He was a man fit for this task, a man of much communion with God, and acquaintance with his own heart, observing the daily passages of his life, and exercised much with spiritual conflicts. As St Paul in this epistle never seemeth to satisfy himself in advancing the glory of gi'ace, and the vileness of man in. himself, so this om* Paul had large conceits of these things, a deep insight into the mystery of God's grace, and man's coiTuption : he could therefore enter fmiher into Paul's meaning, having received a large measui-e of Paul's spirit. He was one that sought no gi'eat matters in the world, being taken up with comforts and griefs, unto which the world is a stranger ; one that had not all his learning out of books ; of a sharp wit, and clear judgment : though his meditations were of a higher strain than ordiuaiy, yet he had a good dexterity, fui'thered by his love to do good, in explaining dark points with lightsome similitudes. His manner of hand- ling questions in this epistle is press, and school-like, by arguments on both sides, conclusions, and answers, a course more suitable to this pm-pose than loose discom'ses.
In setting down the object of God's predestination, he succeeds him in opinion, whom he succeeded in place ; * in which point divines accord not who in aU other points do jointly agree against the troubles of the church's peace, in our neighbour countries ; for some would have man lie before God in predestinating him, as in lapsed and miserable estate ; others would have God in that first decree to consider man abstracted from such respects, and to be considered of, as a creatm-e alterable, and capable either of hap- piness or misery, and fit to be disposed of by God, who is Lord of his own to any supernatm'al end ; yet both agi'ee in this : First, that there was an eternal separation of men in God's purpose. Secondly, that this first decree of severing man to his ends, is an act of sovereignty over his creature, and altogether independent of anything in the creatui'e, as a cause of it, especially in comparative reprobation, as why he rejected Judas, and not Peter ; sin foreseen cannot be the cause, because that was common to both, and therefore could be no cause of severing. Thirdly, aJl agree in this, that damnation is an act of di\'ine justice, which supposeth demerit ; and therefore the execution of God's decree is founded on sin, •either of nature, or life, or both. My meaning is not to make the cause
* Perking, >. •
V
IxXXvi MEMOIE OF EICHAUD SIBBES, D.D.
mine, by unnecessary intermeddling. The worthiness of the men on both side is such, that it should move men to moderation in their censures either way. Neither is this question of like consequence with others in this busi- ness, but there is a wide difference between this difference and other differ- ences. And one cause of it, is the difficulty of understanding, how God conceives things, which differs in the whole kind from ours, he conceiving of things altogether and at once without discourse, we one thing after another, and by another. Our comfort is, that what we cannot see in the light of nature and grace, we shall see in the light of gloiy, in the university of heaven ; before which time, that men should in all matters have the same conceit of things of this nature, is rather to be wished for, than to be hoped. That learned bishop (now with God) that undertook the defence of Mr Perkins, hath left to the church, together with the benefit of his labours, the sorrow for his death, the fame of his worth, an example hke- wise of moderation, who, though he differed from Mr Perkins in this point, yet shewed that he could both assent in lesser things, and with due respect maintain in gi-eater matters.* If we should discern of differences, the church would be troubled with fewer distempers ; I speak not as if way were to be given to Vorstian, lawless, licentious liberty of prophecy ; that every one, so soon as he is big of some new conceit, should bring forth his abortive monster : for thus the pillars of Christian faith would soon be shaken, and the church of God, which is a house of order, would become a Babel, a house of confusion. The doleful issues of which pretended liberty, we see in Polonia, Transylvania, and in countries nearer hand. We are much to bless God for the king's majesty's firmness this way, unto whose open ap- pearing in these matters, and to the vigilancy of some in place, we owe our freedom from that schism, that troubleth our neighbours.
But for diversity of apprehensions of matters far remote from the founda- tion ; these may stand with public and personal peace. I will keep the reader no longer from the treatise ; the blessing of heaven go with it, that through the good done by it, much thanksgiving may be to God in tha Church ! Amen. R. Sibbs.
Gray's Inn.
Our next name is Henry Scudder, whom Richard Baxter and John Owen united to praise while he was alive. In 1620, he pubHshed his inestimable little treatise, worthy companion to his ' Christian's Daily Walk in Holy Security and Peace,' entitled ' Key of Heaven, the Lord's Prayer Opened.'t To it Sibbes prefixed a ' Recom-