The epiſtle Dedicatory,
THE
METHOD OF GRACE
IN THE
GOSPEL - REDEMPTION .
THE EPISTLE DEDICATORY,
To the Worshipful JOHN UPTON, of Lupton, Esq ; andthe most accomplished and virtuous Lady, bisdear
Confort, the Author wishes Grace, Mercy, andPeace.
Honoured andworthy Friends, ITTwas a comfortableexpreſſion, which Ambroſe uſed in his funeral oration, at the death ofTheodosius ; * " That though
" he were gone, yet he was not wholly gone ; for he had left " Honorius, with others ofhis children, behind him, inwhom
" Theodofius ſtill lived." Your renowned and worthy ancestors are gone, yet (bleffedbeGod) they are not wholly gone ; whilſt the prudence, piety, and publicneſs oftheir ſpirits, ſtill lives and flourishes inyou, the top branch of arenowned and religious family.
It is a great truth, which Philo Judaeus recommends tothe obfervation ofall pofterity , " + That it is not a natural
" defcent from the moſt honourable and illustrious progenitors, 66 nor the greatest affluence ofriches and pleaſures that makes a man eitherhonourable orhappy ;butthe inhabitation ofGod
" inhis foul, as inhis temple, tho' (faith he) thoſe that never " taſted religion,norhave ſeenits glory, will not credit this af
* Theodosius tantus imperator receſſit a nobis, fed non totus receffit ; reliquit enim nobis liberosfuos, in quibus debemus eum agnofcere. Ambrof, in obit. Theod.
+ Τους ήυμνασι την ευγένειαν ως μέγιςον αγαθεν ης μεγαλων αγαθων αιτιον, ο μέτριως επίζιμητεον, ει πρωτον μεν οιονται τος εκ παλαιοπλότων κι παλαίενδοξων ευγενείς , μητε των προγονων αρ ων αυχέσι γενέσθαι.
Βοληθειςγαρ ὁΘεος δια ημεροτητα κι φιλανθροπιαν κι παρ ημιν τεθ ιδρυ σασθαι , νεων αξιοπρεπεςερον επι γης εχ ευρε λογισμε κρείτίω ο γαρ ναςα γαλμάζοφορει το αγαθον, καν απισωσι τίνες των μη γευσαμένων σοφας n χείλεσιν ακροις.
Philo Judaas περι Ευγενειας, a book fit for the hands of allgentlemen, tranſlated by Laurentius Humphredus in hisexcellenttract de Nobilitate,
The Epistle DEDICATORY.
"" ſertion." "The foul which is filled withGod, (faith *Plotinus) and brings forth thebeautiful fruits ofrighteouſneſs, this
" is the truly noble foul :" Our new birth makes us more honourable than our natural birth, let our birthright dignities be whatthey will.
The children ofnobles are,by nature, thechildren ofwrath, even as others : Omnis Sanguis concolor, allblood is of onecolour: it is alltainted inAdam, and mingled together inhis poſterity. "There is no king, faith † Seneca, which roſe
" not from a fervant; there is no fervant which roſe not from aking : theſe thingshavebeenblended, and toffed to and fro bya long variety."
But though the privileges ofnatural birth fignify nothing as to eternal falvation, yet in civil and political reſpects and conſiderations, thoſe that by birth, education, or eſtate, poſſeſs anhigher ſtation in the world, differ from the vulgar, as ſtars of greater magnitude and luſtre: their intereſt and influence are great in theſe things, andthe welfare ofkingdoms † greatlydepends upon them.
It is therefore a greatdeſign of the enemy ofmankind, to corrupt perfons of eminent rank and quality both in religion and morality ; and by their influence and example, to infect and poifon the whole body politic; and his ſucceſs herein, deferves to be greatly lamented and bewailed.
Perſons of eminency are more eſpecially || obliged toſhun baſe and fordid actions.
Hierom profeſſed § he ſaw nothing defirable in nobilirinus.
* Ψυχη πληρωθείσαθες γεννατο καλλος, γεννα τεν δικαιοσυνην. Plo- † Neminem regem non exfervis eſſeoriundum, neminemfervum non ex regibus : omnia ifta longa varietas mifcuit, etfurfum deorfumfortuna verſavit .
Sen. Ep. 44.
Who manages the reins ofgovernment, who is preſent at, and prefides over, both private and public matters, but perſons of eminent rank and quality ? Who moderates in the ſenate, preſides in courts, commands athome and abroad ? Chief men and nobles ſurely.
Who commands and countermands, acts and overacts, manages and canvaſſes all affairs, who makes laws and reſcinds them, whogoverns the ſtate in time ofpeace, and commands the forces intime of war, but greatmen and nobles ? No wonder thatthe management of publicaffairs be committed to him, who both by perſonal merit and renown ofhis ancestors hath recommended himſelf to thegood report and eſteein ofmankind.
Laurent . Humphred. on Nobility .
In maximafortuna, minima eft licentia.
Saluft.
§ Nihil aliud video in nobilitate appetendum, nisi quod nobiles quadam
The Epistle DEDICATORY.
ty, except this, that ſuch perſons areboundby a certainkind ofneceffity, not to degenerate from the probity, or ſtain the glory of their ancestors.
But alas ! how many in our times, havenotonlyexpoſed Chriſtianitytocontempt, but obſcured * theglory of their ownfamilies, andthekingdom inwhichthey had their birth andbreeding; ſo that if you will take right marksofyour way toheaven you will have little direction from thoſe ofyourown rank, but as † mariners take their direction at fea,by looking up to theheavens, fo muſt you.
In this general corruption it is veryhard toeſcapeinfection ; (many as Salvian complained) ‡ are compelled tobe evil, leſt they ſhould be accountedvile, and incur theoffence ofGod, to avoid the flights andcenſuresof men.
Although there is no more reasonwhy theyſhouldbe offended at the rational and religious pleaſures, you, and other pious gentlementake inthe ways of godliness, thanthere is, that you should envythe ſinful pleaſures theytake intheways of wickedness.
It was an excellent apology, that Tertullian made for the Chriſtians ofhis time, against theGentiles, " Wherein (faith ( he) do we offendyou, if webelieve
"thereare other pleaſures ? Ifwe will not partake with you in yourdelights, it is only ourown injury: we reject your plea- " fures, andyou are not delighted with ours."
Butbyhowmuch the infection ſpreads and prevails among quadam neceffitate conftringuntur, neab antiquorum probitate dés generent.
Hieron.
* Godgrant that the end propoſedmaybe obtained, that the ancientand truly venerable nobility may at length return, whoby the honour of prudence and knowledge, and luftre of renowned deeds, mayobſcure the fame ofprogenitors, and quite remove andwipe off the ſtain brought on its auguſt name. Humph. on Nobility .
† Inthe ſame manner, you ought to ſeek the path of life, that themariners at ſea ſeek thedeſigned courſe for their ſhips, who, if they obſerve not ſome luminary in the heavens, ſteer but an uncertaincourſe, but whoſoever is reſolved tokeep in the right path of life, muſt not look down to the earth but to heaven; and (to ſpeak more plainly) he ought not to follow men butGod; therefore if thou wouldst always keep thine eyes fixed on heaven, and obſerve the fun whence he ariſeth, andtake him as thy guide, thy feet of themſelves will keep ſtraight in theway.
Lactant. lib. 1. c. 8.
†Malleffe countur ne viles habeantur.
Salv.deGubernat.
§ Quo vos offendimus fi alias præfumimus voluptates ?fi oblec tarinolumus, nostra injuria est : reprobamus quæ placent vobis,
Recvosnoftradelectant.
Tertul.Apolog. adv. Gent.
VOL. II.
The Epistle DEDICATORY. thoſe of your order, by ſo much the more we have reaſon tova lue you, and all thoſe that remain found anduntainted, both in religion and morality, as perſons worthy of fingular reſpect and honour : and bleſſed be God there is yet a number of fuch left.
Sir, It was a ſpecial happiness, which Chryfoftom earnestly recommended to perſons of quality, that they would fo order their converſations, that their parents, might rather glory in them, than they in their parents ; "Otherwise (faith * he) it is
" better to rife tohonour, from a contemptible parent, than to 66 becontemptible from an honourable parent ;" but bleſſedbe
God, you and your worthy ancestors, mutually reflect honour uponeachother.
HadGod fufferedyou to degenerate, as many do, it would have been but a poor confolation to havefaid, My progenitors were men of honour, the love and delight of their country.
This, as † one excellently expreſſeth it, would be the fame thing, as if one that isblind himself, ſhould boaſt what a ſharp and piercing fight his father had; or one that is lame himself, ſhouldglory inthoſe feats ofactivityhis grandfather performed; but God (to whoſe bounty therefore you are doubly obliged) hath made you the inheritor oftheir virtues, as well as of their lands, andtherein fulfilledmany thousand prayers, which have beenpoured out toGod upon your account.
But I must forbear, leſt I provoke others to envy, and draw upon myſelfthe fufpicion of flattery.
What hath been already faid, may ferve for a fufficient reaſon of this dedication.
I know the ‡ agreeableness of fuch difcourſes, to the pious diſpoſitions ofyour fouls, is of itſelf fufficient to make it welcome to you.
It is a treatise of Chrift, yea, ofthe method ofgrace, intheapplicati- * Melius eft de contemptibilifieri clarum, quam de clarogenere contemptibilem effe, Chryfoft. in Mat. 4. Necfieri poteft quin hunc comitetur ignobilitas etiamfi vel avis, velproavis natusfit vita in culpatis, qui ab eorumftudiis alienus eſt,ſequelongiſſime tum dictis, tumfactis a nobilitate disjungit .
†What profit is the ſharp-fightedneſs ofancestors to the offspring, which is deprived offight ? What help can it give the man that is dumb, for attaining the power of ſpeech, that his parents andgrandfathers had the voice of orators ? In like manner,juſt parents cannot help their unjuſt children; nor the temperate, thoſe who are luxurious : norat any rate, canthegood communicate goodneſs to the bad.
‡ When the mind of the hearer is good and gracious, it eafily allents to ſpeeches oftruth.
Chryfoft. Hom. 26. in Mat.
The Epistle DEDICATORY
on of Chriſt ; thanwhich no ſubject canbe more neceſſary to ſtudy, or ſweet to experience.
* All goodneſs is attractive, how powerfully attractive then muſt Jeſus Chriſt be, who is theocean ofallgoodness, from whom all ſtreams offgoodness are derived, and into whom, they allempty themselves ? † If Pindarus could fay of the lovely Theoxenus, that whosoever fawthat auguſt and comely face of his, and was not ſurpriſed with amazement, and inflamed with love, muſt have an heart ofadamant or braſs, what then ſhall we reſemble that man's heart unto, that hath no ferverous affections kindled in it by theincomparable beauty ofChriſt ! a beauty, which excels in luſtreand brightneſs, thatviſible light which ſodazzles our eyes
‡, as that lightdoth darkness itſelf; as Plato ſpeaks ofthe divine light Chriſt is υπερβαλλοντως καλος, an inexpreſſible beauty, andallother beauties are but εικον, και σκια an image, nay, a ſhadowofhisbeauty.
How was holy Ignatius raviſhed with defires after Chriſt, when § he cried out, O how I long to be thrown intothe jaws ofthoſe lions, which I hear roaring for me ! and iftheywillnotdiſpatch me the fooner, και προσβιασομαι, Iwill enforce them to it by violence, that I may enjoy the fight of my bleſſed Jeſus . O my heart, (faith || another) how is it thou art notdrawn up by the very root, by thy defires after Chriſt ? The neceffity, andthe trial ofour union with, and intereſt in, this lovely LORD JESUS, is the main ſubject of this difcourſe.
Without the perfonal application of Chrift by faith, our hopes ofheaven are but deludingdreams, Heb. iii. 11. " I ſware in my
" wrath, ει εισελεύσονται, iftheyſhallenter into my reſt :" What then? Nay, there is all: but it is a dreadful Apofiopeſis (as one calls it) ſuch apauſe, as may juſtly ſhake every vein of the unbeliever's heart : If they shall enter; as if he had faid, If ever theycome into my glory, then ſay, I am noGod, for I have ſwornthe contrary.
02.
* Ουδεν αλλο εσιν & ερωσιν ανθρωποι η τε αγαθε ανελκει παντα κὶανασπαταις οικείαις ελαμψεσιν ωςηλιος.
Plato.
† Το νοητονφως, το αρχέτυπον σανζων τοσέτω το ορατό λαμπρότερον τε κή αυξοειδεςερον ωσπερ ηλιος σκοτες.
Plato.
§ Ο εμος έρως εσαυρωται κι γκ εςιν εν εμοι το πυρ το φιλούλον , αλλ υδωρ αλλομένον, &c. ωναιμην των θηριων, ινατο ΙησεΧρισ8 επιτυχω.
Ignatii Epift.
O cor meum quomodo non te evellis poft tantum decorem ? Nieremberg.
Vivere renuo, ut Chrifto vivam.
$00 The Epistle DEDICATORY.
Iwillnotbe tireſome, but conclude all in a few requests to youandtoGodforyouboth. Thatwhich I request of you is,
(1.) That you will fearch and tryyour own hearts by thefe truths, eſpeciallynow, when ſogreat trials are like to bemade ofeveryman's rootand foundation inreligion. Accountthat your firſt work, which Bellarmine calls the firſt error of " Proteftants," to make fure your intereſt in Chrift ; * every thing is as its foundation is : atrue diamond will endure the ſmarteſt ſtroke ofthehammer,buta falſe one will fly.
(2.) That you be humble under all thatdignityand honour, which Godhath put uponyou; beye cloathed with humility,
Itwas the gloryoftheprimitive Chriſtians, thatthey +did not ſpeakbutlivegreat things: humility willbe the luftre of your
Other excellencies: eftatesand honours are but appendants and fine trappings, which addnot any real worth, yet ‡ how are ſome vainminds puffed up with theſe things! Butyehave not fo learned Chrift .
(3.) Thatyou ſteadilyperſevere inthoſegoodways ofGod,in which you have walked, and beware of heart, or life apoſtacy.
You expect happiness whilftGod is inheaven,andGod expects holineſs from you whilft you are one earth.
It was an excellent truth which Toffanus § recommendedto his poſterity in his laſt-willandtestament, from his own experience : " I befeech
66 you (faith he) mydear children and kindred, that you never "beashamed of the truthsof the gospel, eitherbyreaſons of " ſcandals inthe church,or perfecutions upon it; truthmayla
" bour foratime, butcannot be conquered; and Ihaveoften " foundGodtobewonderfully preſent withthemthatwalk be- "fore him intruth, though for atime they maybe oppoſed
" with troubles and calumnies,"
* Primus Hæreticorum error eft, poſſe fideles eam notitiam ha. beredesua gratia, ut certa fide statuant fibi remiſſa eſſepeccata.
Bellarm. de Juſt. lib. 3. cap. 3 .
+ Non elaquimur magna, sed vivimus.
Tertul. Apolog.
† They report thatBucephalus withouthis furniture,wouldfufferagroomon his back, butwhendreſſed with royal trappings and ſtuddedbridles, would ſuffer none to mount him but the king him felf; ſo it istrulythecafe with theſeupſtart noblesamongus, &c.
§ Obtefter etiamvosliberos, etgeneros cariſſimosne illius veritatis evangelicae unquam vospudeat : potest enim laborate,fed non vinciveritas: etnonfemel expertusfum Dominum Deum mirabiliteradeffe iis qui coram ipfoambulunt, et infua vocationefeduloet integre verfantur; licet ad tempus, odiis, autfimultatibus, aut ca lumniis agitentur.
Melch. Adamus, invita Toffani,
The Epistle DEDICATORY.
(4.) Lastly, That you keep a ſtrict and conſtantwatch over yourown hearts,left they be enſnaredby the tempting, charming, and dangerous ſnares, attending a full and eaſy condition in the world.
There are temptations ſuitedto all conditions.
Thoſe that are poorand low ineſtateandreputation, are tempted tocozen, cheat, lie,and flatter, andalltogetup to the mount ofriches and honours ; but thoſe that were born upon that mount, tho' theybe more free from thoſe temptations, yet lie expoſed to othersno leſsdangerous, andthereforewe find,"Not many mighty, not many noble are called," 1 Cor i. 26. Many great and ſtately ſhips, which ſpread much fail, and draw much water, periſh in the ſtorms, when ſmall barks creep along theſhore underthe wind, and get fafe into their port.
Never aimat anhigher ſtation in this world, than that you are in|| :
Somehavewiſhed in theirdying hour, theyhad been lower, but no wife manever wiſhed himself at the top of honour, at the brinkofeternity.
I willconclude all with this hearty wiſh for you that asGod hath ſet youin acapacity ofmuch ſervice for himinyour generation, ſo your hearts maybe enlarged forGod accordingly ; thatyou may be very inſtrumental forhis glory on earth, and maygo ſafe, but late to heaven.
Thatthe bleſſings ofheaven maybe multiplied uponyou both, andyour hopeful ſpringing branches; and thatyou may live to ſeeyour childrens children, and peace upon Ifrael.
In a word, thatGod will follow theſe truths in your hands with thebleſſing of his Spirit ; and that themanifold infirmities ofhim that miniſters them, may be no prejudice or bar to their ſucceſs withyou, or any intowhoſe handsthey ſhallcome; which is the heartydefire of Your mostfaithful Friend, and Servant in CHRIST,
JOHN FLAVEL.
* Hermanus, when dying, bewailed, that he had beſtowed more timeand pains on his palacethan on the temple ofGod, and encouraged the luxury and wickedness ofthecourt, whichhe ought tohave reſtrained : Thus, with much grieffor fin, his hope ofmercy from Godgreatly wavering, by-ſtanders being filled with great horror, andhimselfdoubtful ofhis ſtate, his foul entered into eternity. Hist.
Bohem. lib. II