Fruitful Instructions and Necessary Doctrines, Part 111 – Part 127
111 God is not the authour of ſinne.
ALthough God giueth the firſte mouing, power and ſtrength in all manner of actions, which wee muſt confeſſe to be good as proceeding from him: and ordereth and diſpoſeth all euill,Ro. 9.14. which is a peruerting of the good that commeth from God, and proceedeth from Sathan and the corruption of mans nature, ſo that he cōuerteth the ſame alwaies in the end to his glory, and the benefit of his elect, as we ſee in the perſecution of the wicked and the infirmities of the godlye:Pſ. 19.9. yet is hee by no meanes to be charged as the authour and cauſe of ſinne and euill. When it pleaſed the almightie to ſhewe foorth his infinite power, wiſedome & goodnes in the creation of thinges viſible and inuiſible, bodily and ſpiritually, it pleaſed him for the illuſtration and ſetting forth of the glory of his goodnes, to ordeyne that euil ſhoulde proceede out of the freewill of his reaſonable creatures: And this his ordinance is good. For although euill bee naught, and curſed be he that ſaith euill is good,Eſay 5.20 yet that there ſhoulde bee euill (which is Gods ordinaunce) it is excellent good. The excellencie of goodnes cannot ſo well appeare and be knowne, as by the compariſon of the contrarie which is euill. Therfore it is perfect good that euill ſhould be the manifeſtation of that which is good: we ſee that in all the creatures and workes of the worlde, God hath ordeyned that his glorie ſhould ſhine in contraries: As to the intent that the beautie and glorie of light ſhould be ſeene and knowne to bee ſuch as it is, he hath ordeyned darkenes. For if he had created light to be perpetuall without anye chaunge of darkenes, howe had it bene poſſible for men, although liuing in the light to hauehave knowne the excellencye of light, and ſo ſhould God hauehave bene defrauded of the glory of ſo beautiful, profitable and comfortable a creature. Therfore euen as by darkenes, we learne howe to eſteeme light, and by bitter that which is ſweet, and eueryevery other thing by his contrarie: euen ſo by the deformity of euil we are taught, how great is the excellent comelines of yt which is good, and ſo the ordinance of God yt there ſhould be euil is perfect good.
112 God cannot be accounted the cauſe of ſinne.
THat ye glory of gods mercy might appeare in the ſaluation of his elect, and his iuſtice in the condemnation of the reprobate,Ro. 9.22.23. it was neceſſary that there ſhould be euil, and ſo neceſſarie that otherwiſe there ſhoulde hauehave bene no matter for the mercye & iuſtice of God to worke vponupon: for if there ſhould hauehave bene no ſinne nor euil,Pſ. 19.9. wherein then ſhould the merciemercy of God hauehave bene ſeene in pardoning & forgiuing ſinnes, if there ſhould hauehave bene no tranſgreſſion, how ſhould the glory of Gods iuſtice hauehave ſhined in puniſhment? And thus it is euident yt god by no means may be coūted ye author of euil, which he hath not created, made, or wrought, but ordeined yt it ſhould proceede from the freewill of his reaſonable creatures for the illuſtration of his glory. Let vsus therefore tremble at his righteous iudgements who doth al thinges according to the good pleaſure of his will: and hath made the wicked man for the daye of his wrath, and yet by no meanes is the cauſe of his wickednes. If any man be not ſatiſfied with this aunſwere,Ro. 11.33.34. he may enter further, vntounto the vnmeaſurable depth of Gods iudgement, into the which he maye rather finde an entrance, then a way out, except it be to his euerlaſting deſtruction for his horrible preſumption.
113. Sinne is not of God.
IN the beginning of all thinges god made man, not in ſuch ſorte as hee now is in, miſerable, a bond ſlaue of ſinne and death, but excellent, holye, iuſt, and good: but through his owne fault and tranſgreſſion of gods laws, he fell into ſinne puniſhment, death, hell, and into the verie power of the diuel. And hereby it is manifeſt, that ſinne was neither created nor commaunded by God, but forbidden, becauſe god gaue vntounto man a good and holy commaundement, wherewith he forbadde him that fruit, which being eaten woulde bring ſinne, death and damnation, We muſt not now buſily diſpute, and curiouſly ſearch why god gaue this commaundement of not eating vntounto man, when notwithſtanding he was not ignorant of the euent, or of that which would come to paſſe? or for what cauſe he gaue the deuill power to tempt and deceaue man? Or wherfore God did not mightily keepe man from falling? &c. For the holye Ghoſt by the mouth of Paule reiecteth ſuch kinde of queſtions and findeth great fault with them,1. Tim. 4.7. & 6.20. 2. Tim. 2.16. Tit. 3.9. & ſharpely reproueth and condemneth them. Wherefore the beſt and wiſeſt waye is to beleeue that God is iuſt, and to confeſſe that he willeth not that which is euil, much leſſe doth euill.
114 The firſt ſteppe to the grace of God is to confeſſe our ſinnes.
THey are incurable who hauing n… feeling of their ſinnes deſpiſe the grace of God. Therfore it is horrible blindnes to be ignorant of our blindnes, euen as not to knowe our ſickneſſe, is almoſte a diſeaſe vncurable. And as the firſte ſteppe to recouer health is to acknowledge our infirmitye, euen ſo the firſte ſteppe to the grace of God is, to know our vngodlines and ignorance. To this effect appertayneth that which S. Iohn ſayth:1. Io. 1.8. If we confeſſe our ſinnes, he is faithfull and iuſt to forgiue vsus our ſinnes, and the bloude of Ieſus Chriſte his ſonne ſhall clenſe vsus from all iniquitie. In the verye choſen and deare children of God, there ſurely is much ſinne: But it is taken awaye, it is not imputed, neither doth it remaine: in the wicked onelyonly there remaineth ſinne and damnation: There is therefore a paſſing ſinne, and a remaining ſinne. To this effect pertaineth this ſaying, he that beleeueth in the ſonne hath euerlaſting life, and he that obeyeth not the ſonne ſhall not ſee life,Io. 3.36. but the wrath of God abydeth on him. Let vsus therefore beleeue in the ſonne of God, let vsus confeſſe vntounto him our ſinnes, that we being illuminated by him and abſolued from our ſinnes, may come at the laſt to that light which no man can attayne vntounto.
115 Sinne is not of Gods creation in man, but of the diuels procurement.
WHereas ſinne is in mans nature: it is not of Gods putting in by creation, but by reaſon that Sathan did ſpread his naughtineſſe further abroad at ſuch time, as man was beguiled by his wilines, to diſapoint the benefyte of God. And thus it appeareth that the Deuils became accurſed of them ſelues, and that their being cruell, full of rebellion, full of lying and full of wickednes, came altogether of their turning awaye from their creator as the ſcripture teacheth vsus.2. Pet. 2.4. Yet for all that they ceaſe not to be alwaies vnderunder ye hand of God. And therefore what a thinge were this if we had not the knowlege therof? For whē it is ſaid yt ye diuel is ye prince of this world it were inought to make vsus afrayd, if ſo be we knewe not that there is a bridle alofte which reineth him backe, and hindereth him of doing that which he would. For if Sathans power were not limited, he would out of hand hauehave his full fling at vsus: Wee know he deſireth nothing but our deſtruction according alſo as he is our deadly enemy: ſo that he goeth about like a roring lyon ſeeking to deuour vsus.1. Pet 5.8. So then one of the neceſſarieſt articles that we hauehave, is to knowe that the diuel is helde ſhorte, and that howſoeuer he play the cruel enimie againſt our ſaluation, yet can he do nothing further then is permitted him from aboue.
116 What ought to be conſidered, in originall ſinne.
IN the conſideration of originall ſinne, the corruption of ſinne it ſelfe is firſte to be conſidered, the ſtrength whereof is ſo great, that through the corruption thereof the image of God is deſtroyed in vsus, and in ſtead of righteouſneſſe and holineſſe there is placed vnrighteouſneſſe and vncleanneſſe: ſecondly the guilt is to be conſidered, whereby God (if he would) might hauehave counted them for ſinnes vntounto death: but God was reconciled vntounto Adam, yet not in ſuch wiſe notwithſtanding that he tooke from him all ſinne and corruption, that afterwarde hee ſhoulde not be ſinnefull, corrupt and mortall: for hee left him in the ſame caſe of nature, wherein he was then ſette, but hee was ſo reconciled vntounto God, that he doeth not followe his accuſation, nor purſue his right, but rather doth not impute vntounto him his vices and corruption to condemnation. There remayneth then in Adam corruption, and floweth into vsus his children by corruption gotten by inheritaunce.Gen. 8.21. The Lorde ſayeth Geneſis 8. that the imagination of mans heart is euill, euen from his youth. Who can make that cleane (ſayeth Iob) which is conceaued of vncleane ſeede?Iob. 14.4. Beholde I was borne in iniquitie (ſayeth the Prophet) and in ſinne hath my mother conceaued me.Pſ. 51.5. Euerlaſting death,Gen. 3.15 whereunto all men through ſinne remaine ſubiect, remayneth in the vnfaithfull:Heb. 2.15. but from the beleeuers it is taken awaye by the bleſſed ſeede.
117 Three degrees of faultineſſe in ſinne without the act.
THere are three degrees of faultineſſe in ſinne, although it come not to the outwarde acte. The firſt is a fleeting imagination or thought which a man conceaueth, by the beholding of any thing: for thereupon ſome one toye or other wil come into his head. Or elſe although he ſee nothinge, yet notwithſtanding his minde is ſo tickle vntounto euill,Gen. 8.21. as it carieth him hither and thither and maketh manye fancies to runne into his head: And without doubt the ſame is a faultineſſe: but yet it is not imputed to the beleeuers for ſinne. The ſeconde degree is, that vppon the conceiuing of ſuch a fancie we be ſomewhat tickled, and feele that our will ſwayeth that waye, and although there be no conſent or agreeing vntounto it: yet notwithſtanding there is ſome inwarde pricking to prouoke vsus vntounto it. Nowe this is a wicked ſinne, and as it were alreadie conceaued: afterwarde followeth conſent when wee ſettle our will vppon it, ſo as there is no lett in vsus, for the performaunce of the euill, but the want of occaſion and opportunitie: and this is the thirde degree, For then is the ſinne fully ſhaped in vsus, although there be no outwarde deede at all.
118 The blaſphemy of the Papiſtes concerning ſinne.
THE Papiſtes can ſay well ynough, that if a man conſent vntounto euill (that is to ſay if be luſt after it in ſuch wiſe as he would faine doe it if occaſion ſerued) they graunt that ſuch a conſent is a damnable ſinne. But if a man hauehave anie euill liking, ſo hee conſent not throughly to it, the Papiſtes ſaye, it is no ſinne at all, which is falſe: It is ſayde, thou ſhalt louelove the Lorde thy GOD,Deut. 6.5. Mat. 21.37 Mar 12.30 Luk. 10.27 with all thy heart and with all thy ſtrength. What is meant by minde and ſtrength? God hath not limited the louelove that wee owe vntounto him, that it ſhould be onelyonly in our heartes and mindes: but he ſayeth, that our witt, reaſon, and vnderſtanding and all our ſtrength, (that is to ſaye, all our powers and abilities that wee hauehave in our nature,) muſt bee alſo thoroughly applyed thereunto. Nowe then, if a man conceaue anye euill, although he conſent not to it, nor yeelde his affection fully thereunto: can he bee ſayde to louelove God with all his mind? No: if a man hauehave neuer ſo little a peece of himſelfe inclyning to corruption, although with all the reſt hee endeuour himſelfe to accompliſh the lawe: yet doeth hee louelove GOD as he ought to doe? No vndoubtedly: for ſinne is nothing elſe but a tranſgreſſing of Gods lawe: Therefore wee may conclude, that all the vayne thoughtes which prouoke vsus vntounto euill, are ſinne: and that we are guiltie of them to God warde: vnleſſe he beare with vsus of his infinite goodneſſe. But he forgiueth them to thoſe that are his. Neuertheleſſe it be hooueth them to acknowledg it for ſinne: and whoſoeuer doth flatter himſelfe, hee doeth but prouoke Gods wrath and couer the miſchiefe to his owne damnation: For in the ende his hypocriſie muſt be diſcouered and made manifeſt to be puniſhed with all the reſt.
119 Sinne doth bring death with it.
WHere ſinne raigneth: we ſhall finde nothing but the wrath of God which bringeth with it death. Therefore it is only merciemercy which reconcileth vsus vntounto God, that therewithall we might be reſtored to life. God ſo loueth the worlde that he gaue his only begotten ſonne,Io. 3.16. that all that beleeue in him ſhould not periſh but hauehave euerlaſting life.Ro. 5.10. If any demand in whom this louelove is founded: the Apoſtle Paule anſwereth, that it is founded in the purpoſe of his will. Notwtſtanding this maner of ſpeech ſeemeth to be contrarie to many places of the ſcriptures,Eph. 1.5. which place the firſt & principall foundation of Gods louelove towardes vsus in Chriſt, and doe ſhewe that without him, we are diſpleaſing and hatefull vntounto God. But we muſt remember that the hidden & ſecret louelove, with which God hath loued vsus, becauſe it ſpringeth from his eternall purpoſe, is aboue all other cauſes: but that his grace which hee would hauehave to be made manifeſt vntounto vsus, and by which we hauehave aſſurance of ſaluation, beginneth at the reconciliation made by Chriſt. For ſeeing we muſt needes graunt that hee hateth all ſinne and wickedneſſe, howe can we aſſure our ſelues to be in his louelove and fauour, vntill our ſinnes are cleane put awaye for the which he is iuſtly angrie with vsus? Thus ye bloud of Chriſt muſt be the meane to make God fauourable vntounto vsus, before wee can hauehave any maner of feeling of his fatherly louelove and clemency.
120 We muſt confeſſe our ſinnes vntounto God.
GOd it is alone whom wee hauehave and do offende, who knoweth our hearts, deedes and determinations, remitteth or puniſheth ſinnes, and hath giuen his ſonne vntounto vsus, an high prieſt, and one eternal ſacrifice. Therefore muſt we come to God the Father, through Chriſt, and that with the ſame wordes which hee hath giuen vsus, teaching vsus to confeſſe our ſinnes, ſaying:Mat. 6.12. Luk. 11.4. Forgiue vsus our treſpaſſes as we forgiue them that treſpaſſe againſt vsus. And after this ſorte may all the faithfull in all their trobles, and at all times, and in eueryevery place confeſſe themſelues to God both ſecretly and openly. Secretly when ech man prayeth alone and confeſſeth his ſins to God. Openly, when anye man in the Church, togeather with the whole congregation prayeth and confeſſeth the ſame. And there are manye examples in the holye Scriptures of thoſe who confeſſed themſelues vntounto God and not onelyonly craued, but alſo obteyned of him forgiueneſſe of their ſinnes. But on ye contrary part, there are no examples of anye which confeſſed themſelues to Laye men or Prieſtes: for this honour belongeth to GOD alone, whiche hath giuen vsus his ſonne to bee our highe Prieſt, who heareth ſufficiently the confeſſion of all the faithfull, ſo that there is no neede to ſubſtitute any in his roome to heare them. For who ſo euer with a true fayth from the bottome of his heart, confeſſeth his ſinnes in this manner, to God the Father, and to his ſonne our only chiefe Prieſt Chriſt Ieſus, crauing his grace and mercye: they vndoubtedly receaue ful remiſſion of all their ſinnes. If wee confeſſe our ſins,1. Io. 1.9. ſayeth S. Iohn, he is mercifull to forgiue vsus our ſinnes. Wherefore ſeeing it is thus, as by the truth it is confirmed, they then which confeſſe their ſinnes to God and to his ſonne our Lorde, hauehave obteyned full remiſſion of the ſame, & ſo there is no neede to vſe the Popiſh confeſſion of the romiſh Synagogue.
121 Faith is the meanes whereby remiſſion of ſinne is promiſed.
FOraſmuch as God hath promiſed remiſſion of ſinnes, to the repentant ſinner, by no other meanes nor condition but only faith in chriſt: therfore excluding al other meanes & conditions of mans working, we ſaye that what repenting ſinner ſoeuer beleueth in Chriſt, hath already to himſelfe (and needeth not to ſeeke to any preiſt) perpetuall aſſurance of remiſſion not for this time or that time onelyonly, but for euer.Ro, 8.1 For the promiſe ſaith not he that beleeueth in Chriſt, ſhalbe pardoned this time, ſo he ſin no more: neither doth ſay that the law is ſtaied or ye ſentence repriued, but ſaith plainly that the lawe wt the condemnation thereof and ſentence is condemned & ſhall neuer ryſe again to them that be in C. Ieſus:Act. i0.43 and promiſeth indeterminatly, without limitation forgiuenes of ſins to all that beleeue in his name And likewiſe in an other place, the ſcripture ſpeaking abſolutelye ſaieth, ſin ſhal not hauehave dominion ouer you. and addeth the reaſon why, ſaying,Ro. 6.14. for ye are not vnderunder the lawe, but vnderunder grace. Adding this leſſon withall (as it followeth in the ſame place) not that ſinners ſhoulde ſin more therefore beecauſe they are vnderunder grace, but onelyonly that weake infirmity might bee relieued, broken cenſciences conforted, and repenting ſinners holpen from deſperation, to the praiſe of Gods glory: for as God forgeueth not ſinners becauſe they ſhould ſin: ſo neither doeth infirmity of falling diminiſh the grace of Chriſt, but rather illuſtrate the ſame as it is written,2. Co. 12.9 My power is made perfect through weakneſſe, and again where ſinne abounded, the grace of God abounded much more.
122 Foure thinges that concurre in remiſsion of ſinnes
IN remiſsion of ſinnes theſe foure thinges muſt concurre and go together: the cauſe that worketh (which is the ſacrifice of Chriſts bodie) 2. the promiſſe that offereth. 3. Faith that apprehendeth, and 4. the repenting ſinner that receaueth. And althoughe ſinnes dayly do growe, which daylye prouoke vsus to craue remiſsion: yet as touching the cauſe that worketh remiſsion of our dayly ſinnes, and the meanes which apprehendeth and applieth the ſaid cauſe vntounto vsus, they remaine alwaies one and perpetual: beſides which no other cauſe nor means is to bee ſought for of man.
So that to them that bee repenting ſinners and be in Chriſt Ieſus, there is no lawe to condemne them, though they hauehave deſerued condemnation: but they are vnderunder a perpetuall kingdome and a heauen full of grace and remiſſion to couer their ſinnes, and not to impute their iniquities through the promiſe of God in Chriſte Ieſus our Lorde. And therefore wicked and impious is the doctrine of them firſte wt ſeeke any other cauſe of remiſſion thē onelyonly the blood of our ſauiour Ieſus Chriſt. Secondly which aſsigne any other meanes to apply the bloudſhedding of Chriſt vntounto vsus, beſides onelyonly faith. Thirdly and eſpecially whiche ſo limit and reſtraine the eternall priuiledge of the paſſion of Chriſt, as though it ſerued but onelye for ſinnes done without and before Faith, and that the reſt after Baptiſme committed, muſt be done away by confeſſion, pardons and ſatiſfactory deedes.
123 Popiſhe ſatiſfactions are not warranted by Gods woorde.
THe faithfull are not bounde by the worde of God to do that pē naunce which the Papiſtes call ſatiſfaction. For there is one eternall ſatiſfactiō, viz. a price recōciliation, & redemption from our ſinnes, namelye the death of Chriſt, whereby our offē ces and puniſhmenes deſerued for the ſame are clearly forgiuen and wiped a way. And this is confirmed both by ye Prophetes, by the writings of the Euangeliſts and Apoſtles,Eſa. 53.5 Ro. 3.24. 1. Co. 1.30 Ro. 5.17.18.19. and chiefly by the Apoſtle Paule in diuers of hys epiſtles. If therefore by our woorkes and pennance which we ſuffer, that is to ſay, if wee attribute to our ſatiſfaction, which conſiſteth in the correction of our body, as faſting prayer, almes and other like works, the remiſſion of our ſinnes, and the puniſhment due therefore, or if we ſuppoſe that by this ſatiſfaction we ſatiſfie and requit al thoſe things for which we wer guilty before God, then truly this ſatiſfaction is directly contrary, and ſtriueth againſt the ſatiſfaction of C. Or elſe muſt they ſay that P. in ye like caſe reſoned not aright, when he ſaid that if righteouſneſſe be by the Law,Gal. 1.21. then C. died in vaine. For euen alſo after the ſame ſort do we alſo reaſon ſaying: If we our ſelus can make ſatiſfaction for our ſins, what need then had Chriſt to dy? wherefore the true church of God, keepeth ſtill that one eternall ſatiſfaction, euen the death of Chriſt, & herewith do all the faithfull content them ſelues, iudging their works, not to be ſo perfect or worthy, that by thē their ſins ſhould be forgeuen, and that God by them ſhould be ſatiſfied & eternall life be purchaſed.
124 Sin doth poſſeſſe our whole nature.
THe infection of ſinne is vniuerſally diſperſed ouer our nature, and hath infected euen the thoughtes themſelues ſo greatly that whē the Apoſtle Paule will ſet forthe his damnable eſtate, he doth ſet it foorthe no otherwiſe, but that he did then follow the will & counſel of his thoughts We muſt therefore learned ſuſpect our thoughtes,Eph. 2.3 Col. 3.2. if we will bee aduiſed by the Apoſtle, and not to imagine with the doctors of Roome, that our eſtate is good, ſo long as the will, (when it ſhall hauehave wreſtled) at length getteth out, not hauing wholy yeelded nor flatlye falne downe. Thoughtes therefore running this way, after any thing of our neighbours in ſo doing, make manifeſte declaration of their poyſon and corruption: which if they hauehave no reſiſtaunce, do carye vsus headlong through the brode waye into deſtruction.Rom. 7.7, If by grace they ſhalbe ſtopped and reſiſted, in that grace, God is to be magnified: yet we in that our corruption, notwithſtanding, are iuſtlye to bee blamed and admoniſhed, thereby to ſeeke for more aide, in that parte of our thoughtes: leaſte if that temptation ſhoulde lye ſore vppon vsus, Sathan ſhoulde that waye get entrāce into our hartes.
125 The Godlye are ioyfull in affliction.
THe children of God doe reioice in the middeſt of trouble, knowing that it will bring vppon them experience and tryall of Gods goodneſſe in the ende. Chriſt is made vntounto them redemption from ſinne: whereas the vngodly (howſoeuer in proſperity they fleſhly bragge of their hope in GOD) yet when affliction commeth,1. Cor. 1.30 they ar without all hart, comfort, or courage. For they knowe not (in deede) that Chriſt is made vntounto them redemptiō to deliuer them from al that daunger that commeth for ſinne, aſwel as from ſinne it ſelfe. This perſwaſion cauſeth the godly in all their afflictions and neceſſities whatſoeuer,Iam. 1.3. to ſtaye themſelues in godlye conuerſation, both towards GOD and man, with pacience and aſſured hope of an happy ende: Whenas the vngodly either murmure againſt GOD, or elſe fall into ſome one euill dealing or other, thereby to purchaſe their deliuerance, which is an aſſured teſtimony, that they doe not looke to hauehave it from the Lord.
126 Afflictions come by the prouidence of GOD.
ALthough God doeth not by and by helpe his children when they are afflicted, yet doth hee not forſake them: becauſe by his infinite wiſedome and mercy, he turneth thoſe things to their ſaluation which ſeemed diſcommodities.Ro. 8.18. And although the elect & reprobate are indifferently ſubiect to the like euils, yet there is great difference becauſe God inſtructing the faithfull by afflictions, doth further them in ye marke of their ſaluation Whatſoeuer thinges happen to the godly, they are ſo tempered from aboue, that ye which the world thinketh to be hurtfull, the iſſue declareth it to be profitable: ther is no cauſe therefore why it ſhoulde grieue vsus to be afflicted, except wee take in ill parte, the election of the Lord, wherby we are fore ordeyned vntounto life: and except we be vnwilling to repreſent in vsus the image of the ſonne of GOD, whereby wee are prepared vntounto celeſtiall glory.
127 Afflictions come of Gods determinate purpoſe
WHen God graunteth ſathan liberty to afflict the faithful, he doeth it not to pleaſure him, neither is he moued of anye fauour that hee beareth towardes him: but becauſe he hath ordeined it in his own purpoſe. He was not moued by his ſute nor perſwaded by him to afflict and puniſh Iob: but for aſmuch as hee was minded of his owne good wil to chaſtiſe him,Iob. 1.12. therfore he graunted his demaund: yea euen to ſpite Sathan and to hauehave the greater triumph againſte him in putting him to confuſion, becauſe hee made full reckoning that Iob ſhould hauehave curſed God to his face, that is, that he ſhould hauehave blaſphemed him with open mouth when he felt afflictions to come vponupon him. If Sathan had neuer vttered anye word, nor made any ſuch petition, yet God was minded to puniſh his ſeruant, and he minded it for iuſt cauſe, the which he hath diſcloſed vntounto vsus: and if the ſame were to vsus vnknowne, yet ought we to reuerence the iuſtice and counſell of God confeſſing that he is moſt righteous and vnpartiall in all his doings.Pſ. 119.137.