him appoynted in his holy worde by which wee are to receaue his giftes and spirituall graces which lye hidden in many people for want of Godly exercises wherin wee ought to bee occupied Therfore * wee must stirre vp the giftes of God that are in vs as Paule admonished Timothy the meanes are hearing 2 Tim. 1. 6. reading and folloing the holy scriptures and holy wrytings and preachings grounded thereon For as God is the soueraigne goodnes it selfe euen so all goodnes cometh from him * euery good gifte and euery perfect gift cometh downe Iam. 1. from the father of light and his holy spirit mouing vs wee thinke good thoughts speake good words and do good dedes and not otherwise For when soeuer we thinke speake or do if it bee good * it is God that worketh in vs both the will and Phil. 2. 13. 1 Cor. 3. 6. the deede * For of our selues wee cannot thinke a good thought And contrarywise Satan is the capitall euil and the extreme euill it selfe * for hee is the tempter which by his Angels and worldly adherents puts all euill thoughts into meÌ„s Matt. 4. 3. Gen. 3. 1. 2. Iohn 13. 2. hartes * Thus hee delte with Eue and so disceaued Adam * hee put in the harte of Iudas Iscariote to betray his maister Therefore all wicked motions and filthy thoughts are stirred vp by the Deuill in our corrupt nature wee being his subiects For by Adams fall wee are all in Satans possession And it is the batayle of mans lyfe to striue agaynst his temptations agaynst infidelity pryde of the minde and lustes of the flesh Therfore our sauiour hath taught vs to pray to bee deliuered from euill from which wee cannot kepe our selues without God his especiall grace gouerning vs by his Spirit OF GODS ETERNALL PVRPOSE of chosing and refusing of mankind of the anoiance that it receiueth by Satan and his angels CAP. 6. NOw to proue Gods eternal purpose of election and reiection of man Male and Female * wee know that all thinges worke for the Rom. 8. 28. 9 11. Gen. 25. 23. Exo. 33. 19. Malac. 1. 2. best to them that loue God euen to them that are called of purpose * And of the children not yet borne hauing done neither good nor euil it is written I haue loued Iacob and haue hated Esaw that the promise of God might stande according to the election and not by woorkes but by him that calleth what shall wee say then is there vnrighteousnes with God God forbid For hee sayth to Moses I will shew mercy to whom I will shew mercy and haue compassion on whom I wil haue compassion So then election is not in him that willeth nor in him that ronneth But in God that sheweth mercy on whom it pleaseth him Psalm 107 8. 15. Rom 9 16. Exo. 9. 16. * Oh that men would therefore feare the Lord and declare the woonders that hee doth amongest men * For hee sayeth vnto Pharao for this purpose haue I raysed thee vp that I might shew my power in thee that my name might bee declared through al the Earth Behold to what end God hardned Pharaos heart euen to the same ende as hee before the world was had ordeined the fall of Angels and of men to shewefoorth his glorye and himselfe to bee the wonderfull God of mercy and iustice Then thou wilt say why doth hee yet complayne who can resist his will Saynt Paul correcteth that question saying Rom. 9. 20. * Oh man what art thou that disputest agaynst God Shall the thing formed say vnto him that formed it why hast thou made mee thus hath not the potter power ouer the clay euen of one and the same lumpe to make one vessel to honor and another to dishonor What if it please God to shew his wrath to make his power knowen in suffering with long patience the vessels of wrath ordayned and prepared to destruction and damnation and that hee might declare the ritches of his mercy vpon the vessels of mercy prepared vnto glory The text is playne inough that some are ordayned and prepared to saluation and other some to damnation And our Sauiour Christ sayth of the reprobate whom God hath refused * that God hath blinded their eies and hardned their Iohn 12. 40 hartes least they should see vnderstand and beleue and be conuerted that hee might heale them Moreouer * God did Ephe. 1. 4. elect whom pleased him euen before the foundation of the World was layed and those hee did forepoint to be adopted in Christ Iesus vnto himselfe according to the good pleasure of his will that they might loue him For * all things work for the best to them that loue God euen to them that are called Behold the purpose of God Rom. 8. 33. of purpose And those whom hee knew before hee did forepoint and called them effectually and those he iustified those he also glorifyed * Who shal then lay any thing to the charge of Gods chosen whoÌ„he doth iustify And that which the Lord hath decreed who shal make it void Thus it is manifest Esai 14. 27 46. 10. by the holy Scriptures that God did elect and reiecte whom it pleased him aswel of Angels as of men euen before the world was And al for his own purpose to shew forth his own glory himself to be the glorious God of mercy and iustice For God is glorifyed and magnifyed as much in his iustice as in his mercy for if both Angels and men had not sinned and by sinne fallen from theyr blessed state the mercy and iustice of God had neuer bene fâ—lonor spoken of amongst men But so it pleased God to deale with his own And what shal any man get to reason why or wherefore hee hath done this or that It behoueth men rather to feare him and prayse his holy name in beholding his wonderfull and passing terrible workes For hee being Monarch of all power and dominion hath all thinges in euerlasting possession therefore hee only and none but hee may doe with his owne what hee list No man can iustly say that any thing which hee possesseth is properly his owne because God hath but lent it him for a tyme. And yet there are few so ill mannered as to control any man for vsing that which God hath lent him because it is called his owne and shal wee vse lesse reuerence to God theÌ„ we do to men God sayth by his prophet * the sonne doth honor his father Malac. 1. 6. the seruant doth feare his Lord If I bee then your father where is then myne honor If I be your Lord where is the feare yee ought to haue of mee our Sauiour Christ teacheth vs by the example of the * murmuring labourers who were Mat. 20. 11 sharply rebuked for grudging agaynst the liberality of the Lord of the vineyard which is this almighty Monarch and bountifull God that dealeth so frankly and
power and glory which to haue knowen and praysed is his chiefe scope And who dare say vnto him why hast thou dealt thus with angels and men * shall the pot say to the potter why hast thou made Rom. 9. 20 mee thus hath not the potter power ouer the cley of one and the same lumpe to make one vessell to honor and another to dishonor For as he hath wrought all things for his owne purpose as visible things to man of inuisible substance Euen so hee sustayneth and conserueth them by an inuisible strength and incomparable power And as Iob sayeth if hee destroy al agayne who shall call him to accompt shall the creature say to the creator why hast thou made mee thus Such rebellion sour moâ—â—ceth in euill all the highe treason that worldly subiects do to theyr Princes the rewarde whereof is death of body * But God condemneth both body and soule into hell Mat. 10 28. Luk. 12. 5. Moses a figure of Christ Iesus fire * Therefore feare him Wee read of Moses as a figure of Christ Iesus And of Pharao as a figure of Satan For as Pharao held the children of Israel vnder him in a slauish subiection vntil God deliuered them by his seruant Moses Euen so doth Satan hold all mankind while wee are in this Egipt this vale of miserie in his filthy slauery vntil God deliuer his elect out of Satans power by his sonne Christ Iesus working by power of his spirit and by seruice of his holy Angels God promised Moses before he sent him back into Egipt Exod. 4. 21. saying * I will harden Pharaos hart that hee shall not let my people goe That is to say I wil blind all his sences that hee shall neither beleue vnderstand nor regard the wonderfull signes and horrible plagues which I wil bring vpon him and his people to their forepointed destruction * For God Exod. 9. 19. Rom. 9. 17. saith to this end haue I raised thee vp and appointed thee that I may shew my power in thee to make my name knowen through all the world Euen so without all contradiction God before the world was did orâ—eine Satan and his adherentes both bodily and ghostly to bee his aduersaries as he raised vp Pharao and hardeâ—ned his hart And gaue Satan and his Angels such an vnspeakable power as should euermore impugne and resist all the good woorkes of God and yet all the glory redoundeth to God himselfe For God worketh all to the ende that his almighty power his infinite goodnes his louing kindnes his mercy and iustice might be the more magnifyed and praised of his elect both Angels and men For as the benefite of light is best discerned by his contrary which is darknes Euen so the almighty and most wonderful power of the infinite God appeareth the more glorious and admirable when the inferiour power which God him selfe hath giuen to Satan is compared with it If any lyst to argue why God hath so dealt with Angels men if the notes of holy Scripture herein coated do not satisfy him I leaue him to dispute with God himselfe vpon whose ordinance prouidence and power euery thing depends without exception for all thâ—nges haue of him their being mouing working and power to dispose and distribute And then it followeth of necessity that Satan dependes on him as sure as all the rest HOW IT HATH PLEASED GOD by the contrary actions and operations of his creatures to manifest his owne glory as wel in iustice as in mercy CAP. 5. THese things are manifest or may easily bee made plaine to euery one of meane wisedome so they bee not vtterly ignorant in holy Scriptures and void of the grace of God And it is not a new opinion to speake of two sortes of men whereof God hath forepointed the one to saluation and the other to damnation Eccl. 33. 10 For Iesus Sirach sayth * All men are of the ground For Adam was created of the Earth but the Lord hath deuided them by great knowledge and made their wayes diuerse some of them hee hath blessed exalted and made them his owne And some of them hee hath cursed and cast downe from the blessed state For as the Cley is in the hande of the Potter so are men and Angels in the hand of their Creator hee may do with them as hee list And hee hath set euil against good the vnbeleuer agaynst the faythful death against life c. So that in the infinite miraculous workes of the most high we may see that there are euer two things the one contrary to the other of insencible things it is proued by Phisick one thing bindeth another looseth one thing comforteth mans nature and another destroyeth it Wee find by experience falshod agaynst truth ignorance agaynst knowledge fleshly loue agaynst spirituall loue loue in adultery and fornication agaynst loue in mariage and godlines false and fayned friendship agaynst true and honest friendship false and idle faith agaynst true and working fayth flattery dissimulation and hipocrisie agaynst plainnes faithfulnes and true zeale of Gods seruice And whatsoeuer vertue there is there is also a vice his contrary and so of euery thing from the beginning First of Angels the good agaynst the euill secondly of men the elect agaynst the reiect the wicked agaynst the godly brother agaynst brother Cain agaynst Abell Ismael agaynst Isaack Esau agaynst Iacob Pharao agaynst Moses a false God agaynst the true God a false Christ against the true Christ For all vertues and vices are contrary And wee see that God in creating all thinges hath made each creature in theyr kyndes and one mortal enemie and deuourer of another for what thing soeuer driueth feare into an other thinge is enemie to the thinge that conceaueth the feare Example The Wolfe to the Sheepe the Firret and Wezell to the silly Conny the Cat to the Mouse the Spider to the Flye are natural deuourers And likewise of al maner beastes and wormes on Earth And whatsoeuer of them the same of the foules of the ayre and fishes in the waters both salt and fresh Finally the same in effect is Satan and his adherents both bodily and ghostly to Gods elect while they remayne on Earth So that euery creature liuing hath by natures ordinance as some speake which is in deede Gods prouidence a mortall enemie and deuourer for as the Wolfe is to the Sheepe euen so in efect is Satan to mankinde And all these hath this almighty God of nature wrought to set foorth his owne glory to Angels and men namely to shew him selfe to bee the wonderfull God of mercy and Iustice For Amos the Prophet sayeth * is there any euill in the Amos. 3. 6. Citty which the Lorde hath not done that is to say is there any plague or other punishment which men call euill that God hath not forepoynted and doth coÌ„maund to bee done * I Esai 45. 67 am Iehouah sayeth God
the glory of God but how they doe hee best knoweth that is forepoynted to audice their accomptes And although Satan and his trayne both bodily ghostly do euermore deuise mischiefe as is their nature for they can not doe otherwise yet God as often as pleaseth him turneth their wicked purposes the contrary way As when Ioseph his brethren by Satans working in some of them did seeke to kill the poore Innocent the holy ghost wrought in other some of them to withstand that wicked purpose and when some of them had executed their malice by selling him into Egypt for a slaue because hee was so dearly beloued of his father they hated him their malicious entent was neuer to haue seene him agayne And yet it pleased God to turne their mallice and spitefull wicked entent to goodnes vppon themselues Gen. 45. 5. 8 * as Ioseph told them when he made himselfe knowne vnto them yea Ioseph denied it to bee their deede and sayde playnly it was the woorke of God and not theirs And yet it is most true they did it in hatred by Satans working in theÌ„ If wee marke the course of holy Scriptures deuour mens writinges on the same wee shall finde it manifest that euen froÌ„ the beginning the holy ghost hath euer wrought in those whom God hath chosen to their saluation And Satan and his Angels in those whom God hath left vnchosen euer worketh to their damnation And the same seueral working shall continue vnto the ende of this world for as in euery kingdome vertuous or vitious folks are in auctority the common weale for religion frameth accordingly If wee note well the succession of the kinges of Iehudah among two or three and twenty kinges euen from the first king vnto the captiuity of Babilon there are scant fyue praysed for truth honesty and zeale in holy religion Gods true seruice And likewise of the nobility counsellers and maiestrates not one among twenty yâ— rightly and zelously fauoured holy religion which notwithstanding was their profession as now it is ours they bragging stil of the temple of the Lord and wee of the Gospel And yet indeede they did neyther rightly esteeme of Gods holy Law nor yet of his holy seruice in his temple The Princes and states of Israell were reproued for their Ier. 7. 1. 10. 5. 1 Cor. 1. â— 6 Mat. 20. â—6 negligence in Gods seruice * And Saynt Paul telleth vs that not many ritch not many noble not many of high degree are called to saluation much lesse chosen For * many are called but few are chosen of mankinde in generall And this I say that the greatest punishment that God casteth on mankind in this lyfe is to withdraw his holy spirite from him and turne him loose to follow his owne lustes wherein Satan dandles him like a poppit and none are sooner trapt in Satans snaâ—e then some mighty by reason of nobility and wealth being often so affected that none may admonish them without their displeasure But such as can flatter lye and vse pleasant speach suffering them to follow their lustes and desyres such they haue in great estimation Example When the forepoynted tyme of Ahabs confusion drew neare Satan put an ambitious toy in his head to conquer Ramoth in Gilead and when hee sought counsell concerning his enterprise * God sent lying 1 Reg. 22. 20. spirites into the mouthes of foure himdreth of his Prophets to encourage him in his purpose whose counsell hee followed to his destruction hee went on greedily thinking to haue returned a conquerour and was brought home a dead carcas Micheas the prophet of God told him the truth onely hee was beaten for his labour and put in prison Thus as * all thinges worke for the best to them that loue Rom. 8. 28. God euen so to them that loue him not all thinges woorke to the contrary Experience teacheth that the Eliments water ayre earth fyre al the planets signes as Sunne Mone and Stars blustring winds tempests venemous wormes wilde and cruell beastes are Gods instrumentes which he giueth in to satans power sometimes to execute Gods forepointmeÌ„t vpon the reprobate alwayes to theyr confusion sometime vpon the elect for punishment of their sins God thereby calling theÌ„ to repentaÌ„ce as he did Dauid c. The text is plain sataÌ„ was yâ— executioner of gods holy work vpoÌ„ Iob other his seruaÌ„ts Therefore let vs note the discourse by what meanes Satan The meanes and instrumentes by which God worketh Ephes 22. wrought and what instrumentes hee vsed to afflict Iob. * First he stirred vp the ShebaÌ„s on the one side which slue his seruants draue away his Oxen. Secondly Satan brought fire from Heauen * hee being the Prince that ruleth in the ayre and burnt vp his Sheepe and seruantes Thirdly hee stirred vp the Caldeans who came with violence on the other part and both slew his seruantes and draue away his camels Fourthly with a mighty blast of wynde he threw downe the house vppon his Sonnes and Daughters and kild them all so much as God gaue into his power so much hee vtterly deuoured according to his tyrannous nature And yet very ill content that hee could not touch Iobs person which at length hee gaue into his power sauing his life And what sayeth the Text Satan went foorth from the presence of the Lord and smote Iob with sore byles from the soale of the foote vnto the crowne of the head Note it wel he went foorth from the presence of the Lord to doe those things For by this history of Iob it appeareth that deadly enemies Theeues the fyer and the tempestious windes were Satans instrumentes by God his sufferance to afflict Iob and to try his fayth whom neuerthelesse God himselfe commendeth for an vpright iust man fearing God eschewing euil whose witnes is very sufficient to approue the honesty of man Now if the opinions of Heathen Philosophers and some called Christians bee true that the corruption of the ayre commes by concurrences and influences of the planets and signes and of their distemperature commes murrians pestilences botches blaynes burning feuers and other diseases then it should seeme by their opinion that those insencible creatures worke of themselues and cast foorth their effectes at a venture here and there without Gods forepointment which to graunt is a great absurdity and derogation of Gods almightines Yea there are verie many men that haue their wittes so entangled with fancies of Astrologie and Astronomie that they wil take on them to giue a naturall reason for the secret workes of God as though they were subiect to mans corrupt sences Or as though the Elementes planets and signes could breake their naturall courses without Gods forepointment But in this matter of Iob there is no mention of planets nor signes albeit I confesse them to be Gods creatures made to his glory and vse of mankinde and instrumentes by whom hee woorketh his good pleasure for the
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
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
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