had he hidden in himselfe halfe his glory for euery thing is best discerned by his contrary Therefore the eternall vertue the infinite comfort and the most pleasaunt fruicte of Gods mercy could neuer haue beene so precious and comfortable to Gods elect except it had beene matched with a contrary vertue as infinite great as excellent and as much to be praysed as it selfe euen Gods iustice in generall but especially on the wicked reprobate Thus it appeareth how it pleased God to make for his owne purpose to shew foorth his wonderfull power a Theater or stage for the inhabitaunts of Heauen Earth and Hell to behold his vnspeakable woorkes and ordained the meanes and matter to work on how euery thing should come to his forepointed ende And that was and is some to saluation and some to damnation and all both for to shew foorth his own glory purposed in himselfe before the world was and to shew himselfe vnto all three regiments Heauen Earth Hell to Angels Deuils and mankind to bee the almighty eternall and most glorious God of mercy and iustice Oh that men would therefore feare him and submit their willes to his will because he is the chiefe Monarch of all in all will they nill they This is that very true God whom all the holy and noble Patriarches from the beginning did serue and honor before the general flood with such sacrifices as were then allowed of vntill wickednes did so abound as in these our dayes that God was as it were compelled to destroy by water and seemed to begin the world anew This is that most leuing God that cannot forget such as loue feare him * For when he was to execute iustice vpon Genes 6. the vniuersall world hee prouided for his seruant Noah commaunding him 120. yeares before to make the Arke in readines for safegard of him and his whereas all others for infidelitie pride and disobedience with other horrible and filthy sinnes perished by water The like kindnes he shewed vnto his seruant Lot when he by fire and brimstone from Heauen destroyed Sodome and Gomorah with other Cities And to all the Godly from age to age hee hath shewed like grace and mercy and greater to some by so much as the Gospell surmounteth the law in goodnes towards Gods elect This is that God * that those Abraham for a cheefe seruant Genes 12. made him of counsell what hee would doe to Sodome and Gomorah hee made him also his friend chiefe member of his visible Church on Earth and gaue him this honorable title the father of beleeuers of whose seed the promised Messias by a lineall discent came into the world in his appointed time to saue so many of the damned seed of Adam as God before the world was had elected to bee saued by the death and rising againe * of that vnspotted Lambe Christ Iesus stain from the beginning in his own person by Gods Reuel 13. 8. eternal decree forepointment also * in his elect members This is the same glorious maiestie that hath created the Heauen and the Heauen of Heauens with all the heauenly bodies And also hell with fiery tormentes the Sky the Sun the Mone the Starres the Sea and the Earth with al their contentes last of all man according to his owne ymage and for his owne purpose and eternall glory Euerlasting praises be vnto this most holy and glorious Psal 1â—5 16 God * that possesseth the Heauens and hath giuen the Earth to the children of men therein to stay and breath a whyle and so to passe away some to Heauen and some to Hel. Therefore wee ought to learne of Dauid to answere the wicked when in skorne they aske where is God wee may say our God is in Heauen and doth euery where what pleaseth him Hee is there accompanied with his holy Angels and soules of his elect in such pleasant rest quiet felicitie as no fleshly eie hath or can see no eare hath hard it told because no tongue is sufficient to expresse it nor learning disribe it no cunning with pen or pensel able to paint it out no thought strong ynough to imagine nor fleshly hart woorthy to conceaue it Saint Iohn in his reuelation hath said so much to blaze and declare the glorious ioy of this almightie and eternall God which hee will giue to his elect in the world to come as is possible for man to speake write or vnderstand and yet farre of from that it is indeede * For we 1 Cor. 13 12. see in this world as it were but through a glasse nothing perfectly but the time will come when wee shall see God face to face This euerlasting Monarch and almighty Iehoua is all in al and onely may bee said to bee For none but hee can iustly say without addition I am and why Euen because hee onely I meane God hath his being in of and by himselfe and all other creatures in of for from and by him alone There was neuer none of Adams lyne except the holy Ghost wrought in him to that end that could attaine to the true knowledge of this almighty and onely Monarch The heathen Philosophers saw a far of an vnknown thing which they very well perceiued to bee the cause of all other causes first moouer of all that moueth further knowledge they could not get by al the wisedome and cunning of men Therfore it is most true * that the wisedome of this world 1 Cor. 1 20. is foolishnes with God And contrarywise worldly wise men not yet new borne by the holy Ghost esteeme the simplicitie of the Gospel very foolishnes in comparison of their owne wisedome Therefore they cannot attaine to the true knowledge and wisedome of God And why Euen because * no man can Iohn 6. 44. 14. 6. come to the Father but by the Sonne And again * no man can come to the Sonne except the Father draw him Therefore those Philosophers and mighty wise men could not attaine to the true knowledge and wisedome of God neither can the mighty and wise men in these daies reach vnto it because they are not drawen thereunto by the holy Ghost proceding both from the Father and the Sonne and the meanes to bee drawne is to submitte our selues to the gouernment of Gods woord wherein by seeking wee shal find the supply of al our want And set vs * exalt and praise the name of the Lord that only woorketh woonders * for who so taketh on Esai 25. 1. Eccle. 18. him to tell out his woonderful woorks when he hath done al that hee can hee is new to beginne againe for it is an vnpossible enterprise 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 CAP. 2. NOw that which hath bene said of God cannot bee sufficient except mention likewise bee
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
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
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
louingly with all creatures namely men both good and bad Therefore let all people feare to reason why God hath dealt so or so with Angels and men further then is probable and allowable by holy Scripture In holy scriptures I find certayne aunswers to those curious How to answere the wicked questions why God doth this or that namely in this hard matter of choosing and refusing commonly called predestination First hee hath done it for the full accomplishment of his eternall purpose decreed in him selfe before the world was * To the end that his glorious name might be knowen Exod. 9. 13. 33. 19. and his almighty power magnifyed all ouer the Earth * To the end hee might haue compassion and shew mercy on whom it pleased him * To the end that his wayes might be knowne Psalm 67. 2 vpon the whole Earth and his sauing health among all Nations * For when hee hardned the hartes of Pharao and his Exod. 14. 7 subiectes to follow the Israelites through the redde Sea hee did it to that end to bee glorifyed in their distruction for God sayd I will get mee honor vpon Pharao and his hoâ—st his chariots and horsemen by confounding them that the Egyptians may know that I am the Lord. * He hath done it Ro. 9. 22. 23 to the end to shew his wrath and make his power knowen on the vessels of wrath prepared to destruction And to declare the ritches of his glory vpon the vessels of mercy prepared vnto glory To the end wee might know the fayth of Gods elect and haue the knowledge of the truth which is according to godlines vnder hope of eternall life which God that cannot lie hath promised to his elect before the world began and hath declared it in his word through preaching and writing The finall end of his eternal purpose inchosing and refusing both Angels and men and in ordayning the matter and the meanes to bring euery thing to his forepointed end euer was is now and euer shall bee to shew himselfe to bee the wonderful and glorious God of mercy and iustice For if man had not fallen from his first blessed estate into sin there should haue bene no declaration as now is for mercy and iustice Neuerthelesse fantasticall wits demaunde freuolous and Curious questions curious questions as this with what equitie and iustice could God condempne such infinite nombers of multitudes of people for the offence of one and yâ— for so sleyght a maâ—ter as tasting the fruicte of a tree I graunt that in mans iudgement the offence seemeth small And the punishment most seuere and horrible But what remedy get wee by disputing agaynst him whose will is an euerlasting lawe neyther is any able to resist his decrees dispute with him who list for I will no more I haue done to much alredy From hence forth this sentence shall satisfie mee So it pleased him to deale with his owne to make iust matter vnto himselfe to execute both mercy and iustice Indeede by mans corrupt reason and defiled conscience euer fauouring himselfe in his sinne the valew of the offence was litle but to Gods elect the wayght of the precept was of great importance the infidelyty most horrible the pryde and disobedience out of measure sinfull Because it was agaynst the most mighty Monarch of all power and dominion in Heauen Earth and Hell So infidelity pryde disobedience and negligence by the wâ— God his holy precepts are not only lightly esteemed but also wilfully dispised and stubbernly broken are the things where with Gods maiesty is so greatly offended and taketh it most vnkindly to bee so vnthankfully dealt withall of his principall workmanshippe his owne ymage for whom hee hath made and prepared so many good and precious thinges And when the matter shal be examined wee shall finde all the right on his side For which of vs of the basest degree can take it well to haue our precepts broken or to bee disobayed and vnthankfully vsed of our vnderlings when we coÌ„maund but in trifles especially of those that depend vpon vs for cloth and foode Behold the poorest man or woman will not endure quietly such disobedience and vnthankfulnes And euery one hath great reason not to suffer it so farre forth as nothing be commaunded but lawfull and honest things Because disobedience procedeth of infidelity and pryde in which enormicies are included all other vices Yea they are the very rootes of all the euils done vnder the Sunne what soeuer How much more then may our good God be iustly offended with vs his creaturs wholy depending vpon him albeit few confesse it as they ought to do not only for cloth and food but for creation lyfe and all other benefites namely the soule the ymage of God and the most precious Iewell geuen euery one to kepe and to looke well to it so comaunded of God Take heede to thy selfe and kepe thy soule diligently c. that thou forget not Gods infinite benefits * And kepe his comaundementes Deut. 4. 9. 40. that it may go well with thee and thy children after thee Example if one of vs commit a precious Iewell of great vallew into the keeping of one who is bounde vnto vs for benefits receiued of vs if the party trusted neglect that precious Iewell so that by his default it perish will not euery one vtterly disâ—ike of such beastly dealing how much more then may our good God dislyke of such as by wilfull stubbernes disdaynfully blot out his glorious ymage in themselues by shamfull disobedience breaking his holy lawe Behold we can do nothing to please God except we beleue and obay his worde * Obedience is better then Sacrifice and disobedience is as the sinne of Witchcrafte Here may be 1 King 15. 22. The dffereÌ„ce betwene the elect and reiect concerning the law a cauell because to obay and kepe the law is not in mans power and that is most true But whoso hath the grace to examine the one by the other shall find such difference as betwene light and darkenes I meane thus Gods elect whom hee hath chosen being led and guided by the holy Ghost and his holy Angels loueth the lawe and hath a continuall desire in his soule to obserue it sory when he breaketh any iot thereof more sory that hee cannot do all thinges as it requireth And therewithall hee seeketh for refuge in crauing mercy in the name of Christ Iesus who hath satisfyed the rigour and strayghtnes of that lawe in his owne person being very man euery way sinne except And therefore not for his owne soule but for al that truly trust to receaue saluation only through his desertes which are only all those that God choose and seperated to that end before the world was made The other sorte the reprobate which God hath refused being led and guided by Satan his Angels and theyr owne corrupt nature they hate the lawe they haue no desire in theyr soules
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
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