IF ANY MAN BE DE­sirous to know what God is, let him search the holy Scriptures, & hee shall si [...]de it thus. God is the only Monarch of Heauen, & Earth, hee is the most glorious inuisible spirite, omnipotent, of him selfe, who hath created, set in order, conserueth and ruleth all thinges in Heauen, Earth and Hell, being the right Maister of all indeede, of euerla­sting being, had no beginning shall haue no ending, without emparing or alteration through time, there is nothing new vnto him, neither can he waxe olde. For to him there can bee no time past nor time to come, but from euerlasting to euerlasting, one and the same time is euer present with him. Therefore the distinction of time is for Angels, Deuils, mankinde and other creatures which had beginning, and not for God, which had no beginning. Vnus est ille Deus & semper idem.

The same God is that almighty power which the Philo­sophers of old time found out to bee the first mouer, that cau­seth all mouing and springing thinges, to moue and spring, to increase and diminishe, as well sencible as insencible, as wel reasonable as vnreasonable creatures. Also they found him to be the cause of all other causes, wherin they differ not much as touching the property of the diety from the Apostle,Ephes. 1. 23. Colos. 3. 11. who sayth * that Christ Iesus as God is all in all.

Other knowledge they had not of him to giue him his right name, because it pleased God not to open him selfe further vnto them.

Therefore the notable wise men of the famous Citty ofAct. 17. 23 Athens, worshipped him among the rest of their Gods * by the name of the vnknowne God: by which their doinges it ap­peareth, that mans wisedome and learning how excellent so euer it is of it selfe, is not able to reatch to the right know­ledge of the true God, * except hee bee drawen thereunto by [...]tt. 11. Iohn. 1. the spirite of God, and taught to knowe the Father by the So [...]ur [...].

This first mouer in the only Monarch of al power and do­minion, who hath created and set in order all thinges visi­ble and inuisible, by whose incomprehensible power, will and direction euery thing hath his being in Heauen, Earth and Hell. Therefore of necessity it must followe, that what­soeuer, or to what end soeuer, things are by him created, mo­ued, encreased or diminished, or by Angels or men, in deed or word committed, or in thought conceaued, yea euen by Satan and his Angells: they all haue their mouing, and dispo­sition of working by his forepointment and direction only.

This conclusion cannot iustly bee denied: except another power be imagined, that of it selfe can bee, moue, worke, dis­pose and direct thinges besides and contrary to the power and will of this Almighty and eternall Monarch of all power and dominion, by which false & vile imagination the almightines of our one eternall God to bee creator, & director of all things visible and inuisible should bee vtterly denied. Therefore let all people beware and eschewe the wading in that bot­tomlesse gulfe, of damnable imagination, vnlesse they careReuel. 20. 3 Mar. 9. 46. not to bee drowned * in the bottomlesse pit: where the worme dieth not nor the fier euer goeth out.

This is that Almighty Monarch and eternall God, who (after the Heauens and the Earth with their contentes were set in order) created Adam the first man, placed him in Para­dise, a most delicate place for pleasure with all commodious [Page 3] thinges: and gaue him in commaundement what to doe, and what to leaue vndone: which commaundement man wilfully brake: hee had also forepointed in his euerlasting and eternal counsell both the meanes and the matter to bring his holy & glorious purpose to his forepointed end. Therefore by his sacred lawe * hee hath concluded all vnder sinne, whereby hisGal. 3. 2 [...]. Exo. 33. 19. taketh iust occasion, to shew mercy in Christ Iesus on whom it pleaseth him: and to doe iustice on the rest, to the miracu­lous admiration as wel of the holy Angels and his elect peo­ple: as of all the reprobate wicked people, with the Deuill himselfe and his cursed Angells.

For if hee had shewed mercy on all: then had he hidden in himselfe, halfe his glory: for euery thing is best discerned by his contrary: Therefore the eternall vertue, the in­finite comfort, and the most pleasaunt fruicte of Gods mercy, could neuer haue beene so precious and comfortable to Gods elect: except it had beene matched with a contrary vertue, as infinite, great, as excellent, and as much to be praysed as it selfe: euen Gods iustice in generall: but especially on the wic­ked reprobate.

Thus it appeareth how it pleased God to make for his owne purpose, to shew foorth his wonderfull power, a Theater or stage, for the inhabitaunts of Heauen▪ Earth and Hell, to behold his vnspeakable woorkes, and ordained the meanes and matter to work on, how euery thing should come to his forepointed ende: And that was and is, some to sal­uation, and some to damnation, and all both for to shew foorth his own glory purposed in himselfe before the world was, and to shew himselfe vnto all three regiments, Heauen, Earth, Hell, to Angels, Deuils and mankind, to bee the almighty, eternall, and most glorious God of mercy and iustice.

Oh that men would therefore feare him and submit their willes to his will, because he is the chiefe Monarch, of all in all, will they, nill they.

This is that very true God, whom all the holy and noble Patriarches, from the beginning did serue and honor before [Page 4] the general flood, with such sacrifices as were then allowed of, vntill wickednes did so abound, (as in these our dayes) that God was (as it were) compelled to destroy by water: and seemed to begin the world anew.

This is that most leuing God, that cannot forget such as loue & feare him. * For when he was to execute iustice vponGenes. 6. the vniuersall world, hee prouided for his seruant Noah, commaunding him 120. yeares before to make the Arke in readines for safegard of him and his: whereas all others for infidelitie, pride, and disobedience with other horrible and filthy sinnes perished by water.

The like kindnes he shewed vnto his seruant Lot, when he by fire and brimstone from Heauen destroyed Sodome and Gomorah, with other Cities. And to all the Godly from age to age hee hath shewed like grace and mercy: and greater to some, by so much as the Gospell surmounteth the law in goodnes towards Gods elect.

This is that God * that those Abraham for a cheefe ser­uant,Genes. 12. made him of counsell what hee would doe to Sodome and Gomorah: hee made him also his friend & chiefe member of his visible Church on Earth: and gaue him this honora­ble title: the father of beleeuers, of whose seed the promised Messias by a lineall discent, came into the world in his ap­pointed time, to saue so many of the damned seed of Adam, as God before the world was, had elected to bee saued by the death and rising againe * of that vnspotted Lambe Christ Iesus stain from the beginning in his own person by GodsReuel. 13. 8. eternal decree & forepointment, & also * in his elect members.

This is the same glorious maiestie, that hath created the Heauen, and the Heauen of Heauens, with all the heauenly bodies. And also hell with fiery tormentes, the Sky, the Sun, the Mone, the Starres, the Sea, and the Earth, with al their contentes: & last of all man according to his owne y­mage, and for his owne purpose and eternall glory.

Euerlasting praises be vnto this most holy and gloriousPsal. 1 [...]5 16 God, * that possesseth the Heauens, and hath giuen the Earth [Page 5] to the children of men, therein to stay and breath a whyle, and so to passe away, some to Heauen, and some to Hel.

Therefore wee ought to learne of Dauid to answere the wicked, when in skorne they aske where is God: wee may say our God is in Heauen, and doth euery where what pleaseth him. Hee is there accompanied with his holy An­gels and soules of his elect, in such pleasant rest & quiet feli­citie: as no fleshly eie hath or can see, no eare hath hard it told, because no tongue is sufficient to expresse it, nor learning di­sribe it, no cunning with pen or pensel able to paint it out, no thought strong ynough to imagine, nor fleshly hart woor­thy to conceaue it. Saint Iohn in his reuelation hath said so much to blaze and declare the glorious ioy of this almigh­tie and eternall God (which hee will giue to his elect in the world to come) as is possible for man to speake, write, or vn­derstand, and yet farre of from that it is indeede. * For we1 Cor. 13 12. see in this world, as it were but through a glasse, nothing perfectly, but the time will come when wee shall see God face to face. This euerlasting Monarch and almighty Ie­houa is all in al, and onely may bee said to bee: For none but hee can iustly say without addition: I am: and why? Euen because hee onely, I meane God, hath his being in, of, and by himselfe, and all other creatures in, of, for, from, and by him alone. There was neuer none of Adams lyne (except the holy Ghost wrought in him to that end) that could attaine to the true knowledge of this almighty and onely Monarch.

The heathen Philosophers saw a far of an vnknown thing, which they very well perceiued, to bee the cause of all other causes, & first moouer of all that moueth: further knowledge they could not get by al the wisedome and cunning of men.

Therfore it is most true * that the wisedome of this world1 Cor. 1 20. is foolishnes with God: And contrarywise, worldly wise men, not yet new borne by the holy Ghost, esteeme the sim­plicitie of the Gospel very foolishnes in comparison of their owne wisedome.

Therefore they cannot attaine to the true knowledge and [Page 6] wisedome of God: And why? Euen because * no man canIohn 6. 44. 14. 6. come to the Father but by the Sonne: And again * no man can come to the Sonne except the Father draw him. There­fore those Philosophers and mighty wise men could not at­taine to the true knowledge and wisedome of God: neither can the mighty and wise men in these daies reach vnto it, be­cause they are not drawen thereunto by the holy Ghost proce­ding both from the Father and the Sonne: and the meanes to bee drawne, is to submitte our selues to the gouernment of Gods woord: wherein by seeking wee shal find the supply of al our want. And set vs * exalt and praise the name of the Lord that only woorketh woonders: * for who so taketh onEsai. 25. 1. Eccle. 18. him to tell out his woonderful woorks, when he hath done al that hee can, hee is new to beginne againe: for it is an vnpos­sible enterprise.

A DESCRIPTION OF THE NAME and nature of Satan, and what power it hath pleased God to giue him ouer mankind, as well the Godly as godlesse, viz. the elect and the reprobate. CAP. 2.

NOw that which hath bene said of God, cannot bee sufficient except mention likewise bee made of Sa­tan the deuill, the capitall enemy to God and all godlines: Neither can Satan be described without decla­ration of Gods almighty power.

These woords (Satan and deuil) signify welnigh one thing: that is to say, an aduersary, enemy, or an accuser, which was once the good creature of God, as [...]an was at the first, but through infidelitie pride, and diso­bedience, [Page 7] an infinite nomber of Angels and mankind, became euerlasting Gods enemies: And yet not vnwares to God, neither without his forepointm [...]nt.

And all that notwithstanding, God hath giuen to Satan, such an vnspeakable power to impugne and resist his owne woorkes and goodnes euery way: as is not fully to bee con­ceaued by the wisedome and reason of man: and therefore im­possible to bee expressed of any, albeit God hath geuen elo­quence to some men abundantly. For as God is a spirit, euen so satan is a spirite. And as * God hath his inuisible holy spi­ritsMat▪. 25. 31 called his Angels: euen so satan hath his inuisible vnholy spirits * called his angels But as God is the most holy in­uisible25. 41. Spirite, and omnipotent, of him selfe able to doe all thinges: euen so contrary wise Satan the deuill, is the most vnholy, filthy, inuisible spirit, and vtterly impotent of him selfe, vnable to doe any thing. For albeit hee hath free will in his naturall wickednes: yet hee hath no power of him selfe to execute his mischieuous lust, except where, when, and vpō whom God alone hath forepointed him.

This accuser Satan, as Captayne of an army, with an infinite nomber of his adherentes, called his angels (being then in equall state for the time, with the holy Angels:) through infidelitie, pride, and disobedience, became rebels: which was that * iniquity that God found among his Angels.Iob 4. 18. & 15. 15. 1 Pet. 24. Iude. 1 9. * And therefore God spared not the Angels that sinned, but cast them downe into hel, and deliuered them into the chaines of darknes to bee kept vnto damnation. Agayn, * the Angels that kept not their first estate &c. God hath reserued them in euerlasting chaynes of darknesse, vnto the iudgement of the great day.

Thus it appeareth how some of Gods Angels became his enemies, and deuils: whereof there are infinite nombers. For * if one mad man had a hole leg [...]on (which by some mensMar. 3. 9. accompt is 125 [...]0. by others. 6732. &c.) the question is, what vnspeakable infinite nombers are dispersed among so many innumerable nombers of mad people as are presently in the [Page 8] worlde which passe their liues indeuelish madnes as though there were no God. Rom. 11. 32. &c.

Therfore we may cry with Paule: Oh the vnspeakable & passing wonderfull deipnes of the secrets of God, how vn­searchable are his iudgements, & his wayes past finding out.

Now of this infinite nomber of wicked spirits there is one that seemeth to be principall, and all the rest are his Angels, for whom * euerlasting hell fire was prepared. Hee is calledMart. 25 41. 12. 24. 2 Reg. 1. 2. & 9. 11. Reuel. 12. 1. by diuers names, as * Belzebub prince of the Deuils.

Belzebub * was the God of Ecron, In the history of Tobias is mencioned a deuil called Asmodeus. * He is called Abaddon King of Locusts, Hornets and such lyke horrible flyes. Also hee is named the Angell of the bottomlesse pitt, and the great dragon which with his Angels fought agaynst Michaell and his Angels: But that Michaell Christ Iesus was to strong for him, for this dragon euen this olde serpent called the di­uell and Satan, which deceaueth all the world, had no more place in heauen, but was cast out. * And the sonne of GodLuk. 10. 18. him selfe sayeth. I saw Satan fall from Heauen like light­ning. It sufficeth that Christ Iesus saw him fall, though he tell not what yeare and day. * He is also called the God of this worlde. And did take vpon him like a God, * when hee would2 Corin. Mart. 4. 9. Ephes. 2. 2. haue had Christ Iesus fal down & worship him. He is called y^e * Prince that ruleth the ayre: euen the spirit that euer hath, doth now, and euer shall work in the children of disobedience.

Thus we see, that as God is the imperiall Monarch of all power and dominion: Euen so hath hee giuen a kingdome (for the accomplishment of his eternall purpose) to his enemie and hangman Satan. For * if Satan be deuided agaynst him­selfeLuk. 11. 10. how shall his kingdom stand? ergo Satan hath a king­dom for a time. And as God, indeede, hath giuen him an vn­speakable power: Euen so according to his lying nature, he would haue all the world beleue that all is his: And therfore in reproch of the reprobate whom God hath refused, he is cal­led the Prince and God of this worlde.

And this must stand of necessitie, that the creation of Angels, [Page 9] and fall of Satan and his trayne, was before the creation of mankinde: for otherwise, this enemie, this naturall murde­rer, could not haue bene so redy in the serpent doing his office to bring mankind to confusion imediatly after his creation, as to mee seemeth [...]y the text. * The deuil is the father of allIohn. 8 44. the wicked repro [...]ate, and his luste [...] they do: the deui [...] an: his adherentes but [...] bodely and ghostly haue bene [...]ats and mur­therers from the beginning, for hee is the father of those qua­lities, and of all other euils. * When in the mount hee hadLuk. 4. 56. shewed Christ Iesus the glory of the world hee promised to giue him all that glory, if Christ would fall downe and wor­ship him: for sayth he, they are deliuered vnto me, & to whom I will I giue them. This promise was like himselfe: for all his promises are to a false end: And yet the most parte of mankind, (as both high, lowe, and ambitious tyraunts, ne­cromancers, sorcerers, enchaunters, witches, Idolaters, blasphemers, murtherers, adulterers, fornicators, vnlaw­ful couetous [...]zers, and al other filthy wicked persons) doe beleeue all such false promises: and haue no grace to beleeue the truth to their saluation: but do fall down dayly to woor­ship Satan, by obeying their filthy fleshly lustes, and sin­full couetous desires, to obtaine the riches and glory of this world.

Yea, God hath giuen to this forepointed aduersary, such power▪ to be transformed into an Angell of light: as once he2 Co. 11. 14 Mar. 13, 22. was: and thereby to woorke such woonders: * as should de­ceaue the very elect of their saluation: if it were possible.

Therfore let al that feele the mercies of God through Christ Iesus, giue humble thankes for their election, because it can not fa [...] ▪

Moreouer the reprobate & reiected sort of mankind are as deuils incarnat▪ being lead with wicked spirits: for our Sa­uiour said * I haue chosen twelue of you, and one of you isIohn. 6. 70. a deuil▪ an accuser, a traitor, Iudas. And yet vntill the time appointed that his wickednes should appeare, bee did the of­fice of an Apostle, and seemed as honest and holy as the rest: [Page 10] Euen so are all the wicked reprobate Gods enemies, as de­uils incarnate, being lead with vncleane spirites, subtle spi­rites, dissembling spirites, that can make them feem honest and godly, and vse as great ciuilitie, as they that are most Godly: but God onely knoweth their secrets.

Thus by circumstances we may vnderstād, wherfore God or­dained satan for his euerlasting enemy & euery way to resist God & al his goodnes: euen to the same ende, y [...] he raised vp & hardned Pharoes hart, against the Israelites, to set out his owne glorie, which is his chiefe scope in all his woords and deedes. And yet is it not lawful for any man to seeke his own glorie: for mankind onely was made to seeke and set forth the glory of God, by words and writing which onely appertaine to men: but God hymselfe is vnder no law, therefore hee alone and none but hee, may lawfully seeke his owne glory he be­ing the Lord of all lawes and subiect to none.

And Satan is ignorant that God hath ordained him to the off [...]ce to resist him, yea hee is so farre from seeking the glory of God, that by his will, hee would haue all the glory himselfe: as when hee would haue had the sonne of God, fal down and woorship him. For God hath made Satan (in compari­son of his owne godly knowledge wisedome and power) more inferiour then a dog to a godly wise man. And in effect he is indeed, but Gods bandogge, which hee vseth to let flip to pu­nish and torment his lawles swine, which are godles and dis­ordred people. Diaboli semper est iniqua voluntas nun­quam Grego. est iniusta potestas, quia voluntatem habet a se pote­statem autem a Domino.

For Satans chiefe-industrie and naturall inclination is to seeke mans confusion: so saieth saint Peter, hee goeth about like a roaring Lyon seeking whom hee may be [...]: euen forepointed of God to the same purpose. That he should not only tempt and [...]ntice the reiected of God to their utter dam­nation, but also trouble, [...]xt and torment the [...]ery elect of God [...] and out [...] part of them to the com­mitting of shamefull and most horrible thinges, [...], [Page 11] blasphemie, murther, adulterie, fornication, &c. And by those meanes maketh some of them in a maner to dispaire of their saluation: which thing king Dauid had felt when heePsal 86. 13. said, * great is thy mercy towardes me o Lord, for thou hast deliuered my soule from the nethermost bell, that is to say, from damnatiō into the which mankind fell by Adams rebel­lion or disobedience.

Yf any man deny, God to haue created, all those spirites good, which afterward of them selues became euill. Yf any man deny, God to haue forepoynted Satan and his Angels to be his aduersaries, and consequently enemies to him and his electe. Let him or them first graunt and confesse all the arti­les of the true catholicke fayth, and ground his or theire ar­gumentes on the holy scriptures: and say what they can to the contrary.

For I beleue in the father, the sonne and the holy ghoste, three persons but one God creator of heauen and earth and of all thinges visible and inuisible conteyned in them. For hee is the only Monarch of all, himselfe is all in all, hee worketh all in all, and yet can do no euill at all, for he is the soueraigne goodnes it selfe and no poynt of euill in him, therfore no euill can proceede from him.

All things without exception, are his owne in eternall po­session: Therfore hee only and none but hee, can or may iu­stly without addition of other words, say thus, I will do with myne owne as I liste.

Let such as deny those things, answere to these questions.

1 Fyrst how had those spirites theire lyfe and being, if they were not fyrst the good creatures of God? as man was at the fyrst and of himselfe became euill. Neyther could the electe Angels nor mankind yet rest of them selues in the fauoure of God, except they were sustayned in the same by his al­mighty power loue and infinite mercy.

2 How became Satan and his trayne, euerlasting enemies to God and his elect, without Gods forepoyntment, doth any thing happen vnwares to God? so to say were blasphemie.

[Page 12]3 How came Satan & his angels by y [...] naturall disposition, to go about lyke roring Lyons seking whō they may de [...]our?

4 How could Gods angels fall from heauen without Gods wil and forepointment, seing * a sparrow falleth not to theMatth. 6. ground, nor a hayre from ones head without the fathers will?

5 Whether or no hath Satan power of him selfe, or doth hee receaue it from God, or is hee so st [...]g that God can not rule him, or is God [...]oubles with Satans pestife­rouse stu [...]bernes and most cruell rages, or doth hee suffer him or any of his adherents eyther bodely or ghostly, to worke any thing agaynst his almighty power and vnresistable will. Let these bee answered yea or nay. For I hold the Lords will to bee an euerlasting lawe, passing the * lawe of the MedesDan. 6. 12. 15. and Persians, which might not bee altered.

For if any of those foresayde things haue bene, be nowe or shalbe hereafter, then where is our fayth of Gods almighti­nes? for if there be eyther fortune, misfortune, chaunce, mis­chaunce, soden fall or working of any thing, whereby good or bad might or can bee done vnwares of God or agaynst his will, then were hee not almighty as all true Christians doth know and beleue him to bee.

It is a knowne thing to euery one, that in a great house there must bee officers for euery office, and seruantes of each2. Tim. 2. [...]0 degree, and vessels for all purposes. Heauen, Earth, and Hell haue many mansions, and yet but one great house for Gods vse and purpose: Therefore I conclude as before men­tioned, God hath ordeined officers and ministers throughout all his dominions: And Satan among the rest to be his eter­nall hangman, namely in this world by him and his adherents Gods executioners; to punish, ve [...]e, and torment as wel the elect as the reprobate, as pleaseth God to appoint, both by the ministery of Satan: and yet the one in mercy, the other in iustice. For Satan can not doe what he desireth, nor so much as he willeth: For then he would confound al: But God hath appointed his limits which hee cannot passe, nor doe one lot more or lesse then hee is forepointed, [...]or so much as touch any [Page 13] creatures except God commaund. For * hee and his traineMar. 5. 9. Luk. 8. 20. could not enter in the Swine; but by li [...] and commaun­dement: Neither could hee haue asked leaue except the se­cret power of God had constrained him so to doe, thereby to confesse himselfe subiect to the power of God: in such sort as it is not in himselfe to moue [...]ther [...] [...], but by Gods appointment: For [...] God sent or euil spirit to vexe king Saul.Sam. 16. 14 2 Par. 18. 19 Iob 1. 12, 2. 6. And * God sent an euill spirit to [...] king Ahab [...] & God sent Satan to pla [...]ue Iob: he could [...] touch him before hee was sent to that end, as hereafter shall appeare by a short recitall of their histories. For euil spirits moue not, neither do they seaze vpon any thing except only by Gods commaun­dement, and woorking of his secret power.

Thus it appeareth how Angels became Deuils, because they kept not their first estate, as sayth Saint Iude as like­wise man kept not his first estate, and therefore the whole masse of mankind was vtterly damned, as the wicked angels were. which was the secret that God had purposed in him­selfe before the world was that hee would bring to passe by the fall of Angels and men that Christ Iesus the seed of the woman should redeeme againe so many of the damned seed of Adam as hee had euerlastingly forechose [...] and forepoynted to lyfe, which secret was not opened to many men in the former ages.

But now sayth Saynt Paule, * God hath opened vnto vsEphe. 1. 9. 11. Tim. 1. 9. the secrete of his will according to his good pleasure purpo­posed in him selfe: who worketh all things after the counsell of his owne will, * who hath saued vs and called vs, with an holy calling, not according to our workes: but according to his owne purpose and grace which was giuen vs in Christ Iesus before the world was. * This mistery and secrete wasCol. 1. 26. hidden from the beginning from all ages (except here and there one) vntill our Lord Iesus made it manifest vnto his saintes: to such as were forepointed to receaue and distri­bute the same to others: euen to such as God hath forepoin­ted to receaue it, and make their profite of it. * To some itMar. 4. 11, 12. [Page 14] is giuen to vn [...] the [...] of the kingdome of God, butMar. 4. 11. 12. Luk. 8. 10. Mat. 13. 14. 15. Iohn. 12. 40. vnto them that not without all thinges are done in para­bles: to the [...] they should se [...] not discerne: they should heare and not vnderstand: least they should turne and haue their sinnes forgiuen And [...] * God hath blinded the eies and hardned the hartes (of the wilfull wicked) to the ende they shall neithe [...] [...] vnderstand, nor be conuerted, to be saued by Christ Iesus: those are plaine speeches against the which none [...] [...]ng God [...]are reply.

OF THE KNOVLEDGE OF THAT MAN may haue of the Godhead in this bodily life. CAP. 3.

THere are twoo waies to know the al­mightie maiestie of the eternall God as much as hee may bee knowne of man­kind in this transitory life, the one way is generall, and the other is speciall. The generall way is the consideration of his woorkes from the beginning, by muzing on their creation, and of the infinite variety of nature in creatures, of their continuall course and conseruation, wrought by the most instant and incomprehensible power of this almighty Monarch that worketh all in all things. And is the first mouer of whatsoeuer moueth in Heauen Earth, and hell.

Thus by obseruation of the naturall courses, of the trea­tures, diuers Philosophers obtained wonderfull and great worldly wisedome & m [...]tuallous knowledge in the nature & cours of things, & by such means came to this generall know­ledge of God: euen such as Turks, Ethiopians, Barbarians, Tartaryans, Catayans, and many other nations of infidels haue at this day, and euer haue had. And yet there are other [Page 15] some that cannot reach so high: but some imagine to them­selues the Sunne, some the Moone, some other one of the Rom. 1. 23. 6. 9. 7. Starres, others some earthly creature, * as men, foure footed beastes, birdes, creeping thinges, euen vile woormes which they haue and doe woorship for Gods.

The speciall man to know God, is preaching, waiting, reading, hearing, beleeuing and exercising his holy woord with the consideration of his infinite woorkes as aforesaid, euery one according to th [...] gift which he hath receiued.

And this special way, is professed outwardly of al that are called and to accompt themselues Christians, whereof there are two sorts, as hath bene of marckin [...] from the beginning, as [...] and Abel [...]nely of those which God made a peculiar people [...]th himselfe, as the offspring of Abraham the sonnes of Issack, Esa [...] and Iacob, and their posteritie from age to age: who albeit they were all of the naturall seed of Abra­ham, [...] according to the law, * yet they are not th [...] all [...] alites, [...]be [...]ause they came of Israel: No [...] all they loue Christians because the a [...]e: baptised in [...] of Christ Iesus.

And this article of two sortes of people is neither new nor strange, but professed, confessed, expressed, and taught by M [...]ses and the Prophets, of whom Iesus [...]ach [...]her [...]o i [...] and held the [...] for an infallible truth, who was a man most excellent b [...]c [...] in heauenly Diuinitie, and worldly Phi­losophie, [...] a certaine [...]. Egip [...] in the raigne of king E [...] [...] vnto him [...] any age before Christ Iesus th [...] [...] so much Godly wisedome, holes [...] [...] as hy [...], the [...] of canonicall Scrip­ture [...], the same [...] most earnestly taught, most streng [...] [...] into and vndoubtedly [...] by the * [...] If [...] Christ Iesus himselfe, and his apostles, ofMat. 24. 31 Mar. 13. 30. Luk. 18. 7. 8 [...] O [...]tors, [...], and [...]eachers in the ho­ly Church [...] vntill these o [...]: dayes I haue lear­ [...] [...] ( [...] tir [...] of the Pope) & taught [...] with [...] of life.

And now most sincerely taught vnto vs, by writing, prin­ting, and preaching, for the infallible truth of God the Fa­ther, euen the misterie, the secret hidden since the world be­gan, from all ages, but now is opened vnto his Sainctes. First by his naturall So [...]ne, after wardes by his Disci­ples [...] consequently by [...]heir [...] followers in euery age [...] [...]yes.

S [...] that [...] and so many as theire had, bene [...]aw, or here­after shall haue Gods fauour and gift to beleeue Moses and the Prophets, Christ Iesus and his disciples: to them Isay there can be no doubt nor contradiction, against this infalli­ble truth: that God hath [...]ided mankinde into two sortes, [...] ordained the one sort to saluation, and the other doth damniti­on. The causes why he hath so done, are declared i [...] this [...] ­tice, so farre forth as is probable, and allowed by holy scri­pture, and no further.

God is to be knowen [...] said in general by conside­ration of his woorkes. [...] way, [...] saluation, except by true within Christ Iesus, [...]rong [...] [...]aring, belee­uing and exercising his body woord, which conceiueth two thinges especially to [...]. The first is good promises of of [...] for well [...]. The second is [...] threatninges of [...] & as it is written. (For the incom­prehensibleDeut. 28. [...] of God [...], [...]ther bee seen with freshly [...], [...] with fleshly hartes, nor with tong o [...] [...] thus saith the Lord, * HeauenEsai. 66. 1. is [...], [...] is [...], what house will yee build for [...] wherewil yee [...] the place to rest in,2. Chron. 6. 18. ha [...] I [...] things, Behold, [...] Hea­uen and the Heauen of Hea [...]ns [...] to [...] him, how [...] the [...] of [...]! [...] of the [...] saith [...]. Therfore noIohn. 1. 18. ma [...] [...] sonne which is in the bosome of [...] that hee hath declared vnto vs what God ( [...]ayes [...] and [...] to men in this life. For * while we [...] this world wet [...] 1 Cor. 13. 12. [Page 17] but as it were through a glasse and not perfectly. The Apo­stles were as desirousto haue seene and knowen it, as some are now. For * Philip said, Lord shew vs the Father, andIohn. 14. 8. it suffiseth, but our Sauioure Christ answered: Hee that hath seene mee hath seene the Father: For I am in the Father, and the Father in mee. Therefore who so is desi­rous to know the maiestie of the Godhead in: three distinct persons, let him first learne perfectly to know Christ Iesus, and then shall the holy Ghost inspire him with sufficient knowledge, &c. For seeing the Apostles that waited on Christ Iesus, and had familiar conuersation with him, could not at­taine the knowledge of the maiestie of the Godhead, while they were in this transitory life, what maruaile is it, if all other remaine ignorant thereof. And yet let none dreame or imagine that the Godhead hath mans likenes in bodily shape, because Christ Iesus was very man euery way sinne except. But let him learne euery day more and more to know, to feare, to beleeue, to loue and obey this almighty, eternall, most louing, most patient, most merciful and iust God: who for very loue to mankind, hath as it were clothed or couered himselfe with manhed in Christ Iesus: * in whom dwelleth alIohn. 1. 14. Colos. 2 9. the fulnes of the Godhed bodily, that is to say, in Christ Ie­sus dwelleth all the vnspeakable power, the euerlastingnes, the almightines, the iustice, the mercy, & the infinite good­nes of the glorious God, the only Monarch of heauen, and earth, * as king Dauid & Athanasius haue most excel [...]ētly dis­cribed.Psal. 139.

And it is no wonder at all though man cannot attayne to know the forme and shape of God so farre aboue his reach inuisible to flesh eyes, and hidden from the eyes of the soule of man, seing it passeth mans conceipt to Imagin the shape of his owne soule, enclosed in his own body, & was created to the Image of God: which so remayned vntill Adam by his offence defaced it, (so vgly as if some traytor in dispite might deface the goodly picture of her Maiesty with a spunge dipt in inke) so ill fauoredly that God could not suffer him to dwel [Page 18] in Paradise: And hee so affrayde to heare the voyce of God, that he fled from him and would neuer haue returned, if God had not drawne him agayne by his holy spirit through Christ Iesus the Lambe of God ordeyned to take away the sinnes of the world, that is, of those in the world which the father had giuen him, whom hee so loued * that hee washed away theireReuel. 1. 5. 7. 14. sinnes by sheeding his owne blood, and so reformed agayne in them the true Image of God in such sort, as, when they shall appeare in iudgement at y^e generall resurrection, they shalbe more glorious, then the soule was in the creation. For Gods elect haue gotten more by the death of Christ Iesus, then they lost by the fall of Adam. For by Christ Iesus they are su­erly setled from falling away agayne: For it is impossible that Gods election should fayle, because theyr * names areLuk. 10. 21. Phil. 1. 3. written in heauen in the booke of lyfe: whereof Christ Iesus biddes them reioyce aboue al things, with promise that theyr ioy shall not bee taken from them.

Now if Gods terrible threatnings moue not the wicked to feare him, nor his infal [...]ible and most comfortable promisses allure them to loue: what is more to bee sayde, then theire blood on theire owne heades, for they are wilfully guil­ty of theire owne iust damnation. And to that ende was the law ordeyned, euen to condenme the wicked, and not toHeb. 7. 19. Rom. 3. 20. Iohn. 1. 17. make them good. * For the lawe made nothing perfect. And by the workes of the lawe no fleshe shalbe iustified. For the lawe was giuen by Moses, but grace and truth came by Christ Iesus.

OF ANGELS TOGETHER WITH Chap. 4. their seruice which they doe vnto mankind as messengers from God. CAP. 4.

THis almighty Monarch creator of all thinges visible and inuisible, created the spirits called Angels perfectly good in their kind of another substance then of the four elementes, such substance as of mankind can neither bee seene, nor ima­gined: and therefore are called spirites. I speake of angels both good and euill: that moue and worke inuisibly, not what they list: but as the almighty hath forepointed them: working alwayes inuisibly, except when it pleaseth God hee can make them appeare to men in mens likenes, and vse mens speach. * Three angels came to Abraham, did rate and drinke in his tent, one of them had much speach with A­braham about Sodome and Gomorrah, and promised him his sonne Isaake. The other two went to Sodome and vsed sp [...]ach vnto Lot, and saued him from the violence of the fil­thyGenes. 18. Sodomites.

And when Abraham cast out * the bonde woman and her21. 17. sonne, the child being in perill of death, an angell spake from heauen in mans voyce, * Lykewise when Abrahams hand was22 lifted vp to kill for sacrifice his sonne Isaack, an angell spake from heauen to stay him. * An angel inuisible without speachGen. 24. 7. assisted Abrahams seruāt in his iorney from Canaan to Me­sopetamia.

* The Angell of the Lorde went before and behinde the I­sraelitesExo. 14. 19. through the red Sea, in a most miraculous cloude: which gaue light to the Israelites in the night season, and a­mazed the Egyptians with darknes in the day tyme.

* The Angel of the Lord was sent before the Israelites to23. 20. 23. 2. &c. Num. 22. 23 driue out the seuen nations, Cananites &c. but no mention of likenes nor speach * An Angell of the Lorde stood in Bala­ams way with a [...]aked sword in his hād, to stay Balaam from going to get his g [...]ayne of the King of the Moabites. * [...]n an­gelIudges 2. 1. [Page 20] of the lord came vp frō Gilgal to Bochun speaking in the person of man, as did hee that spake to Abraham * an angel of13. 3. the Lord appeared vnto Sampsons mother as a man from God fearefull to behold, gaue precepts touching Sampson, and assended in the flame of the burnt sacrafice. * King Da­uid2 Sam. 24. 17. 1 Kinges. 14 5. 7. 43. Luk. 1. 11. 26. saw the angell of the Lord smyte the people and there di­ed [...]xx in three dayes at the pestilence. * The angell tou­ched Elias and a voyce spake twise vnto him. * The angell foretelleth [...]achary of his sonne Ihon the foregoer of Christ Iesus. The angell Gabrell was sent from God to the Vir­gin Mary to forewarne her of her conception of Christ Ie­sus. * An angell of God warned Ioseph not to go from hisMatt. 1. 20 2. 13. wyfe, commaunded him to take the childe and his mother and goe into Egipt, & called him home agayne, when Herod was dead. * An Angel of God appeared vnto the sheperdes & withLuk. 2. 9. Of Angels and men. him a multitude of angels singing praises at y [...] birth of Gods anoy [...]ted and our sauiour, the tydings whereof was great.

* After Satan had tempted our Lorde Iesus, the holyMat. 4. 10. 11 Iohn. 5. 4. Luk. 22. 42 &c. Act: 1. 10. angels came and ministred vnto him. * At a certayne season an angell went downe and moued the water of the poole Be­thesday alias Siloe and whosoeuer went next into the water was healed of whatsoeuer disease: an Angel from heauen, ap­peared to comfort Christ in his agony & feare of death. * Two angels stood in mens lykenes by the Apostles while they loo­ked stedfastly after Christ Iesus when hee was taken vp into heauen, & told them that he should come agayne in like man­ner as he ascended. * And against his comming to geue iudge­ment,Mat. 24. 30 &c. hee shall send his angels with sounding the trompet, togather togeather his chosen people from the fower wyndes, that is to say the whole worlde. For of all the nations of the worlde some must bee blessed according to the * promise madeGen. 22, 18 to the most honorable mere man that euer was, Abraham the father of all the faythfull.

* The law was geuen by the ministery of angels, but graceAct. 1. 53. and truth came by Christ Iesus. which to that Michaell which with his Angels fighteth full agaynst the dragon Sa­tan [Page 21] and his angels, for whom and for the damned seed of A­dam. * hell tyre was prepared, in which they shalbe euer tor­mentedEcul. 23. 10. Amos 3. 6. Esai. 4, 5, 6. 7 and neuer rest, But * an angels voyce was hard from Heauen saying, write: Blessed are the dead that dye in the Lorde, for they rest from theyr labours: so shall not the highe minded, bent to wickednes, that dye without repentaunce.

I haue omitted many and many places of holy scriptures concerning, the ministry of Angels. to auoyde tediosnes. But these I haue recited to the end that no man may doubt but e­uery man assure himselfe: that God worketh some time in this worlde by Angels both good and badde. For thus it is writen of the holy angels. * Are they not all ministeringHebr. 1. 14. spirites sent foorth to minister for theyr sakes, which shalbee heyres of saluation? Yes doubtlesse, and to that end they coc­ker and flatter the wicked reprobate and preferre them in this world. For albeit that God loued and choose Iacob and [...]ated and refused Esau, yet Esau by following the suggesti­ons of Satan and his angels, became of greater power and auctoryty, then Iacob during theire lyues in this world.

* Therfore God is called the father of spirites, which wereHebr. 12. 9. created, and some of them fallen from blessed state, before he created man, for neyther angels nor men, can keepe them­selues from falling, if God keepe them not. And as the same God is almighty eternall and without beginning or ending: so hath he purposed in himselfe before the world was, that he would make both angels and men, * some to honour and someRom. 11. 21 to dishonour, to shewe himselfe to bee the glorious God of mercy and Iustice. The Lord hath made all things for hisProu. 16. 4. owne cause: yea euen the wicked for the day of distruction. For his election and reiection, his choosing and refusing both of angels and men, are most euedently proued in holy scrip­tures.

For angels thus, Saynt Paule prescribing orders in theElection and reiection of Angels. Church hath these wordes to Tymothy. * I charge thee be­fore God and the Lord Iesus Christ and his elect angels, that thou obserue these thinges without partialitye [...]. Now it fol­loweth [Page 22] of necessity, that where & when Angels were elected, there also & thē angels were reiected. For of contraries there is euer a contrary reason, and therfore where chosing is, there is also refusing of them that bee not chosen: But God elected some angels, the consequent is, hee reiected other some an­gels, for if hee had preserued all and let none fall from him, then had there bene no election at all, neyther any deuill: but some hee chose and some hee refused. And iniquity (where­ofIob * Iob speaketh) was found in those which he had refused: by which fall of angels it is manifest that they had a lawe or precept which they transgressed, otherwise they coulde not haue committed iniquitie: It is Saynt Paule his argumēt:Ro. 14. 15. 2 Pet. 2. 4. * where no lawe is, there is no transgression. But Saynt Peter sayth. * God spared not the angels that sinned: Ergo they had a lawe or precept, which they brake: otherwise they could not haue sinned.

Thus it appeareth that God hath delt with angels as with men, concerning creation, election and reiection, sauing that all angels sinned not, as all mankinde sinned in Adam, for wee reade not of the redemption of angels as of the redem­ption of mankind, so many as it pleased God to choose were re­deemed.

So then, hee created both angels and men as the cheefe parte of his works, purposed in him selfe to set forth his eter­nal power, honor and glory. He [...] made the angels of inuisible substance, and man of both inuisible and visible, and all both kindes in perfect purity, in holines and fredome of will: it pleased God to make them in such sorte, as he put it in theyr owne choyce to obay or disobay, they had power in themselues to keep or change theyr blessed state wheri [...] they were created.

For if they had not had that choyce in themselues (with re­uerence be it sayde) God could not with iustice haue punished theyr disobedience: But God can do nothing vniustly, there­fore he had most iustly punisht thē, hauing fore poynted which and how many should by his grace stand to serue him in theyr first purity: the rest he left to them selues, which through in­fidelity, [Page 23] pryde and disobedience, fell from theyr blessed state, and became his euerlasting enimies.

Thus it pleased God to make iust matter vnto himselfe to exercise both mercy and iustice, which two most excellent ver­tues do chiefly magnifie and extol his eternall 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 madeRom. 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 mo [...]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 hellMat. 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 GodExod. 9. 19. Rom. 9. 17. saith, to this end haue I raised thee vp, and appointed thee, [Page 24] 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 or [...]eine. Satan and his adhe­rentes both bodily and ghostly to bee his aduersaries, as he raised vp Pharao and harde [...]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 th [...]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, [Page 26] 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 theAmos. 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 cōmaund to bee done. * IEsai. 45. 67 am Iehouah sayeth God, and beside mee there is no God: I make peace and create euill, (that is to say all manner of plagues which man call euill, for all is good to God his iu­stice [Page 27] and mercy are equall in him) For euen I the Lord sayeth hee, do all these thinges.

The text is playne, that whatsoeuer is done good or euill to men, euen when one wicked murdreth an other: it is the Lordes worke by the ministry of Satan, to punish the sinnes of men by theyr heaping sinne vpon sinne. And yet God can do none euill, whatsoeuer hee doth, for he is vnder no lawe, and hee to whom no lawe is cannot do amisse. For God made his lawe (by which good and euill is discerned) for mankinde: And not for himselfe to obserue, no, no: but the brea [...]h of Gods law is sin, death, & damnation: therefore who so is sub­iect to Gods law, and breakes the same, comitteth sin: but al mankinde is subiect to his lawe and breakes the same: Ther­fore all mankinde comitteth sinne, and by the law are damned for the same, out of which compas God and his sonne Christ Iesus must needes bee exempted because hee fulfilled the Lawe for Gods elect (for) himselfe had no neede of it.

For albeit that * he put all thinges in subiection vnto man:Psalm. 8. 6. Cor. 15. 27. Hebr. 2. 8. it is worse then madnes to thinke, much more to speake, that God himselfe is included: this word al, is some tyme particu­lar and sometyme generall in diuers places of holy scripture.

The almighty Monarch of Heauen, and earth, is not only the creator of all creatures but also the high lawe geuer, for euery kinde of creature, in those regiments: So as before I conclude, God himselfe is not subiect to any lawe, and there­fore cannot do euill. And why? Euen because hee oweth ney­ther homage nor odedience to any to whom offence might be made, himselfe being the best and the greatest, to whom all honor, glory and obedience is due.

All men ought to know that Satan is the auctor and solli­citer of euill and ordeyned of God to the same end. For hee worketh in the hartes of Emperours, Kings, Princes, Go­uernours, Counsellers, Nobilities, Magistrates, Officers and Subiects: as King Pharao and his people, all the nati­ons of Canaan with theire Kings, the Philistines, the Assi­rians, the Babilonians, the Romayns and others: by whom [Page 28] it pleased God to punish his people Israell: and at lenth (for theyr infidelity, pryde, disobedience, and neglecting the holy lawe) to plague them with confusion: that they should no more dwell to geather, as a nation in one Country but skat­tered abrode amongst many nations.

And Satan the instrument and solliciter of all theyr wic­kednes: and also the executioner of all theyr paynes and mise­ry. And such busines hath God wrought by Satans ministe­ry from the beginning frō age to age, & that notably in these our dayes. * For as it is written of old: Euen so the nationsHct. 4. 28. (in our dayes) haue raged in madnes, the people haue deuised innumerable vanities, the Princes of the Earth haue set them selues agaynst the Lorde and his anoynted, as they did of old: And as they did then, so haue they done nowe, and so shall do to the worldes end. What? * Euen what soeuer the secretPsalm. 2. 1. counsell of God had forepoynted to bee done: so did they then doe, so doe they nowe, so shall they doe hereafter, ney­ther more nor lesse, yt is Satans office, thereunto fore­poynted of God, to entice mankinde to all kinde of vices: wor­king by his adherents both bodely and ghostly as it is written * hee worketh by falce preachers, and other wicked people, toDeut. 13. 1. &c. disceaue others, and God dealeth so, euen to try his people whether they do loue the Lorde theyr God or no: For God willeth his people to trust in him, to obey him, to heare him and rest on him.

And Satan is not only the auctor of sinne, and the solliciter and entiser of mankinde to sinne: but also Gods executioner to punish sinne by sinne making the wicked to heape sinne vpō sinne: as King Saul, King Ahab, Iudas &c.

Moreouer hee doth not only tempt and entice the wicked sorte (which God hath refused) to theyr damnation: but also cruelly vex and torment the very elect of God, tempting and entising them to the comitting of most horrible sinnes, as I­dolatry, Blasphemie, Murther, Adultry, and all other filthy vices, and thereupon maketh some of them to dispaire of theyr saluation: for when the conscience is wounded with the [Page 29] gnawing of sinne, and dispaire of Gods mercy, then is the soule for the time, as it were in Hell: And yet because they are Gods elect, he draweth them agayne through repentance and his mercy in Christ Iesus: as hee did Dauid who con­fesseth, saying * Thou, O Lord hast made my soule come vpPsal. 30. 4. from Hell. And in all these workes Satan doth but his kinde as euery liuing thing in his kinde doth as nature compelleth them.

* Great is the Lords, and most worthy to be praysed: for145. 3. 17. his greatnes is incomprehensible: he is righteouse in all his wayes and holy in all his workes. * He hath done all thingsMark. 2. 37 well. Yea God hath done passing well for the accomplish­ment of his eternall purpose, in ordayning Satan and his trayne, with the greatest parte of mankinde to damnation: because hee is the only Monarch of Heauen and Earth, ther­fore hee only and none but hee, may rightly say, I will do with myne owne as I list.

As the Potter with his earthen pots may breake and newe make at his pleasure: Euen so may do our wonderfull God, neyther is it lawfull for any, to call his doings in question, further then holy scriptues doth alowe [...]. Subiects are not a­lowed to prace agaynst theyr Princes doings: but euery foole may say what they list agaynst Gods doings without reproch Wherein God is greatly beholding to some Princes of the Earth: for so they may take theyr pleasures, and liue as they list like little Gods: they haue no care how the great God is serued.

Wheras the consideration of those his passing wonderfull workes ought to breede an horrible feare in the hartes of thē and theyr subiectes. And all, those shalbe found happy and for euer blessed that can ioyne vnto this teare, fayth to beleue his holy worde contayning the sweete promises of rewarde for weldoing, and horrible punishment for ill doing: Hope to re­ceaue the rewardes promised through free mercy in ChristFaith. Hope. Loue. Iesus. And loue with humble obedience to render thankes in his name, in whom wee are made acceptable in the sight of [Page 30] God, for whose sake wee are dearely beloued, for whose sake our prayers are receiued as a sweete smelling sacrafice: for whose sake our sinnes are not only remitted: but also shall ne­uer bee imputed vnto vs, not vnto vs I say, which do submit our selues to Gods holy ordinance, and vse the meanes by 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 downeIam. 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 andPhil. 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 mēsMatt. 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 theRom. 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, sayingRom. 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 [Page 32] 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 theirIohn. 12. 40 hartes, least they should see, vnderstand, and beleue, and be conuerted that hee might heale them. Moreouer * God didEphe. 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 cal­ledBehold 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, whōhe doth iustify. And that which the Lord hath decreed, who shal make it void. Thus it is ma­nifestEsai. 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 f [...]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 [Page 33] 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 thē 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 wereMat. 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 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 curiousHow 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 knownePsalm. 67. 2 vpon the whole Earth, and his sauing health among all Na­tions. * For when hee hardned the hartes of Pharao and hisExod. 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 ho [...]st, his chariots and horsemen, (by confounding them) that the Egyptians may know that I am the Lord. * He hath done itRo. 9. 22. 23 to the end to shew his wrath and make his power knowen, on [Page 34] 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 andCurious 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 y [...] for so sleyght a ma [...]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 w [...] God his holy precepts are not only lightly esteemed, but also [Page 35] 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 shalbe 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 cōmaund 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 comaundementesDeut. 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 dis [...]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 [Page 36] and obay his worde. * Obedience is better then Sacrifice, and disobedience is as the sinne of Witchcrafte. Here may be1 King. 15. 22. The dfferēce 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 to obserue it, no sorrow for breaking it, and although the threatning of the lawe sounding in theyr eares make thē sometyme afrayed: yet they seeke not the righte way to be hel­ped: because they followe the suggestions of Satan and theyr owne lustes. Therfore I call this blessed lawe the ballance of mans life, for by examinatiō of his life how it agreeth with this lawe euery one may see, weygh and know himselfe, whe­ther hee bee in tht right or in the wrong, in fauoure or out of fauoure with God.

For whoso regardeth not the lawe, * God casteth them of in­toRom. 1. a reprobate sence, that is into Satās gouernment to work most filthy and most horrible euils, as are recited in the first to the Romaynes.

And no maruell for the stubberne wicked do wilfully diso­bey, and breake the lawe, as it were in dispite of his almigh­ty maiesty, which with one blast of winde, might consume all [Page 37] enemies: And all are Gods enemies great and small, so long as they walke not in fayth feare and loue, and obedience of his holy lawe.

And although the whole world is altogeather set on wic­kednes,1 Ioh. 5. yet Gods Maiesty is neyther endomaged nor trobled thereby. For what detriment susteyned God, by Adams eating the forbidden fruicce? what domage or hindraunce hath God by all the filthy villenyes & horrible beastlines, co­mitted by mankinde on Earth: As Idolatry, Blasphemy, Murther, Adultry, Fornication, Periury, Theft &c. I say none at all, for the godhead is not moued with passions, ney­ther troubled with all the vprors and confusions, done by Sa­tan and his adhetents in the world: but most louingly exersi­seth mercy on his elect: and most quietly his iustice on his re­iect people which hee hath not chosen.

And albeit he hath ordeined rewards for weldoing, & punish­ment for il doing: yet man by weldoing brings God no profit nor hindraunce by ill doing. For the good and euil that man doth, redoundeth to himselfe, for the good that man doth hee deserueth nothing, because it commeth not of himselfe: but the holy Ghost worketh it in him: And yet by grace heeLuc. 17. 10. receiueth the rewarde, as though it came of himselfe. * For when wee haue done all the good that is possible for vs to do, wee shall yet be founde vnprofitable seruantes towards God, because wee do not that which the lawe comaundeth. Con­trarywise for the euill that man doth, he iustly deserueth dam­nation, for it is his owne worke by yelding to the motions of Satan through infidelity, pryde and disobedience, and such lyke vices which are the causes of strife betwixt God & man.

And for these causes, God did execute his forethreatened sentence vppon Adam and his posterity. For Adam had then before his fall, freewill, (as many falsely affirme that all men haue yet) that is to say, hee had free choyce in himselfe, to keepe or breake▪ the holy commaundement, wherein hee wil­fully refused God & rashly chose the Deuill: neglected Gods truth and imbraced the lies of the Deuill, whereof hee is the [Page 38] father * and the only tempter of mankind to all euill & mis­chiefe.Iohn. 8. 38. For hee perswaded Eue that the punishment which God had threatned should not bee performed, whereupon she enticed Adam, And so committed the offence, whereby he lost his freewil, from him and his posterity for euer.1 Tim. 2.

And yet Satan told them truth in one thing, as is the com­mon vse of his ministers in this Worlde, to mixe truth with falshed, the rather to make his lies take place. For in eating the forbidden fruicte, they knew euil: whereas before they knew but good only. Satans promise was, they should be as Gods knowing good and euill, the last poynt was true in in some sence, but the chiefe poynt was altogeather false, that was, how y [...] punishment which God had threatned should not bee performed, and that they should bee as Gods: But they were sone ashamed of that credite, which they had yelded vnto Satans Suggestion and of the breach of that obedience which was commaunded them by their Creator.

As then it was, so is it manifest, that now Satan and his worldly adherentes his instruments wicked people by whom he worketh amongest the multitudes, (namely such as preach false doctrine) do many tymes speake the truth, and rightly recite sentences of holy Scripture: neuer to the good end, but either to their owne gayne, or to some other wicked pur­pose: such is their nature, they can do none otherwise, then vpon recital of true and holy sentences make false conclusi­ons. And who can resist nat [...]r [...], except such as are lead by the holy Ghost. And yet though mans reason cannot blame them in following nature. Neuerthelesse God by his lawe hath ordayned death for such naturall offenders: which lawe Kinges, Princes, and rulers of Nations Countries and Prouinces ought to obay and execute, as God commaun­deth in his Lawe, how iustice from him ought to bee execu­ted,Deut. 13. 7 Read the Chapter. Mat. 5. 17. 18. Luc. 16. 17. saying. * Thyne Eye shall not pitty a false Prophet, Preacher or teacher, thou shalt not kepe secret his false do­ctrine: but accuse him by order that hee may dye the death: thou mayst shew him no mercy: * Christ Iesus came not to [Page 39] breake one iot of this Law of Iustice: but to fulfill for his e­lect, that which was not in mans power to doe, & so to make an end of the ceremonies of the Law, * which were shadowesCol. 2. 15. of good thinges to come, euen figures of the comming of the Messias, who came to doe his forepointed office, to redeeme the miserable state of mankinde in his elect * whom God sawEzec. 16. 6. ly weltring in their owne blood past recouery by his owne strength, which was the fall of Adam whereby all mankind was damned body and soule. * And then God had compassi­onExo. 33. 15. Rom. 9. 19. and shewed mercy on whom it pleased him, that is to say, on those whom hee had forechosen and forepointed. For it was Gods pleasure to make Adam of such miraculous com­plection, quality and freedome of will, as hee put it freely in his own power and choise, to keepe or leaue his blessed state: to obay or disobay the holy commaundement. And further of a fatherly loue God forewarned him by a terrible threat­ning, to feare him from offending: And then seeing Adam would and did wilfully offend: God could doe no lesse of his iustice hauing spoken the woord, then executed his terrible forethreatned sentence, once for all vppon Adam and his po­sterity for euer.

* The holy Scripture the woord of God, which is asGalat. 3. 22. true as God himselfe, hath concluded all vnder sinne, which conclusion was decreed in his eternall counsell before this world began. And all to bring the rest of his eternall purpose to his forepointed end: to haue iust matter for himself to shew mercy and execute iustice.

Behold the profit that Adam got by knowing good and e­uill, which two woordes among others, are too too much a­bused. Albeit written * woe bee to them that speake good ofEsai. 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 [...]ectes. For good & euil shal remayne vntill the worldes end: and shal bee rewarded in euerlasting lyfe or [Page 40] 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 fantafie [...] 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 b [...]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 r [...]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. [...] 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 har [...]ely, into Gods [...]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, alm [...]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 [Page 41] the righteous be scarsely saued, wher shal y [...] 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 sauiourMat. 5. 1 [...]. Iohn. 14. 2 [...] 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 y [...] they are saued with great difficulty: they considering theyr manifold sinnes, and often wauering in theyr faith, whē they see what is in themselues:

And no merueile though they stacker at the assaults of Satan, for hee presumeth sawcily, * without bidding, as itIob 1. 7. 2. [...] 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 [...]read: therfore thou canst receaue no par­don at the Lords hand. And with infinite nombers of such [Page 42] disputations, and assaultes, Satan hath, doth now and euer shall in this life vex the very elect of God. * Therefore putEphes. 6. 1. 1 [...]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 ofRom. 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 inEphes. 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 cr [...]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 burned in theyr lusts one towards another, so that man with man wrought filthynes, and recei­ued within themselues such recompence of theyr errors, as was meete: for as they regarded not the worde of God: euen [Page 43] so hee gaue them vpp into a reprobate minde: for a further punishment of theyr disobedience: euen still proceeding from euill to worse: to be full of all Vnrighteousnes, Infidelity, Pryde, Idolatry, Blasphemy, Adultery, Fornication, Mur­ther, Theft, Malice, Enuie, Coueteousenes, Debate, De­ceipte, taking all thinges in all parte. Backbiters, Haters of God, Doers of wrong, Proude bosters, Inuenters of euill thinges, without naturall affection, merciles, neuer appea­sed, which men though they knew the lawe of God: that they which cōmit such things are worthy of death, yet not only do the same themselues, but also fauour those others that do them.

Beholde it is a doble fault, not only to do euill, but also to fauour them that do euill. Yet suerly that is the nature of wicked folkes of what degree so euer: euen to fauour such vices in others, as are in themselues. For if Maiestrates were verteous and zelous of Gods holy religion, such horrible vices as a foresayde, could not escape vnpunished.

Therfore Maiestrates and al officers, ought to take heed, howe they fauour, pitye, and helpe offenders agaynst Gods lawe.

For it is very probable that they are infected with the same vices, which they fauour in others, I meane specially those vices, for which Gods law commaundeth death: which should not passe without some kinde of punishment where Christian gouernours liue, vnlesse it doe euidently appeare vnto them that fauour shewed vnto the offendor would make more to the glory of God, and cōmon benefit then the punish­ment which the offendour shoulde sustayne: By this recitall of the first to the Romaynes, it appeareth at large, for what causes God forsaketh such as feare not him: and wher­fore he casteth them of into a reprobate minde, into the power of Satan, as captiues to bee ledd of him, from euill to worse, Euen till they come to theyr vtter distruction.

Oh that men would therfore feare the Lorde, and shewe foorth his wonders among the children of men doone by his [Page 44] almighty power. * Who euer hath, doth now, and euer shalEccle. 3. 14. do his manifold and wonderfull workes: purposly that men should feare him. For he punisheth synne by sinne, and man­kinde ly his owne inuention and abhomination: As when some by weltring in theyr owne sinne and filthynes, proceding still from euill to worse, euen that is Gods iust punishment to geue them ouer to Satan, to harden theyr hartes by thei [...]e infidelity, pride and disobededience, to set theyr affections so gredely one some wicked purpose, that no counsell may per­swade them nor argument remoue them from comitting such wickednes as shalbe to theyr owne confusion whereutto Sa­tan doth shooue and pushe them forwardes, by such intricate subtilties of pleasant enticementes: or by such frantick fumes of cankred malice, that they shall haue no power to foresee, theyr imminent dangerous mischiefe nor beleeue it, though it bee foretold them, by theyr dearest frendes: And albeit per­haps that by a dyme foresight they be moued to mistrust the sequell and so to feare the perill, yet shall they not auoyde it. So incomprehencible are the intricate and secret meanes wrought in thē by secret working of wicked spirits: by which God punisheth sinne by sinne: Euen by mans owne inuen [...]i­ons and abhominations. Sapiens. 12. 13.

As for example, when King Saule had cōmitted that hor­rible sin of disobedience agaynst God: (not of malitious, pre­sumption, as diuers of the wicked do, but of a sottish deuotion such as papists call good intent) hee tell dayly from euill to worse, vntill the spirit of the Lord departed from him, [...] and he left to the counsell of his owne will: then the which plague none can be greater. For * man is a beast in his owne know­ledgeIere. 10. 14 being in honor, and abounding in wealth and casting of the feare of God, * Dauid compareth them to beastes thatPsal. 49. 21. perish, for indeede they are in worse case, then any brute beast when they want the feare of God.

Marke what followeth, * the spirit of the Lorde came v­ponSam. 16. 13. 14. Dau [...]d &c. And the spirit of the Lorde departed from Saul: and the Lorde sent an euill spirit to vexe him. Note [Page 45] it well. the euill spirit went at Gods commaundement. GodExamples how God sendeth both good & euill Spirites. sent him, by which it is euident, that God somtime so dealeth with such as geue themselues ouer to follow theyr owne lusts namely that for their iniquity, he taketh away that portion of his spirit that hee had geuē them and sendeth an euil spirit to vex them: to auoyde that heauy iudgement we must continu­ally fight agaynst Satan and his adherents spirituall andHeb. 12. 1. 2 carnall: looking vnto Christ Iesus our captayne and finisher of our fayth by whom only wee ouercome.

For * without him wee can do nothing, wee are not able toIohn. 15 5. resist Satan exept the holy Ghost strengthen vs, neyther can we do any other good thing not so much as * to think a good2 Cor. 3. 5. thought▪

Also this example proueth that God moueth, appoynteth, and directeth some tyme the euill spirits to seaze vpon such as neglect to feare, loue and to obay him: to punish theire former sinnes, by making them afterwares to cōmit greater euills: As King Saul did afterwards in asking counsell, and seeking helpe of Witches, Enchaunters, and Sorcerers, when the spirit of the good Lord was gone from him.

Thus wee see, when man forsaketh God by disobedience: God forsaketh him and leaueth him to his owne corrupt will: And then forthwith * they are in the snare of the Diuil holden2 Tim. 26. at this will. Oh that men would therefore, with reuerente loue and humble obedience, feare this almighty Iehouah and passing wonderful God, and pray to him hartily in the name of Christ Iesus to geue them a feruent desire of weldoin, [...] ac­cording to his word and grace, to be sory when they do the con­trary: which feruent desire of weldoing and harty repentance for ill doing, sincerely exercised without Hypocrycie ioyned with true fayth in Christ Iesus, is sufficient to saluation.

* For hee is not onely the fulfilling of the lawe, for allRom. 10. 4. Iohn. 1. 19. that truly trust in him: but also the very * lambe of God that taketh away the sinnes of the worlde. That is to say, the sins of worldly people, such & so many as God before he made the world did choose & forepoynt to be saued by Christ Iesus.

Thus we see by that which was done to king Saul, king Ahab and others mentioned in holy Scriptures, that men are moued, led, and gouerned often by euill spirits. And al­beit there appeareth a certayne feeble desire of weldoing in some men: yet doubtles the same neuer commeth to perfecti­on of true godlinesse, except the holy ghost woorke it: yea there bee many that seeke * to enter in at the strait gate, andMath. 7. 14 yet but few that find it.

Because * mankinde (flesh and blood by sinne corrupt) isGen. 6. 5. 8. 21. naturally altogeather inclined to euill, not able of himselfe to thinke a good thought. In such wretched state was man­kynde wrapped by the fall of Adam. Neuerthelesse so ma­ny as heretofore haue had, haue now, or hereafter shall haue grace to folow effectually in Christ Iesus: they no doubt haue are, and shall bee renewed by him, and made agayne the pure image of God, children of Saluation, more perfect then in their first creation. And that by reason of election, whereby they are established neuer to fall agayne into damnation, into sinne they fall dayly, * yet though they fall they shall not beePsal. 37. 24. cast away: for the Lord in mercy recouereth them. But all the rest whom God hath not chosen remayne still in the pollu­tion of Adam in Satans captiuity, how high and mighty on Earth soeuer they bee.

Behold here the reason why * euery creature of mankind ought to feare and tremble, in the presence (which is euery where) of our eternall and almighty Monarch of Heauen, Earth and hell: to craue his fauour to fight vnder his mayne standerd (armed with his grace) which is his holy law.

And although it is impossible for mankinde of his owne strength to obserue the law as it requireth: yet it is a speci­all note of Gods fauour (vppon whom soeuer) to haue a ze­lous desire to keepe it, and a sorrowful mynd in breaking it.

For wee are bound to loue vnder the law, and yet not to trust that wee are saued by the Lawe. For it is playne that by * the workes of the Law no flesh shal bee iustifyed. Indeed,Galat. 2. 16. the promise of God preuenteth the Law: for if the Law could giue lyfe to Saluation, then no doubt it shoulde saue those3. 21. 22. that could kepe it, and put theyr trust in their deedes, but all was concluded vnder sinne: that the promise by fayth in Christ Iesus might be performed to them that beleeue.

Euery one by nature hath faith to beleeue, such thinges as2 Thess. 2. 9 10.▪ 12. they reade, heare, and like. Yea * Satan shall worke lying signes and wonders, and God shall sende on the reprobate strong dilusion, that they shall beleue lyes. But to haue this speciall fayth in Christ Iesus to saluation, is only incident to those whom God hath chosen in Christ Iesus to himselfe.

Now because none but God onely, knoweth whom he hath chosen to haue this speciall fayth: Therefore it is euery one of mankind their part and duty, with reuerend feare, to craue it of the Lord. And let none be in dispayre, to obtayne: for our Lord Iesus hath promised that what soeuer good thing is as­ked in his name, his heauenly Father for his sake wil graunt it. * Aske and yee shall receaue, seeke and yee shall finde: knocke and it shall bee opened vnto you, &c. * If any lackeMatt. 7. 7. Iam. 1. 5. wisedome, let them aske it of God, and wauer not, for he that doubteth to receaue that he prayeth for, shal receaue no good­nes at the Lordes handes. For the promise is made on that condicion: * what soeuer yee aske in prayer in my name: if yeMat. 21. 22 Fides est: donū Dei. beleeue yee shall receaue it. Herein let euery one examine themselues, whether they haue in themselues such stedfast faith as doth assure them to inioy that they pray for, so that of [Page 48] necessity wee must beleeue or bee damned.

For our Sauiour sayeth, * if you abyde in me and my wordsIohn. 15. 7. abyde in you: aske what you will and it shalbe done for you.

The contrary is, yf wee beleue not, if we abyde not in him, and his worde abyde not in vs, wee can receaue no Heauenly grace, at the Lordes hand: sauing such as hee geueth in com­mon to all without asking: And Saynt Iames telleth the cause why? for that wee aske amis, good things, and receaue them not for want of fayth, or els things to consume vpon our lustes: And therefore not meete for God to graunt nor fyt for vs to receaue.

The consideration of these things, are to put vs in memory of our fond ignorance or slouthful negligence, or beastly wan­tonnes, & especially of our passing vrgent necessitie to craue Gods fauour and holy spirit to direct vs from time to time. And then our harts shall vnderstand, what good reason King Dauid had to pray, * Lorde take not thy holy spirit fromPsal. 51. 11. mee.

For as long as there is in vs any desire of weldoing, as a wishing to kepe the lawe: a lothsomnes of ildoing, and a sor­row for our offences: by those tokens let vs assure our selues, that the spirit of the Lord is in vs, and is loth to departe from vs, but striueth still to get the greater place in our minde and put Satan to the lesser: For of this, let vs assure our selues: temptations of the flesh and the Diuill will euer haue place in our mindes, while wee are in this life: And at our death will not depart, vntill * hee be thrust out by a stronger whoLuk. 11. 21. 16. 22. euen by Christ who worketh in vs by the holy Ghost.

Satan is the strong man that possesseth the houses of mens mindes, and Christ our Sauiour is the stronger, which deli­uereth the soules of his elect out of Satans power, and put­teth Satan from his possession.

So let vs pray that God take not his holy spirit from vs, whē * Nathan the prophet reproued K. Dauid, thereby callingSam. 11. 9. him to repentance he perceiued very wel that the spirit of the Lorde by the corrupt nature of man was kept vnder while he [Page 49] followed his fleshly lustes and adultry, and his [...] [...]ul­ses, to couer his filt [...] by murther.

For when folkes of purpose to serue theyr lustes, cast of the fear of God▪ then their lusts with the euil that gouerneth them, leadeth al thē on from euil to worse and makes them to heape sinne vpon sinne to theire vtter distruction, except Gods mercy reclaime them. Into these temptations they fall not by chaunce, fortune, at al aduentures, nor yet al [...]ue by Sa­tans owne will▪ For God hath him so much at his becke, that neither he nor his angels, can goe when, where and to whom they list: but when, where and to whom they are sent. For * y [...] 1 Sam. 16. 14 1 Reg. 22. 21. 22. Lord sent an euil spirit to vexe king Saul. And the Lord sent an euill, spirit to deceaue king Ahab: euen a lying spirit into the mouthes of his iiii. [...]. prophets, whose persus;ion he follo­wed (in despite of Mich [...]as to his owne destruction, and so it was forepointed of God.

By those and such lyke examples of holy Scriptures, it is euident that God sindeth the spirites both good and bad, to whom it pleaseth him, in whom is no partiality, Princes andSap. 6. 1. 10. 9. Subiectes are equall in his fight. * The Lord eareth for all alyke: sauing they that abuse auctority shall haue the great­ter punishment.

Moreouer wee reade in holy Scriptures of many euil and vncleane spirites, that in euery age haue diuersly vexed ma­ny people by sondry qualities. Some to commit blasphemy, idolatry, per [...]y: sowe murther, adultery, fornication, theft, some draknesse, frenzy, and vtter madnes. And some to dis­payre of theyr saluation, and so destroy themselues: and of these and such lyke wee haue examples by dayly experience. All which miseries, with other infinite wicked and carnall motions * are not straunge: but euen such as by Gods ordi­nance,Cor. 10. 13. follow the corrupt nature of man, as punishments for his infidelity, pride and disobedience: euen by sinne to punish sinne through mans owne inuentions and abhominations.

Therefore Gods predestination his forepointment of some to saluation and some to damnation, ought to bee familiar to [Page 50] all men, [...] [...]th come to, [...] or [...] because it is an infallible truth, declare [...] by the woord of God; fro [...] [...] wh [...] disc [...]nes [...] of his holy scri­ptures [...] by the [...] of the law & the prophets, of the new Testament; by Christ Iesus himself▪ the doctrine thereof [...]firmed by miracles, and sealed with his precious blood, and [...] by the [...] and blood of his Apo­stles and Disciples, and [...] the [...] sithence, by an infinite nomber of God [...], [...] death by diuerse torments for the confirmation of the same.

And it is n [...] small [...] nor [...] part of the glad tydings which the Lord did [...] bee preached to all none excepted by [...]sse such as of [...] will doe refuse it, & for a witnesse [...] ▪ The Apostles well commaundedMatth. Mark. 6. 11. Luk. to shake the dust of the in [...] [...] depart from them, because it shalbe harder with such stubberne malicious, in the day of iudgement▪ th [...] [...] me had Gomor [...]h.

Therefore it [...] be not t [...] hee kept in silence, but freely preached euery where: for by that meanes the prayer of king Dauid, and all he [...] [...] of God is to bee [...]yned. That hisPsalm. 67. 2. way may bee know [...] [...] the [...]; and his sauing health among all nations. This forepoyntment of God is aLuk. 10. secret: * which God hath [...] the most part of the wise and learned of the Worlde; and hath opened them vnto the poore and simple soules▪ * This is the secret which in o­therEphes. 3. ages was not opened to [...] as it is not reuealed vnto his holy [...] and Prophets, [...]. The secret that GodRom. 16. 25 26. 2 Tim. 1. 9 had chosen the Gentils before the Worlde began was kep [...] close vntil it was reuealed by the Gospell preached: Then called [...]ee the Gentils with an holy calling, not according to their woorkes, but according to his owne purpose and grace which was giuen thē through Christ Iesus before the world was: giuen to them is not to all ingenerall, but especially to2 Thess. 3. 2 Heb. 11. 6. those that rightly beleue in Christ Iesus. * For all men haue not fayth. * And without fayth it is impossible to please God. Naturall fayth (as some speake) is in all men: but fayth to▪ [Page 51] saluation is speciall to Gods elect. [...] Euery good gift is frō Iam. 1. 17. 1 Co. 4. 7. Iohn, 14. 6. Iohn. 6. 44. God. * What hast thou that thou hast not receiued▪ hast thou fayth to saluation? Then thou hast receiued it of God, for all men haue it not. For * no man can come to the Father but by the Sonne. * And no man can come to the Sonne, except the Father draw him.

It is giuen to some of Gods elect (though not to all) toMat. 13. 11 know the secrets of the kingdome of Heauen, but it is not gi­uen to any of the reprobate to know them rightly. * TheirEsai. 6. 9. 11 hartes bee hardned and their eies bee blinded: how doth God blind the Eies of his refused people? euen by the ministery of Satan called the God of this World.

Therefore if the Gospell be yet hidden. * it is hidden from2 Cor. 4. 3. wicked que­stions. them that perish: of whom the God of this World hath blin­ded the eyes of their myndes: so farre as they dispite God most horrible saying, if Gods predestination bee such, as e­uery man is elected or reiected before the world began, then if I bee elected I shal bee saued: If I bee reiected, I shall be damned: what skils it what I do? why should I not do what I list, and take my pleasure in all thinges whyle I am here: or why should I fast, pray, giue almes, obserue the Law, or doe any goodnes, seeing it helpeth not to saluation? These are motions of the Spirit: what Spirit? of Satan, not of God.

For these and such blasphemous argumentes, procede not from a corrupt mouth only as from a mere man, but as from one possessed by the diuill, which holdeth him captiue from be­leuing and obeying the truth. In such the spirit of God is not for a time, while they commit wickednes: as it was in King Dauid while he comitted Adultery and Murther: but through repentance wrought in such by Gods grace, the holy spirit ouer cometh and sheweth it selfe: And then such se themselues as King Dauid did, what they were while the spirit of the Lord was as it were absent, or stayed his woorking to di­rect them.

Now if such lewd people as before mentioned could beleue [Page 52] the holy scriptures, and conten [...] themselues with the true in­terpretation there of the [...] they should finde this treatis by Gods true experience to bee the infallible truth of the e­ternall almighty and most glorious God the only Monarch of Heauen and Earth.

GODS ETERNALL PVRPOSE PRO­ued by the holy Scriptures, and how by his will each thing is brought to his forepointed end. CAP. 7.

FIrst that God hath chosen and blessed, al y^• Ephes. 1. 4. 5. 11. 2 Tim. 1. 9. Titus 1. 2. 3. faythfull in Christ Iesus, before the foun­dations of the world vere layde: and did forepoynte them, to be his children adopted in Christ Iesus, in whom and by whom, hee hath opened vnto vs the secret of his will according to his good pleasure, purposed in him selfe, before hee beganne to frame the world. And it is playne, that God deuideth, if I may so speake his wil, in respect of vs one part thereof is reueled in his word by holy scriptures: 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 toRom. 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 wilbe done. For indeede hee is the right * Lorde of the vin [...]ard, that may geueMatth. 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.

Examp [...] touching his predestination. As a perfect work­man, pretending to builde an house, hath conce [...]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 shalbe 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 shalbe 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 theGen. 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 w [...]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 valewLuke 12. 7. then many sparrowes. Therefore Adam could not bene fallen, namely so terrible a fal, except God had de [...]r [...]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 beeIohn. 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 mansLuk. 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 andGal. 3. 22. Iohn. 1. 17. 1 Tim. 2. 5. 6. Rom. 4. 25. truth a [...]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 [...]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 work [...] with all the re [...]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 c [...]a [...]e it of him: as though it semeth that * heSap. 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 hathLuk. 18. 7. a speciell care for his elect: * wh [...]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 [...]otherly correction, by exer­cising them in trobles and afflictions, which h [...]s doth to them of speciall loue and fauour, albeit flesh and blood cannot so take i [...] yet [...]er [...]enly▪ whom the▪ Lorde loueth he castneth: andHeb. 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 [...]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 [Page 56] the lawe, and [...] wee should [...] prayed [...] good things [...]s his handes [...] the name of Christ Iesus▪ what [...] monsters and [...] we should dispute the [...], or think it [...] to liue [...] the [...] or [...]e [...]dlesse to pray for these thinges which commonly man­kind receiueth, [...] in generall which neyther pray at all: [...] knoweth the right way [...] to pray [...]:

As though they that haue [...] [...]ches, whereby they [...], [...] neede to pray for theyr daily bread because they haue it alway [...] and though [...]? were needles [...]y the lord [...] prayer to say, thy [...], [...] it is [...] to all; and most certainly true, [...] his [...] will i [...] 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 [...]ble of Gods secret workes, and to demaunde why he hath done this [...] that but they will [...] all the deuises of theyr wits, [...] and vnderstanding, vnto his most holy will and crau [...] 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 gra [...]e.

Therefore it is not [...] gods reason: but also euery mans [...] duty, to [...] all [...] necessaries of Gods Maiesty, if there were [...] the [...] pro [...]eth vs [...] doing: but onely to shewe our [...]: euen that were a [...]all and suffi­cient argument.

For who knoweth the mind of the Lorde, which shalbe sa­uedRom. 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 vani [...]ed.

Therefore be your dispayr. For that is blasphemy agaynst the mercy of God, that in the name of Christ Iesus let him [Page 37] 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 shalbe saued or damned.

For God who worketh vppon his owne foundation, which euer remayneth and hath this sentēce for a seale. * The Lord know­eth2 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, * youDeut. 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 shalEzec. 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 yeEzec. 44. 24 shall iudge according to my iudgementes, and keepe my Lawes do [...]o statutes in all my assemblies. * when yee appearEsai. 1. 12. before mee (that [...] when y [...]e [...] togeather to the Church to serue [...] who requireth these thinges at your handes: what ha [...]e I to do wi [...]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 [Page 38] 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 y^t 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 * andMatt. 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 he [...] bee the au [...]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 heIam. 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 [Page 39] none so great and omnipotent as hee: but hee only aboue all and all in all, aswel in almightines, in tender mercy, and vp­right iustice: as in rigteous iudgementes and due executi­ons of the same, therefore hee cannot doe amisse: For hee made his law for his creatures to obserue, and not for him­selfe, hee is without compasse of Law, that is his preroga­tiue, and hee that is not vnder the Law, can not breake the Law.

And were it not more then madnes to ymagine that this almighty and dreadfull God of al power and dominion should not haue out of his owne power such libety as wormes on earth, I meane Kings, Princes, &c. chalenge to themselues aboue the people, for some will not be bound as in the second Psalme, they breake the bandes and cast of the yoke of Gods Law: yet none of their subiectes dare prate in theyr presence, to call their doinges in question.

But such is the apish quality of mans corrupt nature, to be more saucy and malapert with the eternall, almighty & most terrible God: then with silly mortall men: woormes in com­parison of God.

And as touching Satan and his children, whom God hath refused the things done by them, are not done without Gods appoyntment to serue Gods holy purpose, and therefore in respect of God, those thinges are good: but in themselues they are extreme euill, as they themselues are.

And whatsoeuer Satan in his naturall malice woorketh agaynst mankinde, he doth it as the executioner of Gods iust vengeance vnknowne to himselfe, and therefore it is the good woorke of God by satans ministery: not that any good­nes can bee in Satan, neither that hee can desire to serue Gods holy purpose: for hee hath neither will nor knowledge thereunto, otherwise then in exercising his naturall mallice as well on Gods elect as on the reprobat. By which his ma­licious exercice God serueth his holy purpose vnknowne to Satan, as a man serueth his purpose by the natural seruice of a dogge in killing a con [...]y, or such lyke by the deadly ma­lice [Page 40] of his n [...]uer agaynst the silly [...]east to whom the God of nature hath made him mortall enemy and deuourer: & such lyke malice (not without Gods forepointment) is naturally inst ne [...]ed in Satan agaynst mankind.

Example, A man set his owne Mastiffe at his owne Swine being in his owne corne: t [...] [...]gge doth his nature in bying the swine; but knoweth not that in so doing hee serueth the mans purpose, which is to feare the swine from the corne: Euen so, God [...]teth flip Satan and his Angels, his fowle monsterous mastiffe dogges at such his lawles [...], as ney­ther regard his rigord [...]s threates of punishmentes, nor his fatherly promises of rewardes, but exercise them naturall beastly lustes lyke filthy swine. And then Satan more fu­rious then also euell beastes hauing such lawelesse swine in his power, hee leadeth them from euill to worse for theyr fur­ther punishment. Satan not knowing that in so doing hee serueth Gods purpose (which is to punish such as will not o­bey his worde) no more then the dogge knoweth mans intent.Ier. 10. 14. How knowe ye that? Thus Ieremy sayeth, * man in his owne knowledge is but a beast in the sight of God, for that he knoweth no more of Gods secrets, then it pleased God to open vnto him neyther is it in man to guide himselfe in the right way, wherevpon I argue thus, no man in his owne nature is but a visible beast: knowing no more of Gods secrets then it ple­seth God to open vnto him [...]r Euen so Satan is but an inuisi­ble beast, and following his owne nature, knoweth no more of Gods secrets, then a beast doth of mans secrets. For proofe hereof. Satan and his trayne feared the presens of Christ,Matt. 8. 28. Luk. 8. 28. Iesus, least be were come to vewe them before the time: ergo they know [...] the time when Christ Iesus shall come agayne to gr [...] the generall and last sentence.

And as man hath power from God, by the generall wis­dome and gouernaunce which God hath geuen him, to vse the seruice of doggs or other beastes: Euen so God by his vn­speakable power and wisdome doth vse the seruice of Satan and his Angels to punish sinne in generall from the highest [Page 41] to the lowest of mankinde.

Therefore whatsoeuer is done by Satan and his Angels is theyr naturall office: for as much as nothing is by them done otherwise then God hath forewilled and forepoynted to punish sinne vpon all mankinde, both chosen and refused: The same therefore is the good woorke of God by Satans ministery: a [...] in himselfe in his Angels, and in the repro­bate of mankinde, all theyr doings bee, as themselues are, most detestable euill. Example▪ To kill a man is a damna­ble thing: yet to kill a man as the hang man doth by order of Gods lawe after true iudgement geuen, is a right lawdable thing: albeit the hangman were the veriest raskall, the evilest slaue, and the most horrible villiane in the world: and ad ther­to that he had in doing his office a passing pleasure; and a sin­guler desire to stede mans blode, as the Diuill himselfe hath indeede: yet were his fact in that case both right and lau [...]a­ble before God & man, because it is the execution of Gods ius­tice: Euen so is that execution which satan doth to any crea­ture for punishment of sinne, because he neyther doth nor can do any thing more or lesse, then that which God hath forepoynted him as his hangman: And to that end God hath geuen him such power and auctority as passeth the conceipt of mans wit. Therefore hee is called the God of this world and so he tooke vpon him when he * would haue had Christ Iesus fallLuk. 4. 5. downe and worship him for the glory and vanity of this world which (according to his lying nature) he called his owne, be­cause sayth hee it is deliuered vnto mee, and to whomsoeuer I wil, I geue it, he is not right heyre and Lord of these things but some time God his minister in fayth matters, for that hee vseth him to geue them vnto such as will fall downe and wor­ship him, by obaying his enticementes & fulfilling; theyr owne vnlawfull and filthy lustes.

* In that respect also he is called the Prince that ruleth inEphes. 2. 2. the ayre, euen the spirit that euer hath, doth nowe and euer shall woorke in the children of disobedience. And notwith­standing all his power and vayneglory: he is but Gods hangman [Page 42] to execute his secret will, his forepoynted and iust iudge­ment: And in the end shalbe cast out. But in the meaneIohn. 12. 31 time hee must exercise his naturall office, which is chiefly to tempte folkes for hee cannot of himselfe hurte any creature, And why? Because God by his vnspeakable power holdeth him as it were in a chayne: as a mastiffe dogge that can nei­ther run at Bear, bul, horse nor swine, vnlesse he be let slippe. And so if God let Satan slippe, his rage passeth the fury of all wilde or mad beastes, entending to deuour all that he fin­deth for the which hee seeketh as a roring 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 [...]y him tempted.

Some he ouer cometh in tempting, to the committing of vile, filthy, horrible, me [...]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 iusti [...]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 [...]eare them from the corne. For Satans greedy and vnlatiable malice is to distroy deuour, and confound [...] 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 [Page 43] whō 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, y^• 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 minister [...] 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 come2 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 yourDeut. 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 shalbe 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 [Page 44] and inuisible haue their being, mouing, disposition & woor­king: for otherwise they could either bee, moue, dispose, nor woorke any thing.

For [...] 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 mē with Bridles & spurs make brutish horses gallop, turning & tossing too and froe almost at theyr owne pleasure, but God altoge [...]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 cōfesseth 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 [...]ers wayes tempted, some with vayne glory, some with d [...]str [...] of reuengement, * euer with fire and brimstone from heauen. Sometymes with ambition to sitte in the highest seates. * SometymesLuk. 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 a [...]ay knowne they stand h [...]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 [Page 65] by hearing and reading his holy woord, and ye [...] regard it not: such lazy lobbers * shall be beaten with many stripes: And atLuke. 12. 4 such lawes swine, God lecteth slip his Satanicall [...]and [...]s, Oh it is a most fearefull thing to fall into the handes of the e­uerliuingHebr. 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 Sa [...]ā 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, [...]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 dre [...]nes, nor any of the furyes of Hell, nor any worldly power, how mighty or tyrann [...]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 con [...]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 intoRom. 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 [Page 66] 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, w [...]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 toExod. 33 19 Rom. 9. haue compassion and shew mercy on whom it pleased him. [Page 67] 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, they2 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 saluatiō. As Iudas for example, who hauing long time and many wayes [Page 68] vsed his him [...] for his further punishment * was solicited by Satan to [...] is Lord and [...]ster Christ Ie­sus:Luk. 22. 3. Iohn. 13. 2. 2 [...]. 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 mans2 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 y^e saluation of his elect, euen so Satan is aspirit, & the extreme [...]uil [...]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 pe­st [...]ient [...]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 [Page 69] may be without excuse the autour of his own damnation.

Thus all in generall are of the Spirit, [...]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 ofLuk. 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 woorke1 Iohn 4. 3. in vs, whether they be of God or no. For this is certayne that the least thought that r [...]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 cā 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 beeEphes. 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 seePsal 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 [...]o meruayle though Gods elect suffer horrible miseries in this World. For * Satan can transforme him­selfe2 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, heeMark. 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 aIohn. 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 con­firmeth1 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 [Page 71] holy Scriptures. * No man can iudge of another by anyEccles. 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 sinnesPsalm. 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 sin­neth1 Iohn 1. 8. not.

Oh that men 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, [...] very thankfull for it: for it is a sure t [...]ken of Gods grace, [...]o leade thē to repentance. And let those which [...]t pleaseth God to preserue: from doing such beastlines, as i [...] others are manifested to the world: Let th [...]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 no [...] 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 [...]oth from dooing and taking euill.

The conclusion hereof is; that [...]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 d [...]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, k [...]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 off [...]ce) to punish folkes for sinne▪

As when King Daiud by Satans enticeme [...]e had com­mitedExample 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 frō his house: A terrible sentence (marke it wil) it was not the plague of pestilence or other sicknes which commonly endure but for certayne W [...]kes or Mo [...]thes &c. but it was a most horrible, most pestiferous and continuall plague, of rape, murther inc [...]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 i [...]st [Page 73] 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 beingEphes. 22. Prince ruling in the ayre, worketh his will according as God hath forepointed and limitted him▪ What mean [...] 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 accōplish 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. [...] &c.

Then another of Satans impes one Ionadab a flattering [...]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 ra [...]ishing his sister [...]h [...]mar.

And thus God bega [...]ne to plague Dauid according to hi [...] 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 thē God forepoynteth him. * For God sayde, I will stirre [...] 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 suchSap. 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 G [...]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 [Page 75] 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 of his owne laboure. For afterwardes Absalon became a rebell and assayed to put his father from his royall dignity. All which thinges were done by Gods forepoint­ment to plague Dauid for his secrete adultery with Vrias Wife, and murthering of him being his faythful seruant.

Therfore God by Satans seruice made his Sonne Am­mon to rauish his Sister Thamar, and his dearest beloued Sonne Absalon, to kil his brother Amnon: and after to rebell agaynst the King his Father, made him f [...]e to saue his lyfe: abused his fathers Wyues and Concubynes, and shamed not in all the peoples sight in the day tyme, to shewe his go­ing2 Sā. 16. 2 [...] in to satisfy his beastly lust on them, * thinking thereby the better to establish himselfe in the royall seate: therein fol­lowing the aduise of the chiefest and most honorable counsel­ler that King Dauid had, Achitophel by name: whose coun­sell was esteemed with Dauid and Absalon as an oracle from God.

And that all these things were done by the seruice of satan,2 Sam. 12. 9 the text is playne. * Wherefore hast thou dispised the com­maundement of the Lord to doe euill in his sight? Thou hast kylled Vryas and taken his Wife: Therefore the Sworde shall neuer depart from thy house, because thou hast dispised mee, sayth the Lord: behold I wil raise vp euill agaynst thee out of thyne owne honse, I will giue thy Wiues to another that shall lye with them openly: thou didst it secretly, but I will doe the thing openly before all Israell. And albeit there was neuer but one such Dauid: yet by histories wee see that in euery age, there hath bene infinite nombers of such villanyes, the Father with the Daughter, the Mother with the Sonne, the Brother with the Sister haue committed [Page 76] horible factes, and all by the suggestion of Satan, by whom God according to his promise * punisheth the sinnes of theExod. 20. 5. perentes vpon the children vnto the third and fourth gen [...]ra­tion: And that by such secrete and intrieate woorking, that the greatest, the wisest, and b [...]st learned, and who soeuer hath most experience: shall not bee able to foresee and auoyde that which God hath once determined. For al that hee hath pur­posed shall bee performed, either in rewarding in his elect y [...] good workes which hee himselfe causeth them to woorke, or else punishing in the reprobate the euill woorkes of the world the flesh and the Deuill

For whatsoeuer God spake was immediatly extant or in fulA litle di­gression de­claring how first God esta blished a suc cessiue cours in all his promises, works and ordinan­ces from the beginning, which can neuer faile in perfor­mance. Ephe. 4. 10. [...]3. effect done, as after the creation of all thinges, by his woord which immediatly was done: he promised that the seed of the woman, should breake the head of the Serpent, which in his purpose and knowledge was lykewyse done. For Christ Iesus being the seed of the woman, hath, doth, & shall wreast forceably out of Satans power (into whose captiuity all mankynde fell by the sinne of Adam * all such as he had fore­chosen and forepoynted, from among the rest: and the same purposed in himself before the foundations of the world were layed: so that all the promises of God are in him, yea and a­men for euer.

That is to say, Christ Iesus was then borne in respect of God his purpose, the word being spoken for our ioy and com­fort. Hee did then preach the gospell for our instruction. He did then woorke miracles▪ for confirmation of our fayth. Hee was then tormented on the Crosse, suffered paynes equall to the torment of Hell and death of body, and layed in graue, for the sinnes of the world, that is to say, for the sinnes of his e­lect committed in the world. He was then risen agayne for our iustification. He was then ascended into heauen againe for our sanctification. He was then comen againe to iudge the quicke and the dead for our ful redemption and glorification. Al was thē done in Gods sight, for with him is time past nor to come, but onely the present tyme. * God spake and it was done, heePsalm. 33. 9 [Page 77] commaunded and euery thing had his being. Therefore all the promises of God are in him, yea and amen foreuer.

Christ Iesus * is the Lambe slayne from the beginning inReuel. 13. 8 euery age, in this present age, and shall be slayne in euery age yet to come of this corrupt world, in his members his e­lect, * his litle flocke, to whom the wicked worldlinges haueLuk. 12. 32. euer done, presently doe, and euer shall doe alwayes wrong and violence: And the poore little flocke are alotted to suffer it during this wretched lyfe.

The multitude are slowe to beleeue the promises of God, therefore if holy scripture confirmed by Christ Iesus his bit­ter passions and wonderfull miracles, bee not sufficient wit­nesse: if the holy Prophets, Apostles and infinite nomber of Martirs wil not cause people to beleeue the promises of God and obay the almighty Monarch. Then heare what womenGen. 3. 16. can say, and truly affirme by daily experience. * God promi­sed Eua for punishment of her infidelity, pryde and disobedi­ence that in payne and with sorrow shee (and consequently & by nature her posterity) should bring forth her children. This promise hath bene found true from the beginning & shall con­tinew to the ending: as all Women of this present age brin­ging foorth Children, must needes confesse: And I dare say they will affirme the same. But the woord of God needes no witnesse to all true beleeuers. And they, that cannot beleue, let them doe as holy Scripture teacheth. Aske of God the Father in the name of Christ Iesus, and it shal be giuen thē, it is his promise that can neuer fayle in performance.

THE FVLFILLING OF GODS threatninges in afflicting King Dauid and his posterity. CAP. 8.

AND to the ende wee may the bet­terPsalm. 146. assure our selues that * the Lord keepeth his promise for euer, both in rewarding of Vertue, and puni­shing of vice: Let vs marke well howe God proceedeth in prosecu­ting his punishmentes vpon Dauid and his posteritye. God gaue vnto Salomon the King such excellency of wisedome, ritches and glory, as neuer King of any Nati­on was comparable vnto him. And notwithstanding those he­roicall giftes, hee towardes his ende, when by course of na­turall lyfe hee should haue bene best: hee so beastly neglected the feare of Cod, that hee became a monster in Idolatrie, in Adultery and Fornication: and hauing those could not bee free from any other vice, and so became an vglye and most mishapen ymage of God: so by his filthines hee turned al his worldly glory into shame. And wheras for Dauids euil dea­ling, God promised his Swoord should neuer departe from his house. Now for Salomons beastlines God reciteth his promise saying: * I will for this affliet the seede of Dauid,1 Re. 11. 39 12. 15. Reuel. 5. 5. 1 Tim. 6. 14 15. Reue. 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 [Page 78] 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 graūt 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 sl [...]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 [...]rayned vp: to rule with rigor and tyran­ny. Whereupon hee answeared the people thus: * Where­as [...] Reg. 12. 13 my Father did burthē 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 [...]uell answere: it was not the Spirite of meeknes which is of God: it was the Spirite of pr [...]de which is of the Deuil.

Vpon which dispiteful answeare: The twelue trybes re­uolted quite from him with the like dispitful woords: * what [Page 80] portion haue wee with Dauid, or inheritance with the sonne1 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 purpos [...]g to conquere them agayne by force. The lykelihood of his enterprise therein, haue bene to haue lost y [...] 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 to1 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 accomplishmēt 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 [...]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 maysterIohn. 13. 3. Christ Iesus. Euen so whatsoeuer, hath, is, or shall bee [...] Gods forepoyntment, it is of necess [...]ty also that hee forepoint the meanes, the matter and the maner to bring each thing to [...] forepoynted [...] * for if the Sparr [...] fall notMat. 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 h [...]a [...]s without [Page 81] his will: th [...]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 mā, 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 fleshGal. 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 [Page 82] foorth 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 thē. If wee marke the course of holy Scriptures & deuour mens writinges on the same, wee shall finde it manifest that euen frō 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 y [...] 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 [Page 83] holy Law, nor yet of his holy seruice in his temple.

The Princes and states of Israell were reproued for theirIer. 7. 1. 10. 5. 1 Cor. 1. [...] 6 Mat. 20. [...]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 sna [...]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 lying1 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 loueRom. 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 forepointmēt v­pon the reprobate alwayes to theyr confusion: sometime vpon the elect for punishment of their sins, God thereby calling thē to repentāce as he did Dauid, &c. The text is plain, satā was y [...] executioner of gods holy work vpō. Iob & other his seruāts.

Therefore let vs note the discourse by what meanes Sa­tanThe meanes and instru­mentes by which God worketh. Ephes. 22. wrought and what instrumentes hee vsed to afflict Iob. * First he stirred vp y^e Shebās 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 [Page 85] 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 accomplishmēt of his eternall purpose.

By the story it appeareth that satan the God of this world, and Prince that ruleth in the ayre, hath the handling at God his appoyntment of all those thinges to execute Gods iustice: so hath hee lykewyse of the swoord with all engins and muni­tions for wars whensoeuer they are abused in any euil cause: For in euery controuersie right stryueth agaynst wrong, and wrong agaynst right. So hath it bene from the beginning, is now, & shall continue to the end of the world: And whosoeuer mayntayneth the wrong cause, is led and guyded by Satan, yea though hee winne the field.

So that whensoeuer any thing is done such as men cal mis­chaunce, misfortune, ill lucke, mischiefe or what soeuer: whereby any of mankinde is hurt in bodie or goods, eyther by warres, by fyre, water, storme or tempest, heate of the Sunne, cold of the Moone, constellation of the Starres, op­position of the Planets, corruption of the ayre, dampe of the Earth, the abundance of Snow, the extremity of frost, the want of Rayne, or too much wet, the fury of beastes, the ve­nim of Serpentes, or what soeuer else: whereby God puni­sheth a people or nations in generall, or some in particuler, for sinne or other cause onely knowne to himselfe: all is done by Gods almighty power and forepoyntment, Satan being his instrument and executioner, when it pleaseth God to vse him.

Thus appeareth that Satan and his angels are Gods in­strumentes to execute his iustice, where, when, and vpon whō it pleaseth God to appoint.

Not that Satan can desire to serue God, or hath any zeale to doe iustice, for hee is as naturall an enemy to mankynde, as the Wolfe to the Sheepe, the Catte to the Mouse, &c. But God vseth his naturall malice vnknowne to him, to ex­ecute his iustice. And although that Satan is called the God of this Worlde, and Prince that ruleth in the ayre, yet hee hath not the Elimentes planets and signes to vse otherwise then God hath forepoynted.

Neither doth hee knowe that hee serueth Gods holy pur­pose: for these as incencible, & ignorant of Gods secrets as a dogge of mans secrets. And as the water spaniel watcheth the shot to fetch the fowle being stricken: or as the Iaylers watch at the iudgement seates, and the hang man for the dayes of ex­cution, to doe their offices: Euen so doth Satan and his an­gels wayt incessantly on the maiesty of God to be set a worke in theyr naturall offices, which is to seeke whom they may deuoure. For further proofe hereof, wee neede not seeke of Histories, seeing it is manifest in holy Scriptures, and pro­ued by daylie experience in our knowledge, as well among our selues, as other nations, both neare and farre of: how the wicked doe abuse the Godly, some by priuy deceipt, some by theft & robbery, some by open extortions, some by culler of Law and autority, spoile the goods, and somtyme kill the bo­dies of godly and quiet people.

And for a recompence of their pestiferons wickednes against the godly and quiet people, we see also how God maketh the wicked deuour one another among themselues: And al by the ministery of satan working and ruling as a king among them his subiectes and children to whom they obay as vnto their king and father: for so doth Christ Iesus call the wicked, saying, * yee are of your father the Deuil, and yee doe theIohn. 8. 44. lustes of your father, who is a murtherer from the begin­ning, and shall bee to the ending, in Cain hee murthered A­bell, hee abode not in the truth, there is no truth in him, he speaketh lyes by nature, for hee is the father of lying, and of lyers whyle they continue and delyte in lying.

God dealeth with Satan, his angels, and worldly adhe­rentes, as a Father dea [...]eth with a rodde, the which after he hath corrected his Children therewith) hee casteth into the fyre, or elswhere carelesse what becoms of it: euen so doth al­mighty God deale with Satan his angels, and all the repro­bate people of the World: for when hee hath vsed them as scourges to punish other in this lyfe, (wherof some were as wicked as themselues, so he reyseth vp wicked after wicked to punish one another, that one may bee the end of another, which cruelty and tyranny, as they haue dealt with others,) and so by course one after another, as worne rods hee casteth them into hell fyre, * which before the World was begonne:Mat. 25. 41 was prepared for the Deuill and his angels and consequent­ly for the reprobate seede of Adam.

HOW THE MOST PARTE OF mankinde serueth Satan, and of his rewards for their seruice. CAP. 9.

IT is an olde saying, the Deuil is good to his Children, for com­monly they triumph in the world▪ and beare the greatest sway, both of high and lowe degree: some continue long in their wickednes and some are cut of in short tyme. And all both by the appointment of God * who hath appointed the water▪ of the Seas their ba [...]ndes which th [...]y shall not passe, * Who hath nombredPsal. 104. 9. the Starres, and calleth them all by their names.

Then must hee also (ōr none but hee can do it) appoint the nomber of dayes that euery one of mankind (both elected and reiected, chosen, and refused) hath to liue in this world, whichEccles. 3. 1. &c. none can ouerpasse. * For God hath appoynted to euery thing his conuenient tyme, a tyme to bee borne, and a tyme to dye, both by his forepointment.

And touching the wicked reprobate that tryumphe in this World, * they haue their portions in this lyfe, they leaue y [...] Psal. 17. 4. 23. 2. &c. rest of their substaunce vnto their Children. * Dauid er­red with griefe, to see the wicked excell in prosperity to what they list: to corrupt others, to speake blasphamie without correction or aduersity: And when hee sought to knowe the cause hee could not reach it: vntill the holy ghost wrought in him to the end, * who reuealed vnto him (by comparing ver­tue1 Cor. 2. 10 with vice, which hee calleth the going into the sanctuary of the Lord,) the ende of those men, whom God doth set in slippery places to cast them downe to a fearefull end.

Thus the reprobate serue Satan their father and God ofIohn. 8. 24. this World, * and his lustes they obay, to obtayne their flesh­ly desires, the ritches, the honor, and glory of this world, which is the kneeling downe to * worship Satan, that he re­quiredMatt. 4. 9. of Christ, Iesus. But the reprobate whom God hath not chosen doe daily kneele and woorship Satan to obtayne their filthy lustes and couetous desires. Yea they doe it with ten tymes more diligence, then the elect children of God doe the will of their good father: Yea and very many of Gods e­lect, do often tymes, yea too to often kneele and woorship sa­tan & come after him, by obaying their wicked lustes in co­uering the ritches, pleasures and glory of this world.

* And as Gehezy seruaunt to Elizeus ran priuily agaynst2 Reg. 5. 21 his maisters wil after Naaman the Sirian for a bribe: euen so doe many of Gods elect runne after Satan agaynst their fathers knowen wil as priuily as they can, but all in vayue for they can not goe vnspied of him. And the best reason of their excuse is a false opiniō of fortune, as though some thing did chaunce or fall without Gods will & forepointment which [Page 89] is a most grosse error. For * if a Sparrow fall not on theMat. 10. 29 30. Luc. 12. 6. 7 21. 28. ground, nor an hayre perish▪ (which are of the least thinges) without Gods wil and appoyntment: then of necessity it must follow, that the greatest thinges that concerne men, cannot happen or chaunce without the same will and forepointment, * for men are of more value then Sparrowes. And when theLuc. 12. 7. effect of Satans attempt to haue Christ Iesus fall downe to worship him is considered, it shall appeare that Satan toke him but for a mere man, but whē Christ Iesus rebuked him, hee felt that hee was more then a man. For few men refuse ritches, and glory of the world, if they may attayne them by easy meanes of craft, deceipt, or other synfull deuise especial­ly if they may do it priuily.

And it is most certayne, that whatsoeuer is gottten by vi­olente wrong as extortion, robbery, theft, murther, by adul­try, fornication, or by any other sinfull meane. I say it is ne­uerthelesse the gifte of God indirectly. For God doth distri­bute, some tyme the ritches, honor, autority, & glory of this world, by the ministery of Satan into whose power at his pleasure giueth those things to bestow on such as wil not re­ [...]use to doe any sinne or villanye what soeuer, when they do perceaue a likelihood to obtayne their sinfull purposes: which is the honor that Satan requireth of all sorte of men: and not materiall fawlling downe as Idolaters doe to Images.

Examples of such worshipping of Satan, the tymes past and present do set foorth innumerable. First for the obtey­ning of Monarchies, Kingdomes, principalityes, and o­ther states of nobility, auctor [...]ty, by office and such like: hi­storyes of diuers countries make mentiō of multitudes, that haue wrought most pestiferous conspiracies * by deui [...]ish and subtle treason, by open and priuy murther, as wel by priuate violence, as open and bloody battayles, by brybery, one wic­ked corrupting another with money, by ignorancy, enchaunt­ment, witchcraft, empoysoning, and by such wicked wayes haue gotten Kingdomes, and other states of nobilities▪ and [Page 90] gouerned the same by cruelty and tyranny. All which ob­tayne their desires by sinfull deedes, so woorshipping Satan who by Gods sufferance filleth theyr humors.

Moreouer such as are in high place may by neglecting their duties towardes God and his people, ouer whom they go­uerne in fulfilling theyr fleshly appetytes, by fauouring vn­woorthy persons, exalting such to high auctority suffering them selues to bee abused through flatterye and disceipt of such by following their wicked counsell to oppresse the peo­ple as did Salomon and Roboham, by taxes, impositions, and extortions, thereby encurring the hatred of the people o­uer whom they gouerne to their owne confusion. Such by obaying their owne vnlawfull lustes woorship Satan vnto their owne destruction, as witnesseth Boccas of the fal of Princes.

Furthermore histories witnes and dayly experience veri­fyeth, that many haue and doe obay ritches, woorship, ho­nour, and aspire to great auctority in woorshipping Satan: Some by adultry and fornication, some by being bawdes, some by flattery, and lying haue defaced others and brought themselues into credite and fauoure, some by abusing the iudgement seats, some by brybe taking to support false cases, to the hindrāce of iustice, some by buying, selling and abusing the Princes offices, some by abusing Princes commissions, and lycences, thereby deceauing both the Princes priuily by false accomptes, and pilling and polling the subiectes by ex­tortions, some by monapolis engrosing the chiefe commodi­ties of countries into their handes: some bydisceiptfull buy­ing and selling, &c.

Great nombers by some of these sundry wayes of woorship­ping Satan, haue gotten and purchased such abundaunce of ritches and landes, as haue made their houses woorshipfull in this world, and left the same by succession to their posteri­ties, and by the same meanes as in time it was heaped togea­ther: euen so in tyme it hath bene scattered abroad agayne, & in three or four generations their names cleane forgotten, as [Page 91] though they had neuer bene, sauing that their names may re­mayne in memory, as his that burnt the Temple of Diana. Such haue walked in vaine shadowes, heaping vp ritches for they know not whom.Psal. 40.

And some of those, yea verie many for their filthines in wor­shipping of satan, haue of him receaued his rewardes, which are Gods iust punishmentes in this lyfe: Some by pride, ry­ot, and prodigality haue and doe come to extreame beggery, some for treason hanged drawne and quartered, some for tre­chery banished their countries, some for murther and theft hanged: some for their wicked liues stricken with horrible diseases: as the pockes, some with leprosy, some eaten with Woormes, so ending their lyues in those or other horrible miseryes.

Yea mighty Emperoures, Kinges, Princes, and many other great estates haue receaued of those rewardes for their seruice in woorshipping of Satan: for with such doth hee recompence the seruice of his diligēt seruauntes, and obedi­ent subiectes, some in short tyme, and some after long ser­uice.Deu. 13. &c * For as hee is Gods instrument to proue his elect, by temptations, and allurementes to sinne, his woorking in false Prophets, Preachers, flatterers, bawdes, and brokers to all kyndes of abhominations: Euen so hee is Gods hang­manWhat soeuer is falsly▪ got­ten, is neuer theles the gift of God but not im­mediatly from God. to punish the same as God hath forpointed by what meanes soeuer: And as is aforesayd, whatsoeuer is falsly or wrongfully gotten, the same is neuerthelesse the gift of God to them that get it▪ but not ymmediatly from God: for God geueth on the right hand and on the lefte hand: on the right hande immediatly through Christ Iesus: Hee giueth vnto his elect all Worldly benefytes for sustentation of this life: and in the resurrection and lyfe euerlasting, eternall ioye and felicitye: On the lefte hande I do call it indirectly from God, because hee maketh Satan his Instruments, who by himselfe and his cursed angels, distributeth when God suffereth him the pretious things of this World to such as woorship him by committing all kyndes of sinne.

For the wicked want patience, and cannot tarry the Lords leasure to get thinges by truth and honesty, but spedily they giue dangerous attemptes and that by sinister meanes, to get worldly ritches, estimation and autority, which is the glory of this World: And possessing them, confesse them to be the giftes of God, wherin they say truly: for they are indeed tem­porall blessings proceeding from Gods left hand to the repro­bate, which they 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 chosenMat. 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 makethMat. 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 happenethEccle. 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 for­swo [...]ne.

Therefore this lyfe is vyle and wretched, because it hap­peneth to all alyke to mans iudgement. For the hartes of mē are ful [...] 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 [Page 93] so they as in a waking dreame runne amazd, worshipping sa­tan and his adherentes for the thinges of this world: not re­gardingIob 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 worldly1 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 r [...]yne snares, fire, brim­stone, stormie tempestes, those thinges then shal be their por­tion.

Example of the ritche glutton, and poore Lazarus, y [...] ritch was answered thus: * remember that thou in thy lyfe tymeLuc. 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 commaū ­dement, * serch the Scriptures, &c, For to some of the electIohn. 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: (ex­ceptCol. 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, [Page 94] 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 hathGal. 2 22. Exo. 33. 19. Rom. 6 [...]. 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 fromEsai. 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 hathIob 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 heePsal. 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 thē ­selues to frame their lyues thereby. Whosoeuer doth not be­leeue and confesse the same to bee full of al holy wisdome eue­ry way tending to the preseruation of mans life in purity and holines, to sustayne the society of mankynd on earth in hone­sty of lyfe: ciuile policy, vpright iudgement and dew execu­tion of iustice. Those I say do not shew them selues the chil­dren of God: but seeme to be his enemies and children of the Deuill.

I liken this dangerous law to a Kinges standerd in the field, vnder which his subiectes of necessity must fight: I cal it dangerous, for that is the cause of death and not lyfe: and yet it is ordayned of God purposely for mākind 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 by1 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 hadGal. 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 boū ­denLuk. 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 no [...] 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▪ [...] [...]igently in keeping the Law: yet let vs rest vpon [...] offering of the bo­dy of Christ Iesus, which in the [...]all counsel was [...] [...]y­ned and forepoynted for the sam [...] purpose to bee a lyuely sa­crifyce [Page 97] 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 meIohn 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 frō 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 cho­senLuc. 12. 32. Mat. 5. 3. 10 to himself * such as are pore in spirit, such as mourn, wan­ting [Page 99] 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, blasphe [...] 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 exhortation: * Stryue toMat. 7. 13. Luc. 13. 24. enter in at the strayt gate: For wyde is the gate and brode is the way that leadeth to destruction, and many goe in thereat: but strayte is the gate and narrow is the way that leadeth vn­to lyfe, and few there bee that finde it. Few in comparison of all the world: * For many are called few are chosen. And asMat. 20. 16. of the brode and narrow wayes, and of the wyde and strayte gates: euen so of the opinions and conceiptes of mens minds in general which are more then infinite: And yet al erronious and false concerning God and godlines, whatsoeuer is con­ceaued and vttered by any of mankind: except such as are gui­ded by the spirit of God. For if a good thought come to mynd wee fetch it not of our owne power: for there is no ability in vs * to thinke a good thought. For when any man thinketh &2 Cor. 3. [...] doth any thing well in godlines, it is God that woorketh in him both the will and the deede.

Now is there none righteous but those whom God hath e­lected to saluation in Christ Iesus, by whom they are made righteous. And yet those righteous fall so often into the daunger of Satan by sinne: that they haue greate cause to feare and tremble at the fierce assaults of the enemies of their soules, Satan and his adherentes both bodily and ghostly: who doe woorke by such intricate flattering, allurementes, and perilous pleasaunt enti ementes, or else by such furi­ous and fumes, of anger, malice, hatred, and reuengement as should deceaue (if it were possible) the very elect of their saluation.

But holy Scriptures doe affirme, auouch, and confirme, that Gods election cannot fayle. What though many doubt of the stability thereof, and would if they might for shame say there were no such thing. But because it is so playnly set downe in holy Scriptures, and in so many places that it can­not bee denied: The Papistes are constrayned to gloze vpon the text and wrest it as followeth, God doth choose daily such,Papistes glose vpon the text. as hee knoweth wil bee faythful and doe good woorkes. Lo, they imagin God to know by calculation at their birth as A­stronomers take on them to doe: As though man could be­come good of him selfe, or any goodnes fall into him by any other meane then from God onely, which to think is a shame­full grosse error.

Others obiect that if his election fayle not, and that his choice was before the world began: then say they, how could Gods elect in Adam be subiect to his offence and change their blessed estate before their being in the world.

This may seeme a curious question * which S. Paul didTitus 3. 9. wil to bee stayed, for that the impaciency of men is such, as not to reason thereof without being angry, and thinking euil one of another. And yet the matter easy to bee decided, being handled with reuerence in the feare of God.

True it is that Gods elect did offend in Adam before their being in the World. For Adam purchased to himselfe, and to his posterity, (by his infidelity, pride, and disobedience) damnation both of soule and body: therefore all his corrupt posterity, by nature, of nece [...]ity must be pertakers of y [...] cur­sed purchase and damnable inheritance. And albeit Gods e­lect in Adam did chaunge their blessed state, and were vtterly damned: Yet for all that Gods election fayled not. For by that offence of Adam it was forepointed, * that all should beGal. 3. 22. Exo. 33. 19 Rom. 9. 13. shut vp vnder sinne: to the ende that God might shew mercy on all whom it pleased him.

It is most true, that all mankinde both elected and reie­cted, chosen and refused, were damned in Adam by his diso­bedience. And yet the forepointed by election which hee had [Page 101] forechosen in Christ Iesus were euen then by his death redee­med agayne the promise being made, * that the seed of the wo­manGen. 3. 15. should breake the head of the serpent, and pull out of sa­tans power and possession such as pleased him. So that the e­lect the redeemed and sanctifyed in Christ Iesus by his me­rits and righteousnes onely are made righteous: and there­fore though * they fal, they shall not be cast away. For GodPsal 38. 24. shall geue them grace and power to ryse agayne by repen­tance: and so cannot the reiected doe, because it pleased not God to geue them that grace and power. * For none can comeIohn. 6. 44. 14. 6. to the Sonne except the Father draw him: * & none can come to the Father but by the Sonne.

Thus it is euident that the fall of mankynde into condem­nation,2 Tim 2. 19 was no hindrance to Gods election: * For the fou [...] ­dation of God remayneth, and hath these wordes for a seale, The Lord knoweth who are his. Therefore let euery one that calleth on the name of the Lord Iesus depart from ini­quitie: and not follow their sinfull lustes, and flatter them­selues with fayth onely iustifyeth: For albeit I confesse the sentence to bee most true: yet I wish none to stande in their own conceiptes, to thinke they haue that they haue not. For there is great difference betweene the shadow and the body, false and true faith. For true fayth can bee no more without good workes, then the Sunne without light, or the fyre with­out heate.

Thus wee see that mankinde is deuided in two sorts, some to saluation, some to damnation: the reprobate are damned through their owne default for their iust desertes: the elect are saued through Gods mere mercy in Christ Iesus, not for their owne desertes. So was his good pleasure to doe with his owne: And it is more then mere madnes to argue why he hath done this or that. * There is written sufficiently to an­swereExo. 33. 19. Rom. 9. 10. &c. all curious questions whatsoeuer.

Now if these thinges seeme strange, hard, rigorous, cru­el and agaynst reason in some mens iudgementes: let them ne­uer trouble their heads with musing on the matter, for it wil [Page 103] not helpe: but rather with all humility, let them returne vn­to the true obedience of this incomprehensible, this euerla­sting, this almighty, and passing woonderfull Godhed.

And although men cannot obserue the Law, yet let them confesse it to bee most righteous: let them loue it, let them put all their care and desire to obserue and keepe it: let them bee sory when they breake it: thereunto let them adde, true & holy obedience to God the Father: stedfast and true fayth, feare and loue in Christ Iesus▪ crauing alwayes the gouer­nance of the holy ghost, not trusting any thing in their owne strength or good woorkes. And they that are thus affected may certainly and without doubt assure themselues that God hath chosen them to saluation, and made them ioynt heires of his kingdome, in and with his Sonne Christ Iesus, the right heire thereof, and elder Brother of all the children of God.

And those whom God hath forechosen and forepoynted to bee saued, can not perish by any meanes, neither shall they liue caresse in the world, for they shall feare to do euill secret­ly, they shall not dare in hope of forgiuenes, so to tempt God as doe the reprobate: for the holy Spirite which is appointed to guyde them * shall checke their consciences continually byPsal. 18. 16. 9. 1. 1. 11. Mat. 1. 21 secrete thoughtes to restrayne their wickednes. * And Christ Iesus came to saue his people from their sinnes: woorking in the mindes of his elect by his holy spirite and power, wherwith hee hath promised to bee with his vnto the ende of the World.

* And all the promises of God are in him, yea and amen for2 Cor. 1. 20. Psal. 146. 6. Iames 1. 17. euer. * For hee that made all thinges of nothing, keepeth his promise for euer. * For with God is no variablenes, nor sha­dow by turning: he chaungeth not purpose as man doth: he doth not build and pull downe to mende the fashion as men doe, * And although it is written that God repented that heeGen. 6. 6. 7 had made man, because wickednes did so abound in men: in in all such phrases of holy Scriptures, God abaseth & con­formeth his woordes to mans capacity and conceipte, as nur­ses [Page 102] doe with yong children: who some tyme with cheerfull countinance and lisping voice, some tyme with frowning lookes, and boysterous voice, geue the auncient children to vnderstand when they please or displease: euen so dealeth God with mankinde, for otherwise they are not to vnderstand his will.

Not that God can repent, or bee sorie as men are when thinges come contrary to their willes: For what soeuer is done by Satan, and by him in mankinde, God might let if it were his wil: to mankind happeneth many thinges vnaware: it is not so to God: For hee doth not onely foreknowe, and foresee all whatsoeuer, but also all thinges haue euer bene, are now, and euer shall bee ruled and gouerned by his euer­lasting forepoyntment. Neither doth hee at any tyme, that which he remembred not before, hee vseth no after wittes, there is not in him any imperfections, hee hath no defectes, no passions, no forgetfulnes, no chaunge of diuise, no inten­tion of alteration. For albeit that by the generall flood hee destroyed all thinges (except the arke and all that was in it) yet hee made not any thing new in the World which was not made before.

For hee excelleth man in wisedome, goodnes and power: further then Man being a Potter can exceede his Earthen Pottes: who as a Creator of such Pottes, may breake and destroy a nomber, and make as many new of another fashi­on: Euen so is God to man if it please him.

OF THE FLOCKE WHICH GOD hath chosen. CAP. 11.

WE are taught * to loue our enemies,Matt. 5. 44. &c. to blesse them that curse vs, to doe good to them that hate vs, and pray for those that persecute and hurt vs. Such is the goodnes of God in no­rishing all thinges, who maketh his Sun to shyne, and his rayne to fal on the good and badde. * And as heeSapien. 6. 7 hath made the great and the small, euen so concerning this world he careth for all alyke.

But for the world to come hee hath a more special care for those whom hee hath chosen to saluation, whom our Saui­our Christ calleth his little flock, and sayth vnto them: * feareLuc. 12. 32. not little flocke, for it is your fathers pleasure to geue you a kingdome. Those are they for whose sakes * the seede of theGen. 3. 15. woman was promised to breake the head of the serpent. This litle flocke of the seede of Abraham, * the Father of all trueGen. 12. 3. 18. 18. 22. 18 26. 4. Gal. 3. 8. Heb. 6. 13. Mar. 13. 20. beleeuers, to and to whom the promises were made, when God sayd vnto him, in thy seede which is Christ Iesus, al the Nations of the earth shal bee blessed. * For the fauour that God beareth to this litle flocke the euill dayes shal be short­ned without altering his eternal purpose.

This litle flocke are those whom Christ Iesus calleth say­ing: * Come vnto mee all yee that labor and are heauy lodenMat. 11. 28 Lut. 17. 34. Mat. 24. 40 and I will refresh you. Of this litle flocke are those that at the sodayne comming of the Lord in the cloudes, of two in a bedde, two in the field, two at a Mill, wherof one shal be ta­ken that is chosen, and the other forsaken, that is refused. * OfReuel. this litle flocke are those that haue the marke of God in their foreheads, whom Satan and his angels cannot hurt: for [Page 105] they are commaunded to the contrary. * This litle flocke isMatt. 13. 3. 10. 9. noted to be the good ground that receaueth the precious seed the word of God into their soules, and brings foorth fruite, 30. 60. & 100. folde: that is to say, the fruite of true beleefe in Christ Iesus, the fruite of humble obedience to God, and his most holy Lawe, the fruite of holy fasting, praying, almes deedes, and godly lyfe, the fruite of louing God aboue all thinges and our neighbour as our selues.

The precious fruite of sure hope in the mere mercy of God, to receaue our saluation through the merits of Iesus Christ onely, and nothing for our owne desertes, nor for popish good intentes, such fruits shew this litle flock to bee good ground.

Whereas all other people of the world in generall are no­ted to bee stonie, thorny, barrany, and euill ground: ouer whose soules Satan hath full power eyther to take from thē Gods word that was sowne in their myndes, or els to choke it in them by vnlawfull couetousnes, cares of this lyfe, and filthy lustes of the flesh whatsoeuer: And therefore can bring out no godly frute to saluation.

This litle flock are the sheepe of whom Christ Iesus is the true and good Shepeheard, who gaue his life for the sheepe.Iohn. 10. [...]. Mat. 25. 34. * This litle flocke are the sheep which Christ Iesus shall de­uide from the Goats. * And which the Angels shal gather to­gether from the fowr windes, to meet the Lord in the clowds,Lec. 14. 37. at his comming to iudge the quicke and the dead, to whom hee shall say, come yee blessed of my Father possesse my king­dome prepared for you from the beginning of the world. The contrary shal bee sayd to the Goats, all wicked people whom God hath not chosen to saluation: goe away from mee yee cursed into euerlasting fire prepared for the Deuill and his angels.

This litle chosen flocke onely * haue eares to heare theMatt. 13. 9. woord of God to their comfort in this lyfe, and to their salua­tion in the life to come: Wheras al other people of the world, no state or degree excepted, haue no eares to heare, * becauseMarc. 4. 11 to this litle flocke it is geuen to know the secrets of the king­dome [Page 106] of God, but vnto them that are without, all thinges are done in parables, that they may see and not discern, heare and not vnderstand, &c. Neither wil they * come to the LordsLuc. 14. 16. 10 24. Psal. 115. 5. &c. Esai. 6. 9. Mat. 13. 14. Mark. 4. 12 Luc. 8. 10. Iohn 12. 40 Act. 28. 26. Rom. 11. 8. Supper when he calleth. * Therefore they are as dead ima­ges, they haue mouthes and speake not (any thing to Gods honor, and their own saluation, therefore they speake not at all) For it is written. * Yee shal see indeed, but not perceaue, yee shall heare but not vnderstand, make their Hartes fatte, their eares heauy, and shut their Eies: least they should s [...]e with their eies, heare with their eares, and vnderstand with their hartes and be conuerted, that Christ Iesus might heale them.

Reade all those places coated in the margent. Beleeue and repent, which if yee cannot doe, aske faithfully of God, yee may haue it for the asking: if a man may haue meat at his re­quest, and wil sterue rather then demaund it: hee is woorthy to die of hunger and none to bewayle him.

Saynt Peter wrote * vnto the elect according to the fore­knowledge1 Pet. 1. 2. 10. 18. read all▪ of God, that wee were not redeemed with golde and such corruptible thinges, nor by traditions of the fathers: but by the precious bloud of Christ Iesus, which was ornai­ned to y [...] end, before the foundations of the world. * we are cal­led2▪ 20. Iud. 1. 4. 6. to follow him in suffering afflictions. * Saynt Iude saith the vngodly turne the grace of God into wantonnes, euen or­dayned to damnation: so were the angels that kept not theirEph. 1. 4. 5. first estate. * But God hath chosen vs in Christ Iesus, before the foundations of the world, to the ende wee should bee holy and without blam [...], before him in loue, he forepointed vs to be adopted in Christ Iesus according to the good pleasure of his will. * Hee hath saued vs and called vs with an holy cal­ling,2 Tim. 1. 9. not according to our woorkes, but according to his own purpose and grace which was giuen vnto vs in Christ Iesus before the world was. Paul the seruant of God, and Apostle of Christ Iesus according to the faith of Gods elect in know­l [...]dge of the truth in god [...]iues, vnder the hope of eternall life which God that can not lye, hath promised before the world [Page 107] began. * Which forepointment of God as a secret was keptRom. 16. 25 26. Colos. 1. 26 closse from the beginning (except here and there one in euery age) but now is opened & published by the holy Scriptures, at the commaundement of the euer liuing God, that there­unto fayth might giue obedience. * For in Christ Iesus weeEphes. 1. 16 2. 10 were chosen when wee were predestinat according to the pur­pose of him that woorketh all thinges after the counsell of his owne will, * and wee are his woorkmanship created in Christ Iesus vnto good workes, which God hath ordayned for vs to exercise our selues in them. And what soeuer God hath forepointed and established shall neuer bee altred: for it is written. * My counsell shall stande, and I wil do whatsoe­uerEsai 26. 10. Rom. 15. 4. I will. * Seeing all holy Scriptures are written for our learning: then ought we to seek & know all the secrets there­in contayned, and make our profite of them, for so is ourIohn. 5. 39. maysters will and commaundement. * Search the scriptures which testify of mee. This foresayd litle flocke chosen of God were forepoynted to suffer all kindes of iniuries and afflicti­ons of the wicked people (which God hath not chosen) during this lyfe in euery age from the beginning to the ending of theMat. 23. 3 [...] World. That vppon all the wicked may come the gyltinesse of all the innocent bloud of righteous Abel vnto the blood of Zacharias, spilt betweene the temple and the aulter: But likewyse the giltines of all the innocent bloud which hath bin is now, or shall bee shed from the first to the last in the world.Luc. 18. 7. * For shall not God reuenge his elect, that cry vnto him day & night: yes though hee suffer long for them, I tell you, hee wil reuenge them quickly that is to say, [...]ffectually, euen with the twinckling of an eye.

Those four rehersed sentences, are notes of the true plain song of Gods holy and eternall forepoyntment, prickt downe in holy Scriptures, by Moses, by the holy Prophets, and by Christ Iesus himselfe: vppon which most pleasant and in­fallible grounde: the concorde of Diuine Musitions, the Apostles, and their most true followers sithence theyr tyme, haue song pleasant and sweet descant, each one according to [Page 108] the measu [...]e of this gift receaued of God, and prononuced as the holy Ghost wrought in them, and gaue them vtterance, not varying a note from the firme grounde.

If men would fall into consideration of this doctrine, that God is all in all, and worketh all in all, and that there proce­deth from him both right iustice and tender mercy: surely they would feare him for his iustice: and they would loue and obay him for his mercy, yea they would magnify his eternall and almighty power, * and declare the wonders that hee doth a­mongPsam. 107. the children of men.

CONCERNING NATVRES LAWES for all creatures visible and inuisible, reasonable, and vnreasonable sencible and incensible. CAP. 12.

THat there bee angels which are spirits both good and euill, and that they are the inuisible messengers of God, and woorkers of his wil both secret and ma­nifest: it is not for any man to doubt thereof, seeing holy Scriptures do so largely testify of the same. As for their beginning, they are the creatures of God, as man male and female are. And they liue vnder Gods holy laws and ordinā ­ces each in their kinde, as mankind ought to doe. There is a law for holy Angels in their kinde or nature: A law for e­uill angels in their kinde or corrupt nature. A law for man male and female contrary to their kinde and corrupt nature. Natures law in the firmament, in the elementes, in the crea­tures that liue and moue in the waters, in creatures that goe and creepe on earth, and with fethers flye in the ayre. Each of these according to their kindes, haue lawes established in them by nature.

This woord, all creatures, are to follow the Law of na­ture moue and to doe, as God in the creation did forepoint to each thing in his kind to kepe their natural courses, wher­in they are bounde, and can not erre except monsters come foorth. Example. The honny Be sucketh the iuice of sweet flowers which turneth into his owne substance, that is poi­son. The lyke smell is of Gods elect and the reprobate.

The holy Scriptures are most precious and sweete flowers, out of which his chosen people sucke iuice to their saluation: and his refused people to their damnation.

So is Gods eternall decree that each thing shall keepe his own course, and haue his naturall being. * for thornes can notMat. 7. 16. bring foorth grapes, nor thistles figges.

Natures lawes in the firmament in the planets, in the signes in the elimentes, in the trees and fruits, in the herbes and flowers, and what soeuer springeth of the earth: each thing yeeldes foorth his vertue to mans vse as God did first decree, for the blessed spirites holy angels woorke Gods will in hea­uen and in this world: A law of such humility, obedience, & willingnes to please God, as they haue neither will nor mo­tion to the contrary: which law is so naturally engraffed in them that they cannot erre by any meanes. Therefore our Lord Iesus taught vs to pray that our heauenly fathers will may bee done in earth as it is in Heauen.

Natures law in cursed spirites the Deuill and his angels in Hell, and dispersed in the ayre, and working some tymes in the myndes of men doing their naturall offices, seeking whom they may deuoure, and are most noysome to Gods e­lect, who by reason of their corrupt nature can not chuse but sinne. And yet G [...]d by his grace through the ministery of his holy Spirite doth restrayne his chosen calling them backe to repentance. And sometyme they are tempted by Satan for triall of their fayth and constancie towardes God: as was Iob Daniel and others: But Gods refused people are still possessed by wicked spirites▪ and caried on continually from euil to woorse to their vtter destruction.

And that their cursed exercise is to them a law engrafted so deeply in their nature by their fall, as they cannot breake it: But in Gods elect that wicked nature by the ministery of his holy Spirite by his mercy and grace is altred, yet can not be taken clean away during this life. * But when y^e elect moorn2 Cor. 1 [...]. 8. 9. vnder the burden of sinne, and pray to bee released, then is the grace of God sufficient for them.

Natures law in all kynd of beastes and creeping things on earth, fethered foules, and fish in the waters salt and fresh: God hath insinuated (by his woord in the creation) into the vi­tall spirites of each creature in his kynde, to keepe his course by natures lawes: And it is a monster in nature, whom any doe contrary to their kyndes.

By natures law God from the beginning hath, doth now, and euer shall gouerne ordinarily all creatures in Heauen & and Earth, mankind onely excepted, while hee liueth in this world, whom hee [...]ath diuided in two sortes: as hee had [...] ­uided the angels: and al for the accomplish ment of his eternal purpose and endlesse glory. So is mankind onely exempted from this law of Nature, by commaundement during this mortall life. For whereas God insinuated and ingrafted in­to the vitall spirites of each liuing thing in his kinde to keepe the law of Nature which among them is very seldome bro­ken. Contrariwise God hath put vpon mankinde a law vtter­ly disagreeing and most contrary to the corrupt nature of mā: a law of commaundementes in woordes playnly written for mans vnderstanding, preceptes so hard as it is impossible for man by his owne power to obserue them. If it had pleased God hee was also able to haue giuen power to fulfill it, and so should mankynd haue liued as the holy Angels: but then his mercy and iustice should not haue bene so manifestly sette foorth vnto his glory as now they are, and as was most meet they should bee.

Yet God to set forth his loue toward man and the dignity & excellency of mankind by his mere mercy offered vppon our nature, hee did forepoynt that the nature of man should bee [Page 111] personally vnited vnto the deity.

In respect of this coniunction especially some thinke it is written. * that God made man litle inferiour to the Angels: itPsalm. 8. 6. is most true, that God preferred Christ Iesus vnto the An­gels, * For vnto which of the Angels sayd he at any tyme, sitHeb. 1. 4. 5. 13. thou on my right hande vntill I make thyne enemies thy foot stoole. And by vertue of the sayd holy coniunction, all Gods elect are made so woorthy and deare in his sight, that all the holy Angels are ministring spirites sent foorth to serue for their sakes, which shal be heires of saluation: and then of ne­cessity it must needs follow (because euery thing hath his con­trary) that the Deuil and his angels are also ministring spi­rites, sent foorth to minister for their sakes which shall bee heires of damnation. * For they goe about lyke roring Ly­ons1. Pet. 5. 8. seeking whom they may deuoure.

The consideration of this woonderfull diuision ought to moue all people to feare and tremble in presence, which is e­uery where of this onely Monarke of Heauen and Earth, * &Psal. 107. 8. 8. 15. tel forth the wonders that he doth among the children of mē.

It is before proued that God hath dealt with Angels as with men, chosing some, & refusing other some, the chosen re­mayne in their first blessed state, they refused for their infideli­ty, pride and disobedience, were cast out of Heauen with their thiefe Captayne or King * Abadon the angell of the bottom­lesReuel. 9. 11. 12. 9. pitte * which deceaueth all the World, and those infinite nombers of multitudes of disobedient spirites that fell withMat. 25. 41 him are called his angels, * for whom Hell fire was prepa­red. And it stands with reason that he & his traine became e­nemies, & fel from Heauen before God made man on earth: o­therwise hee could not haue but so ready in the crafty serpent * to seeke mans confusion, immediatly after his creation, asGen. 3. 1. to mee seemeth in and by the text. Man male & female were [...]eceaued through their own infidelity and negligence: in not beleeuing Gods holy woorde: and for co [...]iting contrary to Gods woord, they were desirous to be lyke Gods in knowing good and euill. And so it fell out that

For then and there Satan ouer came them, and from that tyme, there was neuer any conceaued of a woman by the seed of man, gotten and borne, but by that wound which the De­uill gaue mankinde was wrapped in iniquity. * in sinne mo­thersPsal. 51. 41. conceaue their children. All the elect of God from the beginning haue bene, are and shall bee so conceaued to the ende * And how can that bee cleane which commeth of an vn­cleaneIob. 14. 4. Esai. 61. 6. Psalm. 58. 3 thing. * All mans righteousnes is lyke a filthy clout,

The vngodly whom God hath not chosen, * are strangers from God, they are froward, they speake lyes, they are ful of Satans poyson, euen from their mothers wombe. Esau before his birth was refused, and froward from his mothersGen. 25. Mal. 1. 2. Rom. 9. 11. wombe, when hee came to discretion, hee furiously reiected the blessing of God, which afterward hee could not recouer, though hee sought it with teares.

It is an ancient opinion that euery man had his good and euill angel, which albeit it wanteth sufficient warrant of ho­ly Scripture: yet most true it is that God by his holy spirite doth gouerne his elect, who also haue by God his appoynt­ment holy angels to minister vnto them, when it pleaseth God to his glory and their own saluation.

There are few of the reprobate that liue to years of discreti­on, that haue bard by any means of the Law and the Gospel, but they are some tyme put in mynde by the mations of God his Spirite, to leaue their wickednes, to the which because they do not obay, their owne consciences shall condemne thē,

And because they yeelde no obedience vnto the motions of the spirit of God, therefore hee giueth them ouer vnto their owne lustes and temptations of the Deuil: To his tempta­tions God his chosen are some tyme subiect.

* To the ende that the light of Gods elect in honesty of lifeMatt. 5. 16. and good woorkes may shyne amongst men to the good en­sample of others, and glory of their father which is in heauē,

* That the tryall of their fayth much more precious then1 Pet. 1. 7. Gold: might bee to theyr prayse at the comming of the Lord Iesus to iudge the quicke & the dead: Great are their trou­bles, and their temptations very greeuous: but God deliue­reth them out of all.

Oh that men would therefore feare the Lord Iehouah that almighty Monarch of Heauen, Earth, and Hell, and shew foorth the wonders that hee doth among the children of men

Whereas the * Apostle sayth, that flesh lusteth contrary toGal. 5. 17. the spirite: hee meaneth contrary to the spirite of God. For otherwise the flesh lusteth very agreeable to the spirit that is, the mynde, and soule of Man, vntill the holy Ghost (which is the same spirite that Paul meaneth) worke in man: * so dothEze. 36. 28 God put his spirite in man according to his promise, and then beginneth the battayle betwene the spirite and the flesh which is the whole man: and which is compact of body, spirite of lyfe, mynde and soule &c. And al that rest on Christ Iesus2 Gor. 5. 17. are willed to become new creatures, * which is that new and second birth, without the which none shall inherite the king­dome of God.

* Satan is the strong man which possesseth the house ofMat. 12. 29. mans mynd, and the holy Ghost is the stronger man that dri­ueth Satan from his possession. And when an vncleane spirit is displaced, hee wandreth about a whyle and returneth to proue if hee can enter agayne, which if hee do, then hee brin­geth in with him seuen woorse then himselfe, so is his ende woorse then the beginning, except hee bee the chosen of God to whom Satan geueth many foyles.

And when they haue fallen into sinne by Satans slightes, [Page 114] they can not ryse, they cannot repent, they cannot returne to God of their owne power * For no man can come the SonneIohn 6. 44. 14. 6 except the Father draw him, * Christ Iesus his Sonne is the way, the truth and the lyfe, and no man can come to the Fa­ther but by him.

Many are called but few are chosen. But all those thatMat. 20. 16 are and shal bee enh [...]ritours of the kingdome of heauen, were chosen therunto before the world began, and after birth com­ming to years of discrecion, they are called so effectually that they cannot chose but come to the Lord, notwithstanding the pestiferous malice of Satan and his ympes both bodily and ghostly.

The meanes of calling are commen to all in places where the truth is professed, as rea [...]ing and hearing the holy Scri­ptures preached, taught, or talked of the chosen receaue it by fayth to their saluation.

The refused of God are called by y [...] same meanes, but they are so effectually holden backe by Satan and his impes bo­dily and ghostly, that when they haue beleeued, they [...] no power to hold it, but let it slip agayne in the end to their dā ­nation.

Concerning such as liue not to yeares of discretion, and such as are not called by the meanes aforesaid: I leaue them to the secrete meanes, which God at his pleasure may vse.Rom. 11. 36

For * of him, through him, and for him, are all thinges, to him be all honor foreuer. Amen.

For hee is all in all, hee woorketh all in all, and is not tyed vnder any lawe by his owne decrees, neither can any o­ther ympose statutes vnto him: and therefore hee cannot doe euil what soeuer hee doth, because all is his owne: and hee onely, and none but hee, may doe with his owne as hee list.

CONCERNING THE VARIETY of Spirites that woorke diuers effectes in mankinde. CAP. 13.

IT shall eskape mee very much a­gaynst my will, if I put downe any thing that is not to be found in ho­ly Scriptures, or gathered of the same by tru interpretation or soūd argument, grounded on the holy text, Genesis, chapter 41. verse. 14 Ioseph had the Spirite of inter­pretation of Dreames. Daniell 2, 19. the interpretation of Nabuchadnezers dreame was o­pened vnto Daniell in a vision. Exodus 28. 31. 2. 6. God fil­leth men with the suirites of conning in artes, sciences, handy occupations and all worldly wisedome. Nombers, 5. 14. 15 the spirite of Ielousy, 27. 18. eod. libro the spirit of gouern­ment in Iosua. Iudges 6. 34. the spirit of boldnes and hardi­nes in Gedion. Iudges 9. 23. God sent an euil spirite between the King and his Subiectes. And 11. 29. The Spirite of hardines in Iephta. and 13. 25. the Spirite of strength in Sampson. 1 Samuel 10. 6. Spirites of prophecie. and 16. 13. a good Spirite came vppon Dauid. 14. the good Spirite departed from Saul, and the Lord sent an euill spirit to vexe him. 1 Kinges 22. 21. to 28. Spirites of enticementes and lying.

In Esai 19. 3 Spirites of diuination 28. 6. 29. 10. Spirits of slumber and amasednes. Ecclesiastious 39. 28. Spi­rites created for vengeance &c. Math. 10. 1. vncleane spirits & 12. blind & dumbe spirits. Mar. 9. 17. to 29 dumbe and deafe Spirites.

Actes 23. 8. 9. Spirits, and Angels haue some time spoken vnto men. The Saduces say, there is no resur rection, nor Angell, nor Spirite: the Pharisies confesse both. 1 Tim 4 1. Spirites of error and Deuilish doctrine. 2 Tim. 1. 7. Spi­rites of feare and loue.

And as there are dreamers of dreames, and seers of visions: so are there spirites both good and euill, to moue dreames, to shew visions, and stirre vp phantasies in folks myndes, some to good and some to euill.

* One man as wee reade, had a legion of Deuils in him,Marc. 5. 9. (which by some mens accompt is 12500. and by other some 6000. footmen. 732. horsmen) what an infinite nomber of le­gions, (let euery man thinke) are among so many mad men, as presently liue in the world of all degrees, high and lowe, rich and poore: I grant many are worldly wise, but few haue right wittes in Godlines. * For many are called but few areMat. 20. 16. chosen. Another reason, they esteeme not of Gods woord, they haue no desire to obay it nor to refrayne their couetous desires and wicked lustes, they haue no wil to praye, to fast, nor geue almes to shew their loue and obedience to God who hath ordayned those thinges to exercise all such as wil bee his.

Our Sauiour Christ sayth, it is the spirite that quicken­neth,Iohn. 6. 63. the flesh profiteth nothing: who knoweth not, that the body without the spirite is deade, and can doe neyther good nor euill. But while the Spirite of lyfe, the mynde and y [...] immortall sowle are ioyned with the body, the man is conti­nually woorking, speaking, or thinking good or euill.

So that it is the Spirite that quickeneth both wayes, yet not one and the same spirite, but a good or euill spirite.

Among the diuersity of Spirites, there are none more pe­rillous then the spirites of hipocrisy, dissimulation and flat­tery. For by the allurementes of those pestiferous & subtl [...] spirites: Satan who by those meanes (* doth seem an angel2 Cor 11. 14 of light) can so finely frame his worldly ministers by whom hee woorketh: as Gods elect: euen they that walke most se­uerely, can not make a fayrer shew of Godlines then they: [Page 117] And all to disceaue such as will not warely walke in the fear of God.

Yea such pernitious & wicked spirites shall worke in some that shall auouch falshed for truth: * And therfore called false Christes and false Prophets, which shall shew signes & won­dersMar. 13. 22 to disceaue, if it were possible the very elect, of their sal­uation. Therefore wee must wat [...]h and pray, & take heed because wee know not the moment of the Lordes comming, nor the day of our death.

Certayne creatures on earth haue the Spirites of life, the minde and bodily sences, as seeing, hearing, smelling, tasting feeling, knowledge, memory, and agility of bodie common with mankinde. If man had receaued no more, hee had dif­fered but in shape onely, from other seemly beastes: but vn­to vn­to man onely was giuen a reasonable, and an immortal Spi­rite, euen a reasonable soule, whereby hee exceedeth all o­ther earthly creatures. Therefore to mankinde onely it is sayd: * Bee not lyke horse and mule, which haue no vnder­standing, whose mouthes must be holden with bit & bridle.Psal. 32. 9.

Therefore most happy & for euer blessed are they, to whom God hath geuen true vnderstanding, godly wisedome, right iudgement, and grace to follow the motions of God his most holy spirite, by whose assistance wee are made able to eschew euill and doe good to seeke peace and keepe our soules in pa­ [...]ience, walking in holines and righteousnes till wee receaue the reward of our fayth euen the saluation of our soules and bodies for euer.