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 17.

For the Scripture saith unto Pharaoh, Even for this same purpose, have I raised thee up, that I might shew my power in thee, And that my name might be declared through all the earth.

Therefore hath he mercy on whom he will have mercy; And whom he will he har∣deneth.

IN these two Verses the Lord sheweth by the Apostle, that he is just in casting off some men, and rejecting of them. The Apostle having cleared God from the imputation of injustice, in choosing some to life and salvation, and passing over others, out of his own free will, though they were all one in regard of nature: be∣cause the Lord hath absolute power, and free liberty, to shew compassion to whom he will. Now the Apostle cleareth God from being unjust, in rejecting of some particular persons of equal estate and condition with the elect in regard of nature, every way equal unto them in themselves. And the Apostle proveth the Lord not to be unjust in so doing, by a testimony of Scripture, fetching a particular example to that purpose, namely, the example of Pharaoh; (The Scripture saith to Pharaoh,) And thus our Apostle reasoneth in this place, God dealt justly with Pharaoh, in with-holding his grace from him, in hardening his heart, thereby manifesting his Reprobation; for God hardeneth none but Reprobates, and thereby manifesting his rejecting: And why did the Lord deal justly, namely for the declaration of his own great power, and of his own great name, throughout the whole world. The Lords harden∣ing of Pharaoh, tended to this end, to shew, and to set forth the power of God, and to set forth the great name of the Lord throughout all the world: Pharaohs Reprobation tended to the glory of God, therefore it is not un∣just with God to reject any, and to leave them to their own wills: (his glory being dear unto himself.) This is the sum and substance of this 17 verse.

Now the general things laid before us in this 17 verse, they are two:

First, a preface unto the testimony alledged by the Apostle, in these words, For the Scripture saith unto Pharaoh. Wherein we may consider the autho∣rity of the testimony; a testimony written; the Scripture saith it. The second general thing is the testimony it self, the words of Scripture, apply∣ed by the Apostle, That I might shew my power in thee, and my name might be declared thooughout all the world: In which consider two things: First, Gods act, his stirring, and raising up Pharaoh. And then the end of that act, which is the manifestation of Gods power in Pharaoh: And the de∣claration of the great and glorious name of God, throughout all the world. Come we now to the sense and meaning of the words.

For the Scripture saith unto Pharaoh,] By Scripture, which is a general term, we are to understand the holy Scripture, the written Word of God, Gods speaking in the Scripture.

for this same purpose have I stirred thee up] raised, or appointed thee: for so it is diversly translated, being all one in sense. These words we find in Exod. 9.16. Now how the Lord stirred and raised up Pharaoh, there is the difficulty. And there be different and divers opinions touching the meaning of this phrase and sentence. Some do understand it, of Pharaohs raising up, and advancing to the Kingdom; For this cause have I raised thee up to the Kingdome. And this is the Annotation of the Remists, up∣on this very text; but the Apostle hath a further reach then this: And some there be, that understand it of the keeping, and preserving of Pha∣raoh alive in the midst of the ten plagues of Egypt; that he might drown him into the bottom of the Sea: but this cannot be the meaning of the text, because many other of the people besides Pharaoh, was kept by God from those plagues. Divers other opinions there be, touching this phrase and form of speech here used by the Apostle, I will not trouble you with the variety of them. But the best way to find out the right meaning of this place, is arightly to consider that place, and the Circumstances of it, in the ninth of Exodus, 13, 14, 15. verses. God bids Moses go unto Pha∣raoh, and to let his people go, that they might serve him; and withal he bids him say unto Pharaoh, that he would send upon him all his plagues, and all his punishments, even upon thy very heart and soul; upon thy ser∣vants, thy people, that thou mayest know there is no God like unto me, I will stretch out my hand, and smite thee with my pestilence, and make thee to perish even from the face of the earth.

And in the seventeenth verse of the same Chapter; Notwithstanding, these threatnings of plagues brought against him, yet Pharaoh still exalted himself against God and against his people, and he would not let them go. Now if we mark (between these two things) between the threatnings of these plagues, and the taxing of Pharaoh, for his exalting himself against God commeth in this sentence in the 16. verse. And indeed for this very cause have I stirred thee up; I have sent Moses and threatned my plagues against thee, and yet thou wilt not let my people go: Now these things being well considered; this comming between the menacing of judgement, and the taxing of his exalting against God: these two well compared yield unto us this signification for this cause, this very purpose have I withheld my grace from thee; and I have hardned thy heart as a fruit following thy rejection, and for this very cause have I cast thee off, and made thee a flintie heart even for this very purpose have I caused thee to rebel against my threatning denounced by my servant Moses, and have made it come to pass, that thou shalt not prosper nor profit by my plagues and judgements; and this is the right sence and meaning of the words. Now beloved, if any think it to harsh and hard to say that God doth stir up the wicked heart of Pha∣raoh, to rebel against God and against Moses sent unto him; and that God made him not to profit by his plagues and judgements; Let that man that thinketh it too harsh to ascribe this unto God, consider, that God did not

infuse, or put any sinful motion to evil, into the heart of Pharaoh, but he onely inclined that heart of his to rebel, and that in his secret and just will, James 1.13. God tempteth no man unto evil, but in his secret and just Judgment, did incline the heart of Pharaoh: And withal consider in the second place, that the Lord did order that rebellious and trecherous will of Pharaoh; to what end he himself had appointed, the Lord did incline it to rebel to the glory of his own name, and to the setting forth of his power; so that this being considered, that the Lord inclined his heart, so as that his Destruction might be to the glory of his great name; and these things will not then be so harsh, or hard: for the Lord infused no evil in∣to him, but his heart being corrupt of himself, he did incline and order it and dispose that wicked will of Pharaoh, unto the end to which God had appointed; namely, to his destruction, and Gods glory: as for example in Jer. 51.11. we read in that Text, that the Lord raised up the spirit of the Medes, against Babel; and it is a certain truth the King of the Medes sin∣ned in that expedition, and in that action of his against the King of Babel; yet it was done in the vengeance of the Lord. And so this is to be under∣stood, that I might shew my power in thy destruction, and the force of me and of my power might be expressed in thy destruction, both of thee, and of thine, in the bottom of the Sea: And that others also might see, and take notice of my power, Exod. 14.31. when the Egyptians were drowned in the Sea, then Israel saw the mighty power of God. It was made appa∣rent unto Israel.

And that my name might be declared throughout all the earth.] That is, the praise and glory of my power, and my Justice, appearing in the destruction of thee so mighty a King, might be published, and might be spread abroad in every part and corner of the world, and might be every where spoken of in every part and corner of the world.

So then thus conceive the meaning of the Apostle in these words, as if he had said;

For God said in his written Word, in his holy Scripture unto Pharaoh, Exodus 9.16. For this very cause, for this very purpose, have I with-held my grace and hardned thy heart; (a fruit following the rejection of thee:) and I have stirred up my messengers to come to deliver my judgements unto thee, and have caused thee not to profit by my judgements and my mes∣sengers, and I have caused thee to harden thy heart and to exalt thy selfe against me, that I might make thee to see and feel the force of my hand, and of all my power in the bottome of the Sea; and that all other my peo∣ple and all in the world may see and take notice of thy destruction, and my power, in destroying so mighty a king.

Come we now to matter of Observation and Doctrine; and first of all observe the Apostle, here he speaketh and alledgeth Scripture (as he had done heretofore, and as he doth frequently and often in this Chapter) to ground the matter that he hath in hand upon the Scriptures, hence follow∣eth this conclusion.

[Doctrine:] That the Scriptures the written Word of God, hath sufficient ground touching all fundamental Truths of God. It is a sufficient rule and ground to guide us in all things, and all matters, both of Faith and of good life, the holy Scriptures they doe contain in them all things needful to be known, to be believed, and to be practised of us to life and salvation; to this purpose is that in 2 Tim. 3.16, 17. where the Apostle Paul saith to Timothy, Thou hast known the holy Scriptures of a childe, which are able to make thee wise unto salvation, through the faith of Iesus Christ; For the whole Scripture is given by inspiration, and is profitable to teach, to improve, to correct in righteousness, and to make the man of God absolute and perfect in every good work; it is able to make a man intire in godliness, I know the Cavil of the Papists against this clear evidence of Scripture (for they seek to illude the evidence of this Text in

this maner. It is true indeed (say they) the Apostle saith, the Scripture is profitable, but where doe you finde he saith it is sufficient? A meer shift, and easily answered; for the Apostle saith not barely, that the Scripture is profitable (and there stay himself and goe no further) but he doth point out unto us to what use it serveth, it is profitable; and it is profitable to to teach, to instruct, and to improve, and to make a man absolute and intire in every good work: Is it not then sufficient? (a foolish cavill) so in the 15 verse of the same Chapter, saith the Apostle, the Scripture is able to make a man wise unto salvation; Is not the Scripture then sufficient? it is able to bring a man unto Heaven, and yet (say the Papists) it is not suffici∣ent, certainly it cannot be denied, but that the whole Scripture containeth all things, needful to life and salvation, and to make a man to come to Heaven, would any man desire more sufficiencie then this? the reason is. [Reason.]

Because the written Word of God, it is the breath of the holy spirit of God, so saith the Apostle, it is given by inspiration; from whom? from the Devil? No, from the holy Spirit of God, the holy Ghost; And in the Scripture, Gods will is made known unto his chosen; and as I have often said, Gods Word is his Epistle and love-letter sent unto his children to guide them in the way of life, and salvation, Psalm 119.105. It is a lan∣thorn to their feet, and a light unto their paths, to guide them in every step they tread as a lanthorn and light doth guide a man in dark and obscure places; so doth Gods Word guide them in the way of life and salvation: And hath God bestowed upon his Church and chosen a guide insufficient, that is not able to lead them to Life and salvation, but to suffer them to wander into by paths of errors and sinnes? no, it is blasphemous so to think; for the holy Scripture doth contain all things needful to be known and practised both for life and manners.

Wickedly then deal the Papists in this, in that they joyne to the written [Applicat. 1] Word of God their own unwritten traditions, their unwritten verities; to make up and supplies as they imagine the imperfection in the holy Word of God; the Word is not a sufficient rule, unless the unwritten verities of the Church be joyned to it; what is this, but to offer injurious dealing to the great Lord of Heaven and earth, and to his Word, that we must supply his wisedome, (as insufficient) with something of mans foolish brain?

Is the Scripture, the written Word of God, sufficient to guide us in all [Ʋse 2] matters of Faith and good Life, and in all things necessarie to be known to salvation? learn we then to acknowledge it so to be, and learn we to cleave fast unto it, as the onely sufficient rule to guide us in the way that leadeth unto Life and salvation, in all matters of Faith and good manners; and take heed we be not carried away from the Truth of God, 2 Thess. 2.2.1. either by spirit, by letter or by word, or to speak plainly, take heed we be not deluded, neither by vision nor revelation besides the Word of God, as the Anabaptists, and Familists teach, nor by the traditions of Rabbins and great learned men, neither by the writings of those that are ancient Fathers and Doctours; For this is an ancient device of the Papists, to wrest into the Church such and such speeches, tenents, and bastardly writings, and father them upon the ancient Fathers and Doctors of the Church, thereby to draw men to errour and sinne. Now we know not how soon we may be tried in this very kind, and therefore it concerneth us, we had need to look unto it, and to hold fast to the written Word of God. And take heed we admit not of everie thing whatsoever, or whosoever bringeth it, under what counterfeit soever they offer it; Though a great Rabbine, or a great Doctor bringeth it, yet if we find him to swerve and dissent from the written Word of God, and have no ground nor footing there, disclaim it: For this is that they triumph in, they have (they think) the great Rabbins and learn∣ed men of the world; and above all take heed of practising what they teach contrarie to the written Word of God.

[Object.] I but some will say, how shall I be certain that the Scripture is Scripture? you tell me that I must cleave to the holy Word of God; but how shall I know that the Scripture is the Book of God? (Indeed it is a scruple that doth sometimes arise in the minds of men, and especially if they be under some great temptation) to doubt whether the Word of God be the Word of God or no; How shall I know that this is that I must stick unto for all matters of Faith and Religion, of Life and Manners?

[Answ.] If the Papists were to answer this, they will tell you by the testimonie and tradition of the Church, because the Church speaketh it: Indeed this is the mark we know a Church by, because it is inferiour to the Scripture and subjecteth to it, but it is no mark to know Scripture by the Church; but we may know Scripture to be Scripture by these infallible notes; such as ne∣ver will deceive or lead us aside.

1. Namely these by the evidence of the holy Spirit of God appearing and shining forth in every sentence, and in every word of the holy word of God.

2. By the puritie and perfection of the Word.

3. By the Majestie of it in the plainness of speech, by the power it hath over the Conscience of Man, it is able to convert the soul of Man, it is clean contrarie to the nature of Man; it converteth the soul of Man, and doth draw the will of Man to yield obedience unto it: It is a Divine word, and his power is Divine over the affections and hearts of Men, though it be con∣trarie to mans will, yet it captivateth it to its power.

4. By the rage of the Devil against it; the Devil he cannot indure the publishing and the preaching of it.

5. By the constant suffering of the holy Martyrs, many millions that have shed their bloud for the Name of Christ, and for the Word of his Go∣spel.

6. And lastly, and above all, by feeling that spirit which appeareth in the written Word of God to be effectual and powerful in our souls, if thou find the power of the Word working upon thy soul, not onely to thy illu∣mination and inlightning, but to the working of holiness and grace in thee. Surely though all the men in the world denie Scripture to be Scripture, yet thy heart will assent and consent unto it, and thy heart seasoned by grace will make thy mouth to confess it, though all the world will denie it, yet thou confessest it, John 7.17. saith Christ, If any man will trie whether my Doctrine be of God or Men, (he may doe it thus) If any man doe the will of my Father and be wrought upon by this Doctrine, certainly that man knoweth that my Doctrine is of God, and not of my self. Oh then la∣bour we to find this perswasion in us, that Scripture is Scripture upon those grounds, but especially by the efficacie of the Word, and by the effectual work of it in our hearts and soules; and not to cavil against it, or to yield to the falshood of deceivers; No no, say with thy self my heart hath sealed to the eternal Truth of God. And thus doing, we shall find it to be suffi∣cient to guide us in all matters of godliness, and in all matters of good life and manners, and also we shall find it able to bring us to salvation.

For the Scripture said unto Pharaoh, even for this very end have I raised thee up, that I might shew my power in thee, and that my name might be declared through∣out the earth.

IN that the Apostle saith, for the Scripture saith unto Pharaoh, we see here a strong confirmation of that which we noted out of the 15. verse, That the written Word of God is a speaking Word: And God speaketh to his Church and people by his written Word; and therefore the Scripture is not a dead letter, or dumb Judge, and senceless Juke as the Papists say, (but passe by that) Onely note the Apostle saith, the Scripture speaketh con∣cerning Pharaoh, it speaketh touching the reprobation of Pharaoh, and

touching the hardning of his heart, which was a manifest signe of his repro∣bation, so that we see the Scripture revealeth unto us the point and matter of Reprobation. And we may hence take notice of it, that the Doctrine of Reprobation, is a Doctrine made known unto us in the Scripture, and in the written Word of God; yea the Doctrine of the Reprobation of some par∣ticular persons amongst men, it may, and it ought to be published in the Church of God; It is a part of the holy Word of God, and a portion of Scipture written and revealed in the Word: And we ought to take notice of it, as Moses saith in Deut. 29.29. Things revealed belong to us and to our children, secret things belong to God; so that the Doctrine of Reprobation and casting off of some particular persons amongst men, ought to be taught to the Church and Children of God. Some there be that are of opinion, that the Doctrine of Reprobation ought to be concealed and not to be pub∣lished and made known to the Church and people of God; And why? because of the danger of it say they; for as they conceive and imagine, it driveth some men from God, and it maketh some men to run into despera∣tion; therefore say they, it is to be concealed, and not made known to the Church of God: But these that thus think, they are deceived. For the Alienation and the estranging of mens mind from God, and desperation, are not the fruits properly following the Doctrine of Reprobation, they do not proceed and come from, and by that Doctrine properly, but they are accidental effects commonly following it, and are cursed fruits comming from the hearts of men, and so the fault is in themselves and not in the Do∣ctrine of Reprobation, the Doctrine it self, is holy, good and profitable, if men doe rightly understand it, and savour it aright, it is of excellent use, and very necessarie; For the best Doctrine that is, the most comfortable Doctrine that is, may be perverted and abused sometimes and become sa∣vor of some to their utter destruction; as the Doctrine of saving faith in Christ Jesus and his merits is savoured of some to their utter destruction, and therefore ought it not to be published? It is a weak insufficient argu∣ment, to prove that the Doctrine of Reprobation ought not to be made known because of these accidental effects; because some through their own corruption are caused to run into Alienation from God, and Desperation; whereas the Doctrine of Reprobation is of necessary use; it serveth much to commend and set forth the mercies of God, and the riches of his mercy to his chosen children.

And it stirreth up the Children of God to a great measure of thankful∣ness, for the mercies of God bestowed upon them, when they consider that God hath chosen them, and refused and rejected others; this stirreth them up to magnifie the mercie of God; and then doth the soul of a child of God melt within him for joy. When he considereth the infinite love of God unto him in his election, it maketh his heart to break within him, and espe∣cially when he considereth it together with the rejection of others compa∣ratively, that he poyseth his salvation was so dear and precious to the Lord, that the Lord preferred him before many thousands in the world, equal to him and every way comparable, and in his saving mercy, vouchsafed to choose him to life and salvation, and rejected others. Oh this maketh the heart of a childe of God to break within him for joy: Oh the comfort of this Doctrine is wonderful great to consider it arightly, it stirreth up a child of God by all means possible to magnifie the great and unspeakable good∣ness of God, and therefore the Doctrine of Reprobation, is not to be kept secret, but ought to be taught and published.

Again, The Scripture saith unto Pharaoh, for this purpose have I stirred, or raised thee up; That is, (as I shewed you in opening the words,) for this same purpose have I withheld my grace, and hardened thy heart, even in my just Judgment hardened thy rebellious heart, and made thee not to profit by my messages sent unto thee, by the mouth of my servant Moses,

and by my Plagues and Judgments. Now Gods hardening of Pharaoh, it was without question, a manifest sign of Pharaohs Reprobation, that Pha∣raoh was a Reprobate, and a cast-away, and that God hath rejected him: for observe it, and you shall never find in all the Scripture, (read it from the beginning to the end,) never shall you find Gods hardening applyed unto any in Scripture, but unto Reprobates: so then the observation hence is this,

[Doctrine.] That God hardeneth Reprobates; and none but reprobates are harden∣ed by God: As saving faith is proper to Gods elect, and therefore called the faith of Gods elect, in Titus 1.1. So Gods blinding and hardening are things proper, and peculiar to the Reprobate; and whomsoever God doth blind and harden, by the malice of the devil, out of all question those persons are in the state of Reprobation. I meddle not now with the man∣ner of Gods hardening, for that belongeth to the next verse: but onely I point out the subjects of Gods blinding, and hardening; and I say they onely are Reprobates, and none but Reprobates are hardened of God. And hence it is that we find in Scripture, that it is said, that God departed from, and forsook some particular persons, being Reprobates. Indeed the Lord doth many times withdraw himself from his Chosen, withdraw the light of his countenance from his best children, but he doth never depart from them altogether, never forsake them utterly. Now we read in Scripture of some that God departed from finally; in the 1 Sam. 18.12. it is said, that the Lord departed from Saul, and not onely forsook him, but sent an evil spirit, a Devil, to torment him, and gave him up to be tormented of his own vile lusts: to anger and fear, to envy and hatred, to envy David. And thus also we find God gave up the reprobate heathen, unto their own hearts lusts, in Rom. 1.21. God gave them up to their very hearts lusts: and in the 26. verse, he gave them up to vile affections: and in the 28 verse he goeth a step farther, he gave them up reprobate to minds, to do things not comely. And in the 2 Thess. 2.10. the Apostle saith expresly, that those persons whom Satan (by Antichrist) shall seduce, and draw into errours, by his lying wonders, and signes, (who are they?) such as perish, whose come∣ing, saith the Apostle, it is with the working of Satan, and in all power of signes, and lying wonders, and in all powers of the Devil, and shall de∣ceive, whom? those that perish; those that shall be damned, those that shall be strongly deluded, and drawn into the errour of Papisme. Belo∣ved, I will not affirm all Papists shall perish, I doubt not but God hath some of his chosen in Rome, in Babylon, in the chief seat of Antichrist; as it is said in Revel. 18.4. Come out of Babylon my people, you that are there come out: so that I will not say, all that are seduced shall be destroy∣ed, but the living and vital members of Antichrist, such as are relieved by him whom God hath given to be seduced, and to be the peculiar limbs and members of the Devil, and of Antichrist, such as they are shall perish, and utterly be destroyed, in the 2 Corinth. 4.3, 4. If the Gospel be hid, it is hid to them that perish, to them that shall go into hell and be damned, whom the god of this world, the devil, hath blinded their eyes, that they should not see the glorious Gospel undoubtedly; shewing, that such that are blinded by Satan, and are hardened by God, and are given over to a Reprobate sense, they are such that shall perish and be damned.

[Reason 1] Because God never blindeth any, but to this end, that the truth of God, to salvation, might not be seen of them, nor be acknowledged by them And God hardeneth not any, but it is to this end, to deprive them of all possibility of repentance, to remove from them all possibility of amend∣ment; to this end the Lord doth blind, that the means of salvation might not be seen, and to this end the Lord doth harden, that they might not have any amendment, Esay 6.9, 10. saith the Lord to his Prophet, Go and say to this people, you shall see, and not perceive; you shall hear, and not under∣stand;

but your hearts shall be hardened: so this is the cause, why the Lord doth blind and harden, lest they should see, and understand, and so be∣come righteous to salvation, so that the Lord doth harden none but Re∣probates, and whosoever the Lord doth blind and harden, by the malice of the devil, undoubtedly they are in the state of reprobation.

First of all, this being a truth, it discovereth unto us the miserable and [Ʋse 1] fearful estate and condition of all that are given over to blindnesse of mind, and hardnesse of heart, to do whatsoever their own hearts doth lead them unto, without check, or controlement, they are under the heaviest hand, and judgment of God, that can possibly befall man in this world, they are under such a hand of God, that doth point out unto them, to be repro∣bates: Beloved, many please themselves in this, in that they are free from outward plagues and punishments, they are neither sick nor sore, but are well, and wealthy, not under any calamity in the world, and yet they live under a heavy Judgment of God, they are blind and hard-hearted, and do every thing that their minds doth lead them unto; and to follow their lusts they think it is happinesse: whereas herein the hand of God is heavy upon them, in this very particular, in that God sitteth upon them in Judgment already; he doth not stay till the Judgment day, but now they are under the Judgment of God; yea the heaviest Judgment that can be∣fall man in this world, and yet they see it not. Oh here is the hand of God already; they are blind in their minds, and hard in hearts.

And (take notice of it) the Lord doth not now in this latter age of the world, stand over men with his Judgments, and whips, and his sword of vengeance in temporal plagues and punishments, but rather in spiritual plagues and Judgments upon the soules of men, in hardnesse of heart, and blindnesse of mind; and the nearer the general day of Judgment is at hand, wherein the Lord will render to every man, according to his works, the more the Lord doth surcease from temporal Judgments and plagues, and lets them go on, filling the number of their sins, and then he layeth load upon them; so that the nearer the day cometh, the more the Lord surceaseth temporal punishments, and punisheth with blindnesse of mind, and hardnesse of heart: and therefore let none think that they are well, and in good case, as many do, because they are free from temporal plagues and punishments, nor sick, nor molested with these and these troubles, and yet in their soules they lye under the heavy hand of God, in blindnesse and hardnesse, in ignorance and obstinacy; for herein God hath begun to execute his Judgments already: God now sitteth in Judgment upon him, his heavy hand of wrath and vengeance is now over him, and doth now point and mark him out for a cast-away, and seal up unto him his own everlasting damnation, the fearfullest and miserablest estate and condition that can befall a man.

Doth God harden none but Reprobates, and such as are fitted for Re∣probation? [Ʋse 2] Oh learn we then in the fear of God, to take heed of that which provoketh God to give us up to blindnesse of mind, and hardnesse of heart: the ten plaguess of Egypt were not so great unto Pharaoh, as the hardening of his heart: and if we would know what that is, it is this; Custome in sin, continuance in known sins, wittingly and willingly, and a going on in known sins; after many Instructions, many admonitions, ma∣ny exhortations used to the contrary, when men are come to this passe, and to this height of sin, that they are obstinate and wilful, and they will not be reclaimed nor reformed from evil, they will swear and swagger, and be drunk, and run into every idle and new fangled fashion, they will live, and continue in the damnable sin of Usury, in the prophanation of the ho∣ly Sabbath of the Lord, whosoever speaketh against it: surely when men come to this passe, and are thus obstinate in sin, then the Lord cometh in

Justice against them, and giveth them over to blindnesse of mind, and to a filthy life, and so to passe on to their own destruction.

And to presse it a little nearer, take heed whosoever you be, that darest justle with the threatening, and denunciations of the Word of God, that are applyed to your particular sins: as in particular, that are applyed against your pride, and vanity in apparel; you that are so shamelesse and so impudent, that say we have no warrant to speak against it: no, have we no warrant? and if we have no warrant we are false prophets, and deliver visions of our own braines. Oh it grieveth my soul to think, that you of whom we should have better hopes, do speak so wickedly, and so shamelesly: have we no warrant for it? take heed, God is stronger then you, it will be to the confusion of your soules, because you stand in de∣fence of your pride; I will not go so far with you, as to say, that you are already given over to blindnesse of mind, and hardnesse of heart: but take this with you, you are at the very next door, and near unto it, to be given over of God, and blindnesse of mind, and hardnesse of heart, to go on with a full swing, and full wind and tyde to hell: I grant you the best of Gods children may sometimes through the corruption of their minds, cast away wholsome admonition as David did, 2 Sam. 24. yea though he was dutifully admonished by Joab, not to number the people, yet David through the pride of his heart would do it; so the servants of God may refuse, reject, and cast off, wholsome admonitions and counsels: but when men are come to that height, that the Prophet speaketh of, in Zach. 7.11, 12. that they will not hearken, but they will have brazen faces, and whores foreheads, and they dare stand to outface the Preacher, and they will not be reformed, they are swearers, swaggerers, Usurers, Sabbath-breakers, and filthy persons, and they will be so, they do then provoke the Lord to give them over to Reprobation, yea to give it them under the great Seal of Heaven, thou art a Reprobate: which indeed is a condition fearful and miserable, and to be considered with trembling.

[Ʋse 3] Last of all. Is it so, that God hardeneth reprobates; and none but re∣probates are hardened: do not thou whosoever thou art, imagine, or once think, that God will ever give thee up to blindnesse of mind, or hardnesse of heart altogether, that art a Child of God. I grant God doth sometimes withdraw his grace from his dear children but in part; and a child of God may sometimes, in some measure, and in some degree be blinded in his mind, and hardened in his heart; yea a child of God may feel in him the grace of the holy Spirit of God wonderfully decayed, but not utterly ex∣tinct, Psal. 51.10, 11, 12. Oh cast me not away from thy presence, with-hold not thy Spirit from me, &c. What do these prayers argue, but that he felt his heart rotten and corrupt, and yeelding unto lust, and some of his light gone? but yet God never blindeth their minds, and hardens their hearts altogether; for this is proper to Reprobates, and such as belong not to God. It is the complaint of the dear children of God sometimes, Alas, I feel such a deadnesse and dulnesse in my heart and soul, that I doubt God hath left me, forsaken me, and given me up to hardnesse of heart, I can mourn and weep for other things, but I cannot mourn and weep for my sins, that I fear I am given up to hardnesse of heart. Oh take comfort in it, thou that fearest the hardnesse of thy heart; it may be a testimony thou art not altogether given to the hardnesse of heart, because thou feelest it: where there is feeling, there is life; Corruption feeleth not corruption; grace feeleth corruption: and if there be a feeling of hardnesse of heart, and a groaning and a sighing under it, thou art not altogether given up to hardnesse of heart, and blindnesse of mind; therefore comfort thy self.

For the Scripture saith unto Pharaoh, Even for this very end have I stirred thee up, that I might shew my power in thee, And that my name might be de∣clared throughout the earth.

ANd beloved it is not to be passed by without noting, that the Lord saith, his stirring and raising up of Pharaoh was to a certain end, and to peculiar and particular purpose; for this very same purpose, and this very same end, (saith God unto Pharaoh,) have I raised and stirred thee up, the Lord doth make known unto us, that it was to a proper, and pe∣culiar end: Hence note we thus much,

That God in every act of his, he hath a special, and a particular end; [Doctrine.] and the Lord propoundeth a particular end and purpose, in every act of his, touching his creatures: Therefore beloved, they are deceived, (for to this purpose I speak and note it,) who think (as some erroneous spirits do) that God propounded an indefinite, and an uncertain end touching his creatures, in the creation and making of them: when God decreed to make his creatures, he did not purpose to bring them to this, or that end, particularly, but he left that indefinitely, and uncertain: indeed (say they) God did propound in some kind or other, to have his glory by them (that we confesse,) but in what manner, or in what end of theirs, that he left altogether uncertain, indefinite, and undetermined; a foul, and a grosse errour, that God should make his creatures, and not determine what way he would glorifie his name: we find in the highest acts of Gods counsel, his eternal decree touching men and angels, the Scripture maketh known unto us, that God propoundeth his end, and that not generally, but in special, the Lord in the everlasting counsel, in his everlasting act, touching men and Angels, he did demonstrate a special end, namely the glory of Gods grace and mercy in the salvation of some, and the glory of his Ju∣stice, in the just damnation of others; this God propounded, but to passe by that, as a confutation of that errour.

And come we now to the next thing, for this same end (saith the Lord unto Pharaoh) have I stirred thee up; you may remember I shewed you, that these words do carry this sense; For this same purpose, Pharaoh, have I withheld my grace, hardened thy heart, left thee to thy self, so that still thou dost exalt thy self against my people, and dost keep them in bondage, and wilt not let them go; I have stirred thee up, hardened thy heart, and caused thee to rebel against me and my people.

Here we see, that wicked Pharaoh, a cruel tyrant over the people of God, (as he was in his time,) he did nothing against the people of God, but what God appointed, and what the Lord stirred him up unto, the Lord withholding his grace, leaving him to himself, and hardening his heart; although in the malice of his heart, he raised up his forces against the people of God: yet he did nothing but what the Lord had appointed him to do against them. Hence we may observe this directly and plainly.

That wicked tyrants (such as Pharaoh was) enemies of the Church and people of God, they do nothing against the Church, or against Gods peo∣ple, [Doctrine.] but what the Lord appointeth them, and what the Lord will have them so to do, and no more. And when the enemies of the truth of God do vex, trouble, molest, disquiet, and deal hardly with the people of God, what do they? nothing but what God hath willed and appointed them to do, in leaving them to themselves: and as this is a truth, so we have evidence for it in the Scripture, in Esay 10.6. the Lord speaking concerning Ashur, a great enemy to the Church of God; he saith, To him have I given the Charge of my wrath: and in the 22. and 23. verses of the same Chapter, he saith, that the Consumption shall come upon the whole land, and the

tyranny was decreed by the Lord himself, in Acts 2.23. the Apostle Peter saith unto the people of the Jewes, Him have yee taken by the determinate councel and hand of God, and him have you crucified and slain. And in Acts 4.27, 28. saith the Apostle, For doubtless against thy holy Sonne Jesus, both Herod, Pontius Pilate and the Jewes were conspired and band together, to doe whatsoever thy hand and counsel hath determined to be done.

[Reason.] Because the will of Lord is the highest cause of all things; the will of the Lord doth will and appoint the motions, actions, events and effects of every thing in the world, whether they be things weightie, or of lesse moment, and by the will of the Lord, even tyrants and malicious enemies of the Church of God, have their being and their motion and actions, and in him they live, move, and have their beings, Acts 17.28. and therefore the ene∣mies of the Church of God do no more then God hath appointed.

[Object.] If this be a truth, that the wicked enemies of the Church and people of God, when they vex and deal hardly with them, do no more then God hath appointed to be done, then this doth justifie the deeds of wicked tyrants, and clear them from rebuke, and they may plead for themselves that they are free from sinne in harming and molesting, and dealing hardly with the Church of God, because they doe no more then God hath appointed, and why then should they be accounted wicked sinners, evil doers, and cruel men, because they doe no more then God hath appointed, and it is injustice with God to punish them for their so doing?

[Answ.] To answer this, we must know, howsoever the wicked tyrants of the Church, and people of God, doe what God hath willed and appointed, yet they sinne grievously; how can that be? Sinne grievously in doing the will of the Lord? yes, because in their hard dealing and crueltie with the Church and People of God, they respect not the will and purpose of the Lord, no they onely have respect to the fulfilling of their own lusts, and satisfying of their own wicked and beastly minds: For if a man should ask a cruel per∣secutour and tyrant when he is molesting the Church, or any member of the people of God, what doe you intend to doe the will of God in vexing the people of God? (If he deal truely) he must needs answer that he in∣tendeth nothing lesse, but merely intends the satisfying of his own cursed humour, to satisfie his cruel savage and bloudy mind upon the poor members of Jesus Christ. And in that, (his cruel and hard dealing is Gods will) it is to him merely accidental, but his purpose is destruction, as the Lord saith, E∣say 10.6. I will goe against my people, and Ashur shall tread them down as mire in the streets: then he subjoyneth in the next verse, (but he thinks not so) he is not of that mind, neither doth he in his heart esteem it so, but he imagineth to de∣stroy, and utterly cut off the people of God by wrong. Not immagining that he is the rod of the wrath of God against his people, and that he commeth by the appointment of God, no, he commeth not with such a thought, he com∣meth onely to satisfie his own cruel and accursed humour, not as an actour of what God determineth: so that howsoever cruel tyrants do whatsoever God hath appointed to be done, and as God in his secret counsel hath set it down, yet in that regard they are not justifiable, they are not free from blame in so doing: But they are wicked, damnable, and sinfull, they intend not the will of the Lord, but they intend the wicked humour of their hearts, and that expresly against the Law of the Lord, therefore justifiable they are not.

[Ʋse 1] Let not the wicked enemies and persecutours of the Church of God, think that they are excusable, and free from blame and sinne in their hard dealing and crueltie with the Church of God, because they doe nothing but what God hath appointed, for they mind no such matter, they intend onely the doing of the will and lust of their own hearts, and so they remain wicked and sinful. God can make Judas the executioner of his own will, and he did make him the actor of his Decree in betraying of Christ, and yet Judas

still remaineth the child of perdition, and wicked enemies, persecutours of the Church of God, they are but rods in the hand of God, as in Esay 10.15. And when the Lord hath whipped his children for a time, then he throweth the rod in the fire of his wrath, and everlasting vengeance.

Again, doe wicked enemies of the Church of God no more then God [Ʋse 2] hath appointed to be done? Then the serious consideration of this, may be a ground of sweet and excellent comfort to the members of the Church in particular, and to the whole Church in general, when they are vexed by in∣jurious indignities of wicked Opposers, when the Church and people of God are hardly dealt withall by the hands of wicked persecutours, remember this to their comfort, howsoever their enemies doe execute their crueltie to satisfie their own lusts, yet herein they are but executors of the purpose, and will of God, they doe but act the purpose of God, and what the Lord hath commanded, they are but the rodde in the hand of the Lord to be dealt withall, as God pleaseth, and not to doe as they list, for if it were so, they would utterly root them out; but when the wicked enemies of the Church of God doe their uttermost and wicked rage, then they are but instruments used by the hand of the Lord, for the executing of his will, and appointment, and when the Lord hath so done he will ease himself, and his children of them, and they cannot go beyond the will and the appointment of the Lord, though they be raging mad in the ex∣ecuting of their crueltie, when they come to the full point and period, they must not, nor cannot go any further, he hath stirred them up by his will and eternal Counsel; and he can keep them within the limmits and com∣passe of his own will, and what he hath appointed them to doe that they shall doe, and no more; though they would burst in sunder; in Esay, 10.24.25. the Lord sweetly speaketh to this purpose, having before given the Assyrians charge to destroy, then in the 24. verse, he saith, (Oh my People, be not afraid of Ashur, for all this, for he shall but smite thee with the rod, and lift up his staffe after the manner of Aegypt, and for a very little small time, but he shall be consumed in my anger, and destroyed in my wrath; howso∣ever they may scourge thee for a time, yet in my anger shall he be destroyed. Thus the wicked enemies of the Church of God, doe thus execute their wrath upon the Church of God, yet they can goe no further then God hath ap∣pointed; and when they have done Gods Will, then he will cast the rod into the fire, 1 Pet. 4.17. the Apostle saith, Though afflictions begin at the the House of God, certainly it shall not rest nor abide there; but from thence it shalbe removed unto the enemies of the Church, and then the Lord doth vouchsafe ease and comfort, and delivery to his people; then from the rage of enemies, then doth God bring plagues and troubles, and vexations, upon the heads of the enemies of the Church, Proverbs 11.8. The righte∣ous escapeth out of trouble, and the wicked cometh even in the place; they change places one with the other, the righteous are taken out of the stocks, and they are put in the prison with the wrath and vengeance of the Lord; yet let us know to our comfort, when the rage and violence of the enemie is come to the full height, then is the ruine of the enemy near at hand, and come to the full, and deliverance near to the Church of God. See it in the estate of the people of God in Aegypt, when Pharaoh dealt with most cru∣eltie, against them, and was in the greatest rage, in Exodus 3 7, 8. saith the Lord, I have seen the trouble and oppression of my people, and now I will help them: So that if so be the Lord should suffer the bloudy minded Papists, that are our mercilesse and cruel enemies; if he should suffer them to over top us, and to have a hand over us, (which God prevent) but if that they should deale hardly with us, then take notice of it to our comfort, they neither can nor shall doe any thing but what God will have them to doe; no not a haires breadth in the exercise of their crueltie, for when their rage is most violent, and they most mad, then is their utter destruction near, then Antichrist falleth finally, and then is our deliverance near at hand.

And therefore let this be thought upon to our comfort, it will be a means to strengthen us against all discouragement though they be fierce and cruel against us; for when they are in their pride then destruction cometh to them, and ease and delivery to us.

For the Scripture saith unto Pharaoh, For this cause have I stirred thee up, that I might shew my power in thee.

NOw proceed we to farther matter of this speech to Pharaoh: [For this cause have I stirred thee up, that I might shew my power in thee;] that is, as I shewed you, that I might make thee see and feel the force of my power in thy utter destruction, and in thy utter ruine and overthrow in the bottome of the Sea. The Lord still hardened the heart of Pharaoh, that he might shew his power in the utter destruction and overthrow of him; as we see in this Text, so that from hence we may gather.

[Doctrine.] That when God withholdeth his grace from men, and hardneth their hearts, then his purpose is to destroy them: The purpose of the Lord is their destruction when he hardneth their hearts; we may see it in Elies sonnes, 1 Sam. 2.25. The Lord had a purpose to destroy them, because they did not yield obedience to the voice of their Father, therefore the Lord determined to destroy them by a violent death; as we may reade in the 4. Chapter, the 11. verse. So when the Lord with-holdeth his grace from men, that neither the Word of God which is as a piercing fire, and as a sword to divide between the joynts, and the marrow, Jer. 23.29. cannot humble them; Nor the exhortations of the Word of God, which are as soft rain and dewe, Esay 55.10, 11. cannot mollifie them, nor affli∣ctions can better them, surely then the Lord hath a purpose to destroy and root them out, and they are near unto utter destruction, when the Lord withdraweth the grace of repentance and of amendment, that they are not humbled by the denunciation of the Word of God, nor mollified by the ex∣hortations, nor bettered by afflictions, nor by any means the Lord vouch∣safeth unto them; surely the Lord maketh it apparant that their destructi∣on is present and at hand; and this is to be considered by every one of us. It is a point that we have stood upon formerly for the matter and substance of it, that those whom God doth harden, it is a sign of their reprobation, and therefore I passe by it, onely upon occasion of this truth some Objecti∣ons are to be answered.

[Object.] As happily some may say, why the Lord doth not will the death of a sin∣ner? he doth so make it manifest by his Prophet Ezechiel in the 18. chapter and the 23. verse. Have I any desire that the wicked should die? no, He rather willeth that they should live, if he return from his wickednesse. And so in the last verse, Have I any delight in the death of the wicked, saith the Lord God? no, cause him to return and live, I have no delight nor desire in his death. And again the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is given in Scripture to God, it sounds forth nothing but Essence and being, yea and everlasting being; He is cal∣led Jehovah, because he hath his being of himself, and the Nature of God is Essence and being, and he giveth Essence and being to all things. Now death and destruction make things cease to be that already are, death in man utterly overthrowes, destroyes and ruinates life; how can it then be that God doth purpose to destroy and extirpate any man, seeing death and destruction come not from God?

[Answ.] To answer this, first we must know, that the Prophet Ezechiel in the place alledged speaketh of penitent sinners, mark what is precedent, and in the sequel verses, and you shall easily see it, and then death and destru∣ction, God willeth it not, neither shall they die eternally.

And again, we must distinguish between the absolute will of God, and Gods recompencing will, simply God doth not will death, for death came

by sinne, as Rom. 5.12. But God doth will death as a Just judgement for sinne. As a Judge simply willeth not the death of an offender as he is a a man, but as he hath committed the fault and the offence, so God in his just Judgement doth will the death of a sinner as a recompence for their sinne.

Again, it is true, that the Name of the Lord doth send forth nothing but essence and being, and an absolute subsistence: The Lord is life and being of himself, and from him every thing hath life and being; yet not∣withstanding the Lord can withdraw, and withhold life, and being, at his own good will and pleasure, Psalm 104.28, 29. saith David, If thou take away their breath they perish and die, life is in thy hand, and man returneth to dust again; but (to passe from that.)

Again, For this purpose have I stirred thee up, that my name might be declared throughout all the earth; That is, that the praise, and the glory of my Ju∣stice, appearing in the ruine and Destruction of so mighty a King, rebel∣ling against me, might be propagated and spread abroad throughout all the Corners of the world, and every where spoken of, getting my self a name in thy destruction; the point hence is this,

That God will have glory in the confusion of wicked hard hearted, [Doctrine.] and impenitent sinners, they that live in their blindnesse of mind, hard hearted∣nesse, and impenitency, the Lord will have glory, and glorifie himself by them: such as go and walk on stifly, stubbornly, and rebelliously in their sins, God will have glory in their everlasting confusion, and utter destructi∣on, Psal. 50.17. Consider this you that hate to be reformed, (so he describeth them) for saith he in the 22. verse, he will tear you in pieces: he giveth it them as a Caveat, and forewarning, Consider this you that forget God, for he will tear you all to pieces. Again in Rom. 2.5. Thou (saith the Apostle) after thy hardnesse, and heart that cannot repent, heapeth unto thy self wrath against the day of wrath; and the indignation of the just Judgment of God: As if the Apostle had said, Thou hard-hearted wretch that goest on, and continueth in thy sins, thou dost but heap up wrath against the day of wrath, when the Lord will revenge himself upon thee, and execute his wrath and vengeance to the full, thou whose heart is (as it is said, in Jer. 5.) as hard as a stone, and as Adament, the Lord will get himself glory by thee; and in Prov. 16.4. The Lord hath made all things for his own glory sake, yea even the wicked for the day of evil: as if he had said, howsoever hard-hearted, and impenitent sinners do contemptuously rebel, and refuse to yeeld glory to the Lord; yet even those wicked reprobates are made for the glory of God, as well as others, and they are appointed to the day of vengeance, the Lord will have his glory in their Destruction; they will not glorifie God in their lives, he will have glory in their confusion and destruction: and good reason there is for it,

Because the good which God aymeth at in the doing of all his actions, [Reason.] intentions, and purposes, is the advancement of his own glory; and the Lord doth delight in that as in his chiefest glory: yea the Lord can bring good out of evil, glory out of shame; he can bring glory in the confusion of the wicked: and assuredly the Lord will not lose his glory by them, he will not lose his chiefest happinesse, but he will be glorified one way or other.

Oh then consider it, you that dare go on in your sins, and do continue [Ʋse 1] and daily increase in your grosse evils, and fearful sins, that live in most unnatural and wicked evils, as in pride, and in swearing, their mouthes are full of oathes, and of unclean and debauched evil speeches, and in their drunkennesse, and Sabbath-breaking, and usury, and the like, though they do not say with Pharaoh, VVho is the Lord? yet they kick against the holy Word of God, and they set light by the threatenings of it, when they are denounced against their particular evils, they make put a pish, and a tush of it, and so they live in open contempt of the great honour and glory of

God; and this is the lives of many amongst our selves: they hate to be reformed, though they hear their sins beaten against, and they told of them time after time, yet still they will continue in them, and be reprobate to every good work, and go on in their sinful lives, the Lord will not lose his glory by those persons, no not by the vilest wretch and miscreant that lives upon the face of the earth, though they live in open blasphemy against his holy name: think upon it then thou that art a drunkard, a swearer, a proud person, a Sabbath-breaker, an Usurer, one that goest on in thy vile courses, and debauched sins, the Lord will have glory in thee, thou that so goest on; yea in thy destruction.

Consider this you that still go on in your pride and vain glory; assure thy self, if thou so going on, do live and die in thy sins, (as commonly such persons do) thou shalt assuredly be damned, as God will be glorified, and it is as impossible for thee to escape damnation, as for God to lose his glory, which is impossible; and well were it for thee, if so be the Lord would vouchsafe so much grace and mercy unto thee, as to make thee now to tremble, and to make thy heart to ake within thee, and to humble thy soul for thine evil courses.

[Ʋse 2] Is this so, That God will have glory in the utter confusion and overthrow of wicked sinners, and that God will not lose his glory? this therefore ought to teach us to prize Gods glory, as dear unto us, before the best good thing we enjoy; yea even before our own best good, and everlasting sal∣vation and happinesse: a very hard lesson this is to learn; but this we must labour to come, and to attain unto, even to prefer the glory of God be∣fore our own salvation, and to set the glory of God before us, as the main, chief, and principal good, to be aymed at in all our thoughts, words and actions. And when we are about to think, speak, or do, Consider, will this be to the good of my body and soul, and also bring glory to the name of my God: Oh then let me so think, speak, and do; and then we may with comfort so think, speak, and do. And if I find it will not tend to the glory of my God, though it tend to the salvation of my soul, I dare not do it: and hereby we shall have good evidence that we love God, and are truly beloved of God; for if we honour God, God will honour us, in the 1 Sam. 2.30. they that honour me, I will honour; and they that despise me, shall be despised: Yea the Lord will not onely honour us here, but give us salvation; he will give us honour and glory in the hearts of those that hate us, and force the wicked, that do hate and condemn us with their mouthes, when they smite us with their tongues, to honour us in their hearts: and we shall not onely be honoured of him here, but when we cease to be, Prov. 10.7. the memorial of the just is blessed; but the name of the wicked shall rot: when the body of the righteous is raked up in the dust, then shall his name be sweet, and he eternally blessed. Oh then the conside∣ration of this should stirre us up to glorifie the name of the Lord, and to prefer it before our own good, yea the salvation of body and soul; for this is our Duty, the Lord will have his glory; and therefore give it him wil∣lingly in this life.

Notes

• The Doctrine of Reprobation a Doctrine re∣vealed in the written Word.