The great mystery of godlinesse opened being an exposition upon the whole ninth chapter of the epistle of Saint Paul to the Romans / by the late pious faithful servant of Jesus Christ, Mr. Edward Elton.

VERSE 13.

As it is written, Jacob have I loved, But Esau have I hated.

OUr Apostle in this Verse maketh known whence it was that there should be such a great difference between these two brethren, Jacob and Esau; he giveth this reason of it, namely, that it was from the love of God to the one, and Gods hatred of the other, the Apo∣stle citing a Text of Scripture to this purpose, Mal. 1.2, 3. so that in this verse our Apostle doth explain and expound the place of Genesis, the elder shall serve the younger, by this place of Malachy, shewing the reason of the difference, that it pleased God to put between these two brethren, proceeding from Gods love, and hatred. In a word, in this thirteenth verse, there be two things in general to be considered; First, the Apostles citing of Scripture, As it is written; Secondly, the testimony of Scripture, which he alledgeth in the words following, I have loved Iacob, and hated Esau.

First, in that he alledgeth Scripture, As it is written, yet the Apostle doth not cite, either Book, Chapter, or Verse, but putteth it down in the general: whence I might stand to shew, that we ought be so well ac∣quainted with Scripture, that when the text of Scripture is alledged, though the Book, the Chapter, or Verse be not cited, we should be able to know it was Scripture; and not to think as some ignorant persons do, that when a Poet is cited that it is Scripture; but this was handled in the eighth Chapter, vers. 36.

But onely one thing further, You see the Apostle here, whose Autho∣rity was Divine, Apostolical, and infallibly guided by the Holy Spirit of God, who could not erre in what he taught and delivered to the Church and people of God, yet for all this Divine and Apostolical, and infallible assistance, he followeth the rule of the written Word of God, and bringeth testimony of Scripture to prove his Doctrine; this was an usual thing with the blessed Apostle, in other places of Scripture, read Acts 26.22, 23. the Apostle there saith, that he witnessed to small and great, saying no other things, then those that Moses and the Prophets did say should come to passe, That Christ should suffer death, and be the first that should rise again from the dead, and shew light to the Gentiles. Rom. 1.2. the Apostle affirmeth, that the Gospel which he preached, was grounded upon the written Word of God, and (not to amplifie the point,) the Scripture is of sacred and divine authority, as it containeth in it a Divine and heavenly Doctrine, yea such a Doctrine that is not subject to the Church, or any other thing in heaven or earth, but only unto God whose Will and Counsel it is, touching things that concern the good of his Church and chosen.

This (for the use of it) serveth to discover unto us the shamelesse im∣pudence [Ʋse 1] of that shamelesse strumpet, the Antichristian Synagogue of Rome, in that that Synagogue taketh upon it an absolute power to judge in all matters of Faith, and of Religion, and to define of it, and that with∣out, and besides Scripture, yea it taketh upon it a power to judge of Scri∣pture it self, and of the sense of Scripture, and that without the help of Scripture, to fasten a sense upon the written Word of God, and to say, this is the sense, though they have no ground nor warrant for it in all the Book of God besides, and that forsooth upon a supposition of the infalli∣ble assistance of the Spirit: Oh (say the Papists) our Church, and our Teachers, are infallibly assisted by the Spirit of God, and would ground themselves upon that Text in John 16.13. where Christ saith unto his

Disciples, when the Spirit of truth should come which he would send, it should lead them into all truth: Oh (say they) see, Christ promiseth his Spirit to lead them into all truth, so that they cannot erre in that which they teach: But the Papists are mistaken, if so be we consider the place duly, and look upon it and examine it, we shall find it will bear no such conclusion, that the Church, and the Teachers of the Church, are so led, that they cannot erre, in whatsoever they teach, and that the Church hath power, and the teachers of the Church power, to judge of the Scri∣pture, and the sense of Scripture, without the help of it, for that place in John, it must (of necessity) be understood with a restraint, when he saith, it shall lead you into all truth, it hath a limitation and restraint, to that subject, of which it is spoken of all that truth. For why? I hope the Papists will not deny, but easily confesse and yeeld unto it, that the time of Christ his second coming to Judgment, is a certain truth of God, God hath appointed and set it down, in Act. 17.31. a day wherein he will judge the whole world in righteousnesse by Jesus Christ, yet the time of his coming unto Judgment, is not revealed by the Spirit of God, to the Church or Teachers of it; nay we are not to enquire into the time of his coming, Christ forbiddeth it, so that speech (of truth) must admit of a limitati∣on, not of all truth, for here is a particular truth not revealed, but it is to be understood of all truths contained in the will of God, in the Scripture, that the holy Spirit of God shall lead them into all that truth; how may it appear? why read the place it self, John 16.13, 14. Howbeit when he is come, which is the Spirit of truth, he will lead you into all truth; (there they stay) but mark what followes, He shall not speak of himself, but whatsoever he shall hear, shall he speak, and he will shew unto you the things to come, and shall glorifie me. Now a special part of the glory of God, and Christ, what is it but this; that the Holy Ghost revealeth unto the people of God the secrets of the Gospel, the things that eye of man cannot see, nor heart conceive, doth the Spirit of God reveal to Gods children, and doth teach what Christ is in himself, in his nature, in his offices, and in his person, onely these things he shall reveal, no new coyned doctrine, or new devices of mens brrains, not contained in the holy Scripture, but such as Christ, and the Prophets, and Apostles have taught, these things shall be brought to the minds of Gods chosen; therefore it is monstrous and shamelesse impudencie for the Papists thus to affirm, that they have power without, and besides Scripture. But we are not to believe any with∣out they can say, Scriptum est; it is written, it is the infallible truth of God, grounded on Divine authority; thus must all Ministers do, ground their doctrine on the truth of God.

As it is written, I have loved Jacob, and hated Esau.

COme we now to the testimony (of the Apostle) it self, I have loved Iacob, and hated Esau. These words we find in Malachy, Mal. 1.2, 3. And they are here brought to manifest and to shew the reason of the diffe∣rence that it pleased God to put, between the two brethren, Jacob and Esau; Jacob advanced over Esau, because God loved Jacob; Esau brought in subjection unto Jacob, because God hated Esau.

Now that we may come to the handling of this testimony; Some there be that say, this testimony of the Prophet (I have loved Iacob, and hated Esau,) concerned onely things appertaining to this life, things outward and temporal, and not things eternal, the Prophet (say they) shewing wherein Gods love did consist unto Jacob, and wherein his hatred unto Esau did consist; he saith Gods love did consist in this, in giving unto Ja∣cob a fruitful Land flowing with milk and honey; and his hatred unto Esau,

in making Esaus Mountain waste; and in giving unto Esau's posterity the Idumeans, a barren and a dry Country, and a Wildernesse for Dragons, as the Prophet speaketh; therefore (say they) the Prophet thus speaking of things appertaining to this life, outward and temporal, it cannot hence be concluded, that our blessed Apostle treateth of eternal election, and repro∣bation; (as you would make it, that this whole Chapter concerneth Pre∣destination,) Now to this we answer easily; 'tis true indeed, the Prophet in the place alledged in the 1. of Malachy, speaketh of things appertaining to this life, it cannot be denyed; but yet he speaketh not of those things onely; he speaketh of those external things, but not onely of those things: For the drift of the Apostle in that place was, to reprove the Jews for their unthankfulnesse to God; In that they did neither honour God, nor fear him; for saith God, Mal. 1.6. If I be a Father, where is mine honour? If I be a Master, where is my fear? (who had indeed loved them effectually,) and testified his love, in giving them a fruitful Land, even the Land of pro∣mise; and in the sequel, he goeth on in a further matter, and sheweth that God was angry with Esau for ever, but he would be glorified, and magni∣fied in Jacob, and in the borders of Israel, as appeareth in the fourth and fifth Verses. And therefore that testimony of the Prophet, is not to be so applyed, onely to things outward and temporal; for the Lord saith, he would be glorified in Jacob, and he had hated Esau for ever: but it con∣cerneth the matter of eternal election and reprobation, of which the Apo∣stle in this Chapter treateth. Come we now to the particular unfolding of these words, I have loved Iacob, and hated Esau. Gods love, it is essen∣tial in God, it is of the same Nature with himself; God is love, saith the Apostle, 1 Joh. 4.16. and so Gods love it is free, even as his own blessed Majestie, and it being extended and reached out unto man, it is the free and eternal motion▪ (so I may describe it) the free and eternal motion of Gods good will and pleasure; the free motion, and the eternal motion of Gods good pleasure, touching the eternal and everlasting good of man: God freely purposing and determining the everlasting good of man, out of his good will and pleasure, as the Apostle saith expresly in Ephes. 1.5. we are predestinated, to be adopted through Christ, and that through the good pleasure of his will: so then when God saith, I have loved Jacob, what is his meaning? I have freely, out of my own good will and pleasure, no∣thing moving me thereunto, I have freely and voluntarily from everlasting, decreed the everlasting good of Jacob, and his eternal salvation: And I have hated Esau, saith the text; Now here some stumble, and do think, that this was spoken, not simply, but comparatively; not simply, I have hated Esau, but comparatively: and for this they say, God indeed loved Jacob and Esau both, though he loved not Esau with the same degree of love as he loved Jacob, but with a lesse love; and therefore it is said, I have hated Esau: and they instance in Deut. 21.15. where the Lord saith by Moses, If a man hath two wives, (as in the Old Testament many of the Pa∣triarks had) the one is loved, and the other hated; this God speaketh, not that a man that hath two wives hateth either, but that he loveth the one not so well as the other: as, Jacob had Rachel and Leah, he loved Leah with a lesse love then he did Rachel, so that in comparison of Gods love to Jacob, Gods love to Esau was a hatred. But beloved, these are exceed∣ingly deceived, for the Apostle calleth those whom God hateth, in the 22. verse of this ninth Chapter of the Romans, vessels of the wrath of God, and his vengeance, and therefore they are hated simply, being vessels of his wrath to destruction. And if we look in that text of Malachy alledged, and duly consider it, we shall find upon due examination, that it will easi∣ly appear, that God hated Esau simply, Mal. 1.2. saith the Lord, I have ha∣ted Esau; and he doth exemplifie and make it appear that he hated Esau, in that he laid his Mountain waste, and a Wildernesse for Dragons; as if

he had said, I have spoyled Esau of all his goods, stripped him and turned him out naked, and I have given his fair palaces, and goodly houses, for to be a den for Dragons; if there had been any hope of Esau's coming to his habitation and palace, and ancient possession, then it may haply seem, God did not hate Esau simply, but comparatively, but go on with the text, Mal. 1.4. saith God, Though Edom say, we are impoverished, and cast out, and undone, but we will return and build the desolate places, yet, saith the Lord of hosts, they shall build, but I will destroy, and they shall be called, The border of wicked∣nesse, and the people with whom the Lord is angry for ever, that is, against whom he proceedeth in wrath, and Judgment for ever. Oh see, is this hatred but in comparison? (the Lord setting himself so purposely and professedly against Esau,) no, it is simply.

Now for the simple meaning of the words, I have hated Esau, we must know, hatred in Scripture, applyed unto God, it is not a disordered, inve∣terate, and distempered passion, as it is in us: but hatred, (applyed unto God in Scripture) it signifieth three things,

First, It signifieth a negation, a denial of Gods love, that God loveth not, and chooseth not some to life and salvation; that is the first significa∣tion of it.

Secondly, hatred in Scripture applyed unto God, it signifieth a just de∣creeing of punishment for sin, and an inflicting of punishment for sin, yea he hateth the wicked themselves, Psal. 5.5. thou hatest all the workers of ini∣quity.

Thirdly, it signifieth Gods utter abhorring and disliking of that which is directly against Gods holy and righteous Law, and so God is said to hate iniquity and sin, as the breach and transgression of his most holy law; so then the meaning of God in these words is this; I have loved Jacob, and hated Esau, as if the Lord had said, I have, and that out of my good will and pleasure decreed, and from everlasting purposed, the eternal good of Jacob, and his salvation; and I have not, out of that good will and plea∣sure of mine from everlasting, so purposed and decreed Esau's eternal good; nay, I have before the world was, in my secret counsel, rejected him, and have cast him off, and refused him.

Come we now to such things as are observeable from hence: and first of all observe, the Apostle here maketh the ground of the advancement of Jacob over his brother Esau, to be Gods love to Jacob, in that he was pre∣ferred before Esau: hence we may gather this conclusion,

[Doct.] That Gods free and eternal love, is the cause of all the good that cometh unto Gods chosen, both here in this world, and hereafter in heaven, all the good things in this life, and the life to come, even from a bit of bread, to the glory of heaven, they come from the good will and pleasure of God, Jer. 31.3. the Lord saith unto his people, Israel, I have loved thee with •• everlasting love, then presently he subjoyneth, therefore with mercy have I drawn thee. And hence it is that the Lord maketh known, that the good things he hath bestowed upon his chosen from time to time, they have issu∣ed and sprung from that ever springing fountain of the free love of God, Exod. 19.4. he carried his people upon Eagles wings, he did favour and do them good from time to time, and so in Deut. 30.10. he chose Jacob, and the seed of Jacob, and brought his seed out of Egypt by a mighty power: and Deut. 4.37. he turned the curse of Balaam to a blessing. Numb. 23.5. when Balaam thought to curse the people of God, God turned it to a bles∣sing: so I might instance in many particulars, how the Lord manifested his love unto his people, one for all, Joh. 3.16. where Christ saith, God so loved the world, or his chosen in the world, that whosoever believed in him should not perish, but have everlasting life: the free love of God was it that moved God to send his Son to be a Saviour unto them. Indeed I grant, that Gods chosen, now believing in Christ, they have the pardon of their sins, and

they have all good things vouchsafed unto them, for Christ his sake; even for Christ his sake God is pleased to vouchsafe unto them pardon of sin, and all other dependents thereon; for we must know, that though God out of his free love decreed to make Christ a means, and a Saviour, by whom, and through whom, men should have pardon of their sins conveyed unto them, that he should be the conduit and person, that they should receive it by; yet the fountain, and chief ground is Gods eternal love; so that the first cause, the first ground of all good things that come unto Gods chosen here, and hereafter in heaven, it is Gods free love, and his free good will and pleasure, though Christ be the means of conveyance.

Because God being most free, (as he is liberrimum agens,) he will not have [Reason 1] any good thing come from any thing out of himself.

Because no good can be given above the good will and pleasure of God, [Reason 2] Christ himself saith so, that we have nothing but the free and eternal plea∣sure of God; so that this plainly sheweth Gods free love is the ground of all good things.

First of all, this Doctrine doth put down a main difference, plain and [Ʋse 1:] manifest, between Gods love unto us, and our love unto others; we love others in respect of some good, some worth we see, some good quality, some excellent and worthy thing in them, which doth attract, and draw our love unto them, we see some beauty, some wit, some learning, some strength, or the like, that draweth our love unto them, and knitteth our hearts unto them; and indeed we are bound so to do, to love others, in respect of their beauty, wit, learning, and the Image of God in them in any manner. Now with God there is no such matter, our love is bounded and grounded and set upon some excellency or worth in the creature, even our very enemies, but with God there is no such matter, his love is not stirred up, nor caused by any good worth or excellency in us, or any goodnesse in us, no not by any thing out of himself. Indeed I grant, God loveth his own Image, being renued in us, and the more we are renued of God, the more holy, the more religious, the more pleasing to God, and the more dear and pretious to him: God loveth his own Image in us actually, but the cause of that is his eternal free love; so that though the Lord love us, we being renued, and holy and righteous, yet the cause is his eternal free love, which proceedeth not from any thing out of himself, but onely his free good will and pleasure.

Is this so, that all good things in this life, and the life to come, do pro∣ceed [Ʋse 2] from the good will and pleasure of God? Upon this ground we must learn then to indeavour in every good thing we enjoy, yea in the good things of this life, that we have and possesse, to see Gods love unto us in them, to see in the bread we eat, the apparel we clothe our selves withal, and the good things we enjoy, to see Gods love unto us: It is not suffi∣cient for us to know that the outward good things of this life are good things in themselves, blessings of God, a man may go so far by the very light of nature, to know, that meat and drink, and maintenance is a bles∣sing of God, and there is no comfort in this knowledge; no, we must be able to know that these good things come out of Gods free and eternal love, and to be blessings unto us in particular, and that they flow out from Gods free and eternal favour, wherewith he had loved us before the world was, and that they coming thus, we may use the Apostles form of thanksgiving, Ephes. 1.3. blessed be God our heavenly Father, who hath blessed us with all heavenly, and with all temporal good things, with this health, with this wealth, this apparel: but some may say, how is that to be done? I answer, Labour thou in the first place, to get thy part in the blood of Jesus Christ, labour thou to apprehend and apply the merits of Christ his death and obedience to thine own soul, by a true saving faith, and never rest untill thou hast a true and a saving faith to apply and to ap∣prehend

the merits of Christ to thy soul; for in Christ alone is the spiri∣tual right and title of all good things applyed to Gods chosen. Secondly, having gotten this, labour thou to find, that the outward good things of this life, they do stirre thee up and provoke thee forward to love God, to fear God, to walk humbly before the Lord, and to be thankful unto his holy Majesty; the outward good things of this life, thou hast a true right and title unto them, and are means to help thee forward in the wayes of God, and to walk humbly before the Lord, thy meat, thy drink, thy appa∣rel, are means to help thee forward to thy salvation, and to further thee in the way of salvation. And it is not with thee after the manner of the men of the world, to abuse the good things of this life, to vanity and pride, to set out their hearts, in pride of apparel, garishnesse of attire, riot, and ex∣cesse, (as some do) that a man may say, and easily discern, there is a proud person; (however you will say, under a russet coat may be a proud heart,) yet a man may say, where there is smoke, there is fire: It breaketh out in their foreheads, and foretops, and in their long shag'd ruffian-like hair, and in their exteriour parts, a man may say they are clothed with cruelty, and pride hangeth as a chain about their necks,* 1.1 and their houses and lands are priviledged places, for all manner of abomination, impiety, and un∣godlinesse, and no man may speak against them, especially being men of place and authority, great men, their greatnesse doth priviledge their places and houses, for all manner of impious and abominable courses; Oh take heed thou use not thy wealth as they do, but the more bountiful the Lord is, in pouring his blessings upon thee, the more humble thou art, the more holy thou art, the more thy heart is inlarged with righteousnesse, and in walking before God, and in all thankfulnesse, yea thereby thou art made ready and fit for every good work, thy heart is not lock't up to choak the seed of the Word in thy heart, but they open thy heart and thy hand, and make thee ready to every good work, to reflect upon the poor mem∣bers of Christ, the more thou hast, the more abundant thou art in good works, then certainly thou mayest conclude, that God hath blessed thee with thy wealth, and they are testimonies of Gods love to thee, and God hath manifested his love unto thee, which he bare before the world was, and thou mayest certainly conclude God loveth thee indeed.

As it is written, I have loved Iacob, and hated Esau.

LEt us now proceed unto farther matter offered unto us from this testi∣mony of the Prophet, I have loved Jacob, and hated Esau, here cited by the Apostle: and here we see, that God did not onely love Jacob for the time present, but also loved him from everlasting: hence I observe thus much briefly,

[Doctrine.] That Gods chosen they were alwaies beloved of God, there can be no time given, wherein Gods chosen were not beloved of God; God loved his chosen before they had a being in the world, yea before the world was, and we cannot possibly prescribe a time when God loved not his chosen, or when he began to love his chosen; no, his love was from everlast∣ing.

[Reason.] For as all other things were ever present unto God, things past, things present, things to come, they were all present unto him from everlasting; he did look upon them (uno intuitu, with one full sight,) so were his cho∣sen,) as many as belonged to his election) he loved them before the foun∣dations of the world was: so that no time can be given, wherein God be∣gan to love his chosen.

[Object.] I, but some may say, doth not the Scriptures point out, that though Gods children be now beloved of God, yet there was a time when they were enemies of God, as in Rom. 5.10. yea, doth not the Apostle say in the

Ephes. 2.3. that they were children of wrath; how can it be then, that no time can be pointed out, when they were hated of God?

It is true indeed, the Scripture doth note out this unto us, [Answ.] that they are by nature children of wrath as well as others, and we are to believe it to be a truth, That Gods chosen before their effectual calling and conversion, are enemies to God, and God is an enemy unto them, before their effe∣ctual calling and conversion, in respect of sin, and because of sin, which is opposite and contrary to good, and to God himself which is good, yet even then Gods chosen are beloved of God, in regard of election, and even then God loveth his elect before their effectual calling, as his elect uncall∣ed, and with that degree of his love, which he beareth to his elect uncalled; yea, God maketh it appear manifestly, that he loveth them as his elect un∣called, in that he giveth unto them in time, true repentance; for if he did not love them, he would not give them repentance, and therefore they were then beloved of God, as his elect, in time to be called, and he doth work upon them in time, saving grace, true conversion, true faith and san∣ctification, which are things tending to life and salvation; and doth he give these to reprobates? as testimonies of his love to them he loveth not? no certainly he doth not: and therefore certainly we may resolve upon this, That God loveth his elect from everlasting, and no time can be given when he loved them not.

Upon this ground it followeth, that the Anabaptists, and other such [Ʋse 1] erring spirits are deceived, in that they hold this, as their tenent, that God doth purpose and decree the salvation of some before the world was, but God doth onely then actually choose them, when he seeth faith and re∣pentance in them: For if this were true, surely then God loveth not any sinner to life and salvation, till he seeth repentance in them, which is clean contrary to the truth of God now delivered, That no time can be given, wherein God loved not his chosen.

This being so, that no time can be given wherein God loved not his cho∣sen, [Ʋse 2] surely then upon this ground we may conclude to our comfort, we being such that belong to Gods election, that Gods love shall be continu∣ed unto us for ever: as Gods love unto us, unto life and salvation, hath no beginning, but is eternal, so also it shall be without end; as we cannot point out the time of beginning, no more can we of the continuance; but as God hath loved us from everlasting, so doubtlesse he goeth on not only within his own blessed Majestie, but in his love to us he goeth on conti∣nually, without alteration, or shadow of changing, Joh. 13.1. whom he lo∣veth, he loveth unto the end: so that this may be a ground of sweet and ex∣cellent comfort to as many as find themselves wrought upon by the Spirit of God, and find Gods love shed abroad in their hearts; that Gods love is everlasting for the beginning and continuance of it.

Now proceed we further, I have loved Jacob, and hated Esau; here we see that as Gods love to Jacob, was the cause of Jacobs advancement, and pre∣heminence; so Gods hatred to Esau, was the cause of Esau's servitude and subordination: hence I might stand to shew, that Gods hatred is the so∣veraign and chief cause of all evils, of punishments that befall the wicked in this life, and hereafter; though sin be the next and subordinate cause, yet the soveraign, the main, the chief, the grand and Mother cause, is Gods hatred: but this I will not stand upon, but rather note out the par∣ticular application of Gods hatred against Esau; and observe we to that purpose, it is here said, God hated Esau, that particular person Esau, which being understood as before expounded, affordeth unto us this conclu∣sion,

That God hath from everlasting certainly decreed the rejection of some particular persons, among men, even of Esau, and of such as Esau was: [Doct:] as God from everlasting decreed the election of some to life and salvation,

so hath he also decreed certainly the rejection and refusing of others, for even as he loved the one, so he hateth the other: And this ground of truth hath evidence and proof of it in other places of Scripture, in the 1 Thess. 5.9. saith the Apostle, he hath not appointed us to wrath, but that we should obtain salvation by the means of Jesus Christ, thereby im∣plying, that some are appointed of God to wrath, and in his eternal coun∣sel, God hath appointed that some shall never come to life and salvation; and in 1 Pet. 2.8. the Apostle affirmeth that some there are that stumble at the Word of God; (which is indeed a common stumbling block, Gods children walk evenly with an even foot, in the waies of God according to the will of God,) but some there be that stumble, being disobedient, unto which, before the world was, they were appointed and ordained: so in Jude 4. verse, The Apostle speaketh of some, that were of old before the world was ordained to condemnation, denying the Lord Jesus, the Lord of life and glory. Indeed the Scripture is not so plentiful, in this matter of reprobation, as it is in the matter of election; and why so? surely be∣cause the purpose of the Holy Ghost in the Scripture is principally to make known unto Gods chosen, Gods eternal good will, and his eternal love, to manifest and to signifie Gods good will and good pleasure to his cho∣sen, and the main and chief drift of the Holy Ghost, in the written Word of God, is to bring Gods chosen to certain hope of life and salvation, 1 Pet. 1.3. that they may be begotten to a lively hope, yet though this be spa∣ringly set down in the matter of rejection and reprobation, yet it is set down plainly and sufficiently, that God hath certainly refused some, and cast them off for ever. And beloved, this being a high mystery, that we may not misconceive, or misunderstand it, we must know that there is a difference to be put, and a distinction to be made, between Gods decree of rejecting of some, and the execution of his decree; God hath decreed absolutely from everlasting, and before the world was, without respect to any thing in them, or any thing he did foresee would be in them, their re∣jection: Now the execution of his Decree, is with the respect of sin, the decree is absolute, but the execution is with respect had to sinne; and for sin doth God execute his wrath in time, upon those that were rejected before time, for their infidelity, and their sin foregoing, which is the pro∣per cause of damnation, and no man is damned but for sin.

[Object.] I but, some will say, if God hath thus decreed the rejection and casting off of some for ever, surely such persons cannot possibly be saved, they can never come to heaven, and so consequently they must needs sin, that they may be damned, and therefore they sin of necessity.

[Answ.] To this I answer; Such as are rejected of God, they do indeed sin ne∣cessarily, but how? by necessity of consequent, not of antecedent; by necessity of certainty, and infallibility, not by necessity of constraint, or compulsion; they being rejected of God, God leaveth them to themselves, and to the cursed corruption of their hearts, and so they sin willingly and freely by the necessity of infallibility; yet Gods decree doth not compell them to sin, but it cometh from their own cursed corruption, as the proper cause of it. And so we are still to clear God, that we do not make him the author of sin, as the Anabaptists say we do: now this being cleared, come we to the use of it.

[Ʋse 1] This being so, that God hath from everlasting decreed the rejection of some, and casting off for ever; In the first place learn we to know this, as a holy, divine, and eternal truth of God: and we must be stirred up upon this ground, to a holy reverence, and holy admiration, of the wonderful and unspeakable power of God over his creatures; and take heed we cavil and reason not against it, and labour not to bring this high mystery and point of divinity within our shallow brains, and consider that we are but creatures, and we may not presume to prescribe a law of Justice to the

Creator; we are creatures, silly worms, we must not take upon us to say, Oh it is unjust, cruel, and hard for God so to do; for he is Justice it self, and whatsoever we imagine or think to the contrary; yet Gods will ma∣keth the thing willed, to be good, just, and holy, because it is willed of him, who cannot will amisse, though it be hard and harsh to our corrupt reason, God hath willed the rejection of some: and this thing willed by God is good, for God cannot will amisse.

This being a truth, Oh then it concerneth us to look unto it, and to [Ʋse 2] take heed that we see to our selves, whether we stand in the mercy of God or no, and have hope of Gods mercy vouchsafed to us: Oh labour we to find our selves, not in the number of those whom God hath rejected, and cast off for ever; (for some such there are) but labour to find, that we be in the number of those whom God hath received to mercy. And consi∣der, howsoever Gods mercy is infinite, and endlesse, yet Gods mercy ad∣mitteth of a limitation, and a restraint in respect of man, for it shall not be reached out and extended to all men in the world, without exception, no, nor to many that make full account of it, in their own imagination, and flatter themselves, that Gods mercy belongeth unto them. And therefore in the fear of God, take heed we do not (in this case) deceive our selves; labour we to find our selves to outstrip and go beyond a reprobate, and to find in our selves that that cannot possibly be found in a reprobate; this is that we should chiefly aym at, and intend to reach to: and never rest untill you come to find such things in your selves, that cannot possibly be in one whom God hath cast off.

But you will say, [Quest.] What are those things that cannot possibly be found in a Reprobate? (a needful question.)

Beloved, they are many; [Answ.] yet I will onely commend unto you two spe∣cial things that cannot possibly be found in a Reprobate. What are those? The first is, a thorow and true change, both of the heart and life,* 1.2 from evil to good: (as you heard not long since) Gods eternal election bring∣eth forth an alteration; so the first thing must be this, a sound, thorough, and true change wrought in the whole man, not in the memory, the under∣standing, or the tongue onely, but in the rest, and throughout; not as ma∣ny that have onely left some sins, as the beastly adulterer, for want of ability to follow it, but they are changed throughout, and have the power of grace wrought in them by the means of grace, the Word, Prayer, and the Sacraments, they have true grace wrought in every part of their body, and power of the soul, by the use of the means; for howsoever God is not tyed to means, (he can work without means,) yet God doth ordinarily work, where he vouchsafeth means: And they that live under the meanes, and have not grace, they are in a fearful case.

The second thing that cannot be found in a Reprobate,* 1.3 is a groaning under sin, and that because it is sin; not for fear, or shame, or by-respects, and especially under such sins, as no eye of man can take notice of, to see or know, but onely God, and a mans own heart and conscience; a groan∣ing under inward and spiritual sins, a groaning under unbelief, hardnesse of heart, deadnesse and dulnesse in performing holy duties, pride of life, pride of heart, self-love, (which no man can discern,) a groaning unto God in secret, to remove these things. Now then if thou findest these things, that thou hast a true and thorough change, by the work of Gods Spirit, thou art able to stand against thy best pleasing and darling sinnes; and the more grace thou hast, the more careful thou art to use the meanes: thou doest not think the time tedious, in hearing the Word, or repeating of Sermons; the more thy love to the means increaseth, and the more thou groanest under such evils and sins, as no eye of man can take notice of, no not the devil, and thou accountest it thy greatest misery to bear the

burthen of sin, thou couldest endure any torture in thy body, rather then sin, certainly thereupon thou mayest conclude that thou art one belong∣ing to Gods election, and hast outstripped and gone beyond a reprobate; Oh then hereby try and examine your selves, labour to find this change wrought in thee by the power and means of grace, and then this will yeeld thee sweet and heavenly comfort indeed.

Notes

• * 1.1

  Psal. 73.6.
• * 1.2

  Two things which are ne∣ver found in any Repro∣bate.
• * 1.3

  Psal. 38.3. Rom. 7.24.