him appoynted in his holy worde by which wee are to receaue his giftes and spirituall graces which lye hidden in many people for want of Godly exercises wherin wee ought to bee occupied Therfore * wee must stirre vp the giftes of God that are in vs as Paule admonished Timothy the meanes are hearing 2 Tim. 1. 6. reading and folloing the holy scriptures and holy wrytings and preachings grounded thereon For as God is the soueraigne goodnes it selfe euen so all goodnes cometh from him * euery good gifte and euery perfect gift cometh downe Iam. 1. from the father of light and his holy spirit mouing vs wee thinke good thoughts speake good words and do good dedes and not otherwise For when soeuer we thinke speake or do if it bee good * it is God that worketh in vs both the will and Phil. 2. 13. 1 Cor. 3. 6. the deede * For of our selues wee cannot thinke a good thought And contrarywise Satan is the capitall euil and the extreme euill it selfe * for hee is the tempter which by his Angels and worldly adherents puts all euill thoughts into meÌ„s Matt. 4. 3. Gen. 3. 1. 2. Iohn 13. 2. hartes * Thus hee delte with Eue and so disceaued Adam * hee put in the harte of Iudas Iscariote to betray his maister Therefore all wicked motions and filthy thoughts are stirred vp by the Deuill in our corrupt nature wee being his subiects For by Adams fall wee are all in Satans possession And it is the batayle of mans lyfe to striue agaynst his temptations agaynst infidelity pryde of the minde and lustes of the flesh Therfore our sauiour hath taught vs to pray to bee deliuered from euill from which wee cannot kepe our selues without God his especiall grace gouerning vs by his Spirit OF GODS ETERNALL PVRPOSE of chosing and refusing of mankind of the anoiance that it receiueth by Satan and his angels CAP. 6. NOw to proue Gods eternal purpose of election and reiection of man Male and Female * wee know that all thinges worke for the Rom. 8. 28. 9 11. Gen. 25. 23. Exo. 33. 19. Malac. 1. 2. best to them that loue God euen to them that are called of purpose * And of the children not yet borne hauing done neither good nor euil it is written I haue loued Iacob and haue hated Esaw that the promise of God might stande according to the election and not by woorkes but by him that calleth what shall wee say then is there vnrighteousnes with God God forbid For hee sayth to Moses I will shew mercy to whom I will shew mercy and haue compassion on whom I wil haue compassion So then election is not in him that willeth nor in him that ronneth But in God that sheweth mercy on whom it pleaseth him Psalm 107 8. 15. Rom 9 16. Exo. 9. 16. * Oh that men would therefore feare the Lord and declare the woonders that hee doth amongest men * For hee sayeth vnto Pharao for this purpose haue I raysed thee vp that I might shew my power in thee that my name might bee declared through al the Earth Behold to what end God hardned Pharaos heart euen to the same ende as hee before the world was had ordeined the fall of Angels and of men to shewefoorth his glorye and himselfe to bee the wonderfull God of mercy and iustice Then thou wilt say why doth hee yet complayne who can resist his will Saynt Paul correcteth that question saying Rom. 9. 20. * Oh man what art thou that disputest agaynst God Shall the thing formed say vnto him that formed it why hast thou made mee thus hath not the potter power ouer the clay euen of one and the same lumpe to make one vessel to honor and another to dishonor What if it please God to shew his wrath to make his power knowen in suffering with long patience the vessels of wrath ordayned and prepared to destruction and damnation and that hee might declare the ritches of his mercy vpon the vessels of mercy prepared vnto glory The text is playne inough that some are ordayned and prepared to saluation and other some to damnation And our Sauiour Christ sayth of the reprobate whom God hath refused * that God hath blinded their eies and hardned their Iohn 12. 40 hartes least they should see vnderstand and beleue and be conuerted that hee might heale them Moreouer * God did Ephe. 1. 4. elect whom pleased him euen before the foundation of the World was layed and those hee did forepoint to be adopted in Christ Iesus vnto himselfe according to the good pleasure of his will that they might loue him For * all things work for the best to them that loue God euen to them that are called Behold the purpose of God Rom. 8. 33. of purpose And those whom hee knew before hee did forepoint and called them effectually and those he iustified those he also glorifyed * Who shal then lay any thing to the charge of Gods chosen whoÌ„he doth iustify And that which the Lord hath decreed who shal make it void Thus it is manifest Esai 14. 27 46. 10. by the holy Scriptures that God did elect and reiecte whom it pleased him aswel of Angels as of men euen before the world was And al for his own purpose to shew forth his own glory himself to be the glorious God of mercy and iustice For God is glorifyed and magnifyed as much in his iustice as in his mercy for if both Angels and men had not sinned and by sinne fallen from theyr blessed state the mercy and iustice of God had neuer bene fâ—lonor spoken of amongst men But so it pleased God to deale with his own And what shal any man get to reason why or wherefore hee hath done this or that It behoueth men rather to feare him and prayse his holy name in beholding his wonderfull and passing terrible workes For hee being Monarch of all power and dominion hath all thinges in euerlasting possession therefore hee only and none but hee may doe with his owne what hee list No man can iustly say that any thing which hee possesseth is properly his owne because God hath but lent it him for a tyme. And yet there are few so ill mannered as to control any man for vsing that which God hath lent him because it is called his owne and shal wee vse lesse reuerence to God theÌ„ we do to men God sayth by his prophet * the sonne doth honor his father Malac. 1. 6. the seruant doth feare his Lord If I bee then your father where is then myne honor If I be your Lord where is the feare yee ought to haue of mee our Sauiour Christ teacheth vs by the example of the * murmuring labourers who were Mat. 20. 11 sharply rebuked for grudging agaynst the liberality of the Lord of the vineyard which is this almighty Monarch and bountifull God that dealeth so frankly and
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
euen in the handes of the enemies of the truth therein contayned And that in the daungerous tymes of darke ignorance and cruel persecution and albeit Satan woorking in some of the enemies haue sought and endeuoured to corrupt some part thereof by false translations and wicked gloses Yet notwithstanding God hath euermore appointed some by working of his holy Spirite to restrayne the wicked from vtter currupting and destroying them And likewise haue wrought in some of his elect in all ages to preserue some true copies therof vndefiled with their wicked leuin euen through all the ages of Papistes and other enemies The holy glorious and dreadful name of almighty Iehoua the onely Monarch of Heauen and Earth be euer more praised and magnifyed for that and all other benefites done vnto mankinde in general but especially for his mercies in Christ Iesus on his elect only THE CONTENTES of this Booke Chap. 1. A Declaration what God is and that hee is the only Monarch of Heauen and Earth and of Satan who hath his power from God Fol. 1. 2 A description of the name and nature of Satan and what power it hath pleased god to giue him ouer mankind as well the godly as godlesse viz. the elect and the reprobate Fol. 6. 3 Of the knowledge that man may haue of the Godâ—ed in this bodily life Fol. 14 4 Of Angels together with their seruice which they doe vnto mankinde as messengers from God Fol. 19. 5 How it hath pleased God by the contrary actions operations of his creatures to manifest his own glory as wel in iustice as in mercy Fol. 25 6 Of Gods eternall purpose of choosing and refusing of mankinde and of the annoyance that it receaueth by Satan and his angels Fol. 31. 7 Gods eternal purpose proued by the holy Scriptures and how by his wil each thing is brought to his forepeinted ende Fol. 52 8 The fulfilling of Gods threatninges in afflicting K. Dauid and his posterity Fol. 79. 9 How the most part of mankind serueth Satan and of his reward for their seruice Fol. 85. 10 Of the broade and narrow waies of the wide and the straite Gates and of the little infinite flocke which God hath chosen to saluation litle infinite in compaâ—ison of the great infinit multitudes which God hath left vnchosen which are his refused people reprobate Fol. 98 11 Of the flocke which God hath chosen Fol. 104 12 Concerning nature lawes for all creatures visible and inuisible reasonable and vnreasonable sensible and incensible Fol. 108 13 Concerning the variety of Spirites that woorke diuers effëctes in mankind Fol. 115 The ende of the Table ⧠A DECLARATION Chap. 1. what God is and that hee is the onlye Monarch of Heauen and Earth and of Satan who hath his power from God IF ANY MAN BE DEsirous to know what God is let him search the holy Scriptures hee shall siâ—de it thus God is the only Monarch of Heauen Earth hee is the most glorious inuisible spirite omnipotent of him selfe who hath created set in order conserueth and ruleth all thinges in Heauen Earth and Hell being the right Maister of all indeede of euerlasting being had no beginning shall haue no ending without emparing or alteration through time there is nothing new vnto him neither can he waxe olde For to him there can bee no time past nor time to come but from euerlasting to euerlasting one and the same time is euer present with him Therefore the distinction of time is for Angels Deuils mankinde and other creatures which had beginning and not for God which had no beginning Vnus est ille Deus semper idem The same God is that almighty power which the Philosophers of old time found out to bee the first mouer that causeth all mouing and springing thinges to moue and spring to increase and diminishe as well sencible as insencible as wel reasonable as vnreasonable creatures Also they found him to be the cause of all other causes wherin they differ not much as touching the property of the diety from the Apostle Ephes 1. 23. Colos 3. 11. who sayth * that Christ Iesus as God is all in all Other knowledge they had not of him to giue him his right name because it pleased God not to open him selfe further vnto them Therefore the notable wise men of the famous Citty of Act. 17. 23 Athens worshipped him among the rest of their Gods * by the name of the vnknowne God by which their doinges it appeareth that mans wisedome and learning how excellent so euer it is of it selfe is not able to reatch to the right knowledge of the true God * except hee bee drawen thereunto by â—â—tt 11. Iohn 1. the spirite of God and taught to knowe the Father by the Soâ—urâ— This first mouer in the only Monarch of al power and dominion who hath created and set in order all thinges visible and inuisible by whose incomprehensible power will and direction euery thing hath his being in Heauen Earth and Hell Therefore of necessity it must followe that whatsoeuer or to what end soeuer things are by him created moued encreased or diminished or by Angels or men in deed or word committed or in thought conceaued yea euen by Satan and his Angells they all haue their mouing and disposition of working by his forepointment and direction only This conclusion cannot iustly bee denied except another power be imagined that of it selfe can bee moue worke dispose and direct thinges besides and contrary to the power and will of this Almighty and eternall Monarch of all power and dominion by which false vile imagination the almightines of our one eternall God to bee creator director of all things visible and inuisible should bee vtterly denied Therefore let all people beware and eschewe the wading in that bottomlesse gulfe of damnable imagination vnlesse they care Reuel 20. 3 Mar. 9. 46. not to bee drowned * in the bottomlesse pit where the worme dieth not nor the fier euer goeth out This is that Almighty Monarch and eternall God who after the Heauens and the Earth with their contentes were set in order created Adam the first man placed him in Paradise a most delicate place for pleasure with all commodious thinges and gaue him in commaundement what to doe and what to leaue vndone which commaundement man wilfully brake hee had also forepointed in his euerlasting and eternal counsell both the meanes and the matter to bring his holy glorious purpose to his forepointed end Therefore by his sacred lawe * hee hath concluded all vnder sinne whereby his Gal. 3. 2â— Exo. 33. 19. taketh iust occasion to shew mercy in Christ Iesus on whom it pleaseth him and to doe iustice on the rest to the miraculous admiration as wel of the holy Angels and his elect people as of all the reprobate wicked people with the Deuill himselfe and his cursed Angells For if hee had shewed mercy on all then
〈◊〉 with fleshly hartes nor with tong o◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord * Heauen Esai 66. 1. is 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 what house will yee build for 〈◊〉 〈◊〉 wherewil yee 〈◊〉 〈◊〉 the place to rest in 2. Chron. 6. 18. ha 〈…〉 I 〈◊〉 〈◊〉 〈◊〉 things Behold 〈◊〉 Heauen and the Heauen of Heaâ—â—ns 〈◊〉 〈◊〉 to 〈◊〉 him how 〈◊〉 the 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 Therfore no Iohn 1. 18. ma◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sonne which is in the bosome of 〈◊〉 that hee hath declared vnto vs what God â—ayes 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 to men in this life For * while we 〈…〉 this world wet 〈◊〉 1 Cor. 13. 12. but as it were through a glasse and not perfectly The Apostles were as desirousto haue seene and knowen it as some are now For * Philip said Lord shew vs the Father and Iohn 14. 8. it suffiseth but our Sauioure Christ answered Hee that hath seene mee hath seene the Father For I am in the Father and the Father in mee Therefore who so is desirous to know the maiestie of the Godhead in three distinct persons let him first learne perfectly to know Christ Iesus and then shall the holy Ghost inspire him with sufficient knowledge c. For seeing the Apostles that waited on Christ Iesus and had familiar conuersation with him could not attaine the knowledge of the maiestie of the Godhead while they were in this transitory life what maruaile is it if all other remaine ignorant thereof And yet let none dreame or imagine that the Godhead hath mans likenes in bodily shape because Christ Iesus was very man euery way sinne except But let him learne euery day more and more to know to feare to beleeue to loue and obey this almighty eternall most louing most patient most merciful and iust God who for very loue to mankind hath as it were clothed or couered himselfe with manhed in Christ Iesus * in whom dwelleth al Iohn 1. 14. Colos 2 9. the fulnes of the Godhed bodily that is to say in Christ Iesus dwelleth all the vnspeakable power the euerlastingnes the almightines the iustice the mercy the infinite goodnes of the glorious God the only Monarch of heauen and earth * as king Dauid Athanasius haue most excelâ—eÌ„tly discribed Psal 139. And it is no wonder at all though man cannot attayne to know the forme and shape of God so farre aboue his reach inuisible to flesh eyes and hidden from the eyes of the soule of man seing it passeth mans conceipt to Imagin the shape of his owne soule enclosed in his own body was created to the Image of God which so remayned vntill Adam by his offence defaced it so vgly as if some traytor in dispite might deface the goodly picture of her Maiesty with a spunge dipt in inke so ill fauoredly that God could not suffer him to dwel in Paradise And hee so affrayde to heare the voyce of God that he fled from him and would neuer haue returned if God had not drawne him agayne by his holy spirit through Christ Iesus the Lambe of God ordeyned to take away the sinnes of the world that is of those in the world which the father had giuen him whom hee so loued * that hee washed away theire Reuel 1. 5. 7. 14. sinnes by sheeding his owne blood and so reformed agayne in them the true Image of God in such sort as when they shall appeare in iudgement at the generall resurrection they shal be more glorious then the soule was in the creation For Gods elect haue gotten more by the death of Christ Iesus then they lost by the fall of Adam For by Christ Iesus they are suerly setled from falling away agayne For it is impossible that Gods election should fayle because theyr * names are Luk. 10. 21. Phil. 1. 3. written in heauen in the booke of lyfe whereof Christ Iesus biddes them reioyce aboue al things with promise that theyr ioy shall not bee taken from them Now if Gods terrible threatnings moue not the wicked to feare him nor his infalâ—ible and most comfortable promisses allure them to loue what is more to bee sayde then theire blood on theire owne heades for they are wilfully guilty of theire owne iust damnation And to that ende was the law ordeyned euen to condenme the wicked and not to Heb. 7. 19. Rom. 3. 20. Iohn 1. 17. make them good * For the lawe made nothing perfect And by the workes of the lawe no fleshe shal be iustified For the lawe was giuen by Moses but grace and truth came by Christ Iesus OF ANGELS TOGETHER WITH Chap. 4. their seruice which they doe vnto mankind as messengers from God CAP. 4. THis almighty Monarch creator of all thinges visible and inuisible created the spirits called Angels perfectly good in their kind of another substance then of the four elementes such substance as of mankind can neither bee seene nor imagined and therefore are called spirites I speake of angels both good and euill that moue and worke inuisibly not what they list but as the almighty hath forepointed them working alwayes inuisibly except when it pleaseth God hee can make them appeare to men in mens likenes and vse mens speach * Three angels came to Abraham did rate and drinke in his tent one of them had much speach with Abraham about Sodome and Gomorrah and promised him his sonne Isaake The other two went to Sodome and vsed spâ—ach vnto Lot and saued him from the violence of the filthy Genes 18. Sodomites And when Abraham cast out * the bonde woman and her 21. 17. sonne the child being in perill of death an angell spake from heauen in mans voyce * Lykewise when Abrahams hand was 22 lifted vp to kill for sacrifice his sonne Isaack an angell spake from heauen to stay him * An angel inuisible without speach Gen. 24. 7. assisted Abrahams seruaÌ„t in his iorney from Canaan to Mesopetamia * The Angell of the Lorde went before and behinde the Israelites Exo. 14. 19. through the red Sea in a most miraculous cloude which gaue light to the Israelites in the night season and amazed the Egyptians with darknes in the day tyme. * The Angel of the Lord was sent before the Israelites to 23. 20. 23. 2. c. Num. 22. 23 driue out the seuen nations Cananites c. but no mention of likenes nor speach * An Angell of the Lorde stood in Balaams way with a â—aked sword in his haÌ„d to stay Balaam from going to get his gâ—ayne of the King of the Moabites * â—n angel Iudges 2. 1. of the lord came vp froÌ„ Gilgal to Bochun speaking in the person of man as did hee that spake to Abraham * an angel of 13. 3. the Lord appeared vnto Sampsons mother as a man from God fearefull to
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
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
Anwick his MEDITATIONS vpon Gods Monarchie and the Deuill his Kingdome AND Of the knowledge that Man in this life may obtaine of the almightie eternal and most glorious Godhed WITH other thinges not only worth the reading but also the marking and the retayning Wherein If Patience knovvledge reade And Charity giue eare Then slaunder nor enuye I shall not need to feare But if furious ignorance ioine with auctority Then truth must be silent and suffer the iniurie IMPRINTED AT LONDON BY Gerred Dewes dwelling in Powles Churchard at the signe of the Swan 1587. TO THE RIGHT HOnorable Sir Fraunces Walsingham Knight one of her Maiesties principall Secretaries and of her Highnes most Honorable priuie counsell I. A. wisheth the euerlasting blessing of God through Iesus Christ MOST HVMBLIE BEseeching your Honor that you take it hot for presumption that I haue dedicated vnto your Honor these my studious meditations vppon Gods Monarchie and the Deuilles Kingdome for it is holy and true doctrine grounded on the word of God which you haue loued and exercised euen from your youth especially sythens your Honors being in that honorable estate and office it is manifest and famously spred abroade that you haue bene not only aâ—e bolds fauourer but also an earnest furderer both of holy religion and of al other good actions for profit of the common weale Moreouer considering your fauorable curtesie towards me of so many yeares continuance I could not finde so fitte a Patrone as your honor vnder whose shade I might shield my selfe and my litle Booke from commune cauillers and such dayntie readers as looke more for Method and ornamentes of arte then for the goodnes in substaunce whereas the truth and goodnes of the matter haue no neede of such curiosities For truth deliteth to bee clothed with pure simplicitie and sincere playnnes to please God and not mans vanity Humblie desiring your Honor to accept them in good part for the debt which I owe vnto your Honor for your accustomed goodnes and curteous fauour alwayes towardes mee Thus wishing your Honors health and happines in the Lord Iesus and long continuance of lyfe amongst vs to the commodity of the Church and Common Weal I rest humblie at your Honors good pleasure and diuotion And with my continuall prayer I committe your Honor and all yours to the mercie and tuition of the Almighty Monarch through Christ Iesus our Lord who euer keepe your Honor from euill and with his holy Spirite gouerne your life and doings encrease and establish your fayth that your soule may cheerfully depart in his peace and bee receaued into his Heauenly ioy when your naturall dayes shall ende The often chaunging of the tyme Is a sure witnessing That of Earthly matter Age altereth all thing I. Anwick THE PREFACE TO the Reader FOr a while after the Gospell was freely preached in England there were but two sortes of people not 〈◊〉 knowen those were Papistes and Protestantes which diuersitie of names were deuised to put different 〈◊〉 true Christians and false Because all that were once vnder the Popes vsurped auctoririe were called Christians without distinction althouâ—h neither in the manners of their life nor in the matter of their beleefe they deserued so honorable a title But the loosenes of the times sithence hath bene such for want of correction of manners that there are now diuerse sectes wherof I wil touch one especially a third sort which are of no religion named Atheistes A people without God hauing no feeling of God nor knowledge of their owne horrible state * Neither here nor cold neither feeling their Reuel 3. 15 owne misery nor regarding their owne shame Of which wicked sort the nomber is now greatter in diuers landes then both of Papistes and Protestantes And they are so much worse and more pestiferous then the Papistes as they faine to bee of all religions as occasion and company may serue their turne And yet indeede are of no religion at all But because the Papistes religion is more pleasing vnto the carnall sences of man then the strait rules of the Gospell There is no doubt but they will ioyne with the Papistes against the Protestantes when any stirre happeneth for religion Which God forbid if it bee his holv will Therefore if such monsterous cloudes of Satans sleightes did not presently hang ouer our heads and therewithall such stinking mistes of horrible iniquity enclose vs round aboute euen readie to choake all our sences Satan therby endeuouring to seperate vs from God and his holy woord it might seeme too too curious a question to aske is there a God or no Seing that ther hath not bin nether yet is heard of so tude a Nation vnder the Sun that hath not â—n euery age imagined to themselues one thing or other of whom to craue helpe and woorship for a God Sauing this pestiferous kind of Deuils incarnat these Atheistes * who are the fooles that Dauid speaketh of that say Psal 14. â— Ephes 2 in their hartes there is no God * They are without Christ they are aliantes from the common weal of Israel they are straungers from the couenant they haue no hope because they think there is no God and vnlesse order were taken put in vre for correction of manners they would shortly become so brutish as to vtter it in speech Therfore seing this generation of viperoâ— Atheistes that say in their hartes there is no God do daily increase by the pestileut pollicy of Satan their father it is now most necessary in this daungerous time to declare vnto theÌ„ that they shall finde at last an almightie and euerlasting God euen he that is the onely Monarch of Heauen earth and Hel as holie Reuel 1. 1â— Scriptures teach which if they beleeue not the labor is lost on them For without fayth it is impossible to please God Therefore they that will come to God must first beleeue that God is and that hee is a most bountifull rewarder of them that seeke him and to all others a consuming fire It is the want of correction of manners that encourageth the wicked to do almost what they list The Papistes hope Papistes that they shal yet haue a day for their purpose And to that ende there haue bin great nombers of papisticall bokes froÌ„ beyond the Sea brought into the Realme whereof though a few were taken no doubt very many haue bin distributed among their sect Their confederacie must needes bee great for they haue had a long and a quiet time to consult and lay their plot togither with manie and sondry mighty fâ—endes c. The Atheistes and all other erronious sectes are careles setting their part at hazarde for it is all one to them concerning Religion which end goe forward so they may bee quiet by dissimulation But the Protestantes of this realm Protestants of all degrees I meane such as are true Christians indeede which are percel of Christ his litle flocke dispersed
and fewest in nomber they waite in fearful patience what God is about to doe Some of them not well resolued in this sentence of the Sonne of God * Many are called and fewe are Mat 29. 16. Luc. 12. 49. chosen For they are greatly amased to see the true feruent zeale of Gods holy seruice euen the fyre that the Sonne of God brought into the World and wilâ—ed that it should burne in mens hartes to bee now almost quenched or at the least the substance wherein it should woorke â—o consumed that there resteth but only embers raked in the ashes And therefore seeing men regard not to maintaine that fyre of true zeale which the Lord himselfe willed to burne in mens hartes There are great likelihodes by many coniectures that God will shortly kindle the fyre of disturbance and in the end consume his enemies For euen now the angell of God speaketh vnto the diuers states as hee did vnto the congregations of the Laodicians saying * let him that hath an eare heare what the spirit sayth vnto the churches A men the true faithful witnes euen the beginning of the Creatures of God sayth these thinges I know your woorkes that yee are neither cold nor hote I would yee wer cold or hote so then because yee are lukewarme end neither cold nor hote I will spew you out of my mouth because ye say I am ritch and encreased with goods and need nothing and you know not that yee are wretched miserable poore blind and naked Therefore I counsell you to buy of mee Gold tried in the fyre that yee may bee ritch and white raiment that yee may bee clothed that your filthy nakednes do not appeare And annoint your eies with eie salue that yee may see As many as I loue I rebuke and chasten be feruent therefore and repent saith the Lord. Behold I stand at the dore and knocke if any man heare my voice and open the dore I will come in vnto him and suppe with him and hee with mee To him that ouercommeth will I graunt to sit with mee in my throne as I haue ouercome and sitte with my Father in his throne By this let them that haue eares heare what the Spirite saieth to the congregations They are monstrous may med bodies that want eares to heare the woord of God and yet haue eares doing their office in hearing all other thinges Now where the fault lyeth of this wauering zeale this dulnes in hearing this lukewarmnes in following this slownes in beleeuing and exercising the word of God or who deserueth the blame thereof I leaue that in question For to be an accuser of crimes is perillous namely wher the Iudges want vpright hearing there it is not only a lost labor and thankles office but also obtaineth vnwoorthy blame and hatred for good wil. Notwithstanding I say an accusation may bee made in Christian charity for the amendment of such as walke inordinatly whereupon I say proue it as I can that euery person is bound by duty to bee an eie and an eare to the maiestrate to declare vnto him in christian charitie the enormities which he seeth among the people because he can see no further then a maÌ„ except god do inspire som maÌ„ with more vertue that way theÌ„ coÌ„monly is in men Therfore wheÌ„ falts be told the magistrats for charity sake duty to god those persons haue discharged the duty of good Christians And then if the maiestrates do not trie out the truth execute iustice the sinne is vpon him Therfore in praier I humbly beseech the almighty God for his dear sons sake to send his holy Spirite into the hartes of all that euen from the highest that sittes in the roiall throne vnto the lowest and simplest in whole kingdoms dominions that euery one may remember that the ende of their creation both in body soule is to glorify God And therfore let euery one that desireth saluatioÌ„ endeuour now themselues to walke vprightly and deale truly honestly and faithfullie in their vocation pray hartily to God in this time of vrgent necessity that the feruent zeale of Gods most sacred seruice according to his owne word may be surelie engrafted in the hartes of all and most chiefly in Princes counsellers Nobilitie magistrates and officers That the same true zeale and the vertue thereof may discend from them by degrees in good example into the harts of the commons euen to the poorest and basest subiectes That all with one found minde may praise the holy and dreadfull name of Iehoua the most glorious almighty and eternall God the onely Monarch of Heauen and Earth that in the name of Christ Iesus for whose sake our praiers are pleasant and acceptable vnto him for otherwise he can not abide nor brooke them As King Dauid was moued and sollicited doubtles by holy motions which were in him the woorke of the holy 2 Sam. 7. 1 Chron. 17 22. Ghost to build a Temple vnto the mighty God of Israell which when hee had purposed to doe and prepared much costly stuffe for the building Nathan the Prophet warned him to the contrary God would not haue it of his dooing And why Euen because of his bloody handes Therefore hee commaunded to leaue it to his son Salomon by whose innocent handes God would haue that most famous and glorious figure wrought before Satan should corrupt his vnderstanding leade him captiue for a time as afterward hee did in most shamefull wife as in the 11. of 2. booke of Kinges Euen so I by like motions from time to time haue bin and am continually sollicited to meditate vppon Gods Monarchie and the Deuils Kingdome But whether the Lord worke in mee to the end I may rightly frame and performe it and time to finish the same to the benefite of his Church because of my bloudy handes and sinnes of my youth the Lord Iesus knoweth and not I. Yet through his grace woorking in mee for my selfe I can not thinke a good thought I haue gatherd togeather good and sound stuffe for some other that labor in Gods vineyard to frame the same or like peece of woorke Men ought to examine al doctrines by the word of God and chiefly consider what is spoken or written and not so much regarde the speaker or writer For it is a grosse error to thinke and more blockish to bee spoken That the true interpretation of holy Scriptures should rest onely in â—â—ole men Whereas wee finde by daily experience that many of them are enemies to the glad tidinge of Christ Iesus Now if any man obiect or take exceptions against the auctority of the bookes called Apocripha out of which I haue heare and there alledged somewhat I answere thus that in all pointes wherein they doe agree with the Canonicall Scriptures they are in my opinion to bee preferred to all other mens writinges Doctors what or who soeuer which canonicall Scriptures God hath most miraculously preserued
made of Satan the deuill the capitall enemy to God and all godlines Neither can Satan be described without declaration of Gods almighty power These woords Satan and deuil signify welnigh one thing that is to say an aduersary enemy or an accuser which was once the good creature of God as â—an was at the first but through infidelitie pride and disobedience an infinite nomber of Angels and mankind became euerlasting Gods enemies And yet not vnwares to God neither without his forepointmâ—nt And all that notwithstanding God hath giuen to Satan such an vnspeakable power to impugne and resist his owne woorkes and goodnes euery way as is not fully to bee conceaued by the wisedome and reason of man and therefore impossible to bee expressed of any albeit God hath geuen eloquence to some men abundantly For as God is a spirit euen so satan is a spirite And as * God hath his inuisible holy spirits Mat 25. 31 called his Angels euen so satan hath his inuisible vnholy spirits * called his angels But as God is the most holy inuisible 25. 41. Spirite and omnipotent of him selfe able to doe all thinges euen so contrary wise Satan the deuill is the most vnholy filthy inuisible spirit and vtterly impotent of him selfe vnable to doe any thing For albeit hee hath free will in his naturall wickednes yet hee hath no power of him selfe to execute his mischieuous lust except where when and vpoÌ„ whom God alone hath forepointed him This accuser Satan as Captayne of an army with an infinite nomber of his adherentes called his angels being then in equall state for the time with the holy Angels through infidelitie pride and disobedience became rebels which was that * iniquity that God found among his Angels Iob 4. 18. 15. 15. 1 Pet. 24. Iude. 1 9. * And therefore God spared not the Angels that sinned but cast them downe into hel and deliuered them into the chaines of darknes to bee kept vnto damnation Agayn * the Angels that kept not their first estate c. God hath reserued them in euerlasting chaynes of darknesse vnto the iudgement of the great day Thus it appeareth how some of Gods Angels became his enemies and deuils whereof there are infinite nombers For * if one mad man had a hole legâ—on which by some mens Mar. 3. 9. accompt is 125â—0 by others 6732. c. the question is what vnspeakable infinite nombers are dispersed among so many innumerable nombers of mad people as are presently in the worlde which passe their liues indeuelish madnes as though there were no God Rom. 11. 32. c. Therfore we may cry with Paule Oh the vnspeakable passing wonderfull deipnes of the secrets of God how vnsearchable are his iudgements his wayes past finding out Now of this infinite nomber of wicked spirits there is one that seemeth to be principall and all the rest are his Angels for whom * euerlasting hell fire was prepared Hee is called Mart. 25 41. 12. 24. 2 Reg. 1. 2. 9. 11. Reuel 12. 1. by diuers names as * Belzebub prince of the Deuils Belzebub * was the God of Ecron In the history of Tobias is mencioned a deuil called Asmodeus * He is called Abaddon King of Locusts Hornets and such lyke horrible flyes Also hee is named the Angell of the bottomlesse pitt and the great dragon which with his Angels fought agaynst Michaell and his Angels But that Michaell Christ Iesus was to strong for him for this dragon euen this olde serpent called the diuell and Satan which deceaueth all the world had no more place in heauen but was cast out * And the sonne of God Luk. 10. 18. him selfe sayeth I saw Satan fall from Heauen like lightning It sufficeth that Christ Iesus saw him fall though he tell not what yeare and day * He is also called the God of this worlde And did take vpon him like a God * when hee would 2 Corin. Mart. 4. 9. Ephes 2. 2. haue had Christ Iesus fal down worship him He is called the * Prince that ruleth the ayre euen the spirit that euer hath doth now and euer shall work in the children of disobedience Thus we see that as God is the imperiall Monarch of all power and dominion Euen so hath hee giuen a kingdome for the accomplishment of his eternall purpose to his enemie and hangman Satan For * if Satan be deuided agaynst himselfe Luk. 11. 10. how shall his kingdom stand ergo Satan hath a kingdom for a time And as God indeede hath giuen him an vnspeakable power Euen so according to his lying nature he would haue all the world beleue that all is his And therfore in reproch of the reprobate whom God hath refused he is called the Prince and God of this worlde And this must stand of necessitie that the creation of Angels and fall of Satan and his trayne was before the creation of mankinde for otherwise this enemie this naturall murderer could not haue bene so redy in the serpent doing his office to bring mankind to confusion imediatly after his creation as to mee seemeth â—y the text * The deuil is the father of all Iohn 8 44. the wicked reproâ—ate and his lusteâ— they do the deuiâ— an his adherentes butâ— bodely and ghostly haue beneâ—â—ats and murtherers from the beginning for hee is the father of those qualities and of all other euils * When in the mount hee had Luk. 4. 56. shewed Christ Iesus the glory of the world hee promised to giue him all that glory if Christ would fall downe and worship him for sayth he they are deliuered vnto me to whom I will I giue them This promise was like himselfe for all his promises are to a false end And yet the most parte of mankind as both high lowe and ambitious tyraunts necromancers sorcerers enchaunters witches Idolaters blasphemers murtherers adulterers fornicators vnlawful couetous â—â—zers and al other filthy wicked persons doe beleeue all such false promises and haue no grace to beleeue the truth to their saluation but do fall down dayly to woorship Satan by obeying their filthy fleshly lustes and sinfull couetous desires to obtaine the riches and glory of this world Yea God hath giuen to this forepointed aduersary such power to be transformed into an Angell of light as once he 2 Co. 11. 14 Mar. 13 22. was and thereby to woorke such woonders * as should deceaue the very elect of their saluation if it were possible Therfore let al that feele the mercies of God through Christ Iesus giue humble thankes for their election because it can not fa 〈…〉 Moreouer the reprobate reiected sort of mankind are as deuils incarnat being lead with wicked spirits for our Sauiour said * I haue chosen twelue of you and one of you is Iohn 6. 70. a deuil an accuser a traitor Iudas And yet vntill the time appointed that his wickednes should appeare bee
did the office of an Apostle and seemed as honest and holy as the rest Euen so are all the wicked reprobate Gods enemies as deuils incarnate being lead with vncleane spirites subtle spirites dissembling spirites that can make them feem honest and godly and vse as great ciuilitie as they that are most Godly but God onely knoweth their secrets Thus by circumstances we may vnderstaÌ„d wherfore God ordained satan for his euerlasting enemy euery way to resist God al his goodnes euen to the same ende yâ— he raised vp hardned Pharoes hart against the Israelites to set out his owne glorie which is his chiefe scope in all his woords and deedes And yet is it not lawful for any man to seeke his own glorie for mankind onely was made to seeke and set forth the glory of God by words and writing which onely appertaine to men but God hymselfe is vnder no law therefore hee alone and none but hee may lawfully seeke his owne glory he being the Lord of all lawes and subiect to none And Satan is ignorant that God hath ordained him to the offâ—ce to resist him yea hee is so farre from seeking the glory of God that by his will hee would haue all the glory himselfe as when hee would haue had the sonne of God fal down and woorship him For God hath made Satan in comparison of his owne godly knowledge wisedome and power more inferiour then a dog to a godly wise man And in effect he is indeed but Gods bandogge which hee vseth to let flip to punish and torment his lawles swine which are godles and disordred people Diaboli semper est iniqua voluntas nunquam Grego est iniusta potestas quia voluntatem habet a se potestatem autem a Domino For Satans chiefe-industrie and naturall inclination is to seeke mans confusion so saieth saint Peter hee goeth about like a roaring Lyon seeking whom hee may be 〈◊〉 euen forepointed of God to the same purpose That he should not only tempt and â—ntice the reiected of God to their utter damnation but also trouble â—â—xt and torment the â—ery elect of God 〈◊〉 and out 〈…〉 part of them to the committing of shamefull and most horrible thinges 〈◊〉 blasphemie murther adulterie fornication c. And by those meanes maketh some of them in a maner to dispaire of their saluation which thing king Dauid had felt when hee Psal 86. 13. said * great is thy mercy towardes me o Lord for thou hast deliuered my soule from the nethermost bell that is to say from damnatioÌ„ into the which mankind fell by Adams rebellion or disobedience Yf any man deny God to haue created all those spirites good which afterward of them selues became euill Yf any man deny God to haue forepoynted Satan and his Angels to be his aduersaries and consequently enemies to him and his electe Let him or them first graunt and confesse all the artiles of the true catholicke fayth and ground his or theire argumentes on the holy scriptures and say what they can to the contrary For I beleue in the father the sonne and the holy ghoste three persons but one God creator of heauen and earth and of all thinges visible and inuisible conteyned in them For hee is the only Monarch of all himselfe is all in all hee worketh all in all and yet can do no euill at all for he is the soueraigne goodnes it selfe and no poynt of euill in him therfore no euill can proceede from him All things without exception are his owne in eternall posession Therfore hee only and none but hee can or may iustly without addition of other words say thus I will do with myne owne as I liste Let such as deny those things answere to these questions 1 Fyrst how had those spirites theire lyfe and being if they were not fyrst the good creatures of God as man was at the fyrst and of himselfe became euill Neyther could the electe Angels nor mankind yet rest of them selues in the fauoure of God except they were sustayned in the same by his almighty power loue and infinite mercy 2 How became Satan and his trayne euerlasting enemies to God and his elect without Gods forepoyntment doth any thing happen vnwares to God so to say were blasphemie 3 How came Satan his angels by yâ— naturall disposition to go about lyke roring Lyons seking whoÌ„ they may deâ—our 4 How could Gods angels fall from heauen without Gods wil and forepointment seing * a sparrow falleth not to the Matth. 6. ground nor a hayre from ones head without the fathers will 5 Whether or no hath Satan power of him selfe or doth hee receaue it from God or is hee so stâ—â—â—g that God can not rule him or is God â—â—oubles with Satans pestiferouse stuâ—bernes and most cruell rages or doth hee suffer him or any of his adherents eyther bodely or ghostly to worke any thing agaynst his almighty power and vnresistable will Let these bee answered yea or nay For I hold the Lords will to bee an euerlasting lawe passing the * lawe of the Medes Dan. 6. 12. 15. and Persians which might not bee altered For if any of those foresayde things haue bene be nowe or shal be hereafter then where is our fayth of Gods almightines for if there be eyther fortune misfortune chaunce mischaunce soden fall or working of any thing whereby good or bad might or can bee done vnwares of God or agaynst his will then were hee not almighty as all true Christians doth know and beleue him to bee It is a knowne thing to euery one that in a great house there must bee officers for euery office and seruantes of each 2. Tim. 2. â—0 degree and vessels for all purposes Heauen Earth and Hell haue many mansions and yet but one great house for Gods vse and purpose Therefore I conclude as before mentioned God hath ordeined officers and ministers throughout all his dominions And Satan among the rest to be his eternall hangman namely in this world by him and his adherents Gods executioners to punish veâ—e and torment as wel the elect as the reprobate as pleaseth God to appoint both by the ministery of Satan and yet the one in mercy the other in iustice For Satan can not doe what he desireth nor so much as he willeth For then he would confound al But God hath appointed his limits which hee cannot passe nor doe one lot more or lesse then hee is forepointed â—or so much as touch any creatures except God commaund For * hee and his traine Mar. 5. 9. Luk. 8. 20. could not enter in the Swine but by li 〈…〉 and commaundement Neither could hee haue asked leaue except the secret power of God had constrained him so to doe thereby to confesse himselfe subiect to the power of God in such sort as it is not in himselfe to moue â—â—ther â—◠〈◊〉 but by Gods appointment For â— God sent or euil spirit to vexe king
behold gaue precepts touching Sampson and assended in the flame of the burnt sacrafice * King Dauid 2 Sam. 24. 17. 1 Kinges 14 5. 7. 43. Luk. 1. 11. 26. saw the angell of the Lord smyte the people and there died â—xx in three dayes at the pestilence * The angell touched Elias and a voyce spake twise vnto him * The angell foretelleth â—achary of his sonne Ihon the foregoer of Christ Iesus The angell Gabrell was sent from God to the Virgin Mary to forewarne her of her conception of Christ Iesus * An angell of God warned Ioseph not to go from his Matt. 1. 20 2. 13. wyfe commaunded him to take the childe and his mother and goe into Egipt called him home agayne when Herod was dead * An Angel of God appeared vnto the sheperdes with Luk. 2. 9. Of Angels and men him a multitude of angels singing praises at yâ— birth of Gods anoyâ—ted and our sauiour the tydings whereof was great * After Satan had tempted our Lorde Iesus the holy Mat. 4. 10. 11 Iohn 5. 4. Luk. 22. 42 c. Act 1. 10. angels came and ministred vnto him * At a certayne season an angell went downe and moued the water of the poole Bethesday alias Siloe and whosoeuer went next into the water was healed of whatsoeuer disease an Angel from heauen appeared to comfort Christ in his agony feare of death * Two angels stood in mens lykenes by the Apostles while they looked stedfastly after Christ Iesus when hee was taken vp into heauen told them that he should come agayne in like manner as he ascended * And against his comming to geue iudgement Mat. 24. 30 c. hee shall send his angels with sounding the trompet togather togeather his chosen people from the fower wyndes that is to say the whole worlde For of all the nations of the worlde some must bee blessed according to the * promise made Gen. 22 18 to the most honorable mere man that euer was Abraham the father of all the faythfull * The law was geuen by the ministery of angels but grace Act. 1. 53. and truth came by Christ Iesus which to that Michaell which with his Angels fighteth full agaynst the dragon Satan and his angels for whom and for the damned seed of Adam * hell tyre was prepared in which they shal be euer tormented Ecul 23. 10. Amos 3. 6. Esai 4 5 6. 7 and neuer rest But * an angels voyce was hard from Heauen saying write Blessed are the dead that dye in the Lorde for they rest from theyr labours so shall not the highe minded bent to wickednes that dye without repentaunce I haue omitted many and many places of holy scriptures concerning the ministry of Angels to auoyde tediosnes But these I haue recited to the end that no man may doubt but euery man assure himselfe that God worketh some time in this worlde by Angels both good and badde For thus it is writen of the holy angels * Are they not all ministering Hebr. 1. 14. spirites sent foorth to minister for theyr sakes which shal bee heyres of saluation Yes doubtlesse and to that end they cocker and flatter the wicked reprobate and preferre them in this world For albeit that God loued and choose Iacob and â—ated and refused Esau yet Esau by following the suggestions of Satan and his angels became of greater power and auctoryty then Iacob during theire lyues in this world * Therfore God is called the father of spirites which were Hebr. 12. 9. created and some of them fallen from blessed state before he created man for neyther angels nor men can keepe themselues from falling if God keepe them not And as the same God is almighty eternall and without beginning or ending so hath he purposed in himselfe before the world was that he would make both angels and men * some to honour and some Rom. 11. 21 to dishonour to shewe himselfe to bee the glorious God of mercy and Iustice The Lord hath made all things for his Prou. 16. 4. owne cause yea euen the wicked for the day of distruction For his election and reiection his choosing and refusing both of angels and men are most euedently proued in holy scriptures For angels thus Saynt Paule prescribing orders in the Election and reiection of Angels Church hath these wordes to Tymothy * I charge thee before God and the Lord Iesus Christ and his elect angels that thou obserue these thinges without partialityeâ— Now it followeth of necessity that where when Angels were elected there also theÌ„ angels were reiected For of contraries there is euer a contrary reason and therfore where chosing is there is also refusing of them that bee not chosen But God elected some angels the consequent is hee reiected other some angels for if hee had preserued all and let none fall from him then had there bene no election at all neyther any deuill but some hee chose and some hee refused And iniquity whereof Iob * Iob speaketh was found in those which he had refused by which fall of angels it is manifest that they had a lawe or precept which they transgressed otherwise they coulde not haue committed iniquitie It is Saynt Paule his argumeÌ„t Ro. 14. 15. 2 Pet. 2. 4. * where no lawe is there is no transgression But Saynt Peter sayth * God spared not the angels that sinned Ergo they had a lawe or precept which they brake otherwise they could not haue sinned Thus it appeareth that God hath delt with angels as with men concerning creation election and reiection sauing that all angels sinned not as all mankinde sinned in Adam for wee reade not of the redemption of angels as of the redemption of mankind so many as it pleased God to choose were redeemed So then hee created both angels and men as the cheefe parte of his works purposed in him selfe to set forth his eternal power honor and glory Heâ— made the angels of inuisible substance and man of both inuisible and visible and all both kindes in perfect purity in holines and fredome of will it pleased God to make them in such sorte as he put it in theyr owne choyce to obay or disobay they had power in themselues to keep or change theyr blessed state wheriâ— they were created For if they had not had that choyce in themselues with reuerence be it sayde God could not with iustice haue punished theyr disobedience But God can do nothing vniustly therefore he had most iustly punisht theÌ„ hauing fore poynted which and how many should by his grace stand to serue him in theyr first purity the rest he left to them selues which through infidelity pryde and disobedience fell from theyr blessed state and became his euerlasting enimies Thus it pleased God to make iust matter vnto himselfe to exercise both mercy and iustice which two most excellent vertues do chiefly magnifie and extol his eternall
euill which two woordes among others are too too much abused Albeit written * woe bee to them that speake good of Esai 5. 20. euill and euill of Good as the Papistes doe prayse and exalt the Popes religion and disprayse the holy seruice of God and true preaching of the Gospell They ymagin darknns to bee light and light to bee darknes therefore woe to them all other wicked â—ectes For good euil shal remayne vntill the worldes end and shal bee rewarded in euerlasting lyfe or death either with ease in ioy or els with payne in sorrow for euer As for the abuse of those woordes good and euil I wil onely name them as a good man a good horse a good dogge and il man c. whatsoeuer pleaseth our fantafieâ— we cal good and the contrary wee call euill So that as our affections vs moue and lead vs euen so wee vse or abuse those woordes good and euill with all other benefites of God But my definition of good eull before God is the keeping and breaking of his holy commaundements For whatsoeuer God willeth and commaundeth man to doe the same is good to be done in thought woord and deede And the contrary is euil that is to say sinne or wickednes Good and euill are otherwise expressed by these woordes vertue which commonly is whatsoeuer is good I liken to a fair tree hauing many bâ—aunches ladan not onely with pleasant and sweete smelling leaues but also with most dilicate and Contrariwise vice which signifyeth whatsoeuer is euill I liken also to an il fauoured tree hauing as many braunches as vertue and heuier laden but both the leaues and fruict are ful of deadly poyson most horrible to behold and lothsome to the tast of all that truely feare God And yet to the vngodly as pleasant and delicate to their sense as the fruict of vertue to the godly because gods elect which are the godly are eyther holden vp or râ—ysed when they haue fallen by the ministery of the woord woorking by the power of the holy Spirit giuen vnto them from the Father and the Sonne â— Tim. 2. 26 Iam. 4. 7. And the reprobate which are the vngodly are throwne downe and kepte vnder by the ministery of Satan and theyr owne lustes to whom they * are captiues And yet wee are exorted * to resist the Diuill and hee shall flee from vs resist him by committing our selues carefuly and harâ—ely into Gods â—uition in the name of his welbeloued sonne by 〈◊〉 fayth in his worde and promises by humble obedience to his holy lawe precepts and ordinaunce by prayer fasting almâ—sse deedes Phili. 2. 12. 1 Pet. 4. 18. and charity to all For by those meanes wee are willed * to worke out our saluation with feare and 〈…〉 ing * For if the righteous be scarsely saued wher shal yâ— vngodly appear Not that our doing the forenamed woorkes should any way deserue our saluation but being done of vs they are the fruicts of our fayth and loue towards God and our Neighebours which are the things commaunded by our sauiour Mat. 5. 1â— Iohn 14. 2â— Christ when hee sayde * Let your light so shine before men that they may see your good woorks and glorifye your Father which is in heauen And yet must we not do those works to the entent to be seen praysed of men but chiefly for the loue obedience we owe to God to geue good example to others And wheras Saynt Peter sayeth if the righteous be scarsely saued c. hee meaneth not that Gods elect are in his sight at any time in hazard of theyr saluation but in theyr own consciences to themselues it semeth yâ— they are saued with great difficulty they considering theyr manifold sinnes and often wauering in theyr faith wheÌ„ they see what is in themselues And no merueile though they stacker at the assaults of Satan for hee presumeth sawcily * without bidding as it Iob 1. 7. 2. â— seemeth among the holy Angels into the presens of God much more dare he enter into the corrupt silly mindes of mankinde to dispute with theyr soules for life and death charging them with those things which theyr consciences cannot deny As Idolatry Blasphemy Periury Murder Adultery Fornication Theft False witnes Pryde Disobedience and whatsoeuer vice els Now it is most true that Satan doth chalenge euery soule of mankinde by the seuere iustice of God because no man liueth without sinne euery soule by Adams fall is condemned Now if the soule of man reply confessing his sinnes and in repentance alledging the merits of Christ Iesus thereby to bee saued Satan will reioce and say nay that cannot be for thou hast so little esteemed of him and his precepts that hee cares not for thee * for thou cryest and hee answers not thy soule Iames 1. Psalm 77. Haba 1. 2. * Behold thou art tossed like a waue of the Sea thy fayth is between hope and â—read therfore thou canst receaue no pardon at the Lords hand And with infinite nombers of such disputations and assaultes Satan hath doth now and euer shall in this life vex the very elect of God * Therefore put Ephes 6. 1. 1 â—n all the armour of God that you may bee able to stande agaynst Satan for we wrastle not agaynst flesh and blood but agaynst the world and the Deuill into whose power God geueth the wicked and disobeient Saynt Paule telleth the causes at large * The wrath of Rom. 1. God is reaueled from Heauen agaynst al vngodlines of men which with hold the truth in vnrighteousnes For as much as that which may bee knowne of God is shewed vnto them euen the inuisible thinges that is his eternall power and Godhead are seene by the creation of the worlde being considered in his woorke to the end that men should bee without excuse because when they know God they did not glorifye him as God neyther were thankfull but became vayne in Ephes 4. theyr ymaginations theyr foolish hartes were blinded full of darkenes when they professed themselues wise they became fooles As men do in these dayes as often as they do any thinges of themselues without the counsell of Gods woord without the which there cannot bee any thing well done So were they blinded that they turned the glory of the incorruptible God into ymages not onely of corruptible men but also of birdes and fower footed beastes and of crâ—aping thinges euen vile worms wherefore God gaue them ouer into theyr owne lustes that is into the power of Satan to all vncleanes to defyle theyr owne bodies betweene themselues turning the truth of God into a lye worshipping and seruing creatures forsaking the creator which is most holye and blessed for euer Amen For these causes God gaue them into vile affections so that the weomen did chaunge theyr naturall vse into that which is agaynst nature and the men lykewise left the naturall vse of the woemen and
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
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
it were Therefore it is not without great causes and many necessary considerations that the true feare of God to saluation is so carefully and most excellently set downe with such conâ—â—endation in so many places of holy Scriptures for it is not onely the beginning of wisedome appertayning to the elect of God but it is also the totall summe and ful perfection thereof Therefore when people through infidelity pride and disobedience cast of this holy feare of God then God giueth such folkes ouer into * a reprobate mynde into Rom. 1. 28. 29. Satans power to woorke all manner of euilles euen with pleasaunt greedines And that is the sorest punishment and heauiest burden that God vseth ordinarily to cast on folkes in this lyfe euen to withdraw his holy Spirit from the disobedient and leaue them to their owne hartes lustes then the which plague none can bee greater For immediatly the Deuil as it were possesseth them euen by Gods appoyntment for hee sendeth euill Spirites to such as cast off the feare of God as hee did to king Saul to lead such wicked from euil to woorse by that meane to punish their former sinnes for in this lyfe God punisheth sinne by sinne and man by his owne inuentions and abhominations whereunto hee is naturally inclyned And this is most true that all the euilles committed in thoughtes woordes and deedes being most filthye and execrable before God and his elect as well Angels as men done by Satan and his adherentes bodily and ghostly they haue neuerthelesse their being moouing disposition and woorking from the power of God and are forepoynted and limitted by him for the accomplishment of his eternall purpose And of necessity it must bee so because hee is all in all and yet in him none euill at all For if God did not forepoint hold and gouerne Satan and his members visible and inuisible within certayne limittes al the euils pretended by Satans woorking in and by wicked people would bee accomplished The contrary whereof is found by daily experience that wicked folke can not bring all their deuilish deuises to their desired end And this is most true that vnlesse it were Gods forepointment it were vnpossible for any euil to haue either being mouing or working for neither good nor euil may be sayd to be vnwares of God or against his secret will seeing hee is all in all and can doe none euil whatsoeuer hee doth and is euery way good and none good but hee and those whom he maketh and alloweth for good And because there is none other chiefe workman then onely this almighty Monarch that worketh all in al thinges of necessity it must stand that hee hath forepoynted all that euer was is or shal bee done for the accomplishment of his eternall purpose wâ—th the matter the meanes and the maner howe euery thing should proceede succeede and come to his forepoynted ende and all to make iust matter for himselfe whereon to execute iustice * and to Exod. 33 19 Rom. 9. haue compassion and shew mercy on whom it pleased him Then for as much as Satan hath his being mouing and his power of working from the almighty God it followeth of necessity that he is limitted by him from whom he receiueth his power and cannot do any thing otherwise then he is forepoynted for the execution and accomplishment of his eternall purpose which no man ought or may call in question further then is truly to be gathered vpon the right vnderstanding of holy scriptures And it ought to be so because his almightynes hath created set in order conserueth and continually gouerneth all thinges in Heauen and Earth by his almightye power his holy law vnwritten which some cal the lawe of nature incomprehensible to any creature vesible or inuisible Neuerthelesse he hath subiected mankinde during this lyfe vnder his written lawe to be obserued of them vppon payne of damnation From which damnation no one is exempted Except that one which in no wise can bee subiect and that is God himself Therfore whatsoeuer that one God worketh by the seruice of Satan and his trayne visible and inuisible and in mans iudgement contrary to the written law the same in God cannot be euill but euery way good because it is the performance of his most holy will which ought to stop all mens mouthes and it is also the execution of his most righteous iudgements which all people in the end shall obay will they nill they For his holy will and iust iudgement are out of the compas of mans vnderstanding and euery way beyonde his abilitie except the man Christ Iesus Neyther can Satan exercise his tyranny vntill God geue the hippocriticall beleuers and other beastly infidels into his power whom then Satan * holdeth captiue at his will they 2 Tim. 2. 26 falling into his snare by following theyr own lustes and affections by which means they are by Satan enticed not only to sinne but also to percist therein so then are they snared indede and driuen by Satan to heape sinne vpon sinne so proceding alwayes from euill to worse vntill theyr vtter distruction I meane only those whom God hath not chosen to saluatioÌ„ As Iudas for example who hauing long time and many wayes vsed his him 〈◊〉 〈◊〉 for his further punishment * was solicited by Satan to 〈◊〉 is Lord and 〈…〉 ster Christ Iesus Luk. 22. 3. Iohn 13. 2. 2â— Mat. 27. 5. Iohn 17. 12 and for a small plague Satan made him dispayre and hang himselfe for a 〈…〉 ewarde of al his filthynes and horible treason the consideration of these thinges ought to driue mankinde in to the true feare and humble obedience of God Thus it is manifest how God punisheth sinne by sinne and man by his own abhominations let al people beware therfore of Satans fleyghts and subtill enticementes and of heaping synne vppon synne And let them pray to God in the name of Christ Iesus to bee guyded by his holy spirit for otherwise it is impossible for man to think a good thought much lesse to do good deedes and keepe himselfe from euill For as good thoughts are raysed in vs by the spirit of God euen so are our euill thoughts * by the messenger of Satan and mans 2 Cor. 12. 7 owne corrupt nature and yet both by Gods owne forepoyntment For as God being a spirit and the souerayne goodnes it selfe hath holy spirits Angels whose ministery he vseth to the saluation of his elect euen so Satan is aspirit the extreme â—uilâ—es it selfe hath his cursed angels whose seruice hee vseth to the condenmation of the wicked when it pleaseth God to suffer him It is a thing too well knowen that some wicked scoffers All are of the spirite as well as of the flesh at God holy peligion do Ieare and Iybe at such simple ones as are zealous in the gospell calling them all of the spirite Yet I say that those Iearing Iesters may also righely be
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
would therefore prayse magnify and extoll by fayth good woordes and deedes the almighty maiesty of this incomprehencible Monarch of Heauen and Earth and tell foorth the woonders that hee doth and hath done among the children of men And let those whose sinnes God doth couer from the knowledge of men â—â— very thankfull for it for it is a sure tâ—ken of Gods grace â—o leade theÌ„ to repentance And let those which â—t pleaseth God to preserue from doing such beastlines as iâ— others are manifested to the world Let thâ—se I say especially giue humble thanke in the name of Christ Iesus because it is a singuler token of grace and election For let all men assure themselues of this that they which noâ— and take least euill should doe and take as much as they which doe and take most euil yf God * did not set his holy Angels about them and steard his holy Spirite into them to preserue them â—oth from dooing and taking euill The conclusion hereof is that â—od is all in all and consequently doth all in all otherwise hee cannot bee almighty Col. 3. 11. Ephes 1. 23 1 Co. 15. 28 which almightines in God no man will dâ—â—ye being in his right wittes vnlesse an Atheist which beleeues no God at all And the same God is a Spirite which by the ministery of his Spirite kâ—epeth whom to please him from great offences and hee pardonneth whom it pleaseth him of all their offences On the contrary part the fowle Spirite Satan and his Angels do not onely entice and prouoke folkes to sinne but are also Gods instrumentes call the◠〈…〉 men if you will for they haue the same offâ—ce to punish folkes for sinne As when King Daiud by Satans enticemeâ—â—e had commited Example of Gods iustice on Dauid 2 Sam. 12. 1 c. both adultry and 〈…〉 ther Nathan pronounced Gods iust sentence agaynst him that the swoord should neuer be froÌ„ his house A terrible sentence marke it wil it was not the plague of pestilence or other sicknes which commonly endure but for certayne Wâ—â—kes or Moâ—thes c. but it was a most horrible most pestiferous and continuall plague of rape murther incâ—stious whordome withdome 〈◊〉 and forraine warres during the rest of his lyfe And on his house after his death by succession vntill after the death of Christ Iesus euen to the vtter dissoluing of Dauids house in this world And who were Gods instrumentes to execute his iâ—st vengeance so long in continuance as aboue mxl yeares no one mortall creature could liue so long neither then nor now who then I say but Satan and his Angels woorking in his members the children of disobedience in whom * hee being Ephes 22. Prince ruling in the ayre worketh his will according as God hath forepointed and limitted him What meanâ— God vseth c. Now marke the meanes circumstances and instrumentes both bodily and ghostly which God vseth for performance of his promise for the due execution of his iudiciall sentence pronounced by Nathan the Prophet First hee giueth Anmon king Dauids Sonne into the power of Satan to bee led into temptation who stirred vp in him an horrible stinking lust of the flesh falsly called loue such loue as Horses haue to Mares and consequently each male beast to his kind This beastly lust was to rauish his Sister Thamar the daughter of his Father And Satan did so inflame him pricke him foreward and torment him with desire to accoÌ„plish this lust that very anguish for want therof made him sicke and pine away hee was in the deepe dungeon of Satans prison * holden captiue at his will 2 Tim. 2. 2. 2 Sam. 13. â— c. Then another of Satans impes one Ionadab a flattering â—awde such as seeke their gaine by such filthy practises aswel in Princes courtes as els where hee deuised a fyne hipocriticall meane to accomplish his filthy lust saying art not thou a Kinges sonne as though a Kinges sonne were lawles therewithall gaue him this pestilent counsel to fayne himselfe yet more sicke to the end hee might haue had some colour to craue of the king some meat dreast of his sisters hand to comfort him in his sicknes meaning nothing else but as all the wicked doe euen by false policy treason and tiranny to accomplish their couetous desires and filthy lustes as hee did in raâ—ishing his sister â—hâ—mar And thus God begaâ—ne to plague Dauid according to hiâ— promise by the Prophet Nathan first by the death of the Childe gotten in adultery secondly by rauishing of his Daughter by his owne Sonne And it pleased God to call for these villanies and filthines which Satan wrought in Dauids children his own works And why euen because Satan doth nothing more or lesse theÌ„ God forepoynteth him * For God sayde I will stirre â— Sam. 12. 11 vpp euill agaynst thee euen out of thyne owne house I will take thy wiues and giue them to another to be abused behold God sayeth it is his owne dooing euen his iustice vppon Dauid Who being ouercome by the suggestions of Satan woorking in himselfe and others that fauoured Ammon through foolish affection of fatherly pity neglected to doe iustice on his vngratious sonne for committing so fylthy a fact in Israel the which notwithstanding God would not leaue vnpunished and that by an extraordinary meane because King Dauid neglected Gods ordinary iustice which he putteth into Princes handes to bee executed of them in righteousnes Marke the consequence Absalon king Dauids darling sonne voyd also of the feare of God and therefore captiue to Satan by Gods forepoyntment was by Satan mooued to reuenge the rauishing of his Sister Thamar vpon Ammon his vnhappy brother which wicked purpose hee performed by treason for at a pretended friendly Banquet hee caused him to bee cruelly slayne contrary to the right order of iustice which the kinge ought to haue done by order Thus wee may see how God punisheth sinne by sinne and men by their owne inuentions and abhominations As it is written * let men knowe that by such Sap. 11. 13. Luk. 6. 38. meanes as men offend by such lyke they are punished * And such measure as they meate to others the lyke they shall receiue agayne Then Absalon fearing iustice for his murtherous fact fled to saue his life as nature teacheth in daunger to seeke surcour to Talmay king of Gâ—â—hure his mothers father And being in exile Satan wrought still in him and in those that fauoured him by famed repentance to seeke reconciliation to the king his Father which thing was broughte to passe by Satans woorking in him in Ioab the Kinges chieftayne in warres in a woman and others appointed by Ioab for that purpose to bringe Absolon agayne from exile to bee a further plague vnto the Kinge his Father It is vnlike that Ioabs meaninge was so ill towardes the King And yet so was Gods purpose hee beeyng the instrument not knowing the sequell
the glory of God but how they doe hee best knoweth that is forepoynted to audice their accomptes And although Satan and his trayne both bodily ghostly do euermore deuise mischiefe as is their nature for they can not doe otherwise yet God as often as pleaseth him turneth their wicked purposes the contrary way As when Ioseph his brethren by Satans working in some of them did seeke to kill the poore Innocent the holy ghost wrought in other some of them to withstand that wicked purpose and when some of them had executed their malice by selling him into Egypt for a slaue because hee was so dearly beloued of his father they hated him their malicious entent was neuer to haue seene him agayne And yet it pleased God to turne their mallice and spitefull wicked entent to goodnes vppon themselues Gen. 45. 5. 8 * as Ioseph told them when he made himselfe knowne vnto them yea Ioseph denied it to bee their deede and sayde playnly it was the woorke of God and not theirs And yet it is most true they did it in hatred by Satans working in theÌ„ If wee marke the course of holy Scriptures deuour mens writinges on the same wee shall finde it manifest that euen froÌ„ the beginning the holy ghost hath euer wrought in those whom God hath chosen to their saluation And Satan and his Angels in those whom God hath left vnchosen euer worketh to their damnation And the same seueral working shall continue vnto the ende of this world for as in euery kingdome vertuous or vitious folks are in auctority the common weale for religion frameth accordingly If wee note well the succession of the kinges of Iehudah among two or three and twenty kinges euen from the first king vnto the captiuity of Babilon there are scant fyue praysed for truth honesty and zeale in holy religion Gods true seruice And likewise of the nobility counsellers and maiestrates not one among twenty yâ— rightly and zelously fauoured holy religion which notwithstanding was their profession as now it is ours they bragging stil of the temple of the Lord and wee of the Gospel And yet indeede they did neyther rightly esteeme of Gods holy Law nor yet of his holy seruice in his temple The Princes and states of Israell were reproued for their Ier. 7. 1. 10. 5. 1 Cor. 1. â— 6 Mat. 20. â—6 negligence in Gods seruice * And Saynt Paul telleth vs that not many ritch not many noble not many of high degree are called to saluation much lesse chosen For * many are called but few are chosen of mankinde in generall And this I say that the greatest punishment that God casteth on mankind in this lyfe is to withdraw his holy spirite from him and turne him loose to follow his owne lustes wherein Satan dandles him like a poppit and none are sooner trapt in Satans snaâ—e then some mighty by reason of nobility and wealth being often so affected that none may admonish them without their displeasure But such as can flatter lye and vse pleasant speach suffering them to follow their lustes and desyres such they haue in great estimation Example When the forepoynted tyme of Ahabs confusion drew neare Satan put an ambitious toy in his head to conquer Ramoth in Gilead and when hee sought counsell concerning his enterprise * God sent lying 1 Reg. 22. 20. spirites into the mouthes of foure himdreth of his Prophets to encourage him in his purpose whose counsell hee followed to his destruction hee went on greedily thinking to haue returned a conquerour and was brought home a dead carcas Micheas the prophet of God told him the truth onely hee was beaten for his labour and put in prison Thus as * all thinges worke for the best to them that loue Rom. 8. 28. God euen so to them that loue him not all thinges woorke to the contrary Experience teacheth that the Eliments water ayre earth fyre al the planets signes as Sunne Mone and Stars blustring winds tempests venemous wormes wilde and cruell beastes are Gods instrumentes which he giueth in to satans power sometimes to execute Gods forepointmeÌ„t vpon the reprobate alwayes to theyr confusion sometime vpon the elect for punishment of their sins God thereby calling theÌ„ to repentaÌ„ce as he did Dauid c. The text is plain sataÌ„ was yâ— executioner of gods holy work vpoÌ„ Iob other his seruaÌ„ts Therefore let vs note the discourse by what meanes Satan The meanes and instrumentes by which God worketh Ephes 22. wrought and what instrumentes hee vsed to afflict Iob. * First he stirred vp the ShebaÌ„s on the one side which slue his seruants draue away his Oxen. Secondly Satan brought fire from Heauen * hee being the Prince that ruleth in the ayre and burnt vp his Sheepe and seruantes Thirdly hee stirred vp the Caldeans who came with violence on the other part and both slew his seruantes and draue away his camels Fourthly with a mighty blast of wynde he threw downe the house vppon his Sonnes and Daughters and kild them all so much as God gaue into his power so much hee vtterly deuoured according to his tyrannous nature And yet very ill content that hee could not touch Iobs person which at length hee gaue into his power sauing his life And what sayeth the Text Satan went foorth from the presence of the Lord and smote Iob with sore byles from the soale of the foote vnto the crowne of the head Note it wel he went foorth from the presence of the Lord to doe those things For by this history of Iob it appeareth that deadly enemies Theeues the fyer and the tempestious windes were Satans instrumentes by God his sufferance to afflict Iob and to try his fayth whom neuerthelesse God himselfe commendeth for an vpright iust man fearing God eschewing euil whose witnes is very sufficient to approue the honesty of man Now if the opinions of Heathen Philosophers and some called Christians bee true that the corruption of the ayre commes by concurrences and influences of the planets and signes and of their distemperature commes murrians pestilences botches blaynes burning feuers and other diseases then it should seeme by their opinion that those insencible creatures worke of themselues and cast foorth their effectes at a venture here and there without Gods forepointment which to graunt is a great absurdity and derogation of Gods almightines Yea there are verie many men that haue their wittes so entangled with fancies of Astrologie and Astronomie that they wil take on them to giue a naturall reason for the secret workes of God as though they were subiect to mans corrupt sences Or as though the Elementes planets and signes could breake their naturall courses without Gods forepointment But in this matter of Iob there is no mention of planets nor signes albeit I confesse them to be Gods creatures made to his glory and vse of mankinde and instrumentes by whom hee woorketh his good pleasure for the
esteeme for the greatest happinesse because they want right iudgement and grace to discerne betweene good and euill For as to get ritches is doubtlesse a worldly blessing of God euen so it behoueth mankinde to consider by what meanes they are gotten For they consider not the difference how God hath made two sorts * of men whereof hee hath called many and chosen Mat. 20. 19 Mat. 25. 21. c. but few and that few * shal bee on his right hand and many on the left hand on whom he bestoweth these temporal blessinges which his elect in Christ vse to his glorye and their owne saluation the other abuse these benefytes to their own condemnation But yet God is good vnto all * hee maketh Mat. 5. 4h his Sunne to shyne and rayne to rayne on the good and bad on the iust and vniust Therefore no man can tell whether himselfe or this man or that man bee in the fauour of God to saluation or no by any outward thing pleasant or noysome that chaunce to any person in this lyfe * For it happeneth Eccle. 9. 1. alyke vnto the Godly as to the vngodly to the cleane as to the vncleane to the vertuous as to the sinner to him that for sweareth himselfe as vnto him that is afrayde to bee forswoâ—ne Therefore this lyfe is vyle and wretched because it happeneth to all alyke to mans iudgement For the hartes of meÌ„ are fulâ— of wickednes and mad folishnes because they consider not or else the forget that all is vanity and shall perish And although men knowe when they thinke on it that they shall dye and haue no more part of any thing that is done vnder the Sunne yet they care not for those thinges but wilfully neglect them and as blind men grope in the darke euen so they as in a waking dreame runne amazd worshipping satan and his adherentes for the thinges of this world not regarding Iob 9. 24. what Iob sayth * that the earth is giuen ouer into the handes of the wicked whose faces God doth couer euen the Iudges of the land but not all for a few are chosen from among many that are called For S. Paul speaking of the effectuall calling of Gods elect sayth that * not many worldly 1 Cor. 1. 26 wise men not many noble not many mighty are called meaning effectually called to the dignity of Gods election to saluation Psal 11. 6. Therefore they take their portion in this life * But vpon them in the lyfe to come shal râ—yne snares fire brimstone stormie tempestes those thinges then shal be their portion Example of the ritche glutton and poore Lazarus yâ— ritch was answered thus * remember that thou in thy lyfe tyme Luc. 16. 19. 19. hadst thy pleasures and Lazarus paynes Therefore now hee is comforted and thou tormented Although it cannot bee knowen by any thing that happeneth in this lyfe who God loueth or hateth neyther which they bee that shal bee saued or damned neither ought men to be curious to search further the secrets therof then holy scripture teacheth And so farre men ought to know by commauÌ„dement * serch the Scriptures c For to some of the elect Iohn 5. 39. Luke 8. 10. is giuen to know the secrets of the kingdome of God but to the reprobate they are spoken in parables that hearing they should not vnderstand Therefore Christ Iesus was sent into the world not onely to redeeme such as were forepointed to possesse the ioyes of heauen but also to open and declare the same secrete which was hidden since the world began except Col. 1. 26. here and there one of the fathers prophets which spake now and then but darkely of it vntill Christ Iesus reuealed cleerly the same in his preaching And wrought the true beliefe thereof in the myndes of his disciples who most cleerly and faythfully committing the same to writing * And whatsoeuer is written by them is written for our learning That wee which are allotted to godly lyfe in Christ Iesus to suffer persecution through patience and comfort of holy Scriptures might haue hope in God and bee lyke mynded one to another as Christ Iesus is towarde them that surely beleeue and trust in him Notwithstanding all these circumstances God hath subiected euery reasonable creature and bound them to the obseruation of his holy Law wherein Adam fayled at the beginning which is so strayt that it is not in mans power of himselfe to keepe and fulfill it the cause why hee made it so strayt is euident Euen to the end that al mankind * should be shut vp vnder sin which is their damnation therfor he hath Gal. 2 22. Exo. 33. 19. Rom. 6â— 18 mercy on whom he wil whom he wil he hardneth their hartes When the Israelites through iniquity and ingratitude had forgotten God then hee by taking his holy spirite from them * made them to err and hardned their harts from Esai 63. 17. fearing him Oh that al people would feare this incomprehensible Monarch that ruleth commaundeth and woorketh all in all whatsoeuer is done in Heauen and earth and hath al things at his beeke euen at the twinckling of an eye Therefore he may haue mercy on whom he wil and at his pleasure doe iustice on all the rest Hee made all if hee destroy all who can let him * If God take from any man that which he hath Iob 9. 12. giuen him who can make him restore it And what soeuer hath bene done from the beginning or shal be vnto the ending of the world is done by Gods forepointment be it good or bad vnto mankynde for all is good vnto God For although the breach of his commaundements is euil in Gods sight because it is the sinne of man yet it is not God nor in God for hee Psal 91. 10. c. is the soueraygne goodnes it selfe Who * appointeth his holy angels that no euill should come neere to his elect much lesse neere himselfe Therefore I say whatsoeuer things are wrought or done by the ministration of good or euill spirites or angels all are done by his almighty power and the same forepointed in the eternal counsel before the world was Now although it is not in mans power to obserue this holy law yet whosoeuer doth not loue the law endeuor theÌ„selues to frame their lyues thereby Whosoeuer doth not beleeue and confesse the same to bee full of al holy wisdome euery way tending to the preseruation of mans life in purity and holines to sustayne the society of mankynd on earth in honesty of lyfe ciuile policy vpright iudgement and dew execution of iustice Those I say do not shew them selues the children of God but seeme to be his enemies and children of the Deuill I liken this dangerous law to a Kinges standerd in the field vnder which his subiectes of necessity must fight I cal it dangerous for that is the
cause of death and not lyfe and yet it is ordayned of God purposely for maÌ„kind to fight vnder during this transitory life especially such as wil liue godly honestly must fight mightely For who so leaues this lawe and yeelds to his lust standes for the present in state of damnation from the which by grace and repentance in this life he may bee recouered but not after this corporall death for in Hell is no redemption Therefore let all that beleeue the woord of God know by 1 Thes 4. 7 the same * That God hath not called vs that be true Christians to vncleannes but vnto holinesse That is not onely to beleeue in Christ Iesus but also to walke in Gods holy law * whereof hee came not to breake one iott Matt. 5. 17. 18. But wee must not trust to bee saued by the obseruation thereof nor by our good woorkes For in that behalfe we shall finde the same holy law no better or surer vnto vs then a broken staffe wherewith a man thinkes to leape ouer a brook and it lettes him fall in the middest For the law was not giuen to iustifye but to condempne * For if there had Gal. 3. 21. bene a law giuen which could haue giuen life then righteousnes had come by the Law But seeyng it is not so * as many as seeke iustification by the deedes of the Law are cursed because they continue not in all the thinges written in the Booke of the Law * Therefore by the dredes of the Law no flesh shall be iustifyed Rom. 3. 20. This seemeth a very hard matter and to meare naturall wisedome more then strange that men are bound to keepe a Law that is not in theyr power to keepe damned for breaking it And yet it helpeth not to saluation if they could keepe it * Few Maysters thanke their seruants for doing their bouÌ„den Luk. 17. 9. 10. seruice yea though wee could doe all that is commaunded yet we must say wee are vnprofitable seruauntes To what end then should wee stryue to keepe the Law by which wee are damned for breaking it and nothing helped towarde saluation for keeping it if it were in our power to fulfill it If there were none other reason but that God for his pleasure hath commaunded it euen that to al people fearing God is a sufficient reason But yet this is more by endeuoring of our selues to the vttermost of our power to keepe the Law and being sory for breaking it wee shew our selues willing in all that wee may wee shew our loue and obedience towardes our heauenly father Who although it were his pleasure to commaund vs more then now we are able to fulfill yet wee cease not with care study prayer fasting almes deedes of charity and all that wee can to come as neere the marke as is possible And so doing wee shew our selues thankful to God for sending his onely Sonne Christ Iesus noâ— onely to obserue and fulfill the straytnes of the sayd Law for vs to the vttermost iotte that could be layde to our charge But also he payed the penalty for vs which wee could neuer haue satisfyed For hee suffered the very extremity of Gods iustice in his agony being nayled on the Crosse which the damned soules haue suffered sithens they left theyr bodies in earth and after the resurrection shall take theyr bodies agayne and suffer euerlasting torment Thus though we walke neuer so carefull 〈◊〉 â—â—igently in keeping the Law yet let vs rest vpon 〈◊〉 offering of the body of Christ Iesus which in the 〈…〉 all counsel was â—â—â—yned and forepoynted for the samâ— purpose to bee a lyuely sacrifyce once for all by the which hee deserued saluation not for him selfe but for all that should truely beleeue and trust in him Therefore of right saluation appertayneth vnto vs that so beleeue as duly and iustly as though we could or had deserued it our selues These great benefytes considered it is both good reason and right that we should not onely offer but also endeuour our selues with al reuerence of hart hand body soule and all that is within vs to doe whatsoeuer hee commaundeth without grudging or vaine disputation namely to endeuour and payne our selues to keepe his holy law onely because he doth commaund the same So shall all those with whom wee are conuersant bee witnesse of the loue wee beare to God in Christ Iesus who sayth * if yee loue me Iohn 14. 15 Iohn 13. 34 Mat. 22. 37 10. 40. Rom. 13. 10 1 Iohn 4. 8. 16. keepe my commaundementes * For when he gaue that new commaundement hee brake no iott of the old But gaue the summe of all saying * to loue God aboue all things and thy neighbour as thy selfe * is the fulfilling of the Law For God is loue therefore hee that dwelleth in loue dwelleth in God and God in him OF THE BRODE AND NARROW wayes of the wide and the strait gates and of the litle infinite flocke which God hath chosen to saluation litle infinite in comparison of the great infinite multitudes which God hath left vnchosen which are his refused people reprobate CAP. 10. IT is no meruayle though there be an infinite nomber of sects of heresies fonde religions and false opinions touching God and godlines among so innumerable and passing infinite nombers of multitudes of people which by multiplication of generation from Adam and Eue haue encreased liued a 〈…〉 died froÌ„ age to age and yet are liuing vppon the sundry soyles of the Earth For God hath made them all and ordayned some to saluation and some to damnation And therefore there are also two wayes appoynted a brode and euill way lykewyse a narrow and good way The brode and euill way is so playne and easy to keepe that who soeuer is in it cannot of himselfe go out of the way though he would which poynt of the compasse soeuer hee turne himselfe vnto vnlesse God by his holy Spirite leade him out Contrariwise the narrow and good way is so streyte and difficult to keepe that man of him selfe cannot walke vprightly in it without swaruing and stackering lyke a dronkard euery minute vnlesse God by his holy spirit sustayne him Lykewyse of the strayte and wyde gates The strayt gate is ordayned for the * litle flock to enter in which God hath chosen Luc. 12. 32. Mat. 5. 3. 10 to himself * such as are pore in spirit such as mourn wanting comfort such as are humble and meeke in hart such as hunger and thirst for righteousnes such as are mercifull and haue good conscience peace makers such as suffer persecution for Gods holy religion finally in such as beleeue truly in God the Father the Sonne and the holy Ghost the wide gate is for the high and proude minded Idolaters blaspheâ—mers extortioners doers of wrong murtherers adulterers fornicators such as are worldly wise and think the preaching of the Gospel foolishnes For thus it is written by way of
God And those whom God hath forechosen and forepoynted to bee saued can not perish by any meanes neither shall they liue caresse in the world for they shall feare to do euill secretly they shall not dare in hope of forgiuenes so to tempt God as doe the reprobate for the holy Spirite which is appointed to guyde them * shall checke their consciences continually by Psal 18. 16. 9. 1. 1. 11. Mat. 1. 21 secrete thoughtes to restrayne their wickednes * And Christ Iesus came to saue his people from their sinnes woorking in the mindes of his elect by his holy spirite and power wherwith hee hath promised to bee with his vnto the ende of the World * And all the promises of God are in him yea and amen for 2 Cor. 1. 20. Psal 146. 6. Iames 1. 17. euer * For hee that made all thinges of nothing keepeth his promise for euer * For with God is no variablenes nor shadow by turning he chaungeth not purpose as man doth he doth not build and pull downe to mende the fashion as men doe * And although it is written that God repented that hee Gen. 6. 6. 7 had made man because wickednes did so abound in men in in all such phrases of holy Scriptures God abaseth conformeth his woordes to mans capacity and conceipte as nurses doe with yong children who some tyme with cheerfull countinance and lisping voice some tyme with frowning lookes and boysterous voice geue the auncient children to vnderstand when they please or displease euen so dealeth God with mankinde for otherwise they are not to vnderstand his will Not that God can repent or bee sorie as men are when thinges come contrary to their willes For what soeuer is done by Satan and by him in mankinde God might let if it were his wil to mankind happeneth many thinges vnaware it is not so to God For hee doth not onely foreknowe and foresee all whatsoeuer but also all thinges haue euer bene are now and euer shall bee ruled and gouerned by his euerlasting forepoyntment Neither doth hee at any tyme that which he remembred not before hee vseth no after wittes there is not in him any imperfections hee hath no defectes no passions no forgetfulnes no chaunge of diuise no intention of alteration For albeit that by the generall flood hee destroyed all thinges except the arke and all that was in it yet hee made not any thing new in the World which was not made before For hee excelleth man in wisedome goodnes and power further then Man being a Potter can exceede his Earthen Pottes who as a Creator of such Pottes may breake and destroy a nomber and make as many new of another fashion Euen so is God to man if it please him OF THE FLOCKE WHICH GOD hath chosen CAP. 11. WE are taught * to loue our enemies Matt. 5. 44. c. to blesse them that curse vs to doe good to them that hate vs and pray for those that persecute and hurt vs. Such is the goodnes of God in norishing all thinges who maketh his Sun to shyne and his rayne to fal on the good and badde * And as hee Sapien. 6. 7 hath made the great and the small euen so concerning this world he careth for all alyke But for the world to come hee hath a more special care for those whom hee hath chosen to saluation whom our Sauiour Christ calleth his little flock and sayth vnto them * feare Luc. 12. 32. not little flocke for it is your fathers pleasure to geue you a kingdome Those are they for whose sakes * the seede of the Gen. 3. 15. woman was promised to breake the head of the serpent This litle flocke of the seede of Abraham * the Father of all true Gen. 12. 3. 18. 18. 22. 18 26. 4. Gal. 3. 8. Heb. 6. 13. Mar. 13. 20. beleeuers to and to whom the promises were made when God sayd vnto him in thy seede which is Christ Iesus al the Nations of the earth shal bee blessed * For the fauour that God beareth to this litle flocke the euill dayes shal be shortned without altering his eternal purpose This litle flocke are those whom Christ Iesus calleth saying * Come vnto mee all yee that labor and are heauy loden Mat. 11. 28 Lut. 17. 34. Mat. 24. 40 and I will refresh you Of this litle flocke are those that at the sodayne comming of the Lord in the cloudes of two in a bedde two in the field two at a Mill wherof one shal be taken that is chosen and the other forsaken that is refused * Of Reuel this litle flocke are those that haue the marke of God in their foreheads whom Satan and his angels cannot hurt for they are commaunded to the contrary * This litle flocke is Matt. 13. 3. 10. 9. noted to be the good ground that receaueth the precious seed the word of God into their soules and brings foorth fruite 30. 60. 100. folde that is to say the fruite of true beleefe in Christ Iesus the fruite of humble obedience to God and his most holy Lawe the fruite of holy fasting praying almes deedes and godly lyfe the fruite of louing God aboue all thinges and our neighbour as our selues The precious fruite of sure hope in the mere mercy of God to receaue our saluation through the merits of Iesus Christ onely and nothing for our owne desertes nor for popish good intentes such fruits shew this litle flock to bee good ground Whereas all other people of the world in generall are noted to bee stonie thorny barrany and euill ground ouer whose soules Satan hath full power eyther to take from thē Gods word that was sowne in their myndes or els to choke it in them by vnlawfull couetousnes cares of this lyfe and filthy lustes of the flesh whatsoeuer And therefore can bring out no godly frute to saluation This litle flock are the sheepe of whom Christ Iesus is the true and good Shepeheard who gaue his life for the sheepe Iohn 10. ◠Mat. 25. 34. * This litle flocke are the sheep which Christ Iesus shall deuide from the Goats * And which the Angels shal gather together from the fowr windes to meet the Lord in the clowds Lec 14. 37. at his comming to iudge the quicke and the dead to whom hee shall say come yee blessed of my Father possesse my kingdome prepared for you from the beginning of the world The contrary shal bee sayd to the Goats all wicked people whom God hath not chosen to saluation goe away from mee yee cursed into euerlasting fire prepared for the Deuill and his angels This litle chosen flocke onely * haue eares to heare the Matt. 13. 9. woord of God to their comfort in this lyfe and to their saluation in the life to come Wheras al other people of the world no state or degree excepted haue no eares to heare * because Marc. 4.
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