〈◊〉 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
to obserue it no sorrow for breaking it and although the threatning of the lawe sounding in theyr eares make theÌ„ sometyme afrayed yet they seeke not the righte way to be helped because they followe the suggestions of Satan and theyr owne lustes Therfore I call this blessed lawe the ballance of mans life for by examinatioÌ„ of his life how it agreeth with this lawe euery one may see weygh and know himselfe whether hee bee in tht right or in the wrong in fauoure or out of fauoure with God For whoso regardeth not the lawe * God casteth them of into Rom. 1. a reprobate sence that is into SataÌ„s gouernment to work most filthy and most horrible euils as are recited in the first to the Romaynes And no maruell for the stubberne wicked do wilfully disobey and breake the lawe as it were in dispite of his almighty maiesty which with one blast of winde might consume all enemies And all are Gods enemies great and small so long as they walke not in fayth feare and loue and obedience of his holy lawe And although the whole world is altogeather set on wickednes 1 Ioh. 5. yet Gods Maiesty is neyther endomaged nor trobled thereby For what detriment susteyned God by Adams eating the forbidden fruicce what domage or hindraunce hath God by all the filthy villenyes horrible beastlines comitted by mankinde on Earth As Idolatry Blasphemy Murther Adultry Fornication Periury Theft c. I say none at all for the godhead is not moued with passions neyther troubled with all the vprors and confusions done by Satan and his adhetents in the world but most louingly exersiseth mercy on his elect and most quietly his iustice on his reiect people which hee hath not chosen And albeit he hath ordeined rewards for weldoing punishment for il doing yet man by weldoing brings God no profit nor hindraunce by ill doing For the good and euil that man doth redoundeth to himselfe for the good that man doth hee deserueth nothing because it commeth not of himselfe but the holy Ghost worketh it in him And yet by grace hee Luc. 17. 10. receiueth the rewarde as though it came of himselfe * For when wee haue done all the good that is possible for vs to do wee shall yet be founde vnprofitable seruantes towards God because wee do not that which the lawe comaundeth Contrarywise for the euill that man doth he iustly deserueth damnation for it is his owne worke by yelding to the motions of Satan through infidelity pryde and disobedience and such lyke vices which are the causes of strife betwixt God man And for these causes God did execute his forethreatened sentence vppon Adam and his posterity For Adam had then before his fall freewill as many falsely affirme that all men haue yet that is to say hee had free choyce in himselfe to keepe or breake the holy commaundement wherein hee wilfully refused God rashly chose the Deuill neglected Gods truth and imbraced the lies of the Deuill whereof hee is the father * and the only tempter of mankind to all euill mischiefe Iohn 8. 38. For hee perswaded Eue that the punishment which God had threatned should not bee performed whereupon she enticed Adam And so committed the offence whereby he lost his freewil from him and his posterity for euer 1 Tim. 2. And yet Satan told them truth in one thing as is the common vse of his ministers in this Worlde to mixe truth with falshed the rather to make his lies take place For in eating the forbidden fruicte they knew euil whereas before they knew but good only Satans promise was they should be as Gods knowing good and euill the last poynt was true in in some sence but the chiefe poynt was altogeather false that was how yâ— punishment which God had threatned should not bee performed and that they should bee as Gods But they were sone ashamed of that credite which they had yelded vnto Satans Suggestion and of the breach of that obedience which was commaunded them by their Creator As then it was so is it manifest that now Satan and his worldly adherentes his instruments wicked people by whom he worketh amongest the multitudes namely such as preach false doctrine do many tymes speake the truth and rightly recite sentences of holy Scripture neuer to the good end but either to their owne gayne or to some other wicked purpose such is their nature they can do none otherwise then vpon recital of true and holy sentences make false conclusions And who can resist natâ—râ— except such as are lead by the holy Ghost And yet though mans reason cannot blame them in following nature Neuerthelesse God by his lawe hath ordayned death for such naturall offenders which lawe Kinges Princes and rulers of Nations Countries and Prouinces ought to obay and execute as God commaundeth in his Lawe how iustice from him ought to bee executed Deut. 13. 7 Read the Chapter Mat. 5. 17. 18. Luc. 16. 17. saying * Thyne Eye shall not pitty a false Prophet Preacher or teacher thou shalt not kepe secret his false doctrine but accuse him by order that hee may dye the death thou mayst shew him no mercy * Christ Iesus came not to breake one iot of this Law of Iustice but to fulfill for his elect that which was not in mans power to doe so to make an end of the ceremonies of the Law * which were shadowes Col. 2. 15. of good thinges to come euen figures of the comming of the Messias who came to doe his forepointed office to redeeme the miserable state of mankinde in his elect * whom God saw Ezec. 16. 6. ly weltring in their owne blood past recouery by his owne strength which was the fall of Adam whereby all mankind was damned body and soule * And then God had compassion Exo. 33. 15. Rom. 9. 19. and shewed mercy on whom it pleased him that is to say on those whom hee had forechosen and forepointed For it was Gods pleasure to make Adam of such miraculous complection quality and freedome of will as hee put it freely in his own power and choise to keepe or leaue his blessed state to obay or disobay the holy commaundement And further of a fatherly loue God forewarned him by a terrible threatning to feare him from offending And then seeing Adam would and did wilfully offend God could doe no lesse of his iustice hauing spoken the woord then executed his terrible forethreatned sentence once for all vppon Adam and his posterity for euer * The holy Scripture the woord of God which is as Galat. 3. 22. true as God himselfe hath concluded all vnder sinne which conclusion was decreed in his eternall counsell before this world began And all to bring the rest of his eternall purpose to his forepointed end to haue iust matter for himself to shew mercy and execute iustice Behold the profit that Adam got by knowing good and
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
and beside mee there is no God I make peace and create euill that is to say all manner of plagues which man call euill for all is good to God his iustice and mercy are equall in him For euen I the Lord sayeth hee do all these thinges The text is playne that whatsoeuer is done good or euill to men euen when one wicked murdreth an other it is the Lordes worke by the ministry of Satan to punish the sinnes of men by theyr heaping sinne vpon sinne And yet God can do none euill whatsoeuer hee doth for he is vnder no lawe and hee to whom no lawe is cannot do amisse For God made his lawe by which good and euill is discerned for mankinde And not for himselfe to obserue no no but the breaâ—h of Gods law is sin death damnation therefore who so is subiect to Gods law and breakes the same comitteth sin but al mankinde is subiect to his lawe and breakes the same Therfore all mankinde comitteth sinne and by the law are damned for the same out of which compas God and his sonne Christ Iesus must needes bee exempted because hee fulfilled the Lawe for Gods elect for himselfe had no neede of it For albeit that * he put all thinges in subiection vnto man Psalm 8. 6. Cor. 15. 27. Hebr. 2. 8. it is worse then madnes to thinke much more to speake that God himselfe is included this word al is some tyme particular and sometyme generall in diuers places of holy scripture The almighty Monarch of Heauen and earth is not only the creator of all creatures but also the high lawe geuer for euery kinde of creature in those regiments So as before I conclude God himselfe is not subiect to any lawe and therefore cannot do euill And why Euen because hee oweth neyther homage nor odedience to any to whom offence might be made himselfe being the best and the greatest to whom all honor glory and obedience is due All men ought to know that Satan is the auctor and solliciter of euill and ordeyned of God to the same end For hee worketh in the hartes of Emperours Kings Princes Gouernours Counsellers Nobilities Magistrates Officers and Subiects as King Pharao and his people all the nations of Canaan with theire Kings the Philistines the Assirians the Babilonians the Romayns and others by whom it pleased God to punish his people Israell and at lenth for theyr infidelity pryde disobedience and neglecting the holy lawe to plague them with confusion that they should no more dwell to geather as a nation in one Country but skattered abrode amongst many nations And Satan the instrument and solliciter of all theyr wickednes and also the executioner of all theyr paynes and misery And such busines hath God wrought by Satans ministery from the beginning froÌ„ age to age that notably in these our dayes * For as it is written of old Euen so the nations Hct. 4. 28. in our dayes haue raged in madnes the people haue deuised innumerable vanities the Princes of the Earth haue set them selues agaynst the Lorde and his anoynted as they did of old And as they did then so haue they done nowe and so shall do to the worldes end What * Euen what soeuer the secret Psalm 2. 1. counsell of God had forepoynted to bee done so did they then doe so doe they nowe so shall they doe hereafter neyther more nor lesse yt is Satans office thereunto forepoynted of God to entice mankinde to all kinde of vices working by his adherents both bodely and ghostly as it is written * hee worketh by falce preachers and other wicked people to Deut. 13. 1. c. disceaue others and God dealeth so euen to try his people whether they do loue the Lorde theyr God or no For God willeth his people to trust in him to obey him to heare him and rest on him And Satan is not only the auctor of sinne and the solliciter and entiser of mankinde to sinne but also Gods executioner to punish sinne by sinne making the wicked to heape sinne vpoÌ„ sinne as King Saul King Ahab Iudas c. Moreouer hee doth not only tempt and entice the wicked sorte which God hath refused to theyr damnation but also cruelly vex and torment the very elect of God tempting and entising them to the comitting of most horrible sinnes as Idolatry Blasphemie Murther Adultry and all other filthy vices and thereupon maketh some of them to dispaire of theyr saluation for when the conscience is wounded with the gnawing of sinne and dispaire of Gods mercy then is the soule for the time as it were in Hell And yet because they are Gods elect he draweth them agayne through repentance and his mercy in Christ Iesus as hee did Dauid who confesseth saying * Thou O Lord hast made my soule come vp Psal 30. 4. from Hell And in all these workes Satan doth but his kinde as euery liuing thing in his kinde doth as nature compelleth them * Great is the Lords and most worthy to be praysed for 145. 3. 17. his greatnes is incomprehensible he is righteouse in all his wayes and holy in all his workes * He hath done all things Mark 2. 37 well Yea God hath done passing well for the accomplishment of his eternall purpose in ordayning Satan and his trayne with the greatest parte of mankinde to damnation because hee is the only Monarch of Heauen and Earth therfore hee only and none but hee may rightly say I will do with myne owne as I list As the Potter with his earthen pots may breake and newe make at his pleasure Euen so may do our wonderfull God neyther is it lawfull for any to call his doings in question further then holy scriptues doth aloweâ— Subiects are not alowed to prace agaynst theyr Princes doings but euery foole may say what they list agaynst Gods doings without reproch Wherein God is greatly beholding to some Princes of the Earth for so they may take theyr pleasures and liue as they list like little Gods they haue no care how the great God is serued Wheras the consideration of those his passing wonderfull workes ought to breede an horrible feare in the hartes of theÌ„ and theyr subiectes And all those shal be found happy and for euer blessed that can ioyne vnto this teare fayth to beleue his holy worde contayning the sweete promises of rewarde for weldoing and horrible punishment for ill doing Hope to receaue the rewardes promised through free mercy in Christ Faith Hope Loue. Iesus And loue with humble obedience to render thankes in his name in whom wee are made acceptable in the sight of God for whose sake wee are dearely beloued for whose sake our prayers are receiued as a sweete smelling sacrafice for whose sake our sinnes are not only remitted but also shall neuer bee imputed vnto vs not vnto vs I say which do submit our selues to Gods holy ordinance and vse the meanes by
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
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
whereof with reuerence vnder correction of the same we may boldly speeke The other part of his will is secret to himself by which hee purposed in himselfe to haue matter to worke on to exercise both mercy and iustice * euen to prepare some vessels to Rom. 9. 22. honor and glory and other some to dishonor distruction the depthe of this secret passeth mans reason to finde out Therfore wee must leaue it to God and say his wil be done For indeede hee is the right * Lorde of the vinâ—ard that may geue Matth. 20. 13. 14. c. great wages for litle seruice And small rewarde for long attendance and hard labour For hee only and none but he is the righteous Lord that may iustly say I will do with mine owne as I list Exampâ—â— touching his predestination As a perfect workman pretending to builde an house hath conceâ—â—ed in his minde before hand the Idea or perfect image of the whole plot which hee pretendeth which euery corner member and ioynte as it were alredy wrought in perfection Euen so this eternall and almighty Monarch of all power and dominion the geuer of knowledge coming artes sciences and perfection of the same euer had hath and euer shall haue all the plots of Heauen Earth and Hell with all theyr contents the very beginning midst and ending of all and euery thing that euer was is or shal be done from euerlasting to euerlasting alwayes present in his sight For with him there is no distinction of tyme past nor to come but the time present only distinction of times are for Angels Deuilles mankinde and other creatures which had beginning but not for God without beginning or ending Therefore it is most true that God did foresee forepointe from euerlasting ordayne the beginning midst and ending of all whatsoeuer was is or shal be done in Heauen Earth and Hell from euerlasting to euerlasting Who so denieth this doth not onely deny his almightines but also affirmeth that God hath lesse knowledge lesse foresight lesse inuention lesse power and lesse prouidence then he hath geuen to mortall man whom he hath made But these thinges following are manifest and true by holy scriptures that God for the accomplishment of his eternall purpose * made by his worde the first Adam to rise out of the Gen. 1. 17. 5. 7. Earth and become flesh and blood in all puritie and innocency endowed him with discretion wisdome and vnderstanding and a reasonable soule in freedome of will for otherwise hee could not haue bene the ymage of God And it pleased God to create him of such miraculous complexion and innocent state in such fredome of will to bring the rest his eternall purpose to his forepoynted end And therefore hee lest Adam alone to him selfe at his owne free choyse to keepe or leaue his blessed state Therefore the punishment which 〈◊〉 〈◊〉 〈◊〉 if hee should offende was iustly executed vppon him and his posteriety for euer Because he did vnworthely esteme and in wâ—nt 〈…〉 〈…〉 fully breake Gods holy precept Yet wee may neither say nor thinke that the fall of Adam 〈…〉 ened by cha 〈…〉 t◠〈…〉 wares to God least we deny his almightines for seing a sparrowe falleth not to the ground without his will much more Adam could not fall wither this will * man is of more valew Luke 12. 7. then many sparrowes Therefore Adam could not bene fallen namely so terrible a fal except God had deâ—râ—de it for nothing is don which he could not let if it pleased him Therfore it was his will forepoyntment to accomplish the rest of his most holy purpose Satan being his instrument who before was ordayned and fallen to the same end And yet was Adams fall wholy through his owne faulte Rom. 8. 28. 29. 1 Cor. 15. 45. Rom. 8. 3. and all to the end that God might performe the rest of his * eternall purpose * to redeeme agayne of the damned seede of Earthly Adam those whom he before the world was had chosen and forepoynted to saluation And to that end * hee sent the second Adam his only sonne from Heauen of his owne substance and nature to take vpon him our flesh to condemne sinne in the flesh for them whom hee had forepoynted * to bee Iohn 3. 3. 4 newe borne agayne by fayth in the seconde Adam Christ Iesus Secondly God hath ordeyned before the world was the meanes and the matter how euery thing should come to his forepoynted end and how many should be saued and damned and which they bee is only knowne to himselfe aboue And to that end hee subiected all mankinde vnder his royall lawe saying to all * do this and liue Which lawe is not in mans Luk. 10. 25. Leuit. 18. 5 Hebr. 7. 19. power aboue to obserue as it requireth Therfore * the lawe bringeth nothing to perfection For it was geuen to Mose and by him to the people to kepe them in ciuill order and honesty of lyfe it was not geuen to iustify to saluation because none can obserue it as it requireth Therfore by very iustice * into 〈◊〉 concludeth 〈…〉 e 〈◊〉 And 〈◊〉 come Christ Iesus with grace and Gal. 3. 22. Iohn 1. 17. 1 Tim. 2. 5. 6. Rom. 4. 25. truth aâ—d satisfied the rigour and strayghtnes of the lawe 〈◊〉 reade the 〈◊〉 〈◊〉 betweene God and man euen for these so many as hee had chosen and forepoynted before the world was to â—ee his 〈◊〉 adopted in Christ Iesus who is the elder brother of all the 〈◊〉 of God 〈◊〉 by nature to the whole Monarchy of Heauen and Church Thirdly we see feeles and vnderstand that our good God hath made this workâ— with all the reâ—â—ences for mans vse and * prepared it in re 〈…〉 before his creation as P 〈…〉 ces of the Earth and euery man to his powe 〈…〉 for theyr children yet 〈◊〉 And albeit God gaue man all necessaries before he was able to aske yet was it his good pleasure also to commaund man to câ—aâ—e it of him as though it semeth that * he Sap. 6. 7. Eccl. 9. 1. 2. careth for all alike because * no man can knowe by any thing that hapneth in this life whom God hath chosen to saluation for it falleth to the Godly as to the vngodly And so it semeth hee loueth all alike But certaynly it is not so For he hath Luk. 18. 7. a speciell care for his elect * whâ—se wronges he will reuenge vpon the wicked worldlings And commonly he kepeth whom he hath chosen to saluation 1 Cor. 11. 32. vnder correction in this worlde * because they should not be condemned with the wicked of the worlde Therefore he endueth them with his holy spirite helping them in his fayth feare loue and obedience by his â—otherly correction by exercising them in trobles and afflictions which hâ—s doth to them of speciall loue and fauour albeit flesh and blood cannot so
17. 14 19. 16 1 Re. 11. 14 31. but not for euer * for Christ Iesus the Lyon of the trybe of Iehudah shall come and sitte one the spirituall seat of his father Dauid for euer * for hee is Lord of Lordes and King of Kinges euerlasting So that the seed of Dauid was afflicted vntil Christ Iesus by his death tryumphed ouer all his enemies * For God raysed aduersaries agaynst Salomon and threatned to rente his kingdome in peeces which he performed as it is written in the twelft Chapter and al to punish his beastly lyfe But for king Dauids sake God did not rent the kingdome whyle Salomon liued But hee beeing dead and Roboham his Sonne begynning to raigne al Israel came to Sechem to make him king as it were to the coronation And then and there the people hauing chosen them a Captayne and secretly conspired before hand that if the king would not grauÌ„t their necessary request by way of humble petition to make lighter the heauy burthens which Salomon his Father by impostes and taxes had layd vpon them That then they would be quite out his gouernment and reuolt cleane from him Which conspiracy was hidden from king Roboham who in asking counsell to answere the people refused the good those the euill And who was Gods instrument to cause him so to doe euen Satan that olde subtle Serpent that so slâ—ely deceaued Adam Noy Aron Dauid Salomon and all the people of the World from age to age no one hath escaped his clutches but his pestilent enticementes haue made them erre except that only one Christ Iesus the Sonne of the liuing God who was forepoynted promised to breake the Serpentes head So this Serpent Satan woorking in the mynde of King Roboham and his young counsellers caused him to refuse the aduyce of the Counsellers to his Father that gaue him good and sober counsell to rule with lenity and vpright iustice And followed the euil counsell of the young men with whom hee had bene â—rayned vp to rule with rigor and tyranny Whereupon hee answeared the people thus * Whereas â— Reg. 12. 13 my Father did burtheÌ„ you with an heauy yoke I wil make it heauier my father did chasten you with rods but I will correct you with scourges Here let vs consider what spirite wrought in the King and his counsell to cause him make this â—â—uell answere it was not the Spirite of meeknes which is of God it was the Spirite of prâ—de which is of the Deuil Vpon which dispiteful answeare The twelue trybes reuolted quite from him with the like dispitful woords * what portion haue wee with Dauid or inheritance with the sonne 1 Reg. 12. 16 11. 29. 12. 15. of Isha * Ieroboam being their Captayne who became king of those ten Tribes and was called king of Israel and Roboham king of Iehuda Thus the Lord performed his promise in renting his kingdome as well for the sinnes of Roboham as of his father and grandfather Then king Roboham began to make warre agaynst his rebels purposâ—â—g to conquere them agayne by force The lykelihood of his enterprise therein haue bene to haue lost yâ— rest for he had but 2 agaynst 10. But God had forepoynted it otherwise that one should sit on Dauids seate vntil the comming of Messias And to that ende * hee sent his Prophet to 1 Reg. 12. 12. warne him all his people not to deale that way but returne euery man to his owne house sayeth God for the thing is done by me Marke it wel it was Gods woorke who worketh all in all and yet in him no euil at all Satan and his Angels are Gods instrumentes doing their naturall office when where and vpon whom it pleased him to forepoint before the World began to bring each thing to his forepoynted end for the accomplishmeÌ„t of his eternal purpose so wrought they in king Roboham and in those whose counsell hee followed and also in Ieroboham and the ten Trybes to rebell agaynst their Prince For who puts euill conceiptes in peoples myndes who prouokes them to performe the euill conceaued who perswades Princes and their Counsellers to â—â—fuse the good and choose the euill who I say but Satan that olde enemy For he put into the hart of Iehudas to betray his mayster Iohn 13. 3. Christ Iesus Euen so whatsoeuer hath is or shall bee 〈◊〉 Gods forepoyntment it is of necessâ—ty also that hee forepoint the meanes the matter and the maner to bring each thing to â—â— forepoynted 〈◊〉 * for if the Sparrâ—â— fall not Mat. 10. 29 Luk. 11. 6. 7 Act. 27. 34. on the ground without his will neither is one of them forgotten with God if the hayres of the heads of Gods elect are nombred neyther can an hayre fal from their hâ—aâ—s without his will thâ—se beyng as small thinges as may bee deuised And yet not forgotten with God then how can these great thinges bee without his will and appoyntment Vnlesse some madde man would say that perhaps some thing done vnknowen or vnwares to God which were to diminish his almightines but all thinges are possible with God and of him euery thing hath being mouing power disposition of woorking be it good or euill in respect of maÌ„ for in regard that al that is commeth from God all is good euen that which euill spirites worke towardes mankinde for as much as they worke not otherwise then God hath forepoynted for the accomplishment of his eternall purpose Therefore whatsoeuer God doth by the working of spirites good or ill is euery way good and no degree to be tearmed euill For although he commaund man not to kil man yet may God destroy millions of millions without checke of any and geue lyfe againe at his pleasure But why he doth this or that or what hee meaneth by these or those his secrete workes ther ought no questions bee made further then is limitted by holy Scriptures but with all humble obedience let vs submit our selues to his blessed will reuealed in his word and with all reuerence let vs honor the secrets of his will vnreuealed And here withall let vs liue in all dutiful obedience to his holy law for otherwise we hope for mercy in vayne And yet I say * that by the workes of the Law no flesh Gal. 2. 16. shall bee iustifyed The iustice of God which hee executeth by the ministery of Satan and his angels as good as holy as much to be praised and magnifyed as his sweete mercy in Christ Iesus in God they are equall Therefore it pleased God in the secret counsell of his own will for his eternall purpose decreed before the world was to forepoint matter whereon to bestowe iustice and mercye And all to magnify his holy name and shew foorth his owne glory Yet is it not lawfull for Emperours Kings and Princes ouer nations to seeke their own glory for as they are commaunded in generall to seeke set foorth
esteeme for the greatest happinesse because they want right iudgement and grace to discerne betweene good and euill For as to get ritches is doubtlesse a worldly blessing of God euen so it behoueth mankinde to consider by what meanes they are gotten For they consider not the difference how God hath made two sorts * of men whereof hee hath called many and chosen Mat. 20. 19 Mat. 25. 21. c. but few and that few * shal bee on his right hand and many on the left hand on whom he bestoweth these temporal blessinges which his elect in Christ vse to his glorye and their owne saluation the other abuse these benefytes to their own condemnation But yet God is good vnto all * hee maketh Mat. 5. 4h his Sunne to shyne and rayne to rayne on the good and bad on the iust and vniust Therefore no man can tell whether himselfe or this man or that man bee in the fauour of God to saluation or no by any outward thing pleasant or noysome that chaunce to any person in this lyfe * For it happeneth Eccle. 9. 1. alyke vnto the Godly as to the vngodly to the cleane as to the vncleane to the vertuous as to the sinner to him that for sweareth himselfe as vnto him that is afrayde to bee forswoâ—ne Therefore this lyfe is vyle and wretched because it happeneth to all alyke to mans iudgement For the hartes of meÌ„ are fulâ— of wickednes and mad folishnes because they consider not or else the forget that all is vanity and shall perish And although men knowe when they thinke on it that they shall dye and haue no more part of any thing that is done vnder the Sunne yet they care not for those thinges but wilfully neglect them and as blind men grope in the darke euen so they as in a waking dreame runne amazd worshipping satan and his adherentes for the thinges of this world not regarding Iob 9. 24. what Iob sayth * that the earth is giuen ouer into the handes of the wicked whose faces God doth couer euen the Iudges of the land but not all for a few are chosen from among many that are called For S. Paul speaking of the effectuall calling of Gods elect sayth that * not many worldly 1 Cor. 1. 26 wise men not many noble not many mighty are called meaning effectually called to the dignity of Gods election to saluation Psal 11. 6. Therefore they take their portion in this life * But vpon them in the lyfe to come shal râ—yne snares fire brimstone stormie tempestes those thinges then shal be their portion Example of the ritche glutton and poore Lazarus yâ— ritch was answered thus * remember that thou in thy lyfe tyme Luc. 16. 19. 19. hadst thy pleasures and Lazarus paynes Therefore now hee is comforted and thou tormented Although it cannot bee knowen by any thing that happeneth in this lyfe who God loueth or hateth neyther which they bee that shal bee saued or damned neither ought men to be curious to search further the secrets therof then holy scripture teacheth And so farre men ought to know by commauÌ„dement * serch the Scriptures c For to some of the elect Iohn 5. 39. Luke 8. 10. is giuen to know the secrets of the kingdome of God but to the reprobate they are spoken in parables that hearing they should not vnderstand Therefore Christ Iesus was sent into the world not onely to redeeme such as were forepointed to possesse the ioyes of heauen but also to open and declare the same secrete which was hidden since the world began except Col. 1. 26. here and there one of the fathers prophets which spake now and then but darkely of it vntill Christ Iesus reuealed cleerly the same in his preaching And wrought the true beliefe thereof in the myndes of his disciples who most cleerly and faythfully committing the same to writing * And whatsoeuer is written by them is written for our learning That wee which are allotted to godly lyfe in Christ Iesus to suffer persecution through patience and comfort of holy Scriptures might haue hope in God and bee lyke mynded one to another as Christ Iesus is towarde them that surely beleeue and trust in him Notwithstanding all these circumstances God hath subiected euery reasonable creature and bound them to the obseruation of his holy Law wherein Adam fayled at the beginning which is so strayt that it is not in mans power of himselfe to keepe and fulfill it the cause why hee made it so strayt is euident Euen to the end that al mankind * should be shut vp vnder sin which is their damnation therfor he hath Gal. 2 22. Exo. 33. 19. Rom. 6â— 18 mercy on whom he wil whom he wil he hardneth their hartes When the Israelites through iniquity and ingratitude had forgotten God then hee by taking his holy spirite from them * made them to err and hardned their harts from Esai 63. 17. fearing him Oh that al people would feare this incomprehensible Monarch that ruleth commaundeth and woorketh all in all whatsoeuer is done in Heauen and earth and hath al things at his beeke euen at the twinckling of an eye Therefore he may haue mercy on whom he wil and at his pleasure doe iustice on all the rest Hee made all if hee destroy all who can let him * If God take from any man that which he hath Iob 9. 12. giuen him who can make him restore it And what soeuer hath bene done from the beginning or shal be vnto the ending of the world is done by Gods forepointment be it good or bad vnto mankynde for all is good vnto God For although the breach of his commaundements is euil in Gods sight because it is the sinne of man yet it is not God nor in God for hee Psal 91. 10. c. is the soueraygne goodnes it selfe Who * appointeth his holy angels that no euill should come neere to his elect much lesse neere himselfe Therefore I say whatsoeuer things are wrought or done by the ministration of good or euill spirites or angels all are done by his almighty power and the same forepointed in the eternal counsel before the world was Now although it is not in mans power to obserue this holy law yet whosoeuer doth not loue the law endeuor theÌ„selues to frame their lyues thereby Whosoeuer doth not beleeue and confesse the same to bee full of al holy wisdome euery way tending to the preseruation of mans life in purity and holines to sustayne the society of mankynd on earth in honesty of lyfe ciuile policy vpright iudgement and dew execution of iustice Those I say do not shew them selues the children of God but seeme to be his enemies and children of the Deuill I liken this dangerous law to a Kinges standerd in the field vnder which his subiectes of necessity must fight I cal it dangerous for that is the
cause of death and not lyfe and yet it is ordayned of God purposely for maÌ„kind to fight vnder during this transitory life especially such as wil liue godly honestly must fight mightely For who so leaues this lawe and yeelds to his lust standes for the present in state of damnation from the which by grace and repentance in this life he may bee recouered but not after this corporall death for in Hell is no redemption Therefore let all that beleeue the woord of God know by 1 Thes 4. 7 the same * That God hath not called vs that be true Christians to vncleannes but vnto holinesse That is not onely to beleeue in Christ Iesus but also to walke in Gods holy law * whereof hee came not to breake one iott Matt. 5. 17. 18. But wee must not trust to bee saued by the obseruation thereof nor by our good woorkes For in that behalfe we shall finde the same holy law no better or surer vnto vs then a broken staffe wherewith a man thinkes to leape ouer a brook and it lettes him fall in the middest For the law was not giuen to iustifye but to condempne * For if there had Gal. 3. 21. bene a law giuen which could haue giuen life then righteousnes had come by the Law But seeyng it is not so * as many as seeke iustification by the deedes of the Law are cursed because they continue not in all the thinges written in the Booke of the Law * Therefore by the dredes of the Law no flesh shall be iustifyed Rom. 3. 20. This seemeth a very hard matter and to meare naturall wisedome more then strange that men are bound to keepe a Law that is not in theyr power to keepe damned for breaking it And yet it helpeth not to saluation if they could keepe it * Few Maysters thanke their seruants for doing their bouÌ„den Luk. 17. 9. 10. seruice yea though wee could doe all that is commaunded yet we must say wee are vnprofitable seruauntes To what end then should wee stryue to keepe the Law by which wee are damned for breaking it and nothing helped towarde saluation for keeping it if it were in our power to fulfill it If there were none other reason but that God for his pleasure hath commaunded it euen that to al people fearing God is a sufficient reason But yet this is more by endeuoring of our selues to the vttermost of our power to keepe the Law and being sory for breaking it wee shew our selues willing in all that wee may wee shew our loue and obedience towardes our heauenly father Who although it were his pleasure to commaund vs more then now we are able to fulfill yet wee cease not with care study prayer fasting almes deedes of charity and all that wee can to come as neere the marke as is possible And so doing wee shew our selues thankful to God for sending his onely Sonne Christ Iesus noâ— onely to obserue and fulfill the straytnes of the sayd Law for vs to the vttermost iotte that could be layde to our charge But also he payed the penalty for vs which wee could neuer haue satisfyed For hee suffered the very extremity of Gods iustice in his agony being nayled on the Crosse which the damned soules haue suffered sithens they left theyr bodies in earth and after the resurrection shall take theyr bodies agayne and suffer euerlasting torment Thus though we walke neuer so carefull 〈◊〉 â—â—igently in keeping the Law yet let vs rest vpon 〈◊〉 offering of the body of Christ Iesus which in the 〈…〉 all counsel was â—â—â—yned and forepoynted for the samâ— purpose to bee a lyuely sacrifyce once for all by the which hee deserued saluation not for him selfe but for all that should truely beleeue and trust in him Therefore of right saluation appertayneth vnto vs that so beleeue as duly and iustly as though we could or had deserued it our selues These great benefytes considered it is both good reason and right that we should not onely offer but also endeuour our selues with al reuerence of hart hand body soule and all that is within vs to doe whatsoeuer hee commaundeth without grudging or vaine disputation namely to endeuour and payne our selues to keepe his holy law onely because he doth commaund the same So shall all those with whom wee are conuersant bee witnesse of the loue wee beare to God in Christ Iesus who sayth * if yee loue me Iohn 14. 15 Iohn 13. 34 Mat. 22. 37 10. 40. Rom. 13. 10 1 Iohn 4. 8. 16. keepe my commaundementes * For when he gaue that new commaundement hee brake no iott of the old But gaue the summe of all saying * to loue God aboue all things and thy neighbour as thy selfe * is the fulfilling of the Law For God is loue therefore hee that dwelleth in loue dwelleth in God and God in him OF THE BRODE AND NARROW wayes of the wide and the strait gates and of the litle infinite flocke which God hath chosen to saluation litle infinite in comparison of the great infinite multitudes which God hath left vnchosen which are his refused people reprobate CAP. 10. IT is no meruayle though there be an infinite nomber of sects of heresies fonde religions and false opinions touching God and godlines among so innumerable and passing infinite nombers of multitudes of people which by multiplication of generation from Adam and Eue haue encreased liued a 〈…〉 died froÌ„ age to age and yet are liuing vppon the sundry soyles of the Earth For God hath made them all and ordayned some to saluation and some to damnation And therefore there are also two wayes appoynted a brode and euill way lykewyse a narrow and good way The brode and euill way is so playne and easy to keepe that who soeuer is in it cannot of himselfe go out of the way though he would which poynt of the compasse soeuer hee turne himselfe vnto vnlesse God by his holy Spirite leade him out Contrariwise the narrow and good way is so streyte and difficult to keepe that man of him selfe cannot walke vprightly in it without swaruing and stackering lyke a dronkard euery minute vnlesse God by his holy spirit sustayne him Lykewyse of the strayte and wyde gates The strayt gate is ordayned for the * litle flock to enter in which God hath chosen Luc. 12. 32. Mat. 5. 3. 10 to himself * such as are pore in spirit such as mourn wanting comfort such as are humble and meeke in hart such as hunger and thirst for righteousnes such as are mercifull and haue good conscience peace makers such as suffer persecution for Gods holy religion finally in such as beleeue truly in God the Father the Sonne and the holy Ghost the wide gate is for the high and proude minded Idolaters blaspheâ—mers extortioners doers of wrong murtherers adulterers fornicators such as are worldly wise and think the preaching of the Gospel foolishnes For thus it is written by way of
God And those whom God hath forechosen and forepoynted to bee saued can not perish by any meanes neither shall they liue caresse in the world for they shall feare to do euill secretly they shall not dare in hope of forgiuenes so to tempt God as doe the reprobate for the holy Spirite which is appointed to guyde them * shall checke their consciences continually by Psal 18. 16. 9. 1. 1. 11. Mat. 1. 21 secrete thoughtes to restrayne their wickednes * And Christ Iesus came to saue his people from their sinnes woorking in the mindes of his elect by his holy spirite and power wherwith hee hath promised to bee with his vnto the ende of the World * And all the promises of God are in him yea and amen for 2 Cor. 1. 20. Psal 146. 6. Iames 1. 17. euer * For hee that made all thinges of nothing keepeth his promise for euer * For with God is no variablenes nor shadow by turning he chaungeth not purpose as man doth he doth not build and pull downe to mende the fashion as men doe * And although it is written that God repented that hee Gen. 6. 6. 7 had made man because wickednes did so abound in men in in all such phrases of holy Scriptures God abaseth conformeth his woordes to mans capacity and conceipte as nurses doe with yong children who some tyme with cheerfull countinance and lisping voice some tyme with frowning lookes and boysterous voice geue the auncient children to vnderstand when they please or displease euen so dealeth God with mankinde for otherwise they are not to vnderstand his will Not that God can repent or bee sorie as men are when thinges come contrary to their willes For what soeuer is done by Satan and by him in mankinde God might let if it were his wil to mankind happeneth many thinges vnaware it is not so to God For hee doth not onely foreknowe and foresee all whatsoeuer but also all thinges haue euer bene are now and euer shall bee ruled and gouerned by his euerlasting forepoyntment Neither doth hee at any tyme that which he remembred not before hee vseth no after wittes there is not in him any imperfections hee hath no defectes no passions no forgetfulnes no chaunge of diuise no intention of alteration For albeit that by the generall flood hee destroyed all thinges except the arke and all that was in it yet hee made not any thing new in the World which was not made before For hee excelleth man in wisedome goodnes and power further then Man being a Potter can exceede his Earthen Pottes who as a Creator of such Pottes may breake and destroy a nomber and make as many new of another fashion Euen so is God to man if it please him OF THE FLOCKE WHICH GOD hath chosen CAP. 11. WE are taught * to loue our enemies Matt. 5. 44. c. to blesse them that curse vs to doe good to them that hate vs and pray for those that persecute and hurt vs. Such is the goodnes of God in norishing all thinges who maketh his Sun to shyne and his rayne to fal on the good and badde * And as hee Sapien. 6. 7 hath made the great and the small euen so concerning this world he careth for all alyke But for the world to come hee hath a more special care for those whom hee hath chosen to saluation whom our Sauiour Christ calleth his little flock and sayth vnto them * feare Luc. 12. 32. not little flocke for it is your fathers pleasure to geue you a kingdome Those are they for whose sakes * the seede of the Gen. 3. 15. woman was promised to breake the head of the serpent This litle flocke of the seede of Abraham * the Father of all true Gen. 12. 3. 18. 18. 22. 18 26. 4. Gal. 3. 8. Heb. 6. 13. Mar. 13. 20. beleeuers to and to whom the promises were made when God sayd vnto him in thy seede which is Christ Iesus al the Nations of the earth shal bee blessed * For the fauour that God beareth to this litle flocke the euill dayes shal be shortned without altering his eternal purpose This litle flocke are those whom Christ Iesus calleth saying * Come vnto mee all yee that labor and are heauy loden Mat. 11. 28 Lut. 17. 34. Mat. 24. 40 and I will refresh you Of this litle flocke are those that at the sodayne comming of the Lord in the cloudes of two in a bedde two in the field two at a Mill wherof one shal be taken that is chosen and the other forsaken that is refused * Of Reuel this litle flocke are those that haue the marke of God in their foreheads whom Satan and his angels cannot hurt for they are commaunded to the contrary * This litle flocke is Matt. 13. 3. 10. 9. noted to be the good ground that receaueth the precious seed the word of God into their soules and brings foorth fruite 30. 60. 100. folde that is to say the fruite of true beleefe in Christ Iesus the fruite of humble obedience to God and his most holy Lawe the fruite of holy fasting praying almes deedes and godly lyfe the fruite of louing God aboue all thinges and our neighbour as our selues The precious fruite of sure hope in the mere mercy of God to receaue our saluation through the merits of Iesus Christ onely and nothing for our owne desertes nor for popish good intentes such fruits shew this litle flock to bee good ground Whereas all other people of the world in generall are noted to bee stonie thorny barrany and euill ground ouer whose soules Satan hath full power eyther to take from thē Gods word that was sowne in their myndes or els to choke it in them by vnlawfull couetousnes cares of this lyfe and filthy lustes of the flesh whatsoeuer And therefore can bring out no godly frute to saluation This litle flock are the sheepe of whom Christ Iesus is the true and good Shepeheard who gaue his life for the sheepe Iohn 10. ◠Mat. 25. 34. * This litle flocke are the sheep which Christ Iesus shall deuide from the Goats * And which the Angels shal gather together from the fowr windes to meet the Lord in the clowds Lec 14. 37. at his comming to iudge the quicke and the dead to whom hee shall say come yee blessed of my Father possesse my kingdome prepared for you from the beginning of the world The contrary shal bee sayd to the Goats all wicked people whom God hath not chosen to saluation goe away from mee yee cursed into euerlasting fire prepared for the Deuill and his angels This litle chosen flocke onely * haue eares to heare the Matt. 13. 9. woord of God to their comfort in this lyfe and to their saluation in the life to come Wheras al other people of the world no state or degree excepted haue no eares to heare * because Marc. 4.
which his chosen people sucke iuice to their saluation and his refused people to their damnation So is Gods eternall decree that each thing shall keepe his own course and haue his naturall being * for thornes can not Mat. 7. 16. bring foorth grapes nor thistles figges Natures lawes in the firmament in the planets in the signes in the elimentes in the trees and fruits in the herbes and flowers and what soeuer springeth of the earth each thing yeeldes foorth his vertue to mans vse as God did first decree for the blessed spirites holy angels woorke Gods will in heauen and in this world A law of such humility obedience willingnes to please God as they haue neither will nor motion to the contrary which law is so naturally engraffed in them that they cannot erre by any meanes Therefore our Lord Iesus taught vs to pray that our heauenly fathers will may bee done in earth as it is in Heauen Natures law in cursed spirites the Deuill and his angels in Hell and dispersed in the ayre and working some tymes in the myndes of men doing their naturall offices seeking whom they may deuoure and are most noysome to Gods elect who by reason of their corrupt nature can not chuse but sinne And yet Gâ—d by his grace through the ministery of his holy Spirite doth restrayne his chosen calling them backe to repentance And sometyme they are tempted by Satan for triall of their fayth and constancie towardes God as was Iob Daniel and others But Gods refused people are still possessed by wicked spirites and caried on continually from euil to woorse to their vtter destruction And that their cursed exercise is to them a law engrafted so deeply in their nature by their fall as they cannot breake it But in Gods elect that wicked nature by the ministery of his holy Spirite by his mercy and grace is altred yet can not be taken clean away during this life * But when the elect moorn 2 Cor. 1â— 8. 9. vnder the burden of sinne and pray to bee released then is the grace of God sufficient for them Natures law in all kynd of beastes and creeping things on earth fethered foules and fish in the waters salt and fresh God hath insinuated by his woord in the creation into the vitall spirites of each creature in his kynde to keepe his course by natures lawes And it is a monster in nature whom any doe contrary to their kyndes By natures law God from the beginning hath doth now and euer shall gouerne ordinarily all creatures in Heauen and Earth mankind onely excepted while hee liueth in this world whom hee â—ath diuided in two sortes as hee had â—â—uided the angels and al for the accomplish ment of his eternal purpose and endlesse glory So is mankind onely exempted from this law of Nature by commaundement during this mortall life For whereas God insinuated and ingrafted into the vitall spirites of each liuing thing in his kinde to keepe the law of Nature which among them is very seldome broken Contrariwise God hath put vpon mankinde a law vtterly disagreeing and most contrary to the corrupt nature of maÌ„ a law of commaundementes in woordes playnly written for mans vnderstanding preceptes so hard as it is impossible for man by his owne power to obserue them If it had pleased God hee was also able to haue giuen power to fulfill it and so should mankynd haue liued as the holy Angels but then his mercy and iustice should not haue bene so manifestly sette foorth vnto his glory as now they are and as was most meet they should bee Yet God to set forth his loue toward man and the dignity excellency of mankind by his mere mercy offered vppon our nature hee did forepoynt that the nature of man should bee personally vnited vnto the deity In respect of this coniunction especially some thinke it is written * that God made man litle inferiour to the Angels it Psalm 8. 6. is most true that God preferred Christ Iesus vnto the Angels * For vnto which of the Angels sayd he at any tyme sit Heb. 1. 4. 5. 13. thou on my right hande vntill I make thyne enemies thy foot stoole And by vertue of the sayd holy coniunction all Gods elect are made so woorthy and deare in his sight that all the holy Angels are ministring spirites sent foorth to serue for their sakes which shal be heires of saluation and then of necessity it must needs follow because euery thing hath his contrary that the Deuil and his angels are also ministring spirites sent foorth to minister for their sakes which shall bee heires of damnation * For they goe about lyke roring Lyons 1. Pet. 5. 8. seeking whom they may deuoure The consideration of this woonderfull diuision ought to moue all people to feare and tremble in presence which is euery where of this onely Monarke of Heauen and Earth * Psal 107. 8. 8. 15. tel forth the wonders that he doth among the children of meÌ„ It is before proued that God hath dealt with Angels as with men chosing some refusing other some the chosen remayne in their first blessed state they refused for their infidelity pride and disobedience were cast out of Heauen with their thiefe Captayne or King * Abadon the angell of the bottomles Reuel 9. 11. 12. 9. pitte * which deceaueth all the World and those infinite nombers of multitudes of disobedient spirites that fell with Mat. 25. 41 him are called his angels * for whom Hell fire was prepared And it stands with reason that he his traine became enemies fel from Heauen before God made man on earth otherwise hee could not haue but so ready in the crafty serpent * to seeke mans confusion immediatly after his creation as Gen. 3. 1. to mee seemeth in and by the text Man male female were â—eceaued through their own infidelity and negligence in not beleeuing Gods holy woorde and for coâ—iting contrary to Gods woord they were desirous to be lyke Gods in knowing good and euill And so it fell out that In groping after glory They founde eternall follye In seeking glorification They found their owne damnation And that not to themselues onely but to all their corrupt posterity For then and there Satan ouer came them and from that tyme there was neuer any conceaued of a woman by the seed of man gotten and borne but by that wound which the Deuill gaue mankinde was wrapped in iniquity * in sinne mothers Psal 51. 41. conceaue their children All the elect of God from the beginning haue bene are and shall bee so conceaued to the ende * And how can that bee cleane which commeth of an vncleane Iob. 14. 4. Esai 61. 6. Psalm 58. 3 thing * All mans righteousnes is lyke a filthy clout The vngodly whom God hath not chosen * are strangers from God they are froward they speake lyes they are ful of Satans