are upon thee;"* this contemplation of her great God and Saviour may support her against the fear of them all. The devil is mighty, I confess it, said Luther, but he will never be Almighty, as my God and Saviour is. Upon these grounds a believing Christian, living up to his principles, may well say, "Shew me a danger greater than my God, a destroyer, greater than 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 small, (as the prophet speaks, "By whom shall Jacob arise? for he is small.‡) Yet arise he shall in spite of opposition, and that because Jacob's God is great. Thirdly, "Let the world learn to seek after interest in him. Many, saith Solomon, Many seek the ruler's favour." And reason good; because he is able to protect the persons, and reward the services of his followers. Behold here a ruler indeed, whose favour was never sought in vain, if sought in time; one that can protect from hell, and bestow heaven; yea that which is the heaven of heaven, the fruition of himself. Being great with great men is a thing much affected by some, although in experience it often becomes not a burden only, but a mischief: whereas * Titus ii. 13. + Esto diabolus magnipotens, nunquam erit omnipotens. Prov. xxix. 26. Amos vii. 5. Dulcis inexpertis cultura potentis amici; expertus metuit. Horat. the love and favour of the great God, and our Saviour, always proves, (shall I say beneficial? that is too little) it proves, and that always beatifical. Fourthly, Let such as have obtained interest from him look for great things from him. To Baruch it was once said, "Seekest thou great things for thyself? seek them not:"* because he sought them in the creatures; but if we seek them from and in the great Creator, we may lawfully seek great things, neither shall our doing so be attended with disappointment. "For open thy mouth wide (saith the Lord) and I will fill it." We are wont either not to open our mouths at all, or not wide enough; and therefore it is that most of us continue so empty. "Ye have not, because ye ask not;" so the apostle let me say, ye ask perhaps, and yet have but little, because ye do not expect much. O consider, as Samuel once bespake the men of Israel, "how great things God hath already done for you," that so your experiments may be your encouragement, to expect yet greater: remembering that of our blessed Saviour to Nathaniel, "Believest thou? thou shalt see greater things than these."|| " He in whom ye trust, O believers, is a great God, and loves to do all things like himself, Wherefore look for great things from him, great * Jeremiah xlv. 5. + Psalm lxxxi. 10. § 1 Samuel xii. 24. James iv. 2. | John i. 50. assistances, great enlargements, great deliverances, yea the forgiving of great sins, and the obtaining of great salvation. $ 7. Fifthly, Let such as have received great things from God, maintain a certain greatness of spirit suitable to their interest in him. I do not mean a haughty spirit, swelled with pride, for that is altogether unsuitable to a saving interest in God," who beholds the proud afar off;"* but an humble spirit greatened by continual converse with the great God; who by raising up his servant's hearts to the contemplation and fruition of higher objects, maketh them too big for this world. It is reported of Moses, that "when he was come to years," or according to the original, "when he was waxed great,"t (in spirit perhaps, as well as in stature) he did overlook the preferments, pleasures, and riches of the world, which are all there intimated, yea, the menaces of it too: for it is there also said, "He feared not the wrath of the king, but endured, as seeing him who is invisible." His conversing with the great God, had made all these appear to him as petty things. To a soul truly great no worldly matter hath any true greatness in it as if one would take a station in heaven, whatsoever is here below would appear but small in his sight by reason of its distance. It * Psalm cxxxviii. 6. magno magnum. + Hebrews xi. 24, 25, 26, 27. is accounted by some a great matter to have the frowns and ill word of a great man. But St John, whose conversation was in heaven, made nothing of it. Speaking of Diotrephes's malignancy and reproachful speeches he phraseth it thus, "prating against us with malicious words."* The term properly signifieth trifling. Though Diotrephes were a great prelate, and his words very malicious; yet the apostle's spirit was raised so far above them, that with him all were but trifles, and by him contemned as such. 3 John verse 10. λογοῖς πονηροῖς φλυαρῶν ἡμάς, η ασ APHORISM V. The goodness and greatness of God are both abundantly manifested by his decrees of Election and Preterition, together with his works of Creation and Providence. EXERCITATION. I. How predestination cometh to be treated of here. Election described from the Nature, Antiquity, Objects, Products and cause of it. Rom. xi. 33. 2 Tim. i. 9. with Tit. i. 2. Ephes. i. 4. with Matth. xxv. 34. opened. Of Acts supposing their objects Of acceptance of persons, what it is, and that predestination doth not import it. Acts xiii. 48. Expounded and vindicated. Whether one elect may become a reprobate? The negative maintained, and 1 Cor. ix. 24, 25, 26. cleared. Ephes. v. 11. enlightened. Concerning the good pleasure of God's will and the counsel thereof. § 1. I durst not wholly wave the doctrine of predestination, (no not in this treatise of principles) after I had duly pondered that grave admonition of Ambrose, or according to others of Prosper," Such things as God would have kept |