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
〈◊〉 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
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
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
burned in theyr lusts one towards another so that man with man wrought filthynes and receiued within themselues such recompence of theyr errors as was meete for as they regarded not the worde of God euen so hee gaue them vpp into a reprobate minde for a further punishment of theyr disobedience euen still proceeding from euill to worse to be full of all Vnrighteousnes Infidelity Pryde Idolatry Blasphemy Adultery Fornication Murther Theft Malice Enuie Coueteousenes Debate Deceipte taking all thinges in all parte Backbiters Haters of God Doers of wrong Proude bosters Inuenters of euill thinges without naturall affection merciles neuer appeased which men though they knew the lawe of God that they which coÌ„mit such things are worthy of death yet not only do the same themselues but also fauour those others that do them Beholde it is a doble fault not only to do euill but also to fauour them that do euill Yet suerly that is the nature of wicked folkes of what degree so euer euen to fauour such vices in others as are in themselues For if Maiestrates were verteous and zelous of Gods holy religion such horrible vices as a foresayde could not escape vnpunished Therfore Maiestrates and al officers ought to take heed howe they fauour pitye and helpe offenders agaynst Gods lawe For it is very probable that they are infected with the same vices which they fauour in others I meane specially those vices for which Gods law commaundeth death which should not passe without some kinde of punishment where Christian gouernours liue vnlesse it doe euidently appeare vnto them that fauour shewed vnto the offendor would make more to the glory of God and coÌ„mon benefit then the punishment which the offendour shoulde sustayne By this recitall of the first to the Romaynes it appeareth at large for what causes God forsaketh such as feare not him and wherfore he casteth them of into a reprobate minde into the power of Satan as captiues to bee ledd of him from euill to worse Euen till they come to theyr vtter distruction Oh that men would therfore feare the Lorde and shewe foorth his wonders among the children of men doone by his almighty power * Who euer hath doth now and euer shal Eccle. 3. 14. do his manifold and wonderfull workes purposly that men should feare him For he punisheth synne by sinne and mankinde ly his owne inuention and abhomination As when some by weltring in theyr owne sinne and filthynes proceding still from euill to worse euen that is Gods iust punishment to geue them ouer to Satan to harden theyr hartes by theiâ—e infidelity pride and disobededience to set theyr affections so gredely one some wicked purpose that no counsell may perswade them nor argument remoue them from comitting such wickednes as shal be to theyr owne confusion whereutto Satan doth shooue and pushe them forwardes by such intricate subtilties of pleasant enticementes or by such frantick fumes of cankred malice that they shall haue no power to foresee theyr imminent dangerous mischiefe nor beleeue it though it bee foretold them by theyr dearest frendes And albeit perhaps that by a dyme foresight they be moued to mistrust the sequell and so to feare the perill yet shall they not auoyde it So incomprehencible are the intricate and secret meanes wrought in theÌ„ by secret working of wicked spirits by which God punisheth sinne by sinne Euen by mans owne inuenâ—ions and abhominations Sapiens 12. 13. As for example when King Saule had coÌ„mitted that horrible sin of disobedience agaynst God not of malitious presumption as diuers of the wicked do but of a sottish deuotion such as papists call good intent hee tell dayly from euill to worse vntill the spirit of the Lord departed from him â— and he left to the counsell of his owne will then the which plague none can be greater For * man is a beast in his owne knowledge Iere. 10. 14 being in honor and abounding in wealth and casting of the feare of God * Dauid compareth them to beastes that Psal 49. 21. perish for indeede they are in worse case then any brute beast when they want the feare of God Marke what followeth * the spirit of the Lorde came vpon Sam. 16. 13. 14. Dauâ—d c. And the spirit of the Lorde departed from Saul and the Lorde sent an euill spirit to vexe him Note it well the euill spirit went at Gods commaundement God Examples how God sendeth both good euill Spirites sent him by which it is euident that God somtime so dealeth with such as geue themselues ouer to follow theyr owne lusts namely that for their iniquity he taketh away that portion of his spirit that hee had geueÌ„ them and sendeth an euil spirit to vex them to auoyde that heauy iudgement we must continually fight agaynst Satan and his adherents spirituall and Heb. 12. 1. 2 carnall looking vnto Christ Iesus our captayne and finisher of our fayth by whom only wee ouercome For * without him wee can do nothing wee are not able to Iohn 15 5. resist Satan exept the holy Ghost strengthen vs neyther can we do any other good thing not so much as * to think a good 2 Cor. 3. 5. thought Also this example proueth that God moueth appoynteth and directeth some tyme the euill spirits to seaze vpon such as neglect to feare loue and to obay him to punish theire former sinnes by making them afterwares to coÌ„mit greater euills As King Saul did afterwards in asking counsell and seeking helpe of Witches Enchaunters and Sorcerers when the spirit of the good Lord was gone from him Thus wee see when man forsaketh God by disobedience God forsaketh him and leaueth him to his owne corrupt will And then forthwith * they are in the snare of the Diuil holden 2 Tim. 26. at this will Oh that men would therefore with reuerente loue and humble obedience feare this almighty Iehouah and passing wonderful God and pray to him hartily in the name of Christ Iesus to geue them a feruent desire of weldoin â— according to his word and grace to be sory when they do the contrary which feruent desire of weldoing and harty repentance for ill doing sincerely exercised without Hypocrycie ioyned with true fayth in Christ Iesus is sufficient to saluation * For hee is not onely the fulfilling of the lawe for all Rom. 10. 4. Iohn 1. 19. that truly trust in him but also the very * lambe of God that taketh away the sinnes of the worlde That is to say the sins of worldly people such so many as God before he made the world did choose forepoynt to be saued by Christ Iesus Thus we see by that which was done to king Saul king Ahab and others mentioned in holy Scriptures that men are moued led and gouerned often by euill spirits And albeit there appeareth a certayne feeble desire of weldoing in some men yet doubtles the same neuer commeth to
perfection of true godlinesse except the holy ghost woorke it yea there bee many that seeke * to enter in at the strait gate and Math. 7. 14 yet but few that find it Because * mankinde flesh and blood by sinne corrupt is Gen. 6. 5. 8. 21. naturally altogeather inclined to euill not able of himselfe to thinke a good thought In such wretched state was mankynde wrapped by the fall of Adam Neuerthelesse so many as heretofore haue had haue now or hereafter shall haue grace to folow effectually in Christ Iesus they no doubt haue are and shall bee renewed by him and made agayne the pure image of God children of Saluation more perfect then in their first creation And that by reason of election whereby they are established neuer to fall agayne into damnation into sinne they fall dayly * yet though they fall they shall not bee Psal 37. 24. cast away for the Lord in mercy recouereth them But all the rest whom God hath not chosen remayne still in the pollution of Adam in Satans captiuity how high and mighty on Earth soeuer they bee Behold here the reason why * euery creature of mankind ought to feare and tremble in the presence which is euery where of our eternall and almighty Monarch of Heauen Earth and hell to craue his fauour to fight vnder his mayne standerd armed with his grace which is his holy law And although it is impossible for mankinde of his owne strength to obserue the law as it requireth yet it is a speciall note of Gods fauour vppon whom soeuer to haue a zelous desire to keepe it and a sorrowful mynd in breaking it Therefore Let curious heads and tatling tongues leaue of their iangling talke And humbly stoupe vnto the Lawe wherein God bids them walke For although fayth doth iustify and not deedes of the Law Yet hee that will not doe the deedes Shall cough himselfe a daw For wee are bound to loue vnder the law and yet not to trust that wee are saued by the Lawe For it is playne that by * the workes of the Law no flesh shal bee iustifyed Indeed Galat. 2. 16. the promise of God preuenteth the Law for if the Law could giue lyfe to Saluation then no doubt it shoulde saue those 3. 21. 22. that could kepe it and put theyr trust in their deedes but all was concluded vnder sinne that the promise by fayth in Christ Iesus might be performed to them that beleeue Euery one by nature hath faith to beleeue such thinges as 2 Thess 2. 9 10. 12. they reade heare and like Yea * Satan shall worke lying signes and wonders and God shall sende on the reprobate strong dilusion that they shall beleue lyes But to haue this speciall fayth in Christ Iesus to saluation is only incident to those whom God hath chosen in Christ Iesus to himselfe Now because none but God onely knoweth whom he hath chosen to haue this speciall fayth Therefore it is euery one of mankind their part and duty with reuerend feare to craue it of the Lord. And let none be in dispayre to obtayne for our Lord Iesus hath promised that what soeuer good thing is asked in his name his heauenly Father for his sake wil graunt it * Aske and yee shall receaue seeke and yee shall finde knocke and it shall bee opened vnto you c. * If any lacke Matt. 7. 7. Iam. 1. 5. wisedome let them aske it of God and wauer not for he that doubteth to receaue that he prayeth for shal receaue no goodnes at the Lordes handes For the promise is made on that condicion * what soeuer yee aske in prayer in my name if ye Mat. 21. 22 Fides est donuÌ„ Dei beleeue yee shall receaue it Herein let euery one examine themselues whether they haue in themselues such stedfast faith as doth assure them to inioy that they pray for so that of necessity wee must beleeue or bee damned For our Sauiour sayeth * if you abyde in me and my words Iohn 15. 7. abyde in you aske what you will and it shal be done for you The contrary is yf wee beleue not if we abyde not in him and his worde abyde not in vs wee can receaue no Heauenly grace at the Lordes hand sauing such as hee geueth in common to all without asking And Saynt Iames telleth the cause why for that wee aske amis good things and receaue them not for want of fayth or els things to consume vpon our lustes And therefore not meete for God to graunt nor fyt for vs to receaue The consideration of these things are to put vs in memory of our fond ignorance or slouthful negligence or beastly wantonnes especially of our passing vrgent necessitie to craue Gods fauour and holy spirit to direct vs from time to time And then our harts shall vnderstand what good reason King Dauid had to pray * Lorde take not thy holy spirit from Psal 51. 11. mee For as long as there is in vs any desire of weldoing as a wishing to kepe the lawe a lothsomnes of ildoing and a sorrow for our offences by those tokens let vs assure our selues that the spirit of the Lord is in vs and is loth to departe from vs but striueth still to get the greater place in our minde and put Satan to the lesser For of this let vs assure our selues temptations of the flesh and the Diuill will euer haue place in our mindes while wee are in this life And at our death will not depart vntill * hee be thrust out by a stronger who Luk. 11. 21. 16. 22. euen by Christ who worketh in vs by the holy Ghost Satan is the strong man that possesseth the houses of mens mindes and Christ our Sauiour is the stronger which deliuereth the soules of his elect out of Satans power and putteth Satan from his possession So let vs pray that God take not his holy spirit from vs wheÌ„ * Nathan the prophet reproued K. Dauid thereby calling Sam. 11. 9. him to repentance he perceiued very wel that the spirit of the Lorde by the corrupt nature of man was kept vnder while he followed his fleshly lustes and adultry and his 〈◊〉 â—â—ulses to couer his fi lt 〈◊〉 by murther For when folkes of purpose to serue theyr lustes cast of the fear of God then their lusts with the euil that gouerneth them leadeth al theÌ„ on from euil to worse and makes them to heape sinne vpon sinne to theire vtter distruction except Gods mercy reclaime them Into these temptations they fall not by chaunce fortune at al aduentures nor yet alâ—ue by Satans owne will For God hath him so much at his becke that neither he nor his angels can goe when where and to whom they list but when where and to whom they are sent For * yâ— 1 Sam. 16. 14 1 Reg. 22. 21. 22. Lord sent an euil spirit to vexe king Saul And
the Lord sent an euill spirit to deceaue king Ahab euen a lying spirit into the mouthes of his iiii â— prophets whose persus ion he followed in despite of Michâ—as to his owne destruction and so it was forepointed of God By those and such lyke examples of holy Scriptures it is euident that God sindeth the spirites both good and bad to whom it pleaseth him in whom is no partiality Princes and Sap. 6. 1. 10. 9. Subiectes are equall in his fight * The Lord eareth for all alyke sauing they that abuse auctority shall haue the greatter punishment Moreouer wee reade in holy Scriptures of many euil and vncleane spirites that in euery age haue diuersly vexed many people by sondry qualities Some to commit blasphemy idolatry perâ—â—y sowe murther adultery fornication theft some draknesse frenzy and vtter madnes And some to dispayre of theyr saluation and so destroy themselues and of these and such lyke wee haue examples by dayly experience All which miseries with other infinite wicked and carnall motions * are not straunge but euen such as by Gods ordinance Cor. 10. 13. follow the corrupt nature of man as punishments for his infidelity pride and disobedience euen by sinne to punish sinne through mans owne inuentions and abhominations Therefore Gods predestination his forepointment of some to saluation and some to damnation ought to bee familiar to all men 〈◊〉 â—â—th come to 〈◊〉 or 〈◊〉 〈◊〉 because it is an infallible truth declare 〈◊〉 〈◊〉 by the woord of God fro◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 wh 〈…〉 discâ—nesâ— of his holy scriptures 〈◊〉 by the 〈◊〉 of the law the prophets of the new Testament by Christ Iesus himself the doctrine thereof 〈…〉 firmed by miracles and sealed with his precious blood and 〈◊〉 by the 〈◊〉 and blood of his Apostles and Disciples and 〈◊〉 theâ— sithence by an infinite nomber of God 〈◊〉 〈◊〉 〈◊〉 death by diuerse torments for the confirmation of the same And it is nâ— small 〈◊〉 nor 〈◊〉 part of the glad tydings which the Lord did 〈◊〉 〈◊〉 〈◊〉 bee preached to all none excepted by â—â—sse such as of 〈◊〉 will doe refuse it for a witnesse 〈◊〉 〈◊〉 〈◊〉 The Apostles well commaunded Matth. Mark 6. 11. Luk. to shake the dust of the in 〈…〉 〈◊〉 depart from them because it shal be harder with such stubberne malicious in the day of iudgement th 〈…〉 〈◊〉 〈◊〉 me had Gomorâ—â—h Therefore it 〈◊〉 be not tâ— hee kept in silence but freely preached euery where for by that meanes the prayer of king Dauid and all he◠〈◊〉 of God is to bee 〈…〉 yned That his Psalm 67. 2. way may bee know◠〈◊〉 the 〈◊〉 〈◊〉 and his sauing health among all nations This forepoyntment of God is a Luk. 10. secret * which God hath 〈◊〉 〈◊〉 the most part of the wise and learned of the Worlde and hath opened them vnto the poore and simple soules * This is the secret which in other Ephes 3. ages was not opened to 〈◊〉 as it is not reuealed vnto his holy 〈◊〉 and Prophets 〈◊〉 The secret that God Rom. 16. 25 26. 2 Tim. 1. 9 had chosen the Gentils before the Worlde began was kepâ— close vntil it was reuealed by the Gospell preached Then called â—ee the Gentils with an holy calling not according to their woorkes but according to his owne purpose and grace which was giuen theÌ„ through Christ Iesus before the world was giuen to them is not to all ingenerall but especially to 2 Thess 3. 2 Heb. 11. 6. those that rightly beleue in Christ Iesus * For all men haue not fayth * And without fayth it is impossible to please God Naturall fayth as some speake is in all men but fayth to saluation is speciall to Gods elect â— Euery good gift is froÌ„ Iam. 1. 17. 1 Co. 4. 7. Iohn 14. 6. Iohn 6. 44. God * What hast thou that thou hast not receiued hast thou fayth to saluation Then thou hast receiued it of God for all men haue it not For * no man can come to the Father but by the Sonne * And no man can come to the Sonne except the Father draw him It is giuen to some of Gods elect though not to all to Mat. 13. 11 know the secrets of the kingdome of Heauen but it is not giuen to any of the reprobate to know them rightly * Their Esai 6. 9. 11 hartes bee hardned and their eies bee blinded how doth God blind the Eies of his refused people euen by the ministery of Satan called the God of this World Therefore if the Gospell be yet hidden * it is hidden from 2 Cor. 4. 3. wicked questions them that perish of whom the God of this World hath blinded the eyes of their myndes so farre as they dispite God most horrible saying if Gods predestination bee such as euery man is elected or reiected before the world began then if I bee elected I shal bee saued If I bee reiected I shall be damned what skils it what I do why should I not do what I list and take my pleasure in all thinges whyle I am here or why should I fast pray giue almes obserue the Law or doe any goodnes seeing it helpeth not to saluation These are motions of the Spirit what Spirit of Satan not of God For these and such blasphemous argumentes procede not from a corrupt mouth only as from a mere man but as from one possessed by the diuill which holdeth him captiue from beleuing and obeying the truth In such the spirit of God is not for a time while they commit wickednes as it was in King Dauid while he comitted Adultery and Murther but through repentance wrought in such by Gods grace the holy spirit ouer cometh and sheweth it selfe And then such se themselues as King Dauid did what they were while the spirit of the Lord was as it were absent or stayed his woorking to direct them Now if such lewd people as before mentioned could beleue the holy scriptures and contenâ— themselues with the true interpretation there of the 〈◊〉 they should finde this treatis by Gods true experience to bee the infallible truth of the eternall almighty and most glorious God the only Monarch of Heauen and Earth GODS ETERNALL PVRPOSE PROued by the holy Scriptures and how by his will each thing is brought to his forepointed end CAP. 7. FIrst that God hath chosen and blessed al yâ— Ephes 1. 4. 5. 11. 2 Tim. 1. 9. Titus 1. 2. 3. faythfull in Christ Iesus before the foundations of the world vere layde and did forepoynte them to be his children adopted in Christ Iesus in whom and by whom hee hath opened vnto vs the secret of his will according to his good pleasure purposed in him selfe before hee beganne to frame the world And it is playne that God deuideth if I may so speake his wil in respect of vs one part thereof is reueled in his word by holy scriptures
take iâ— yet â—erâ—enly whom the Lorde loueth he castneth and Heb. 12. 6. read all the Chapter scourgeth euery sonne that hee receiueth therefore if we liue without correction whereof all are pertakers then are wee â—astardes and not sonnes And although saluation is not geuen by obseruation of the lawe And although God ordeyned all necessaries for mankinde before hee was able to aske it yet seing it is his good pleasure to commaunde mankind to loue and desire to keepe the lawe and 〈◊〉 wee should 〈◊〉 prayed 〈◊〉 〈◊〉 good things â—s his handes â—â— the name of Christ Iesus what 〈◊〉 monsters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should dispute the 〈◊〉 or think it 〈◊〉 to liue 〈◊〉 the 〈◊〉 or â—eâ—dlesse to pray for these thinges which commonly mankind receiueth 〈◊〉 〈◊〉 in generall which neyther pray at all 〈◊〉 knoweth the right way 〈◊〉 to prayâ— As though they that haue 〈◊〉 〈◊〉 〈◊〉 â—â—â—ches whereby they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neede to pray for theyr daily bread because they haue it alwayâ—â— and though 〈◊〉 were needles â—y the lordâ— prayer to say thy 〈◊〉 〈◊〉 〈◊〉 it is 〈◊〉 to all and most certainly true 〈◊〉 his 〈◊〉 will iâ— all thing 〈◊〉 all 〈◊〉 in all 〈◊〉 〈◊〉 all his purposes shall throughly be 〈◊〉 〈◊〉 all his enemies Therefore they that 〈◊〉 the true fayth feare and sone of God and seeke theyr saluation in Christ Iesus wil neuer be so folish thy to â—â—ble of Gods secret workes and to demaunde why he hath done this â—â— that but they will 〈◊〉 〈◊〉 all the deuises of theyr wits 〈◊〉 and vnderstanding vnto his most holy will and crauâ— his mercy in Christ Iesus in whose name he hath promised whatsoeuer is necessary for mankinde to whatsoeuer shall aske i◠〈◊〉 〈◊〉 fayth which none can do without his speciall graâ—e Therefore it is not 〈◊〉 gods reason but also euery mans 〈◊〉 duty to 〈◊〉 all 〈◊〉 necessaries of Gods Maiesty if there were 〈◊〉 theâ—â— proâ—eth vs 〈◊〉 doing but onely to shewe our 〈◊〉 〈◊〉 euen that were a â—all and sufficient argument For who knoweth the mind of the Lorde which shal be saued Rom. 9. 34. or 〈◊〉 that 〈◊〉 is 〈◊〉 himselfe so that neyther man co 〈…〉 and knowe that of another Howbeit euery man ought not only to knowe it in and of himselfe but also is bee assured of his saluation by the more mercy of God in Christ Iesus which necessity wee must beleue or els be vaniâ—â—ed Therefore be your dispayr For that is blasphemy agaynst the mercy of God that in the name of Christ Iesus let him craue true repentance and hope suerly to find that he seeketh to receaue that hee asketh and at his knocking to haue the dore of mercy opened that in mercy he may receue his saluation not for his keeping of the lawe nor for his owne good workes but for the mere merites of Christ Iesus euen the Lambe of God apoynted before the world was to take away the sinnes of the woorlde in Gods elect let vs rest vppon that which is opened vnto vs by the holy scriptures For it is passing folly worse then starke madnes to endeuoure to know that which the Lord will not haue knowne vidz who shal be saued or damned For God who worketh vppon his owne foundation which euer remayneth and hath this senteÌ„ce for a seale * The Lord knoweth 2 Tim. 2. 19. who are his Therefore let all that call one the Lord Iesus depart from iniquitie and lay hold one mercy onely walke hee neuer so holyly Furthermore the eternall God in the law and the prophets hath set downe sufficient doctryne how he would be serued in the congregations of people according to his owne prescription and not after mans inuention for Moses sayth * you Deut. 12. 8 12. 8. 32. shall not do euery man what seemeth good in his owne eies * But whatsoeuer I commaunde sayth the Lord that take heede to do and nothing diminish nothing * For you shal Ezec. 20. 28 not walke after the ordinaunces of your forefathers nor obserue theyr manners * ye be my frendes sayth Christ Iesus Iohn 25. 14. If you do whatsoeuer I commaund you who so can do that needes doe no more yet the Monkes c. had their woorkes of supererrogation In all controuersies sayth the Lord ye Ezec. 44. 24 shall iudge according to my iudgementes and keepe my Lawes do â—o statutes in all my assemblies * when yee appear Esai 1. 12. before mee that â—â— when yâ—e 〈◊〉 togeather to the Church to serue 〈◊〉 〈◊〉 who requireth these thinges at your handes what haâ—e I to do wiâ—h the multitude of your sacrifyces your insence is abhomination I can not away with your newe Moones and solemne Dayes it is iniquity my soule hateth them Marke this well If the incomprehencible maiesty of God which is here tearmed his Soule did hate the Iewish ceremonies erected by himselfe because they were corrupted by mans fantasticall inuentions How much more doth he hate that seruice vnder the tyranny of the Pope which is pretended to bee done vnto God being repugnant vnto his holy will expressed in his woord And yet meaning the Kinges Princes and rulers of Nations and euen such as professe Christianity do neglect * and Matt. 7. breake Gods holy commaundements and fatherly counsels for to establish those humayn traditions and inuentions wherwith Satan is well pleased and lulleth them to sleepe soundly in their errors vntill God see his tyme to punish theyr disobedience with warres pestilent sicknesses and contra 〈…〉 nding their own deuises among themselues through the malice of their owne malicious minds by Satans woorking in them For Satan is not onely the enticer of mankynd to sinne but also Gods hangman ready to execute his plagues and punishment for sinne whensoeuer it pleaseth God to send him to any Nation State or Person of his eternal purpose and execution of his iust iudgementes For satan and his angels are Spirits created for vengeance which in tyme of destruction shall shew forth the power and wrath of him that made them Satan and his trayne were created good and of themselues became euil and was the cause of Adams fall and yet not without Gods forepoyntment by their own wilfull disobedience And in that God serueth his purpose by the ministration of those spirits treated for vengeance the same work in God is both good and holy because hee is the soueraygne goodnes itselfe and cannot doe amisse whatsoeuer hee doth neyther can heâ— bee the auâ—tor of some in others because it is not his nature to sinne neither tempteth hee any man Moreouer hee is not bound vnder my statute whereby he Iam. 1. 3. might offend for if hee should do amisse the offence were to be answeared to a greater then himselfe but seeing their is none so great and omnipotent as hee but hee only aboue all and all in all aswel in almightines in tender mercy
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
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.
11 to this litle flocke it is geuen to know the secrets of the kingdome of God but vnto them that are without all thinges are done in parables that they may see and not discern heare and not vnderstand c. Neither wil they * come to the Lords Luc. 14. 16. 10 24. Psal 115. 5. c. Esai 6. 9. Mat. 13. 14. Mark 4. 12 Luc. 8. 10. Iohn 12. 40 Act. 28. 26. Rom. 11. 8. Supper when he calleth * Therefore they are as dead images they haue mouthes and speake not any thing to Gods honor and their own saluation therefore they speake not at all For it is written * Yee shal see indeed but not perceaue yee shall heare but not vnderstand make their Hartes fatte their eares heauy and shut their Eies least they should sâ—e with their eies heare with their eares and vnderstand with their hartes and be conuerted that Christ Iesus might heale them Reade all those places coated in the margent Beleeue and repent which if yee cannot doe aske faithfully of God yee may haue it for the asking if a man may haue meat at his request and wil sterue rather then demaund it hee is woorthy to die of hunger and none to bewayle him Saynt Peter wrote * vnto the elect according to the foreknowledge 1 Pet. 1. 2. 10. 18. read all of God that wee were not redeemed with golde and such corruptible thinges nor by traditions of the fathers but by the precious bloud of Christ Iesus which was ornained to yâ— end before the foundations of the world * we are called 2 20. Iud. 1. 4. 6. to follow him in suffering afflictions * Saynt Iude saith the vngodly turne the grace of God into wantonnes euen ordayned to damnation so were the angels that kept not their Eph. 1. 4. 5. first estate * But God hath chosen vs in Christ Iesus before the foundations of the world to the ende wee should bee holy and without blamâ— before him in loue he forepointed vs to be adopted in Christ Iesus according to the good pleasure of his will * Hee hath saued vs and called vs with an holy calling 2 Tim. 1. 9. not according to our woorkes but according to his own purpose and grace which was giuen vnto vs in Christ Iesus before the world was Paul the seruant of God and Apostle of Christ Iesus according to the faith of Gods elect in knowlâ—dge of the truth in god â—iues vnder the hope of eternall life which God that can not lye hath promised before the world began * Which forepointment of God as a secret was kept Rom. 16. 25 26. Colos 1. 26 closse from the beginning except here and there one in euery age but now is opened published by the holy Scriptures at the commaundement of the euer liuing God that thereunto fayth might giue obedience * For in Christ Iesus wee Ephes 1. 16 2. 10 were chosen when wee were predestinat according to the purpose of him that woorketh all thinges after the counsell of his owne will * and wee are his woorkmanship created in Christ Iesus vnto good workes which God hath ordayned for vs to exercise our selues in them And what soeuer God hath forepointed and established shall neuer bee altred for it is written * My counsell shall stande and I wil do whatsoeuer Esai 26. 10. Rom. 15. 4. I will * Seeing all holy Scriptures are written for our learning then ought we to seek know all the secrets therein contayned and make our profite of them for so is our Iohn 5. 39. maysters will and commaundement * Search the scriptures which testify of mee This foresayd litle flocke chosen of God were forepoynted to suffer all kindes of iniuries and afflictions of the wicked people which God hath not chosen during this lyfe in euery age from the beginning to the ending of the Mat. 23. 3â— World That vppon all the wicked may come the gyltinesse of all the innocent bloud of righteous Abel vnto the blood of Zacharias spilt betweene the temple and the aulter But likewyse the giltines of all the innocent bloud which hath bin is now or shall bee shed from the first to the last in the world Luc. 18. 7. * For shall not God reuenge his elect that cry vnto him day night yes though hee suffer long for them I tell you hee wil reuenge them quickly that is to say â—ffectually euen with the twinckling of an eye Those four rehersed sentences are notes of the true plain song of Gods holy and eternall forepoyntment prickt downe in holy Scriptures by Moses by the holy Prophets and by Christ Iesus himselfe vppon which most pleasant and infallible grounde the concorde of Diuine Musitions the Apostles and their most true followers sithence theyr tyme haue song pleasant and sweet descant each one according to the measuâ—e of this gift receaued of God and prononuced as the holy Ghost wrought in them and gaue them vtterance not varying a note from the firme grounde If men would fall into consideration of this doctrine that God is all in all and worketh all in all and that there procedeth from him both right iustice and tender mercy surely they would feare him for his iustice and they would loue and obay him for his mercy yea they would magnify his eternall and almighty power * and declare the wonders that hee doth among Psam 107. the children of men CONCERNING NATVRES LAWES for all creatures visible and inuisible reasonable and vnreasonable sencible and incensible CAP. 12. THat there bee angels which are spirits both good and euill and that they are the inuisible messengers of God and woorkers of his wil both secret and manifest it is not for any man to doubt thereof seeing holy Scriptures do so largely testify of the same As for their beginning they are the creatures of God as man male and female are And they liue vnder Gods holy laws and ordinaÌ„ces each in their kinde as mankind ought to doe There is a law for holy Angels in their kinde or nature A law for euill angels in their kinde or corrupt nature A law for man male and female contrary to their kinde and corrupt nature Natures law in the firmament in the elementes in the creatures that liue and moue in the waters in creatures that goe and creepe on earth and with fethers flye in the ayre Each of these according to their kindes haue lawes established in them by nature This woord all creatures are to follow the Law of nature moue and to doe as God in the creation did forepoint to each thing in his kind to kepe their natural courses wherin they are bounde and can not erre except monsters come foorth Example The honny Be sucketh the iuice of sweet flowers which turneth into his owne substance that is poison The lyke smell is of Gods elect and the reprobate The holy Scriptures are most precious and sweete flowers out of
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