Anwick his MEDITATIONS upon God's Monarchy, and the Devil his Kingdom.  
AND Of the knowledge that Man in this life may obtain of the almighty, eternal, and most glorious Godhead:  
WITH other things not only worth the reading but also the marking and the retaining.  
Wherein  
If Patience knowledge read, And Charity give ear:  
Then slander nor envy, I shall not need to fear.  
But if furious ignorance, join with authority:  
Then truth must be silent, and suffer the injury.  
IMPRINTED AT LONDON BY Gerred Dews, dwelling in Paul's Churchard, at the sign of the Swan.  
1587.   

TO THE RIGHT Honourable Sir Frances Walsingham Knight, one of her majesties principal Secretaries and of her highness most Honourable privy counsel: I. A. wisheth the everlasting blessing of God through jesus Christ.  
MOST HUMBLY BEseeching your Honour, that you take it hot for presumption, that I have dedicated unto your Honour these my studious meditations upon God's Monarchy, and the devils Kingdom: for it is holy and true doctrine grounded on the word of God, which you have loved and exercised even from your youth, especially sithence your Honours being in that honourable estate and office, it is manifest and famously spread abroad that you have been, not only a●e holds favourer, but also an earnest furderer both of holy religion, and of all other good actions for profit of the common weal. Moreover considering your favourable courtesy towards me of so many years continuance, I could not find so fit a Patron as your honour, under whose shade I might shield myself and my little Book from common cavillers, and such dainty readers as look more for Method and ornaments of art, then for the goodness in substance: whereas the truth and goodness of the matter, have no need of such curiosities: For truth delighteth to be clothed with pure simplicity, and sincere plainness to please God, and not man's vanity. Humbly desiring your Honour to accept them in good part, for the debt which I own unto your Honour, for your accustomed goodness and courteous favour always towards me.  
Thus wishing your honours health and happiness in the Lord jesus, and long continuance of life amongst us, to the commodity of the Church and Common Weal: I rest, humbly at your honours good pleasure and divotion. And with my continual prayer, I commit your Honour, and all yours to the mercy and tuition of the Almighty Monarch, through Christ jesus our Lord, who ever keep your Honour from evil: and with his holy Spirit govern your life and doings: increase and establish your faith, that your soul may cheerfully departed in his peace, and be received into his Heavenly joy when your natural days shall end.  

The often changing of the time,  
Is a sure witnessing:  
That of Earthly matter,  
Age altereth all thing   
I. Anwick.   

THE PREFACE TO the Reader.  
FOr a while after the Gospel was freely preached in England there were but two sorts of people not 〈◊〉 known, those were Papists and Protestants, which diversity of names were devised to put different 〈◊〉 true Christians and false. Because all that were once under the Popes usurped auctoririe, were called Christians without distinction, although neither in the manners of their life, nor in the matter of their belief they deserved so honourable a title. But the looseness of the times sithence hath been such, for want of correction of manners, that there are now diverse sects, whereof I will touch one especially, a third sort which are of no religion, named Atheists. A people without God having no feeling of God, nor knowledge of their own horrible state. * Neither here nor cold; neither feeling their 
Revel. 3. 15  own misery nor regarding their own shame. Of which wicked sort the number is now greater in divers lands then both of Papists and Protestants. And they are so much worse and more pestiferous than the Papists, as they feign to be of all religions, as occasion and company may serve their turn. And yet indeed are of no religion at all.  
But because the Papists religion is more pleasing unto the carnal senses of man, than the straight rules of the Gospel▪ There is no doubt but they will join with the Papists against the Protestants when any stir happeneth for religion: Which God forbidden if it be his holv will.  
Therefore if such monstruous clouds of Satan's sleights did not presently hang over our heads, and therewithal such stinking mists of horrible iniquity enclose us round about: even ready to choke all our senses. (Satan thereby endeavouring to separate us from God and his holy word) it might seem too too curious a question to ask: is there a God or no? Seeing that there hath not been neither yet is heard of so tude a Nation under the Sun, that hath not ●n every age imagined to themselves one thing or other, of whom to crave help, and worship for a God.  
Saving this pestiferous kind of devils incarnate these Atheists * who are the fools that David speaketh of, that say 
Psal. 14. ●. Ephes. 2  in their hearts there is no God. * They are without Christ, they are aliens from the common weal of Israel, they are strangers from the covenant, they have no hope because they think there is no God: and unless order were taken & put in ure for correction of manners, they would shortly become so brutish as to utter it in speech.  
Therefore seeing this generation of vipero● Atheists that say in their hearts there is no God: do daily increase by the pestileut policy of Satan their father, it is now most necessary in this dangerous time, to declare unto them, that they shall find at last an almighty and everlasting God, even he that is the only Monarch of Heaven earth, and Hell as holy 
Revel. 1. 1●  Scriptures teach: which if they believe not, the labour is lost on them. For without faith it is impossible to please God.  
Therefore they that will come to God, must first believe that God is: and that he is a most bountiful rewarder of them that seek him, and to all others a consuming fire.  
It is the want of correction of manners that encourageth the wicked to do almost what they list. The Papists hope 
Papists  that they shall yet have a day for their purpose. And to that end there have been great numbers of papistical books from beyond the Sea, brought into the Realm, whereof though a few were taken, no doubt very many have been distributed among their sect. Their confederacy must needs be great, for they have had a long and a quiet time to consult, and lay their plot together with many and sundry mighty fiends, etc.  
The Atheists and all other erroneous sects are careless, setting their part at hazard: for it is all one to them concerning Religion which end go forward, so they may be quiet by dissimulation, But the Protestants of this realm 
Protestants  of all degrees, I mean such as are true Christians indeed, (which are parcel of Christ his little flock dispersed and fewest in number) they wait in fearful patience what God is about to do. Some of them not well resolved in this sentence of the Son of God, * Many are called, and few are 
Mat 29. 16. Luc. 12. 49.  chosen. For they are greatly amazed to see the true fervent zeal of God's holy service, (even the fire that the Son of God brought into the World, and wil●ed that it should burn in men's hearts) to be now almost quenched, or at the least the substance wherein it should work ●o consumed, that there resteth but only embers raked in the ashes.  
And therefore seeing men regard not to maintain that fire of true zeal which the Lord himself willed to burn in men's hearts. There are great likelihoods by many conjectures, that God will shortly kindle the fire of disturbance, and in the end consume his enemies. For even now the angel of God speaketh unto the divers states, as he did unto the congregations of the Laodicians, saying: * let him that hath an ear hear what the spirit saith unto the churches A men the true & faithful witness, even the beginning of the Creatures of God, saith these things: I know your works that ye are neither cold nor hot, I would ye were cold or hot: so then because ye are lukewarm end neither cold nor hot, I will spew you out of my mouth: because ye say, I am rich and increased with goods and need nothing, and you know not that ye are wretched, miserable, poor, blind, and naked.  
Therefore I counsel you to buy of me Gold tried in the fire, that ye may be rich, and white raiment that ye may be clothed that your filthy nakedness do not appear. And anoint your eyes with eye salve that ye may see. As many as I love I rebuke and chasten, be fervent therefore, and repent saith the Lord.  
Behold I stand at the door and knock, if any man hear my voice and open the door: I will come in unto him, and sup with him, and he with me: To him that overcometh will I grant to sit with me in my throne, as I have overcome and sit with my Father in his throne.  
By this let them that have ears hear what the Spirit saith to the congregations. They are monstrous maimed bodies, that want ears to hear the word of God, and yet have ears doing their office in hearing all other things.  
Now where the fault lieth of this wavering zeal, this dullness in hearing, this lukewarmness in following, this slowness in believing and exercising the word of God, or who deserveth the blame thereof I leave that in question.  
For to be an accuser of crimes is perilous, namely where the judges want upright hearing, there it is not only a lost labour and thankless office: but also obtaineth unworthy blame and hatred for good wil  
Notwithstanding I say an accusation may be made in Christian charity for the amendment of such as walk inordinately, whereupon I say (prove it as I can) that every person is bound by duty to be an eye and an ear to the magistrate to declare unto him in christian charity the enormities which he seethe among the people, because he can see no further than a man except god do inspire some man with more virtue that way than commonly is in men. Therefore when faults be told the magistrates for charity sake & duty to god, those persons have discharged the duty of good Christians: And then if the magistrates do not try out the truth & execute justice, the sin is upon him. Therefore in prayer I humbly beseech the almighty God for his dear sons sake to send his holy Spirit into the hearts of all, that even from the highest that sits in the royal throne, unto the lowest and simplest in whole kingdoms & dominions, that every one may remember, that the end of their creation both in body & soul is to glorify God.  
And therefore let every one that desireth salvation endeavour now themselves to walk uprightly and deal truly, honestly and faithfully in their vocation: & pray heartily to God in this time of urgent necessity, that the fervent zeal of Gods most sacred service, according to his own word may be surely engrafted in the hearts of all, and most chief in Princes, counsellors, Nobility magistrates and officers. That the same true zeal, and the virtue thereof may descend from them by degrees in good example into the hearts of the commons, even to the poorest and basest subjects. That all with one found mind may praise the holy and dreadful name of jehova; the most glorious, almighty, and eternal God; the only Monarch of Heaven and Earth, & that in the name of Christ jesus, for whose sake our prayers are pleasant and acceptable unto him, for otherwise he can not abide nor brook them.  
As King David was moved and solicited doubtless by holy motions which were in him the work of the holy 
2 Sam. 7. 1 Chron. 17 & 22.  Ghost, to build a Temple unto the mighty God of Israel, which when he had purposed to do, and prepared much costly stuff for the building: Nathan the Prophet warned him to the contrary, God would not have it of his doing▪ And why? Even because of his bloody hands. Therefore he commanded to leave it to his son Solomon: by whose innocent hands, God would have that most famous and glorious figure wrought, before Satan should corrupt his understanding & lead him captive for a time: as afterward he did in most shameful wife: as in the 11. of 2. book of Kings. Even so I by like motions from time to time, have been and am continually solicited to meditate upon God's Monarchy; and the devils Kingdom: But whether the Lord work in me to the end I may rightly frame and perform it, and time to finish the same to the benefit of his Church, because of my bloody hands and sins of my youth, the Lord jesus knoweth and not I.  
Yet through his grace working in me (for myself I can not think a good thought) I have gathered together good and sound stuff, for some other that labour in God's vineyard, to frame the same or like piece of work.  
Men ought to examine all doctrines by the word of God and chief consider what is spoken or written, and not so much regard the speaker or writer. For it is a gross error to think, and more blockish to be spoken: That the true interpretation of holy Scriptures should rest only in ●●ole men. Whereas we find by daily experience, that many of them are enemies to the glad tiding, of Christ jesus.  
Now if any man object or take exceptions against the authority of the books called apocrypha, out of which I have hear and there alleged somewhat, I answer thus, that in all points wherein they do agree with the Canonical Scriptures, they are in my opinion to be preferred to all other men's writings, Doctors what or who soever: which canonical Scriptures God hath most miraculously preserved even in the hands of the enemies of the truth therein contained: And that in the dangerous times of dark ignorance and cruel persecution, and albeit Satan working in some of the enemies, have sought and endeavoured to corrupt some part thereof by false translations and wicked gloss. Yet notwithstanding God hath evermore appointed some by working of his holy Spirit to restrain the wicked from utter currupting and destroying them: And likewise have wrought in some of his elect in all ages, to preserve some true copies thereof undefiled with their wicked leaven, even through all the ages of Papists and other enemies▪ The holy, glorious and dreadful name of almighty jehova the only Monarch of Heaven and Earth be ever more praised and magnified, for that and all other benefits done unto mankind in general, but especially for his mercies in Christ jesus on his elect only.   

THE CONTENTS of this Book.  

Chap. 1. A Declaration what God is, and that he is the only Monarch of Heaven and Earth, and of Satan, who hath his power from God. Fol. 1.  
2 A description of the name and nature of Satan, and what power it hath pleased god to give him over mankind as well the godly as godless, viz. the elect and the reprobate. Fol. 6.  
3 Of the knowledge that man may have of the Godhead in this bodily life. Fol. 14  
4 Of Angels together with their service which they do unto mankind as messengers from God. Fol. 19  
5 How it hath pleased God by the contrary actions & operations of his creatures to manifest his own glory as well in justice as in mercy. Fol. 25  
6 Of God's eternal purpose of choosing and refusing of mankind, and of the annoyance that it receiveth by Satan and his angels. Fol. 31.  
7 Gods eternal purpose proved by the holy Scriptures and how by his will each thing is brought to his forepeinted end. Fol. 52  
8 The fulfilling of God's threatenings in afflicting K. David and his posterity. Fol. 79.  
9 How the most part of mankind serveth Satan, and of his reward for their service. Fol. 85.  
10 Of the broad and narrow ways, of the wide and the strait Gates, and of the little infinite flock which God hath chosen to salvation: little infinite in comparison of the great infinite multitudes which God hath left unchosen, which are his refused people reprobate. Fol. 98  
11 Of the flock which God hath chosen. Fol. 104  
12 Concerning nature laws for all creatures visible and invisible, reasonable and unreasonable, sensible and insensible. Fol. 108  
13 Concerning the variety of Spirits that work divers effëctes in mankind. Fol. 115   
The end of the Table.   

❧ A DECLARATION 
Chap. 1.  what God is, and that he is the only Monarch of Heaven, and Earth, and of Satan, who hath his power from God.  

IF ANY MAN BE DEsirous to know what God is, let him search the holy Scriptures, & he shall si●de it thus. God is the only Monarch of Heaven, & Earth, he is the most glorious invisible spirit, omnipotent, of himself, who hath created, set in order, conserveth and ruleth all things in Heaven, Earth and Hell, being the right Master of all indeed, of everlasting being, had no beginning shall have no ending, without emparing or alteration through time, there is nothing new unto him, neither can he wax old. For to him there can be no time past nor time to come, but from everlasting to everlasting, one and the same time is ever present with him. Therefore the distinction of time is for Angels, Devils, mankind and other creatures which had beginning, and not for God, which had no beginning. unus est ille Deus & semper idem.  
The same God is that almighty power which the Philosophers of old time found out to be the first mover, that causeth all moving and springing things, to move and spring, to increase and diminish, as well sensible as insensible, as well reasonable as unreasonable creatures. Also they found him to be the cause of all other causes, wherein they differ not much as touching the property of the deity from the Apostle, 
Ephes. 1. 23. Colos. 3. 11.  who saith * that Christ jesus as God is all in all.  
Other knowledge they had not of him to give him his right name, because it pleased God not to open himself further unto them.  
Therefore the notable wise men of the famous City of 
Act. 17. 23  Athens, worshipped him among the rest of their God's * by the name of the unknown God: by which their doings it appeareth, that man's wisdom and learning how excellent so ever it is of itself, is not able to reach to the right knowledge of the true God, * except he be drawn thereunto by 
●●tt. 11. john. 1.  the spirit of God, and taught to know the Father by the So●ur●.  
This first mover in the only Monarch of all power and dominion, who hath created and set in order all things visible and invisible, by whose incomprehensible power, will and direction every thing hath his being in Heaven, Earth and Hell. Therefore of necessity it must follow, that whatsoever, or to what end soever, things are by him created, moved, increased or diminished, or by Angels or men, in deed or word committed, or in thought conceived, yea even by Satan and his Angels: they all have their moving, and disposition of working by his forepointment and direction only.  
This conclusion cannot justly be denied: except another power be imagined, that of itself can be, move, work, dispose and direct things beside and contrary to the power and will of this Almighty and eternal Monarch of all power and dominion, by which false & vile imagination the almightiness of our one eternal God to be creator, & director of all things visible and invisible should be utterly denied. Therefore let all people beware and eschew the wading in that bottomless gulf, of damnable imagination, unless they care 
Revel. 20. 3 Mar. 9 46.  not to be drowned * in the bottomless pit: where the worm dieth not nor the fire ever goeth out.  
This is that Almighty Monarch and eternal God, who (after the Heavens and the Earth with their contents were set in order) created Adam the first man, placed him in Paradise, a most delicate place for pleasure with all commodious things: and gave him in commandment what to do, and what to leave undone: which commandment man wilfully broke: he had also forepointed in his everlasting and eternal counsel both the means and the matter to bring his holy & glorious purpose to his forepointed end. Therefore by his sacred law * he hath concluded all under sin, whereby his 
Gal. 3. 2●. Exo. 33. 19  taketh just occasion, to show mercy in Christ jesus on whom it pleaseth him: and to do justice on the rest, to the miraculous admiration as well of the holy Angels and his elect people: as of all the reprobate wicked people, with the Devil himself and his cursed Angels.  
For if he had showed mercy on all: then had he hidden in himself, half his glory: for every thing is best discerned by his contrary: Therefore the eternal virtue, the infinite comfort, and the most pleasant fruit of God's mercy, could never have been so precious and comfortable to Gods elect: except it had been matched with a contrary virtue, as infinite, great, as excellent, and as much to be praised as itself: even God's justice in general: but especially on the wicked reprobate.  
Thus it appeareth how it pleased God to make for his own purpose, to show forth his wonderful power, a Theatre or stage, for the inhabitants of Heaven▪ Earth and Hell, to behold his unspeakable works, and ordained the means and matter to work on, how every thing should come to his forepointed end: And that was and is, some to salvation, and some to damnation, and all both for to show forth his own glory purposed in himself before the world was, and to show himself unto all three regiments, Heaven, Earth, Hell, to Angels, Devils and mankind, to be the almighty, eternal, and most glorious God of mercy and justice.  
Oh that men would therefore fear him and submit their wills to his will, because he is the chief Monarch, of all in all, will they, nill they.  
This is that very true God, whom all the holy and noble patriarchs, from the beginning did serve and honour before the general flood, with such sacrifices as were then allowed of, until wickedness did so abound, (as in these our days) that God was (as it were) compelled to destroy by water: and seemed to begin the world anew.  
This is that most leving God, that cannot forget such as love & fear him. * For when he was to execute justice upon 
Genes. 6.  the universal world, he provided for his servant Noah, commanding him 120. years before to make the Ark in readiness for safeguard of him and his: whereas all others for infidelity, pride, and disobedience with other horrible and filthy sins perished by water.  
The like kindness he showed unto his servant Lot, when he by fire and brimstone from Heaven destroyed Sodom and Gomorah, with other Cities. And to all the Godly from age to age he hath showed like grace and mercy: and greater to some, by so much as the Gospel surmounteth the law in goodness towards Gods elect.  
This is that God * that those Abraham for a chief servant, 
Genes. 12.  made him of counsel what he would do to Sodom and Gomorah: he made him also his friend & chief member of his visible Church on Earth: and gave him this honourable title: the father of believers, of whose seed the promised Messiah by a lineal descent, came into the world in his appointed time, to save so many of the damned seed of Adam, as God before the world was, had elected to be saved by the death and rising again * of that unspotted Lamb Christ jesus stain from the beginning in his own person by God's 
Revel. 13. 8.  eternal decree & forepointment, & also * in his elect members.  
This is the same glorious majesty, that hath created the Heaven, and the Heaven of Heavens, with all the heavenly bodies. And also hell with fiery torments, the Sky, the Sun, the Moon, the Stars, the Sea, and the Earth, with all their contents: & last of all man according to his own image, and for his own purpose and eternal glory.  
Everlasting praises be unto this most holy and glorious 
Psal. 1●5 16  God, * that possesseth the Heavens, and hath given the Earth to the children of men, therein to stay and breathe a while, and so to pass away, some to Heaven, and some to Hel.  
Therefore we ought to learn of David to answer the wicked, when in scorn they ask where is God: we may say our God is in Heaven, and doth every where what pleaseth him. He is there accompanied with his holy Angels and souls of his elect, in such pleasant rest & quiet felicity: as no fleshly eye hath or can see, no ear hath hard it told, because no tongue is sufficient to express it, nor learning disribe it, no cunning with pen or pencil able to paint it out, no thought strong enough to imagine, nor fleshly heart worthy to conceive it. Saint john in his revelation hath said so much to blaze and declare the glorious joy of this almighty and eternal God (which he will give to his elect in the world to come) as is possible for man to speak, writ, or understand, and yet far of from that it is indeed. * For we 
1 Cor. 13 12.  see in this world, as it were but through a glass, nothing perfectly, but the time will come when we shall see God face to face. This everlasting Monarch and almighty jehova is all in all, and only may be said to be: For none but he can justly say without addition: I am: and why? Even because he only, I mean God, hath his being in, of, and by himself, and all other creatures in, of, for, from, and by him alone. There was never none of Adam's line (except the holy Ghost wrought in him to that end) that could attain to the true knowledge of this almighty and only Monarch.  
The heathen Philosophers saw a far of an unknown thing, which they very well perceived, to be the cause of all other causes, & first mover of all that moveth: further knowledge they could not get by all the wisdom and cunning of men.  
Therefore it is most true * that the wisdom of this world 
1 Cor. 1 20.  is foolishness with God: And contrariwise, worldly wise men, not yet new borne by the holy Ghost, esteem the simplicity of the Gospel very foolishness in comparison of their own wisdom.  
Therefore they cannot attain to the true knowledge and wisdom of God: And why? Even because * no man can 
john 6. 44. 14. 6.  come to the Father but by the Son: And again * no man can come to the Son except the Father draw him. Therefore those Philosophers and mighty wise men could not attain to the true knowledge and wisdom of God: neither can the mighty and wise men in these days reach unto it, because they are not drawn thereunto by the holy Ghost proceeding both from the Father and the Son: and the means to be drawn, is to submit ourselves to the government of God's word: wherein by seeking we shall find the supply of all our want. And set us * exalt and praise the name of the Lord that only worketh wonders: * for who so taketh on 
isaiah. 25. 1. Eccle. 18.  him to tell out his wonderful works, when he hath done all that he can, he is new to begin again: for it is an unpossible enterprise.   

A DESCRIPTION OF THE NAME and nature of Satan, and what power it hath pleased God to give him over mankind, as well the Godly as godless, viz. the elect and the reprobate. CAP. 2.  
NOw that which hath been said of God, cannot be sufficient except mention likewise be made of Satan the devil, the capital enemy to God and all godliness: Neither can Satan be described without declaration of God's almighty power.  
These words (Satan and devil) signify well-nigh one thing: that is to say, an adversary, enemy, or an accuser, which was once the good creature of God, as ●an was at the first, but through infidelity pride, and disobedience, an infinite number of Angels and mankind, became everlasting God's enemies: And yet not unwares to God, neither without his forepointm●nt.  
And all that notwithstanding, God hath given to Satan, such an unspeakable power to impugn and resist his own works and goodness every way: as is not fully to be conceived by the wisdom and reason of man: and therefore impossible to be expressed of any, albeit God hath given eloquence to some men abundantly. For as God is a spirit, even so satan is a spirit. And as * God hath his invisible holy spirits 
Mat▪. 25. 31  called his Angels: even so satan hath his invisible unholy spirits * called his angels But as God is the most holy invisible 
25. 41.  Spirit, and omnipotent, of himself able to do all things: even so contrary wise Satan the devil, is the most unholy, filthy, invisible spirit, and utterly impotent of himself, unable to do any thing. For albeit he hath free will in his natural wickedness: yet he hath no power of himself to execute his mischievous lust, except where, when, and upon whom God alone hath forepointed him.  
This accuser Satan, as Captain of an army, with an infinite number of his adherentes, called his angels (being then in equal state for the time, with the holy Angels:) through infidelity, pride, and disobedience, became rebels: which was that * iniquity that God found among his Angels. 
job 4. 18. & 15. 15. 1 Pet. 24. jude. 1 9  * And therefore God spared not the Angels that sinned, but cast them down into hell, and delivered them into the chains of darkness to be kept unto damnation. Again, * the Angels that kept not their first estate etc. God hath reserved them in everlasting chains of darkness, unto the judgement of the great day.  
Thus it appeareth how some of God's Angels became his enemies, and devils: whereof there are infinite numbers. For * if one mad man had a hole leg●on (which by some men's 
Mar. 3. 9  account is 125●0. by others. 6732. etc.) the question is, what unspeakable infinite numbers are dispersed among so many innumerable numbers of mad people as are presently in the world which pass their lives indevelish madness as though there were no God. Rom. 11. 32. etc.  
Therefore we may cry with Paul: Oh the unspeakable & passing wonderful deipnes of the secrets of God, how unsearchable are his judgements, & his ways past finding out.  
Now of this infinite number of wicked spirits there is one that seemeth to be principal, and all the rest are his Angels, for whom * everlasting hell fire was prepared. He is called 
Mart. 25 41. 12. 24. 2 Reg. 1. 2. & 9 11. Revel. 12. 1.  by divers names, as * Belzebub prince of the Devils.  
Belzebub * was the God of Ecron, In the history of Tobias is mentioned a devil called Asmodeus. * He is called Abaddon King of Locusts, Hornets and such like horrible flies. Also he is named the Angel of the bottomless pit, and the great dragon which with his Angels fought against Michael and his Angels: But that Michael Christ jesus was to strong for him, for this dragon even this old serpent called the devil and Satan, which deceiveth all the world, had no more place in heaven, but was cast out. * And the son of God 
Luk. 10. 18.  himself sayeth. I saw Satan fall from Heaven like lightning. It sufficeth that Christ jesus saw him fall, though he tell not what year and day. * He is also called the God of this world. And did take upon him like a God, * when he would 
2 Corin. Mart. 4. 9 Ephes. 2. 2.  have had Christ jesus fall down & worship him. He is called the * Prince that ruleth the air: even the spirit that ever hath, doth now, and ever shall work in the children of disobedience.  
Thus we see, that as God is the imperial Monarch of all power and dominion: Even so hath he given a kingdom (for the accomplishment of his eternal purpose) to his enemy and hangman Satan. For * if Satan be divided against himself 
Luk. 11. 10.  how shall his kingdom stand? ergo Satan hath a kingdom for a time. And as God, indeed, hath given him an unspeakable power: Even so according to his lying nature, he would have all the world believe that all is his: And therefore in reproach of the reprobate whom God hath refused, he is called the Prince and God of this world.  
And this must stand of necessity, that the creation of Angels, and fall of Satan and his train, was before the creation of mankind: for otherwise, this enemy, this natural murderer, could not have been so ready in the serpent doing his office to bring mankind to confusion immediately after his creation, as to me seemeth ●y the text. * The devil is the father of all 
john. 8 44.  the wicked reprobate, and his luste● they do: the deui● an: his adherentes but● bodily and ghostly have bene●●ats and murderers from the beginning, for he is the father of those qualities, and of all other evils. * When in the mount he had 
Luk. 4. 56.  showed Christ jesus the glory of the world he promised to give him all that glory, if Christ would fall down and worship him: for saith he, they are delivered unto me, & to whom I will I give them. This promise was like himself: for all his promises are to a false end: And yet the most part of mankind, (as both high, low, and ambitious tyrants, necromancers, sorcerers, enchanters, witches, Idolaters, blasphemers, murderers, adulterers, fornicators, unlawful covetous ●●zers, and all other filthy wicked persons) do believe all such false promises: and have no grace to believe the truth to their salvation: but do fall down daily to worship Satan, by obeying their filthy fleshly lusts, and sinful covetous desires, to obtain the riches and glory of this world.  
Yea, God hath given to this forepointed adversary, such power▪ to be transformed into an Angel of light: as once he 
2 Co. 11. 14 Mar. 13, 22.  was: and thereby to work such wonders: * as should deceive the very elect of their salvation: if it were possible.  
Therefore let all that feel the mercies of God through Christ jesus, give humble thanks for their election, because it can not fa 〈…〉▪  
Moreover the reprobate & rejected sort of mankind are as devils incarnate▪ being lead with wicked spirits: for our Saviour said * I have chosen twelve of you, and one of you is 
john. 6. 70.  a devil▪ an accuser, a traitor, judas. And yet until the time appointed that his wickedness should appear, be did the office of an Apostle, and seemed as honest and holy as the rest: Even so are all the wicked reprobate Gods enemies, as devils incarnate, being lead with unclean spirits, subtle spirits, dissembling spirits, that can make them seem honest and godly, and use as great civility, as they that are most Godly: but God only knoweth their secrets.  
Thus by circumstances we may understand, wherefore God ordained satan for his everlasting enemy & every way to resist God & all his goodness: even to the same end, y● he raised up & hardened Pharaoh's heart, against the Israelites, to set out his own glory, which is his chief scope in all his words and deeds. And yet is it not lawful for any man to seek his own glory: for mankind only was made to seek and set forth the glory of God, by words and writing which only appertain to men: but God himself is under no law, therefore he alone and none but he, may lawfully seek his own glory he being the Lord of all laws and subject to none.  
And Satan is ignorant that God hath ordained him to the office to resist him, yea he is so far from seeking the glory of God, that by his will, he would have all the glory himself: as when he would have had the son of God, fall down and worship him. For God hath made Satan (in comparison of his own godly knowledge wisdom and power) more inferior than a dog to a godly wise man. And in effect he is indeed, but God's bandog, which he useth to let slip to punish and torment his lawless swine, which are godless and disordered people. Diaboli semper est iniqua voluntas nunquam 
Grego.  est iniusta potestas, quia voluntatem habet a se potestatem autem a Domino.  
For Satan's chiefe-industrie and natural inclination is to seek man's confusion: so saith saint Peter, he goeth about like a roaring Lion seeking whom he may be 〈◊〉: even forepointed of God to the same purpose. That he should not only tempt and ●ntice the rejected 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 shameful and most horrible things, 〈◊〉, blasphemy, murder, adultery, fornication, etc. And by those means maketh some of them in a manner to despair of their salvation: which thing king David had felt when he 
Psal 86. 13.  said, * great is thy mercy towards me o Lord, for thou hast delivered my soul from the nethermost bell, that is to say, from damnation into the which mankind fell by Adam's rebellion or disobedience.  
If any man deny, God to have created, all those spirits good, which afterward of themselves became evil. If any man deny, God to have forepointed Satan and his Angels to be his adversaries, and consequently enemies to him and his elect. Let him or them first grant and confess all the artiles of the true catholic faith, and ground his or their arguments on the holy scriptures: and say what they can to the contrary.  
For I believe in the father, the son and the holy ghost, three persons but one God creator of heaven and earth and of all things visible and invisible contained in them. For he is the only Monarch of all, himself is all in all, he worketh all in all, and yet can do no evil at all, for he is the sovereign goodness itself and no point of evil in him, therefore no evil can proceed from him.  
All things without exception, are his own in eternal possession: Therefore he only and none but he, can or may justly without addition of other words, say thus, I will do with mine own as I list.  
Let such as deny those things, answer to these questions.  
1 first how had those spirits their life and being, if they were not first the good creatures of God? as man was at the first and of himself became evil. Neither could the elect Angels nor mankind yet rest of themselves in the favour of God, except they were sustained in the same by his almighty power love and infinite mercy.  
2 How became Satan and his train, everlasting enemies to God and his elect, without God's forepointment, doth any thing happen unwares to God? so to say were blasphemy.  
3 How came Satan & his angels by y● natural disposition, to go about like roaring Lions seeking whom they may de●our?  
4 How could God's angels fall from heaven without Gods will and forepointment, seeing * a sparrow falleth not to the 
Matth. 6.  ground, nor a hair from ones head without the fathers will?  
5 Whether or no hath Satan power of himself, or doth he receive it from God, or is he so st●●●g that God can not rule him, or is God ●●oubles with Satan's pestiferous stubborness and most cruel rages, or doth he suffer him or any of his adherents either bodily or ghostly, to work any thing against his almighty power and unresistible will. Let these be answered yea or nay. For I hold the Lords will to be an everlasting law, passing the * law of the Medes 
Dan. 6. 12. 15.  and Persians, which might not be altered.  
For if any of those foresaid things have been, be now or shallbe hereafter, then where is our faith of God's almightiness? for if there be either fortune, misfortune, chance, mischance, sudden fall or working of any thing, whereby good or bad might or can be done unwares of God or against his will, than were he not almighty as all true Christians doth know and believe him to be.  
It is a known thing to every one, that in a great house there must be officers for every office, and servants of each 
2. Tim. 2. ●0  degree, and vessels for all purposes. Heaven, Earth, and Hell have many mansions, and yet but one great house for God's use and purpose: Therefore I conclude as before mentioned, God hath ordained officers and ministers throughout all his dominions: And Satan among the rest to be his eternal hangman, namely in this world by him and his adherents Gods executioners; to punish, ve●e, and torment as well the elect as the reprobate, as pleaseth God to appoint, both by the ministry of Satan: and yet the one in mercy, the other in justice. For Satan can not do what he desireth, nor so much as he willeth: For than he would confound all: But God hath appointed his limits which he cannot pass, nor do one lot more or less than he is forepointed, ●or so much as touch any creatures except God command. For * he and his train 
Mar. 5. 9 Luk. 8. 20.  could not enter in the Swine; but by li 〈…〉 and commandment: Neither could he have asked leave except the secret power of God had constrained him so to do, thereby to confess himself subject to the power of God: in such sort as it is not in himself to move ●●ther ●● 〈◊〉, but by God's appointment: For ● God sent or evil spirit to vex king Saul. 
Sam. 16. 14 2 Par. 18. 19 job 1. 12, 2. 6.  And * God sent an evil spirit to 〈◊〉 king Ahab● & God sent Satan to pla●ue job: he could 〈◊〉 touch him before he was sent to that end, as hereafter shall appear by a short recital of their histories. For evil spirits move not, neither do they seize upon any thing except only by God's commandment, and working of his secret power.  
Thus it appeareth how Angels became Devils, because they kept not their first estate, as saith Saint Jude as likewise man kept not his first estate, and therefore the whole mass of mankind was utterly damned, as the wicked angels were. which was the secret that God had purposed in himself before the world was that he would bring to pass by the fall of Angels and men that Christ jesus the seed of the woman should redeem again so many of the damned seed of Adam as he had everlastingly forechosen and forepointed to life, which secret was not opened to many men in the former ages.  
But now saith Saint Paul, * God hath opened unto us 
Ephe. 1. 9 11. Tim. 1. 9  the secret of his will according to his good pleasure purpoposed in himself: who worketh all things after the counsel of his own will, * who hath saved us and called us, with an holy calling, not according to our works: but according to his own purpose and grace which was given us in Christ jesus before the world was. * This mystery and secret was 
Col. 1. 26.  hidden from the beginning from all ages (except here and there one) until our Lord jesus made it manifest unto his saints: to such as were forepointed to receive and distribute the same to others: even to such as God hath forepointed to receive it, and make their profit of it. * To some it 
Mar. 4. 11, 12.  is given to un 〈…〉 the 〈◊〉 of the kingdom of God, but 
Mar. 4. 11. 12. Luk. 8. 10. Mat. 13. 14. 15. john. 12. 40.  unto them that not without all things are done in parables: to the 〈◊〉 they should see 〈…〉 not discern: they should hear and not understand: lest they should turn and have their sins forgiven And 〈◊〉 * God hath blinded the eyes and hardened the hearts (of the wilful wicked) to the end they shall neither 〈◊〉 understand, nor be converted, to be saved by Christ jesus: those are plain speeches against the which none 〈◊〉 〈…〉ng God ●are reply.   

OF THE KNOULEDGE OF THAT MAN may have of the Godhead in this bodily life. CAP. 3.  
THere are two ways to know the almighty majesty of the eternal God as much as he may be known of mankind in this transitory life, the one way is general, and the other is special. The general way is the consideration of his works from the beginning, by musing on their creation, and of the infinite variety of nature in creatures, of their continual course and conservation, wrought by the most instant and incomprehensible power of this almighty Monarch that worketh all in all things. And is the first mover of whatsoever moveth in Heaven Earth, and hell.  
Thus by observation of the natural courses, of the treatures, divers Philosophers obtained wonderful and great worldly wisdom & m●tuallous knowledge in the nature & course of things, & by such means came to this general knowledge of God: even such as Turks, Ethiopians, Barbarians, Tartaryans, Catayans, and many other nations of infidels have at this day, and ever have had. And yet there are other some that cannot reach so high: but some imagine to themselves the Sun, some the Moon, some other one of the 
Rom. 1. 23. 6. 9 7.  Stars, others some earthly creature, * as men, four footed beasts, birds, creeping things, even vile worms which they have and do worship for Gods.  
The special man to know God, is preaching, waiting, reading, hearing, believing and exercising his holy word with the consideration of his infinite works as aforesaid, every one according to th● gift which he hath received.  
And this special way, is professed outwardly of all that are called and to account themselves Christians, whereof there are two sorts, as hath been of marckin● from the beginning, as 〈◊〉 and Abel 〈…〉 nely of those which God made a peculiar people ●●th himself, as the offspring of Abraham the sons of Issack, Esa● and jacob, and their posterity from age to age: who albeit they were all of the natural seed of Abraham, 〈◊〉 〈◊〉 〈◊〉 according to the law, * yet they are not th' 〈…〉 all 〈◊〉 alites, ●be●ause they came of Israel: No 〈◊〉 all they love Christians because the a●e: baptized in 〈◊〉 of Christ jesus.  
And this article of two sorts of people is neither new nor strange, but professed, confessed, expressed, and taught by M●ses and the Prophets, of whom jesus 〈…〉 ach 〈…〉 her ●o i● and held the 〈◊〉 for an infallible truth, who was a man most excellent b●c● in heavenly Divinity, and worldly Philosophy, 〈◊〉 a certain 〈◊〉. Egip● in the reign of king E 〈…〉 〈◊〉 〈◊〉 〈◊〉 unto him 〈◊〉 any age before Christ jesus th●● 〈◊〉 〈◊〉 so much Godly wisdom, holes 〈…〉 〈◊〉 as hy●, the 〈◊〉 of canonical Scripture 〈◊〉 〈◊〉, the same 〈◊〉 most earnestly taught, most streng 〈…〉 〈◊〉 into and undoubtedly 〈◊〉 by the * 〈◊〉 If 〈◊〉 Christ jesus himself, and his apostles, of 
Mat. 24. 31 Mar. 13. 30. Luk. 18. 7. 8  〈◊〉 〈◊〉 O 〈…〉tors, 〈◊〉, and ●●eachers in the holy Church 〈◊〉 〈◊〉 until these o●●: days I have lear 〈…〉 〈◊〉 (〈◊〉 〈◊〉 tir 〈…〉 of the Pope) & taught 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 of life.  
And now most sincerely taught unto us, by writing, printing, and preaching, for the infallible truth of God the Father, even the mystery, the secret hidden since the world began, from all ages, but now is opened unto his Saints. First by his natural So●ne, after wards by his Disciples 〈◊〉 consequently by ●●●heir 〈◊〉 followers in every age 〈◊〉 〈◊〉 〈◊〉 ●●yes.  
S● that 〈◊〉 and so many as their had, been ●aw, or hereafter shall have God's favour and gift to believe Moses and the Prophets, Christ jesus and his disciples: to them isaiah there can be no doubt nor contradiction, against this infallible truth: that God hath 〈…〉 ided mankind into two sorts, ●● ordained the one sort to salvation, and the other doth damnition. The causes why he hath so done, are declared i● this 〈…〉 'tice, so far forth as is probable, and allowed by holy scripture, and no further.  
God is to be known 〈◊〉 〈◊〉 said in general by consideration of his works. 〈◊〉 way, 〈◊〉 salvation, except by true within Christ jesus, ●●rong●●●aring, believing and exercising his body word, which conceiveth two things especially to 〈◊〉 〈◊〉. The first is good promises of of 〈◊〉 for well 〈◊〉. The second is 〈◊〉 threatenings of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & as it is written. (For the incomprehensible 
Deut. 28.  〈◊〉 of God 〈◊〉, 〈…〉 there be seen with freshly 〈◊〉, 〈◊〉 〈◊〉 with fleshly hearts, nor with tongue o● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord, * Heaven 
isaiah. 66. 1.  is 〈◊〉, 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉, what house will ye build for 〈◊〉 〈◊〉 wherewil ye 〈◊〉 〈◊〉 the place to rest in, 
2. Chron. 6. 18.  ha 〈…〉 I 〈◊〉 〈◊〉 〈◊〉 things, Behold, 〈◊〉 Heaven and the Heaven of Heaven's 〈◊〉 〈◊〉 to 〈◊〉 him, how 〈◊〉 the 〈◊〉 of 〈◊〉! 〈◊〉 〈◊〉 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉. Therefore no 
john. 1. 18.  ma● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 son which is in the bosom of 〈◊〉 that he hath declared unto us what God (●ayes 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 to men in this life. For * while we 〈…〉 this world wet 〈◊〉 
1 Cor. 13. 12.  but as it were through a glass and not perfectly. The Apostles were as desirousto have seen and known it, as some are now. For * Philip said, Lord show us the Father, and 
john. 14. 8.  it sufficeth, but our saviour Christ answered: He that hath seen me hath seen the Father: For I am in the Father, and the Father in me. Therefore who so is desirous to know the majesty of the Godhead in: three distinct persons, let him first learn perfectly to know Christ jesus, and then shall the holy Ghost inspire him with sufficient knowledge, etc. For seeing the Apostles that waited on Christ jesus, and had familiar conversation with him, could not attain the knowledge of the majesty of the Godhead, while they were in this transitory life, what marvel is it, if all other remain ignorant thereof. And yet let none dream or imagine that the Godhead hath man's likeness in bodily shape, because Christ jesus was very man every way sin except. But let him learn every day more and more to know, to fear, to believe, to love and obey this almighty, eternal, most loving, most patiented, most merciful and just God: who for very love to mankind, hath as it were clothed or covered himself with manhood in Christ jesus: * in whom dwelleth all 
john. 1. 14. Colos. 2 9  the fullness of the Godhead bodily, that is to say, in Christ jesus dwelleth all the unspeakable power, the everlastingness, the almightiness, the justice, the mercy, & the infinite goodness of the glorious God, the only Monarch of heaven, and earth, * as king David & Athanasius have most excellently described. 
Psal. 139.   
And it is no wonder at all though man cannot attain to know the form and shape of God so far above his reach invisible to flesh eyes, and hidden from the eyes of the soul of man, seeing it passeth man's conceit to Imagine the shape of his own soul, enclosed in his own body, & was created to the Image of God: which so remained until Adam by his offence defaced it, (so ugly as if some traitor in despite might deface the goodly picture of her Majesty with a sponge dipped in ink) so ill favouredly that God could not suffer him to dwell in Paradise: And he so afraid to hear the voice of God, that he fled from him and would never have returned, if God had not drawn him again by his holy spirit through Christ jesus the Lamb of God ordained to take away the sins of the world, that is, of those in the world which the father had given him, whom he so loved * that he washed away their 
Revel. 1. 5. 7. 14.  sins by shedding his own blood, and so reform again in them the true Image of God in such sort, as, when they shall appear in judgement at the general resurrection, they shallbe more glorious, than the soul was in the creation. For Gods elect have gotten more by the death of Christ jesus, than they lost by the fall of Adam. For by Christ jesus they are surely settled from falling away again: For it is impossible that God's election should fail, because their * names are 
Luk. 10. 21. Phil. 1. 3.  written in heaven in the book of life: whereof Christ jesus bids them rejoice above all things, with promise that their joy shall not be taken from them.  
Now if God's terrible threatenings move not the wicked to fear him, nor his infallible and most comfortable promises allure them to love: what is more to be said, than their blood on their own heads, for they are wilfully guilty of their own just damnation. And to that end was the law ordained, even to condemn the wicked, and not to 
Heb. 7. 19 Rom. 3. 20. john. 1. 17.  make them good. * For the law made nothing perfect. And by the works of the law no flesh shallbe justified. For the law was given by Moses, but grace and truth came by Christ jesus.   

OF ANGELS TOGETHER WITH Chap. 4. their service which they do unto mankind as messengers from God. CAP. 4.  
THis almighty Monarch creator of all things visible and invisible, created the spirits called Angels perfectly good in their kind of another substance then of the four elements, such substance as of mankind can neither be seen, nor imagined: and therefore are called spirits. I speak of angels both good and evil: that move and work invisibly, not what they list: but as the almighty hath forepointed them: working always invisibly, except when it pleaseth God he can make them appear to men in men's likeness, and use men's speech. * Three angels came to Abraham, did rate and drink in his tent, one of them had much speech with Abraham about Sodom and Gomorrah, and promised him his son Isaake. The other two went to Sodom and used speech unto Lot, and saved him from the violence of the filthy 
Genes. 18.  Sodomites.  
And when Abraham cast out * the bond woman and her 
21. 17.  son, the child being in peril of death, an angel spoke from heaven in man's voice, * Likewise when Abraham's hand was 
22  lifted up to kill for sacrifice his son Isaac, an angel spoke from heaven to stay him. * An angel invisible without speech 
Gen. 24. 7.  assisted abraham's servant in his journey from Canaan to Mesopetamia.  
* The Angel of the Lord went before and behind the Israelites 
Exo. 14. 19  through the red Sea, in a most miraculous cloud: which gave light to the Israelites in the night season, and amazed the Egyptians with darkness in the day tyme.  
* The Angel of the Lord was sent before the Israelites to 
23. 20. 23. 2. etc. Num. 22. 23  drive out the seven nations, Canaanites &c. but no mention of likeness nor speech * An Angel of the Lord stood in Balaams' way with a ●aked sword in his hand, to stay Balaam from going to get his grain of the King of the Moabites. * ●n angel 
judges 2. 1.  of the lord came up from Gilgal to Bochun speaking in the person of man, as did he that spoke to Abraham * an angel of 
13. 3.  the Lord appeared unto Sampsons' mother as a man from God fearful to behold, gave precepts touching Samson, and ascended in the flame of the  sacrifice. * King David 
2 Sam. 24. 17. 1 Kings. 14 5. 7. 43. Luk. 1. 11. 26.  saw the angel of the Lord smite the people and there died  in three days at the pestilence. * The angel touched Elias and a voice spoke twice unto him. * The angel foretelleth ●achary of his son John the foregoer of Christ jesus. The angel Gabrell was sent from God to the Virgin Mary to forewarn her of her conception of Christ jesus. * An angel of God warned joseph not to go from his 
Matt. 1. 20 2. 13.  wife, commanded him to take the child and his mother and go into Egypt, & called him home again, when Herod was dead. * An Angel of God appeared unto the shepherds & with 
Luk. 2. 9 Of Angels and men.  him a multitude of angels singing praises at y● birth of Gods anointed and our saviour, the tidings whereof was great.  
* After Satan had tempted our Lord jesus, the holy 
Mat. 4. 10. 11 john. 5. 4. Luk. 22. 42 etc. Act: 1. 10.  angels came and ministered unto him. * At a certain season an angel went down and moved the water of the pool Bethesday alias Siloe and whosoever went next into the water was healed of whatsoever disease: an Angel from heaven, appeared to comfort Christ in his agony & fear of death. * Two angels stood in men's likeness by the Apostles while they looked steadfastly after Christ jesus when he was taken up into heaven, & told them that he should come again in like manner as he ascended. * And against his coming to give judgement, 
Mat. 24. 30 etc.  he shall send his angels with sounding the trumpet, together together his chosen people from the four winds, that is to say the whole world. For of all the nations of the world some must be blessed according to the * promise made 
Gen. 22, 18  to the most honourable mere man that ever was, Abraham the father of all the faithful.  
* The law was given by the ministry of angels, but grace 
Act. 1. 53.  and truth came by Christ jesus. which to that Michael which with his Angels fighteth full against the dragon Satan and his angels, for whom and for the damned seed of Adam. * hell tire was prepared, in which they shallbe ever tormented 
Ecul. 23. 10. Amos 3. 6. isaiah. 4, 5, 6. 7  and never rest, But * an angel's voice was hard from Heaven saying, writ: Blessed are the dead that die in the Lord, for they rest from their labours: so shall not the high minded, bend to wickedness, that die without repentance.  
I have omitted many and many places of holy scriptures concerning, the ministry of Angels. to avoid tediosnes. But these I have recited to the end that no man may doubt but every man assure himself: that God worketh some time in this world by Angels both good and bad. For thus it is written of the holy angels. * Are they not all ministering 
Hebr. 1. 14.  spirits sent forth to minister for their sakes, which shallbe heirs of salvation? Yes doubtless, and to that end they cocker and flatter the wicked reprobate and prefer them in this world. For albeit that God loved and choose jacob and ●ated and refused Esau, yet Esau by following the suggestions of Satan and his angels, became of greater power and authority, than jacob during their lives in this world.  
* Therefore God is called the father of spirits, which were 
Hebr. 12. 9  created, and some of them fallen from blessed state, before he created man, for neither angels nor men, can keep themselves from falling, if God keep them not. And as the same God is almighty eternal and without beginning or ending: so hath he purposed in himself before the world was, that he would make both angels and men, * some to honour and some 
Rom. 11. 21  to dishonour, to show himself to be the glorious God of mercy and justice. The Lord hath made all things for his 
Prou. 16. 4.  own cause: yea even the wicked for the day of destruction. For his election and rejection, his choosing and refusing both of angels and men, are most evidently proved in holy scriptures.  
For angels thus, Saint Paul prescribing orders in the 
Election and rejection of Angels.  Church hath these words to Tymothy. * I charge thee before God and the Lord jesus Christ and his elect angels, that thou observe these things without partialitye●. Now it followeth of necessity, that where & when Angels were elected, there also & then angels were rejected. For of contraries there is ever a contrary reason, and therefore where choosing is, there is also refusing of them that be not chosen: But God elected some angels, the consequent is, he rejected other some angels, for if he had preserved all and let none fall from him, than had there been no election at all, neither any devil: but some he chose and some he refused. And iniquity (whereof 
job  * job speaketh) was found in those which he had refused: by which fall of angels it is manifest that they had a law or precept which they transgressed, otherwise they could not have committed iniquity: It is Saint Paul his argument: 
Ro. 14. 15. 2 Pet. 2. 4.  * where no law is, there is no transgression. But Saint Peter saith. * God spared not the angels that sinned: Ergo they had a law or precept, which they broke: otherwise they could not have sinned.  
Thus it appeareth that God hath dealt with angels as with men, concerning creation, election and rejection, saving that all angels sinned not, as all mankind sinned in Adam, for we read not of the redemption of angels as of the redemption of mankind, so many as it pleased God to choose were redeemed.  
So then, he created both angels and men as the chief part of his works, purposed in himself to set forth his eternal power, honour and glory. He● made the angels of invisible substance, and man of both invisible and visible, and all both kinds in perfect purity, in holiness and freedom of will: it pleased God to make them in such sort, as he put it in their own choice to obey or disobey, they had power in themselves to keep or change their blessed state wherein they were created.  
For if they had not had that choice in themselves (with reverence be it said) God could not with justice have punished their disobedience: But God can do nothing unjustly, therefore he had most justly punished them, having fore pointed which and how many should by his grace stand to serve him in their first purity: the rest he left to themselves, which through infidelity, pride and disobedience, fell from their blessed state, and became his everlasting enemies.  
Thus it pleased God to make just matter unto himself to exercise both mercy and justice, which two most excellent virtues do chief magnify and extol his eternal power and glory, which to have known and praised is his chief scope. And who dare say unto him, why hast thou dealt thus with angels and men? * shall the pot say to the potter, why hast thou made 
Rom. 9 20.  me thus? hath not the potter power over the clay, of one and the same lump to make one vessel to honour and another to dishonour.  
For as he hath wrought all things for his own purpose, as visible things to man, of invisible substance: Even so he sustaineth and conserveth them, by an invisible strength, and incomparable power: And as job sayeth: if he destroy all again, who shall call him to account: shall the creature say to the creator why hast thou made me thus? Such rebellion sour mo●●ceth in evil all the high treason that worldly subjects do to their Princes, the reward whereof is death of body. * But God condemneth both body and soul into hell 
Mat. 10 28. Luk. 12. 5. Moses a figure of Christ jesus.  fire. * Therefore fear him.  
We read of Moses as a figure of Christ jesus: And of Pharaoh as a figure of Satan. For as Pharaoh held the children of Israel under him in a slavish subjection until God delivered them by his servant Moses: Even so doth Satan hold all mankind while we are in this Egypt, this vale of misery, in his filthy slavery, until God deliver his elect out of Satan's power by his son Christ jesus working by power of his spirit, and by service of his holy Angels.  
God promised Moses before he sent him back into Egypt, 
Exod. 4. 21.  saying: * I will harden pharao's heart, that he shall not let my people go. That is to say, I will blind all his senses, that he shall neither believe, understand, nor regard the wonderful signs and horrible plagues, which I will bring upon him and his people, to their forepointed destruction. * For God 
Exod. 9 19 Rom. 9 17.  saith, to this end have I raised thee up, and appointed thee, that I may show my power in thee to make my name known through all the world: Even so without all contradiction, God before the world was did ordain. Satan and his adherentes both bodily and ghostly to be his adversaries, as he raised up Pharaoh and harde●ned his heart: And gave Satan and his Angels, such an unspeakable power, as should evermore impugn and resist all the good works of God, and yet all the glory redoundeth to God himself. For God worketh all to the end that his almighty power, his infinite goodness, his loving kindness, his mercy and justice, might be the more magnified and praised, of his elect both Angels and men. For as the benefit of light is best discerned by his contrary which is darkness: Even so the almighty and most wonderful power of the infinite God appeareth the more glorious and admirable, when the inferior power which God himself hath given to Satan is compared with it.  
If any list to argue why God hath so dealt with Angels & men, if the notes of holy Scripture herein coated do not satisfy him, I leave him to dispute with God himself upon whose ordinance, providence and power, every thing depends without exception, for all th●nges have of him their being, moving, working and power to dispose and distribute. And then it followeth of necessity that Satan depends 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 own glory as well in justice as in mercy. CAP. 5.  
THese things are manifest or may easily be made plain, to every one of mean wisdom: so they be not utterly ignorant in holy Scriptures and void of the grace of God. And it is not a new opinion to speak of two sorts of men, whereof God hath forepointed the one to salvation, and the other to damnation. 
Eccl. 33. 10  For jesus Sirach saith. * All men are of the ground, For Adam was created of the Earth, but the Lord hath divided them by great knowledge, and made their ways diverse: some of them he hath blessed, exalted and made them his own: And some of them he hath cursed and cast down from the blessed state. For as the clay is in the hand of the Potter, so are men (and Angels) in the hand of their Creator, he may do with them as he list. And he hath set evil against good: the unbeliever against the faithful, death against life, etc. So that in the infinite miraculous works of the most high, we may see, that there are ever two things the one contrary to the other, of insensible things it is proved by Physic one thing bindeth, another looseth, one thing comforteth man's nature, and another destroyeth it. We find by experience falsehood against truth, ignorance against knowledge, fleshly love against spiritual love, love in adultery and fornication against love in marriage and godliness: false and feigned friendship against true and honest friendship: false and idle faith against true and working faith: flattery, dissimulation, and hypocrisy, against plainness, faithfulness, and true zeal of God's service.  
And whatsoever virtue there is: there is also a vice, his contrary and so of every thing from the beginning: First of Angels, the good against the evil: secondly of men, the elect against the reject, the wicked against the godly, brother against brother, Cain against Abel, Ishmael against Isaac, Esau against jacob, Pharaoh against Moses, a false God against the true God, a false Christ against the true Christ. For all virtues and vices are contrary.  
And we see that God in creating all things, hath made each creature in their kinds, and one mortal enemy and devourer of another: for what thing soever driveth fear into an other thing: is enemy to the thing that conceiveth the fear. Example  
The Wolf to the Sheep, the Ferret and weasel to the silly Coney, the Cat to the Mouse, the Spider to the Fly, are natural devourers. And likewise of all manner beasts and worms on Earth: And whatsoever of them: the same of the fowls of the air, 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 remain on Earth.  
So that every creature living, hath by nature's ordinance, as some speak, which is in deed God's providence, a mortal enemy and devourer: for as the Wolf is to the Sheep: even so in effect is Satan to mankind: And all these hath this almighty God of nature wrought to set forth his own glory to Angels and men, namely to show himself to be, the wonderful God of mercy and justice.  
For Amos the Prophet sayeth, * is there any evil in the 
Amos. 3. 6.  City which the Lord hath not done? that is to say is there any plague or other punishment, which men call evil that God hath not forepointed and doth command to be done. * I 
isaiah. 45. 67  am jehovah sayeth God, and beside me there is no God: I make peace and create evil, (that is to say all manner of plagues which man call evil, for all is good to God his justice and mercy are equal in him) For even I the Lord sayeth he, do all these things.  
The text is plain, that whatsoever is done good or evil to men, even when one wicked murdereth an other: it is the Lords work by the ministry of Satan, to punish the sins of men by their heaping sin upon sin. And yet God can do none evil, whatsoever he doth, for he is under no law, and he to whom no law is cannot do amiss. For God made his law (by which good and evil is discerned) for mankind: And not for himself to observe, no, no: but the brea●h of God's law is sin, death, & damnation: therefore who so is subject to God's law, and breaks the same, comitteth sin: but all mankind is subject to his law and breaks the same: Therefore all mankind comitteth sin, and by the law are damned for the same, out of which compass God and his son Christ jesus must needs be exempted because he fulfilled the Law for Gods elect (for) himself had no need of it.  
For albeit that * he put all things in subjection unto man: 
Psalm. 8. 6. Cor. 15. 27. Hebr. 2. 8.  it is worse than madness to think, much more to speak, that God himself is included: this word all, is some time particular and sometime general in divers places of holy scripture.  
The almighty Monarch of Heaven, and earth, is not only the creator of all creatures but also the high law giver, for every kind of creature, in those regiments: So as before I conclude, God himself is not subject to any law, and therefore cannot do evil. And why? Even because he oweth neither homage nor obedience to any to whom offence might be made, himself being the best and the greatest, to whom all honour, glory and obedience is due.  
All men ought to know that Satan is the auctor and solliciter of evil and ordained of God to the same end. For he worketh in the hearts of Emperors, Kings, Princes, Governors, Counsellors, Nobilities, Magistrates, Officers and Subjects: as King Pharaoh and his people, all the nations of Canaan with their Kings, the Philistines, the Assyrians, the babylonians, the romans and others: by whom it pleased God to punish his people Israel: and at length (for their infidelity, pride, disobedience, and neglecting the holy law) to plague them with confusion: that they should no more dwell to gather, as a nation in one Country but scattered abroad amongst many nations.  
And Satan the instrument and solliciter of all their wickedness: and also the executioner of all their pains and misery. And such business hath God wrought by Satan's ministry from the beginning from age to age, & that notably in these our days. * For as it is written of old: Even so the nations 
Hct. 4. 28.  (in our days) have raged in madness, the people have devised innumerable vanities, the Princes of the Earth have set themselves against the Lord and his anointed, as they did of old: And as they did then, so have they done now, and so shall do to the worlds end. What? * Even what soever the secret 
Psalm. 2. 1.  counsel of God had forepointed to be done: so did they then do, so do they now, so shall they do hereafter, neither more nor less, it is Satan's office, thereunto forepointed of God, to entice mankind to all kind of vices: working by his adherents both bodily and ghostly as it is written * he worketh by false preachers, and other wicked people, to 
Deut. 13. 1. etc.  deceive others, and God dealeth so, even to try his people whether they do love the Lord their God or no: For God willeth his people to trust in him, to obey him, to hear him and rest on him.  
And Satan is not only the auctor of sin, and the solliciter and entiser of mankind to sin: but also God's executioner to punish sin by sin making the wicked to heap sin upon sin: as King Saul, King Ahab, judas etc.  
Moreover he doth not only tempt and entice the wicked sort (which God hath refused) to their damnation: but also cruelly vex and torment the very elect of God, tempting and enticing them to the committing of most horrible sins, as Idolatry, Blasphemy, Murder, Adultery, and all other filthy vices, and thereupon maketh some of them to despair of their salvation: for when the conscience is wounded with the gnawing of sin, and despair of God's mercy, then is the soul for the time, as it were in Hell: And yet because they are Gods elect, he draweth them again through repentance and his mercy in Christ jesus: as he did David who confesseth, saying * Thou, O Lord hast made my soul come up 
Psal. 30. 4.  from Hell. And in all these works Satan doth but his kind as every living thing in his kind doth as nature compelleth them.  
* Great is the Lords, and most worthy to be praised: for 
145. 3. 17.  his greatness is incomprehensible: he is righteous in all his ways and holy in all his works. * He hath done all things 
Mark. 2. 37  well. Yea God hath done passing well for the accomplishment of his eternal purpose, in ordaining Satan and his train, with the greatest part of mankind to damnation: because he is the only Monarch of Heaven and Earth, therefore he only and none but he, may rightly say, I will do with mine own as I list.  
As the Potter with his earthen pots may break and new make at his pleasure: Even so may do our wonderful God, neither is it lawful for any, to call his doings in question, further than holy scriptures doth alowe●. Subjects are not allowed to prace against their Princes doings: but every fool may say what they list against Gods doings without reproach Wherein God is greatly beholding to some Princes of the Earth: for so they may take their pleasures, and live as they list like little Gods: they have no care how the great God is served.  
Whereas the consideration of those his passing wonderful works ought to breed an horrible fear in the hearts of them and their subjects. And all, those shallbe found happy and for ever blessed that can join unto this tear, faith to believe his holy word containing the sweet promises of reward for well-doing, and horrible punishment for ill doing: Hope to receive the rewards promised through free mercy in Christ 
Faith. Hope. love.  jesus. And love with humble obedience to render thanks in his name, in whom we are made acceptable in the sight of God, for whose sake we are dearly beloved, for whose sake our prayers are received as a sweet smelling sacrifice: for whose sake our sins are not only remitted: but also shall never be imputed unto us, not unto us I say, which do submit ourselves to God's holy ordinance, and use the means by him appointed in his holy word, by which we are to receive his gifts and spiritual graces, which lie hidden in many people, for want of Godly exercises wherein we ought to be occupied.  
Therefore * we must stir up the gifts of God that are in us, as Paul admonished Timothy, the means are, hearing, 
2 Tim. 1. 6.  reading and following the holy scriptures and holy writings and preachings grounded thereon. For as God is the sovereign goodness itself: even so all goodness cometh from him, * every good gift and every perfect gift cometh down 
jam. 1.  from the father of light, and his holy spirit moving us, we think good thoughts, speak good words, and do good deeds and not otherwise: For when soever we think, speak or do: if it be good * it is God that worketh in us both the will and 
Phil. 2. 13. 1 Cor. 3. 6.  the deed. * For of ourselves we cannot think a good thought.  
And contrariwise Satan is the capital evil and the extreme evil itself, * for he is the tempter, which by his Angels and worldly adherents▪ puts all evil thoughts into men's 
Matt. 4. 3. Gen. 3. 1. 2. john. 13. 2.  hearts. * Thus he dealt with Eve, and so deceived Adam, * he put in the heart of judas Iscariote to betray his master. Therefore all wicked motions and filthy thoughts are stirred up by the Devil in our corrupt nature we being his subjects. For by Adam's fall we are all in Satan's possession. And it is the battle of man's life to strive against his temptations, against infidelity, pride of the mind and lusts of the flesh. Therefore our saviour hath taught us to pray to be delivered from evil, from which we cannot keep ourselves without God his especial grace governing us by his Spirit.   

OF GOD'S ETERNAL PURPOSE of choosing and refusing of mankind & of the annoyance that it receiveth by Satan and his angels. CAP. 6.  
NOw to prove Gods eternal purpose of election and rejection of man Male and Female * we know that all things work for the 
Rom. 8. 28. 9 11. Gen. 25. 23. Exo. 33. 19 Malac. 1. 2.  best to them that love God: even to them that are called of purpose * And of the children not yet borne, having done neither good nor evil: it is written I have loved jacob, and have hated Esaw: that the promise of God might stand according to the election, and not by works, but by him that calleth, what shall we say then? is there unrighteousness with God? God forbidden. For he saith to Moses I will show mercy to whom I will show mercy, and have compassion on whom I will have compassion. So then election is not in him that willeth, nor in him that runneth: But in God that showeth mercy on whom it pleaseth him. 
Psalm. 107, 8. 15. Rom 9 16. Exo. 9 16.   
* Oh that men would therefore fear the Lord, and declare the wonders that he doth amongst men. * For he sayeth unto Pharaoh, for this purpose have I raised thee up, that I might show my power in thee▪ that my name might be declared through all the Earth. Behold to what end God hardened pharao's heart: even to the same end as he before the world was, had ordained the fall of Angels and of men, to shewefoorth his glory, and himself to be the wonderful God of mercy and justice.  
Then thou wilt say, why doth he yet complain, who can resist his will▪ Saint Paul correcteth that question, saying 
Rom. 9 20.  * Oh man what art thou that disputest against God? Shall the thing formed say unto him that formed it, why hast thou made me thus? hath not the potter power over the clay: even of one and the same lump, to make one vessel to honour and another to dishonour? What if it please God, to show his wrath to make his power known: in suffering with long patience, the vessels of wrath ordained and prepared to destruction and damnation? and that he might declare the riches of his mercy upon the vessels of mercy prepared unto glory.  
The text is plain enough, that some are ordained and prepared to salvation and other some to damnation. And our Saviour Christ saith of the reprobate whom God hath refused: * that God hath blinded their eyes, and hardened their 
john. 12. 40  hearts, lest they should see, understand, and believe, and be converted that he might heal them. Moreover * God did 
Ephe. 1. 4.  elect whom pleased him, even before the foundation of the World was laid, and those he did forepoint to be adopted in Christ jesus unto himself, according to the good pleasure of his will, that they might love him. For * all things work for the best to them that love God: even to them that are called 
Behold the purpose of God. Rom. 8. 33.  of purpose. And those whom he knew before he did forepoint, and called them effectually, and those he justified, & those he also glorified. * Who shall then lay any thing to the charge of Gods chosen, whonhe doth justify. And that which the Lord hath decreed, who shall make it void. Thus it is manifest 
isaiah. 14. 27 46. 10.  by the holy Scriptures, that God did elect and reject whom it pleased him aswell of Angels as of men: even before the world was: And all for his own purpose to show forth his own glory, & himself to be the glorious God of mercy and justice. For God is glorified and magnified as much in his justice as in his mercy, for if both Angels and men had not sinned, and by sin fallen from their blessed state the mercy and justice of God had never been f●lonor spoken of amongst men. But so it pleased God to deal with his own. And what shall any man get to reason why or wherefore he hath done this or that. It behoveth men rather to fear him and praise his holy name, in beholding his wonderful and passing terrible works. For he being Monarch of all power and dominion, hath all things in everlasting possession: therefore he only and none but he, may do with his own what he list.  
No man can justly say that any thing which he possesseth is properly his own, because God hath but lent it him for a tyme. And yet there are few so ill mannered as to control any man, for using that which God hath lent him, because it is called his own: and shall we use less reverence to God than we do to men?  
God saith by his prophet * the son doth honour his father, 
Malac. 1. 6.  the servant doth fear his Lord: If I be then your father, where is then mine honour? If I be your Lord where is the fear ye ought to have of me, our Saviour Christ teacheth us by the example of the * murmuring labourers, who were 
Mat. 20. 11  sharply rebuked, for grudging against the liberality of the Lord of the vineyard: which is this almighty Monarch and bountiful God: that dealeth so frankly and lovingly with all creatures, namely men both good and bad. Therefore let all people fear, to reason why God hath dealt so or so with Angels and men, further than is probable and allowable by holy Scripture.  
In holy scriptures I find certain answers to those curious 
How to answer the wicked.  questions, why God doth this or that, namely in this hard matter of choosing and refusing commonly called predestination. First he hath done it for the full accomplishment of his eternal purpose, decreed in himself before the world was. * To the end that his glorious name might be known, 
Exod. 9 13. 33. 19  and his almighty power magnified all over the Earth * To the end he might have compassion and show mercy on whom it pleased him. * To the end that his ways might be known 
Psalm. 67. 2  upon the whole Earth, and his saving health among all Nations. * For when he hardened the hearts of Pharaoh and his 
Exod. 14. 7  subjects, to follow the Israelites through the red Sea: he did it to that end to be glorified in their destruction: for God said, I will get me honour upon Pharaoh and his ho●st, his chariots and horsemen, (by confounding them) that the Egyptians may know that I am the Lord. * He hath done it 
Ro. 9 22. 23  to the end to show his wrath and make his power known, on the vessels of wrath prepared to destruction. And to declare the riches of his glory upon the vessels of mercy prepared unto glory. To the end we might know the faith of Gods elect: and have the knowledge of the truth which is according to godliness; under hope of eternal 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 final end of his eternal purpose inchosing and refusing both Angels and men: and in ordaining the matter and the means to bring every thing to his forepointed end: ever was, is now, and ever shall be, to show himself to be the wonderful and glorious God of mercy and justice. For if man had not fallen from his first blessed estate into sin: there should have been no declaration as now is for mercy and justice.  
Nevertheless fantastical wits demand frevolous and 
Curious questions.  curious questions: as this, with what equity and justice could God condemn such infinite numbers of multitudes of people for the offence of one? and y● for so sleight a ma●ter as tasting the fruit of a tree. I grant that in man's judgement the offence seemeth small: And the punishment most severe and horrible. But what remedy get we by disputing against him, whose will is an everlasting law neither is any able to resist his decrees, dispute with him who list, for I will no more, I have done to much already. From hence forth this sentence shall satisfy me: So it pleased him to deal with his own: to make just matter unto himself to execute both mercy and justice.  
Indeed by man's corrupt reason and defiled conscience, ever favouring himself in his sin: the value of the offence was little: but to Gods elect the weight of the precept, was of great importance, the infidelyty most horrible: the pride and disobedience out of measure sinful: Because it was against the most mighty Monarch of all power and dominion in Heaven Earth and Hell.  
So infidelity, pride, disobedience, and negligence, by the w● God his holy precepts are not only lightly esteemed, but also wilfully despised and stubbornly broken are the things where with God's majesty is so greatly offended, and taketh it most unkindly: to be so unthankfully dealt withal of his principal workmanship his own image, for whom he hath made and prepared so many good and precious things.  
And when the matter shallbe examined we shall find all the right on his side: For which of us of the basest degree, can take it well to have our precepts broken or to be disobeyed and unthankfully used, of our underlings, when we command but in trifles: especially of those that depend upon us for cloth and food.  
Behold the poorest man or woman will not endure quietly such disobedience and unthankfulness: And every one hath great reason not to suffer it, so far forth as nothing be commanded but lawful and honest things. Because disobedience, proceedeth of infidelity and pride: in which enormicies are included all other vices. Yea they are the very roots of all the evils done under the Sun what soever. How much more than may our good God be justly offended with us his creatures wholly depending upon him, (albeit few confess it as they ought to do) not only for cloth and food, but for creation, life, and all other benefits: namely the soul, the image of God, and the most precious jewel given every one to keep and to look well to it, so commanded of God. Take heed to thyself and keep thy soul diligently etc. that thou forget not Gods infinite benefits. * And keep his commandments 
Deut. 4. 9 40.  that it may go well with thee and thy children after thee. Example if one of us commit a precious jewel of great value into the keeping of one who is bound unto us for benefits received of us: if the party trusted neglect that precious jewel, so that by his default it perish: will not every one utterly dislike of such beastly dealing: how much more than may our good God dislike of such, as by wilful stubbornness, disdainfully blot out his glorious image in themselves by shameful disobedience, breaking his holy law.  
Behold we can do nothing to please God, except we believe and obey his word. * Obedience is better than Sacrifice, and disobedience is as the sin of Witchcraft. Here may be 
1 King. 15. 22. The dfference between the elect and reject concerning the law  a cavil because to obey and keep the law is not in man's power and that is most true. But whoso hath the grace to examine the one by the other, shall find such difference as between light and darkness. I mean thus: Gods elect whom he hath chosen, being led and guided, by the holy Ghost and his holy Angels, loveth the law and hath a continual desire in his soul to observe it: sorry when he breaketh any jot thereof: more sorry that he cannot do all things, as it requireth: And therewithal he seeketh for refuge in craving mercy in the name of Christ jesus: who hath satisfied the rigour and straightness of that law in his own person being very man, every way sin except: And therefore not for his own soul but for all that truly trust to receive salvation only through his deserts: which are only all those, that God choose and separated, to that end, before the world was made.  
The other sort the reprobate which God hath refused, being led and guided by Satan his Angels, and their own corrupt nature they hate the law they have no desire in their souls to observe it, no sorrow for breaking it, and although the threatening of the law sounding in their ears make them sometime afraid: yet they seek not the right way to be helped: because they follow the suggestions of Satan and their own lusts. Therefore I call this blessed law the balance of man's life, for by examination of his life how it agreeth with this law every one may see, weigh and know himself, whether he be in the right or in the wrong, in favour or out of favour with God.  
For whoso regardeth not the law, * God casteth them of into 
Rom. 1.  a reprobate sense, that is into Satan's government to work most filthy and most horrible evils, as are recited in the first to the Romans.  
And no marvel for the stubborn wicked do wilfully disobey, and break the law, as it were in despite of his almighty majesty, which with one blast of wind, might consume all enemies: And all are Gods enemies great and small, so long as they walk not in faith fear and love, and obedience of his holy law.  
And although the whole world is altogether set on wickedness, 
1 joh. 5.  yet God's Majesty is neither endamaged nor troubled thereby. For what detriment sustained God, by Adam's eating the forbidden fruicce? what damage or hindrance hath God by all the filthy villenyes & horrible beastliness, committed by mankind on Earth: As Idolatry, Blasphemy, Murder, Adultery, Fornication, Perjury, Theft etc. I say none at all, for the godhead is not moved with passions, neither troubled with all the uproars and confusions, done by Satan and his adhetents in the world: but most lovingly exersiseth mercy on his elect: and most quietly his justice on his reject people which he hath not chosen.  
And albeit he hath ordained rewards for well-doing, & punishment for ill doing: yet man by well-doing brings God no profit nor hindrance by ill doing. For the good and evil that man doth, redoundeth to himself, for the good that man doth he deserveth nothing, because it cometh not of himself: but the holy Ghost worketh it in him: And yet by grace he 
Luc. 17. 10.  receiveth the reward, as though it came of himself. * For when we have done all the good that is possible for us to do, we shall yet be found unprofitable servants towards God, because we do not that which the law commandeth. Contrariwise for the evil that man doth, he justly deserveth damnation, for it is his own work by yielding to the motions of Satan through infidelity, pride and disobedience, and such like vices which are the causes of strife betwixt God & man.  
And for these causes, God did execute his forethreatened sentence upon Adam and his posterity. For Adam had then before his fall, free-will, (as many falsely affirm that all men have yet) that is to say, he had free choice in himself, to keep or break▪ the holy commandment, wherein he wilfully refused God & rashly chose the Devil: neglected God's truth and embraced the lies of the Devil, whereof he is the father * and the only tempter of mankind to all evil & mischief. 
john. 8. 38.  For he persuaded Eve that the punishment which God had threatened should not be performed, whereupon she enticed Adam, And so committed the offence, whereby he lost his free-will, from him and his posterity for ever. 
1 Tim. 2.   
And yet Satan told them truth in one thing, as is the common use of his ministers in this World, to mix truth with falsehood, the rather to make his lies take place. For in eating the forbidden fruit, they knew evil: whereas before they knew but good only. Satan's promise was, they should be as Gods knowing good and evil, the last point was true in in some sense, but the chief point was altogether false, that was, how y● punishment which God had threatened should not be performed, and that they should be as Gods: But they were soon ashamed of that credit, which they had yielded unto Satan's Suggestion and of the breach of that obedience which was commanded them by their Creator.  
As than it was, so is it manifest, that now Satan and his worldly adherentes his instruments wicked people by whom he worketh amongst the multitudes, (namely such as preach false doctrine) do many times speak the truth, and rightly recite sentences of holy Scripture: never to the good end, but either to their own gain, or to some other wicked purpose: such is their nature, they can do none otherwise, then upon 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 man's reason cannot blame them in following nature. Nevertheless God by his law hath ordained death for such natural offenders: which law Kings, Princes, and rulers of Nations Countries and Provinces ought to obey and execute, as God commandeth in his Law, how justice from him aught to be executed, 
Deut. 13. 7 Read the Chapter. Mat. 5. 17. 18. Luc. 16. 17.  saying. * Thine Eye shall not pity a false Prophet, Preacher or teacher, thou shalt not keep secret his false doctrine: but accuse him by order that he may die the death: thou mayst show him no mercy: * Christ jesus came not to break one jot of this Law of justice: but to fulfil for his elect, that which was not in man's power to do, & so to make an end of the ceremonies of the Law, * which were shadows 
Col. 2. 15.  of good things to come, even figures of the coming of the Messiah, who came to do his forepointed office, to redeem the miserable state of mankind in his elect * whom God saw 
Ezec. 16. 6.  lie weltering in their own blood past recovery by his own strength, which was the fall of Adam whereby all mankind was damned body and soul. * And than God had compassion 
Exo. 33. 15. Rom. 9 19  and showed mercy on whom it pleased him, that is to say, on those whom he had forechosen and forepointed. For it was God's pleasure to make Adam of such miraculous complexion, quality and freedom of will, as he put it freely in his own power and choice, to keep or leave his blessed state: to obey or disobey the holy commandment. And further of a fatherly love God forewarned him by a terrible threatening, to fear him from offending: And then seeing Adam would and did wilfully offend: God could do no less of his justice having spoken the word, then executed his terrible forethreatned sentence, once for all upon Adam and his posterity for ever.  
* The holy Scripture the word of God, which is as 
Galat. 3. 22.  true as God himself, hath concluded all under sin, which conclusion was decreed in his eternal counsel before this world began. And all to bring the rest of his eternal purpose to his forepointed end: to have just matter for himself to show mercy and execute justice.  
Behold the profit that Adam got by knowing good and evil, which two words among others, are too too much abused. Albeit written * woe be to them that speak good of 
isaiah. 5. 20.  evil, and evil of Good, as the Papists do praise and exalt the Pope's religion, and dispraise the holy service of God and true preaching of the Gospel: They imagine darknns to be light, and light to be darkness: therefore woe to them & all other wicked sects. For good & evil shall remain until the worlds end: and shall be rewarded in everlasting life or death either with ease in joy, or else with pain in sorrow for ever. As for the abuse of those words good and evil. I will only name them, as a good man, a good horse, a good dog, and ill man, etc. whatsoever pleaseth our fantafie● we call good and the contrary we call evil. So that as our affections us move and lead us: even so we use or abuse those words, good and evil, with all other benefits of God. But my definition of good & eull before God is the keeping and breaking of his holy commandments.  
For whatsoever God willeth and commandeth man to do the same is good to be done in thought word and deed▪ And the contrary is evil: that is to say sin or wickedness. Good and evil are otherwise expressed by these words virtue which commonly is whatsoever is good: I liken to a fair tree having many branches, ladan not only with pleasant and sweet smelling leaves, but also with most delicate and Contrariwise, vice which signifieth whatsoever is evil: I liken also to an ill favoured tree having as many branches as virtue and heavier laden: but both the leaves and fruit are full of deadly poison: most horrible to behold, and loathsome to the taste, of all that truly fear God: And yet to the ungodly as pleasant and delicate to their sense, as the fruit of virtue to the godly: because gods elect which are the godly, are either holden up, or raised when they have fallen by the ministry of the word working by the power of the holy Spirit given unto them from the Father and the Son. 
● Tim. 2. 26 jam. 4. 7.  And the reprobate which are the ungodly, are thrown down and kept under, by the ministry of Satan and their own lusts, to whom they * are captives. And yet we are exhorted * to resist the Devil and he shall flee from us: resist him by committing ourselves carefuly and hardly, into God's tuition in the name of his well-beloved son, by 〈◊〉 faith in his word and promises: by humble obedience to his holy law, precepts, and ordinance: by prayer, fasting, alms deeds, 
Phili. 2. 12. 1 Pet. 4. 18.  and charity to all. For by those means we are willed, * to work out our salvation, with fear and 〈…〉ing▪ * For if the righteous be scarcely saved, where shall y● ungodly appear.  
Not that our doing the forenamed works, should any way deserve our salvation: but being done of us, they are the fruits of our faith and love towards God and our Neighebours, which are the things commanded by our saviour 
Mat. 5. 1●. john. 14. 2●  Christ, when he said, * Let your light so shine before men that they may see your good works and glorify your Father which is in heaven. And yet must we not do those works to the intent to be seen & praised of men, but chief for the love & obedience we own to God, & to give good example to others.  
And whereas Saint Peter sayeth if the righteous be scarcely saved etc. he meaneth not that Gods elect are in his sight at any time in hazard of their salvation: but in their own consciences to themselves, it seemeth y● they are saved with great difficulty: they considering their manifold sins, and often wavering in their faith, when they see what is in themselves:  
And no marvel though they stacker at the assaults of Satan, for he presumeth saucily, * without bidding, as it 
job 1. 7. 2. ●  seemeth among the holy Angels into the presence of God: much more dare he enter into the corrupt silly minds of mankind, to dispute with their souls for life and death: charging them, with those things which their consciences cannot deny: As Idolatry, Blasphemy, Perjury, Murder, Adultery, Fornication, Theft, False witness, Pride, Disobedience, and whatsoever vice else.  
Now it is most true that Satan doth challenge every soul of mankind by the severe justice of God (because no man liveth without sin) every soul by Adam's fall is condemned. Now if the soul of man reply confessing his sins and in repentance alleging the merits of Christ jesus thereby to be saved: Satan will rejoice and say, nay that cannot be, for thou hast so little esteemed of him and his precepts that he cares not for thee, * for thou criest and he answers not thy soul, 
james 1. Psalm. 77. Haba. 1. 2.  * Behold thou art tossed like a wave of the Sea, thy faith is between hope and ●read: therefore thou canst receive no pardon at the Lords hand. And with infinite numbers of such disputations, and assaults, Satan hath, doth now and ever shall in this life vex the very elect of God. * Therefore put 
Ephes. 6. 1. 1  ●n all the armour of God, that you may be able to stand against Satan, for we wrestle not against flesh and blood, but against the world and the Devil, into whose power God giveth the wicked and disobeient.  
Saint Paul telleth the causes at large: * The wrath of 
Rom. 1.  God is reaveled from Heaven against all ungodliness of men, which with hold the truth in unrighteousness. For as much as that which may be known of God is showed unto them even the invisible things, that is, his eternal power and Godhead, are seen, by the creation of the world, being considered in his work, to the end that men should be without excuse: because when they know God, they did not glorify him as God neither were thankful: but became vain in 
Ephes. 4.  their imaginations, their foolish hearts were blinded, full of darkness: when they professed themselves wise, they became fools: As men do in these days, as often as they do any things of themselves without the counsel of God's word, without the which there cannot be any thing well done.  
So were they blinded, that they turned the glory of the incorruptible God, into images, not only of corruptible men: but also of birds and four footed beasts, and of cr●aping things, even vile worms, wherefore God gave them over, into their own lusts, (that is into the power of Satan) to all uncleanness: to defile their own bodies between themselves, turning the truth of God into a lie, worshipping and serving creatures, forsaking the creator, which is most holy and blessed for ever Amen.  
For these causes God gave them into vile affections, so that the women did change their natural use into that which is against nature: and the men likewise left the natural use of the women, and burned in their lusts one towards another, so that man with man wrought filthiness, and received within themselves such recompense of their errors, as was meet: for as they regarded not the word of God: even so he gave them up into a reprobate mind: for a further punishment of their disobedience: even still proceeding from evil to worse: to be full of all Unrighteousness, Infidelity, Pride, Idolatry, Blasphemy, Adultery, Fornication, Murder, Theft, Malice, Envy, Coveteousenes, Debate, Deceit, taking all things in all part. Backbiters, Haters of God, Doers of wrong, Proud boasters, Inventors of evil things, without natural affection, merciless, never appeased, which men though they knew the law of God: that they which commit such things are worthy of death, yet not only do the same themselves, but also favour those others that do them.  
Behold it is a double fault, not only to do evil, but also to favour them that do evil. Yet surely that is the nature of wicked folks of what degree so ever: even to favour such vices in others, as are in themselves. For if Magistrates were virtuous and zealous of Gods holy religion, such horrible vices as a foresaid, could not escape unpunished.  
Therefore Magistrates and all officers, aught to take heed, how they favour, pity, and help offenders against God's law.  
For it is very probable that they are infected with the same vices, which they favour in others, I mean specially those vices, for which Gods law commandeth death: which should not pass without some kind of punishment where Christian governors live, unless it do evidently appear unto them that favour showed unto the offendor would make more to the glory of God, and common benefit then the punishment which the offender should sustain: By this recital of the first to the Romans, it appeareth at large, for what causes God forsaketh such as fear not him: and wherefore he casteth them of into a reprobate mind, into the power of Satan, as captives to be led of him, from evil to worse, Even till they come to their utter destruction.  
Oh that men would therefore fear the Lord, and show forth his wonders among the children of men done by his almighty power. * Who ever hath, doth now, and ever shall 
Eccle. 3. 14.  do his manifold and wonderful works: purposely that men should fear him. For he punisheth sin by sin, and mankind lie his own invention and abomination: As when some by weltering in their own sin and filthiness, proceeding still from evil to worse, even that is God's just punishment to give them over to Satan, to harden their hearts by theine infidelity, pride and disobededience, to set their affections so greedily one some wicked purpose, that no counsel may persuade them nor argument remove them from committing such wickedness as shallbe to their own confusion whereutto Satan doth shove and push them forwards, by such intricate subtleties of pleasant enticements: or by such frantic fumes of cankered malice, that they shall have no power to foresee, their imminent dangerous mischief nor believe it, though it be foretold them, by their dearest friends: And albeit perhaps that by a dime foresight they be moved to mistrust the sequel and so to fear the peril, yet shall they not avoid it. So incomprehencible are the intricate and secret means wrought in them by secret working of wicked spirits: by which God punisheth sin by sin: Even by man's own inventions and abominations. Sapiens. 12. 13.  
As for example, when King Saul had committed that horrible sin of disobedience against God: (not of malicious, presumption, as divers of the wicked do, but of a sottish devotion such as papists call good intent) he tell daily from evil to worse, until the spirit of the Lord departed from him, ● and he left to the counsel of his own will: then the which plague none can be greater. For * man is a beast in his own knowledge 
jere. 10. 14  being in honour, and abounding in wealth and casting of the fear of God, * David compareth them to beasts that 
Psal. 49. 21.  perish, for indeed they are in worse case, than any brute beast when they want the fear of God.  
Mark what followeth, * the spirit of the Lord came upon 
Sam. 16. 13. 14.  Dau●d etc. And the spirit of the Lord departed from Saul: and the Lord sent an evil spirit to vex him. Note it well. the evil spirit went at God's commandment. God 
Examples how God sendeth both good & evil Spirits.  sent him, by which it is evident, that God sometime so dealeth with such as give themselves over to follow their own lusts namely that for their iniquity, he taketh away that portion of his spirit that he had given them and sendeth an evil spirit to vex them: to avoid that heavy judgement we must continually fight against Satan and his adherents spiritual and 
Heb. 12. 1. 2  carnal: looking unto Christ jesus our captain and finisher of our faith by whom only we overcome.  
For * without him we can do nothing, we are not able to 
john. 15 5.  resist Satan except the holy Ghost strengthen us, neither can we do any other good thing not so much as * to think a good 
2 Cor. 3. 5.  thought▪  
Also this example proveth that God moveth, appointeth, and directeth some time the evil spirits to seize upon such as neglect to fear, love and to obey him: to punish their former sins, by making them afterwares to commit greater evils: As King Saul did afterwards in ask counsel, and seeking help of Witches, Enchanters, and Sorcerers, when the spirit of the good Lord was gone from him.  
Thus we see, when man forsaketh God by disobedience: God forsaketh him and leaveth him to his own corrupt will: And then forthwith * they are in the snare of the Devil holden 
2 Tim. 26.  at this will. Oh that men would therefore, with reverent love and humble obedience, fear this almighty jehovah and passing wonderful God, and pray to him heartily in the name of Christ jesus to give them a fervent desire of weldoin, ● according to his word and grace, to be sorry when they do the contrary: which fervent desire of well-doing and hearty repentance for ill doing, sincerely exercised without Hypocrycie joined with true faith in Christ jesus, is sufficient to salvation.  
* For he is not only the fulfilling of the law, for all 
Rom. 10. 4. john. 1. 19  that truly trust in him: but also the very * lamb of God that taketh away the sins of the world. That is to say, the sins of worldly people, such & so many as God before he made the world did choose & forepoynt to be saved by Christ jesus.  
Thus we see by that which was done to king Saul, king Ahab and others mentioned in holy Scriptures, that men are moved, led, and governed often by evil spirits. And albeit there appeareth a certain feeble desire of well-doing in some men: yet doubtless the same never cometh to perfection of true godliness, except the holy ghost work it: yea there be many that seek * to enter in at the straight gate, and 
Math. 7. 14  yet but few that find it.  
Because * mankind (flesh and blood by sin corrupt) is 
Gen. 6. 5. 8. 21.  naturally altogether inclined to evil, not able of himself to think a good thought. In such wretched state was mankind wrapped by the fall of Adam. Nevertheless so many as heretofore have had, have now, or hereafter shall have grace to follow effectually in Christ jesus: they no doubt have are, and shall be renewed by him, and made again the pure image of God, children of Salvation, more perfect than in their first creation. And that by reason of election, whereby they are established never to fall again into damnation, into sin they fall daily, * yet though they fall they shall not be 
Psal. 37. 24.  cast away: for the Lord in mercy recovereth them. But all the rest whom God hath not chosen remain still in the pollution of Adam in Satan's captivity, how high and mighty on Earth soever they be.  
Behold here the reason why * every creature of mankind ought to fear and tremble, in the presence (which is every where) of our eternal and almighty Monarch of Heaven, Earth and hell: to crave his favour to fight under his main standard (armed with his grace) which is his holy law.  
And although it is impossible for mankind of his own strength to observe the law as it requireth: yet it is a special note of God's favour (upon whom soever) to have a zealous desire to keep it, and a sorrowful mind in breaking it.  

Therefore.  
Let curious heads and tattling tongues,  
leave of their jangling talk  
And humbly stoop unto the Law,  
wherein God bids them walk:  
For although faith doth justify,  
and not deeds of the Law,  
Yet he that will not do the deeds  
Shall cough himself a daw.   
For we are bound to love under the law, and yet not to trust that we are saved by the Law. For it is plain that by * the works of the Law no flesh shall be justified. Indeed, 
Galat. 2. 16.  the promise of God preventeth the Law: for if the Law could give life to Salvation, than no doubt it should save those 
3. 21. 22.  that could keep it, and put their trust in their deeds, but all was concluded under sin: that the promise by faith in Christ jesus might be performed to them that believe.  
Every one by nature hath faith to believe, such things as 
2 Thess. 2. 9 10.▪ 12.  they read, hear, and like. Yea * Satan shall work lying signs and wonders, and God shall send on the reprobate strong delusion, that they shall believe lies. But to have this special faith in Christ jesus to salvation, is only incident to those whom God hath chosen in Christ jesus to himself.  
Now because none but God only, knoweth whom he hath chosen to have this special faith: Therefore it is every one of mankind their part and duty, with reverend fear, to crave it of the Lord. And let none be in despair, to obtain: for our Lord jesus hath promised that what soever good thing is asked in his name, his heavenly Father for his sake will grant it. * Ask and ye shall receive, seek and ye shall find: knock and it shall be opened unto you, etc. * If any lack 
Matt. 7. 7. jam. 1. 5.  wisdom, let them ask it of God, and waver not, for he that doubteth to receive that he prayeth for, shall receive no goodness at the lords hands. For the promise is made on that condition: * what soever ye ask in prayer in my name: if ye 
Mat. 21. 22 Fides est: donum Dei.  believe ye shall receive it. Herein let every one examine themselves, whether they have in themselves such steadfast faith as doth assure them to enjoy that they pray for, so that of necessity we must believe or be damned.  
For our Saviour sayeth, * if you abide in me and my words 
john. 15. 7.  abide in you: ask what you will and it shallbe done for you.  
The contrary is, if we believe not, if we abide not in him, and his word abide not in us, we can receive no Heavenly grace, at the lords hand: saving such as he giveth in common to all without ask: And Saint james telleth the cause why? for that we ask amiss, good things, and receive them not for want of faith, or else things to consume upon our lusts: And therefore not meet for God to grant nor fit for us to receive.  
The consideration of these things, are to put us in memory of our fond ignorance or slothful negligence, or beastly wantonness, & especially of our passing urgent necessity to crave God's favour and holy spirit to direct us from time to time. And then our hearts shall understand, what good reason King David had to pray, * Lord take not thy holy spirit from 
Psal. 51. 11.  me.  
For as long as there is in us any desire of well-doing, as a wishing to keep the law: a loathsomeness of ildoing, and a sorrow for our offences: by those tokens let us assure ourselves, that the spirit of the Lord is in us, and is loath to depart from us, but striveth still to get the greater place in our mind and put Satan to the lesser: For of this, let us assure ourselves: temptations of the flesh and the Devil will ever have place in our minds, while we are in this life: And at our death will not departed, until * he be thrust out by a stronger who 
Luk. 11. 21. 16. 22.  even by Christ who worketh in us by the holy Ghost.  
Satan is the strong man that possesseth the houses of men's minds, and Christ our Saviour is the stronger, which delivereth the souls of his elect out of Satan's power, and putteth Satan from his possession.  
So let us pray that God take not his holy spirit from us, when * Nathan the prophet reproved K. David, thereby calling 
Sam. 11. 9  him to repentance he perceived very well that the spirit of the Lord by the corrupt nature of man was kept under while he followed his fleshly lusts and adultery, and his 〈◊〉 ●●ulses, to cover his filled 〈◊〉 by murder.  
For when folks of purpose to serve their lusts, cast of the fear of God▪ than their lusts with the evil that governeth them, leadeth all them on from evil to worse and makes them to heap sin upon sin to their utter destruction, except God's mercy reclaim them. Into these temptations they fall not by chance, fortune, at all adventures, nor yet al●ue by Satan's own will▪ For God hath him so much at his beck, that neither he nor his angels, can go 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 evil spirit to vex king Saul. And the Lord sent an evil, spirit to deceive king Ahab: even a lying spirit into the mouths of his iiii. ●. prophets, whose persus; ion he followed (in despite of Mich●as to his own destruction, and so it was forepointed of God.  
By those and such like examples of holy Scriptures, it is evident that God findeth the spirits both good and bad, to whom it pleaseth him, in whom is no partiality, Princes and 
Sap. 6. 1. 10. 9  Subjects are equal in his fight. * The Lord eareth for all alike: saving they that abuse authority shall have the greater punishment.  
Moreover we read in holy Scriptures of many evil and unclean spirits, that in every age have diversly vexed many people by sundry qualities. Some to commit blasphemy, idolatry, per●●y: sow murder, adultery, fornication, theft, some darkness, frenzy, and utter madness. And some to despair of their salvation, and so destroy themselves: and of these and such like we have examples by daily experience. All which miseries, with other infinite wicked and carnal motions * are not strange: but even such as by God's ordinance, 
Cor. 10. 13.  follow the corrupt nature of man, as punishments for his infidelity, pride and disobedience: even by sin to punish sin through man's own inventions and abominations.  
Therefore God's predestination his forepointment of some to salvation and some to damnation, aught to be familiar to all men, 〈◊〉 ●●th come to, 〈◊〉 or 〈◊〉 〈◊〉 because it is an infallible truth, declare 〈◊〉 〈◊〉 by the word of God; fro● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wh 〈…〉 disc●nes● of his holy scriptures 〈◊〉 by the 〈◊〉 of the law & the prophets, of the new Testament; by Christ jesus 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 number of God 〈◊〉 〈◊〉, 〈◊〉 death by diverse torments for the confirmation of the same.  
And it is n● small 〈◊〉 nor 〈◊〉 part of the glad tidings which the Lord did 〈◊〉 〈◊〉 〈◊〉 be preached to all none excepted by ●●sse such as of 〈◊〉 will do refuse it, & for a witness 〈◊〉 〈◊〉 〈◊〉▪ The Apostles well commanded 
Matth. Mark. 6. 11. Luk.  to shake the dust of the in 〈…〉 〈◊〉 departed from them, because it shallbe harder with such stubborn malicious, in the day of judgement▪ th' 〈…〉 〈◊〉 〈◊〉 me had Gomor●●h.  
Therefore it 〈◊〉 be not t● he kept in silence, but freely preached every where: for by that means the prayer of king David, and all he● 〈◊〉 of God is to be 〈…〉yned. That his 
Psalm. 67. 2.  way may be know● 〈◊〉 the 〈◊〉 〈◊〉; and his saving health among all nations. This forepointment of God is a 
Luk. 10.  secret: * which God hath 〈◊〉 〈◊〉 the most part of the wise and learned of the World; and hath opened them unto the poor and simple souls▪ * This is the secret which in other 
Ephes. 3.  ages was not opened to 〈◊〉 as it is not revealed unto his holy 〈◊〉 and Prophets, 〈◊〉. The secret that God 
Rom. 16. 25 26. 2 Tim. 1. 9  had chosen the Gentiles before the World began was kep● close until it was revealed by the Gospel preached: Then called ●ee the Gentiles with an holy calling, not according to their works, but according to his own purpose and grace which was given them through Christ jesus before the world was: given to them is not to all in general, but especially to 
2 Thess. 3. 2 Heb. 11. 6.  those that rightly believe in Christ jesus. * For all men have not faith. * And without faith it is impossible to please God. Natural faith (as some speak) is in all men: but faith to▪ salvation is special to Gods elect. ● Every good gift is from 
jam. 1. 17. 1 Co. 4. 7. john, 14. 6. john. 6. 44.  God. * What hast thou that thou hast not received▪ hast thou faith to salvation? Then thou hast received it of God, for all men have it not. For * no man can come to the Father but by the Son. * And no man can come to the Son, except the Father draw him.  
It is given to some of Gods elect (though not to all) to 
Mat. 13. 11  know the secrets of the kingdom of Heaven, but it is not given to any of the reprobate to know them rightly. * Their 
isaiah. 6. 9 11  hearts be hardened and their eyes be blinded: how doth God blind the Eyes of his refused people? even by the ministry of Satan called the God of this World.  
Therefore if the Gospel be yet hidden. * it is hidden from 
2 Cor. 4. 3. wicked questions.  them that perish: of whom the God of this World hath blinded the eyes of their minds: so far as they despite God most horrible saying, if God's predestination be such, as every man is elected or rejected before the world began, then if I be elected I shall be saved: If I be rejected, I shall be damned: what skills it what I do? why should I not do what I list, and take my pleasure in all things while I am here: or why should I fast, pray, give alms, observe the Law, or do any goodness, seeing it helpeth not to salvation? These are motions of the Spirit: what Spirit? of Satan, not of God.  
For these and such blasphemous arguments, proceed not from a corrupt mouth only as from a mere man, but as from one possessed by the devil, which holdeth him captive from believing and obeying the truth. In such the spirit of God is not for a time, while they commit wickedness: as it was in King David while he committed Adultery and Murder: but through repentance wrought in such by God's grace, the holy spirit over cometh and showeth itself: And then such see themselves as King David did, what they were while the spirit of the Lord was as it were absent, or stayed his working to direct them.  
Now if such lewd people as before mentioned could believe the holy scriptures, and conten● themselves with the true interpretation there of the 〈◊〉 they should find this treatis by Gods true experience to be the infallible truth of the eternal almighty and most glorious God the only Monarch of Heaven and Earth.   

GOD'S ETERNAL PURPOSE Proved 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, all the 
Ephes. 1. 4. 5. 11. 2 Tim. 1. 9 Titus 1. 2. 3.  faithful in Christ jesus, before the foundations of the world vere laid: and did forepoynte them, to be his children adopted in Christ jesus, in whom and by whom, he hath opened unto us the secret of his will according to his good pleasure, purposed in himself, before he began to frame the world. And it is plain, that God divideth, if I may so speak his will, in respect of us one part thereof is revealed in his word by holy scriptures: whereof (with reverence under correction of the same, we may boldly speak.  
The other part of his will, is secret to himself, by which he purposed in himself, to have matter to work on, to exercise both mercy and justice * even to prepare some vessels to 
Rom. 9 22.  honour and glory, and other some to dishonour & destruction the depth of this secret passeth man's reason to find out: Therefore we must leave it to God and say, his willbe done. For indeed he is the right * Lord of the vin●ard, that may give 
Matth. 20. 13. 14. etc.  great wages for little service: And small reward for long attendance and hard labour. For he only and none but he, is the righteous Lord, that may justly say: I will do with mine own as I list.  
Example touching his predestination. As a perfect workman, pretending to build an house, hath conce●●ed in his mind before hand, the Idea or perfect image of the whole plot which he pretendeth, which every corner, member and joint, as it were already wrought in perfection: Even so, this eternal and almighty Monarch of all power and dominion: the giver of knowledge, coming arts, sciences and perfection of the same: ever had, hath and ever shall have, all the plots of Heaven, Earth, and Hell with all their contents the very beginning, midst and ending, of all and every thing, that ever was, is, or shallbe done, from everlasting to everlasting always present in his sight. For with him there is no distinction of time; past nor to come: but the time present only, distinction of times are for Angels, devils, mankind 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 everlasting ordain, the beginning, midst, and ending of all whatsoever, was, is, or shallbe done, in Heaven, Earth, and Hell, from everlasting to everlasting. Who so denieth this, doth not only deny his almightiness: but also affirmeth that God hath less knowledge, less foresight, less invention, less power and less providence, than he hath given to mortal man whom he hath made.  
But these things following are manifest and true, by holy scriptures: that God for the accomplishment of his eternal purpose, * made by his word the first Adam to rise out of the 
Gen. 1. 17. 5. 7.  Earth and become flesh and blood, in all purity and innocency▪ endowed him with discretion, wisdom, and understanding and a reasonable soul in freedom of will, for otherwise he could not have been the image of God. And it pleased God to create him of such miraculous complexion, and innocent state in such freedom of will to bring the rest his eternal purpose to his forepointed end. And therefore he lest Adam alone to himself at his own free choice, to keep or leave his blessed state.  
Therefore the punishment which 〈◊〉 〈◊〉 〈◊〉 if he should offend was justly executed upon him and his posteriety for ever.  
Because he did unworthily esteem, and in w●nt 〈…〉 〈…〉 fully break God's holy precept. Yet, we may neither say nor think that the fall of Adam 〈…〉 ened by cha 〈…〉, t● 〈…〉 wares to God lest we deny his almightiness: for seeing a sparrow falleth not to the ground without his will, much more Adam could not fall whither this will, * man is of more value 
Luke 12. 7.  than many sparrows. Therefore Adam could not been fallen, namely so terrible a fall, except God had de●r●de it, for nothing is done which he could not let if it pleased him. Therefore it was his will & forepointment to accomplish the rest of his most holy purpose, Satan being his instrument▪ who before was ordained and fallen to the same end.  
And yet was Adam's fall, wholly through his own fault, 
Rom. 8. 28. 29. 1 Cor. 15. 45. Rom. 8. 3.  and all to the end that God might perform the rest of his * eternal purpose, * to redeem again of the damned seed of Earthly Adam those whom he, before the world was, had chosen, and forepointed to salvation. And to that end, * he sent the second. Adam his only son from Heaven of his own substance and nature to take upon him our flesh, to condemn sin in the flesh for them whom he had forepointed. * to be 
john. 3. 3. 4  new borne again by faith in the second Adam Christ jesus.  
Secondly God hath ordained, before the world was, the means and the matter, how every thing should come to his forepointed end, and how many should be saved and damned, and which they be is only known to himself above: And to that end he subjecteth all mankind, under his royal law, saying to all * do this and live. Which law is not in man's 
Luk. 10. 25. levit. 18. 5 Hebr. 7. 19  power above to observe as it requireth.  
Therefore * the law bringeth nothing to perfection. For it was given to Mose and by him to the people to keep them in civil order and honesty of life: it was not given to justify to salvation, because none can observe it as it requireth.  
Therefore by very justice * into 〈◊〉 concludeth▪ 〈…〉 e, 〈◊〉. And 〈◊〉 come Christ: jesus with grace and 
Gal. 3. 22. john. 1. 17. 1 Tim. 2. 5. 6. Rom. 4. 25.  truth a●d satisfied the rigour and straightness of the law, 〈◊〉 read the 〈◊〉 〈◊〉 between God and man: even for these so many as he had chosen and forepointed before the world was to ●ee his 〈◊〉 adopted in Christ jesus, who is the elder brother of all, the 〈◊〉 of God, 〈◊〉 by nature to the whole Monarchy of Heaven; and Church▪  
Thirdly we see▪ feels and understand, that our good God hath made this work● with all the re●●ences for man's use, and * prepared it in re 〈…〉 before his creation, as P 〈…〉 ces of the Earth and every man to his powe 〈…〉 for their children yet 〈◊〉. And albeit God gave man all necessaries before he was able to ask: yet was▪ it his good pleasure also to command man to c●a●e it of him: as though it seemeth that * he 
Sap. 6. 7. Eccl. 9 1. 2.  careth for all alike: because * no man can know by any thing that happeneth in this life▪ whom God hath chosen to salvation, for it falleth to the Godly as to the ungodly: And so it seemeth he loveth all alike▪ But certainly it is not so. For he hath 
Luk. 18. 7.  a speciell care for his elect: * wh●se wrongs he will revenge upon the wicked worldlings.  
And commonly he keepeth whom he hath chosen to salvation, 
1 Cor. 11. 32.  under correction in this world: * because they should not be condemned with the wicked of the world. Therefore he endueth them with his holy spirit; helping them in his faith, fear, love, and obedience, by his motherly correction, by exercising them in troubles and afflictions, which h●s doth to them of special love and favour, albeit flesh and blood cannot so take i● yet certainly▪ whom the▪ Lord loveth he castneth: and 
Heb. 12. 6. read all the Chapter.  scourgeth every son that he receiveth, therefore if we live without correction, whereof all are partakers, then are we ●astardes, and not sons.  
And although salvation is not given by observation of the law: And although God ordained all necessaries for mankind before he was able to ask it: yet seeing it is his good pleasure, to command mankind to love and desire to keep the law, and 〈◊〉 we should 〈◊〉 prayed 〈◊〉 〈◊〉 good things ●s his hands ●● the name of Christ jesus▪ what 〈◊〉 monsters and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we should dispute the 〈◊〉, or think it 〈◊〉 to live 〈◊〉 the 〈◊〉 or ●e●dlesse to pray for these things which commonly mankind receiveth, 〈◊〉 〈◊〉 in general which neither prey at all: 〈◊〉 knoweth the right way 〈◊〉 to pray●:  
As though they that have 〈◊〉 〈◊〉 〈◊〉 ●●●ches, whereby they 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 need to pray for their daily bread because they have it always and though 〈◊〉? were needle's ●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 thoroughly be 〈◊〉 〈◊〉 all his enemies▪  
Therefore they that 〈◊〉, the true faith, fear and son of God and seek their salvation in Christ jesus, will never be so foolish thy to ●●ble of Gods secret works, and to demand why he hath done this ●● that but they will 〈◊〉 〈◊〉 all the devices of their wits, 〈◊〉 and understanding, unto his most holy will and crau● his mercy in Christ jesus: in whose name he hath promised whatsoever is necessary for mankind to whatsoever shall ask i● 〈◊〉 〈◊〉 faith: which none can do without his special gra●e.  
Therefore it is not 〈◊〉 gods reason: but also every man's 〈◊〉 duty, to 〈◊〉 all 〈◊〉 necessaries of God's Majesty, if there were 〈◊〉 the●● proveth us 〈◊〉 doing: but only to show our 〈◊〉 〈◊〉: even that were a ●all and sufficient argument.  
For who knoweth the mind of the Lord, which shallbe saved 
Rom. 9 34.  or 〈◊〉: that 〈◊〉 is 〈◊〉 himself: so that neither man co 〈…〉 and know that of another. Howbeit every man ought not only to know it in, and of himself: but also is be assured of his salvation by the more mercy of God in Christ jesus, which necessity we must believe or else be vanished.  
Therefore be your dispayr. For that is blasphemy against the mercy of God, that in the name of Christ jesus let him crave true repentance and hope surely to find that he seeketh, to receive that he asketh, and at his knocking to have the door of mercy opened, that in mercy he may receive his salvation, not for his keeping of the law, nor for his own good works, but for the mere merits of Christ jesus, even the Lamb of God appointed before the world was, to take away the sins of the world in Gods elect, let us rest upon that which is opened unto us by the holy scriptures. For it is passing folly, worse than stark madness, to endeavour to know that, which the Lord will not have known, vidz. who shallbe saved or damned.  
For God who worketh upon his own foundation, which ever remaineth and hath this sentence for a seal. * The Lord knoweth 
2 Tim. 2. 19  who are his.  
Therefore let all that call one the Lord jesus depart from iniquity: and lay hold one mercy only walk he never so holily.  
Furthermore the eternal God in the law and the prophets hath set down sufficient doctrine how he would be served in the congregations of people: according to his own prescription, and not after man's invention, for Moses saith, * you 
Deut. 12. 8 12. 8. 32.  shall not do every man what seemeth good in his own eyes: * But whatsoever I command saith the Lord, that take heed to do: and nothing, diminish nothing. * For you shall 
Ezec. 20. 28  not walk after the ordinances of your forefathers nor observe their manners, * ye be my friends saith Christ jesus: 
john. 25. 14.  If you do whatsoever I command you: who so can do that needs do no more, yet the Monks etc. had their works of supererogation. In all controversies saith the Lord ye 
Ezec. 44. 24  shall judge according to my judgements, and keep my Laws do ●o statutes in all my assemblies. * when ye appear 
isaiah. 1. 12.  before me (that ●● when y●e 〈◊〉 together to the Church to serve 〈◊〉 〈◊〉 who requireth these things at your hands: what ha●e I to do wi●h the multitude of your sacrifices: your incense is abomination: I can not away with your new Moons and solemn Days, it is iniquity, my soul hateth them. Mark this well. If the incomprehencible majesty of God (which is here termed his Soul) did hate the jewish ceremonies erected by himself, because they were corrupted by man's fantastical inventions: How much more doth he hate that service under the tyranny of the Pope which is pretended to be done unto God, being repugnant unto his holy will expressed in his word.  
And yet meaning the Kings, Princes, and rulers of Nations, and even such as profess Christianity do neglect * and 
Matt. 7.  break Gods holy commandments, and fatherly counsels, for to establish those human traditions and inventions, wherewith Satan is well pleased, and lulleth them to sleep sound in their errors, until God see his time, to punish their disobedience with wars, pestilent sicknesses, and contra 〈…〉 nding their own devices among themselves through the malice of their own malicious minds by Satan's working in them.  
For Satan is not only the enticer of mankind to sin: but also God's hangman ready to execute his plagues and punishment for sin, whensoever it pleaseth God to send him to any Nation, State, or Person of his eternal purpose and execution of his just judgements. For satan and his angels are Spirits created for vengeance: which in time of destruction shall show forth the power and wrath of him that made them. Satan and his train were created good, and of themselves became evil, and was the cause of Adam's fall: and yet not without God's forepointment by their own wilful disobedience. And in that God serveth his purpose by the ministration of those spirits treated for vengeance, the same work in God is both good and holy, because he is the sovereign goodness itself, and cannot do amiss whatsoever he doth: neither can he● be the auctor of some in others, because it is not his nature to sin, neither tempteth he any man.  
Moreover he is not bound under my statute, whereby he 
jam. 1. 3.  might offend, for if he should do amiss the offence were to be answered to a greater than himself▪ but seeing their is none so great and omnipotent as he: but he only above all and all in all, aswell in almightiness, in tender mercy, and upright justice: as in rigteous judgements and due executions of the same, therefore he cannot do amiss: For he made his law for his creatures to observe, and not for himself, he is without compass of Law, that is his prerogative, and he that is not under the Law, can not break the Law.  
And were it not more than madness to imagine that this almighty and dreadful God of all power and dominion should not have out of his own power such liberty as worms on earth, I mean Kings, Princes, etc. challenge to themselves above the people, for some will not be bound as in the second Psalm, they break the bands and cast of the yoke of God's Law: yet none of their subjects dare prate in their presence, to call their doings in question.  
But such is the apish quality of man's corrupt nature, to be more saucy and malapert with the eternal, almighty & most terrible God: then with silly mortal men: worms in comparison of God.  
And as touching Satan and his children, whom God hath refused the things done by them, are not done without God's appointment to serve Gods holy purpose, and therefore in respect of God, those things are good: but in themselves they are extreme evil, as they themselves are.  
And whatsoever Satan in his natural malice worketh against mankind, he doth it as the executioner of God's just vengeance unknown to himself, and therefore it is the good work of God by satins ministry: not that any goodness can be in Satan, neither that he can desire to serve Gods holy purpose: for he hath neither will nor knowledge thereunto, otherwise then in exercising his natural malice as well on Gods elect as on the reprobat. By which his malicious exercise God serveth his holy purpose unknown to Satan, as a man serveth his purpose by the natural service of a dog in killing a con●y, or such like by the deadly malice of his n●●uer against the silly ●east to whom the God of nature hath made him mortal enemy and devourer: & such like malice (not without God's forepointment) is naturally iust ne●ed in Satan against mankind.  
Example, A man set his own Mastiff at his own Swine being in his own corn: t●●●gge doth his nature in buying the swine; but knoweth not that in so doing he serveth the man's purpose, which is to fear the swine from the corn: Even so, God 〈…〉 teeth slip Satan and his Angels, his fowl monstruous mastiff dogs at such his lawless 〈◊〉, as neither regard his rigord●s threats of punishments, nor his fatherly promises of rewards, but exercise them natural beastly lusts like filthy swine. And then Satan more furious than also evil beasts having such lawless swine in his power, he leadeth them from evil to worse for their further punishment. Satan not knowing that in so doing he serveth God's purpose (which is to punish such as will not obey his word) no more than the dog knoweth man's intent. 
jer. 10. 14.  How know ye that? Thus jeremy sayeth, * man in his own knowledge is but a beast in the sight of God, for that he knoweth no more of God's secrets, than it pleased God to open unto him neither is it in man to guide himself in the right way, whereupon I argue thus, no man in his own nature is but a visible beast: knowing no more of God's secrets than it pleaseth God to open unto him ●r Even so Satan is but an invisible beast, and following his own nature, knoweth no more of God's secrets, than a beast doth of man's secrets. For proof hereof. Satan and his train feared the presence of Christ, 
Matt. 8. 28. Luk. 8. 28.  jesus, lest be were come to view them before the time: ergo they know 〈◊〉 the time when Christ jesus shall come again to gr●● the general and last sentence.  
And as man hath power from God, by the general wisdom and governance which God hath given him, to use the service of dogs or other beasts: Even so God by his unspeakable power and wisdom doth use the service of Satan and his Angels to punish sin in general from the highest to the lowest of mankind.  
Therefore whatsoever is done by Satan and his Angels is their natural office: for as much as nothing is by them done otherwise then God hath forewilled and forepointed to punish sin upon all mankind, both chosen and refused: The same therefore is the good work of God by Satan's ministry: a 〈◊〉 in himself in his Angels, and in the reprobate of mankind, all their doings be, as themselves are, most detestable evil. Example▪ To kill a man is a damnable thing: yet to kill a man as the hang man doth by order of God's law after true judgement given, is a right laudable thing: albeit the hangman were the veriest rascal, the evilest slave, and the most horrible villain in the world: and add thereto that he had in doing his office a passing pleasure; and a singular desire to stead man's blood, as the Devil himself hath indeed: yet were his fact in that case both right and laudable before God & man, because it is the execution of God's justice: Even so is that execution which satan doth to any creature for punishment of sin, because he neither doth nor can do any thing more or less, then that which God hath forepointed him as his hangman: And to that end God hath given him such power and authority as passeth the conceit of man's wit. Therefore he is called the God of this world and so he took upon him when he * would have had Christ jesus fall 
Luk. 4. 5.  down and worship him for the glory and vanity of this world which (according to his lying nature) he called his own, because saith he it is delivered unto me, and to whomsoever I will, I give it, he is not right heir and Lord of these things but some time God his minister in faith matters, for that he useth him to give them unto such as will fall down and worship him, by obeying his enticements & fulfilling; their own unlawful and filthy lusts.  
* In that respect also he is called the Prince that ruleth in 
Ephes. 2. 2.  the air, even the spirit that ever hath, doth now and ever shall work in the children of disobedience. And notwithstanding all his power and vainglory: he is but God's hangman to execute his secret will, his forepointed and just judgement: And in the end shallbe cast out. But in the mean 
john. 12. 31  time he must exercise his natural office, which is chief to tempt folks for he cannot of himself hurt any creature, And why? Because God by his unspeakable power holdeth him as it were in a chain: as a mastiff dog that can neither run at Bear, bull, horse nor swine, unless he be let slip. And so if God let Satan slip, his rage passeth the fury of all wild or mad beasts, intending to devour all that he findeth for the which he seeketh as a roaring Lion, 
1 Pet. 5. 8.   
But our good God for his sons sake doth limit Satan his bounds which he cannot pass, he is forepointed how, where when, and upon whom, he shall extend his horrible cruelty. For God being Monarch of Heaven, Earth, and Hell doth govern all creatures: even Satan and his train with a thought: Therefore 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 over cometh in tempting, to the committing of vile, filthy, horrible, me●stious and most unnatural facts: as are recited in Ro. as murdering of parents, blaspheming and utter forsaking of God, worshipping vile creatures instead of the only creator, which above all things is blessed for ever.  
Of all which abominations, Satan is the only auctor, the enticer, provoker, maintainer and supporter: And also by God's holy ordinance and forepointment: he is by himself, his Angels and worldly adherentes the executioner of God's sacred iusti●e or punishment of all sin whereof he is the provoker.  
Satan meaning no more to execute God's justice, than a dog in biting the swine, meaneth to ●eare them from the corn. For Satan's greedy and unlatiable malice is to destroy devour, and confounds all by all means: And to that end saith S. Peter he goeth about like a roaring Lion seeking whom he may devour, & hath his greatest spite at Gods elect against whom he exerciseth his subtlety & cruelty in this world by him & his adherents both bodily & Ghostly by such intricate jugglings as passeth man's skill: working such wonders as should deceive (if it were possible, the very elect of their salvation: for by his pestiferous enticements he hath and doth lead many of the very elect blindsom to the committing of most filthy & horrible facts, as among the ancient fathers, Aron, David, etc. And the like is done now, etc.  
And yet because they are Gods elect, he calleth them again by true repentance, through his mercy in Christ jesus, otherwise they could never return.  
Thus God useth his own power by the minister● of Satan working for his own purpose, aswell upon the elect as the reprobate, to punish sin upon both: and sometime on the elect very severely, for trial of their faith, as Abraham, Isaac, joseph, Sidrack, Misaak, and Abednego, Daniel, job, and many others. And sometimes God sendeth lying spirits into men to dream dreams, and prophesy lies instead of God's truth, of purpose to deceive such as wilfully neglect God's word: and as Beasts void of reason fulfil their filthy lusts. Of such it is written the time will come 
2 Tim. 4. 3.  when men for their lusts will get preachers to their fancies, and not suffer true doctrine, but delight in fables.  
It is God that sendeth the false Prophets: and Moses telleth the cause why. For by such means. * The Lord your 
Deut. 13. 7.  God doth prove you: whether you love him with all your hearts, and with all your fowls: For you shall walk after the Lord your God fear him, do his commandments, hearken to his voice, serve him, and cleave unto him: but the false Prophets shallbe slain.  
Thus by the ministry of Satan God correcteth all, but yet diversly an 〈◊〉 sundry sorts in this life. For Satan is God's executioner to whip, to scourge, and torment all such as regard not his holy word: in such ordinary or extraordinary manner as he hath forepointed. For by his almighty power and invisible working, Satan and his train visible and invisible have their being, moving, disposition & working: for otherwise they could either be, move, dispose, nor work any thing.  
For ●● the unspeakable power of the almighty Monarch Satan and his angel are pricked and push forward to fulfil Gods secret determinations in the World: much like as men with Bridles & spurs make brutish horses gallop, turning & tossing too and fro almost at their own pleasure, but God altoge●ther at his own pleasure.  
Moreover Satan hath power at God his appointments send his messengers into all men, so that no man ever was, is or ever shall be exempted from his a 〈…〉 es and deceitful allurements▪ Christ jesus himself was assaulted by him. Saint Paul confesseth 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 read that the Apostles were ●●●ers ways tempted, some with vain glory, some with destro of revengement, * ever with fire and brimstone from heaven. Sometimes with ambition to sit in the highest seats. * Sometimes 
Luk. 9 54. Mat. 20. 21. 26. 34  to deny Christ jesus. Thus we see God giveth his elect grace sometime to resist satan, sometime he maketh satan give them the foil, that they a●●ay known they stand h●t of themselves, but by his grace only.  
We read of Abraham and other ancient Fathers how they have erred by the subtle deceipts of Satan, whom God doth send of purpose both for royal of faith and punishment of sin. Present sat 〈…〉: job for trial of his faith, and constancy, he sent an evil spirit to vex king Saul for his former wickedness. He sent lying spirits into the mouths of four hundredth of Kings, Ahabs prophets to the 〈◊〉 
Para. 18. 21. 1 Re. 22. 22.  that through their lying prophecies, he should greedily go to war against R 〈…〉 in 〈◊〉: A thing forepointed of God for his destruction in revenge of his former sins: and all by Satan's ministry, and his hellish adherentes, visible, and invisible, to execute his just vengeance upon all in general: namely on such as known the will of God by hearing and reading his holy word, and ye● regard it not: such lazy lobbers * shall be beaten with many stripes: And at 
Luke. 12. 4  such laws swine, God lecteth slip his Satanical ●and●●s, Oh it is a most fearful thing to fall into the hands of the everliving 
Hebr. 10. 31  God: And yet as often as we break any of the ten commandments, we fall into the hands of the almighty God, who for our former sins giveth us over into the hands of Satan, who maketh us to heap sin upon sin, so punishing sin by sin: and yet it is said, we fall into the hands of God: which is most true: for as much as Sa●ā doth nothing besides God's forepointment: as when he was to execute his malice upon job, he said to God, lay thine hand upon him: that is, ●end me to do mine office on him: so that Satan is the hand, the scourge of God, to punish whom it pleaseth him, either for sin or trial of faith. So their if we had the true fear of God settled in our minds, and our faith, hope and love, fixed in Christ jesus as he willeth: we should not need to fear Cerberus, nor any other Bug, feigned by false dre●●nes, nor any of the furies of Hell, nor any worldly power, how mighty or tyrannical soever it were.  
Therefore it is not without great causes and many necessary considerations, that the true fear of God to salvation, is so carefully, and most excellently set down, with such con●●endation in so many places of holy Scriptures: for it is not only the beginning of wisdom, appertaining to the elect of God: but it is also the total sum and full perfection thereof. Therefore when people through infidelity, pride, and disobedience cast of this holy fear of God, than God giveth such folks over into * a reprobate mind into 
Rom. 1. 28. 29.  Satan's power to work all manner of evils, even with pleasant greediness: And that is the sorest punishment and heaviest burden, that God useth ordinarily to cast on folks in this life: even to withdraw his holy Spirit from the disobedient, and leave them to their own hearts lusts, than the which plague none can be greater. For immediately the Devil, as it were possesseth them even by God's appointment for he sendeth evil Spirits to such as cast off the fear of God (as he did to king Saul) to lead such wicked from evil to worse, by that mean to punish their former sins: for in this life God punisheth sin by sin, and man by his own inventions and abominations, whereunto he is naturally inclined.  
And this is most true, that all the evils committed in thoughts, words and deeds, being most filthy and execrable, before God and his elect, as well Angels as men: done by Satan and his adherentes bodily and ghostly they have nevertheless, their being, moving, disposition, and working from the power of God, and are forepointed, and limited by him, for the accomplishment of his eternal purpose. And of necessity it must be so, because he is all in all, and yet in him none evil at all.  
For if God did not forepoint, hold and govern Satan, and his members visible and invisible within certain limits: all the evils pretended by Satan's working in and by wicked people would be accomplished. The contrary whereof is found by daily experience: that wicked folk can not bring all their devilish devices to their desired end.  
And this is most true, that unless it were God's forepointment, it were unpossible for any evil to have either being, moving or working: for neither good nor evil may be said to be unwares of God, or against his secret will, seeing he is all in all, and can do none evil whatsoever he doth, and is every way good. and none good but he, and those whom he maketh, and alloweth for good. And because there is none other chief workman then only this almighty Monarch that worketh all in all things, of necessity it must stand, that he hath forepointed all that ever was, is or shall be done, for the accomplishment of his eternal purpose, w●th the matter the means, and the manner, how every thing should proceed, succeed, and come to his forepointed end: and all to make just matter for himself, whereon to execute justice, * and to 
Exod. 33 19 Rom. 9  have compassion and show mercy on whom it pleased him. Then for as much as Satan hath his being, moving, and his power of working from the almighty God, it followeth of necessity that he is limited, by him from whom he receiveth his power, and cannot do any thing, otherwise than he is forepointed for the execution and accomplishment of his eternal purpose: which no man ought or may call in question, further than is truly to be gathered upon the right understanding of holy scriptures. And it ought to be so, because his almightynes hath created, set in order, conserveth, and continually governeth all things, in Heaven and Earth, by his almighty power, & his holy law unwritten: which some call the law of nature incomprehensible to any creature vesible or invisible. Nevertheless he hath subjecteth mankind during this life under his written law to be observed of them upon pain of damnation. From which damnation no one is exempted: Except that one which in no wise can be subject, and that is God himself. Therefore whatsoever that one God worketh by the service of Satan and his train visible and invisible, and in man's judgement contrary to the written law: the same in God cannot be evil but every way good, because it is the performance of his most holy will which ought to stop all men's mouths, and it is also the execution of his most righteous judgements which all people in the end shall obey, will they▪ nill they. For his holy will and just judgement are out of the compass of man's understanding, and every way beyond his ability: except the man Christ jesus.  
Neither can Satan exercise his tyranny until God give the hypocritical believers and other beastly infidels into his power: whom then Satan * holdeth captive at his will, they 
2 Tim. 2. 26  falling into his snare by following their own lusts and affections by which means they are by Satan enticed not only to sin but also to percist therein, so then are they snared indeed and driven by Satan to heap sin upon sin: so proceeding always from evil to worse until their utter destruction, I mean only those whom God hath not chosen to salvation. As judas for example, who having long time and many ways used his him 〈◊〉 〈◊〉 for his further punishment * was solicited by Satan to 〈◊〉 is Lord and 〈…〉 star Christ jesus: 
Luk. 22. 3. john. 13. 2. 2●. Mat. 27. 5. john. 17. 12  and for a small plague; Satan made him despair and hang himself for a 〈…〉 ewarde of all his filthiness and horrible treason the consideration of these things ought to drive mankind in to the true fear and humble obedience of God.  
Thus it is manifest how God punisheth sin by sin and man by his own abominations: let all people beware therefore of Satan's fleyghts, and subtle enticements: and of heaping sin upon sin: And let them pray to God in the name of Christ jesus, to be guided by his holy spirit, for otherwise it is impossible for man to think a good thought: much less to do good deeds and keep himself from evil. For as good thoughts are raised in us, by the spirit of God: even so are our evil thoughts * by the messenger of Satan and man's 
2 Cor. 12. 7  own corrupt nature, and yet both by Gods own forepointment.  
For as God being a spirit and the sovereign goodness itself hath holy spirits & Angels: whose ministry he useth to the salvation of his elect, even so Satan is aspirit, & the extreme ●uil●es itself, hath his cursed angels, whose service he useth to the condemnation of the wicked when it pleaseth God: to suffer him:  
It is a thing too well known, that some wicked scoffers, 
All are of the spirit as well as of the flesh.  at God: holy peligion, do jeer and jybe at such simple ones, as are zealous in the gospel, calling them all of the spirit. Yet I say that those jeering jesters may also righely be called, all of the spirit. For as the elect of God are led and governed by the Spirit of God and his holy Angels: And yet in such sort, as God letteth them fall often times, by the pest●ient enticements of Satan and his Angels, to the end they may know that they stand not of themselves: Even so the reprobate whom God hath not chosen, are led & governed by satan & his angels: and yet in such sort as God doth very often put them in mind by his holy Spirit, admonishing them to turn from their wicked ways: to the end that every one may be without excuse the author of his own damnation.  
Thus all in general are of the Spirit, either good or bad: but the reprobate follow the lusts of the flesh, and suggestions of satan without resistance. In the elect the flesh striveth against the Spirit, and the Spirit resisteth the flesh: so that the Soul as all amazed, is pulled now on the one side, then on the other side, stackering too and free, yielding sometimes to the good motions: and many times to the evil motions & filthy lusts: Now in a little hope, and then in great despair, and all by ignorance of holy Scriptures, and neglecting the knowledge and grace which God already had or hath given them.  
Therefore let us labour in good works of charity with fasting and faithful prayer to God * to obtain the blessing of 
Luk. 11. 28.  hearing, believing, obeying, and exercising his holy word, that thereby we may obtain wisdom from God to discern between good and evil: and that most excellent knowledge, and precious gift of God * to try the Spirits that work 
1 john 4. 3.  in us, whether they be of God or no. For this is certain that the least thought that r●seth in man's mind is stirred either by the flesh or by the spirit, and in the same moment tendeth to good or evil in God's sight. And to choose the good and reject the evil, is the full some of all virtuous wisdom: even the precious gift of God which no creature can obtain of himself: for it must come by the free grace and mercy of God through Christ jesus, being asked in true faith as he commandeth. * Ask and it shall be given you, etc. 
Matth. 7. 7. 21. 22   
Man's natural state as descended from Adam after his fall was most miserable, and utterly damned body and Soul, the numbers of mankind only known to God, to man's wit incomprehencible, and to reason more than infinite, out of which greater infinite number the Lord of mercy hath chosen and forepointed a lesser infinite number, which he hath elected by grace in Christ jesus * And forepointed them to be 
Ephes. 1. 4 10. 13.  adopted in him before the foundations of the World were laid.  
And are sealed to salvation by the holy Spirit of promise, which is the earnest of our inheritance purchased by Christ jesus: even the same that king David meant when he said: * I should utterly have fainted, except I had believed, to see 
Psal 27. 13.  the goodness of the Lord in the land of the living. And so should now the elect of God faint daily by reason of the afflictions and miseries which they suffer of the wicked worldlings in this life: if it were not for the hope they have to enjoy the sweet promises of God by Christ jesus in the world to come in Heaven, which David calleth the land of the living. And ●o marvel though Gods elect suffer horrible miseries in this World. For * Satan can transform himself 
2 Cor. 11. 13.  into an Angel of light as once he was: Also his captives the subjects and wicked folks by their hypocrisy can seem in the sight of men: as sober, as honest, as virtuous, and holy as the very elect of God.  
As judas for example being of the twelve Apostles, he 
Mark. 3. 14  did his office, he preached the gospel, he wrought miracles, he seemed outwardly as honest, as faithful, and as holy as the rest, * yea and more zealous than his fellows, and yet a 
john. 12. 5.  very hypocrite, which argueth that even now among those that preach the gospel & minister the holy sacraments there may be such Hypocrites as judas was. Saint Paul confirmeth 
1 Cor. 9 26.  the same in saying, * I run not as at an uncertain mark, I fight not as one that beateth the wind, but I bring my body in subjection, lest by any means after preaching to others, I myself should be reproved, which argueth that there hath been ever, are now and ever shall be such Preachers and Ministers as are not as they would seem to be.  
And by those Hypocrites 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 unto men. God serving therein his eternal secret purpose by the ministry of Satan to the end that none should be able to judge of his secrets (in the matter of election and reprobation) who should be saved or damned further than he hath given scope by the holy Scriptures. * No man can judge of another by any 
Eccles. 9 1. etc.  thing that happeneth unto men in this life who is loved or hated of God, for he maketh the Sun to Shine on all alike. And as the wicked most commonly live in greatest prosperity, even so among the poorer sort bursteth out the greatest villainy: & what secret God hath in that, I leave to him.  
Moreover this pestilent vice of Hypocrisy, is such a canker in the nature of mankind as cannot be shunned nor avoided. And by it both the elect and the reject cover their sins from the knowledge of man (but not from God) and privily and inwardly abuse themselves in body mind and Soul. And some carry close their filthiness but short tyme. Some keep it long unseen of man, Yet in some at length it breaketh forth to their utter shame, whereof some by God's grace return by repentance and receive salvation because they are the elect of God. Some through hardness of heart cast aside all shame and fear of God, and so run headlong into destruction, & damnation. Some enjoy * the blessing to have their sins 
Psalm. 32. 1 etc.  covered and forgiven, yea a special blessedness have they to whom the Lord imputeth not sin.  
Is not this a most special grace of God, to cover some men's sins that they never come to light? have they not great and just cause to be thankful, seeing no creature can accuse them, but God and their own conscience. So it pleaseth God to deal with some, and unhappy are they that envy the happy state of others, For by the ministry of his holy Spirit he worketh reformation in the minds and souls of some, leading them by true repentance to amendment of life, without being openly detected: * for no man liveth and sinneth 
1 john 1. 8.  not.  
Oh that men would therefore praise, magnify, and extol by faith, good words and deeds, the almighty majesty of this incomprehencible Monarch of Heaven and Earth, and tell forth the wonders that he doth and hath done among the children of men.  
And let those whose sins God doth cover from the knowledge of men, ●● very thankful for it: for it is a sure t●ken of God's grace, ●o lead them to repentance. And let those which ●t pleaseth God to preserve: from doing such beastliness, as i● others are manifested to the world: Let th●se I say especially give humble thank▪ in the name of Christ jesus, because it is a singular token of grace and election.  
For let all men assure themselves of this, that they which no● and take least evil: should do and take as much as they which do and take most evil if God * did not set his holy Angels about them, and steered his holy Spirit into them to preserve them ●oth from doing and taking evil.  
The conclusion hereof is; that ●od is all in all, and consequently doth all in all: otherwise he cannot be almighty: 
Col. 3. 11. Ephes. 1. 23 1 Co. 15. 28  which almightiness in God no man will d●●ye, being in his right wits: unless an Atheist which believes no God at all. And the same God is a Spirit which by the ministry of his Spirit, keepeth whom to please him from great offences, and he pardoneth whom it pleaseth him; of all their offences.  
On the contrary part the fowl Spirit Satan and his Angels do not only entice and provoke folks to sin: but are also God's instruments (call the● 〈…〉 men if you will, for they have the same office) to punish folks for sin▪  
As when King Daiud by Satan's enticeme●●e had committed 
Example of God's justice on David 2 Sam. 12. 1 etc.  both adultery and 〈…〉 there: Nathan pronounced God's just sentence against him: that the sword should never be from his house: A terrible sentence (mark it will) it was not the plague of pestilence or other sickness which commonly endure but for certain W●●kes or Mo●thes etc. but it was a most horrible, most pestiferous and continual plague, of rape, murder incestuous whoredom, withdome 〈◊〉 and foreign wars, during the rest of his life: And on his house after his death, by succession, until after the death of Christ jesus: even to the utter dissolving of David's house in this world. And who were God's instruments to execute his i●st vengeance so long in continuance as above. mxl. years, no one mortal creature could live so long, neither then nor now, who then I say but Satan and his Angels, working in his members the children of disobedience: in whom * he being 
Ephes. 22.  Prince ruling in the air, worketh his will according as God hath forepointed and limited him▪ 
What mean● God useth. etc.   
Now mark the means, circumstances, and instruments both bodily and ghostly, which God useth for performance of his promise, & for the due execution of his judicial sentence, pronounced by Nathan the Prophet.  
First he giveth Anmon king David's Son into the power of Satan to be led into temptation, who stirred up in him an horrible stinking lust of the flesh, falsely called love: such love as Horses have to Mares, and consequently each male beast to his kind. This beastly lust was to ravish his Sister Thamar the daughter of his Father. And Satan did so inflame him, prick him forward, and torment him with desire to accomplish this lust, that very anguish for want thereof made him sick and pine away: he was in the deep dungeon of Satan's prison, * holden captive at his will. 
2 Tim. 2. 2. 2 Sam. 13. ● etc.   
Then another of Satan's imps one jonadab a flattering ●awde, such as seek their gain by such filthy practices aswell in Princes courts as else where: he devised a fine hypocritical mean to accomplish his filthy lust: saying art not thou a kings son? (as though a kings son were lawless) & therewithal gave him this pestilent counsel, to fayne himself yet more sick, to the end he might have had some colour, to crave of the king some meat dressed of his sister's hand to comfort him in his sickness: meaning nothing else, but as all the wicked do: even by false policy, treason and tyranny, to accomplish their covetous desires and filthy lusts, as he did in ravishing his sister chamar.  
And thus God began to plague David according to hi● promise by the Prophet Nathan, first by the death of the Child gotten▪ in adultery, secondly by ravishing of his Daughter by his own Son.  
And it pleased God to call for these villainies and filthiness (which Satan wrought in David's children) his own works: And why? even because Satan doth nothing more or less than God forepoynteth him. * For God said, I will stir 
● Sam. 12. 11  up evil against thee, even out of thine own house: I will take thy wives and give them to another to be abused, behold God sayeth, it is his own doing: even his justice upon David.  
Who being overcome by the suggestions of Satan working in himself and others that favoured Ammon, through foolish affection of fatherly pity, neglected to do justice on his ungracious son for committing so filthy a fact in Israel: the which notwithstanding God would not leave unpunished, and that by an extraordinary mean: because King David neglected Gods ordinary justice which he putteth into Prince's hands to be executed of them in righteousness. Mark the consequence.  
Absalon king David's darling son, void also of the fear of God, and therefore captive to Satan, by God's forepointment, was by Satan moved to revenge the ravishing of his Sister Thamar, upon Ammon his unhappy brother: which wicked purpose he performed by treason, for at a pretended friendly Banquet he caused him to be cruelly slain, contrary to the right order of justice, which the king ought to have done by order. Thus we may see how God punisheth sin by sin, and men by their own inventions and abominations. As it is written * let men know, that by such 
Sap. 11. 13. Luk. 6. 38.  means as men offend by such like they are punished. * And such measure as they meat to others: the like they shall receive again.  
Then Absalon fearing justice for his murderous fact, fled to save his life, as nature teacheth in danger to seek surcour to Talmay king of G●●hure, his mother's father▪ And being in exile Satan wrought still in him, and in those that favoured him by famed repentance, to seek reconciliation to the king his Father: which thing was brought to pass by Satan's working in him, in joab the kings chieftain in wars, in a woman and others appointed by joab for that purpose, to bring Absalon again from exile, to be a further plague unto the King his Father. It is unlike that joabs meaning was so ill towards the King. And yet so was God's purpose he being the instrument not knowing the sequel of his own labour. For afterwards Absalon became a rebel and assayed to put his father from his royal dignity. All which things were done by God's forepointment to plague David for his secret adultery with Urias' Wife, and murdering of him being his faithful servant.  
Therefore God by Satan's service made his Son Ammon to ravish his Sister Thamar, and his dearest beloved Son Absalon, to kill his brother Amnon: and after to rebel against the King his Father, made him f●●e to save his life: abused his father's wives and concubines, and shamed not in all the people's sight in the day time, to show his going 
2 San. 16. 2●  in to satisfy his beastly lust on them, * thinking thereby the better to establish himself in the royal seat: therein following the advise of the chiefest and most honourable counsellor that King David had, Achitophel by name: whose counsel was esteemed with David and Absalon as an oracle from God.  
And that all these things were done by the service of satan, 
2 Sam. 12. 9  the text is plain. * Wherefore hast thou despised the commandment of the Lord to do evil in his sight? Thou hast killed Vryas and taken his Wife: Therefore the Sword shall never departed from thy house, because thou hast despised me, saith the Lord: behold I will raise up evil against thee out of thine own house, I will give thy Wives to another that shall lie with them openly: thou didst it secretly, but I will do the thing openly before all Israel. And albeit there was never but one such David: yet by histories we see that in every age, there hath been infinite numbers of such villainies, the Father with the Daughter, the Mother with the Son, the Brother with the Sister have committed horrible facts, and all by the suggestion of Satan, by whom God according to his promise * punisheth the sins of the 
Exod. 20. 5.  perentes upon the children unto the third and fourth generation: And that by such secret and intrieate working, that the greatest, the wisest, and b●st learned, and who soever hath most experience: shall not be able to foresee and avoid that which God hath once determined. For all that he hath purposed shall be performed, either in rewarding in his elect y● good works which he himself causeth them to work, or else punishing in the reprobate the evil works of the world the flesh and the Devil  
For whatsoever God spoke was immediately extant or in full 
A little digression declaring how first God established a successive course in all his promises, works and ordinances from the beginning, which can never fail in performance. Ephe. 4. 10. ●3.  effect done, as after the creation of all things, by his word which immediately was done: he promised that the seed of the woman, should break the head of the Serpent, which in his purpose and knowledge was likewise done. For Christ jesus being the seed of the woman, hath, doth, & shall wrest forcibly out of Satan's power (into whose captivity all mankind fell by the sin of Adam * all such as he had fore-chosen and forepointed, from among the rest: and the same purposed in himself before the foundations of the world were laid: so that all the promises of God are in him, yea and amen for ever.  
That is to say, Christ jesus was then borne in respect of God his purpose, the word being spoken for our joy and comfort. He did then preach the gospel for our instruction. He did then work miracles▪ for confirmation of our faith. He was then tormented on the Cross, suffered pains equal to the torment of Hell and death of body, and laid in grave, for the sins of the world, that is to say, for the sins of his elect committed in the world. He was then risen again for our justification. He was then ascended into heaven again for our sanctification. He was then comen again to judge the quick and the dead for our full redemption and glorification. All was then done in God's sight, for with him is time past nor to come, but only the present tyme. * God spoke and it was done, he 
Psalm. 33. 9  commanded and every thing had his being. Therefore all the promises of God are in him, yea and amen forever.  
Christ jesus * is the Lamb slain from the beginning in 
Revel. 13. 8  every age, in this present age, and shall be slain in every age yet to come of this corrupt world, in his members his elect, * his little flock, to whom the wicked worldlings have 
Luk. 12. 32.  ever done, presently do, and ever shall do always wrong and violence: And the poor little flock are allotted to suffer it during this wretched life.  
The multitude are slow to believe the promises of God, therefore if holy scripture confirmed by Christ jesus his bitter passions and wonderful miracles, be not sufficient witness: if the holy Prophets, Apostles and infinite number of Martyrs will not cause people to believe the promises of God and obey the almighty Monarch. Then hear what women 
Gen. 3. 16.  can say, and truly affirm by daily experience. * God promised Eva for punishment of her infidelity, pride and disobedience that in pain and with sorrow she (and consequently & by nature her posterity) should bring forth her children. This promise hath been found true from the beginning & shall continue to the ending: as all Women of this present age bringing forth Children, must needs confess: And I dare say they will affirm the same. But the word of God needs no witness to all true believers. And they, that cannot believe, let them do as holy Scripture teacheth. Ask of God the Father in the name of Christ jesus, and it shall be given them, it is his promise that can never fail in performance.   

THE FULFILLING OF GOD'S threatenings in afflicting King David and his posterity. CAP. 8.  
AND to the end we may the better 
Psalm. 146.  assure ourselves that * the Lord keepeth his promise for ever, both in rewarding of Virtue, and punishing of vice: Let us mark well how God proceedeth in prosecuting his punishments upon David and his posterity. God gave unto Solomon the King such excellency of wisdom, riches and glory, as never King of any Nation was comparable unto him. And notwithstanding those heroical gifts, he towards his end, when by course of natural life he should have been best: he so beastly neglected the fear of Cod, that he became a monster in Idolatry, in Adultery and Fornication: and having those could not be free from any other vice, and so became an ugly and most misshapen image of God: so by his filthiness he turned all his worldly glory into shame. And whereas for David's evil dealing, God promised his Sword should never depart from his house. Now for salomon's beastliness God reciteth his promise saying: * I will for this affliet the seed of David, 
1 Re. 11. 39 12. 15. Revel. 5. 5. 1 Tim. 6. 14 15. reve. 17. 14 & 19 16 1 Re. 11. 14 31.  but not for ever: * for Christ jesus the Lion of the tribe of jehudah, shall come and sit one the spiritual seat of his father David for ever, * for he is Lord of Lords and King of kings everlasting. So that the seed of David was afflicted until Christ jesus by his death triumphed over all his enemies. * For God raised adversaries against Solomon, and threatened to rent his kingdom in pieces, which he performed as it is written in the twelft Chapter, and all to punish his beastly life. But for king David's sake God did not rend the kingdom while Solomon lived.  
But he being dead, and Roboham his Son beginning to reign: all Israel came to Sechem to make him king as it were to the coronation. And then and there the people having chosen them a Captain, and secretly conspired before hand: that if the king would not grant their necessary request, by way of humble petition, to make lighter the heavy burdens which Solomon his Father, by impostes and taxes had laid upon them: That then they would be quite out his government, and revolt clean from him.  
Which conspiracy was hidden from king Roboham, who in ask counsel to answer the people, refused the good & those the evil.  
And who was God's instrument to cause him so to do? even Satan that old subtle Serpent, that so sleely deceived Adam, Noy, Aron, David, Solomon, and all the people of the World, from age to age, no one hath escaped his clutches, but his pestilent enticements have made them err: except that only one Christ jesus the Son of the living God, who was forepointed & promised to break the Serpent's head.  
So this Serpent Satan working in the mind of King Roboham and his young counsellors caused him to refuse the advice of the Counsellors to his Father that gave him good and sober counsel, to rule with lenity and upright justice: And followed the evil counsel of the young men with whom he had been ●rayned up: to rule with rigour and tyranny. Whereupon he answered the people thus: * Whereas 
● Reg. 12. 13  my Father did burden you with an heavy yoke I will make it heavier: my father did chasten you with rods, but I will correct you with scourges. Here let us consider what spirit wrought in the King and his counsel to cause him make this ●●uell answer: it was not the Spirit of meekness which is of God: it was the Spirit of pr●de which is of the Devil.  
Upon which despiteful answer: The twelve tribes revolted quite from him with the like dispitful words: * what portion have we with David, or inheritance with the son 
1 Reg. 12. 16 11. 29. 12. 15.  of Isha: * jeroboam being their Captain, who became king of those ten Tribes, and was called king of Israel, and Roboham king of jehuda.  
Thus the Lord performed his promise in renting his kingdom as well for the sins of Roboham as of his father and grandfather.  
Then king Roboham began to make war against his rebels purposing to conquer them again by force. The likelihood of his enterprise therein, have been to have lost y● rest, for he had but 2 against 10. But God had forepointed it otherwise, that one should sit on David's seat, until the coming of Messiah: And to that end * he sent his Prophet to 
1 Reg. 12. 12.  warn him & all his people not to deal that way: but return every man to his own house sayeth God, for the thing is done by me. Mark it well, it was Gods work, who worketh all in all, and yet in him no evil at all. Satan and his Angels, are God's instruments doing their natural office, when, where, and upon whom it pleased him to forepoint before the World began to bring each thing to his forepointed end, for the accomplishment of his eternal purpose: so wrought they in king Roboham, and in those whose counsel he followed: and also in jeroboham and the ten tribes to rebel against their Prince.  
For who puts evil conceits in people's minds? who provokes them to perform the evil conceived? who persuades Princes and their Counsellors to ●●fuse the good and choose the evil? who I say but Satan that old enemy.  
For he put into the heart of jehudas to betray his master 
john. 13. 3.  Christ jesus. Even so whatsoever, hath, is, or shall be 〈◊〉 God's forepointment, it is of necessity also that he forepoint the means, the matter and the manner to bring each thing to ●● forepointed 〈◊〉 * for if the Sparr●● fall not 
Mat. 10. 29 Luk. 11. 6. 7 Act. 27. 34.  on the ground without his will, neither is one of them forgotten with God, if the hairs of the heads of Gods elect are numbered, neither can an hair fall from their h●a●s without his will: th●se being as small things as may be devised. And yet not forgotten with God, then how can these great things be without his will and appointment.  
Unless some mad man would say, that perhaps some thing done unknown or unwares to God, which were to diminish his almightiness: but all things are possible with God, and of him every thing hath being, moving, power, & disposition of working, be it good or evil in respect of man, for in regard that all that is cometh from God, all is good: even that which evil spirits work towards mankind, for as much as they work not otherwise than God hath forepointed, for the accomplishment of his eternal purpose.  
Therefore whatsoever God doth by the working of spirits good or ill, is every way good, and no degree to be termed evil. For although he command man not to kill man: yet may God destroy millions of millions without check of any, and give life again at his pleasure: But why he doth this or that, or what he meaneth by these or those his secret works, there ought no questions be made further than is limited by holy Scriptures: but with all humble obedience, let us submit ourselves to his blessed will revealed in his word: and with all reverence let us honour the secrets of his will unrevealed: And here withal let us live in all dutiful obedience to his holy law, for otherwise we hope for mercy in vain. And yet I say * that by the works of the Law no flesh 
Gal. 2. 16.  shall be justified.  
The justice of God which he executeth by the ministry of Satan and his angels, as good, as holy, as much to be praised and magnified, as his sweet mercy in Christ jesus, in God they are equal: Therefore it pleased God in the secret counsel of his own will, for his eternal purpose decreed before the world was: to forepoint matter whereon to bestow justice and mercy: And all to magnify his holy name and show forth his own glory. Yet is it not lawful for Emperors, Kings and Princes over nations to seek their own glory: for as they are commanded in general to seek & set forth the glory of God, but how they do he best knoweth, that is forepointed to audice their accounts.  
And although Satan and his train both bodily & ghostly do evermore devise mischief as is their nature for they can not do otherwise: yet God as often as pleaseth him, turneth their wicked purposes the contrary way. As when joseph his brethren, by Satan's working in some of them, did seek to kill the poor 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 slave, because he was so dearly beloved of his father they hated him, their malicious intent was never to have seen him again. And yet it pleased God to turn their malice and spiteful wicked intent to goodness upon themselves: 
Gen. 45. 5. 8  * as joseph told them when he made himself known unto them, yea joseph denied it to be their deed and said plainly it was the work of God and not theirs. And yet it is most true, they did it in hatred by Satan's working in them. If we mark the course of holy Scriptures & devour men's writings on the same, we shall find it manifest that even from the beginning, the holy ghost hath ever wrought in those whom God hath chosen to their salvation. And Satan and his Angels in those whom God hath left unchosen, ever worketh to their damnation: And the same several working shall continue unto the end of this world: for as in every kingdom virtuous or vicious folks are in authority: the common weal for religion frameth accordingly. If we note well the succession of the kings of jehudah, among two or three and twenty kings: even from the first king unto the captivity of Babylon, there are scant five praised for truth, honesty, and zeal in holy religion God's true service. And likewise of the nobility, counsellors and magistrates: not one among twenty y● rightly and zealously favoured holy religion, which notwithstanding was their profession: as now it is ours: they bragging still of the temple of the Lord: and we of the Gospel.  
And yet indeed they did neither rightly esteem of God's holy Law, nor yet of his holy service in his temple.  
The Princes and states of Israel were reproved for their 
jer. 7. 1. 10. 5. 1 Cor. 1. ● 6 Mat. 20. ●6  negligence in God's service. * And Saint Paul telleth us, that not many rich, not many noble, not many of high degree are called to salvation much less chosen: For * many are called, but few are chosen of mankind in general. And this I say, that the greatest punishment that God casteth on mankind in this life, is to withdraw his holy spirit from him, and turn him lose to follow his own lusts, wherein Satan dandles him like a poppit: and none are sooner trapped in Satan's sna●e, than 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, lie, and use pleasant speech, suffering them to follow their lusts and desires, such they have in great estimation: Example, When the forepointed time of Ahabs' confusion drew near: Satan put an ambitious toy in his head, to conquer Ramoth in Gilead, and when he sought counsel concerning his enterprise, * God sent lying 
1 Reg. 22. 20.  spirits into the mouths of four himdreth of his Prophets to encourage him in his purpose, whose counsel he followed to his destruction, he went on greedily thinking to have returned a conqueror, and was brought home a dead carcase. Micheas the prophet of God told him the truth only, & he was beaten for his labour and put in prison.  
Thus as * all things work for the best to them that love 
Rom. 8. 28.  God: even so to them that love him not all things work to the contrary. Experience teacheth that the Eliments water air, earth, fire, all the planets & signs, as Sun, Moon, and Stars, blustering winds, tempests, venomous worms, wild and cruel beasts, are God's instruments which he giveth in to satins power sometimes to execute God's forepointment upon the reprobate always to their confusion: sometime upon the elect for punishment of their sins, God thereby calling them to repentance as he did David, etc. The text is plain, satan was y● executioner of gods holy work upon. job & other his servants.  
Therefore let us note the discourse by what means Satan 
The means and instruments by which God worketh. Ephes. 22.  wrought and what instruments he used to afflict job. * First he stirred up the Shebans on the one side which slew his servants, & drove away his Oxen. Secondly Satan brought fire from Heaven (* he being the Prince that ruleth in the air, and burnt up his Sheep and servants. Thirdly he stirred up the Chaldeans, who came with violence on the other part and both slew his servants, and drove away his camels.  
Fourthly, with a mighty blast of wind, he threw down the house upon his Sons and Daughters, and killed them all: so much as God gave into his power, so much he utterly devoured according to his tyrannous nature. And yet very ill content that he could not touch jobs person: which at length he gave into his power saving his life.  
And what sayeth the Text? Satan went forth from the presence of the Lord, and smote job with sore biles from the sole of the foot unto the crown of the head. Note it well, he went forth from the presence of the Lord to do those things.  
For by this history of job it appeareth that deadly enemies, thieves, the fire, and the tempestuous winds were Satan's instruments by God his sufferance to afflict job and to try his faith: whom nevertheless God himself commendeth for an upright just man fearing God & eschewing evil: whose witness is very sufficient to approve the honesty of man.  
Now if the opinions of Heathen Philosophers, and some called Christians be true, that the corruption of the air, comes by concurrences and influences of the planets and signs, and of their distemperature comes morions, pestilences, botches, blains, burning fevers, and other diseases: than it should seem by their opinion, that those insensible creatures work of themselves, and cast forth their effects at a venture here and there, without God's forepointment: which to grant is a great absurdity and derogation of God's almightiness.  
Yea there are very many men that have their wits so entangled with fancies of Astrology and Astronomy (that they will take on them to give a natural reason for the secret works of God, as though they were subject to man's corrupt senses. Or as though the Elements, planets and signs could break their natural courses without God's forepointment? But in this matter of job there is no mention of planets nor signs, albeit I confess them to be God's creatures made to his glory and use of mankind and instruments by whom he worketh his good pleasure for the accomplishment of his eternal purpose.  
By the story it appeareth that satan the God of this world, and Prince that ruleth in the air, hath the handling at God his appointment of all those things to execute God's justice: so hath he likewise of the sword with all engines and munitions for wars whensoever they are abused in any evil cause: For in every controversy right striveth against wrong, and wrong against right. So hath it been from the beginning, is now, & shall continue to the end of the world: And whosoever maintaineth the wrong cause, is led and guided by Satan, yea though he win the field.  
So that whensoever any thing is done such as men call mischance, misfortune, ill luck, mischief or what soever: whereby any of mankind is hurt in body or goods, either by wars, by fire, water, storm or tempest, heat of the Sun, cold of the Moon, constellation of the Stars, opposition of the Planets, corruption of the air, damp of the Earth, the abundance of Snow, the extremity of frost, the want of Rain, or too much wet, the fury of beasts, the venom of Serpents, or what soever else: whereby God punisheth a people or nations in general, or some in particular, for sin or other cause only known to himself: all is done by God's almighty power and forepointment, Satan being his instrument and executioner, when it pleaseth God to use him.  
Thus appeareth that Satan and his angels are Gods instruments to execute his justice, where, when, and upon whom it pleaseth God to appoint.  
Not that Satan can desire to serve God, or hath any zeal to do justice, for he is as natural an enemy to mankind, as the Wolf to the Sheep, the Cat to the Mouse, etc. But God useth his natural malice unknown to him, to execute his justice. And although that Satan is called the God of this World, and Prince that ruleth in the air, yet he hath not the Elimentes planets and signs to use otherwise then God hath forepointed.  
Neither doth he know that he serveth Gods holy purpose: for these as incencible, & ignorant of God's secrets as a dog of man's secrets. And as the water spaniel watcheth the shot to fetch the fowl being stricken: or as the jailers watch at the judgement seats, and the hang man for the days of execution, to do their offices: Even so doth Satan and his angels wait incessantly on the majesty of God to be set a work in their natural offices, which is to seek whom they may devour. For further proof hereof, we need not seek of Histories, seeing it is manifest in holy Scriptures, and proved by daily experience in our knowledge, as well among ourselves, as other nations, both near and far of: how the wicked do abuse the Godly, some by privy deceit, some by theft & robbery, some by open extortions, some by colour of Law and authority, spoil the goods, and sometime kill the bodies of godly and quiet people.  
And for a recompense of their pestiferons wickedness against the godly and quiet people, we see also how God maketh the wicked devour one another among themselves: And all by the ministry of satan working and ruling as a king among them his subjects and children to whom they obey as unto their king and father: for so doth Christ jesus call the wicked, saying, * ye are of your father the Devil, and ye do the 
john. 8. 44.  lusts of your father, who is a murderer from the beginning, and shall be to the ending, in Cain he murdered Abel, he abode not in the truth, there is no truth in him, he speaketh lies by nature, for he is the father of lying, and of liars while they continue and delight in lying.  
God dealeth with Satan, his angels, and worldly adherentes, as a Father deals with a rod, the which after he hath corrected his Children therewith) he casteth into the fire, or elsewhere careless what becomes of it: even so doth almighty God deal with Satan his angels, and all the reprobate people of the World: for when he hath used them as scourges to punish other in this life, (whereof some were as wicked as themselves, so he raiseth up wicked after wicked to punish one another, that one may be the end of another, which cruelty and tyranny, as they have dealt with others,) and so by course one after another, as worn rods he casteth them into hell fire, * which before the World was begun: 
Mat. 25. 41  was prepared for the Devil and his angels and consequently for the reprobate seed of Adam.   

HOW THE MOST part OF mankind serveth Satan, and of his rewards for their service. CAP. 9  
IT is an old saying, the Devil is good to his Children, for commonly they triumph in the world▪ and bear the greatest sway, both of high and low degree: some continue long in their wickedness 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 pass, * Who hath numbered 
Psal. 104. 9  the Stars, and calleth them all by their names.  
Then must he also (onr none but he can do it) appoint the number of days that every one of mankind (both elected and rejected, chosen, and refused) hath to live in this world, which 
Eccles. 3. 1. etc.  none can overpass. * For God hath appointed to every thing his convenient time, a time to be borne, and a time to die, both by his forepointment.  
And touching the wicked reprobate that triumph in this World, * they have their portions in this life, they leave y● 
Psal. 17. 4. 23. 2. etc.  rest of their substance unto their Children. * David erred with grief, to see the wicked excel in prosperity to what they list: to corrupt others, to speak blasphamie without correction or adversity: And when he sought to know the cause he could not reach it: until the holy ghost wrought in him to the end, * who revealed unto him (by comparing virtue 
1 Cor. 2. 10  with vice, which he calleth the going into the sanctuary of the Lord,) the end of those men, whom God doth set in slippery places to cast them down to a fearful end.  
Thus the reprobate serve Satan their father and God of 
john. 8. 24.  this World, * and his lusts they obey, to obtain their fleshly desires, the riches, the honour, and glory of this world, which is the kneeling down to * worship Satan, that he required 
Matt. 4. 9  of Christ, jesus. But the reprobate whom God hath not chosen do daily kneel and worship Satan to obtain their filthy lusts and covetous desires. Yea they do it with ten times more diligence, than the elect children of God do the will of their good father: Yea and very many of Gods elect, do often times, yea too to often kneel and worship satan & come after him, by obeying their wicked lusts in covering the riches, pleasures and glory of this world.  
* And as Gehezy servant to Elizeus ran privily against 
2 Reg. 5. 21  his masters will after Naaman the Sirian for a bribe: even so do many of Gods elect run after Satan against their fathers known will as privily as they can, but all in vain for they can not go unspied of him. And the best reason of their excuse is a false opinion of fortune, as though some thing did chance or fall without God's will & forepointment which is a most gross error. For * if a Sparrow fall not on the 
Mat. 10. 29 30. Luc. 12. 6. 7 21. 28.  ground, nor an hair perish▪ (which are of the least things) without God's will and appointment: then of necessity it must follow, that the greatest things that concern men, cannot happen or chance without the same will and forepointment, * for men are of more value than Sparrows. And when the 
Luc. 12. 7.  effect of Satan's attempt to have Christ jesus fall down to worship him is considered, it shall appear that Satan took him but for a mere man, but when Christ jesus rebuked him, he felt that he was more than a man. For few men refuse riches, and glory of the world, if they may attain them by easy means of craft, deceit, or other sinful devise especially if they may do it privily.  
And it is most certain, that whatsoever is gotten by violente wrong as extortion, robbery, theft, murder, by adultery, fornication, or by any other sinful mean. I say it is nevertheless the gift of God indirectly. For God doth distribute, some time the riches, honour, authority, & glory of this world, by the ministry of Satan into whose power at his pleasure giveth those things to bestow on such as will not re●use to do any sin or villainy what soever, when they do perceive a likelihood to obtain their sinful purposes: which is the honour that Satan requireth of all sort of men: and not material fawlling down as Idolaters do to Images.  
Examples of such worshipping of Satan, the times past and present do set forth innumerable. First for the obtaining of Monarchies, Kingdoms, principalities, and other states of nobility, authority, by office and such like: histories of divers countries make mention of multitudes, that have wrought most pestiferous conspiracies * by devilish and subtle treason, by open and privy murder, as well by private violence, as open and bloody battles, by bribery, one wicked corrupting another with money, by ignorancy, enchantment, witchcraft, empoisoning, and by such wicked ways have gotten Kingdoms, and other states of nobilities▪ and governed the same by cruelty and tyranny. All which obtain their desires by sinful deeds, so worshipping Satan who by God's sufferance filleth their humours.  
Moreover such as are in high place may by neglecting their duties towards God and his people, over whom they govern in fulfilling their fleshly appetites, by favouring unworthy persons, exalting such to high authority suffering themselves to be abused through flattery and deceit of such by following their wicked counsel to oppress the people as did Solomon and Roboham, by taxes, impositions, and extortions, thereby encurring the hatred of the people over whom they govern to their own confusion. Such by obeying their own unlawful lusts worship Satan unto their own destruction, as witnesseth Boccas of the fall of Princes.  
Furthermore histories witness and daily experience verifieth, that many have and do obey riches, worship, honour, and aspire to great authority in worshipping Satan: Some by adultery and fornication, some by being bawds, some by flattery, and lying have defaced others and brought themselves into credit and favour, some by abusing the judgement seats, some by bribe taking to support false cases, to the hindrance of justice, some by buying, selling and abusing the Prince's offices, some by abusing Princes commissions, and licences, thereby deceiving both the Princes privily by false accounts, and pilling and polling the subjects by extortions, some by monapolis engrossing the chief commodities of countries into their hands: some bydisceiptfull buying and selling, etc.  
Great numbers by some of these sundry ways of worshipping Satan, have gotten and purchased such abundance of riches and lands, as have made their houses worshipful in this world, and left the same by succession to their posterities, and by the same means as in time it was heaped together: even so in time it hath been scattered abroad again, & in three or four generations their names clean forgotten, as though they had never been, saving that their names may remain in memory, as his that burned the Temple of Diana. Such have walked in vain shadows, heaping up riches for they know not whom. 
Psal. 40.   
And some of those, yea very many for their filthiness in worshipping of satan, have of him received his rewards, which are Gods just punishments in this life: Some by pride, riot, and prodigality have and do come to extreme beggary, some for treason hanged drawn and quartered, some for treachery banished their countries, some for murder and theft hanged: some for their wicked lives stricken with horrible diseases: as the pocks, some with leprosy, some eaten with Worms, so ending their lives in those or other horrible miseries.  
Yea mighty Emperors, Kings, Princes, and many other great estates have received of those rewards for their service in worshipping of Satan: for with such doth he recompense the service of his diligent servants, and obedient subjects, some in short time, and some after long service. 
Deu. 13. etc.  * For as he is God's instrument to prove his elect, by temptations, and allurements to sin, his working in false Prophets, Preachers, flatterers, bawds, and brokers to all kinds of abominations: Even so he is God's hangman 
What soever is falsely▪ gotten, is nevertheless the gift of God but not immediately from God.  to punish the same as God hath forpointed by what means soever: And as is aforesaid, whatsoever is falsely or wrongfully gotten, the same is nevertheless the gift of God to them that get it▪ but not immediately from God: for God giveth on the right hand and on the left hand: on the right hand immediately through Christ jesus: He giveth unto his elect all Worldly benefits for sustentation of this life: and in the resurrection and life everlasting, eternal joy and felicity: On the left hand I do call it indirectly from God, because he maketh Satan his Instruments, who by himself and his cursed angels, distributeth when God suffereth him the precious things of this World to such as worship him by committing all kinds of sin.  
For the wicked want patience, and cannot tarry the Lord's leisure to get things by truth and honesty, but speedily they give dangerous attempts and that by sinister means, to get worldly riches, estimation and authority, which is the glory of this World: And possessing them, confess them to be the gifts of God, wherein they say truly: for they are indeed temporal blessings proceeding from God's left hand to the reprobate, which they esteem for the greatest happiness, because they want right judgement: and grace to discern between good and evil. For as to get riches is doubtless a worldly blessing of God: even so it behoveth mankind to consider by what means they are gotten.  
For they consider not the difference how God hath made two sorts * of men, whereof he hath called many: and chosen 
Mat. 20. 19 Mat. 25. 21. etc.  but few, and that few * shall be on his right hand, and many on the left hand: on whom he bestoweth these temporal blessings, which his elect in Christ use to his glory and their own salvation, the other abuse these benefits to their own condemnation. But yet God is good unto all * he maketh 
Mat. 5. 4h  his Sun to shine, and rain to rain on the good and bad, on the just and unjust. Therefore no man can tell whether himself, or this man, or that man be in the favour of God to salvation or no▪ by any outward thing pleasant or noisome, that chance to any person in this life. * For it happeneth 
Eccle. 9 1.  alike, unto the Godly as to the ungodly, to the clean as to the unclean, to the virtuous as to the sinner, to him that for sweareth himself, as unto him that is afraid to be forsworn.  
Therefore this life is vile and wretched, because it happeneth to all alike to man's judgement. For the hearts of men are ful● of wickedness and mad foolishness, because they consider not, or else the forget, that all is vanity and shall perish. And although men know (when they think on it) that they shall die, and have no more part of any thing that is done under the Sun, yet they care not for those things, but wilfully neglect them: and as blind men grope in the dark, even so they as in a waking dream run amazed, worshipping satan and his adherentes for the things of this world: not regarding 
job 9 24.  what job saith, * that the earth is given over into the hands of the wicked, whose faces God doth cover, even the judges of the land: but not all for a few are chosen from among many that are called. For S. Paul speaking of the effectual calling of Gods elect saith that * not many worldly 
1 Cor. 1. 26  wise men, not many noble, not many mighty are called: meaning effectually called to the dignity of God's election to salvation: 
Psal. 11. 6.  Therefore they take their portion in this life. * But upon them in the life to come, shall r●yne snares, fire, brimstone, stormy tempests, those things than shall be their portion.  
Example of the rich glutton, and poor Lazarus, y● rich was answered thus: * remember that thou in thy life time 
Luc. 16. 19 19  hadst thy pleasures, and Lazarus pains: Therefore now he is comforted and thou tormented.  
Although it cannot be known by any thing that happeneth in this life, who God loveth or hateth, neither which they be that shall be saved or damned: neither ought men to be curious to search further the secrets thereof then holy scripture teacheth. And so far men ought to know by commandment, * search the Scriptures, etc., For to some of the elect 
john. 5. 39 Luke. 8. 10.  is given to know the secrets of the kingdom of God, but to the reprobate they are spoken in parables, that hearing they should not understand, Therefore Christ jesus was sent into the world, not only to redeem such as were forepointed to possess the joys of heaven: but also to open and declare the same secret which was hidden since the world began: (except 
Col. 1. 26.  here and there one of the fathers & prophets which spoke now and then but darkly of it) until Christ jesus revealed clearly the same in his preaching: And wrought the true belief thereof in the minds of his disciples, who most clearly and faithfully, committing the same to writing. * And whatsoever is written by them is written for our learning.  
That we (which are allotted to godly life in Christ jesus, to suffer persecution) through patience and comfort of holy Scriptures might have hope in God: and be like minded one to another, as Christ jesus is toward them that surely believe and trust in him.  
Notwithstanding all these circumstances, God hath subjecteth every reasonable creature, and bound them to the observation of his holy Law, wherein Adam failed at the beginning, which is so straight, that it is not in man's power of himself to keep and fulfil it: the cause why he made it so straight is evident Even to the end that all mankind * should be shut up under sin, which is their damnation: & therefore he hath 
Gal. 2 22. Exo. 33. 19 Rom. 6●. 18  mercy on whom he will & whom he will, he hardeneth their hearts. When the Israelites through iniquity and ingratitude had forgotten God, than he by taking his holy spirit from them, * made them to ere, and hardened their hearts from 
isaiah. 63. 17.  fearing him.  
Oh that all people would fear this incomprehensible Monarch, that ruleth, commandeth, and worketh all in all whatsoever is done in Heaven and earth, and hath all things at his beck even at the twinkling of an eye. Therefore he may have mercy on whom he will, and at his pleasure do justice on all the rest. He made all, if he destroy all, who can let him? * If God take from any man that which he hath 
job 9 12.  given him, who can make him restore it? And what soever hath been done from the beginning, or shall be unto the ending of the world, is done by God's forepointment be it good or bad unto mankind, for all is good unto God: For although the breach of his commandments is evil in God's sight because it is the sin of man: yet it is not God, nor in God, for he 
Psal. 91. 10. etc.  is the sovereign goodness itself. Who * appointeth his holy angels that no evil should come near to his elect, much less near himself.  
Therefore I say, whatsoever things are wrought or done by the ministration of good or evil spirits, 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 man's power to observe this holy law, yet whosoever doth not love the law, & endeavour themselves to frame their lives thereby. Whosoever doth not believe and confess the same to be full of all holy wisdom every way tending to the preservation of man's life in purity and holiness, to sustain the society of mankind on earth in honesty of life: civil policy, upright judgement and dew execution of justice. Those I say do not show themselves the children of God: but seem to be his enemies and children of the Devil.  
I liken this dangerous law to a kings standard in the field, under which his subjects of necessity must fight: I call it dangerous, for that is the cause of death and not life: and yet it is ordained of God purposely for mankind to fight under during this transitory life, especially such as will live godly & honestly must fight mightily. For who so leaves this law and yields to his lust, stands for the present in state of damnation, from the which by grace and repentance in this life, he may be recovered: but not after this corporal death, for in Hell is no redemption.  
Therefore let all that believe the word of God, know by 
1 Thes. 4. 7  the same, * That God hath not called us that be true Christians to uncleanness, but unto holiness. That is, not only to believe in Christ jesus, but also to walk in Gods holy law * whereof he came not to break one jot. 
Matt. 5. 17. 18.   
But we must not trust to be saved by the observation thereof, nor by our good works: For in that behalf we shall find the same holy law no better or surer unto us then a broken staff, wherewith a man thinks to leap over a brook, and it lets him fall in the midst: For the law was not given to justify, but to condemn *. For if there had 
Gal. 3. 21.  been a law given which could have given life: then righteousness had come by the Law. But seeing it is not so * as many as seek justification by the deeds of the Law are cursed, because they continue not in all the things written in the Book of the Law.  
* Therefore by the dreads of the Law no flesh shall be justified. 
Rom. 3. 20.   
This seemeth a very hard matter: and to mere natural wisdom more than strange, that men are bound to keep a Law that is not in their power to keep, & damned for breaking it: And yet it helpeth not to salvation if they could keep it * Few masters thank their servants for doing their bound 
Luk. 17. 9 10.  service: yea though we could do all that is commanded, yet we must say we are unprofitable servants.  
To what end then should we strive to keep the Law, by which we are damned for breaking it, and nothing helped toward salvation for keeping it, if it were in our power to fulfil it? If there were none other reason but that God for his pleasure hath commanded it: even that to all people fearing God, is a sufficient reason. But yet this is more, by endeavouring of ourselves to the uttermost of our power to keep the Law: and being sorry for breaking it, we show ourselves willing in all that we may, we show our love and obedience towards our heavenly father▪ Who although it were his pleasure to command us more than now we are able to fulfil: yet we cease not with care, study prayer, fasting alms deeds of charity and all that we can to come as near the mark as is possible. And so doing we show ourselves thankful to God for sending his only Son Christ jesus no● only to observe and fulfil the straightness of the said Law for us to the uttermost jot that could be laid to our charge: But also he paid the penalty for us which we could never have satisfied. For he suffered the very extremity of God's justice in his agony being nailed on the Cross: which the damned souls have suffered, sithence they left their bodies in earth: and after the resurrection shall take their bodies again, and suffer everlasting torment.  
Thus though we walk never so careful▪ 〈◊〉 ●●igently in keeping the Law: yet let us rest upon 〈◊〉 offering of the body of Christ jesus, which in the 〈…〉 all counsel was envyned and forepointed for the sam● purpose to be a lively sacrifice once for all, by the which he deserved salvation, (not for himself, but for all that should truly believe and trust in him. Therefore of right salvation appertaineth unto us that so believe, as duly and justly as though we could or had deserved it ourselves. These great benefits considered it is both good, reason and right, that we should not only offer but also endeavour ourselves with all reverence of heart, hand, body, soul, and all that is within us, to do whatsoever he commandeth without grudging or vain disputation: namely to endeavour and pain ourselves to keep his holy law, only because he doth command the same. So shall all those with whom we are conversant, be witness of the love we bear to God in Christ jesus, who saith, * if ye love me 
john 14. 15 john. 13. 34▪ Mat. 22. 37 10. 40. Rom. 13. 10 1 john. 4. 8. 16.  keep my commandments. * For when he gave that new commandment, he broke no jot of the old: But gave the sum of all saying * to love God above all things, and thy neighbour as thyself * is the fulfilling of the Law. For God is love, therefore he that dwelleth in love, dwelleth in God and God in him.   

OF THE BROAD AND NARROW ways, of the wide and the straight gates, and of the little infinite flock which God hath chosen to salvation: little infinite in comparison of the great infinite multitudes which God hath left unchosen which are his refused people reprobate. CAP. 10.  
IT is no marvel though there be an infinite number of sects of heresies fond religions and false opinions touching God and godliness, among so innumerable and passing infinite numbers of multitudes of people which by multiplication of generation from Adam and Eve, have increased, lived, a 〈…〉 died from age to age, and yet are living upon the sundry soils of the Earth: For God hath made them all, and ordained some to salvation, and some to damnation.  
And therefore there are also two ways appointed: a broad and evil way, likewise a narrow and good way. The broad and evil way is so plain and easy to keep, that who soever is in it, cannot of himself go out of the way though he would, which point of the compass soever he turn himself unto: unless God by his holy Spirit lead him out. Contrariwise, the narrow and good way is so strait and difficult to keep, that man of himself cannot walk uprightly in it, without swerving and stackering like a drunkard every minute, unless God by his holy spirit sustain him.  
Likewise of the straight and wide gates, The straight gate is ordained for the * little flock to enter in, which God hath chosen 
Luc. 12. 32. Mat. 5. 3. 10  to himself * such as are poor in spirit, such as mourn, wanting comfort, such as are humble and meek in heart, such as hunger and thirst for righteousness, such as are merciful and have good conscience, peace makers, such as suffer persecution for God's holy religion, finally in such as believe truly in God the Father, the Son and the holy Ghost, the wide gate is for the high and proud minded, Idolaters, blasphe●mers, extortioners, doers of wrong, murderers, adulterers, fornicators, such as are worldly wise, and think the preaching of the Gospel foolishness.  
For thus it is written by way of exhortation: * strive to 
Mat. 7. 13. Luc. 13. 24.  enter in at the straight gate: For wide is the gate and broad is the way that leadeth to destruction, and many go in thereat: but straight is the gate and narrow is the way that leadeth unto life, and few there be that find it. Few in comparison of all the world: * For many are called few are chosen. And as 
Mat. 20. 16.  of the broad and narrow ways, and of the wide and straight gates: even so of the opinions and conceits of men's minds in general which are more than infinite: And yet all erroneous and false concerning God and godliness, whatsoever is conceived and uttered by any of mankind: except such as are guided by the spirit of God. For if a good thought come to mind we fetch it not of our own power: for there is no ability in us * to think a good thought. For when any man thinketh & 
2 Cor. 3. ●  doth any thing well in godliness, it is God that worketh in him both the will and the deed.  
Now is there none righteous but those whom God hath elected to salvation in Christ jesus, by whom they are made righteous. And yet those righteous fall so often into the danger of Satan by sin: that they have great cause to fear and tremble at the fierce assaults of the enemies of their souls, Satan and his adherentes both bodily and ghostly: who do work by such intricate flattering, allurements, and perilous pleasant enticements, or else by such furious and fumes, of anger, malice, hatred, and revengement as should deceive (if it were possible) the very elect of their salvation.  
But holy Scriptures do affirm, avouch, and confirm, that God's election cannot fail. 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 plainly set down in holy Scriptures, and in so many places that it cannot be denied: The Papists are constrained to gloze upon the text and wrest it as followeth, God doth choose daily such, 
Papists gloze upon the text.  as he knoweth will be faithful and do good works. Lo, they imagine God to know by calculation at their birth as Astronomers take on them to do: As though man could become good of himself, or any goodness fall into him by any other mean then from God only, which to think is a shameful gross error.  
Others object that if his election fail not, and that his choice was before the world began: then say they, how could Gods elect in Adam be subject to his offence and change their blessed estate before their being in the world.  
This may seem a curious question * which S. Paul did 
Titus 3. 9  will to be stayed, for that the impatiency of men is such, as not to reason thereof without being angry, and thinking evil one of another. And yet the matter easy to be decided, being handled with reverence in the fear of God.  
True it is that Gods elect did offend in Adam before their being in the World. For Adam purchased to himself, and to his posterity, (by his infidelity, pride, and disobedience) damnation both of soul and body: therefore all his corrupt posterity, by nature, of necessity must be partakers of y● cursed purchase and damnable inheritance. And albeit Gods elect in Adam did change their blessed state, and were utterly damned: Yet for all that God's election failed not. For by that offence of Adam it was forepointed, * that all should be 
Gal. 3. 22. Exo. 33. 19 Rom. 9 13.  shut up under sin: to the end that God might show mercy on all whom it pleased him.  
It is most true, that all mankind both elected and rejected, chosen and refused, were damned in Adam by his disobedience. And yet the forepointed by election which he had forechosen in Christ jesus were even then by his death redeemed again the promise being made, * that the seed of the woman 
Gen. 3. 15.  should break the head of the serpent, and pull out of satins power and possession such as pleased him. So that the elect the redeemed and sanctified in Christ jesus by his merits and righteousness only are made righteous: and therefore though * they fall, they shall not be cast away. For God 
Psal 38. 24.  shall give them grace and power to rise again by repentance: and so cannot the rejected do, because it pleased not God to give them that grace and power. * For none can come 
john. 6. 44. 14. 6.  to the Son except the Father draw him: * & none can come to the Father but by the Son.  
Thus it is evident that the fall of mankind into condemnation, 
2 Tim 2. 19  was no hindrance to God's election: * For the foundation of God remaineth, and hath these words for a seal, The Lord knoweth who are his. Therefore let every one that calleth on the name of the Lord jesus depart from iniquity: and not follow their sinful lusts, and flatter themselves with faith only justifieth: For albeit I confess the sentence to be most true: yet I wish none to stand in their own conceits, to think they have that they have not. For there is great difference between the shadow and the body, false and true faith. For true faith can be no more without good works, than the Sun without light, or the fire without heat.  
Thus we see that mankind is divided in two sorts, some to salvation, some to damnation: the reprobate are damned through their own default for their just deserts: the elect are saved through God's mere mercy in Christ jesus, not for their own deserts. So was his good pleasure to do with his own: And it is more than mere madness to argue why he hath done this or that. * There is written sufficiently to answer 
Exo. 33. 19 Rom. 9 10. etc.  all curious questions whatsoever.  
Now if these things seem strange, hard, rigorous, cruel and against reason in some men's judgements: let them never trouble their heads with musing on the matter, for it will not help: but rather with all humility, let them return unto the true obedience of this incomprehensible, this everlasting, this almighty, and passing wonderful Godhead.  
And although men cannot observe the Law, yet let them confess it to be most righteous: let them love it, let them put all their care and desire to observe and keep it: let them be sorry when they break it: thereunto let them add, true & holy obedience to God the Father: steadfast and true faith, fear and love in Christ jesus▪ craving always the governance of the holy ghost, not trusting any thing in their own strength or good works. And they that are thus affected may certainly and without doubt assure themselves that God hath chosen them to salvation, and made them joint heirs of his kingdom, in and with his Son Christ jesus, the right heir thereof, and elder Brother of all the children of God.  
And those whom God hath forechosen and forepointed to be saved, can not perish by any means, neither shall they live caresse in the world, for they shall fear to do evil secretly, they shall not dare in hope of forgiveness, so to tempt God as do the reprobate: for the holy Spirit which is appointed to guide them * shall check their consciences continually by 
Psal. 18. 16. 9 1. 1. 11. Mat. 1. 21  secret thoughts to restrain their wickedness. * And Christ jesus came to save his people from their sins: working in the minds of his elect by his holy spirit and power, wherewith he hath promised to be with his unto the end of the World.  
* And all the promises of God are in him, yea and amen for 
2 Cor. 1. 20. Psal. 146. 6. james 1. 17.  ever. * For he that made all things of nothing, keepeth his promise for ever. * For with God is no variableness, nor shadow by turning: he changeth not purpose as man doth: he doth not build and pull down to mend the fashion as men do, * And although it is written that God repented that he 
Gen. 6. 6. 7  had made man, because wickedness did so abound in men: in in all such phrases of holy Scriptures, God abaseth & conformeth his words to man's capacity and conceit, as nurses do with young children: who some time with cheerful countenance and lisping voice, some time with frowning looks, and boisterous voice, give the ancient children to understand when they please or displease: even so dealeth God with mankind, for otherwise they are not to understand his will.  
Not that God can repent, or be sorry as men are when things come contrary to their wills: For what soever is done by Satan, and by him in mankind, God might let if it were his will: to mankind happeneth many things unaware: it is not so to God: For he doth not only foreknow, and foresee all whatsoever, but also all things have ever been, are now, and ever shall be ruled and governed by his everlasting forepointment. Neither doth he at any time, that which he remembered not before, he useth no after wits, there is not in him any imperfections, he hath no defects, no passions, no forgetfulness, no change of device, no intention of alteration. For albeit that by the general flood he destroyed all things (except the ark and all that was in it) yet he made not any thing new in the World which was not made before.  
For he excelleth man in wisdom, goodness and power: further than Man being a Potter can exceed his Earthen Pots: who as a Creator of such Pots, may break and destroy a number, and make as many new of another fashion: Even so is God to man if it please him.   

OF THE FLOCK WHICH GOD hath chosen. CAP. 11.  
WE are taught * to love our enemies, 
Matt. 5. 44. etc.  to bless them that curse us, to do good to them that hate us, and pray for those that persecute and hurt us. Such is the goodness of God in nourishing all things, who maketh his Sun to shine, and his rain to fall on the good and bad. * And as he 
Sapien. 6. 7  hath made the great and the small, even so concerning this world he careth for all alike.  
But for the world to come he hath a more special care for those whom he hath chosen to salvation, whom our Saviour Christ calleth his little flock, and saith unto them: * fear 
Luc. 12. 32.  not little flock, for it is your father's pleasure to give you a kingdom. Those are they for whose sakes * the seed of the 
Gen. 3. 15.  woman was promised to break the head of the serpent. This little flock of the seed of Abraham, * the Father of all true 
Gen. 12. 3. 18. 18. 22. 18 26. 4. Gal. 3. 8. Heb. 6. 13. Mar. 13. 20.  believers, to and to whom the promises were made, when God said unto him, in thy seed which is Christ jesus, all the Nations of the earth shall be blessed. * For the favour that God beareth to this little flock the evil days shall be shortened without altering his eternal purpose.  
This little flock are those whom Christ jesus calleth saying: * Come unto me all ye that labour and are heavy laden 
Mat. 11. 28 Lut. 17. 34. Mat. 24. 40  and I will refresh you. Of this little flock are those that at the sudden coming of the Lord in the clouds, of two in a bed, two in the field, two at a Mill, whereof one shall be taken that is chosen, and the other forsaken, that is refused. * Of 
Revel.  this little flock are those that have the mark of God in their foreheads, whom Satan and his angels cannot hurt: for they are commanded to the contrary. * This little flock is 
Matt. 13. 3. 10. 9  noted to be the good ground that receiveth the precious seed the word of God into their souls, and brings forth fruit, 30. 60. & 100 fold: that is to say, the fruit of true belief in Christ jesus, the fruit of humble obedience to God, and his most holy Law, the fruit of holy fasting, praying, alms deeds, and godly life, the fruit of loving God above all things and our neighbour as ourselves.  
The precious fruit of sure hope in the mere mercy of God, to receive our salvation through the merits of jesus Christ only, and nothing for our own deserts, nor for popish good intentes, such fruits show this little flock to be good ground.  
Whereas all other people of the world in general are noted to be stony, thorny, barrany, and evil ground: over whose souls Satan hath full power either to take from them Gods word that was sown in their minds, or else to choke it in them by unlawful covetousness, cares of this life, and filthy lusts of the flesh whatsoever: And therefore can bring out no godly fruit to salvation.  
This little flock are the sheep of whom Christ jesus is the true and good shepherd, who gave his life for the sheep. 
john. 10. ●. Mat. 25. 34.  * This little flock are the sheep which Christ jesus shall divide from the Goats. * And which the Angels shall gather together from the four winds, to meet the Lord in the clouds, 
Lec. 14. 37.  at his coming to judge the quick and the dead, to whom he shall say, come ye blessed of my Father possess my kingdom prepared for you from the beginning of the world. The contrary shall be said to the Goats, all wicked people whom God hath not chosen to salvation: go away from me ye cursed into everlasting fire prepared for the Devil and his angels.  
This little chosen flock only * have ears to hear the 
Matt. 13. 9  word of God to their comfort in this life, and to their salvation in the life to come: Whereas all other people of the world, no state or degree excepted, have no ears to hear, * because 
Marc. 4. 11  to this little flock it is given to know the secrets of the kingdom of God, but unto them that are without, all things are done in parables, that they may see and not discern, hear and not understand, etc. Neither will they * come to the Lords 
Luc. 14. 16. 10 24. Psal. 115. 5. etc. isaiah. 6. 9 Mat. 13. 14. Mark. 4. 12 Luc. 8. 10. john 12. 40 Act. 28. 26. Rom. 11. 8.  Supper when he calleth. * Therefore they are as dead images, they have mouths and speak not (any thing to God's honour, and their own salvation, therefore they speak not at all) For it is written. * Ye shall see indeed, but not perceive, ye shall hear but not understand, make their Hearts fat, their ears heavy, and shut their Eyes: lest they should s●e with their eyes, hear with their ears, and understand with their hearts and be converted, that Christ jesus might heal them.  
Read all those places coated in the margin. Believe and repent, which if ye cannot do, ask faithfully of God, ye may have it for the ask: if a man may have meat at his request, and will starve rather than demand it: he is worthy to die of hunger and none to bewail him.  
Saint Peter wrote * unto the elect according to the foreknowledge 
1 Pet. 1. 2. 10. 18. read all.  of God, that we were not redeemed with gold and such corruptible things, nor by traditions of the fathers: but by the precious blood of Christ jesus, which was ornained to y● end, before the foundations of the world. * we are called 
2▪ 20. jud. 1. 4. 6.  to follow him in suffering afflictions. * Saint Jude saith the ungodly turn the grace of God into wantonness, even ordained to damnation: so were the angels that kept not their 
Eph. 1. 4. 5.  first estate. * But God hath chosen us in Christ jesus, before the foundations of the world, to the end we should be holy and without blame, before him in love, he forepointed us to be adopted in Christ jesus according to the good pleasure of his will. * He hath saved us and called us with an holy calling, 
2 Tim. 1. 9  not according to our works, but according to his own purpose and grace which was given unto us in Christ jesus before the world was. Paul the servant of God, and Apostle of Christ jesus according to the faith of Gods elect in knowledge of the truth in god ●iues, under the hope of eternal life which God that can not lie, hath promised before the world began. * Which forepointment of God as a secret was kept 
Rom. 16. 25 26. Colos. 1. 26  close from the beginning (except here and there one in every age) but now is opened & published by the holy Scriptures, at the commandment of the ever living God, that thereunto faith might give obedience. * For in Christ jesus we 
Ephes. 1. 16 2. 10  were chosen when we were predestinate according to the purpose of him that worketh all things after the counsel of his own will, * and we are his workmanship created in Christ jesus unto good works, which God hath ordained for us to exercise ourselves in them. And what soever God hath forepointed and established shall never be altered: for it is written. * My counsel shall stand, and I will do whatsoever 
isaiah 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 contained, and make our profit of them, for so is our 
john. 5. 39  masters will and commandment. * Search the scriptures which testify of me. This foresaid little flock chosen of God were forepointed to suffer all kinds of injuries and afflictions of the wicked people (which God hath not chosen) during this life in every age from the beginning to the ending of the 
Mat. 23. 3●  World. That upon all the wicked may come the guiltiness of all the innocent blood of righteous Abel unto the blood of Zacharias, spilled between the temple and the altar: But likewise the guiltiness of all the innocent blood which hath been is now, or shall be shed from the first to the last in the world. 
Luc. 18. 7.  * For shall not God revenge his elect, that cry unto him day & night: yes though he suffer long for them, I tell you, he will revenge them quickly that is to say, ●ffectually, even with the twinkling of an eye.  
Those four rehearsed sentences, are notes of the true plain song of God's holy and eternal forepointment, pricked down in holy Scriptures, by Moses, by the holy Prophets, and by Christ jesus himself: upon which most pleasant and infallible ground: the concord of Divine Musicians, the Apostles, and their most true followers since their time, have song pleasant and sweet descant, each one according to the measure of this gift received of God, and prononuced as the holy Ghost wrought in them, and gave them utterance, not varying a note from the firm ground.  
If men would fall into consideration of this doctrine, that God is all in all, and worketh all in all, and that there proceedeth from him both right justice and tender mercy: surely they would fear him for his justice: and they would love and obey him for his mercy, yea they would magnify his eternal and almighty power, * and declare the wonders that he doth among 
Psam. 107.  the children of men.   

CONCERNING NATURES laws for all creatures visible and invisible, reasonable, and unreasonable sensible and insensible. CAP. 12.  
THat there be angels which are spirits both good and evil, and that they are the invisible messengers of God, and workers of his will 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 live under God's holy laws and ordinances each in their kind, as mankind ought to do. There is a law for holy Angels in their kind or nature: A law for evil angels in their kind or corrupt nature. A law for man male and female contrary to their kind and corrupt nature. Nature's law in the firmament, in the elements, in the creatures that live and move in the waters, in creatures that go and creep on earth, and with feathers fly in the air. Each of these according to their kinds, have laws established in them by nature.  
This word, all creatures, are to follow the Law of nature move and to do, as God in the creation did forepoint to each thing in his kind to keep their natural courses, wherein they are bound, and can not err except monsters come forth. Example. The honey Be sucketh the juice of sweet flowers which turneth into his own substance, that is poison. The like smell is of Gods elect and the reprobate.  
The holy Scriptures are most precious and sweet flowers, out of which his chosen people suck juice to their salvation: and his refused people to their damnation.  
So is God's eternal decree that each thing shall keep his own course, and have his natural being. * for thorns can not 
Mat. 7. 16.  bring forth grapes, nor thistles figs.  
Nature's laws in the firmament in the planets, in the signs in the elimentes, in the trees and fruits, in the herbs and flowers, and what soever springeth of the earth: each thing yields forth his virtue to man's use as God did first decree, for the blessed spirits holy angels work God's will in heaven and in this world: A law of such humility, obedience, & willingness to please God, as they have neither will nor motion to the contrary: which law is so naturally engrafted in them that they cannot err by any means. Therefore our Lord jesus taught us to pray that our heavenly father's will may be done in earth as it is in Heaven.  
Nature's law in cursed spirits the Devil and his angels in Hell, and dispersed in the air, and working some times in the minds of men doing their natural offices, seeking whom they may devour, and are most noisome to Gods elect, who by reason of their corrupt nature can not choose but sin. And yet G●d by his grace through the ministry of his holy Spirit doth restrain his chosen calling them back to repentance. And sometime they are tempted by Satan for trial of their faith and constancy towards God: as was job Daniel and others: But Gods refused people are still possessed by wicked spirits▪ and carried on continually from evil to worse to their utter destruction.  
And that their cursed exercise is to them a law engrafted so deeply in their nature by their fall, as they cannot break it: But in Gods elect that wicked nature by the ministry of his holy Spirit by his mercy and grace is altered, yet can not be taken clean away during this life. * But when the elect moorn 
2 Cor. 1●. 8. 9  under the burden of sin, and pray to be released, then is the grace of God sufficient for them.  
Nature's law in all kind of beasts and creeping things on earth, feathered fowls, and fish in the water's salt and fresh: God hath insinuated (by his word in the creation) into the vital spirits of each creature in his kind, to keep his course by nature's laws: And it is a monster in nature, whom any do contrary to their kinds.  
By nature's law God from the beginning hath, doth now, and ever shall govern ordinarily all creatures in Heaven & and Earth, mankind only excepted, while he liveth in this world, whom he ●ath divided in two sorts: as he had ●●uided the angels: and all for the accomplish meant of his eternal purpose and endless glory. So is mankind only exempted from this law of Nature, by commandment during this mortal life. For whereas God insinuated and engrafted into the vital spirits of each living thing in his kind to keep the law of Nature which among them is very seldom broken. Contrariwise God hath put upon mankind a law utterly disagreeing and most contrary to the corrupt nature of man: a law of commandments in words plainly written for man's understanding, precepts so hard as it is impossible for man by his own power to observe them. If it had pleased God he was also able to have given power to fulfil it, and so should mankind have lived as the holy Angels: but then his mercy and justice should not have been so manifestly set forth unto his glory as now they are, and as was most meet they should be.  
Yet God to set forth his love toward man and the dignity & excellency of mankind by his mere mercy offered upon our nature, he did forepoynt that the nature of man should be personally united unto the deity.  
In respect of this conjunction especially some think it is written. * that God made man little inferior to the Angels: it 
Psalm. 8. 6.  is most true, that God preferred Christ jesus unto the Angels, * For unto which of the Angels said he at any time, sit 
Heb. 1. 4. 5. 13.  thou on my right hand until I make thine enemies thy foot stool. And by virtue of the said holy conjunction, all Gods elect are made so worthy and dear in his sight, that all the holy Angels are ministering spirits sent forth to serve for their sakes, which shall be heirs of salvation: and then of necessity it must needs follow (because every thing hath his contrary) that the Devil and his angels are also ministering spirits, sent forth to minister for their sakes which shall be heirs of damnation. * For they go about like roaring Lions 
1. Pet. 5. 8.  seeking whom they may devour.  
The consideration of this wonderful division ought to move all people to fear and tremble in presence, which is every where of this only Monarch of Heaven and Earth, * & 
Psal. 107. 8. 8. 15.  tell forth the wonders that he doth among the children of men.  
It is before proved that God hath dealt with Angels as with men, choosing some, & refusing other some, the chosen remain in their first blessed state, they refused for their infidelity, pride and disobedience, were cast out of Heaven with their thief Captain or King * Abadon the angel of the bottomless 
Revel. 9 11. 12. 9  pit * which deceiveth all the World, and those infinite numbers of multitudes of disobedient spirits that fell with 
Mat. 25. 41  him are called his angels, * for whom Hell fire was prepared. And it stands with reason that he & his train became enemies, & fell from Heaven before God made man on earth: otherwise he could not have but so ready in the crafty serpent * to seek man's confusion, immediately after his creation, as 
Gen. 3. 1.  to me seemeth in and by the text. Man male & female were deceived through their own infidelity and negligence: in not believing Gods holy word: and for co●iting contrary to God's word, they were desirous to be like Gods in knowing good and evil. And so it fell out that  

In groping after glory,  
They found eternal folly.  
In seeking glorification,  
They found their own damnation.  
And that not to themselves only,  
but to all their corrupt posterity.   
For then and there Satan over came them, and from that time, there was never any conceived of a woman by the seed of man, gotten and borne, but by that wound which the Devil gave mankind was wrapped in iniquity. * in sin mothers 
Psal. 51. 41.  conceive their children. All the elect of God from the beginning have been, are and shall be so conceived to the end * And how can that be clean which cometh of an unclean 
job. 14. 4. isaiah. 61. 6. Psalm. 58. 3  thing. * All man's righteousness is like a filthy clout,  
The ungodly whom God hath not chosen, * are strangers from God, they are froward, they speak lies, they are full of Satan's poison, even from their mother's womb. Esau before his birth was refused, and froward from his mother's 
Gen. 25. Mal. 1. 2. Rom. 9 11.  womb, when he came to discretion, he furiously rejected the blessing of God, which afterward he could not recover, though he sought it with tears.  
It is an ancient opinion that every man had his good and evil angel, which albeit it wanteth sufficient warrant of holy Scripture: yet most true it is that God by his holy spirit doth govern his elect, who also have by God his appointment holy angels to minister unto them, when it pleaseth God to his glory and their own salvation.  
There are few of the reprobate that live to years of discretion, that have barred by any means of the Law and the Gospel, but they are some time put in mind by the mations of God his Spirit, to leave their wickedness, to the which because they do not obey, their own consciences shall condemn them,  
And because they yield no obedience unto the motions of the spirit of God, therefore he giveth them over unto their own lusts and temptations of the Devil: To his temptations God his chosen are some time subject.  
* To the end that the light of Gods elect in honesty of life 
Matt. 5. 16.  and good works may shine amongst men to the good ensample of others, and glory of their father which is in heaven,  
* That the trial of their faith much more precious than 
1 Pet. 1. 7.  Gold: might be to their praise at the coming of the Lord jesus to judge the quick & the dead: Great are their troubles, and their temptations very grievous: but God delivereth them out of all.  
Oh that men would therefore fear the Lord jehovah that almighty Monarch of Heaven, Earth, and Hell, and show forth the wonders that he doth among the children of men  
Whereas the * Apostle saith, that flesh lusteth contrary to 
Gal. 5. 17.  the spirit: he meaneth contrary to the spirit of God. For otherwise the flesh lusteth very agreeable to the spirit that is, the mind, and soul of Man, until the holy Ghost (which is the same spirit that Paul meaneth) work in man: * so doth 
Eze. 36. 28  God put his spirit in man according to his promise, and then beginneth the battle between the spirit and the flesh which is the whole man: and which is compact of body, spirit of life, mind and soul etc. And all that rest on Christ jesus 
2 Gor. 5. 17.  are willed to become new creatures, * which is that new and second birth, without the which none shall inherit the kingdom of God.  
* Satan is the strong man which possesseth the house of 
Mat. 12. 29.  man's mind, and the holy Ghost is the stronger man that driveth Satan from his possession. And when an unclean spirit is displaced, he wandereth about a while and returneth to prove if he can enter again, which if he do, than he bringeth in with him seven worse than himself, so is his end worse than the beginning, except he be the chosen of God to whom Satan giveth many foils.  
And when they have fallen into sin by Satan's slights, they can not rise, they cannot repent, they cannot return to God of their own power * For no man can come the Son 
john 6. 44. 14. 6  except the Father draw him, * Christ jesus his Son is the way, the truth and the life, and no man can come to the Father but by him.  
Many are called but few are chosen. But all those that 
Mat. 20. 16  are and shall be enh●ritours of the kingdom of heaven, were chosen thereunto before the world began, and after birth coming to years of discretion, they are called so effectually that they cannot choose but come to the Lord, notwithstanding the pestiferous malice of Satan and his imps both bodily and ghostly.  
The means of calling are comen to all in places where the truth is professed, as rea●ing and hearing the holy Scriptures preached, taught, or talked of the chosen receive it by faith to their salvation.  
The refused of God are called by y● same means, but they are so effectually holden back by Satan and his imps bodily and ghostly, that when they have believed, they 〈◊〉 no power to hold it, but let it slip again in the end to their damnation.  
Concerning such as live not to years of discretion, and such as are not called by the means aforesaid: I leave them to the secret means, which God at his pleasure may use. 
Rom. 11. 36   
For * of him, through him, and for him, are all things, to him be all honour forever. Amen.  
For he is all in all, he worketh all in all, and is not tied under any law by his own decrees, neither can any other ympose statutes unto him: and therefore he cannot do evil what soever he doth, because all is his own: and he only, and none but he, may do with his own as he list.   

CONCERNING THE VARIETY of Spirits that work divers effects in mankind. CAP. 13.  
IT shall escape me very much against my will, if I put down any thing that is not to be found in holy Scriptures, or gathered of the same by true interpretation or sound argument, grounded on the holy text, Genesis, chapter 41. verse. 14 joseph had the Spirit of interpretation of Dreams. Daniel 2, 19 the interpretation of nabuchadnezer's dream was opened unto Daniel in a vision. Exodus 28. 31. 2. 6. God filleth men with the suirites of cunning in arts, sciences, handy occupations and all worldly wisdom. Numbers, 5. 14. 15 the spirit of jealousy, 27. 18. eod. libro the spirit of government in josua. judges 6. 34. the spirit of boldness and hardiness in Gedion. judges 9 23. God sent an evil spirit between the King and his Subjects. And 11. 29. The Spirit of hardiness in jephta. and 13. 25. the Spirit of strength in Samson. 1 Samuel 10. 6. Spirits of prophecy. and 16. 13. a good Spirit came upon David. 14. the good Spirit departed from Saul, and the Lord sent an evil spirit to vex him. 1 Kings 22. 21. to 28. Spirits of enticements and lying.  
In isaiah 19 3 Spirits of divination 28. 6. 29. 10. Spirits of slumber and amazedness. Ecclesiastious 39 28. Spirits created for vengeance etc. Math. 10. 1. unclean spirits & 12. blind & dumb spirits. Mar. 9 17. to 29 dumb and deaf Spirits.  
Acts 23. 8. 9 Spirits, and Angels have some time spoken unto men. The Saducees say, there is no resurrection, nor Angel, nor Spirit: the pharisees confess both. 1 Tim 4 1. Spirits of error and Devilish doctrine. 2 Tim. 1. 7. Spirits of fear and love.  
And as there are dreamers of dreams, and seers of visions: so are there spirits both good and evil, to move dreams, to show visions, and stir up fantasies in folk's minds, some to good and some to evil.  
* One man as we read, had a legion of Devils in him, 
Marc. 5. 9  (which by some men's account is 12500. and by other some 6000. footmen. 732. horsemen) what an infinite number of legions, (let every man think) are among so many mad men, as presently live in the world of all degrees, high and low, rich and poor: I grant many are worldly wise, but few have right wits in Godliness. * For many are called but few are 
Mat. 20. 16.  chosen. Another reason, they esteem not of God's word, they have no desire to obey it nor to refrain their covetous desires and wicked lusts, they have no will to pray, to fast, nor give alms to show their love and obedience to God who hath ordained those things to exercise all such as will be his.  
Our Saviour Christ saith, it is the spirit that quickenneth, 
john. 6. 63.  the flesh profiteth nothing: who knoweth not, that the body without the spirit is dead, and can do neither good nor evil. But while the Spirit of life, the mind and y● immortal soul are joined with the body, the man is continually working, speaking, or thinking good or evil.  
So that it is the Spirit that quickeneth both ways, yet not one and the same spirit, but a good or evil spirit.  
Among the diversity of Spirits, there are none more perilous than the spirits of hypocrisy, dissimulation and flattery. For by the allurements of those pestiferous & subtl● spirits: Satan who by those means (* doth seem an angel 
2 Cor 11. 14  of light) can so finely frame his worldly ministers by whom he worketh: as Gods elect: even they that walk most severely, can not make a fairer show of Godliness than they: And all to deceive such as will not warily walk in the fear of God.  
Yea such pernicious & wicked spirits shall work in some that shall avouch falsehood for truth: * And therefore called false Christ's and false Prophets, which shall show signs & wonders 
Mar. 13. 22  to deceive, if it were possible the very elect, of their salvation. Therefore we must wat●h and pray, & take heed because we know not the moment of the Lords coming, nor the day of our death.  
Certain creatures on earth have the Spirits of life, the mind and bodily senses, as seeing, hearing, smelling, tasting feeling, knowledge, memory, and agility of body common with mankind. If man had received no more, he had differed but in shape only, from other seemly beasts: but unto unto man only was given a reasonable, and an immortal Spirit, even a reasonable soul, whereby he exceedeth all other earthly creatures. Therefore to mankind only it is said: * Be not like horse and mule, which have no understanding, whose mouths must be holden with bit & bridle. 
Psal. 32. 9   
Therefore most happy & for ever blessed are they, to whom God hath given true understanding, godly wisdom, right judgement, and grace to follow the motions of God his most holy spirit, by whose assistance we are made able to eschew evil and do good to seek peace and keep our souls in pa●ience, walking in holiness and righteousness till we receive the reward of our faith even the salvation of our souls and bodies for ever.