The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded

Thirdly, An evil and a wicked end. Whereas GOD evermore seeketh his own glory, which is absolutely good, and the chief Good of all. Therefore beside that the will of God is the Rule of all goodness, the difference in these sinful actions between that he worketh, and the work of wicked men, lieth plain, aswell in the cause that moveth him, as in the end he setteth before him: and in the manner of doing all which, though they be in respect of wicked men unjust and sinful, yet as they proceed from God, they are most just and holy; for first, by reason of this diversity of the causes moving, and of the divers ends which these two Agents, God and wicked men, set before them, it falleth out, that the selfsame Action, which, in respect of the corruption of wicked men, becometh unto them sinful and damnable, is as in regard of God most holy and righteous, being led thereto for most gracious and just respects; either to set forth the riches of his Justice or Mercy, or for the chastisement and trial of his Children, or for some other cause, as he seeth good: which ends the wicked never set before them, but all the contrary; what more blessed or glorious work, and of greater love to us was there ever, or can possibly be, then the reconciling of the World by the death of his Son? And what more just, in respect of God, then to inflict all these punishments upon him, who was our surety, and took upon him the sins of all the Elect, to satisfy for them by his sufferings? Whereof so holy and good it was, as coming from God, both in respect of the causes, ends, matter, and manner of doing, yet justly doth the Holy ^pGhost call them wicked hands, by whom he was nailed to the Cross. And worthily ⟨p. 92⟩did Judas receive strangling ^qand the shedding forth of his bowels, as the reward of his iniquity, for being guide to those that apprehended Jesus. They doing it to a wicked end, & after a sinful manner, not as an act of Justice, but of Treason and Rebellion against God, out of the maliciousness of their corrupt natures. And that which is said of this, may by the judicious Reader be easily fitted, and applied to the Examples following.

Thirdly, An euill and a wicked end. Whereas GOD euermore seeketh his owne glorie, which is absolutely good, and the chiefe Good of all. Therefore beside that the will of God is the Rule of all goodnesse, the difference in these sinfull actions betweene that hee worketh, and the worke of wicked men, lyeth plaine, aswell in the cause that mooueth him, as in the end hee setteth before him: and in the manner of doing all which, though they bee in respect of wicked men vniust and sinfull, yet as they proceede from God, they are most iust and holy; for first, by reason of this diuersitie of the causes moouing, and of the diuers ends which these two Agents, God and wicked men, set before them, it falleth out, that the selfesame Action, which, in respect of the corruption of wicked men, becommeth vnto them sinfull and damnable, is as in regard of God most holy and righteous, being led thereto for most gracious and iust respects; either to set forth the riches of his Iustice or Mercie, or for the chastizement and tryall of his Children, or for some other cause, as he seeth good: which ends the wicked neuer set before them, but all the contrarie; what more blessed or glorious worke, and of greater loue to vs was there euer, or can possibly be, then the reconciling of the World by the death of his Sonne? And what more iust, in respect of God, then to inflict all these punishments vpon him, who was our suretie, and tooke vpon him the sinnes of all the Elect, to satisfie for them by his sufferings? Whereof so holy and good it was, as comming from God, both in respect of the causes, ends, matter, and manner of doing, yet iustly doth the Holy