the place where Christ should bee borne And so His counsell tooke effect where all counsell of man did faile As for those places which seeme to crosse this Doctrine of Gods free and absolute working and to carrie a shew as if hee were sometimes hindred of his Creatures from doing his owne will as I will x Ezech. 33. 11 not the death of a sinner and How y Mat. 23. 37 oft would I haue gathered you together and you would not The z Luke 7. 30. Pharises and Lawyers made void the counsele of God towards them c. They onely teach what God is pleased with and whereunto he inuiteth and calleth all men not what hee purposeth to worke in euery one by his grace and holy Spirit Fourthly The brute beasts and vnreasonable Creatures serue to doe his pleasure hee stoppeth the mouth of the a Dan 16. 23. Lyons when the prey is in their teeth maketh the silly and weake Grashoppers to be a strong b Ioel 1. 6. Nation a mightie c Ioel 2 2. people and as a huge d Ioel 2. 25. Armie when they come to performe his Iudgements Fiftly Heauen and Earth the Sea and all that therein is are at his becke the e Abac. 3. 10. 11 Windes the Showres the Stormes Fire and Haile Ice and Snow are as his Arrowes to scatter and consume his foes yea Hell and destruction are naked in his sight and giue vp their dead when hee calleth for them But albeit whatsoeuer God willeth must most certainly and necessarily come to passe because hee willeth it yet that taketh not away the freedome of will in the reasonable Creature nor the nature and propertie of the second causes but only bends them to runne that way that he hath fore-determined they notwithstanding this necessitie not being compelled to doe that which God determineth but freely willing that which is done by them So that if wee referre the action to GODS will which is the supreme cause of all it may be said necessarie if to mans will it may bee said contingent and voluntarie And thereupon effects and euents of things are termed such as the second causes are necessarie If they be necessarie contingent if they be contingent voluntarie if the second causes be voluntarie although in respect of Gods Decree all bee necessarie When Nebuchadnezzar King of Babel stood in f Ezech. 21. 19 20 21 22. the head or mother of wayes where one way parting into two made him doubtfull which to take either that vnto Ierusalem or the other that led vnto Rabath a Citie of the Ammonites it was a more vncertaine and contingent matter whether he would come against Ierusalem or not for whithersoeuer the diuination did conduct him thither was he bent and what more vncertaine then diuinations The vanitie whereof Philosophers themselues haue worthily derided But for all that it could not bee otherwise chosen but that hee should take the way that led vnto Ierusalem to come and to besiege it the Lord hauing so ordayned and fore-spoken by his Prophet Our Sauiour Christ according to his Fathers will dyed necessarily as g Acts 13. 3. Paul disputeth to the Iewes That it was of necessitie for him to suffer and to rise from the dead And he himselfe O ye h Luke 24. 26. fooles and slow of heart was it not of necessitie that Christ should suffer these things and enter into his glorie Yet he dyed willingly for so hee professeth i Iohn 10. 18. No man taketh my life from me but I lay it downe of my selfe And in his k Mat. 26. 39. Prayer to his Father he resigneth it wholly to his good will and pleasure Therefore as the free and cheerfull obedience of Gods Children so renowned l Psal 110. 3. else-where in the Scripture receiueth no blemish or disgrace because whatsoeuer they do was necessarie to bee done in respect of his Decree no more can the wicked fetch from hence any excuse or pretence for their wickednesse to say I haue done nothing but that which God hath appointed and who can resist his will For first God doth not at all will sinne as it is sinne for this is contrarie to his most pure and iust nature nor doth decree that wicked actions shall bee done in respect of their wickednes and maliciousnesse in which sence onely they are euill but as there is some good in the action which is not at all intended or thought vpon by him that doth it And secōdly although in regard of Gods counsell it be necessarie that those actions which are wicked and sinfull should come to passe yet in thee the sinne is voluntarie and hee disposeth of that most iustly which thou cōmittest wretchedly not seruing his prouidence but thine owne vile affections for though thou willest and doest the things that God hath decreed to make a holy vse of and would haue in some respect done yet thy will is not carryed with an intent of obedience to his will It m 1. Kings 12. 15 24. was from God that the Kingdome of Israel was rent in sunder and ten of the Tribes giuen to another for the iust punishment of Salomons sinne but the sinne aswell of foolish n 1. King 12. 14 Rehoboam came betweene following the rash and headdie aduice of children and reiecting the sage graue aduice of the wise Counsellors of his Father as of the people o 1. King 12. 20 themselues that set vp Ieroboam with a rebellious minde against the house of Dauid In which respect God p Hoshea 8. 4. renounceth to haue any part in this their Action They set vp Kings but not from me they make Princes which I know not Lastly all that hitherto hath beene spoken concerning this whole gouernment and dispensation is the peculiar prayse of God which hee imparts not to any Creature For hee q Esay 42. 8. giueth not his glorie to another Therefore the Iewes r Iohn 5. 17. 18. when our Sauiour Christ said My Father worketh hitherto and I worke did rightly conclude thereupon that he made himselfe equall with God This in one particular is set forth when the King ſ 2. Kings 5. 17. of Israel detesteth it as a blasphemie Am I a God to kill and to giue life And t Gen 30. 2. Iacob his Wife bidding him to giue her children or else she should dye Am I in Gods stead who hath kept backe from thee the fruit of thy wombe So in Deuteronomie God himselfe saith Know u Deut. 32. 39. that I am hee and there is no God with me I kill and restore to life c. Which by proportion is to be vnderstood of all the rest And this is that memoriall whereby this true God will be knowne from all false and counterfeit gods Esay 40. 26. Lift vp your eyes on high and see who hath created these things And Ieremie x Ier. 10. 10. cryeth
the mightie God Hee c Psal 147. 9. giueth to the beasts their meate to the young Rauens when they cry who d Iob 39. 3. prepareth for the Rauen his Prouender when the young ones make a noyse vnto the mightie God wandering for want of meate Are not e Luke 12. 6. fiue little Sparrowes sold for a farthing yet one of them is not forgotten before God Secondly To all actions whereof hee is the supreme and first moouing cause He f Ephes 1. 11. worketh all things after the counsell of his will For g Rom. 11. 36. of him and to him and for him are all things In h Acts 17. 28. him we liue and mooue Thirdly To the particular disposition of euery accident and small circumstance time place c. So the wiseman i Pro. 16. 36. affirmeth of the whole manner of the Lottery that it is from Iehouah And this was the sense of that old Prouerbe k Gen. 22. 14. In the Mount of IEHOVAH it shall bee prouided meaning GOD in time and place will prouide as once in the Mount he did whereunto tend these and the like speeches The l Psal 145. 15. eyes of all things looke vp vnto thee thou giuest them meate in due season I m Ezech. 34. 26 will send raine in his time Euery n Iob 14. 5. mans dayes are precisely determined and the number of his Moneths With thee thou hast set his appointed time which he shall not passe My o Psal 31. 16. times are in thine hands I p Esay 60. 22. IEHOVAH will hasten it in his time When q Gal. 1. 15. it pleased God who had separated me from my Mothers wombe to reueale his Sonne vnto me When r Gal. 4. 4. the fulnes of time came God sent forth his Sonne Å¿ Ephes 1. 10. that in the dispensation of the fulnesse of times hee might gather together in one all things both which are in Heauen and which are in Earth anew in Christ None t Iohn 8. 20. layd his hands vpon him for his houre was not yet come It u Acts 1. 7. is not for you to know the times and seasons which God hath put in his owne power Here is the Faith and Patience of the Saints Wicked men because x Psal 50. 21. God holds his peace deferring his vengeance thinke him to be like vnto themselues and because y Eccles 8. 11. there commeth no recompence of their euill quickly therefore the heart of men is full within them and they imb olden themselues to commit wickednesse But saith Salomon iudgeing aright as the Spirit of God directed him Though to a sinner that doth euill a hundreth fold God should euen prolong his dayes yet I know it shall bee well to them that feare God but it shall not bee well vnto the wicked Hitherto belongeth that The z Gen. 15. 16. wickednesse of the Amorites is not yet accomplished and God a 2. King 14. 27 had not decreed as yet to blot out the name of Israel from vnder Heauen therefore he saued them c. Also that of b Abac. 2. 2. Abacuck The Vision is yet put off to the appointed time which in his terme it will vtter and not lye If it linger waite for it for it will certainly come it will not stay These actions also for the more varietie of the Doctrine may be considered foure manner of wayes First In the greatest and smallest actions aswell as in those of a middle kinde Greatest It is he that c Dan. 4. 29. translateth Kingdomes d Psal 10â— 40. Iob 1â— 20. powreth contempt vpon Princes is c Psal 76. 13. terrible to the Rulers of the earth f Esay 19. 4. I saith God will deliuer Egypt into the hands of a strong Lord. Nebuchadnezzar was seuen yeeres taking foorth this Lesson As g Dan. 4. 29. hee walked in his Palace and in the pride of his heart said Is not this that great Babylon which I haue built to be for the Royaltie and ornament of my beautie by the power of mine owne strength Whilest the word was yet in his mouth a voice came from Heauen saying To thee it is told O King Nebuchadnezzar that thy Kingdome is gone from thee and thou shalt be driuen from men to haue thy dwelling with the Beasts of the field there shall be giuen thee grasse to eate as vnto Oxen and seuen times shall be made to passe ouer thee till thou acknowledge the most High to beare rule ouer the Kingdomes of men and that to whom he will he giueth the same He h Psal 135. 7. sendeth Lightnings Tempests and Thunders i Psal 113. 7. rayseth the poore out of the Dust the needie out of the Dunghill killeth k 1. Sam. 1. 6. and giueth life In this account come also to bee reckoned the changes and alterations which fall out in the World whereof the Prophet saith The right l Psal 78. 11. hand of the most High bringeth great changes A m Psal 107. 14 fruitfull Land he turneth into saltnesse for the sinne of the Inhabitants thereof He n Esay 10. 46. sendeth leanenesse vpon the fat ones maketh o Psal 113. 9. the barren a glad Mother of Children turneth p Psal 114. 8. the Rocke it selfe into a Poole the Flint into a Fountaine of Water But there being a GOD that rules the World it cannot with any reason bee thought that great things should bee neglected of him Let vs therefore see how this Doctrine may be made good not onely in those Actions that are of a middle sort but euen in the smallest and of least respect which Worldlings thinke that God regards not nor looke not after It was a prophane speech of me q 1. Kings 20. 23 Aramites that God is the God of the Mountaines and not of the Valleyes Yes our God is the God even of the Valleyes also hee looketh vnto great things and neglecteth not the meanest Can there be any thing of lesse account then a Sparrow to light vpon the ground or a haire to fall from our head yet r Mat. 10. 29. none of these is done without him The Å¿ Pro. 16. 1. Wiseman also most diuinely teacheth that the answere of the tongue is from IEHOVAH that is managed and ordered by him that one cannot so much as wagge his tongue without his direction howsoeuer his heart bee full of thoughts Dauid t Psal 31. 16. also acknowledgeth My times are in thy hand He saith not My whole time or course of life but times in the Plurall to shew that euery point and period of ones life euery turne and returne dependeth vpon God Secondly Gods Prouidence is to be seene in the most casuall things which foolish men ascribe to Chance and Fortune The u Pro. 16. 33. Lets saith SALOMON are cast into the lap but the euent is from IEHOVAH
his Throne and Kingdome in the dispensation of his great and glorious purposes established before any time In which regard the Psalmist g Psal 78. 69. saith of the Land of Canaan That he founded it for his people the Iewes from euerlasting meaning in his eternall counsell and h Esay 45. 7. ESAY Since I disposed an euerlasting people the Church in the purpose and appointment of God eternally elected And when the Psalmist i Psal 103. 17. cryeth out The kindnesses of IEHOVAH are from euerlasting to euerlasting doth he not euidently point hereat But more cleerely to this purpose serueth that of Paul k Ephes 3. 11 commending the excellency of the Doctrine of the Gospell in the gathering together of the Churches of the Gentiles aswell as Iewes in that it was according to his euerlasting purpose As also l 1. Cor. 2. 7. in another place hee saith of the Wisedome of God lying hid in the Mystery of the Gospell that God had fore-ordayned it before the World And of Christ Peter m 1. Pet. 1. 20. saith that he was fore-appointed before the foundation of the World was layd The truth hereof not onely shineth forth in these and other great and high points of our Faith and namely of Election and Reprobation which come hereafter to be considered but reacheth farther and hath a place in all So n Psal 193. 15. 16. Dauid speaketh of his conception an ordinary course of nature When I was secretly framed and as it were curiously wrought and wouen together thine eyes did see my very lumpe what time they were fashioned yea euen then when none of them was extant that is from euerlasting And the saying of Iames o Acts 15. 18. hath no exception All the workes of God are knowne to him from Eternitie In this Argument I finde that the Prophet Esay from whom the Apostles p 2. Pet. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter and Iude seeme q Iude verse 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue taken it delighteth himselfe much to set out the Eternitie of Gods Decrees by the Phrase of Long r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agoe In the two and twentieth Å¿ Esay 22. 5 8 11. Chapter Thou diddest looke in that day when the enemie did besiege you to the Armour of the Forrest House c. But ye looke â—â—ot to the Authour of it nor had respect to him that framed it long agoe Chap. 25. The t Esay 25. 1. counsels long agoe eternally decreed and in their time prophesied and made knowne to the Church are Faith and Truth And so himselfe doth in another u Esay 37. 26. place expound it to import as much as from all Eternitie Secondly The cause why all things are so decreed is not the knowledge or fore-knowledge of God but his absolute will and pleasure for causes resting onely in himselfe although vnknowne to vs yet most iust and holy Ephes 1. 11. Hee worketh all things after the counsell of his will Thirdly The generalitie in that hee hath decreed all things and all the meanes and circumstances of euery thing Acts 15. 18. All the workes of God are knowne to him that is purposed and decreed of him from Eternitie So that whatsoeuer experience sheweth or the Word of God confirmeth to come to passe in Heauen or in Earth or in the lowest Hell both the confounding of the wicked the Saluation of the Elect and the things that pertayne to the businesse and affaires of this life the same are all eternally decreed of God and that for his owne good pleasure onely the x Ephes 11. 1. Apostle bearing witnesse That hee worketh all things after the counsell of his will CHAP. III. Of Creation IN the Creation which is the second thing The workes of God are the execution of his purpose And are Creation and Prouidence Creation is his making all things wherein his Kingdome standeth I obserue fiue things which the Story of the Creation penned by Moses in the first and second Chapters of Genesis doth offer vnto vs. First The things which God made All things without exception and in saying all things it is manifest that we leaue nothing vncreated excepting onely him that did create them no not the Angels themselues the most glorious and super-excellent Creatures of God of whoÌ„ albeit Moses maketh no mention in expresse termes no more then of their fall specifying onely the visible workes of God in respect of the people to whom he wrote yet the Holy Ghost else-where concealeth not their Creation for when the Psalmist had exhorted the Angels and Host of Heauen the Sunne the Moone the Starres the Heauen of Heauens to prayse the Lord hee addeth a reason common to them all Let a Psal 148. 2 3 4 5. them prayse the Name of IEHOVAH for he commanded and they were created But most manifest is that of PAVL Col. 1. 16. By him were all things created which are in Heauen and vpon the Earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers By which words it is most certaine he vnderstands the Angels This all things you may not vnfitly deuide into b 1. Cor. 4. 9. reasonable Creatures Angels and Men and the World of them both whereto aptly serueth the place of the Colossians before and Moses in the very first words of his Story hath so deuided it In c Gen. 1. 12. the beginning God made Heauen and Earth that is both the vtmost compasse of this vniuersal World together with the Spirits and Angels that inhabit it and that Chaos or first lumpe and matter whereout the Earth and Heauen as we call Heauen and all heauenly and earthly bodies were made Moses therefore as Paul in that place maketh a most perfect diuision of all the whole frame of Gods Creation sundring it into two Heauen and Earth The Ayre it selfe the Sunne the Moone the Planets and whatsoeuer in that whole Chapter is spoken of seemeth to be comprehended vnder the name of Earth For so hee doth proceed resuming the latter member And touching the Earth it was vnshapen c. By Heauen is meant the place of blessed Spirits and the Angels inhabiters and dwellers in it All which appeareth further in the next Chapter Thus d Gen. 2. 1. were the Heauen and the Earth perfited and all the Host of them that is whatsoeuer is within the compasse of the highest Heauens vnto the very bottome and Center of the lowest Earth things visible and inuisible Angels or whatsoeuer else wherewith the Heauen and Earth are beautifully adorned The World of these two Creatures is either the vnseene World Heauen and Hell or the World visible and subiect to our eyes which Moses in one word termeth Earth But a better and more apt diuision to this purpose may bee made to say it is eyther the naturall place and World for these two Creatures Heauen for the one
Dauid to Murder and Adulterie Lot to Incest Noah to Drunkennesse c. And the best of all their actions are stayned with some corruption that is his and commeth from him But is not God hereby made the Authour of sinne God forbid The Manichees indeed when they knew not how otherwise to excuse him plunged themselues into a foule and monstrous absurditie for they made two beginnings of things God from whom all goodnesse commeth and the Deuill from whom all euill or which is all one two gods a good and an euill god This is a horrible and a fearefull Blasphemie and striketh at the verie roote of all Religion But for auoyding all danger that may grow hereby it is necessarie first to know how and in what sence wee say that God hath a stroke in vnrighteous and sinfull actions not because he instilleth or powreth into his Creatures a poyson which before they had not or inclineth them vnto wickednesse for that were indeed to make God the authour of sinne but partly in that hee forsaketh and leaueth them to their owne naturall corruption either by taking away the grace they had or not bestowing new grace which they want whereby they runne head-long vnto euill partly that he letteth Satan loose vpon them to bee by him blinded and misse-led because they haue refused to be ruled and gouerned by Gods Word and Spirit To the former those places are to be referred where he is said to tempt or try them as the Holy Ghost recordeth y 2. Chron. 32. 21 of EZECHIAS that when hee dealt with the King of Babylons Ambassador God forsooke him trying him what was in his heart And Moses z Deut. 8. 2. in Deuteronomie Remember all this way wherein IEHOVAH thy God hath led thee now fortie yeeres in the Desart that he might afflict thee in trying what was in thine heart whether thou wouldest obey his Precepts or not So afterwards a Deut. 29. 3. 4. he vpbraydeth the people that notwithstanding these great tryals signes and wonders which Iehouah had done for them Yet he had not giuen them a mind to know eyes to see and eares to heare wherin we may not think God vniust who is indebted to none For who b Rom. 11. 35. gaue vnto him first and he shall be recōpenced And who according to his owne free pleasure bestoweth the measure of his graces how and where he will I c Rom. 9. 15. will haue mercie vpon whom I will haue mercie And is d Mat. 20. 15. it not lawfull for me to doe what I will with mine own Of the latter we haue an Example 1. Kin. 22 23. IEHOVAH hath sent a lying spirit into the mouth of all thy Prophets And the 1. Sam. 16. 15 16. An euill spirit from IEHOVAH vexed SAVL And that nothing herein falleth from the holinesse and Iustice of the Lord as all men not forsaken of common sence doe easily discerne for else as the e Rom. 3. 6. Apostle reasoneth how should God iudge the World So the Holy Ghost in many places teacheth very plainly for when the f Hosh 13 9 Prophet cryeth out Thy destruction is from thy selfe O Israel doth it not follow of necessitie that the cause also of destruction which is sinne is wholly from our selues and that GOD hath no part in it Which g Iames 1. 13. Iames more plainly vttereth Let no man when he is tempted say I am tempted of God for God cannot be tempted of euill neither tempteth he any man And 1. Iohn 2. h 1. Iohn 2. 15. Whatsoeuer is in the World as the lust of the flesh and the lust of the eyes and the pride of life is not from the Father but is from the World For this cause sinne is called The i 1. Iohn 3. 8. he that committeth sinne is of the Deuill for the Deuill sinneth from the beginning For this cause was the Sonne of God manifested that he might destroy the worke of the Deuill worke of the Deuill And our Sauiour Christ saith When k Iohn 8. 44. he speaketh a lye hee speaketh of his owne The sinne therefore of the Action is wholly to bee ascribed to the depraued nature and corruption of men wherein God is no way to be blamed l Eccles 7. 29. Who made all righteous but they haue sought many inuentions to themselues To illustrate this by one or two Similitudes Hee that spurreth a lame Horse is the cause of his stirring but not of his halting The Sunne that shineth vpon a filthie carcasse maketh the sauor yet it is no cause of any stench for out of sweete Flowres it bringeth a pleasant odour Such is the worke of God in the actions of wicked men And the better to apprehend how God in all this remayneth without any touch of sinne wee must consider that sinne hath alwayes three things going with it whereof it is impossible that any one should fall vpon God First To bee subiect to a Law For m Rom. 5. 13. where no law is there is no transgression And the n 1. Iohn 3. 4. Apostle defineth sinne to bee a breach of the Law Now God who made his Lawes for others is not himselfe to bee tyed to them Secondly Impuritie and corruption a thing most contrarie to the nature of God who is not onely holy and pure but holinesse and puritie it selfe and so farre off from being euill that he o Iames 1. 13. cannot be tempted of it Thirdly An euill and a wicked end Whereas GOD euermore seeketh his owne glorie which is absolutely good and the chiefe Good of all Therefore beside that the will of God is the Rule of all goodnesse the difference in these sinfull actions betweene that hee worketh and the worke of wicked men lyeth plaine aswell in the cause that mooueth him as in the end hee setteth before him and in the manner of doing all which though they bee in respect of wicked men vniust and sinfull yet as they proceede from God they are most iust and holy for first by reason of this diuersitie of the causes moouing and of the diuers ends which these two Agents God and wicked men set before them it falleth out that the selfe-same Action which in respect of the corruption of wicked men becommeth vnto them sinfull and damnable is as in regard of God most holy and righteous being led thereto for most gracious and iust respects either to set forth the riches of his Iustice or Mercie or for the chastizement and tryall of his Children or for some other cause as he seeth good which ends the wicked neuer set before them but all the contrarie what more blessed or glorious worke and of greater loue to vs was there euer or can possibly be then the reconciling of the World by the death of his Sonne And what more iust in respect of God then to inflict all these punishments vpon him who was our suretie and tooke
vpon him the sinnes of all the Elect to satisfie for them by his sufferings Whereof so holy and good it was as comming from God both in respect of the causes ends matter and manner of doing yet iustly doth the Holy p Acts 2. 23. Ghost call them wicked hands by whom hee was nayled to the Crosse And worthily did Iudas receiue strangling q Acts 1. 16. 17. and the sheading forth of his bowels as the reward of his iniquitie for being guide to those that apprehended Iesus They doing it to a wicked end after a sinfull manner not as an act of Iustice but of Treason and Rebellion against God out of the maliciousnes of their corrupt natures And that which is said of this may by the iudicious Reader be easily fitted and applyed to the Examples following So it was a singular worke of mercie to send Ioseph into the Land of Egypt to bee a Father to his Fathers house at that time the onely visible Church of God to prouide r Gen. 45. 5. ◠things for their sustenance to keepe them aliue by a mightie deliuerance So did ſ Gen. 50. 20. God thinke it for good to preserue aliue a number of People yet this is no excuse to the Brethren of Ioseph who t Gen. 50. 20. thought it for ill against him moued thereto through extreme u Gen. 37. 4 5. hatred and x Gen 37. 11. Acts 7. 9. enuie The Lord in so many crosses and afflictions as he layeth vpon his Church hath a gracious end y Esay 27. 10. moderately to correct them and in measure not for their hurt but z Deut. 8. 16. that he may doe good vnto them in the end But a Zach. 1. 15. with an exceeding wrath saith he am I wroth against those Nations who when I am angrie but a little helpe forwards vnto euill that is aggrauate the affliction of his people with all their might and maine doing it with a reuenging minde b Ezech. 25. 12. 15. 25. 3. vaunting of the desolation of Gods People and onely setting before their eyes ruine and destruction As notably is set forth in that proud King of Assyria Esay 10. 5. 6 7. We to Ashur the rod of my wrath although my Staffe of indignation be in their hand and sending him against an hypocrite Nation I giue him commandement against the people with whom I am wroth that he might take the prey and spoile the spoile and make him to bee trodden downe as the clay of the streets But he doth not so imagine neither doth his heart think so but to destroy after his owne minde c. to cut off not a few Na 〈…〉 And the like doth the same c Esay 47. 6 7. Prophet in the person of God vpbrayde vnto the Babylonians I was wroth with my People I prophaned mine Inheritance and gaue it into thine hand thou shewedst no mercie vnto them against the old thou madest thy yoke exceeding heauie c. saidst For euer I shall bee a Ladie thou didst neuer minde these things thou remembredst not the end of it Secondly these euill actions as in regard of the worke of God are holy and righteous for that which is a point of Iustice and morall good he thereby punisheth former sinnes and one wickednesse with another deliuering them vp like a righteous Iudge to the lust and corruptions of their owne heart and to Satans power as to the Seriants and Executioners of his wrath that so they should be tempted and led into new sinnes for the punishment of their old and by both may aggrauate their condemnation This is it which he himselfe saith Psal 81. 13. Because my People harkened not to my voyce nor Israel would none of mee therefore dismissed I them to the fancie of their owne heart to walke after their owne counsell And the Apostle to the d Rom. 1. 24 25 26 27 28 29. Romanes Therefore God deliuered them vp vnto the lusts of their hearts vnto vncleannesse to defile their bodies among themselues as those which changed the Truth of God into a lye and worshipped and serued the Creature neglecting the Creator For this cause God deliuered them vnto vncleane affections for their women changed the naturall vse into that which is contrary to Nature Likewise also the male leauing the naturall vse of the woman burned in their lust one towards another Males with Males committing filthinesse and receiuing in themselues the recompence which was meete for their errour And as they regarded not to acknowledge God so God deliuered them vp vnto a minde voide of all iudgement to doe the things that were not seemely filled with all Vnrighteousnesse Malice Whoredome c. Againe 2. Thess 2. 11 12. For this cause because they imbraced not the loue of the Truth God will send vnto them effectuall errours that they should beleeue lyes that all might be condemned which beleeue not the Truth but take pleasure in vnrighteousnesse So doth the Lord our God in his most iust and prouident dispensation e Ezech. 3. 21. set a stumbling blocke before them for their ruine turning their iniquitie vpon themselues and f Psal 94. 23. cutting them off through their owne wickednesse These things confidered it will appeare that howsoeuer wee say with the Scriptures that God powerfully worketh in a sinfull action in such sence as before was shewed yet that nothing impeacheth the puritie and vncorruption of his most holy Nature neither doth the least staine or specke of vncleannesse cleaue vnto him nay his wonderfull Goodnesse and Wisdome come herein to bee admired who both worketh good things by euill instruments and maketh sinne it selfe to serue vnto his glorie So that albeit sinne bee euill of it selfe yet that there should bee sinne it becommeth exceeding good Not that we reiect the terme of suffering or permission which it pleaseth the Holy Ghost himselfe to vse as Rom. 9. 22 23. For what if God willing to declare his wrath and to make his Power knowne hath suffered with much long suffering the vessels of wrath and also to make knowne the riches of his glorie vpon the vessels of mercies And in the g Acts 14. 16. Acts In former Ages God suffered all Nations to walke in their owne wayes But so hee is also said to permit that which is good And this will we doe if God permit saith the Apostle to the Hebrewes Chap. 6. 3. The next thing to be considered Stoicks which imagine an absolute necessitie of things in Nature and tye God to the second causes in this Doctrine of Prouidence is the free dispensation of Almightie God who dealeth herein as a soueraigne Monarch by his owne absolute will and pleasure without any the least compulsion or necessitie h Psal 135. 6. Whatsoeuer pleaseth IEHOVAH he doth in Heauen and in the Earth in the Sea and in all Deepes Our i Psal 115. 3. God is in Heauen
ESAY p Esay 19. 11. 13 scorneth the great Counsellors of the King of Egypt Verily the Princes of Tsoan are Fooles the wise Counsellors of PHARAOH their counsell is made brutish The Princes of Tsoan are become foolish The Princes of Noph are deceiued and haue seduced Egypt vnto the corner of the Tribes thereof IEHOVAH powring into the middest of it a spirit of crookednesse c. And this is it which q Iob 12. 17. 19 23. IOB saith Hee driueth Counsellors into madnesse and maketh Iudges Fooles here mooueth the tongue from the eloquent and taketh away the vnderstanding of the Elders hee remoueth the hearts of the Rulers of the People of the Land c. And of this sort is his infatuating of men that they shall not harken to wise aduice So it is in the Booke r 2. Sam. 17. 14. of SAMVEL IEHOVAH had decreed to make void the counsell of ACHITOPHEL which had beene better then that which Cushai gaue to the end that God might bring euill vpon ABSOLON And of the sonnes of Eli it is recorded ſ 1. Sam. 2. 25. that they harkened not to the voyce of their father with great grauitie reprouing them of their sins for God was pleased to kill them Again he taketh heart courage from the strong that when they come to fight they should not find their hands So it is in t Iob 12. 20. IOB Hee weakeneth the strong Loine And of the Egyptians Esay u Esay 19. 3. prophesieth Their spirit shall bee spent in the middest of them being quite out of heart Thus and diuersly beside God doth worke disposing so of euery thing as best may serue to worke effect his counsels In one or two Examples all this may be verie manifest God had determined to aduāce Ioseph aboue his Brethren and to make him the father of his fathers house See how he maketh all things to concurre hereunto Hee vseth first his owne Brethrens malice after long consulation of taking away his life in the end to resolue to sell him into Egypt Being there hee openeth him a way into Potiphers house a chiefe Ruler about the King through whose wiues inordinate lust and forged complaint hee is vniustly throwne into Chaines and in Prison findeth fauour with his Keeper committing into his hands the charge of all the Prisoners The same time God brought into that place two of the Kings chiefe Officers his Butler and his Baker for their offences committed thither By their Dreames his knowledge and skill in the interpreting of hidden things commeth to bee knowne After which God himselfe sheweth to the King a Famine that was to come but in a Dreame darke and obscure which onely Ioseph was able to expound By this meanes the Butler calling him to remembrance when now hee seemed vtterly to be forgotten he is sent for and presented to the King And by the wisdome which God had giuen him declaring the Dreame and aduising the best meanes in policie to preuent it is made Ruler ouer the whole Land The Famine increasing his Brethren first are driuen into Egypt and there vnwittingly doe him homage After his whole fathers house came to be fed by him and so fulfill that which the Lord had purposed See how hee maketh these things one to hang vpon another that in the middest of the most contingent Actions his counsels should yet haue a necessary effect Take another Example out of the Booke of Ester of the confounding of proud Haman the enemie of the Iewes and defeating of his cruell and wicked purposes against the Church by the Diuorce of Vashti the Queene God maketh a way for the lifting vp of ESTER not knowne to bee a Iew into her roome Mordecai hee gouerneth to bee present when the Kings two Courtiers conspired against him which by Esters meanes was signified to the King they executed and a perpetuall record made of all this in the memoriall of those times When Haman had obtayned an inuiolable Edict as were the Decrees of the Medes and Persians neuer to bee reuoked for the rooting out of the Iewes and to beginne with had prepared a Gallowes of fiftie Cubits high to hang vp Mordecai a chiefe and a principall man among them the verie night before this mischieuous plot should haue beene executed God kept the Kings eyes restlesse that all sleepe departed from him and calling for the Chronicles Gods secret Prouidence directed him to the place where Mordecaies fact was registred Thereupon willing to doe him honour he commandeth Haman that came at the same instant with a minde to hang vp Mordecai to bee the man to doe him seruice By that meanes God abated Hamans pride disappointed his cruell practices and finally giuing Ester fauour in the Kings sight made her sute more gracious so as not onely Haman tooke seisin of the Gallowes which Mordecai should haue beene hanged vpon but her owne and her peoples life were giuen vnto her at her request and that with libertie to exercise dominion vpon their Enemies which would haue tyrannized ouer them Mordecai or whosoeuer was the Writer of that Storie penning it as wee may coniecture not onely for the Church but as a Monument to bee laid vp among the Records and Yeere-bookes of the Persians who would neuer haue abidden so religious an obseruation of the Prouidence of God as the course of that action worthily required doth not in words much insist vpon it as for the same cause it may be thought that hee forbeareth so much as to mention the Name of God in all that Booke But for the thing it selfe there is no doubt he giueth particularly and most notably to bee obserued the hand of God in euery circumstance But how euident is all this to be seene in the Birth of our Sauiour Christ who as the Prophet many an hundred yeere before had prophesied was to bee borne at Bethlem the Citie of Dauid This how wonderfully God brought about it is a maruell to behold Marie his Mother as it seemeth forgetting and not so much as once thinking of it when the Holy Ghost had ouer-shaddowed her that she conceiued and was with child she yet dwelt at Nazareth a Citie of Galile farre from the Towne of Bethlem there shee continued and there as by the Storie wee may gather shee meant to bee deliuered Her time drawing neere that shee was euen readie to lye downe there commeth an Edict from the Emperour Augustus minding onely his owne glorie and the increase of his Treasures that all the World should bee taxed euery one in their owne Citie so as Mary being of the House and Lineage of Dauid was inforced against her will to repayre vnto Bethlehem there to be taxed with her kindred intending nothing lesse then that which fell out afterwards for it is expresly noted that shee went with another minde to obey the Edict of Caesar but contrarie to her purpose God fulfilled his by leading her as it were blind-fold to
doing whereof a promise is belonging This distinction of a secret and a reuealed will of God Moses teacheth Deut. 29. 30. The hidden things belong to IEHOVAH our God but the reuealed things to vs and our children to doe all the words of the Law Howbeit for all that they are not two wils but one will as God himselfe is one The doctrine which thus reuealeth and setteth forth his will is called the Law of God commanding vs in all things to serue and please him The contrary whereof is sinne being a breach of the Law as the Apostle doth define it 1. Iohn 3. 4. And this law I say is giuen to the reasonable Creature not onely men but Angels also respect being had vnto their nature which neither admitteth actions that are to be done by the instrument of the bodie nor is tyed to the things that belong to the necessities of this life But that the Angels are bound to the obseruation of the Law our Sauiour would haue vs learne when he willeth vs to pray Thy will be done as in Heauen so vpon the Earth But to leaue the Angels doing the will of God gloriously in Heauen we will for more cleere euidence apply the things that follow as they are fitting to our selues First it must be of all duties without failing in any one doing all good and abstayning from all euill Therefore perfection which is a thorough doing of all without falling of any whit is the general vertue of the whole Law of God Contrariwise the failing in any one iot either of the matter or the manner is a breach of all g Gal. 3. 10. Cursed is euerie one that continueth not in all things that are written in the Law to doe them h Iam. 2. 10. Whosoeuer keepeth the whole Law and yet faileth in any one point he is guiltie of all Againe all these things not onely in the Seruice of God but in the duties wee owe to men wee must doe as vnto God because it is his good will and pleasure seruing him aswell in the workes of Righteousnesse as of Holinesse as the good Father Zacharie speaketh Luke 1. 75. And heereof it is that the Apostle commending to vs many excellent points of brotherly loue and duties of the second Table willeth vs in them all to serue the Lord Rom. 12. 11. So making a difference betweene Christian duties and Philosophicall vertues As on the other side all sinnes euen of the second Table what iniurie soeuer they offer vnto men yet are indeed bent in such a sort against the diuine Maiestie that the i Psal 51. 6. Prophet Dauid feareth not to say of those two foule sinnes of his speaking as in comparison Against thee against thee onely not against Vriah or his Wife haue I sinned This therefore is a vertue belonging to the whole Law to doe whatsoeuer we doe in obedience vnto God As the k Col. 3. 23. Apostle saith Euery thing whatsoeuer ye doe worke it from the heart as to the Lord and not to man submit l 1. Pâ—t 2. 13. your selues to all manner of ordinance of man for the Lords sake m Ephes 5. 22. Wiues submit your selues vnto your Husbands as vnto the Lord. n Ephes 6. 5 6. Seruants obey your Masters according to the flesh c. as to Christ not with eye-seruice as men pleasers but as the seruants of Christ doing the wil of God from your hearts with a good will seruing the Lord and not men So that the contrarie to this obedience is eye-seruice when we do good things as vnto men and not of conscience to God For the manner of the doing first it bindeth the whole With that whole strength of their naturall integritie Creature the whole strength of the Creature and in euery thing requireth so much the greater strength as the dutie doth more excel These three must concurre for the making of perfect righteousnesse Vnder the terme of Creature I comprehend all ones naturall powers that is to say in Angels their whole spirituall nature in vs the whole man and whatsoeuer is of and in man which standing of two parts the soule and the body in the soule as wee vse by a generall name to call it the Scripture is wont to note when it speaketh more distinctly two faculties or powers the minde or the spirit that is to say the vnderstanding part of man comprehending Knowledge Iudgement Conscience Remembrance and the Soule properly so called the seat of our Desire Will Affections To all which the Law of God extends as may appeare by that the Apostle writeth o 1. Thess 5. 23. 1. Thess 5. That your spirit soule and bodie may bee kept vnblameable for the Lawes of God are not like the Lawes of mortall men which looke but to the outward act and are not able to reach the thoughts and intentions of the heart but God being a p Iohn 4. 24. Spirit his Lawes are also q Rom. 7. 24. spirituall and binde the whole Creature within and without from one end vnto another euen the least and smallest motion so as there must be both an Integritie of Nature and a Righteousnesse of Action Integritie of Nature or in a right frame and disposition of all those parts and powers our mindes to be of aptnesse and abilitie to know discerne make conscience of and retayne the whole will of God our soules prone and inclining onely vnto good in our desires will and affections the will being able of it selfe and his owne inward free voluntary and naturall motion to choose that which is good and to reiect that which is euill and this wee call Free-will Lastly our bodies to bee apt instruments of offering good things to the soule and of executing and performing of them which Integritie of Nature when all our parts and powers are conformable hereunto the Apostle r Rom. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. maketh a part of the Righteousnesse of the Law or one thing among the rest of that which the Law requireth The contrarie whereof is that originall sinne or naturall corruption whereof we shall haue cause to speake hereafter Likewise all our actions inward and outward proceeding from those powers must be holy and pure the contrary whereof is actuall sinne Our minde therefore ought actually and indeed to know discerne make conscience of and remember the things that are good our soule both to desire to will and to effect them our Bodie and all the Members thereof to practize and put them in execution All which for the excellencie of the Doctrine and because here especially the Scripture presseth mans obedience it is necessary to goe thorow in order as they were propounded Knowledge is the first both in nature and worthinesse as that wherein wee must resemble the Diuine Essence Genesis 3. Yee shall be as Gods knowing good and euill It standeth chiefly in the knowledge of God himselfe then of those duties
giuen vnto much wine but teachers of honest things that z 1. Pet. 5. 3. they may instruct the younger women to be sober-minded that they loue their Husbands that they loue their children Not as though yee were Lords of Gods Heritage but that ye may be ensamples to the flocke a Iob 29. 8. The young men saw me and hid themselues and the aged rose and stood vp his wise and graue carriage procuring reuerence and credit to him Secondly Vsing of the things wherein they are preferred And vsing of the things wherein they are preferred to the others benefit to the others benefit being content to yeeld vnto them when they are in the right as to their brethren So Deut. 17. 20. it is specially commanded to the King That his heart bee not lifted vp aboue his brethren And b Iob 31. 13. Iob professeth his care to practise this Lesson If I did condemne the iudgement of my Seruant and of my Maid when they did contend with mee Thus did c 2. King 5. 13 14. NAAMAN harken to the aduice of his Seruants and returning washed in Iordan and was made whole The Dutie of such Superiours as are in authoritie From them in authoritie First instruction of their Inferiors in the things of God and of their speciall callings whatsoeuer the same be is Instruction of their Inferiours in the things of God and of their speciall callings as Ioshua did the d Iosh 24. Israelites And in this respect Iob e Iob 29. 15. saith of himselfe that he was eyes vnto the Blind and feet vnto the Lame Secondly Due recōpence of good or euil actions which Peter f 1. Pet. 2. 14. Then due recompence of good or euill actions sheweth to bee the cause why Magistrates are erected for the punishment of euill doers and prayse of them that doe well And g Ro. 13. 2 3 4 Paul saith that Princes are not to be feared for good workes but for euill Wilt thou then be without feare of the Power Doe well so shalt thou haue prayse of the same for he is the minister of God for thy wealth In h Col. 4. 1. another place Ye Masters saith hee doe vnto your Seruants that which is iust and equall knowing that yee also haue a Master in Heauen Thirdly Protection from wrongs for whither should And lastly protection from wrongs the eyes i Psal 123. 2. of the Seruant looke but to the hand of the Master and the eyes of the Mayden but to the hands of her Mistris Hereupon Gen. 20. 16. Abimelech telleth SARA that ABRAHAM her Husband was the couering of her eyes and the man that was to protect her Iosias also Lam. 4. 20. is said to be vnto the people the breath of their nostrils The Dutie of Magistrates From publike authoritie that is to say from Magistrates maintenance aswell of true Religion as of peace and honestie of life Anabaptists which reiect Magistracie The Papists which teach that it belongeth not to the Magistrate to deale in matter of Religion And also exempt their Clergie from the Iurisdiction of the Ciuill Magistrate is First Maintenance of true Religion Secondly Maintenance of peace and honestie of life for to him hath God committed the maintenance of both the Tables So the k 1. Tim. 2. 2. Apostle teacheth that the Ciuill Magistrate is raysed vp of God vnto that high estate of Dignitie that we might liue vnder them a peaceable and a quiet life in all godlinesse and honestie A part of this Dutie is the deciding of Controuersies betweene man and man and the true ministration of Law and Iustice as Moses did Exod. 18. 13. For the performance of both these God hath furnished him with power and to this end put the Sword into his hands which hee may not suffer to rust in the Scabbard but must draw it out to punish all offenders l Rom. 13. 4. If thou doe euill feare for hee beareth not the Sword for nought for he is the Minister of God to take vengeance on him that doth euill In all which punishments a proportion is to be obserued That euery one be according to the nature and qualitie of the offence Those against the first Table most seuerely and sharply after the example of God himselfe whom the Prophet m Ier. 5. 7. bringeth in saying How should I spare thee for this Thy children haue sworne by them that are no Gods In the second Table Murder Incest Rape with death Trespasse with the recompence of the hurt c. In all which the Iudiciall Lawes of Moses albeit wee are not tyed to the precise and strict forme of that Common-wealth are notable precedents to goe before vs for the equitie and substance of them The contrarie whereof is the not punishing or light censuring of capitall crimes and letting them escape whom God bringeth into our hands Of the first we haue a Law Numb 35. 31 33. Ye shall take no recompence for the life of the Murderer which is worthy to dye but he shall be put to death for bloud defileth the Land and the Land cannot be clensed of the bloud that is shed therein but by the bloud of him that shed it And 1. Kin. 20. 42. A Prophet telleth the King of Israel as from the Lord Because thou hast let goe out of thy hands a man whom I had appointed to dye thy life shall goe for his life and thy people for his people For the second ELI is reprooued 1. Sam. 2. 23. who for foule and shamefull faults committed by his sonnes such oppressing of the people as made men abhorre the Seruice of the Lord lying with the women that assembled at the doore of the Tabernacle of the Congregation c. reprooued them onely with a few words and that in a milde sort Why doe you such things for of all this people I heare euill reports of you Doe no more so my sonnes for it is no good report which I heare of you that you make the Lords people to trespasse Take here-with-all some cautions First That the Magistrate being Gods n Rom. 13. 1. Minister in this behalfe doe all things holily and reuerently as in his presence whereof we haue Ioshua o Iosh 7. 19. 25. for a worthie patterne who said vnto ACHAN My sonne I beseech thee giue glorie to IEHOVAH the God of Israel and make confession vnto him and shew me now what thou hast done hide it not from me Afterwards when the fact was confessed by him IOSHVA said In as much as thou hast troubled vs IEHOVAH shall trouble thee this day And all Israel threw stones at him and burnt them with fire and stoned them with stones Secondly He must propound a right end before him that is to say first the parties good and reformation not his shame and destruction for that the p Pro. 20. 30 Wiseman teacheth vs to bee the scope and marke
Thessalonians comprehendeth both for when hee incourageth them by this Argument that God had not appointed them for wrath but to the purchasing of saluation through IESVS CHRIST he manifestly noteth some ordayned to Saluation other to destruction as many as come not to haue their part in Christ But that to the o Rom. 9. 21 â—2 Romanes is more manifest Hath not the Potter power ouer the clay of the same lumpe to make one Vessell for Honour and another to dishonour And what if God willing to shew forth his wrath and to make knowne his power hath borne with much long suffering the vessels of wrath framed for destruction and that he might make knowne the riches of his Glorie vpon the vessels of Mercie which he hath before ordayned vnto Glorie Behold how he calleth them heere the one Vessels to Honour Vessels of Mercie prepared vnto Glorie the other vessels to dishonour vessels of wrath framed for destruction which selfe-same phrase Vessels to Honour and to shame or dishonour he keepeth also in the Epistle to p 2. Tim. 2. 20. TIMOTHIE Now in a great house there are not onely Vessels of Gold and Vessels of Siluer but of Wood also and of Earth and some verily for Honour some for dishonour This shall yet further appeare if we cast our eye vnto those meanes whereby this predestinate Decree of God is brought vnto effect for sith it is manifest that some beleeue the Gospell and testifie the same by the fruits of their conuersation other are obstinate and stubborne and giuen vp to their lusts blinded with infidelitie and hardnesse of heart thereof we may conclude that some are ordained vnto life other vnto destruction Notable also to this purpose is that vnto the q 2. Thes 2. 9. Thessalonians The comming of Antichrist shall bee with all power to them that are to perish but wee ought alwayes to giue thankes to God who hath chosen vs to Saluation and called vs by the preaching of the Gospell where these two sorts are manifestly distinguished as also Iohn 17. 19. I pray not for the World but for those whom thou hast giuen me out of the World The very scope of the Apostles disputation Rom. 9. 22. driueth heere unto in the person of Ismael and of Isack children one of the flesh the other of the promise And againe in Isacks two sonnes one loued the other hated to set before vs the generall state of all Mankinde yea God hath not onely predestinated men to ioy or to paine but to the measure of it more or lesse according as there be degrees both of glorie and of punishment Mat. 20. 23. vpon the request of the Sonnes of Zebedy our Sauiour Christ granting a difference of Glorie saith It shall be theirs for whom it is prepared of his Father And of the Reprobate the place in IVDE r Iude v. 4. is manifest Which long agoe were appointed to this damnation In saying this he noteth not a common but a rare and as it were an extraordinary Damnation for so I refer the word Damnation to the end aswell as to the meanes to the iudgement it selfe as to the sinne and disobedience which was the cause of it The truth heere of is euident in Iudas the Traitor of whom Å¿ Acts 1. 25. Peter saith that he turned aside from the lot of his Ministerie whereunto Christ had called him to goe vnto his owne place In the words his owne hee noteth his proper degree of punishment and calling it his place sheweth that it was reserued for him and allotted from Eternitie Secondly Euery particular person is thus predestinate So as both the number how many and the persons who they bee are before all Eternitie most certainly knowne to God Therefore our t Luke 10. 20. Sauiour saith Their names are written in Heauen And in u Iohn 10. 3. IOHN A good Shepheard calleth his sheep by Name And hither belongeth that in x 2. Tim. 2. 19. TIMOTHIE The foundation remayneth firme hauing this seale God knoweth who are his Agreeably whereunto our Sauiour Christ saith I y Iohn 13. 18. know whom I haue chosen This number of Gods Elect in comparison of the Reprobate is but small for z Mat. 20. 16. Many are called but few are chosen If but few euen of those that haue an outward calling how much more few if you consider the rest of the World beside And this may teach vs the rather to admire Gods goodnesse to our selues as nature and reason doe instruct vs to set more by that which is common but with a few Thirdly The cause of this difference is the The Papists teach that those who God foresaw would willingly beleeue the Gospel do good works them hee chose though not by reason of their workes but freely of his Grace yet so as hee had respect to the good things would bee in them Wherby they make Gods free election in some sort to haue his cause in man and in his goodnesse which in truth is but an effect comming from that Election free-will and pleasure of God without any motiue to it but in and of himselfe Which the name of Predestination speaketh that the Will and Decree of GOD not in time onely but in the very order and nature of causes is first and before all other things And the Apostle a Ephes 1. 11. saith plainly Hee worketh all things after the counsell of his Will God therefore notwithstanding any thing that hath beene â—â—id is no respecter of persons nor mooued by any qualitâ— that is in man but by his owne free-will No fore-knowledge of faith or infidelitie good or euill workes were the cause of this Decree for they are but b Ephes 1. 4. Titus 2. 12. consequences that follow and depend vpon it but all here is free the roote it selfe and all the branches Election free therefore the Apostle calleth it c Rom. 11. 5. The election of Grace d 2. Tim. 1. 9. Calling free e Phil. 1. 29. We beleeue freely through Grace Are f Rom. 3. 24. freely iustified through Faith Our g Ezech. 36. 37 Sanctification free and h Titus 3. 5. eternall life the free gift of God through Iesus Christ Election therefore commeth from the onely will and pleasure of God for aboue this or out of this it is impietie Rom. 6. 13. Luke 12 32. for to goe Therefore the Apostle wrappeth vp all in sinne He i Ephes 1. 6. chose vs in himselfe according to the free pleasure of his will And the sole and onely cause both of Election and Reprobation of one rather then another is his own good wil and pleasure for causes vnknown to vs but yet most holy and iust and righteous in themselues So he saith to the Romans Whom k Rom. 9. â—8 he will he pittieth whom he will he hardeneth Exemplifying both the parts of this diuision by two most singular and
famous examples one in the Family of Abraham who hauing two sons Isack and Ishmael Isack onely was accounted for his Seed and that by Gods owne appointment to make it appeare that the Fountain of Predestinatiō is the pleasure of God not the goodnesse of man The other of two Twins in the Family of Isack Iacob Esau both borne of the same father of the same mother and at the same conception whereas neuerthelesse onely Iacob was chosen Esau reiected and that before their birth that neither any good thing in Iacob could bee the cause of the choosing of him nor any wickednesse in Esau of his reiecting but the onely will and pleasure of God for if men were not more brutish then the beasts themselues their owne sence would teach them that since the Will of God is God himselfe a higher and a further reason then his owne Will cannot be sought for vnlesse there were some higher then hee to goe vnto And when Christ himselfe the Wisdome of GOD resteth in this reason Euen l Mat. 11. 26. so O Father because so is thy good pleasure why should wee wretches enquire any further Worthily therefore doth the Apostle there conclude What m Ro. 9. 2◠23. if God willing to shew forth wrath c. haue suffered the vessels of wrath framed to destruction and to make knowne the riches of his Glorie vpon the Vessels of Mercie which hee hath before prepared vnto Glorie As if hee should say What hast thou O man to doe with it if such bee his pleasure But if cursed men will needes ransacke the secrets of the blessed God and inquire a reason of his most holy counsels let them heare how the Apostle n Rom. 9. 14 15 16 17 18 19 20 21 22 23. answereth these Cauillers cleering the Lords Iustice First in regard of the subordinate meanes which hee hath appointed to bring those his counsels to passe namely towards the Elect Mercy comprehending an effectuall Calling through faith whereby they attayne Righteousnesse and Sanctification vnto the Reprobate hardening the fruites whereof are Incredulitie and sinne the proper and immediate causes of their Damnation so that no way can the Lord be accused as vnrighteous either in sauing the Elect vpon whom he first bestoweth Faith and Holinesse of life or in destroying the Reprobate whose incredulitie and sinne doth come betweene And if he should deale with all men so who could complaine of wrong Againe if you looke to the end of Gods counsels in the damnation of the wicked the Apostle saith it is not absolutely and simply their destruction as if God were like an vnmercifull and a cruell hard-hearted Tyrant that taketh pleasure in other mens ruines but it is as he setteth out in the example of PHARAOH to shew forth his power and to haue his Name published in all the Earth making his Glorie to shine in their deserued punishment whilest thereby hee doth declare himselfe an Enemie and Reuenger of sinne Mightie in the execution of his Iudgements Wonderfull in the riches of his Mercie towards the Elect as one contrarie doth set forth another Lastly for the thorow iustifying of Gods most righteous Decree especially of Reprobation which prophane Dogges doe most of all barke against hee both alleageth the Will of God as the rule of all Righteousnesse and his Soueraigntie as the Lord and Creatour of all things in whose hands wee bee as Clay in the hands of the Potter to deale with vs as seemeth good in his owne eyes and to conclude his wonderfull lenitie and mildnesse not onely in so long suffering and forbearing of the wicked but besides in the aboundance of blessings wherewith hee loadeth them which bring vpon them a more iust Damnation Wherefore that which some obiect out of the Prophet that God will not that Ezech. 18. and else-where is delighteth not nor taketh pleasure in the death of a Sinner hath a readie answere for God so farre forth as it is the ouerthrow and destruction of his Creature hath no pleasure in it but as it is a punishment of sinne and a meanes to declare his Iustice Neither can God therefore be said first and of himselfe to hate his Creature for he hateth none which haue not in themselues the cause of hatred euen their own sin being that for which alone he actually hateth any thing his Decree to destroy them was not because hee hated them for the cause of this Decree is his owne most holy pleasure that so he might manifest in them the glory of his Iustice Fourthly Predestination is from euerlasting Ephes 1. from eternity 4. Hee hath chosen vs before the foundations of the World were laid And of o Rom. 9. 11. Iacob and Esau it is said that before that they had done good or euill or before they were the one was hated the other loued In the Epistle to TIMOTHIE p 2. Tim. 1. 9. that the purpose and grace of God to saue vs was giuen to vs that is prepared for vs in Christ before the euerlasting times meaning the whole course of yeeres which hath runne on euer since the beginning of the World in one word before the World was Which saith hee is now made manifest vnto vs by the appearance of our Sauiour Iesus Christ Therefore it is called Predestination as if you would say The fore-determinate counsell of God When before Euen before all ages So Paul q Rom. 9. 23. saith Whom he hath before prepared vnto glorie And r Iude v 4. Iude addeth that the Reprobate are before of old euerlastingly ordayned to Damnation ſ 2. Pet. 2. 3. PETER also that Damnation since of olde expecteth for them So then our Election being from Eternity is certaine and immutable so as none of the Elect can euer come to perish no more then a Reprobate can euer come to bee saued the Decrees The Papists make Gods Predestination mutable of God being all vnchangeable as he himselfe is So doth Paul strengthen the t Ephes 1. 4. Ephesians in the assurance of Gods loue towards them in that being eternall it was not subiect to any change Who hath chosen vs saith he before the foundation of the World This Doctrine is plentifully layd downe in the Scripture comfortable is the place u Rom. 9. 12. Before they had done good or euill that the purpose of God might remayne firme according to the election not by workes but by grace it was said The elder should serue the yonger As many words so many Arguments for the vnchangeable hold of our Election first because it was the Decree and Purpose of Whom Of God particularly made of Iacob and Esau For what cause Not of workes but of his owne grace Therfore doth the Lord after a most wise and wonderful manner cause all things to fall out vnto the best to those that loue God which are called according to his purpose by afflictions by diuers lets