you an heart to perceive^ 
 and eyes to fee ^ and ears to hear unto this 
 day. In fo doing, God himfelfis faid 
 to harden (d^sS, jiujlin hath it) when p*Vj/«yDm< 
 he Tokens not , and to blinde vvhen rolt^'oz/rr*' 
 he enlightneth not. As the Sun freezeth ZZ7,uZZai. 
 and concrealeth the water , not by im- ^^^f^^""*'- 
 parting coldnels to it , but by not im- ^ien^mpcnk}' 
 
 *■ . ^ , 1 n • • 'do milu'intn^ fed 
 
 partmg heat, and Ihmmg n^on \x. mt imi>e,ucrJo 
 with fervent beams. So it is (faith the Epuno,; ' 
 fame Father) in Gods hardening, who 
 
 doth 
 
4^4- '^ Chain of Trinciples. 
 
 Aph, (J^ doth not do it by imparting malice J 
 but by not imparting grace. Neither 
 doth this denial aiffix any unlaw fulnefs 
 upon him 5 as the like would do upon 
 a good man that had to give, and to 
 ipare what his neighbour flood in ab- 
 folute need of 5 for it is not the fame 
 cauli throughout , betwijct God and 
 man: there is a mutual tie of the crea- 
 tures one to another. AIL men arc 
 made of one bloud , (as in the Jcls) 
 tliey are therefore bound by the law 
 of nature to mutual helpfulnefs. Not 
 fb between God and the creature : for 
 thedependance^ and conftquently the 
 tie is not mutual. We depend upon 
 God, not he upon us ; therefore for 
 us not to do what he requireth, is abio- 
 lutely linfuU, but no law bindeth hira 
 to give whatsoever is needfullfor us 5 
 therefore not to give, it is no fin. If 
 he pleafe to indulge it , it is grace, and 
 not debt,, if not, the clay muft not 
 contend and finde fault with the 
 potter. 
 
 §- 6. III. 
 
JChainofTrinciples. a^^ 
 
 i, 6, III. By Tl^ay ef J^crmi/iion. Hxcxc^l. 
 Hard-heartednefs is one of chole evils^ 
 which God permittethj but approveth 
 not, and accordingly included in tha-c 
 fpeech , GoJ in times paU fujfered all na- ^^- '^- ^ ^' 
 tions to ^alk in their own "^ays. There- 
 fore the School-men upon thole Texts, 
 Dem jion "volens rnqtutatenij tu esj and vh\w. ?; ;. 
 Quod jion Volui elegerunt y have founded E^a'- ^^-4. 
 a notable diftindion between Velk^ 
 l>lplle^ and ISLonyelk ^ which is notin- 
 confiderable here. God is faid to Wdl 
 a thing, when he fo approves it , as 
 toeffedit* To 2^/7/ a thing, when 
 he fo diflikes it, as to prohibit it; 
 ISlon velle , not to will it, when he fo 
 diflikes, as not to prohibit , yea, and 
 not to effed: it, yet permits it to be for 
 good ends. Of the Lord, it is truly 
 faid , That he TIpHIs an heart of fiefh, and 
 that he mils a heart of [lone ; as for hard-« 
 heartednefs , although he frequently 
 permit it , yet we muft fay he is not 
 altogether willing to have it, however 
 willing to. fufFer it. Our temper muft 
 
 N n n be 
 
/^f6 ^ Chain of Principles'. 
 
 ApH. 6, be that o( JuH'm y In a ti^onderfull and 
 Mno 6" incfi- unibcakMe manner even that which U 
 j.rMercmvo- dom agamjt hp5 Will J is jiQt domivitoout 
 'XTfitZltm his TJ^i/Zj for it would not be done , if it 
 'j^Imlfem^^^^ 7iet permitted '^ neither doth he per- 
 "ft^'ioUHs^l ^"^ ^^ ^'ithout , bufn^ith his ^ilL And 
 nit, fed vDiem. 2iQ3iin i^ ts fo ?OQd ds that he yhould 
 
 Aug.Enchir. ^ ', ^' i r i r 
 
 j.ila. Tiever ju^er eytl , // he f^ere not jo 
 
 mji^lt Omnipotent , as to bring s^od out of 
 
 etiam de mala ^ *^^ ^ 
 
 n'^w^ibid^*^* IV. % f^ay of imfentmg oh\eBs of 
 which our corruptions fnake a bad uje. £• 
 faia^ his Evangelical Miniftry 77tade the 
 
 liai.^.io: heart of that people fat ^ and 7nade their 
 ears healny- , and put their eyes. The 
 hotter the Sun is wont to fhine, the 
 more the dunghil is wont to fent. 
 Men grow hardeft under the moft Go- 
 jlpel miniftry. So under mercies of 
 all forts. He that obfervcth the pafla- 
 ges o( Pharaohs ftory , fliall finde that 
 his corruptions took many occafions. 
 from the carriage of things to harden 
 him yet more and more. After^ he 
 had: been freed from two or three 
 
 feve- 
 
^ Chain of Trinciples^ 2\.^y 
 
 feveral plagues hyMofeshis prayer upon Exerc. j^ 
 his hypocritical relentings , he might 
 perhaps begin to think that the God 
 of Ifrael was fuch an one as might be 
 deceived with fair fliews, and lo fear 
 him lefs. It pleafed God not to ftiike 
 Pharaoh himlelf with any plague by Twifs.vind. 
 the hand of Mofes ; nor to fuffer his p*"**'^'^"*' 
 people to rife up againft him and free 
 themfelves by main force. This 
 might happily tend to his further 
 hardening, and put him upon faying^ 
 *' If he be lb great a God , why doth 
 "he not fmite me in mine own perlbn, 
 *'or carry out his people without me? 
 Befides , the fame plague was never 
 twice inflid:ed : he faw that, and 
 might think when one plague was o- 
 vcr, that would not come again, and 
 there could not come a worle then 
 that : the God of Ifrael had furely 
 done his worfl: already. Come we 
 to the laft Icencof his Tragedy after 
 Ifrael was departed , things were Co 
 carried as to cram his corruption , and 
 
 Nnn 2 to 
 
^58 -^ ^^^^^ of Trinciples. 
 
 Afh,6, to make his heart fatter then before. 
 The Hebrews are all found in a place 
 with the fea before them , and great 
 mountains on each fide. Their beins: 
 fo pent, encourageth Pharaoh and his 
 hoft. The fea is: ere long divided for 
 Ifrael; the waves ftand as walls on 
 either fide , the people paffe through 
 as on dry land. Why fliould not the 
 fea, might he think, make way for 
 me as well as for them ? The prey is 
 aow in view^ let go this one opportu* 
 ty , they are gone for ever. • If the 
 waves ftand up but a while longer (as 
 they have done a good while already) 
 the day is ours. They pa£s on, and 
 perifli. . , ,;^ 
 
 §.7. V. !Sy may of tradition to Sataiu 
 Who although he have not any power 
 of enforcing, yet hath a notable flieht 
 
 770)1 babetfo- r- r 1 - ■ 1 t 1 • r 
 
 tauiim cogerji, ot perlwading , and Dy this means oi 
 
 ^l£r' hardening. No doubt , but fharaoh 
 
 being deluded by the Magicians, who 
 
 were fuffered to counterfeit the fame 
 
 miracles which Mofes did , was there- 
 
 by 
 
A Chain of Trinciples. ^.^p 
 
 by hardened through the operation of Exerc.j. 
 Satan. We reade of a?i evtl Spirit from is^m.i6.\u 
 God troubling Saul y and after that of 
 many hard-hearted prancks by him 
 plaid, luch as never before: and o/joimij. 2. 
 the dinls haVmg put into Jud(VS hii heart to 
 betray Qhrifl , after which he was reft- 
 lefs till he had done it; As they mujl 
 7ieeds gOy our Proverb faith , l^hom the 
 divel drives. 'Tis ftrange how that 
 mans fpirit declined into further , and 
 yet further degrees of hardnefs ^ but 
 lefs ftra-nge if we coniider that the di- 
 vel was entred into him. Judas was 
 firfta cunning diflembler 5 the dilci- 
 ples fulpeGled themfelves as foon as 
 him^ and therefore laid, Majier^ is it H 
 Afterward a fecret thict • for he bare 
 the bagge and filched : then a bold 
 traytout;, What will ye give ^ and Hail 
 MaUer. In the conclufion , a defperate 
 felf-murderer, as the mod interpreters 
 judge^ in making away himfelf. 
 
 V I. ^y way of delivering men up to their 
 
 own lulls. Hear God of his own people. 
 
 t Nnn J My 
 
^6o ^ Chain afTrincifles^ 
 
 Aph* 6. My people would not hearken to my Voice: 
 
 p;a!.3i.n,ii. and Ifrael^ouldnone cf me. So IgaVe them 
 up unto their own hearts lujls ; and they 
 walked in thtir own counfels : how much 
 more is this true of God's enemies? 
 Pharaoh by name. See hgw thefe three 
 lufts of his , Idolatry, Ambition, and 
 Covctoufners concurred to the ma- 
 king of him fo hard- hearted towards 
 God ; fo hard to be prevailed with 
 by Mofes. As an Idolater^ he was 
 loath to receive a meflage from the 
 
 Siclpm;:. God of Ifrael , whom he knew not. 
 
 pa^.ni&C' Who is the Lord , faid he , that I Jhould 
 obey his Voice to let Ijraelgo ^ 1 know not 
 the Lord , neither will I let Ifrael go. As 
 an Ambitious Prince it went to his 
 heart to have Mofes control him in 
 his own dominions, and to admit 
 the commands of any fuperiour Lord^ 
 Thus faith the Lord , Let my people go , 
 was as fire to his bones, and enraged 
 him, who would not hear of any lord 
 ovfer that people but himfelf. As a 
 Covetous man , he was loth to have 
 
 fo 
 
A Qom ofTrinciples-, ^6i 
 
 fo fat a coUop cut off his flank^ to hear Exerc. 4, 
 of parting with a people by whofe 
 pains in making bricks he had fuch 
 daily comings in» 
 
 VII. 'Byway of in fliSlion and penalty^ 
 One fin is often made the punifhment 
 of another , andhardnefs the punifli- 
 ment of many fins oft reiterated. When exqcI.s> 34. 
 Pharaoh faw that the rain and the hail, and 
 the thunders were ceajed, he finned yet msre^ 
 and hardened his hearty he and his fery ants. 
 The harder they were the more they 
 finned, and the more they finned^, the 
 harder they were, Affedted hardnefi 
 is frequently followed with inflidicd 
 hardnefs. Men by cuftomary finning 
 viaKc their hearts as an adamant fione ( fo z^"^- 7. i*i 
 the phralc is in Zechary ) of which it 
 is faid, 
 
 Incidit gemmae y fed non inciditur ipfe-^ 
 Htrcino ta?itum fanguine mollis ertt* 
 
 That is, 
 
 Items allflones: It felfiscut efyione-^ 
 Itfoftned is by blond of goats alone. 
 
j\,6z A Qoain of Principles. 
 
 Aph. 6. Unregenerate peifons of hard hearts 
 ufualiy grieve their godly friends, who 
 arc cut at the heart to ice their obftina- 
 
 Mark j.y. cy,as Qhrift^ricVed for the Tharifees hard^ 
 nefs. At non mcid'itur ipfe. But fuch an 
 one cannot heartily grieve for himfeff. 
 His heart till it come to be ftceped in 
 the bloud of Chrift, who is ohat Scape- 
 goat in LeVttkuSy relenteth not, or not 
 to purpofe. It vvereeafie to add much 
 more : but I fliatl now fliut up all 
 
 GtAvecdaudi- concerning this propofition God har^ 
 
 ciie recipii hoc ^^y^^i J Wiui thc lay i tt 2 of Huzo ds unBo 
 
 pia mens: non _-._ ' • i ^ j -tj j -i 
 
 quuquodciici- nttoKe concernmg that, uod ^meth eVtU 
 
 till- nen bene dl- _-, •.•!/■ ^ ^i i • • / 
 
 citur Jed quia ihts IS trKlo7ne to the ear, and a ptom mmde 
 ;«lLf ";. doth not eaftly receive it ; hut the reafon is 
 H?o'dc s "^^ becaup. iphat is [aid is not ivell [aid , but 
 viaoi.iib.T. lecaufe what isloeU enough [aid is not half 
 
 dcfacram.pair. it i n i o / -^ 
 
 4.cap.ii. well under jtood. 
 
 EXER- 
 
A ChainofTrincipks. ^6^ 
 
 _ Excrc. 4, 
 
 EXERCITATION 4. 
 
 Objedions againft , and Corollaries from the 
 foregoing proportions. 7heleaH things pro- 
 vided for. Luthers admonition to Mclandhon. 
 Maximilians addrefs. Plinies unbelief. The 
 rfdmiHs jlumble at the prejperity of the wicked^ 
 Mis recovery by confidertng it w^s not full^ war 
 not to be final. The fuperintendency of Prcvi^ 
 dence over milit dry and civil affairs in particu' 
 Ur, The Churches afflt^ions. Promifes cautioned. 
 Duty of cafiing care upon God. He noauthourof 
 fm. The Attejtation of this State , and of this 
 writer, 
 
 §. I. nrWo things arc ftill remaining, 
 -1 viz. Objections againft , and 
 Corollaries from the formcntioned 
 propolitions : to which in their or- 
 der. 
 
 Objecikn againfl thefirjl. Some think gj;^^^'''*.^ 
 the extending of divine Providence to nMoirat.ficqi 
 
 «, 11^ 1 r kibet ipfc nce^o- 
 
 all created beings J how mean ioevcr^ r5«w,«r^«ek'- 
 uniiitable to the perfection of God/Ladanr/deira 
 whom, they fay, it doth not become ^!'."f^,V7«. 
 to ftoop fo low, Epicurus is cited by ^^f''^'^^''• 
 Laclaijtius^ as Ipeakmg; to this purpole Deouididfc^ 
 
 dr ^ • -rr curum agere 
 
 arter nim Horace, <xvm. Hor. 
 
 Ooo Anfm* 
 
4-^4. ^ Chain of Trinciples. 
 
 Aph. 6. J}if^. They fpeak like heathens, 
 not knowing the Scripture , nor the 
 power of God. The Pfalmift other- 
 
 pfai.ii:;.v.5, wile, IVho is like unto the Lord our God ^ 
 
 ^'^'^' ')y?ko dwelleth ofi hi^h i Who humbleth him- 
 Jeifto behold the things that are in hcdVen, 
 and in earth. He rai/eth up the poor out of 
 the dujl , and lifteth the needy out of the 
 dunghiL He maketh the barren woman to 
 keep hotife, to beajojfull mother of children. 
 
 •providenua. ^^ Qf j^jg ^^l^q^ ^^^j providence it is be- 
 
 mcfavga'ur. ' leevcd and aflerted by divines, that it 
 
 9nera»t,ncc- IS ncithcr dcceivcd nor tired, & that as 
 
 KnS^d!* the greateft things do not overburden 
 
 ^uxft-p. as. ii-^ (q lead things do not efcape it. That 
 
 of our Saviour to his Difciples is a 
 
 Luke 11.6,7. moil expreis affertion. ^re not five 
 
 {^4rroivs fold for two farthings ^ and not one 
 
 (f them is forgotten before Cod ^ !Buteven 
 
 the Very hairs of jour head are all mm" 
 
 iercd* 
 
 Wherefore , by w^ay of Corollary 
 from hence, let God himfelf alone be 
 acknowledged the Prelerver and Go- 
 vernour of all things. Let no man 
 
 think 
 
J Chain of 'Trmcip/es. 4(5^5 
 
 think by his ftrength of parcs^or ex- llxeic. 4.' 
 
 trcmity of pains to take the work out 
 
 of his hands. '''' M^Uncihon was be- ^'^^'"''"^"^''.^ 
 
 yoncl mealiue ioiicitous aboiic/''««f^#wr 
 *' Church-affairs in that age \vhciC'n',lJ-f'' 
 '' in he lived : infomuch ^as- Luther ^S!:"^""" 
 '' once wrote to his neighbour- m in i- 
 " ftcrs that they (hould do well to 
 **give him a ferious admonidon not 
 *^ to attempt the government of this 
 '' world any longer. That of Maxt- 
 m'dim the Emperour in the time of 
 Pope Julius the fecond , was an honeft 
 acknowledgement. Dem cetenie mfi y't- HHioria von. 
 gtlares^ quam fnaleejjet 7nu?idol quern regi- manoTum c^on- 
 tnus nos - Ego m'tjer Venator^ O^ ehriofus Hie ccbaafRevf" 
 ac frekratus 'Julius ! O eternal Lord God "°'' p^s--??. 
 if thou thylelf fliouldft not be watch- 
 full , how ill it would be with this 
 world , which is now governed by me, 
 a niifcrable hunter, and by this drunk- 
 en and wicked Pope Julius! 
 
 §» 2. Againfl: the (econd propofi- 
 tion it hath been objected that there is 
 no Inch thing as the providence of 
 
 O o o 2 God 
 
/^66 <tJ Chain of Trincip'les. 
 
 Aph. ^. God fuperintending humane affairs,' 
 cfpecially confidering the great prolpe- 
 rity which is enjoyed by wicked men. 
 
 jmdendumrfi, ^j^^jy ^\^q ctj-^^j- Matui'aUft fpcaketh of 
 
 iud,qmqi,id it^ as a thing to be entertained with 
 
 a^l-e curarJre- laughter rathcr then belief. And the 
 
 IZ. Nafur" Pfalmifts words are thele, Js for ?ney my 
 
 ^timj^'. ''' f^^^ ^^^'^ almojlgone^ my flepi hadlpellnigh 
 
 *-^'3' jlipt. For 1 was envious at thefooUp-f^ when 
 
 V. izji^: I [cC^ the prosperity, of the 'Hoicked. (Behold^ 
 
 thefe are the ungodly , who prober in the 
 
 world ; they increafe in riches. Verily 1 have 
 
 ckanfed my heart in Vain , and 'fi?ap?ed my 
 
 hands in innocency. 
 
 Anjw, That which then fatisfied 
 him, fhould now fuffice toanfwerus.. 
 v> 17,18, ^j, ^^;,^ i.^^Q thefanSiuary of God ^ then un- 
 derfiood he their end. Surely thau didji fet 
 them in flippery places , thou cajledft them 
 down into deJlruBion. Their profperity 
 was not full , was not to be finaL 
 1. Was not full. The places whereia 
 they flood were flippery : their felici- 
 ty vamiflied over/buc rotten withia. 
 That ia S. John and onely that is per- 
 
A Omn of Trinci^les. ^6j 
 
 fed profpericy, when the inward and Exerc. 4. 
 outward man thrive together , 1 wiJJ? 5 Mn *. 
 ab(yve all things ( faith he to Gains ) that 
 thou maijl profper, and be in healthy even as 
 tlry foul profpereth. With them it is quite 
 otherwife. They have^ it may be, fat- 
 bodies, but lean fouls; full purfes, but 
 empty heads and hearts j bleft in their 
 eftates , but curfed in their fjiirits. Have ^^°'^'^^'^<^^" 
 houies and lands worth many thou- 
 landSj but hearts little worth , accord- 
 ing to that The tongue of the ju/l is as Prov.io.zo. 
 choice fiher : the heart of the wicked is lit- mferiaquam 
 tie worth. Call you this profperity ? It ^§i/^^,s 
 is in truth nothing lefs. It is unhappi- ^'J^-^^^"^' 
 nefs rather , and there are thofe who 
 havcnotftucktonamcit fo. II. Was 
 not to be final. Thou caHed/l them doti^n 
 into deftnitlioiu The world came in faft 
 upon them 9ne way 5 and the wrath of 
 God came as faft another. This fair 
 day of theirs is but a weather-breeder- 
 as a calm before an earth-quake. To D«"^'3»-35i 
 me bclongcth vengeance and recompence^^Mh- 
 the Lord, their foot p?all flide in due time: 
 
 O 00 } for 
 
^(J8 A Chain of Trinciples, 
 
 Aph. 6, for the day of their calamity is at hand, and 
 the things that Jhali come upon them make 
 hafle. David expreflech ic moft empha- 
 pfaim57. 35» tically , / have feen the wicked in great 
 ^ ' tower : and J^reading himfelf like a green 
 
 hay-tree. ( A tree that retaineth its vi- 
 ridity and freflineis even in winter 
 when fruit-bearing trees have caft their 
 leaves ) yet he pajjed away^ and lo^ he was 
 not : yea I fought him , but he could not he 
 found. Let fuch an one be fought in his 
 counting-houfe, which was wont to 
 be the temple, wherein he worfliipped 
 his God Mammon-^ he is not there. At 
 Court where he was (b magnified, and 
 almoft adoredj he is not to be found in 
 the lodgings there. He that would 
 findehim,muftfeek him in hell. For 
 there he is. This is the end of fuch 
 worldly prolperity as cometh from 
 God, and yet defieth him. 
 
 §• J, The Corollary from hence is, 
 let the fuperintendency of divine pro* 
 vidence over all humane affairs , in 
 particular over Military and Civil be 
 
 humbly 
 
JChainofTrinciples. A^g 
 
 humbly acknowledged, I. Over mi- Excrc. 4. 
 litary. Thofe French-men were un- 
 doubtedly to blame, who in their flat- 
 tering applaufes of^cheiieuydid afcribe Howeisiuftra 
 the reduction of (I^ochel fokly to him, ''"^"■•^••^^• 
 inlbmuch, as one of their Chroniclers 
 wiiteth , That in the taking of that 
 town, neither the king, nor God AU 
 mighty had a fliare in the action, but 
 the Cardinal himfclf. How muchfa- 
 fer is it for us to follow the tradt of 
 Scripture? which to fliew how efFe(5i:u- 
 al the influence of divine providence 
 is upon a(5tions of that naturc,is wont 
 to compare God unto whatioever is 
 neceffary to fecure a city beficged , for 
 example , unto weapons, walls, forti- 
 fications, watchmen and fouldiers.To 
 weapons both offenfive anddefenfive. 
 Happy art thou^ Ifrael, who is like unto ^^"' 
 thtefi people JaVed by the Lord^ the p-neld of 
 thy help^and who is thefaord of thy excellency. 
 To Vv^alls, I faith the Lord^ will be unto her ^e^j,^ 
 a Tipall rf fre round about y and will he thu 
 ^lory m the midjl of her. To fortificati- 
 
 •Si'*?. 
 
 ons, 
 
i^yo A Chain of Principles. 
 
 Aph. 6, ot\s,We hnye a ftrong cityyfalvation mil 
 
 Id. 26,1. God dp foint for lt> alls and bulwarks, Ifbe« 
 fides bulwarks a city be compafled 
 about with a river, chiefly if with the 
 fea itfelf we account it ftrongly forti- 
 
 ifa, 33.11: fic^' Hear the fame Prophet, The gk- 
 rious Lord will be unto us a place of broad 
 
 praimii?-!. rivers and flreams. To watchmen, Ex- 
 cept the Lord keep the city , the 'Watchman 
 waknh but in Vain* Laftly to fouldiers, 
 
 Exod.i J.?. The Lord is a man of war : yea the Lord 
 is a whole army of men , both Van 
 
 Ifa. ?t.i 2. and Reer, The Lord will go before you y and 
 tJje God of Ifrael will be your rere^Tlpard. 
 
 I L Over civil affairs. I have been 
 told that during the late treaty of a 
 match between the Trince of Wales that 
 then was, and the Infanta of Spain ^ the 
 Earl of 'Briftol y ^' then Embafladour 
 
 M'^sScn^ " ^^ Madrid , when things went ex- 
 
 Marflia!!. '^ cccding crofs to his dcfignes , fell 
 " into a deep perplexity , could not 
 '' reft for divers nights , till a Gentle- 
 *^man that lay in his chamber took 
 *'thc boldnefs to (peak to him and 
 
 9 
 
A Chain ofTrinciples. 4.71 
 
 ^ faidjMy Lord^I have obferved much Exerc. 4. 
 ' perplexity , and thereupon much 
 * reftlefnefs in you. I humbly befcech 
 ' your Lordfliip to conlider that the 
 ' world was well governed five thou- 
 ^ (and years and more before you were 
 ' born , and will bcfo when you are 
 'dead. I pray you therefore be not 
 ' troubled at any thing, but refer the 
 'ilTuetoGod. Whereupon he is faid 
 ' to have fallen to reft. Our way to be 
 quiet is to do the like upon all occafi- 
 ons; to drive up things to divine Pro- 
 vidence, and there to reft. Time was 
 when 'Daniels hc^d and heart was fil- 
 led with the vifions of Godj by which 
 the great changes that were to happen 
 in the government of the world had 
 been newly made known to him: viz. 
 the wheeling about of Monarchy from 
 the Babylonians ( who then were in the 
 higheft of their power) to the ^erfi^ 
 ^wj;, thence to the Grecians^ and thence 
 to i\\t^manes 5 from an head of gold, 
 to a breaft and arms of filver , front 
 
 P p p them 
 
M^2. JChain of Trincifles. 
 
 Aph. 6. them to a belly and chighs of brafs^and 
 from them to legs of iron, and to feet 
 part of iron, part of clay- yea in the end 
 to a little ftone cut out without hands^ 
 which brake the whole image in 
 pieces. He notwithftanding quarrel- 
 leth not with Providence for intend- 
 ing io notable, (6 deftru(5tive changes 
 CO the government then in beingjgoeth 
 not about to demand any account 
 thereof from God of fuch alterations, 
 but betaketh himfelf quietly to the 
 praife Sc admiration of him, by whole 
 wilclome and power they were all in 
 their feaibns to be acc6mpliflied. Then 
 Tfjr 2 19, T>aniel hlejpd the God ofheaVerj. Daniel 
 ^'^>-^- anftvered aiid fa'td^ ^lefjed be the name of 
 God for ever and ever. For "St^ if dome and 
 might are his : And he changeth the times 
 and feafons ; he remo'Veth kiyigs^ and fetteth 
 up kings. We fliould do well, how^ever 
 pdix(itmun- things go, to make ^wy//72f resolution 
 mlnZ^lT(M' ours^ Let the world fink or fwim, be 
 jj..^te, ruined or profper, I will ftill blefs the 
 duw. Auiiiii Lord who made the world. As for the 
 
 late 
 
fiA Chain of T^rinciples. jlt] > 
 
 late wheelings ot Providence here in Exerc. 4. 
 this Illand, and alterations thereupon. 
 1 for my part fay with Anftlm once ^'^;f '""'^ 
 Arclibiinop or Lanterbury, It any be ^r-^^'-^^ '».?'^'' 
 able to underftand them, let him give^onLZmat 
 thanks to God : if any be not, let him Sl^r'" 
 however bow down his head to vvor- ^'\*'''"'^^'^f «^- 
 
 ^ ^ ^'^ act vcncrandum 
 
 iliipGod: not lift up his hornbvvvav ^'1'^^'""*^'''' 
 or debate and ventilation. v.bimm pap. 
 
 §. 4. An objedion againft the third "^' " 
 propofition , concerning Gods fpecial 
 care and providence over the Church, 
 and the members thereof, may be 
 formed thus. The Church of all Soci=» 
 €ties ,the Saints of all men, are the moft 
 in fufterings. Yea fome Churches, by 
 name thoie feven in ^fta^ which we 
 reade of in the ^veUtion , have been 
 extinguiflied. From whence fome are 
 apt to infer want of care, and provi- 
 dence rather. 
 
 ^?0b. Be it granted that the mili- 
 tant Church is for the moft part in a ^"ff'^T, 
 
 _ . r membra ddicin- 
 
 fufterine condition , and that Qhn^ 'j ["^ ^"P"'-^ 
 our head , being a man 0] jorrolcSj typi- 
 
 Ppp 2 fied 
 
4-74- ^ Chain of Principles. 
 
 Aph. 6» fied by the brazen altar upon which 
 the fire was continually burning , a 
 wife of pleafures did not become him, 
 nor members ufed to overmuch deli- 
 cacie. That every veffel of mercy muft 
 expert fcouring in order to brightnefs- 
 and however trees in the wildernefs 
 grow without culture , trees in the 
 orchard muft be pruned in order to 
 fruitfulnefs ^ and coin-bearing fields 
 broken up , when barren heaths are 
 left untouched; yea that in fome par- 
 ticular inftances the candleftick hath 
 been removed and the place unchurch- 
 ed, yet the inference is not folid,be- 
 caule firft_, All afflidions are advan* 
 tagious to the godly. They often help 
 to make bad men good , always to 
 make good men better. David could 
 
 i?k\.iiQ.7i' lay , It is good for me that 1 have been af- 
 flicied. Of the godly captives of Judah 
 
 :jcr,24.5» the Lord faith, ii/^ had fent them out of 
 that f lace into the land of the Chaldeans for 
 their good. Secondly, becaufe the pro- 
 niifes made concerning the Churches 
 
 prefer* 
 
A Chain of Trinciples. a^^ 
 
 prefervation (Tuch as I infiftcd upon Exerc.4. 
 above in the fecond Exercitation of this 
 Aphorifine ) are for the moft part mif- 
 under (lood, and confequently mifin- 
 proved. Learn we for the future to 
 embrace them with thcfe three cau- 
 tions. 
 
 §.5. I.That they do in cfpecial manner 
 concern the ChurchCatholick,not this 
 or that particular Nation or Congre- 
 tion. If that in the beginning of Efai- 
 as the twenty feventh were to be con- 
 fidered as a National Church, we all 
 know it hath been ruined long fince 
 notwithftanding the promife there 
 made, which muft therefore be under- 
 ftood of it as a type of the Church uni- 
 verfal; that i s fo watered and kept as to 
 be inexpugnable. Look as by vertue 
 of the Covenant made with Noah that 
 the whole earth fliould never be again 
 overflown with a general deluge, wc 
 may be fare it never fiiall : yet there 
 have fince, and may ftill be divers in- 
 undations, whereby fome parts of the 
 
 P p p ^ earth 
 
2j.y(J A Chain of Principles. 
 
 Aph. 6. earth have been , and may be laid 
 waftc : lo by virtue of Gods prorni- 
 fcs , we may be confident that the 
 gates of hell fhall never prevail a- 
 gainft the whole Church of Chriftj 
 yet may divers particular Churches be 
 ruined ( as thofe in jifia have been ). 
 No man knows how many more may 
 have the fame line of Dcfolation 
 drawn over them. Mean while the 
 Catholick Church , ftill , not one^ 
 ly continues, but thrives, becaulc like 
 the fea, it wins in one place, what: 
 it loftth in another j like the Sun , it 
 rifeth to the Antipodes , when it fets to 
 our Hcmifpherc. 
 
 * 1 1. That a particular Church in 
 cafe it degenerate, cannot challenge 
 fuch intereftin them, as it might , if 
 it had continued pure. There was to 
 be a time when the vineyard in £- 
 
 li'a. J. 4,5;^. fam fliould affoard red wine • then it 
 might look for watering every mo- 
 ment, and being kept from all hurt. 
 But there was alfo a time when it de- 
 generated, 
 
A Chain of Principles. 477 
 
 generated , and inftead of red wine, Exerc, 4, 
 brought forth wilde grapes ; when in- 
 ftead of keeping it , the Lord threat- 
 ned to takeaway the hedge, and pull 
 down the wall thereof: inftead of 
 preferving it from hurt , to let it be 
 eaten up , broken down , and laid 
 wafte ; inftead of watering, to coma 
 mand the clouds that they rain not 
 upon it. Who. knoweth but the Lord 
 hath faid of us in this Nation, as con- 
 cerning the old Jewip) Church ? Their 
 Vme is of the Vme ofSodovie^ and of the fields Deur.ji. 52, 
 of Gomorrah : their grapes are grapes of^^'^"^' 
 gall , their dujlers are hitter. Their wine 
 is the poyfon of dragons y and the cruel ye- 
 ' yiomeofajps. Sure I am, he hath alrea- 
 dy begun to cut our Vine till it bleed- 
 and if repentance ftep not in to turn 
 away wrath,may be provoked to fay of 
 England as he once did of ^ale/iina» 
 J had planted thee a noble y'tne^ holy^ a right 
 feed : How then art thou turned into a de- 
 generate plant of a flrange Vme^ unto me ? 
 May the fpirit of Reformation pafs 
 
 through 
 
2^-7^ A OoMn of Principles. 
 
 Aph. 6, through us all ! So fliall not iniquity 
 be our ruin, as it otherwife may and 
 will. 
 
 III. That they uft not to be ful- 
 filled all at once , but by certain peri- 
 ods , fb as to have their gradual ac- 
 complifliments, I fhall inftance in 
 that of E/aiits formerly mention- 
 ed, ^ifcator and Scultetus upon the 
 place interpret it of that prefervation 
 which God vouchfafed the Jewifh 
 Church under E:^a , Zerubhabel^ and 
 Nehemiah in a ftatc of peace and puri- 
 ty , notwithftanding the oppofition 
 made againft it. Others expcift a fur- 
 ther accomplifliment thereof, when 
 the Jews fliall be called in a glorious 
 manner^ and Tt^hen the ddiVerer [hall 
 Roai.ii.i6. come out ef Sion ^ and turn aHpay nngodli- 
 pa^.T j5>,9rc, nefs frojn 'Jacob. So Juftus Heurnm in 
 his Evangelical Embafsie to the In- 
 dians toward the beginning of the 
 fourth Chapter. And the Authour 
 of an Englifh Treatife concerning the 
 callingof the Jews, publifliedby D'. 
 
 Gouge, 
 
A Chain of^rmciphs. Ayp 
 
 Gouge ^ in the year 1(521. Buttheful-Exerc.4. 
 left accompliflimencof it, is reiervcd 
 for that period , after which , time 
 fliall be no more . when all the llrael 
 of God fliall be watered with that pure 
 river of life, clear as Chriftal, pro- 
 ceeding out of the throne of God, and 
 of the Lamb , fpoken of in the laft 
 of the IS^'Velation, Of this period, I 
 finde the place expounded by popifh 
 Commentatours , by ndiWiC SanEiim ^H<ecaddieyn 
 Cormlit^ a Lapide, and T^rim^, the laft ^Sr^r 
 whereof underftands by the vineyard 'Jf'''''f"'^iT 
 or red wme , hcdejiain bcatorum ^ xhQtentiafudu 
 Church Triumphant : yea , and by 
 fome alio of our own writers , Oeco" 
 /4Wf4ii^ in particular, who laith. The 
 things there j^oken ofy hal?e refpefi to the 
 day of judgement, 
 
 §. 6. The Corollary from hence 
 fliould be that of S. ^eter ^ a ferious 
 leffon of cajling all our care upon God, i Per. 5. 7. 
 fr he careth for us. This hath been by 
 experience found the onely beft way 
 of obtaining Chriftian tranquillity of 
 
 Q.q q minde : 
 
'4.80 J Chain of Trincipksl 
 
 Aph. 6, minde : witnefs that of Wenceflaus"^^ 
 King of 'Bohemiahy v;ho afcer the root- 
 ing and flight of his Army ,, being 
 himfelf taken captive by the enemy^ 
 and asked how he did,anfwered^ "Ne« 
 
 poXg?p.ie. ^^yer better-^ for heretofore when I had 
 
 S.t:;S' "all my men about me, I could 
 melius, &c, a gj^ jg buj ijj-^lg jjj^g jQ think of God. 
 
 ^' Now b^ing ftript of all them , I 
 "think onely of him , and betake 
 '' my felf wholly to his Providence, 
 *' who I am fure will hear me when 
 " I call upon kim. That of Bifhop 
 M^Yox, Afts fjoopir (in a confolatory letter to cer» 
 yoi.>'' ' tain godly Chriftians) taken in Seiv- 
 Church-yard at prayer , and laid in 
 theCounter. ^^ Let us ((aithhe)now 
 '^we be called , commit all otheii 
 *' things to him that calleth us. He 
 " wirll help the husband, he will com- 
 " fort the wife, he will guide thefer- 
 '* vants , he will keep the houfe, he. 
 *^wiii prefervethe goods. Above all^ 
 that C'f our Father ^hrahajn , who 
 kTi"^!'^* when Ifaac had faid y Sf bW the fire and 
 
A Chain of Trmciplei. ^8 r 
 
 ^ood ^ but where ii the facrifice for 4 Exerc. 4. 
 burnt' ojjering ? readily anfvvercd ^ My 
 [on , God "^ill provide him/elf a burnt -of- 
 faring : and when he beheld a Ram 
 iinexpedtediy provided , to be offered 
 up in lieu of ffiac^ called the name of the 
 place JehoVah'jireh , That is^ In the mount 
 of the Lord it [l?all he feen. See we imi- 
 tate him who is the father of the faith- 
 full, in cafting all our care upon God, 
 both for our Iclves ^ and our pofte- 
 rity. 
 
 I. For our fclvcs. Behold a furc 
 warrant for that from the pen of D^v/W, 
 
 Caji thy burden upon theL(>rd^andhefl?aH^^*^''^^'^-^' 
 fujlain thee : he p?all never fuffer the righ- 
 teous to be moved : Yea, from the mouth 
 of Chrift himfelf. Tl>e Very hairs of your M»ttKio.se, 
 head are all numbred 5 fear ye not. Thou ' '* 
 C faith ^«/?w) that fliall not lofc one rimei^m^ 
 hair, how comes it to pals that thou ctpiuumm-^ 
 art afraid of lofing thy foul ? in p^a'.^^" * 
 
 I I. For our pofterity. There be 
 many that feem to refl upon Provi* 
 dcncefor themfelves, who do yet ma- 
 
 .Qj:jq 2 cerate 
 
aSi a Chain ofTrinciples. 
 
 Aph. 6. cerate their hearts with carking and 
 caring for their children , with 
 thoughts what will become of them 
 when they are gone. As Thtlip once 
 laid , Two hundred peniwortf? of bread is 
 
 John 6.7,9; woi fufficient for them , that eyery one of 
 them may take a little. And Andrew , 
 There is a lad here lohlch hath five barly 
 loaves and twofmallfijhes^ but "^hat are thty 
 amo^tgfo many f So do thefemen fay in 
 their hearts , What is my fmall eftate 
 divided among fo many children? I 
 am not like to leave enough for every 
 one to take a little. O fools , and 
 flow of heart to believe ! have ye for- 
 gotten what God faid to your father 
 
 GeH.17.1 -: Jbraham ! Read, and recall. / am the 
 Almighty God : Upalk before me ^ aiid be thou, 
 perfect. And I will e/iabHp? jny covenant 
 bctweenmeajidthee y and thy feed after thee 
 in their gejicrations ^ for aneVerlafting co- 
 venant^ to lea God unto thee^ and unto thy 
 feed after thee. Why may not this God 
 be trufted with thy children too ? Sure 
 I am he fliould. Tell mc , Who pro- 
 vided 
 
A Chain of T^rinciples. 4.83 
 
 vided for them before they were born? Exerc. 4. 
 Who put care and tender affections in- 
 to their mothers hearty milk into their 
 nurfes breads ? Did not God ? Is not 
 he that made provifion for them all 
 before they came into this world, and 
 hath comfortably maintained them e- 
 ver fince , fit to be traded with them 
 ftill, though thou beefl: gathered to thy 
 fathers, and feed Corruption ? Doubt- 
 lels he is. 
 
 §. 7. The better to help us in the 
 performance of fo important a duty as 
 this, take along with us the following 
 directions. 
 
 I. Get and keep affurance of a pe- 
 culiar intered in the love ^nd fa- 
 vour of God in Chrid. We neither 
 trud known enemies nor doubtfull 
 friends with what we account preti- 
 ous. They that know God to be their 
 enemy , they that doubt whether he 
 be their friend or no , cannot with 
 confidence cad their whole care upon 
 him. But he that can groundedly 
 
 CLqq, I fay 
 

 4J.84 -^ C/?4^'/2 of Trinciples. 
 
 Aph. 6. fay with David ^ I am thine ^ may go 
 Piai.119.p4. on as he doth, Lordjfaveme. He that 
 can fay with afllirancc of faith , The 
 ' ''^'^' Lord is my p^ephard , may confidently 
 add, 1 paR not T^ant, The (poufc may 
 Cim.6.?. go leaning upon her heloVed with all her 
 weight, when fhe hath fir ft been en- 
 abled to fay , My beloved is mine, and I 
 am his, I am my beloveds, and his dc- 
 fuQ is towards )}ie. 
 
 1 1. Continue in well-doing.Let them 
 that fuffer according to the will of God 
 (faith S. Teter ) commit the keeping 
 of their Ibuls to him in well-doing, 
 as unto a faithful! Creatour. Look 
 how much care a man hath to pleafe 
 God , fo much confidence may he 
 have to cafl all his care upon him. 
 Whileft the people of Ifrael went up 
 to the place of Gods publick worfliip, 
 all the males that were of age , thrice 
 in a year, leaving none but women 
 and children at home , lb giving the 
 enemy fair oportunity for invafion : 
 God undertakes they (hall not fo much 
 
 as 
 
AQoainofT^rincipks. /^%^ 
 
 •^ defire or think of fucli a thing. Exerc. 4. 
 
 ]S(ekher fJ-fall any man defire thy land, 
 
 "Uphen thou j])alt gQ up to appear be- ^^f^-^^^'-'^' 
 
 fire the Lord thy Cod , thrice in the 
 
 year. 
 
 III. Treafure up the promifes ] , 
 chiefly fuch as are nciadc on purpofe to 
 afllire us of Gods caring for us : that 
 
 in particular , Let your confer fat ion he ^^^ ^ 
 "U^ithout coVetou/fie/^ y and be content "n?/^/; ^/Jc;^ *.«, 
 fuch things as ye haye , for he hdth [aid, lymrc^7m.t 
 I yi^ill ne'Ver lea'Ve thee nor forfake thee» 
 Where there is in the Original an ac- 
 cumulation of many negatives to 
 make the affertion as ftrong as may 
 be;, it is as much as if he had laid , I 
 will never, in no wife, in no cafe for- 
 fake thee. We are wont to call the bils 
 and bonds of able mtn^ j^ood Jecurity, 
 The promifes of God all-fuflficient arc 
 certainly fo. 
 
 IV. Rcfled upon former experi- 
 ments , and let them be encourage- 
 ments for time ro come. The Pfalmift 
 
 didfo when he feid , I have confidered piv,77.5,i'=;=v 
 
 the 
 
±2 6 ^ Chain of ^rinciflesl 
 
 Aph. 6. the Jays ojold^ the years (f ancient times"^ 
 I will remember the years of the ri^ht ha?id 
 if the mofi high^ 1 y\?tll remember the li>orks 
 vf the Lord ^ jurely I "^ill remember thy 
 ti^onders cf old. Some enquire why D^- 
 yid when he asked for a fword, and 
 jibimelech told him there was none at 
 hand but that of Goliah^ called for it, 
 I Sat^.^I.9. and iaid , Thtre is none like to that : it is 
 probable he might have found fome of 
 better mettal , or as good : and fome 
 perhaps fitter for his ftrength,.but yet 
 prefers this above all bccaufe of his 
 experiment. God had formerly bleft 
 him in the ufe of that. 
 
 §. 8. Againft the fourth and laft 
 propofition of Providence her activi- 
 ty even in fin 5 itmaybeobjed:ed,and 
 ufually is ^ that this tenet cannot be 
 maintained without making God the 
 Authour of fin, which opinion is an 
 abhorrencic to the mindes of all found 
 Divines. 
 
 I anlwer, fb it is , and ought to be,- 
 neithex doth that aifertion want the 
 
 atte- 
 
A Qhain ofTrinciples. ^%j 
 
 atteftation of this State. Witncfs a mo- Exerc. 4, 
 dern , but pregnant occurrence^ yet 
 not generally known , and therefore 
 inferted here in perj^etuamrd memorianu 
 In the year of our Lord, i ^^4 5. there 
 was publiflbed in London an Englifh 
 book, wherein God was exprefly 
 made the Author of his peoples fins^ 
 though not without fome limitations. 
 The Affembly of Divines then fitting 
 at Wejlmmjler , took offence at this, 
 (though fome of them^being acquaint- 
 ed with the man, whofe name it bore, 
 were ready to (ay of him , as fBuchol- Habuitmbo- 
 cerus did of SwenckfeU'm, He had agood::;:f[:'j:L^ 
 heart , yet without a well regulated ^'^'^^"•^"na'. 
 head ) made complaint of it to both 
 houfes of Parliament. They both cen- 
 fured the faid book to be burnt by the 
 hand of the common hangman • and 
 the Affembly of Divines agreed upon 
 a fliort Declaration , Ne?7tme contradi- 
 cente^ byway ofdeteftation of that a- 
 bominable and blafphemous opinion, 
 which was alfo publiflied under that 
 
 Rrr . Title, 
 
4.88 (t^ Chain of Trincifles. 
 
 Aph.<5. Tide, 5f«/}i 17.1(545. and in which we 
 meet with thefe among other exprefsi- 
 ons ; " That the moft vile and bla- 
 ^' fphen^ous Aflertion , whereby God 
 "is avowed to be the Authour of fin, 
 '^ hath hitherto by the general con lent 
 ^'^ of Chriftian Teachers and Writers^ 
 "both ancient and modern, and thole 
 ^' as well Papifts as Proteftants , been 
 " notdifclaimed onely, but even de- 
 "tefled and abhorred. — OurCom- 
 "mon adverlaries, the Papifts, have 
 ^^ hitherto onely calumnioufly charged 
 ^' the Dodrine of the Reformed 
 ^' Churches with fo odious a crime (in 
 " the mean timeconfefsing that we do 
 ^ in words deny it , as well as they 
 " themfelves ) now fliould this book 
 " be tolerated , might infult over us, 
 *^ and publifli to the world, that in the 
 " Church of England it was openly , 
 ^' and impudently maintained , That 
 "God is the Authour of fin, then 
 "which there is not any one point, 
 ■^^ whereby they, labour in their Ser- 
 Nhii . nR "mons 
 
QiJ Chain of Trinciples. a go 
 
 '^ mons and popular Orations, to caft Excrc.4. 
 ^^ a greater Odium (though moftinju- 
 " rioufly ) upon the Reformed Chur- 
 *^ches.- — We are not, for the Reve- 
 ^*^rence or eftimation of any mans 
 ^^perfon, to entertain any fuch opi- 
 " nions as do in the very words of 
 *^ them afperle the honour and holi- 
 ^^nefs of God, and are by all the 
 *'' Churches of Chrift rejected. 
 
 This premifed^I now aflert pofitive- 
 ly and confiderately {yet without ob- 
 liging my felf to make good every 
 phraie that hath fallen unadvisedly 
 from the pen of every writer) that what 
 Proteftant Churches lay in their pub- 
 lick Confefsions, and allowed Prote- 
 ftant writers in their books , concern- 
 ing Gods having a natural influence 
 into the finfull ad:s of creatures, but 
 without a moral influence into the fin« 
 fulnefs of their a(5ls j his infliding 
 hardnefs of heart as a punifliment to 
 former fins ; his directing and order- 
 ing great fins to great good, as Jo/^f ^V 
 R r r 2 ven- 
 
4.90 A Chain of Principles. 
 
 Aph. 6. vendition to theChurchts prefervati- 
 on, yea, the crucifixion of Chrift, to 
 the falvation of the Ele6t, do neither 
 really , nor in due conftrudtion a- 
 mbunt to the making of God the Au- 
 thor of fin. To what hath been elfe- 
 wKeire further faid of this copious ar- 
 gument, I refer the capable reader to 
 my TaElica Sacra , Lib. i,Cap, i. §. j. (sr- 
 ibidem cap. 6, §. 4. 
 
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