A09376:655
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.
But it may worthily be demanded, why God should not call his Father and his kindred: there can be no answer but this, that the Apostle giveth, Rom. 9.18. God hath mercy on whom he will, and withholdeth it from whom he will. He calleth Isaac, and refuseth Ismael: loveth Jacob, and hateth Esau: taketh Abel, and leaveth Cain: even because he will, and for no cause that we know. But why then calls he Abraham, and not his kindred? Is not that partiality? I answer, he is tied to none, he might refuse all: therefore the marvel is, that he calls any. But why some and not other, why Abraham and not his kindred, no reason can be given: for Gods Judgements are wonderful. But as that that is impossible with man, is possible with God: Math. 19.26: So that that is injustice or partiality with man, is justice with God. And it is extreme folly, and intolerable presumption for us to weigh Gods actions in the balance of our shallow reason.
But it may worthily be demaunded, why God should not call his Father and his kindred: there can be no aunswere but this, that the Apostle giueth, Rom. 9.18. God hath mercy on whom he will, and withholdeth it from whom he will. He calleth Isaak, and refuseth Ismael: loueth Iacob, and hateth Esau: taketh Abell, and leaueth Cain: euen because he will, and for no cause that wee know. But why then calls hee Abraham, and not his kindred? Is not that partiality? I answere, he is tied to none, hee might refuse all: therefore the meruaile is, that he calls any. But why some and not other, why Abraham and not his kindred, no reason can be giuen: for Gods Iudgements are wonderful. But as that that is impossible with man, is possible with God: Math. 19.26: So that that is iniustice or partiality with man, is iustice with God. And it is extream folly, and intolerable presumption for vs to weigh Gods actions in the balance of our shallow reason.