which his chosen people sucke iuice to their saluation and his refused people to their damnation So is Gods eternall decree that each thing shall keepe his own course and haue his naturall being * for thornes can not Mat. 7. 16. bring foorth grapes nor thistles figges Natures lawes in the firmament in the planets in the signes in the elimentes in the trees and fruits in the herbes and flowers and what soeuer springeth of the earth each thing yeeldes foorth his vertue to mans vse as God did first decree for the blessed spirites holy angels woorke Gods will in heauen and in this world A law of such humility obedience willingnes to please God as they haue neither will nor motion to the contrary which law is so naturally engraffed in them that they cannot erre by any meanes Therefore our Lord Iesus taught vs to pray that our heauenly fathers will may bee done in earth as it is in Heauen Natures law in cursed spirites the Deuill and his angels in Hell and dispersed in the ayre and working some tymes in the myndes of men doing their naturall offices seeking whom they may deuoure and are most noysome to Gods elect who by reason of their corrupt nature can not chuse but sinne And yet Gâ—d by his grace through the ministery of his holy Spirite doth restrayne his chosen calling them backe to repentance And sometyme they are tempted by Satan for triall of their fayth and constancie towardes God as was Iob Daniel and others But Gods refused people are still possessed by wicked spirites and caried on continually from euil to woorse to their vtter destruction And that their cursed exercise is to them a law engrafted so deeply in their nature by their fall as they cannot breake it But in Gods elect that wicked nature by the ministery of his holy Spirite by his mercy and grace is altred yet can not be taken clean away during this life * But when the elect moorn 2 Cor. 1â— 8. 9. vnder the burden of sinne and pray to bee released then is the grace of God sufficient for them Natures law in all kynd of beastes and creeping things on earth fethered foules and fish in the waters salt and fresh God hath insinuated by his woord in the creation into the vitall spirites of each creature in his kynde to keepe his course by natures lawes And it is a monster in nature whom any doe contrary to their kyndes By natures law God from the beginning hath doth now and euer shall gouerne ordinarily all creatures in Heauen and Earth mankind onely excepted while hee liueth in this world whom hee â—ath diuided in two sortes as hee had â—â—uided the angels and al for the accomplish ment of his eternal purpose and endlesse glory So is mankind onely exempted from this law of Nature by commaundement during this mortall life For whereas God insinuated and ingrafted into the vitall spirites of each liuing thing in his kinde to keepe the law of Nature which among them is very seldome broken Contrariwise God hath put vpon mankinde a law vtterly disagreeing and most contrary to the corrupt nature of maÌ„ a law of commaundementes in woordes playnly written for mans vnderstanding preceptes so hard as it is impossible for man by his owne power to obserue them If it had pleased God hee was also able to haue giuen power to fulfill it and so should mankynd haue liued as the holy Angels but then his mercy and iustice should not haue bene so manifestly sette foorth vnto his glory as now they are and as was most meet they should bee Yet God to set forth his loue toward man and the dignity excellency of mankind by his mere mercy offered vppon our nature hee did forepoynt that the nature of man should bee personally vnited vnto the deity In respect of this coniunction especially some thinke it is written * that God made man litle inferiour to the Angels it Psalm 8. 6. is most true that God preferred Christ Iesus vnto the Angels * For vnto which of the Angels sayd he at any tyme sit Heb. 1. 4. 5. 13. thou on my right hande vntill I make thyne enemies thy foot stoole And by vertue of the sayd holy coniunction all Gods elect are made so woorthy and deare in his sight that all the holy Angels are ministring spirites sent foorth to serue for their sakes which shal be heires of saluation and then of necessity it must needs follow because euery thing hath his contrary that the Deuil and his angels are also ministring spirites sent foorth to minister for their sakes which shall bee heires of damnation * For they goe about lyke roring Lyons 1. Pet. 5. 8. seeking whom they may deuoure The consideration of this woonderfull diuision ought to moue all people to feare and tremble in presence which is euery where of this onely Monarke of Heauen and Earth * Psal 107. 8. 8. 15. tel forth the wonders that he doth among the children of meÌ„ It is before proued that God hath dealt with Angels as with men chosing some refusing other some the chosen remayne in their first blessed state they refused for their infidelity pride and disobedience were cast out of Heauen with their thiefe Captayne or King * Abadon the angell of the bottomles Reuel 9. 11. 12. 9. pitte * which deceaueth all the World and those infinite nombers of multitudes of disobedient spirites that fell with Mat. 25. 41 him are called his angels * for whom Hell fire was prepared And it stands with reason that he his traine became enemies fel from Heauen before God made man on earth otherwise hee could not haue but so ready in the crafty serpent * to seeke mans confusion immediatly after his creation as Gen. 3. 1. to mee seemeth in and by the text Man male female were â—eceaued through their own infidelity and negligence in not beleeuing Gods holy woorde and for coâ—iting contrary to Gods woord they were desirous to be lyke Gods in knowing good and euill And so it fell out that In groping after glory They founde eternall follye In seeking glorification They found their owne damnation And that not to themselues onely but to all their corrupt posterity For then and there Satan ouer came them and from that tyme there was neuer any conceaued of a woman by the seed of man gotten and borne but by that wound which the Deuill gaue mankinde was wrapped in iniquity * in sinne mothers Psal 51. 41. conceaue their children All the elect of God from the beginning haue bene are and shall bee so conceaued to the ende * And how can that bee cleane which commeth of an vncleane Iob. 14. 4. Esai 61. 6. Psalm 58. 3 thing * All mans righteousnes is lyke a filthy clout The vngodly whom God hath not chosen * are strangers from God they are froward they speake lyes they are ful of Satans
called all of the spirite For as the elect of God are led and gouerned by the Spirite of God and his holy Angels And yet in such sorte as God letteth them fall often tymes by the pestâ—ient â—â—â—icementes of Satan and his Angels to the ende they may know that they stand not of themselues Euen so the reprobate whom God hath not chosen are led gouerned by satan his angels and yet in such sort as God doth very often put them in mynd by his holy Spirite admonishing them to turne from theyr wicked waies to the ende that euery one may be without excuse the autour of his own damnation Thus all in generall are of the Spirit â—yther good or bad but the reprobate follow the lustes of the flesh and suggestions of satan without resistance In the elect the flesh striueth agaynst the Spirit and the Spirit resisteth the flesh so that the Soule as all amazed is pulled now on the one syde then on the other side stackering too and free yelding sometimes to the good motions and many tymes to the euill motions filthy lustes Now in a litle hope and then in great dispayre and all by ignorance of holy Scriptures and neglecting the knowledge and grace which God already had or hath geuen them Therefore let vs labour in good woorkes of charity with fasting and faythful prayer to God * to obtayn the blessing of Luk. 11. 28. hearing beleeuing obeying and exercysing his holy woord that thereby we may obtayne wisedome from God to discerne betweene good and euill and that most excellent knowledge and precious gift of God * to trye the Spirites that woorke 1 Iohn 4. 3. in vs whether they be of God or no. For this is certayne that the least thought that râ—seth in mans minde is styrred either by the flesh or by the spirite and in the same moment tendeth to good or euil in Gods sight And to choose the good and reiect the euill is the ful some of al vertuous wisedome euen the precious gift of God which no creature caÌ„ obtayn of himselfe for it must come by the free grace and mercy of God through Christ Iesus being asked in true fayth as he commaundeth * Aske and it shall bee giuen you c. Matth. 7. 7. 21. 22 Mans naturall state as discended from Adam after his fall was most miserable and vtterly damned body and Soule the nombers of mankinde onely knowne to God to mans wit incomprehencible and to reason more then infinite out of which greater infinite nomber the Lord of mercy hath chosen and forepointed a lesser infinite nomber which hee hath elected by grace in Christ Iesus * And forepointed them to bee Ephes 1. 4 10. 13. adopted in him before the foundations of the World were layde And are sealed to saluation by the holy Spirit of promise which is the earnest of our inheritance purchased by Christ Iesus euen the same that king Dauid ment when hee sayde * I should vtterly haue faynted except I had beleeued to see Psal 27. 13. the goodnes of the Lord in the land of the liuing And so should now the elect of God faynt daily by reason of the afflictions and miseries which they suffer of the wicked worldlinges in this lyfe if it were not for the hope they haue to enioy the sweete promises of God by Christ Iesus in the world to come in Heauen which Dauid calleth the land of the liuing And â—o meruayle though Gods elect suffer horrible miseries in this World For * Satan can transforme himselfe 2 Cor. 11. 13. into an Angel of light as once he was Also his captiues the subiectes and wicked folkes by theyr hypocrisy can seeme in the sight of men as sober as honest as vertuous and holy as the very elect of God As Iudas for example beinge of the twelue Apostles hee Mark 3. 14 did his office hee preached the gospel hee wrought miracles hee seemed outwardly as honest as faythful and as holy as the rest * yea and more zealous then his fellowes and yet a Iohn 12. 5. very hipocrite which argueth that euen now among those that preach the gospell minister the holy sacramentes there may bee such Hipocrites as Iudas was Saynt Paul confirmeth 1 Cor. 9. 26. the same in saying * I runne not as at an vncertayne marke I fight not as one that beateth the winde but I bring my body in subiection least by any meanes after preaching to others I my selfe should bee reprooued which argueth that there hath bene euer are now and euer shall bee such Preachers and Ministers as are not as they would seem to bee And by those Hipocrites as well of the Spiritualty as of the Laity many of the very elect are abused and enticed to the committing of horrible Crimes manifested vnto men God seruing therein his eternall secrete purpose by the ministery of Satan to the end that none should be able to iudge of his secrets in the matter of election and reprobation who shoulde be saued or damned further then hee hath giuen scoape by the holy Scriptures * No man can iudge of another by any Eccles 9. 1. c. thinge that happeneth vnto men in this lyfe who is loued or hated of God for hee maketh the Sunne to Shyne on all alyke And as the wicked most commonly liue in greatest prosperity euen so among the poorer sort bursteth out the greatest villany what secret God hath in that I leaue to him Moreouer this pestilent vice of Hipocrisy is such a canker in the nature of mankind as cannot bee shunned nor auoyded And by it both the elect and the reiect couer their sinnes from the knowledge of man but not from God and priuily and inwardly abuse themselues in body mynd and Soule And some cary close their filthines but short tyme. Some keepe it long vnseene of man Yet in some at length it breaketh foorth to their vtter shame whereof some by Gods grace returne by repentance and receaue saluation because they are the elect of God Some through hardnes of hart cast asyde all shame and feare of God and so runne headlong into destruction damnation Some enioy * the blessing to haue their sinnes Psalm 32. 1 c. couered and forgiuen yea a speciall blessednes haue they to whom the Lord imputeth not sinne Is not this a most speciall grace of God to couer some mens sins that they neuer come to light haue they not great and iust cause to bee thankfull seeing no creature can accuse them but God and their owne conscience So it pleaseth God to deale with some and vnhappy are they that enuy the happy state of others For by the ministery of his holy Spirite hee woorketh reformation in the myndes and soules of some leading them by true repentance to amendment of life without beyng openly detected * for no man liueth and sinneth 1 Iohn 1. 8. not Oh that men
burned in theyr lusts one towards another so that man with man wrought filthynes and receiued within themselues such recompence of theyr errors as was meete for as they regarded not the worde of God euen so hee gaue them vpp into a reprobate minde for a further punishment of theyr disobedience euen still proceeding from euill to worse to be full of all Vnrighteousnes Infidelity Pryde Idolatry Blasphemy Adultery Fornication Murther Theft Malice Enuie Coueteousenes Debate Deceipte taking all thinges in all parte Backbiters Haters of God Doers of wrong Proude bosters Inuenters of euill thinges without naturall affection merciles neuer appeased which men though they knew the lawe of God that they which coÌ„mit such things are worthy of death yet not only do the same themselues but also fauour those others that do them Beholde it is a doble fault not only to do euill but also to fauour them that do euill Yet suerly that is the nature of wicked folkes of what degree so euer euen to fauour such vices in others as are in themselues For if Maiestrates were verteous and zelous of Gods holy religion such horrible vices as a foresayde could not escape vnpunished Therfore Maiestrates and al officers ought to take heed howe they fauour pitye and helpe offenders agaynst Gods lawe For it is very probable that they are infected with the same vices which they fauour in others I meane specially those vices for which Gods law commaundeth death which should not passe without some kinde of punishment where Christian gouernours liue vnlesse it doe euidently appeare vnto them that fauour shewed vnto the offendor would make more to the glory of God and coÌ„mon benefit then the punishment which the offendour shoulde sustayne By this recitall of the first to the Romaynes it appeareth at large for what causes God forsaketh such as feare not him and wherfore he casteth them of into a reprobate minde into the power of Satan as captiues to bee ledd of him from euill to worse Euen till they come to theyr vtter distruction Oh that men would therfore feare the Lorde and shewe foorth his wonders among the children of men doone by his almighty power * Who euer hath doth now and euer shal Eccle. 3. 14. do his manifold and wonderfull workes purposly that men should feare him For he punisheth synne by sinne and mankinde ly his owne inuention and abhomination As when some by weltring in theyr owne sinne and filthynes proceding still from euill to worse euen that is Gods iust punishment to geue them ouer to Satan to harden theyr hartes by theiâ—e infidelity pride and disobededience to set theyr affections so gredely one some wicked purpose that no counsell may perswade them nor argument remoue them from comitting such wickednes as shal be to theyr owne confusion whereutto Satan doth shooue and pushe them forwardes by such intricate subtilties of pleasant enticementes or by such frantick fumes of cankred malice that they shall haue no power to foresee theyr imminent dangerous mischiefe nor beleeue it though it bee foretold them by theyr dearest frendes And albeit perhaps that by a dyme foresight they be moued to mistrust the sequell and so to feare the perill yet shall they not auoyde it So incomprehencible are the intricate and secret meanes wrought in theÌ„ by secret working of wicked spirits by which God punisheth sinne by sinne Euen by mans owne inuenâ—ions and abhominations Sapiens 12. 13. As for example when King Saule had coÌ„mitted that horrible sin of disobedience agaynst God not of malitious presumption as diuers of the wicked do but of a sottish deuotion such as papists call good intent hee tell dayly from euill to worse vntill the spirit of the Lord departed from him â— and he left to the counsell of his owne will then the which plague none can be greater For * man is a beast in his owne knowledge Iere. 10. 14 being in honor and abounding in wealth and casting of the feare of God * Dauid compareth them to beastes that Psal 49. 21. perish for indeede they are in worse case then any brute beast when they want the feare of God Marke what followeth * the spirit of the Lorde came vpon Sam. 16. 13. 14. Dauâ—d c. And the spirit of the Lorde departed from Saul and the Lorde sent an euill spirit to vexe him Note it well the euill spirit went at Gods commaundement God Examples how God sendeth both good euill Spirites sent him by which it is euident that God somtime so dealeth with such as geue themselues ouer to follow theyr owne lusts namely that for their iniquity he taketh away that portion of his spirit that hee had geueÌ„ them and sendeth an euil spirit to vex them to auoyde that heauy iudgement we must continually fight agaynst Satan and his adherents spirituall and Heb. 12. 1. 2 carnall looking vnto Christ Iesus our captayne and finisher of our fayth by whom only wee ouercome For * without him wee can do nothing wee are not able to Iohn 15 5. resist Satan exept the holy Ghost strengthen vs neyther can we do any other good thing not so much as * to think a good 2 Cor. 3. 5. thought Also this example proueth that God moueth appoynteth and directeth some tyme the euill spirits to seaze vpon such as neglect to feare loue and to obay him to punish theire former sinnes by making them afterwares to coÌ„mit greater euills As King Saul did afterwards in asking counsell and seeking helpe of Witches Enchaunters and Sorcerers when the spirit of the good Lord was gone from him Thus wee see when man forsaketh God by disobedience God forsaketh him and leaueth him to his owne corrupt will And then forthwith * they are in the snare of the Diuil holden 2 Tim. 26. at this will Oh that men would therefore with reuerente loue and humble obedience feare this almighty Iehouah and passing wonderful God and pray to him hartily in the name of Christ Iesus to geue them a feruent desire of weldoin â— according to his word and grace to be sory when they do the contrary which feruent desire of weldoing and harty repentance for ill doing sincerely exercised without Hypocrycie ioyned with true fayth in Christ Iesus is sufficient to saluation * For hee is not onely the fulfilling of the lawe for all Rom. 10. 4. Iohn 1. 19. that truly trust in him but also the very * lambe of God that taketh away the sinnes of the worlde That is to say the sins of worldly people such so many as God before he made the world did choose forepoynt to be saued by Christ Iesus Thus we see by that which was done to king Saul king Ahab and others mentioned in holy Scriptures that men are moued led and gouerned often by euill spirits And albeit there appeareth a certayne feeble desire of weldoing in some men yet doubtles the same neuer commeth to
perfection of true godlinesse except the holy ghost woorke it yea there bee many that seeke * to enter in at the strait gate and Math. 7. 14 yet but few that find it Because * mankinde flesh and blood by sinne corrupt is Gen. 6. 5. 8. 21. naturally altogeather inclined to euill not able of himselfe to thinke a good thought In such wretched state was mankynde wrapped by the fall of Adam Neuerthelesse so many as heretofore haue had haue now or hereafter shall haue grace to folow effectually in Christ Iesus they no doubt haue are and shall bee renewed by him and made agayne the pure image of God children of Saluation more perfect then in their first creation And that by reason of election whereby they are established neuer to fall agayne into damnation into sinne they fall dayly * yet though they fall they shall not bee Psal 37. 24. cast away for the Lord in mercy recouereth them But all the rest whom God hath not chosen remayne still in the pollution of Adam in Satans captiuity how high and mighty on Earth soeuer they bee Behold here the reason why * euery creature of mankind ought to feare and tremble in the presence which is euery where of our eternall and almighty Monarch of Heauen Earth and hell to craue his fauour to fight vnder his mayne standerd armed with his grace which is his holy law And although it is impossible for mankinde of his owne strength to obserue the law as it requireth yet it is a speciall note of Gods fauour vppon whom soeuer to haue a zelous desire to keepe it and a sorrowful mynd in breaking it Therefore Let curious heads and tatling tongues leaue of their iangling talke And humbly stoupe vnto the Lawe wherein God bids them walke For although fayth doth iustify and not deedes of the Law Yet hee that will not doe the deedes Shall cough himselfe a daw For wee are bound to loue vnder the law and yet not to trust that wee are saued by the Lawe For it is playne that by * the workes of the Law no flesh shal bee iustifyed Indeed Galat. 2. 16. the promise of God preuenteth the Law for if the Law could giue lyfe to Saluation then no doubt it shoulde saue those 3. 21. 22. that could kepe it and put theyr trust in their deedes but all was concluded vnder sinne that the promise by fayth in Christ Iesus might be performed to them that beleeue Euery one by nature hath faith to beleeue such thinges as 2 Thess 2. 9 10. 12. they reade heare and like Yea * Satan shall worke lying signes and wonders and God shall sende on the reprobate strong dilusion that they shall beleue lyes But to haue this speciall fayth in Christ Iesus to saluation is only incident to those whom God hath chosen in Christ Iesus to himselfe Now because none but God onely knoweth whom he hath chosen to haue this speciall fayth Therefore it is euery one of mankind their part and duty with reuerend feare to craue it of the Lord. And let none be in dispayre to obtayne for our Lord Iesus hath promised that what soeuer good thing is asked in his name his heauenly Father for his sake wil graunt it * Aske and yee shall receaue seeke and yee shall finde knocke and it shall bee opened vnto you c. * If any lacke Matt. 7. 7. Iam. 1. 5. wisedome let them aske it of God and wauer not for he that doubteth to receaue that he prayeth for shal receaue no goodnes at the Lordes handes For the promise is made on that condicion * what soeuer yee aske in prayer in my name if ye Mat. 21. 22 Fides est donuÌ„ Dei beleeue yee shall receaue it Herein let euery one examine themselues whether they haue in themselues such stedfast faith as doth assure them to inioy that they pray for so that of necessity wee must beleeue or bee damned For our Sauiour sayeth * if you abyde in me and my words Iohn 15. 7. abyde in you aske what you will and it shal be done for you The contrary is yf wee beleue not if we abyde not in him and his worde abyde not in vs wee can receaue no Heauenly grace at the Lordes hand sauing such as hee geueth in common to all without asking And Saynt Iames telleth the cause why for that wee aske amis good things and receaue them not for want of fayth or els things to consume vpon our lustes And therefore not meete for God to graunt nor fyt for vs to receaue The consideration of these things are to put vs in memory of our fond ignorance or slouthful negligence or beastly wantonnes especially of our passing vrgent necessitie to craue Gods fauour and holy spirit to direct vs from time to time And then our harts shall vnderstand what good reason King Dauid had to pray * Lorde take not thy holy spirit from Psal 51. 11. mee For as long as there is in vs any desire of weldoing as a wishing to kepe the lawe a lothsomnes of ildoing and a sorrow for our offences by those tokens let vs assure our selues that the spirit of the Lord is in vs and is loth to departe from vs but striueth still to get the greater place in our minde and put Satan to the lesser For of this let vs assure our selues temptations of the flesh and the Diuill will euer haue place in our mindes while wee are in this life And at our death will not depart vntill * hee be thrust out by a stronger who Luk. 11. 21. 16. 22. euen by Christ who worketh in vs by the holy Ghost Satan is the strong man that possesseth the houses of mens mindes and Christ our Sauiour is the stronger which deliuereth the soules of his elect out of Satans power and putteth Satan from his possession So let vs pray that God take not his holy spirit from vs wheÌ„ * Nathan the prophet reproued K. Dauid thereby calling Sam. 11. 9. him to repentance he perceiued very wel that the spirit of the Lorde by the corrupt nature of man was kept vnder while he followed his fleshly lustes and adultry and his 〈◊〉 â—â—ulses to couer his fi lt 〈◊〉 by murther For when folkes of purpose to serue theyr lustes cast of the fear of God then their lusts with the euil that gouerneth them leadeth al theÌ„ on from euil to worse and makes them to heape sinne vpon sinne to theire vtter distruction except Gods mercy reclaime them Into these temptations they fall not by chaunce fortune at al aduentures nor yet alâ—ue by Satans owne will For God hath him so much at his becke that neither he nor his angels can goe when where and to whom they list but when where and to whom they are sent For * yâ— 1 Sam. 16. 14 1 Reg. 22. 21. 22. Lord sent an euil spirit to vexe king Saul And
the Lord sent an euill spirit to deceaue king Ahab euen a lying spirit into the mouthes of his iiii â— prophets whose persus ion he followed in despite of Michâ—as to his owne destruction and so it was forepointed of God By those and such lyke examples of holy Scriptures it is euident that God sindeth the spirites both good and bad to whom it pleaseth him in whom is no partiality Princes and Sap. 6. 1. 10. 9. Subiectes are equall in his fight * The Lord eareth for all alyke sauing they that abuse auctority shall haue the greatter punishment Moreouer wee reade in holy Scriptures of many euil and vncleane spirites that in euery age haue diuersly vexed many people by sondry qualities Some to commit blasphemy idolatry perâ—â—y sowe murther adultery fornication theft some draknesse frenzy and vtter madnes And some to dispayre of theyr saluation and so destroy themselues and of these and such lyke wee haue examples by dayly experience All which miseries with other infinite wicked and carnall motions * are not straunge but euen such as by Gods ordinance Cor. 10. 13. follow the corrupt nature of man as punishments for his infidelity pride and disobedience euen by sinne to punish sinne through mans owne inuentions and abhominations Therefore Gods predestination his forepointment of some to saluation and some to damnation ought to bee familiar to all men 〈◊〉 â—â—th come to 〈◊〉 or 〈◊〉 〈◊〉 because it is an infallible truth declare 〈◊〉 〈◊〉 by the woord of God fro◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 wh 〈…〉 discâ—nesâ— of his holy scriptures 〈◊〉 by the 〈◊〉 of the law the prophets of the new Testament by Christ Iesus himself the doctrine thereof 〈…〉 firmed by miracles and sealed with his precious blood and 〈◊〉 by the 〈◊〉 and blood of his Apostles and Disciples and 〈◊〉 theâ— sithence by an infinite nomber of God 〈◊〉 〈◊〉 〈◊〉 death by diuerse torments for the confirmation of the same And it is nâ— small 〈◊〉 nor 〈◊〉 part of the glad tydings which the Lord did 〈◊〉 〈◊〉 〈◊〉 bee preached to all none excepted by â—â—sse such as of 〈◊〉 will doe refuse it for a witnesse 〈◊〉 〈◊〉 〈◊〉 The Apostles well commaunded Matth. Mark 6. 11. Luk. to shake the dust of the in 〈…〉 〈◊〉 depart from them because it shal be harder with such stubberne malicious in the day of iudgement th 〈…〉 〈◊〉 〈◊〉 me had Gomorâ—â—h Therefore it 〈◊〉 be not tâ— hee kept in silence but freely preached euery where for by that meanes the prayer of king Dauid and all he◠〈◊〉 of God is to bee 〈…〉 yned That his Psalm 67. 2. way may bee know◠〈◊〉 the 〈◊〉 〈◊〉 and his sauing health among all nations This forepoyntment of God is a Luk. 10. secret * which God hath 〈◊〉 〈◊〉 the most part of the wise and learned of the Worlde and hath opened them vnto the poore and simple soules * This is the secret which in other Ephes 3. ages was not opened to 〈◊〉 as it is not reuealed vnto his holy 〈◊〉 and Prophets 〈◊〉 The secret that God Rom. 16. 25 26. 2 Tim. 1. 9 had chosen the Gentils before the Worlde began was kepâ— close vntil it was reuealed by the Gospell preached Then called â—ee the Gentils with an holy calling not according to their woorkes but according to his owne purpose and grace which was giuen theÌ„ through Christ Iesus before the world was giuen to them is not to all ingenerall but especially to 2 Thess 3. 2 Heb. 11. 6. those that rightly beleue in Christ Iesus * For all men haue not fayth * And without fayth it is impossible to please God Naturall fayth as some speake is in all men but fayth to saluation is speciall to Gods elect â— Euery good gift is froÌ„ Iam. 1. 17. 1 Co. 4. 7. Iohn 14. 6. Iohn 6. 44. God * What hast thou that thou hast not receiued hast thou fayth to saluation Then thou hast receiued it of God for all men haue it not For * no man can come to the Father but by the Sonne * And no man can come to the Sonne except the Father draw him It is giuen to some of Gods elect though not to all to Mat. 13. 11 know the secrets of the kingdome of Heauen but it is not giuen to any of the reprobate to know them rightly * Their Esai 6. 9. 11 hartes bee hardned and their eies bee blinded how doth God blind the Eies of his refused people euen by the ministery of Satan called the God of this World Therefore if the Gospell be yet hidden * it is hidden from 2 Cor. 4. 3. wicked questions them that perish of whom the God of this World hath blinded the eyes of their myndes so farre as they dispite God most horrible saying if Gods predestination bee such as euery man is elected or reiected before the world began then if I bee elected I shal bee saued If I bee reiected I shall be damned what skils it what I do why should I not do what I list and take my pleasure in all thinges whyle I am here or why should I fast pray giue almes obserue the Law or doe any goodnes seeing it helpeth not to saluation These are motions of the Spirit what Spirit of Satan not of God For these and such blasphemous argumentes procede not from a corrupt mouth only as from a mere man but as from one possessed by the diuill which holdeth him captiue from beleuing and obeying the truth In such the spirit of God is not for a time while they commit wickednes as it was in King Dauid while he comitted Adultery and Murther but through repentance wrought in such by Gods grace the holy spirit ouer cometh and sheweth it selfe And then such se themselues as King Dauid did what they were while the spirit of the Lord was as it were absent or stayed his woorking to direct them Now if such lewd people as before mentioned could beleue the holy scriptures and contenâ— themselues with the true interpretation there of the 〈◊〉 they should finde this treatis by Gods true experience to bee the infallible truth of the eternall almighty and most glorious God the only Monarch of Heauen and Earth GODS ETERNALL PVRPOSE PROued by the holy Scriptures and how by his will each thing is brought to his forepointed end CAP. 7. FIrst that God hath chosen and blessed al yâ— Ephes 1. 4. 5. 11. 2 Tim. 1. 9. Titus 1. 2. 3. faythfull in Christ Iesus before the foundations of the world vere layde and did forepoynte them to be his children adopted in Christ Iesus in whom and by whom hee hath opened vnto vs the secret of his will according to his good pleasure purposed in him selfe before hee beganne to frame the world And it is playne that God deuideth if I may so speake his wil in respect of vs one part thereof is reueled in his word by holy scriptures
poyson euen from their mothers wombe Esau before his birth was refused and froward from his mothers Gen. 25. Mal. 1. 2. Rom. 9. 11. wombe when hee came to discretion hee furiously reiected the blessing of God which afterward hee could not recouer though hee sought it with teares It is an ancient opinion that euery man had his good and euill angel which albeit it wanteth sufficient warrant of holy Scripture yet most true it is that God by his holy spirite doth gouerne his elect who also haue by God his appoyntment holy angels to minister vnto them when it pleaseth God to his glory and their own saluation There are few of the reprobate that liue to years of discretion that haue bard by any means of the Law and the Gospel but they are some tyme put in mynde by the mations of God his Spirite to leaue their wickednes to the which because they do not obay their owne consciences shall condemne theÌ„ And because they yeelde no obedience vnto the motions of the spirit of God therefore hee giueth them ouer vnto their owne lustes and temptations of the Deuil To his temptations God his chosen are some tyme subiect * To the ende that the light of Gods elect in honesty of life Matt. 5. 16. and good woorkes may shyne amongst men to the good ensample of others and glory of their father which is in heaueÌ„ * That the tryall of their fayth much more precious then 1 Pet. 1. 7. Gold might bee to theyr prayse at the comming of the Lord Iesus to iudge the quicke the dead Great are their troubles and their temptations very greeuous but God deliuereth them out of all Oh that men would therefore feare the Lord Iehouah that almighty Monarch of Heauen Earth and Hell and shew foorth the wonders that hee doth among the children of men Whereas the * Apostle sayth that flesh lusteth contrary to Gal. 5. 17. the spirite hee meaneth contrary to the spirite of God For otherwise the flesh lusteth very agreeable to the spirit that is the mynde and soule of Man vntill the holy Ghost which is the same spirite that Paul meaneth worke in man * so doth Eze. 36. 28 God put his spirite in man according to his promise and then beginneth the battayle betwene the spirite and the flesh which is the whole man and which is compact of body spirite of lyfe mynde and soule c. And al that rest on Christ Iesus 2 Gor. 5. 17. are willed to become new creatures * which is that new and second birth without the which none shall inherite the kingdome of God * Satan is the strong man which possesseth the house of Mat. 12. 29. mans mynd and the holy Ghost is the stronger man that driueth Satan from his possession And when an vncleane spirit is displaced hee wandreth about a whyle and returneth to proue if hee can enter agayne which if hee do then hee bringeth in with him seuen woorse then himselfe so is his ende woorse then the beginning except hee bee the chosen of God to whom Satan geueth many foyles And when they haue fallen into sinne by Satans slightes they can not ryse they cannot repent they cannot returne to God of their owne power * For no man can come the Sonne Iohn 6. 44. 14. 6 except the Father draw him * Christ Iesus his Sonne is the way the truth and the lyfe and no man can come to the Father but by him Many are called but few are chosen But all those that Mat. 20. 16 are and shal bee enhâ—ritours of the kingdome of heauen were chosen therunto before the world began and after birth comming to years of discrecion they are called so effectually that they cannot chose but come to the Lord notwithstanding the pestiferous malice of Satan and his ympes both bodily and ghostly The meanes of calling are commen to all in places where the truth is professed as reaâ—ing and hearing the holy Scriptures preached taught or talked of the chosen receaue it by fayth to their saluation The refused of God are called by yâ— same meanes but they are so effectually holden backe by Satan and his impes bodily and ghostly that when they haue beleeued they 〈◊〉 no power to hold it but let it slip agayne in the end to their daÌ„nation Concerning such as liue not to yeares of discretion and such as are not called by the meanes aforesaid I leaue them to the secrete meanes which God at his pleasure may vse Rom. 11. 36 For * of him through him and for him are all thinges to him be all honor foreuer Amen For hee is all in all hee woorketh all in all and is not tyed vnder any lawe by his owne decrees neither can any other ympose statutes vnto him and therefore hee cannot doe euil what soeuer hee doth because all is his owne and hee onely and none but hee may doe with his owne as hee list CONCERNING THE VARIETY of Spirites that woorke diuers effectes in mankinde CAP. 13. IT shall eskape mee very much agaynst my will if I put downe any thing that is not to be found in holy Scriptures or gathered of the same by tru interpretation or souÌ„d argument grounded on the holy text Genesis chapter 41. verse 14 Ioseph had the Spirite of interpretation of Dreames Daniell 2 19. the interpretation of Nabuchadnezers dreame was opened vnto Daniell in a vision Exodus 28. 31. 2. 6. God filleth men with the suirites of conning in artes sciences handy occupations and all worldly wisedome Nombers 5. 14. 15 the spirite of Ielousy 27. 18. eod libro the spirit of gouernment in Iosua Iudges 6. 34. the spirit of boldnes and hardines in Gedion Iudges 9. 23. God sent an euil spirite between the King and his Subiectes And 11. 29. The Spirite of hardines in Iephta and 13. 25. the Spirite of strength in Sampson 1 Samuel 10. 6. Spirites of prophecie and 16. 13. a good Spirite came vppon Dauid 14. the good Spirite departed from Saul and the Lord sent an euill spirit to vexe him 1 Kinges 22. 21. to 28. Spirites of enticementes and lying In Esai 19. 3 Spirites of diuination 28. 6. 29. 10. Spirits of slumber and amasednes Ecclesiastious 39. 28. Spirites created for vengeance c. Math. 10. 1. vncleane spirits 12. blind dumbe spirits Mar. 9. 17. to 29 dumbe and deafe Spirites Actes 23. 8. 9. Spirits and Angels haue some time spoken vnto men The Saduces say there is no resur rection nor Angell nor Spirite the Pharisies confesse both 1 Tim 4 1. Spirites of error and Deuilish doctrine 2 Tim. 1. 7. Spirites of feare and loue And as there are dreamers of dreames and seers of visions so are there spirites both good and euill to moue dreames to shew visions and stirre vp phantasies in folks myndes some to good and some to euill * One man as wee reade had a legion of Deuils in him Marc. 5. 9. which by some mens accompt is 12500. and by other some 6000. footmen 732. horsmen what an infinite nomber of legions let euery man thinke are among so many mad men as presently liue in the world of all degrees high and lowe rich and poore I grant many are worldly wise but few haue right wittes in Godlines * For many are called but few are Mat. 20. 16. chosen Another reason they esteeme not of Gods woord they haue no desire to obay it nor to refrayne their couetous desires and wicked lustes they haue no wil to praye to fast nor geue almes to shew their loue and obedience to God who hath ordayned those thinges to exercise all such as wil bee his Our Sauiour Christ sayth it is the spirite that quickenneth Iohn 6. 63. the flesh profiteth nothing who knoweth not that the body without the spirite is deade and can doe neyther good nor euill But while the Spirite of lyfe the mynde and yâ— immortall sowle are ioyned with the body the man is continually woorking speaking or thinking good or euill So that it is the Spirite that quickeneth both wayes yet not one and the same spirite but a good or euill spirite Among the diuersity of Spirites there are none more perillous then the spirites of hipocrisy dissimulation and flattery For by the allurementes of those pestiferous subtlâ— spirites Satan who by those meanes * doth seem an angel 2 Cor 11. 14 of light can so finely frame his worldly ministers by whom hee woorketh as Gods elect euen they that walke most seuerely can not make a fayrer shew of Godlines then they And all to disceaue such as will not warely walke in the fear of God Yea such pernitious wicked spirites shall worke in some that shall auouch falshed for truth * And therfore called false Christes and false Prophets which shall shew signes wonders Mar. 13. 22 to disceaue if it were possible the very elect of their saluation Therefore wee must watâ—h and pray take heed because wee know not the moment of the Lordes comming nor the day of our death Certayne creatures on earth haue the Spirites of life the minde and bodily sences as seeing hearing smelling tasting feeling knowledge memory and agility of bodie common with mankinde If man had receaued no more hee had differed but in shape onely from other seemly beastes but vnto vnto man onely was giuen a reasonable and an immortal Spirite euen a reasonable soule whereby hee exceedeth all other earthly creatures Therefore to mankinde onely it is sayd * Bee not lyke horse and mule which haue no vnderstanding whose mouthes must be holden with bit bridle Psal 32. 9. Therefore most happy for euer blessed are they to whom God hath geuen true vnderstanding godly wisedome right iudgement and grace to follow the motions of God his most holy spirite by whose assistance wee are made able to eschew euill and doe good to seeke peace and keepe our soules in paâ—ience walking in holines and righteousnes till wee receaue the reward of our fayth euen the saluation of our soules and bodies for euer
whereof with reuerence vnder correction of the same we may boldly speeke The other part of his will is secret to himself by which hee purposed in himselfe to haue matter to worke on to exercise both mercy and iustice * euen to prepare some vessels to Rom. 9. 22. honor and glory and other some to dishonor distruction the depthe of this secret passeth mans reason to finde out Therfore wee must leaue it to God and say his wil be done For indeede hee is the right * Lorde of the vinâ—ard that may geue Matth. 20. 13. 14. c. great wages for litle seruice And small rewarde for long attendance and hard labour For hee only and none but he is the righteous Lord that may iustly say I will do with mine owne as I list Exampâ—â— touching his predestination As a perfect workman pretending to builde an house hath conceâ—â—ed in his minde before hand the Idea or perfect image of the whole plot which hee pretendeth which euery corner member and ioynte as it were alredy wrought in perfection Euen so this eternall and almighty Monarch of all power and dominion the geuer of knowledge coming artes sciences and perfection of the same euer had hath and euer shall haue all the plots of Heauen Earth and Hell with all theyr contents the very beginning midst and ending of all and euery thing that euer was is or shal be done from euerlasting to euerlasting alwayes present in his sight For with him there is no distinction of tyme past nor to come but the time present only distinction of times are for Angels Deuilles mankinde and other creatures which had beginning but not for God without beginning or ending Therefore it is most true that God did foresee forepointe from euerlasting ordayne the beginning midst and ending of all whatsoeuer was is or shal be done in Heauen Earth and Hell from euerlasting to euerlasting Who so denieth this doth not onely deny his almightines but also affirmeth that God hath lesse knowledge lesse foresight lesse inuention lesse power and lesse prouidence then he hath geuen to mortall man whom he hath made But these thinges following are manifest and true by holy scriptures that God for the accomplishment of his eternall purpose * made by his worde the first Adam to rise out of the Gen. 1. 17. 5. 7. Earth and become flesh and blood in all puritie and innocency endowed him with discretion wisdome and vnderstanding and a reasonable soule in freedome of will for otherwise hee could not haue bene the ymage of God And it pleased God to create him of such miraculous complexion and innocent state in such fredome of will to bring the rest his eternall purpose to his forepoynted end And therefore hee lest Adam alone to him selfe at his owne free choyse to keepe or leaue his blessed state Therefore the punishment which 〈◊〉 〈◊〉 〈◊〉 if hee should offende was iustly executed vppon him and his posteriety for euer Because he did vnworthely esteme and in wâ—nt 〈…〉 〈…〉 fully breake Gods holy precept Yet wee may neither say nor thinke that the fall of Adam 〈…〉 ened by cha 〈…〉 t◠〈…〉 wares to God least we deny his almightines for seing a sparrowe falleth not to the ground without his will much more Adam could not fall wither this will * man is of more valew Luke 12. 7. then many sparrowes Therefore Adam could not bene fallen namely so terrible a fal except God had deâ—râ—de it for nothing is don which he could not let if it pleased him Therfore it was his will forepoyntment to accomplish the rest of his most holy purpose Satan being his instrument who before was ordayned and fallen to the same end And yet was Adams fall wholy through his owne faulte Rom. 8. 28. 29. 1 Cor. 15. 45. Rom. 8. 3. and all to the end that God might performe the rest of his * eternall purpose * to redeeme agayne of the damned seede of Earthly Adam those whom he before the world was had chosen and forepoynted to saluation And to that end * hee sent the second Adam his only sonne from Heauen of his owne substance and nature to take vpon him our flesh to condemne sinne in the flesh for them whom hee had forepoynted * to bee Iohn 3. 3. 4 newe borne agayne by fayth in the seconde Adam Christ Iesus Secondly God hath ordeyned before the world was the meanes and the matter how euery thing should come to his forepoynted end and how many should be saued and damned and which they bee is only knowne to himselfe aboue And to that end hee subiected all mankinde vnder his royall lawe saying to all * do this and liue Which lawe is not in mans Luk. 10. 25. Leuit. 18. 5 Hebr. 7. 19. power aboue to obserue as it requireth Therfore * the lawe bringeth nothing to perfection For it was geuen to Mose and by him to the people to kepe them in ciuill order and honesty of lyfe it was not geuen to iustify to saluation because none can obserue it as it requireth Therfore by very iustice * into 〈◊〉 concludeth 〈…〉 e 〈◊〉 And 〈◊〉 come Christ Iesus with grace and Gal. 3. 22. Iohn 1. 17. 1 Tim. 2. 5. 6. Rom. 4. 25. truth aâ—d satisfied the rigour and strayghtnes of the lawe 〈◊〉 reade the 〈◊〉 〈◊〉 betweene God and man euen for these so many as hee had chosen and forepoynted before the world was to â—ee his 〈◊〉 adopted in Christ Iesus who is the elder brother of all the 〈◊〉 of God 〈◊〉 by nature to the whole Monarchy of Heauen and Church Thirdly we see feeles and vnderstand that our good God hath made this workâ— with all the reâ—â—ences for mans vse and * prepared it in re 〈…〉 before his creation as P 〈…〉 ces of the Earth and euery man to his powe 〈…〉 for theyr children yet 〈◊〉 And albeit God gaue man all necessaries before he was able to aske yet was it his good pleasure also to commaund man to câ—aâ—e it of him as though it semeth that * he Sap. 6. 7. Eccl. 9. 1. 2. careth for all alike because * no man can knowe by any thing that hapneth in this life whom God hath chosen to saluation for it falleth to the Godly as to the vngodly And so it semeth hee loueth all alike But certaynly it is not so For he hath Luk. 18. 7. a speciell care for his elect * whâ—se wronges he will reuenge vpon the wicked worldlings And commonly he kepeth whom he hath chosen to saluation 1 Cor. 11. 32. vnder correction in this worlde * because they should not be condemned with the wicked of the worlde Therefore he endueth them with his holy spirite helping them in his fayth feare loue and obedience by his â—otherly correction by exercising them in trobles and afflictions which hâ—s doth to them of speciall loue and fauour albeit flesh and blood cannot so
take iâ— yet â—erâ—enly whom the Lorde loueth he castneth and Heb. 12. 6. read all the Chapter scourgeth euery sonne that hee receiueth therefore if we liue without correction whereof all are pertakers then are wee â—astardes and not sonnes And although saluation is not geuen by obseruation of the lawe And although God ordeyned all necessaries for mankinde before hee was able to aske it yet seing it is his good pleasure to commaunde mankind to loue and desire to keepe the lawe and 〈◊〉 wee should 〈◊〉 prayed 〈◊〉 〈◊〉 good things â—s his handes â—â— the name of Christ Iesus what 〈◊〉 monsters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should dispute the 〈◊〉 or think it 〈◊〉 to liue 〈◊〉 the 〈◊〉 or â—eâ—dlesse to pray for these thinges which commonly mankind receiueth 〈◊〉 〈◊〉 in generall which neyther pray at all 〈◊〉 knoweth the right way 〈◊〉 to prayâ— As though they that haue 〈◊〉 〈◊〉 〈◊〉 â—â—â—ches whereby they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neede to pray for theyr daily bread because they haue it alwayâ—â— and though 〈◊〉 were needles â—y the lordâ— prayer to say thy 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 to all and most certainly true 〈◊〉 his 〈◊〉 will iâ— all thing 〈◊〉 all 〈◊〉 in all 〈◊〉 〈◊〉 all his purposes shall throughly be 〈◊〉 〈◊〉 all his enemies Therefore they that 〈◊〉 the true fayth feare and sone of God and seeke theyr saluation in Christ Iesus wil neuer be so folish thy to â—â—ble of Gods secret workes and to demaunde why he hath done this â—â— that but they will 〈◊〉 〈◊〉 all the deuises of theyr wits 〈◊〉 and vnderstanding vnto his most holy will and crauâ— his mercy in Christ Iesus in whose name he hath promised whatsoeuer is necessary for mankinde to whatsoeuer shall aske i◠〈◊〉 〈◊〉 fayth which none can do without his speciall graâ—e Therefore it is not 〈◊〉 gods reason but also euery mans 〈◊〉 duty to 〈◊〉 all 〈◊〉 necessaries of Gods Maiesty if there were 〈◊〉 theâ—â— proâ—eth vs 〈◊〉 doing but onely to shewe our 〈◊〉 〈◊〉 euen that were a â—all and sufficient argument For who knoweth the mind of the Lorde which shal be saued Rom. 9. 34. or 〈◊〉 that 〈◊〉 is 〈◊〉 himselfe so that neyther man co 〈…〉 and knowe that of another Howbeit euery man ought not only to knowe it in and of himselfe but also is bee assured of his saluation by the more mercy of God in Christ Iesus which necessity wee must beleue or els be vaniâ—â—ed Therefore be your dispayr For that is blasphemy agaynst the mercy of God that in the name of Christ Iesus let him craue true repentance and hope suerly to find that he seeketh to receaue that hee asketh and at his knocking to haue the dore of mercy opened that in mercy he may receue his saluation not for his keeping of the lawe nor for his owne good workes but for the mere merites of Christ Iesus euen the Lambe of God apoynted before the world was to take away the sinnes of the woorlde in Gods elect let vs rest vppon that which is opened vnto vs by the holy scriptures For it is passing folly worse then starke madnes to endeuoure to know that which the Lord will not haue knowne vidz who shal be saued or damned For God who worketh vppon his owne foundation which euer remayneth and hath this senteÌ„ce for a seale * The Lord knoweth 2 Tim. 2. 19. who are his Therefore let all that call one the Lord Iesus depart from iniquitie and lay hold one mercy onely walke hee neuer so holyly Furthermore the eternall God in the law and the prophets hath set downe sufficient doctryne how he would be serued in the congregations of people according to his owne prescription and not after mans inuention for Moses sayth * you Deut. 12. 8 12. 8. 32. shall not do euery man what seemeth good in his owne eies * But whatsoeuer I commaunde sayth the Lord that take heede to do and nothing diminish nothing * For you shal Ezec. 20. 28 not walke after the ordinaunces of your forefathers nor obserue theyr manners * ye be my frendes sayth Christ Iesus Iohn 25. 14. If you do whatsoeuer I commaund you who so can do that needes doe no more yet the Monkes c. had their woorkes of supererrogation In all controuersies sayth the Lord ye Ezec. 44. 24 shall iudge according to my iudgementes and keepe my Lawes do â—o statutes in all my assemblies * when yee appear Esai 1. 12. before mee that â—â— when yâ—e 〈◊〉 togeather to the Church to serue 〈◊〉 〈◊〉 who requireth these thinges at your handes what haâ—e I to do wiâ—h the multitude of your sacrifyces your insence is abhomination I can not away with your newe Moones and solemne Dayes it is iniquity my soule hateth them Marke this well If the incomprehencible maiesty of God which is here tearmed his Soule did hate the Iewish ceremonies erected by himselfe because they were corrupted by mans fantasticall inuentions How much more doth he hate that seruice vnder the tyranny of the Pope which is pretended to bee done vnto God being repugnant vnto his holy will expressed in his woord And yet meaning the Kinges Princes and rulers of Nations and euen such as professe Christianity do neglect * and Matt. 7. breake Gods holy commaundements and fatherly counsels for to establish those humayn traditions and inuentions wherwith Satan is well pleased and lulleth them to sleepe soundly in their errors vntill God see his tyme to punish theyr disobedience with warres pestilent sicknesses and contra 〈…〉 nding their own deuises among themselues through the malice of their owne malicious minds by Satans woorking in them For Satan is not onely the enticer of mankynd to sinne but also Gods hangman ready to execute his plagues and punishment for sinne whensoeuer it pleaseth God to send him to any Nation State or Person of his eternal purpose and execution of his iust iudgementes For satan and his angels are Spirits created for vengeance which in tyme of destruction shall shew forth the power and wrath of him that made them Satan and his trayne were created good and of themselues became euil and was the cause of Adams fall and yet not without Gods forepoyntment by their own wilfull disobedience And in that God serueth his purpose by the ministration of those spirits treated for vengeance the same work in God is both good and holy because hee is the soueraygne goodnes itselfe and cannot doe amisse whatsoeuer hee doth neyther can heâ— bee the auâ—tor of some in others because it is not his nature to sinne neither tempteth hee any man Moreouer hee is not bound vnder my statute whereby he Iam. 1. 3. might offend for if hee should do amisse the offence were to be answeared to a greater then himselfe but seeing their is none so great and omnipotent as hee but hee only aboue all and all in all aswel in almightines in tender mercy