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
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
euill which two woordes among others are too too much abused Albeit written * woe bee to them that speake good of Esai 5. 20. euill and euill of Good as the Papistes doe prayse and exalt the Popes religion and disprayse the holy seruice of God and true preaching of the Gospell They ymagin darknns to bee light and light to bee darknes therefore woe to them all other wicked â—ectes For good euil shal remayne vntill the worldes end and shal bee rewarded in euerlasting lyfe or death either with ease in ioy or els with payne in sorrow for euer As for the abuse of those woordes good and euil I wil onely name them as a good man a good horse a good dogge and il man c. whatsoeuer pleaseth our fantafieâ— we cal good and the contrary wee call euill So that as our affections vs moue and lead vs euen so wee vse or abuse those woordes good and euill with all other benefites of God But my definition of good eull before God is the keeping and breaking of his holy commaundements For whatsoeuer God willeth and commaundeth man to doe the same is good to be done in thought woord and deede And the contrary is euil that is to say sinne or wickednes Good and euill are otherwise expressed by these woordes vertue which commonly is whatsoeuer is good I liken to a fair tree hauing many bâ—aunches ladan not onely with pleasant and sweete smelling leaues but also with most dilicate and Contrariwise vice which signifyeth whatsoeuer is euill I liken also to an il fauoured tree hauing as many braunches as vertue and heuier laden but both the leaues and fruict are ful of deadly poyson most horrible to behold and lothsome to the tast of all that truely feare God And yet to the vngodly as pleasant and delicate to their sense as the fruict of vertue to the godly because gods elect which are the godly are eyther holden vp or râ—ysed when they haue fallen by the ministery of the woord woorking by the power of the holy Spirit giuen vnto them from the Father and the Sonne â— Tim. 2. 26 Iam. 4. 7. And the reprobate which are the vngodly are throwne downe and kepte vnder by the ministery of Satan and theyr owne lustes to whom they * are captiues And yet wee are exorted * to resist the Diuill and hee shall flee from vs resist him by committing our selues carefuly and harâ—ely into Gods â—uition in the name of his welbeloued sonne by 〈◊〉 fayth in his worde and promises by humble obedience to his holy lawe precepts and ordinaunce by prayer fasting almâ—sse deedes Phili. 2. 12. 1 Pet. 4. 18. and charity to all For by those meanes wee are willed * to worke out our saluation with feare and 〈…〉 ing * For if the righteous be scarsely saued wher shal yâ— vngodly appear Not that our doing the forenamed woorkes should any way deserue our saluation but being done of vs they are the fruicts of our fayth and loue towards God and our Neighebours which are the things commaunded by our sauiour Mat. 5. 1â— Iohn 14. 2â— Christ when hee sayde * Let your light so shine before men that they may see your good woorks and glorifye your Father which is in heauen And yet must we not do those works to the entent to be seen praysed of men but chiefly for the loue obedience we owe to God to geue good example to others And wheras Saynt Peter sayeth if the righteous be scarsely saued c. hee meaneth not that Gods elect are in his sight at any time in hazard of theyr saluation but in theyr own consciences to themselues it semeth yâ— they are saued with great difficulty they considering theyr manifold sinnes and often wauering in theyr faith wheÌ„ they see what is in themselues And no merueile though they stacker at the assaults of Satan for hee presumeth sawcily * without bidding as it Iob 1. 7. 2. â— seemeth among the holy Angels into the presens of God much more dare he enter into the corrupt silly mindes of mankinde to dispute with theyr soules for life and death charging them with those things which theyr consciences cannot deny As Idolatry Blasphemy Periury Murder Adultery Fornication Theft False witnes Pryde Disobedience and whatsoeuer vice els Now it is most true that Satan doth chalenge euery soule of mankinde by the seuere iustice of God because no man liueth without sinne euery soule by Adams fall is condemned Now if the soule of man reply confessing his sinnes and in repentance alledging the merits of Christ Iesus thereby to bee saued Satan will reioce and say nay that cannot be for thou hast so little esteemed of him and his precepts that hee cares not for thee * for thou cryest and hee answers not thy soule Iames 1. Psalm 77. Haba 1. 2. * Behold thou art tossed like a waue of the Sea thy fayth is between hope and â—read therfore thou canst receaue no pardon at the Lords hand And with infinite nombers of such disputations and assaultes Satan hath doth now and euer shall in this life vex the very elect of God * Therefore put Ephes 6. 1. 1 â—n all the armour of God that you may bee able to stande agaynst Satan for we wrastle not agaynst flesh and blood but agaynst the world and the Deuill into whose power God geueth the wicked and disobeient Saynt Paule telleth the causes at large * The wrath of Rom. 1. God is reaueled from Heauen agaynst al vngodlines of men which with hold the truth in vnrighteousnes For as much as that which may bee knowne of God is shewed vnto them euen the inuisible thinges that is his eternall power and Godhead are seene by the creation of the worlde being considered in his woorke to the end that men should bee without excuse because when they know God they did not glorifye him as God neyther were thankfull but became vayne in Ephes 4. theyr ymaginations theyr foolish hartes were blinded full of darkenes when they professed themselues wise they became fooles As men do in these dayes as often as they do any thinges of themselues without the counsell of Gods woord without the which there cannot bee any thing well done So were they blinded that they turned the glory of the incorruptible God into ymages not onely of corruptible men but also of birdes and fower footed beastes and of crâ—aping thinges euen vile worms wherefore God gaue them ouer into theyr owne lustes that is into the power of Satan to all vncleanes to defyle theyr owne bodies betweene themselues turning the truth of God into a lye worshipping and seruing creatures forsaking the creator which is most holye and blessed for euer Amen For these causes God gaue them into vile affections so that the weomen did chaunge theyr naturall vse into that which is agaynst nature and the men lykewise left the naturall vse of the woemen and
Lyon 1 Pet. 5. 8. But our good God for his sonnes sake doth lymit Satan his bounds which he cannot passe hee is forepointed how where when and vpon whom hee shall extend his horrible crueltie For God being Monarch of Heauen Earth and Hell doth gouerne all creatures euen Satan and his trayne with a thought Therfore some he tempteth only and can do no more because God co 〈…〉 ermaundeth him by his grace of resistance in some of those â—y him tempted Some he ouer cometh in tempting to the committing of vile filthy horrible meâ—stious and most vnnatural factes as are recited in Ro. as murdring of parentes blaspheming and vtter forsaking of God worshipping vile creatures insteede of the only creator which aboue all things is blessed for euer Of all which abhominations Satan is the only auctor the enticer prouoker mayntayner and supporter And also by Gods holy ordinaunce and forepoyntment hee is by himselfe his Angels and worldly adherentes the executioner of Gods sacred iustiâ—e or punishment of all synne whereof hee is the prouoker Satan meaning no more to execute Gods iustice then a dogge in biting the swine meaneth to â—eare them from the corne For Satans greedy and vnlatiable malice is to distroy deuour and confoundâ— all by all meanes And to that end saith S. Peter he goeth about lyke a roring Lyon seeking whom he may deuour hath his greatest spite at Gods elect against whoÌ„ he exerciseth his subtility cruelty in this world by him his adherents both bodily Ghostly by such intricate iuglings as passeth mans skil working such wonders as should deceaue if it were possible yâ— very elect of their saluation for by his pestiferous enticementes hee hath and doth lead many of the very elect blindsom to the committing of most filthy horrible factes as among the auncient fathers Aron Dauid c. And the lyke is done now c. And yet because they are Gods elect hee calleth them agayne by true repentance through his mercy in Christ Iesus otherwise they could neuer returne Thus God vseth his owne power by the ministerâ— of Satan woorking for his owne purpose aswell vpon the elect as the reprobate to punish sinne vpon both and sometyme on the elect very seuerely for tryal of their faith as Abraham Isaack Ioseph Sidrack Misaak and Abednego Daniel Iob and many others And sometymes God sendeth lying spirites into men to dreame dreames and prophesie lies instead of Gods truth of purpose to deceaue such as wilfully neglect Gods woord and as Beastes voyde of reason fulfill their filthy lustes Of such it is writen the tyme wil come 2 Tim. 4. 3. when men for their lustes wil get preachers to their fancies and not suffer true doctrine but delyte in fables It is God that sendeth the false Prophets and Moses telleth the cause why For by such meanes * The Lord your Deut. 13. 7. God doth proue you whether you loue him with all your hartes and with all your fowles For you shall walke after the Lord your God feare him do his commaundements harken to his voyce serue him and cleeue vnto him but the false Prophets shal be slayne Thus by the ministery of Satan God correcteth all but yet diuersly an 〈◊〉 sundery sortes in this lyfe For Satan is Gods executioner to whippe to scourge and torment all such as regarde not his holy worde in such ordinary or extraordinary manner as he hath forepoynted For by his almightye power and inuisible woorking Satan and his trayne visible and inuisible haue their being mouing disposition woorking for otherwise they could either bee moue dispose nor woorke any thing For â—â— the vnspeakable power of the almighty Monarch Satan and his angell are prickt and push forwarde to fulfill Gods secret determinations in the World much like as meÌ„ with Bridles spurs make brutish horses gallop turning tossing too and froe almost at theyr owne pleasure but God altogeâ—ther at his owne pleasure Moreouer Satan hath power at God his appoyntmentes send his messengers into all men so that no man euer was is or euer shal bee exempted from his a 〈…〉 es and deceitful allurementes Christ Iesus himself was assaulted by him Saint Paul coÌ„fesseth that he was buffered by the messenger of satan 2 Cor. 11. 7 that God did it to the end that he should 〈◊〉 glory in himself We reade that the Apostles were â—â—â—ers wayes tempted some with vayne glory some with dâ—strâ— of reuengement * euer with fire and brimstone from heauen Sometymes with ambition to sitte in the highest seates * Sometymes Luk. 9. 54. Mat. 20. 21. 26. 34 to deny Christ Iesus Thus wee see God giueth his electe grace sometyme to resist satan sometyme hee maketh satan giue them the foyle that they aâ—â—ay knowne they stand hâ—t of themselues but by his grace only Wee reade of Abraham and other ancient Fathers howe they haue erred by the subtil deceiptes of Satan whom God doth send of purpose both for royall of fayth and punishment of sinne Present sat 〈…〉 Iob for tryall of his fayth and constancie hee sent an euill spirit to vexe king Saul for his former wickednes Hee sent lying spirites into the mouthes of foure hundreth of Kinges Ahabs prophets to the 〈◊〉 Para. 18. 21. 1 Re. 22. 22. that through their lying prophesies hee should greedely goe to warre agaynst R 〈…〉 in 〈◊〉 A thinge forepoynted of God for his destruction in reuenge of his former sinnes and all by Satans ministery and his hellish adherentes visible and inuisible to execute his iust vengeance vpon all in generall namely on such as known the wil of God by hearing and reading his holy woord and yeâ— regard it not such lazy lobbers * shall be beaten with many stripes And at Luke 12. 4 such lawes swine God lecteth slip his Satanicall â—andâ—â—s Oh it is a most fearefull thing to fall into the handes of the euerliuing Hebr. 10. 31 God And yet as often as wee breake any of the ten commaundements we fall into the handes of the almighty God who for our former sinnes geueth vs ouer into the handes of Satan who maketh vs to heape synne vppon synne so punishing syn by syn and yet it is sayd we fall into the handes of God which is most true for as much as Saâ—aÌ„ doth nothing besides Gods forepoyntment as when he was to execute his malice vppon Iob he saide to God lay thyne hand vppon him that is â—end me to do myne office on him so that Satan is the hand the scourge of God to punish whom it pleaseth him eyther for sinne or triall of fayth So their if we had the true feare of God setled in our mindes and our fayth hope and loue fixed in Christ Iesus as hee willeth we should not need to feare Cerberus nor any other Bug fayned by false dreâ—â—nes nor any of the furyes of Hell nor any worldly power how mighty or tyrannâ—call soeuer
it were Therefore it is not without great causes and many necessary considerations that the true feare of God to saluation is so carefully and most excellently set downe with such conâ—â—endation in so many places of holy Scriptures for it is not onely the beginning of wisedome appertayning to the elect of God but it is also the totall summe and ful perfection thereof Therefore when people through infidelity pride and disobedience cast of this holy feare of God then God giueth such folkes ouer into * a reprobate mynde into Rom. 1. 28. 29. Satans power to woorke all manner of euilles euen with pleasaunt greedines And that is the sorest punishment and heauiest burden that God vseth ordinarily to cast on folkes in this lyfe euen to withdraw his holy Spirit from the disobedient and leaue them to their owne hartes lustes then the which plague none can bee greater For immediatly the Deuil as it were possesseth them euen by Gods appoyntment for hee sendeth euill Spirites to such as cast off the feare of God as hee did to king Saul to lead such wicked from euil to woorse by that meane to punish their former sinnes for in this lyfe God punisheth sinne by sinne and man by his owne inuentions and abhominations whereunto hee is naturally inclyned And this is most true that all the euilles committed in thoughtes woordes and deedes being most filthye and execrable before God and his elect as well Angels as men done by Satan and his adherentes bodily and ghostly they haue neuerthelesse their being moouing disposition and woorking from the power of God and are forepoynted and limitted by him for the accomplishment of his eternall purpose And of necessity it must bee so because hee is all in all and yet in him none euill at all For if God did not forepoint hold and gouerne Satan and his members visible and inuisible within certayne limittes al the euils pretended by Satans woorking in and by wicked people would bee accomplished The contrary whereof is found by daily experience that wicked folke can not bring all their deuilish deuises to their desired end And this is most true that vnlesse it were Gods forepointment it were vnpossible for any euil to haue either being mouing or working for neither good nor euil may be sayd to be vnwares of God or against his secret will seeing hee is all in all and can doe none euil whatsoeuer hee doth and is euery way good and none good but hee and those whom he maketh and alloweth for good And because there is none other chiefe workman then onely this almighty Monarch that worketh all in al thinges of necessity it must stand that hee hath forepoynted all that euer was is or shal bee done for the accomplishment of his eternall purpose wâ—th the matter the meanes and the maner howe euery thing should proceede succeede and come to his forepoynted ende and all to make iust matter for himselfe whereon to execute iustice * and to Exod. 33 19 Rom. 9. haue compassion and shew mercy on whom it pleased him Then for as much as Satan hath his being mouing and his power of working from the almighty God it followeth of necessity that he is limitted by him from whom he receiueth his power and cannot do any thing otherwise then he is forepoynted for the execution and accomplishment of his eternall purpose which no man ought or may call in question further then is truly to be gathered vpon the right vnderstanding of holy scriptures And it ought to be so because his almightynes hath created set in order conserueth and continually gouerneth all thinges in Heauen and Earth by his almightye power his holy law vnwritten which some cal the lawe of nature incomprehensible to any creature vesible or inuisible Neuerthelesse he hath subiected mankinde during this lyfe vnder his written lawe to be obserued of them vppon payne of damnation From which damnation no one is exempted Except that one which in no wise can bee subiect and that is God himself Therfore whatsoeuer that one God worketh by the seruice of Satan and his trayne visible and inuisible and in mans iudgement contrary to the written law the same in God cannot be euill but euery way good because it is the performance of his most holy will which ought to stop all mens mouthes and it is also the execution of his most righteous iudgements which all people in the end shall obay will they nill they For his holy will and iust iudgement are out of the compas of mans vnderstanding and euery way beyonde his abilitie except the man Christ Iesus Neyther can Satan exercise his tyranny vntill God geue the hippocriticall beleuers and other beastly infidels into his power whom then Satan * holdeth captiue at his will they 2 Tim. 2. 26 falling into his snare by following theyr own lustes and affections by which means they are by Satan enticed not only to sinne but also to percist therein so then are they snared indede and driuen by Satan to heape sinne vpon sinne so proceding alwayes from euill to worse vntill theyr vtter distruction I meane only those whom God hath not chosen to saluatioÌ„ As Iudas for example who hauing long time and many wayes vsed his him 〈◊〉 〈◊〉 for his further punishment * was solicited by Satan to 〈◊〉 is Lord and 〈…〉 ster Christ Iesus Luk. 22. 3. Iohn 13. 2. 2â— Mat. 27. 5. Iohn 17. 12 and for a small plague Satan made him dispayre and hang himselfe for a 〈…〉 ewarde of al his filthynes and horible treason the consideration of these thinges ought to driue mankinde in to the true feare and humble obedience of God Thus it is manifest how God punisheth sinne by sinne and man by his own abhominations let al people beware therfore of Satans fleyghts and subtill enticementes and of heaping synne vppon synne And let them pray to God in the name of Christ Iesus to bee guyded by his holy spirit for otherwise it is impossible for man to think a good thought much lesse to do good deedes and keepe himselfe from euill For as good thoughts are raysed in vs by the spirit of God euen so are our euill thoughts * by the messenger of Satan and mans 2 Cor. 12. 7 owne corrupt nature and yet both by Gods owne forepoyntment For as God being a spirit and the souerayne goodnes it selfe hath holy spirits Angels whose ministery he vseth to the saluation of his elect euen so Satan is aspirit the extreme â—uilâ—es it selfe hath his cursed angels whose seruice hee vseth to the condenmation of the wicked when it pleaseth God to suffer him It is a thing too well knowen that some wicked scoffers All are of the spirite as well as of the flesh at God holy peligion do Ieare and Iybe at such simple ones as are zealous in the gospell calling them all of the spirite Yet I say that those Iearing Iesters may also righely be
called all of the spirite For as the elect of God are led and gouerned by the Spirite of God and his holy Angels And yet in such sorte as God letteth them fall often tymes by the pestâ—ient â—â—â—icementes of Satan and his Angels to the ende they may know that they stand not of themselues Euen so the reprobate whom God hath not chosen are led gouerned by satan his angels and yet in such sort as God doth very often put them in mynd by his holy Spirite admonishing them to turne from theyr wicked waies to the ende that euery one may be without excuse the autour of his own damnation Thus all in generall are of the Spirit â—yther good or bad but the reprobate follow the lustes of the flesh and suggestions of satan without resistance In the elect the flesh striueth agaynst the Spirit and the Spirit resisteth the flesh so that the Soule as all amazed is pulled now on the one syde then on the other side stackering too and free yelding sometimes to the good motions and many tymes to the euill motions filthy lustes Now in a litle hope and then in great dispayre and all by ignorance of holy Scriptures and neglecting the knowledge and grace which God already had or hath geuen them Therefore let vs labour in good woorkes of charity with fasting and faythful prayer to God * to obtayn the blessing of Luk. 11. 28. hearing beleeuing obeying and exercysing his holy woord that thereby we may obtayne wisedome from God to discerne betweene good and euill and that most excellent knowledge and precious gift of God * to trye the Spirites that woorke 1 Iohn 4. 3. in vs whether they be of God or no. For this is certayne that the least thought that râ—seth in mans minde is styrred either by the flesh or by the spirite and in the same moment tendeth to good or euil in Gods sight And to choose the good and reiect the euill is the ful some of al vertuous wisedome euen the precious gift of God which no creature caÌ„ obtayn of himselfe for it must come by the free grace and mercy of God through Christ Iesus being asked in true fayth as he commaundeth * Aske and it shall bee giuen you c. Matth. 7. 7. 21. 22 Mans naturall state as discended from Adam after his fall was most miserable and vtterly damned body and Soule the nombers of mankinde onely knowne to God to mans wit incomprehencible and to reason more then infinite out of which greater infinite nomber the Lord of mercy hath chosen and forepointed a lesser infinite nomber which hee hath elected by grace in Christ Iesus * And forepointed them to bee Ephes 1. 4 10. 13. adopted in him before the foundations of the World were layde And are sealed to saluation by the holy Spirit of promise which is the earnest of our inheritance purchased by Christ Iesus euen the same that king Dauid ment when hee sayde * I should vtterly haue faynted except I had beleeued to see Psal 27. 13. the goodnes of the Lord in the land of the liuing And so should now the elect of God faynt daily by reason of the afflictions and miseries which they suffer of the wicked worldlinges in this lyfe if it were not for the hope they haue to enioy the sweete promises of God by Christ Iesus in the world to come in Heauen which Dauid calleth the land of the liuing And â—o meruayle though Gods elect suffer horrible miseries in this World For * Satan can transforme himselfe 2 Cor. 11. 13. into an Angel of light as once he was Also his captiues the subiectes and wicked folkes by theyr hypocrisy can seeme in the sight of men as sober as honest as vertuous and holy as the very elect of God As Iudas for example beinge of the twelue Apostles hee Mark 3. 14 did his office hee preached the gospel hee wrought miracles hee seemed outwardly as honest as faythful and as holy as the rest * yea and more zealous then his fellowes and yet a Iohn 12. 5. very hipocrite which argueth that euen now among those that preach the gospell minister the holy sacramentes there may bee such Hipocrites as Iudas was Saynt Paul confirmeth 1 Cor. 9. 26. the same in saying * I runne not as at an vncertayne marke I fight not as one that beateth the winde but I bring my body in subiection least by any meanes after preaching to others I my selfe should bee reprooued which argueth that there hath bene euer are now and euer shall bee such Preachers and Ministers as are not as they would seem to bee And by those Hipocrites as well of the Spiritualty as of the Laity many of the very elect are abused and enticed to the committing of horrible Crimes manifested vnto men God seruing therein his eternall secrete purpose by the ministery of Satan to the end that none should be able to iudge of his secrets in the matter of election and reprobation who shoulde be saued or damned further then hee hath giuen scoape by the holy Scriptures * No man can iudge of another by any Eccles 9. 1. c. thinge that happeneth vnto men in this lyfe who is loued or hated of God for hee maketh the Sunne to Shyne on all alyke And as the wicked most commonly liue in greatest prosperity euen so among the poorer sort bursteth out the greatest villany what secret God hath in that I leaue to him Moreouer this pestilent vice of Hipocrisy is such a canker in the nature of mankind as cannot bee shunned nor auoyded And by it both the elect and the reiect couer their sinnes from the knowledge of man but not from God and priuily and inwardly abuse themselues in body mynd and Soule And some cary close their filthines but short tyme. Some keepe it long vnseene of man Yet in some at length it breaketh foorth to their vtter shame whereof some by Gods grace returne by repentance and receaue saluation because they are the elect of God Some through hardnes of hart cast asyde all shame and feare of God and so runne headlong into destruction damnation Some enioy * the blessing to haue their sinnes Psalm 32. 1 c. couered and forgiuen yea a speciall blessednes haue they to whom the Lord imputeth not sinne Is not this a most speciall grace of God to couer some mens sins that they neuer come to light haue they not great and iust cause to bee thankfull seeing no creature can accuse them but God and their owne conscience So it pleaseth God to deale with some and vnhappy are they that enuy the happy state of others For by the ministery of his holy Spirite hee woorketh reformation in the myndes and soules of some leading them by true repentance to amendment of life without beyng openly detected * for no man liueth and sinneth 1 Iohn 1. 8. not Oh that men
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
would therefore prayse magnify and extoll by fayth good woordes and deedes the almighty maiesty of this incomprehencible Monarch of Heauen and Earth and tell foorth the woonders that hee doth and hath done among the children of men And let those whose sinnes God doth couer from the knowledge of men â—â— very thankfull for it for it is a sure tâ—ken of Gods grace â—o leade theÌ„ to repentance And let those which â—t pleaseth God to preserue from doing such beastlines as iâ— others are manifested to the world Let thâ—se I say especially giue humble thanke in the name of Christ Iesus because it is a singuler token of grace and election For let all men assure themselues of this that they which noâ— and take least euill should doe and take as much as they which doe and take most euil yf God * did not set his holy Angels about them and steard his holy Spirite into them to preserue them â—oth from dooing and taking euill The conclusion hereof is that â—od is all in all and consequently doth all in all otherwise hee cannot bee almighty Col. 3. 11. Ephes 1. 23 1 Co. 15. 28 which almightines in God no man will dâ—â—ye being in his right wittes vnlesse an Atheist which beleeues no God at all And the same God is a Spirite which by the ministery of his Spirite kâ—epeth whom to please him from great offences and hee pardonneth whom it pleaseth him of all their offences On the contrary part the fowle Spirite Satan and his Angels do not onely entice and prouoke folkes to sinne but are also Gods instrumentes call the◠〈…〉 men if you will for they haue the same offâ—ce to punish folkes for sinne As when King Daiud by Satans enticemeâ—â—e had commited Example of Gods iustice on Dauid 2 Sam. 12. 1 c. both adultry and 〈…〉 ther Nathan pronounced Gods iust sentence agaynst him that the swoord should neuer be froÌ„ his house A terrible sentence marke it wil it was not the plague of pestilence or other sicknes which commonly endure but for certayne Wâ—â—kes or Moâ—thes c. but it was a most horrible most pestiferous and continuall plague of rape murther incâ—stious whordome withdome 〈◊〉 and forraine warres during the rest of his lyfe And on his house after his death by succession vntill after the death of Christ Iesus euen to the vtter dissoluing of Dauids house in this world And who were Gods instrumentes to execute his iâ—st vengeance so long in continuance as aboue mxl yeares no one mortall creature could liue so long neither then nor now who then I say but Satan and his Angels woorking in his members the children of disobedience in whom * hee being Ephes 22. Prince ruling in the ayre worketh his will according as God hath forepointed and limitted him What meanâ— God vseth c. Now marke the meanes circumstances and instrumentes both bodily and ghostly which God vseth for performance of his promise for the due execution of his iudiciall sentence pronounced by Nathan the Prophet First hee giueth Anmon king Dauids Sonne into the power of Satan to bee led into temptation who stirred vp in him an horrible stinking lust of the flesh falsly called loue such loue as Horses haue to Mares and consequently each male beast to his kind This beastly lust was to rauish his Sister Thamar the daughter of his Father And Satan did so inflame him pricke him foreward and torment him with desire to accoÌ„plish this lust that very anguish for want therof made him sicke and pine away hee was in the deepe dungeon of Satans prison * holden captiue at his will 2 Tim. 2. 2. 2 Sam. 13. â— c. Then another of Satans impes one Ionadab a flattering â—awde such as seeke their gaine by such filthy practises aswel in Princes courtes as els where hee deuised a fyne hipocriticall meane to accomplish his filthy lust saying art not thou a Kinges sonne as though a Kinges sonne were lawles therewithall gaue him this pestilent counsel to fayne himselfe yet more sicke to the end hee might haue had some colour to craue of the king some meat dreast of his sisters hand to comfort him in his sicknes meaning nothing else but as all the wicked doe euen by false policy treason and tiranny to accomplish their couetous desires and filthy lustes as hee did in raâ—ishing his sister â—hâ—mar And thus God begaâ—ne to plague Dauid according to hiâ— promise by the Prophet Nathan first by the death of the Childe gotten in adultery secondly by rauishing of his Daughter by his owne Sonne And it pleased God to call for these villanies and filthines which Satan wrought in Dauids children his own works And why euen because Satan doth nothing more or lesse theÌ„ God forepoynteth him * For God sayde I will stirre â— Sam. 12. 11 vpp euill agaynst thee euen out of thyne owne house I will take thy wiues and giue them to another to be abused behold God sayeth it is his owne dooing euen his iustice vppon Dauid Who being ouercome by the suggestions of Satan woorking in himselfe and others that fauoured Ammon through foolish affection of fatherly pity neglected to doe iustice on his vngratious sonne for committing so fylthy a fact in Israel the which notwithstanding God would not leaue vnpunished and that by an extraordinary meane because King Dauid neglected Gods ordinary iustice which he putteth into Princes handes to bee executed of them in righteousnes Marke the consequence Absalon king Dauids darling sonne voyd also of the feare of God and therefore captiue to Satan by Gods forepoyntment was by Satan mooued to reuenge the rauishing of his Sister Thamar vpon Ammon his vnhappy brother which wicked purpose hee performed by treason for at a pretended friendly Banquet hee caused him to bee cruelly slayne contrary to the right order of iustice which the kinge ought to haue done by order Thus wee may see how God punisheth sinne by sinne and men by their owne inuentions and abhominations As it is written * let men knowe that by such Sap. 11. 13. Luk. 6. 38. meanes as men offend by such lyke they are punished * And such measure as they meate to others the lyke they shall receiue agayne Then Absalon fearing iustice for his murtherous fact fled to saue his life as nature teacheth in daunger to seeke surcour to Talmay king of Gâ—â—hure his mothers father And being in exile Satan wrought still in him and in those that fauoured him by famed repentance to seeke reconciliation to the king his Father which thing was broughte to passe by Satans woorking in him in Ioab the Kinges chieftayne in warres in a woman and others appointed by Ioab for that purpose to bringe Absolon agayne from exile to bee a further plague vnto the Kinge his Father It is vnlike that Ioabs meaninge was so ill towardes the King And yet so was Gods purpose hee beeyng the instrument not knowing the sequell