A09376:1259
A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon…
A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon the 11 chapter to the Hebrews preached in Cambridge by that godly, and judicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executors, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon the 11 chapter to the Hebrewes preached in Cambridge by that godly, and iudicious divine, M. William Perkins ; long expected and desired, and therefore published at the request of his executours, by Will. Crashawe and Tho. Pierson, preachers of Gods Word, who heard him preach it, and wrote it from his mouth.
London: printed by Humphrey Lownes for Leo. Greene, 1607London: printed by Humfrey Lownes for Leo. Greene, 1607
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, in that Jacob here had the principal blessing; we learn, that the counsel of GOD doth overrule the will of man. For, Father Isaac had purposed to have blessed Esau with the chiefest blessing; but yet Gods counsel was contrary, and the same over-rules Isaacs will. For, though Isaac had cause to suspect that it was not Esau, both because he came so soon, as also for that the voice was apparent not to be Esau's, but Jacobs voice: yet Gods counsel over-ruled his will; and when he came to handle his sons hands, he could not discern between a Kids skin, and the skin of a man: whats the cause hereof? Surely it was Gods will and counsel, that Jacob should have the chiefest blessing; and therefore he over-rules Isaacs will, and blinds his senses, and makes him to bless Jacob with the chiefest blessing.
Secondly, in that Iacob heere had the principall blessing; wee learne, that the counsell of GOD doth ouerrule the will of man. For, Father Isaac had purposed to haue blessed Esau with the chiefest blessing; but yet Gods counsell was contrarie, and the same ouer-rules Isaacs will. For, though Isaac had cause to suspect that it was not Esau, both because hee came so soone, as also for that the voice was apparant not to be Esaus, but Iacobs voice: yet Gods counsell ouer-ruled his will; and when hee came to handle his sonnes handes, hee could not discerne betweene a Kiddes skinne, and the skinne of a man: whats the cause heereof? Surely it was Gods will and counsell, that Iacob should haue the chiefest blessing; and therefore hee ouer-rules Isaacs will, and blindes his senses, and makes him to blesse Iacob with the chiefest blessing.
The consideration hereof is profitable unto us; for it is a received opinion with many at this day, that GOD ⟨p. 356⟩did purpose to save all men. Now when question is made, Why then are not all men saved? They answer, because men will not, though God will. But this opinion is erroneous; for, it makes mans will to over-rule GODs counsel: as if they should say, GOD willeth it not, because men will it not; or else (which is worse) God willeth it: but it cometh not to pass, because man will not do it. But Gods will and counsel is the highest and chiefest cause of all; & look whatsoever he willeth, that bringeth he to pass: and because all men are not saved, therefore we may safely think, and say, that God did never decree to save all men.